Kinh A-ma-trú

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.

Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

1. Pokkharasātivatthu

Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

Assosi kho brāhmaṇo pokkharasāti:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

2. Ambaṭṭhamāṇava

Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane:

“yamahaṁ jānāmi taṁ tvaṁ jānāsi;

yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti.

Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi:

“ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

‘itipi so bhagavā, arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti.

Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā.

Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.

“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi: ‘yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso’”ti?

“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.

Tassimāni satta ratanāni bhavanti.

Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.

Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā;

tvaṁ mantānaṁ paṭiggahetā”ti.

“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi.

Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.

Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.

Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:

“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati?

Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti.

Atha kho tesaṁ bhikkhūnaṁ etadahosi:

“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī.

Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti.

Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ:

“eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.

Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.

Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:

“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?

2.1. Paṭhamaibbhavāda

“No hidaṁ, bho gotama.

Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati.

Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.

“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha.

Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.

Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno:

“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:

“caṇḍā, bho gotama, sakyajāti;

pharusā, bho gotama, sakyajāti;

lahusā, bho gotama, sakyajāti;

bhassā, bho gotama, sakyajāti;

ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti.

Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.

Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi.

2.2. Dutiyaibbhavāda

“Kiṁ pana te, ambaṭṭha, sakyā aparaddhun”ti?

“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ.

Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ.

Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi.

Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.

Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi.

2.3. Tatiyaibbhavāda

“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti.

Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.

“Cattārome, bho gotama, vaṇṇā—

khattiyā brāhmaṇā vessā suddā.

Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—

khattiyā ca vessā ca suddā ca—

aññadatthu brāhmaṇasseva paricārakā sampajjanti.

Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.

Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi.

2.4. Dāsiputtavāda

Atha kho bhagavato etadahosi:

“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti.

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:

“kathaṁ gottosi, ambaṭṭhā”ti?

“Kaṇhāyanohamasmi, bho gotamā”ti.

“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ.

Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti.

Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—

okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ.

Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ.

Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.

Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi:

‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti?

‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti.

Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti.

Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi:

‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti.

Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.

Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi.

Sā kaṇhaṁ nāma janesi.

Jāto kaṇho pabyāhāsi:

‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti.

Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti;

evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.

Te evamāhaṁsu:

‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti.

Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso.

Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.

Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ:

“mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi.

Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.

Atha kho bhagavā te māṇavake etadavoca:

“sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti:

‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṁ mantavho asmiṁ vacane.

Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti:

‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe;

ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū”ti.

“Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetuṁ, tuṇhī mayaṁ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti.

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:

“ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo.

Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati.

Taṁ kiṁ maññasi, ambaṭṭha,

kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi.

Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:

“taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:

“byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo.

Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.

Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti:

“sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti.

Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.

Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca:

“kimetaṁ bhavaṁ gotamo āha?

Punabhavaṁ gotamo bravitū”ti.

“Taṁ kiṁ maññasi, ambaṭṭha,

kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha.

Tatopabhutikā kaṇhāyanā;

so ca kaṇhāyanānaṁ pubbapuriso”ti.

2.5. Ambaṭṭhavaṁsakathā

Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ:

“dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti.

Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti.

Atha kho bhagavato etadahosi:

“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.

Atha kho bhagavā te māṇavake etadavoca:

“mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha.

Uḷāro so kaṇho isi ahosi.

So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci.

Tassa rājā okkāko:

‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi.

So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ.

Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ:

‘sotthi, bhaddante, hotu rañño;

sotthi, bhaddante, hotu rañño’ti.

‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti.

‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti.

‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti.

‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti.

‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti.

Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ:

‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.

Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi.

Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi.

Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.

3. Khattiyaseṭṭhabhāva

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi:

“Taṁ kiṁ maññasi, ambaṭṭha,

idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.

Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

“Labhetha, bho gotama”.

“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

“Bhojeyyuṁ, bho gotama”.

“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

“Vāceyyuṁ, bho gotama”.

“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?

“Anāvaṭaṁ hissa, bho gotama”.

“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?

“No hidaṁ, bho gotama”.

“Taṁ kissa hetu”?

“Mātito hi, bho gotama, anupapanno”ti.

“Taṁ kiṁ maññasi, ambaṭṭha,

idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.

Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

“Labhetha, bho gotama”.

“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

“Bhojeyyuṁ, bho gotama”.

“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

“Vāceyyuṁ, bho gotama”.

“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?

“Anāvaṭaṁ hissa, bho gotama”.

“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?

“No hidaṁ, bho gotama”.

“Taṁ kissa hetu”?

“Pitito hi, bho gotama, anupapanno”ti.

“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā.

Taṁ kiṁ maññasi, ambaṭṭha,

idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ.

Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

“No hidaṁ, bho gotama”.

“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

“No hidaṁ, bho gotama”.

“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

“No hidaṁ, bho gotama”.

“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?

“Āvaṭaṁ hissa, bho gotama”.

“Taṁ kiṁ maññasi, ambaṭṭha,

idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ.

Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

“Labhetha, bho gotama”.

“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

“Bhojeyyuṁ, bho gotama”.

“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

“Vāceyyuṁ, bho gotama”.

“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?

“Anāvaṭaṁ hissa, bho gotama”.

“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti.

Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā.

Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:

‘Khattiyo seṭṭho janetasmiṁ,

ye gottapaṭisārino;

Vijjācaraṇasampanno,

so seṭṭho devamānuse’ti.

Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā.

Ahampi hi, ambaṭṭha, evaṁ vadāmi—

Khattiyo seṭṭho janetasmiṁ,

ye gottapaṭisārino;

Vijjācaraṇasampanno,

so seṭṭho devamānuse”ti.

Bhāṇavāro paṭhamo.

4. Vijjācaraṇakathā

“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā”ti?

“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati:

‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti.

Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṁ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi:

‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti.

Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya.

Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.

“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca sā vijjā”ti?

“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe…

So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe…

idampissa hoti caraṇasmiṁ.

Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…

idampissa hoti caraṇasmiṁ.

Puna caparaṁ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati …pe…

idampissa hoti caraṇasmiṁ.

Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe…

idampissa hoti caraṇasmiṁ.

Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…

idampissa hoti vijjāya …pe…

nāparaṁ itthattāyāti pajānāti,

idampissa hoti vijjāya.

Ayaṁ kho sā, ambaṭṭha, vijjā.

Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi.

Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.

5. Catuapāyamukha

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti.

Katamāni cattāri?

Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati:

‘pavattaphalabhojano bhavissāmī’ti.

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati.

Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati:

‘kandamūlaphalabhojano bhavissāmī’ti.

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati.

Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati.

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ apāyamukhaṁ bhavati.

Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati:

‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti.

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati.

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.

Taṁ kiṁ maññasi, ambaṭṭha,

api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?

“No hidaṁ, bho gotama.

Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā?

Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.

“Taṁ kiṁ maññasi, ambaṭṭha,

api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako:

‘pavattaphalabhojano bhavissāmī’”ti?

“No hidaṁ, bho gotama”.

“Taṁ kiṁ maññasi, ambaṭṭha,

api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako:

‘kandamūlaphalabhojano bhavissāmī’”ti?

“No hidaṁ, bho gotama”.

“Taṁ kiṁ maññasi, ambaṭṭha,

api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti?

“No hidaṁ, bho gotama”.

“Taṁ kiṁ maññasi, ambaṭṭha,

api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako:

‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti?

“No hidaṁ, bho gotama”.

“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako.

Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako.

Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā:

‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno.

Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

6. Pubbakaisibhāvānuyoga

Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati.

Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti.

Yadāpi tena manteti, tirodussantena manteti.

Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya.

Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

Taṁ kiṁ maññasi, ambaṭṭha,

idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya.

So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya.

Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya:

‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti.

Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti?

Ettāvatā so assa rājā vā rājamatto vā”ti?

“No hidaṁ, bho gotama”.

“Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu:

‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati.

Taṁ kiṁ maññasi, ambaṭṭha,

kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—

ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,

evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

“No hidaṁ, bho gotama”.

“ …pe…

Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti?

“No hidaṁ, bho gotama”.

“ …pe…

Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

“No hidaṁ, bho gotama”.

“ …pe…

Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti?

“No hidaṁ, bho gotama”.

“ …pe…

Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

“No hidaṁ, bho gotama”.

“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako.

Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.

7. Dvelakkhaṇādassana

Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi.

Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi.

Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

kosohite ca vatthaguyhe pahūtajivhatāya ca.

Atha kho bhagavato etadahosi:

“passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

Atha kho ambaṭṭhassa māṇavassa etadahosi:

“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.

Bhagavantaṁ etadavoca:

“handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.

“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti.

Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.

Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento.

Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi.

Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṁ pokkharasātiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambaṭṭhaṁ māṇavaṁ brāhmaṇo pokkharasāti etadavoca:

“kacci, tāta ambaṭṭha, addasa taṁ bhavantaṁ gotaman”ti?

“Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotaman”ti.

“Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā;

kacci pana so bhavaṁ gotamo tādiso no aññādiso”ti?

“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso.

Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?

“Ahu kho me, bho, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti.

“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?

Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.

Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca:

“aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.

Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca.

Aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṁ māṇavaṁ padasāyeva pavattesi.

Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ.

8. Pokkharasātibuddhūpasaṅkamana

Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ:

“ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.

Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.

Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi.

Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brāhmaṇo pokkharasāti bhagavantaṁ etadavoca:

“āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti?

“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti.

“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti?

“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti.

“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti?

Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.

Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca:

“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti.

“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.

Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

kosohite ca vatthaguyhe pahūtajivhatāya ca.

Atha kho bhagavato etadahosi:

“passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

Atha kho brāhmaṇassa pokkharasātissa etadahosi:

“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

Bhagavantaṁ etadavoca:

“adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi:

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ.

Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—

dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.

Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—

dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;

evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

9. Pokkharasātiupāsakattapaṭivedanā

Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu.

Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.

“Kalyāṇaṁ vuccati, brāhmaṇā”ti.

Ambaṭṭhasuttaṁ niṭṭhitaṁ tatiyaṁ.

PTS cs 1.1 PTS vp En 108 Thus have I heard. The Blessed One, when once on a tour through the Kosala country with a great company of the brethren, with about five hundred brethren, arrived at a Brahman village in Kosala named Icchānankala; and while there he stayed in the Icchānankala Wood.

Now at that time the Brahman Pokkharasādi was dwelling at Ukkaṭṭha, a spot teeming with life, with much grassland and woodland and corn, on a royal domain, granted him by King Pasenadi of Kosala as a royal gift, with power over it as if he were the king.

PTS cs 1.2 Now the Brahman Pokkharasādi heard the news:

PTS vp En 109 ‘They say that the Samaṇa Gotama, of the Sākya clan, who went out from a Sākya family to adopt the religious life, has now arrived, with a great company of the brethren of his Order, at Icchānankala, and is staying there in the Icchānankala Wood. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad; That Blessed One is an Arahat, a fully awakened one, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe—including the worlds above of the gods, the Brahmas, and the Māras, and the world below with its recluses and Brahmans, its princes and peoples—and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity.

PTS vp Pali 1.88 ‘And good is it to pay visits to Arahats like that.’

PTS cs 1.3 Now at that time a young Brahman, an Ambaṭṭha, was a pupil under Pokkharasādi the Brahman. And he was a repeater (of the sacred words) knowing the mystic verses by heart, one who had mastered the Three Vedas, with the indices, the ritual, the phonology, and the exegesis (as a fourth), and the legends PTS vp En 110 as a fifth. learned in the idioms and the grammar, versed in Lokāyata sophistry, and in the theory of the signs on the body of a great man—so recognised an authority in the system of the threefold Vedic knowledge as expounded by his master, that he could say of him: ‘What I know that you know, and what you know that I know.’

PTS cs 1.4 And Pokkarasādi told Ambaṭṭha the news, and said: ‘Come now, dear Ambaṭṭha, go to the Samaṇa Gotama, and find out whether the reputation so noised abroad regarding him is in accord with the facts or not, whether the Samaṇa Gotama is such as they say or not.’

PTS cs 1.5 ‘But how, Sir, shall I know whether that is so or not?’

‘There have been handed down, Ambaṭṭha, in our mystic verses thirty-two bodily signs of a great man—signs which, if a man has, he will become one of two things, and no other. If he dwells at home he will become a sovereign of the world, a righteous king, bearing rule even to the shores of the four great oceans, a conqueror, the protector of his people, possessor of the seven royal treasures. PTS vp Pali 1.89 And these are the seven treasures that he has—the Wheel, the Elephant, the Horse, the Gem, the Woman, the Treasurer, and the PTS vp En 111 Adviser as a seventh. And he has more than a thousand sons, heroes, mighty in frame, beating down the armies of the foe. And he dwells in complete ascendancy over the wide earth from sea to sea, ruling it in righteousness without the need of baton or of sword. But if he go forth from the household life into the houseless state, then he will become a Buddha who removes the veil from the eyes of the world. Now I, Ambaṭṭha, am a giver of the mystic verses; you have received them from me.’

PTS cs 1.6 ‘Very good, Sir,’ said Ambaṭṭha in reply; and rising from his seat and paying reverence to Pokkharasādi, he mounted a chariot drawn by mares, and proceeded, with a retinue of young Brahmans, to the Icchānankala Wood. And when he had gone on in the chariot as far as the road was practicable for vehicles, he got down, and went on, into the park, on foot.

PTS cs 1.7 Now at that time a number of the brethren were walking up and down in the open air. And Ambaṭṭha went up to them, and said: ‘Where may the venerable Gotama be lodging now? We have come hither to call upon him.’

PTS cs 1.8 Then the brethren thought: ‘This young Brahman Ambaṭṭha is of distinguished family and a pupil of the distinguished Brahman Pokkharasādi. The Blessed One will not find it difficult to hold conversation with such.’ And they said to Ambaṭṭha: ‘There, Ambaṭṭha, is his lodging, where the door is shut, go quietly up and enter the porch gently, and give a cough, and knock on the cross-bar. The Blessed One will open the door for you.’

PTS cs 1.9 Then Ambaṭṭha did so. And the Blessed One opened the door, and Ambaṭṭha entered in. And the other young Brahmans also went in; and they exchanged with the Blessed One the greetings and PTS vp En 112 compliments of politeness and courtesy, and took their seats. But Ambaṭṭha, walking about, said something or other of a civil kind in an off-hand way, fidgeting about the while, or standing up, to the Blessed One sitting there.

PTS cs 1.10 PTS vp Pali 1.90 And the Blessed One said to him: ‘Is that the way, Ambaṭṭha, that you would hold converse with aged teachers, and teachers of your teachers well stricken in years, as you now do, moving about the while or standing, with me thus seated?’

PTS cs 1.11 ‘Certainly not, Gotama. It is proper to speak with a Brahman as one goes along only when the Brahman himself is walking, and standing to a Brahman who stands, and seated to a Brahman who has taken his seat, or reclining to a Brahman who reclines. But with shavelings, sham friars, menial black fellows, the off-scouring of our kinsman’s heels—with them I would talk as I now do to you!’

‘But you must have been wanting something, Ambaṭṭha, when you came here. Turn your thoughts rather to the object you had in view when you came. This young Brahman Ambaṭṭha is ill bred, though he prides himself on his culture; what can this come from except from want of training?’

PTS cs 1.12 Then Ambaṭṭha was displeased and angry with the Blessed One at being called rude; and at the thought that the Blessed One was vexed with him, he said, scoffing, jeering, and sneering at the Blessed One: ‘Rough is this Sākya breed of yours, Gotama, and rude; touchy is this Sākya breed of yours and PTS vp En 113 violent. PTS vp Pali 1.91 Menials, mere menials, they neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmans. That, Gotama, is neither fitting, nor is it seemly!’

Thus did the young Brahman Ambaṭṭha for the first time charge the Sākyas with being menials.

PTS cs 1.13 ‘But in what then, Ambaṭṭha, have the Sākyas given you offence?’

‘Once, Gotama, I had to go to Kapilavatthu on some business or other of Pokkharasādi’s, and went into the Sākyas’ Congress Hall. Now at that time there were a number of Sākyas, old and young, seated in the hall on grand seats, making merry and joking together, nudging one another with their fingers; and for a truth, methinks, it was I myself that was the subject of their jokes; and not one of them even offered me a seat. That, Gotama, is neither fitting, nor is it seemly, that the Sākyas, menials as they are, mere menials, should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to Brahmans.’

Thus did the young Brahman Ambaṭṭha for the second time charge the Sākyas with being menials.

PTS cs 1.14 PTS vp En 114 ‘Why a quail, Ambaṭṭha, little hen bird though she be, can say what she likes in her own nest. And there the Sākyas are at their own home, in Kapilavatthu. It is not fitting for you to take offence at so trifling a thing.’

PTS cs 1.15 ‘There are these four grades, Gotama—the nobles, the Brahmans, the tradesfolk, and the work-people. And of these four, three—the nobles, the tradesfolk, and the work-people—are, verily, but attendants on the Brahmans. PTS vp Pali 1.92 So, Gotama, that is neither fitting, nor is it seemly, that the Sākyas, menials as they are, mere menials, should neither venerate, nor value, nor esteem, nor give gifts to, nor pay honour to the Brahmans.’

Thus did the young Brahman Ambaṭṭha for the third time charge the Sākyas with being menials.

PTS cs 1.16 Then the Blessed One thought thus: ‘This Ambaṭṭha is very set on humbling the Sākyas with his charge of servile origin. What if I were to ask him as to his own lineage.’ And he said to him:

‘And what family do you then, Ambaṭṭha, belong to?’

‘I am a Kaṇhāyana.’

‘Yes, but if one were to follow up your ancient name and lineage, Ambaṭṭha, on the father’s and the mother’s side, it would appear that the Sākyas were once your masters, and that you are the offspring of one of their slave girls. But the Sākyas trace their line back to Okkāka the king.

‘Long ago, Ambaṭṭha, King Okkāka, wanting to divert the succession in favour or the son of his favourite queen, banished his elder children—Okkāmukha, Karaṇḍa, Hatthinika, and Sinipura—from the land. And being thus banished they took up their dwelling on the slopes of the Himālaya, on the borders of a lake where a mighty oak tree grew.

PTS vp En 115 And through fear of injuring the purity of their line they intermarried with their sisters.

‘Now Okkāka the king asked the ministers at his court: “Where, Sirs, are the children now?”’

‘There is a spot, Sire, on the slopes of the Himālaya, on the borders of a lake, where there grows a mighty oak (sako). There do they dwell. And lest they should injure the purity of their line they have married their own (sakāhi) sisters.’

‘Then did Okkāka the king burst forth in admirationPTS vp Pali 1.93 : “Hearts of oak (sakyā) are those young fellows! Right well they hold their own (paramasakyā)!”

‘That is the reason, Ambaṭṭha, why they are known as Sākyas. Now Okkāka had a slave girl called Disā. She gave birth to a black baby. And no sooner was it born than the little black thing said, “Wash me, mother. Bathe me, mother. Set me free, mother, of this dirt. So shall I be of use to you.”

‘Now just as now, Ambaṭṭha, people call devils “devils,” so then they called devils “black fellows” (kaṇhe). And they said: “This fellow spoke as soon as he was born. ’Tis a black thing (kaṇha) that is born, a devil has been born!” And that is the origin, Ambaṭṭha, of the Kaṇhāyanas. He was the ancestor of the Kaṇhāyanas. And thus is it, Ambaṭṭha, that if one were to follow up your ancient name and lineage, on the father’s and on the mother’s side, it would appear that the Sākyas were once your masters, and that you are the offspring of one of their slave girls.’

PTS cs 1.17 When he had thus spoken the young Brahmans said to the Blessed One: ‘Let not the venerable PTS vp En 116 Gotama humble Ambaṭṭha too sternly with this reproach of being descended from a slave girl. He is well born, Gotama, and of good family; he is versed in the sacred hymns, an able reciter, a learned man. And he is able to give answer to the venerable Gotama in these matters.’

PTS cs 1.18 Then the Blessed One said to them: ‘Quite so. If PTS vp Pali 1.94 you thought otherwise, then it would be for you to carry on our discussion further. But as you think so, let Ambaṭṭha himself speak.’

PTS cs 1.19 ‘We do think so; and we will hold our peace. Ambaṭṭha is able to give answer to the venerable Gotama in these matters.’

PTS cs 1.20 Then the Blessed One said to Ambaṭṭha the Brahman: ‘Then this further question arises, Ambaṭṭha, a very reasonable one which, even though unwillingly, you should answer. If you do not give a clear reply, or go off upon another issue, or remain silent, or go away, then your head will split in pieces on the spot. What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Kaṇhāyanas draw their origin, and who the ancestor was to whom they trace themselves back?’

And when he had thus spoken Ambaṭṭha remained silent. And the Blessed One asked the same question again. PTS vp Pali 1.95 And still Ambaṭṭha remained silent. Then the Blessed One said to him: ‘You PTS vp En 117 had better answer, now, Ambaṭṭha. This is no time for you to hold your peace. For whosoever, Ambaṭṭha, does not, even up to the third time of asking, answer a reasonable question put by a Tathāgata (by one who has won the truth), his head splits into pieces on the spot.’

PTS cs 1.21 Now at that time the spirit who bears the thunderbolt stood over above Ambaṭṭha in the sky with a mighty mass of iron, all fiery, dazzling, and aglow, with the intention, if he did not answer, there and then to split his head in pieces. And the Blessed One perceived the spirit bearing the thunderbolt, and so did Ambaṭṭha the Brahman. And Ambaṭṭha on becoming aware of it, terrified, startled, and agitated, seeking safety and protection and help from the Blessed One, crouched down beside him in awe, and said: ‘What was it the Blessed One said? Say it once again!’

‘What do you think, Ambaṭṭha? What have you heard, when Brahmans old and well stricken in years, teachers of yours or their teachers, were talking together, as to whence the Kaṇhāyanas draw their origin, and who the ancestor was to whom they trace themselves back?’

‘Just so, Gotama, did I hear, even as the venerable Gotama hath said. That is the origin of the Kaṇhāyanas, and that the ancestor to whom they trace themselves back.’

PTS cs 1.22 And when he had thus spoken the young Brahmans fell into tumult, and uproar, and turmoil; and said: ‘Low born, they say, is Ambaṭṭha the Brahman; his family, they say, is not of good standing; they say he is descended from a slave girl; and the Sākyas were his masters. We did not suppose that the Samaṇa Gotama, whose words are righteousness itself, was not a man to be trusted!’

PTS cs 1.23 And the Blessed One thought: PTS vp Pali 1.96 ‘They PTS vp En 118 go too far, these Brahmans, in their depreciation of Ambaṭṭha as the offspring of a slave girl. Let me set him free from their reproach.’ And he said to them: ‘Be not too severe in disparaging Ambaṭṭha the Brahman on the ground of his descent. That Kaṇha became a mighty seer. He went into the Dekkan, there he learnt mystic verses, and returning to Okkāka the king, he demanded his daughter Madda-rūpī in marriage. To him the king in answer said: “Who forsooth is this fellow, who—son of my slave girl as he is—asks for my daughter in marriage;” and, angry and displeased, he fitted an arrow to his bow. But neither could he let the arrow fly, nor could he take it off the string again.

‘Then the ministers and courtiers went to Kaṇha the seer, and said: “Let the king go safe, Sir; let the king go safe.”

“The king shall suffer no harm. But should he shoot the arrow downwards, then would the earth dry up as far as his realm extends.”

“Let the king, Sir, go safe, and the country too.”

“The king shall suffer no harm, nor his land. But should he shoot the arrow upwards, the god would not rain for seven years as far as his realm extends.”

“Let the king, Sir, go safe, and the country too; and let the god rain.”

“The king shall suffer no harm, nor the land either, and the god shall rain. But let the king aim the arrow at his eldest son. The prince shall suffer no harm, not a hair of him shall be touched.”

‘Then, O Brahmans, the ministers told this to Okkāka, PTS vp En 119 and said: “Let the king aim at his eldest son. He will suffer neither harm nor terror.” And the king did so, and no harm was done. But the king, terrified at the lesson given him, PTS vp Pali 1.97 gave the man his daughter Madda-rūpī to wife. You should not, O Brahmans, be too severe to disparage Ambaṭṭha in the matter of his slave-girl ancestress. That Kaṇha was a mighty seer.

PTS cs 1.24 Then the Blessed One said to Ambaṭṭha: ‘What think you, Ambaṭṭha? Suppose a young Kshatriya should have connection with a Brahman maiden, and from their intercourse a son should be born. Now would the son thus come to the Brahman maiden through the Kshatriya youth receive a seat and water (as tokens of respect) from the Brahmans?’

‘Yes, he would, Gotama.’

‘But would the Brahmans allow him to partake of the feast offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’

‘Yes, they would, Gotama.’

‘But would the Brahmans teach him their verses or not?’

‘They would, Gotama.’

‘But would he be shut off, or not, from their women?’

‘He would not be shut off.’

‘But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya?’

‘Certainly not, Gotama.’

‘Why not that?’

‘Because he is not of pure descent on the mother’s side.’

PTS cs 1.25 ‘Then what think you, Ambaṭṭha? Suppose a Brahman youth should have connection with a Kshatriya maiden, and from their intercourse a son should be born. Now would the son thus come to the Kshatriya maiden through the Brahman youth receive PTS vp En 120 a seat and water (as tokens of respect) from the Brahmans?’

‘Yes, he would, Gotama.’

‘But would the Brahmans allow him to partake of the feast offered to the dead, or of food boiled in milk, or of an offering to the gods, or of food sent as a present?’

‘Yes, they would, Gotama.’

‘But would the Brahmans teach him their verses or not?’

‘They would, Gotama.’

PTS vp Pali 1.98 ‘But would he be shut off, or not, from their women?’

‘He would not, Gotama.’

‘But would the Kshatriyas allow him to receive the consecration ceremony of a Kshatriya?’

‘Certainly not, Gotama.’

‘Why not that?’

‘Because he is not of pure descent on the father’s side.’

PTS cs 1.26 ‘Then, Ambaṭṭha, whether one compares women with women, or men with men, the Kshatriyas are higher and the Brahmans inferior.

‘And what think you, Ambaṭṭha? Suppose the Brahmans, for some offence or other, were to outlaw a Brahman by shaving him and pouring ashes over his head, were to banish him from the land or from the township. Would he be offered a seat or water among the Brahmans?’

‘Certainly not, Gotama.’

‘Or would the Brahmans allow him to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’

‘Certainly not, Gotama.’

PTS vp En 121 ‘Or would the Brahmans teach him their verses or not?’

‘Certainly not, Gotama.’

‘And would he be shut off, or not, from their women?’

‘He would be shut off.’

PTS cs 1.27 ‘But what think you, Ambaṭṭha? If the Kshatriyas had in the same way outlawed a Kshatriya, and banished him from the land or the township, would he, among the Brahmans, be offered water and a seat?’

‘Yes, he would, Gotama.’

‘And would he be allowed to partake of the food offered to the dead, or of the food boiled in milk, or of the offerings to the gods, or of food sent as a present?’

‘He would, Gotama.’

‘And would the Brahmans teach him their verses?’

‘They would, Gotama?’

‘And would he be shut off, or not, from their women?’

‘He would not, Gotama.’

PTS vp Pali 1.99 ‘But thereby, Ambaṭṭha, the Kshatriya would have fallen into the deepest degradation, shaven as to his head, cut dead with the ash-basket, banished from land and township. So that, even when a Kshatriya has fallen into the deepest degradation, still it holds good that the Kshatriyas are higher, and the Brahmans inferior.

PTS cs 1.28 ‘Moreover it was one of the Brahmā gods, Sanaṁ-kumāra, who uttered this stanza:

PTS vp En 122 “The Kshatriya is the best of those among this folk
who put their trust in lineage.
But he who is perfect in wisdom and righteousness,
he is the best among gods and men.”

‘Now this stanza, Ambaṭṭha, was well sung and not ill sung by the Brahmā Sanaṁ-kumāra, well said and not ill said, full of meaning and not void thereof. And I too approve it; I also, Ambaṭṭha, say:

“The Kshatriya is the best of those among this folk
who put their trust in lineage.
But he who is perfect in wisdom and righteousness,
he is the best among gods and men.”

Here ends the First Portion for Recitation.

PTS vp En 123

Chapter 2

PTS cs 2.1 ‘But what, Gotama, is the righteousness, and what the wisdom spoken of in that verse?’

‘In the supreme perfection in wisdom and righteousness, Ambaṭṭha, there is no reference to the question either of birth, or of lineage, or of the pride which says: “You are held as worthy as I,” or “You are not held as worthy as I,” It is where the talk is of marrying, or of giving in marriage, that reference is made to such things as that, For whosoever, Ambaṭṭha, are in bondage to the notions of birth or of lineage, or to the pride of social position, or of connection by marriage, they are far from the best wisdom and righteousness. It is only by having got rid of all such bondage that one can realise for himself PTS vp Pali 1.100 that supreme perfection in wisdom and in conduct,’

PTS cs 2.2 ‘But what, Gotama, is that conduct, and what that wisdom?’

The next section in the Pali text is greatly abbreviated. The following is a fully expanded version, based on the text of DN 2, Sāmaññaphala Sutta as translated by Bhikkhu Bodhi. Note that it is not always possible to determine exactly how the expansion should be done.

BPS 41“Herein, Ambaṭṭha, a Tathāgata arises in the world, a worthy one, perfectly enlightened, endowed with clear knowledge and conduct, accomplished, a knower of the world, unsurpassed trainer of men to be tamed, teacher of gods and men, enlightened and exalted. Having realized by his own direct knowledge this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its rulers and people, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, possessing meaning and phrasing; he reveals the holy life that is fully complete and purified.

BPS 42“A householder, or a householder’s son, or one born into some other family, hears the Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Endowed with such faith, he reflects: ‘The household life is crowded, a path of dust. Going forth is like the open air. It is not easy for one dwelling at home to lead the perfectly complete, perfectly purified holy life, bright as a polished conch. Let me then shave off my hair and beard, put on saffron robes, and go forth from home to homelessness.’

The First Jhāna

BPS 77“Quite secluded from sense pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought and filled with the rapture and happiness born of seclusion. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness born of seclusion, so that there is no part of his entire body which is not suffused by this rapture and happiness.

BPS 78“Ambaṭṭha, suppose a skilled bath attendant or his apprentice were to pour soap-powder into a metal basin, sprinkle it with water, and knead it into a ball, so that the ball of soap-powder be pervaded by moisture, encompassed by moisture, suffused with moisture inside and out, yet would not trickle. In the same way, Ambaṭṭha, the bhikkhu drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of seclusion, so that there is no part of his entire body which is not suffused by this rapture and happiness. This, pertains to his conduct.

The Second Jhāna

BPS 79“Further, Ambaṭṭha, with the subsiding of applied and sustained thought, the bhikkhu enters and dwells in the second jhāna, which is accompanied by internal confidence and unification of mind, is without applied and sustained thought, and is filled with the rapture and happiness born of concentration. He drenches, steeps, saturates, and suffuses his body with this rapture and happiness born of concentration, so that there is no part of his entire body which is not suffused by this rapture and happiness.

BPS 80“Ambaṭṭha, suppose there were a deep lake whose waters welled up from below. It would have no inlet for water from the east, west, north, or south, nor would it be refilled from time to time with showers of rain; yet a current of cool water, welling up from within the lake, would drench, steep, saturate and suffuse the whole lake, so that there would be no part of that entire lake which is not suffused with the cool water. In the same way, Ambaṭṭha, the bhikkhu drenches, steeps, saturates, and suffuses his body with the rapture and happiness born of concentration, so that there is no part of his entire body which is not suffused by this rapture and happiness. This, too, pertains to his conduct.

The Third Jhāna

BPS 81“Further, Ambaṭṭha, with the fading away of rapture, the bhikkhu dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body. Thus he enters and dwells in the third jhāna, of which the noble ones declare: ‘He dwells happily with equanimity and mindfulness.’ He drenches, steeps, saturates, and suffuses his body with this happiness free from rapture, so that there is no part of his entire body which is not suffused by this happiness.

BPS 82“Ambaṭṭha, suppose in a lotus pond there were blue, white, or red lotuses that have been born in the water, grow in the water, and never rise up above the water, but flourish immersed in the water. From their tips to their roots they would be drenched, steeped, saturated, and suffused with cool water, so that there would be no part of those lotuses not suffused with cool water. In the same way, Ambaṭṭha, the bhikkhu drenches, steeps, saturates and suffuses his body with the happiness free from rapture, so that there is no part of his entire body which is not suffused by this happiness. This, too, pertains to his conduct.

The Fourth Jhāna

BPS 83“Further, Ambaṭṭha, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, the bhikkhu enters and dwells in the fourth jhāna, which is neither pleasant nor painful and contains mindfulness fully purified by equanimity. He sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind.

BPS 84“Ambaṭṭha, suppose a man were to be sitting covered from the head down by a white cloth, so that there would be no part of his entire body not suffused by the white cloth. In the same way, Ambaṭṭha, the bhikkhu sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind. This, too, pertains to his conduct. This, Ambaṭṭha, is that conduct.

Insight Knowledge

BPS 85“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady and attained to imperturbability, he directs and inclines it to knowledge and vision. He understands thus: ‘This is my body, having material form, composed of the four primary elements, originating from father and mother, built up out of rice and gruel, impermanent, subject to rubbing and pressing, to dissolution and dispersion. And this is my consciousness, supported by it and bound up with it.’

BPS 98“Ambaṭṭha, suppose in a central square there were a building with an upper terrace, and a man with keen sight standing there were to see people entering a house, leaving it, walking along the streets, and sitting in the central square. He would think to himself: ‘Those people are entering the house, those are leaving it, those are walking along the streets, and those are sitting in the central square.’ In the same way, Ambaṭṭha, when his mind is thus concentrated, pure and bright … the bhikkhu directs and inclines it to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, and he understands how beings fare according to their kamma. This too, pertains to his wisdom.

The Knowledge of the Destruction of the Cankers

BPS 99“When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the cankers. He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’ He understands as it really is: ‘These are the cankers.’ He understands as it really is: ‘This is the origin of the cankers.’ He understands as it really is: ‘This is the cessation of the cankers.’ He understands as it really is: ‘This is the way leading to the cessation of the cankers.’

“In the same way, Ambaṭṭha, when his mind is thus concentrated, pure and bright … the bhikkhu directs and inclines it to the knowledge of the destruction of the cankers. He understands as it really is: ‘This is suffering’ … He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further beyond this.’ This too, pertains to his wisdom. This, Ambaṭṭha, is that wisdom.”

‘Such a man, Ambaṭṭha, is said to be perfect in wisdom, perfect in conduct, perfect in wisdom and conduct. And there is no other perfection in wisdom and conduct higher and sweeter than this.’

PTS cs 2.3 ‘Now, Ambaṭṭha, to this supreme perfection in wisdom and goodness PTS vp Pali 1.101 there are Four Leakages. And what are the four?’

‘In case, Ambaṭṭha, any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, with his yoke on his shoulder (to carry fire-sticks, a water-pot, needles, and the rest of a mendicant friar’s outfit), should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on fruits that have fallen of themselves"—then, verily, he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness.

‘And again, Ambaṭṭha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, taking a hoe and a basket with him, should plunge into the depths of the forest, vowing to himself: “I will henceforth be one of those who live only on bulbs and roots and fruits"—then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.

PTS vp En 126 ‘And again, Ambaṭṭha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, should build himself a fire-shrine near the boundaries of some village or some town, and there dwell serving the fire-god—then, verily, he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness.

‘And again, Ambaṭṭha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, and without having attained to serving the fire-god PTS vp Pali 1.102 should build himself a four-doored almshouse at a crossing where four high roads meet, and dwell there, saying to himself: “Whosoever, whether recluse or Brahman, shall pass here, from either of these four directions, him will I entertain according to my ability and according to my power"—then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.

‘These are the Four Leakages, Ambaṭṭha, to supreme perfection in righteousness and conduct.

PTS cs 2.4 ‘Now what think you, Ambaṭṭha? Have you, as one of a class of pupils under the same teacher, been instructed in this supreme perfection of wisdom and conducts?’

‘Not that, Gotama. How little is it that I can profess PTS vp En 127 to have learnt! How supreme this perfection of wisdom and conduct! Far is it from me to have been trained therein?’

‘Then what think you, Ambaṭṭha? Although you have not thoroughly attained unto this supreme perfection of wisdom and goodness, have you been trained to take the yoke upon your shoulders, and plunge into the depths of the forest as one who would fain observe the vow of living only on fruits fallen of themselves?’

‘Not even that, Gotama.’

‘Then what think you, Ambaṭṭha? Although you have not attained unto this supreme perfection of wisdom and goodness, nor have attained to living on fruits fallen of themselves, have you been trained to take hoe and basket, and plunge into the depths of the forest as one who would fain observe the vow of living only on bulbs and roots and fruits?’

‘Not even that, Gotama.’

‘Then what think you, Ambaṭṭha? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, have you been taught to build yourself a fire-shrine on the borders of some village or some town, and dwell there as one who would fain serve the fire-god?’

PTS vp Pali 1.103 ‘Not even that, Gotama.’

‘Then what think you, Ambaṭṭha? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, and have not attained to serving the fire-god, have you been taught to build yourself a four-doored almshouse at a spot where four high roads cross, and dwell there as one who would fain observe the vow to entertain whosoever might pass that way, from any of the four directions, according to your ability and according to your power?’

‘Not even that, Gotama.’

PTS cs 2.5 PTS vp En 128 ‘So then you, Ambaṭṭha, as a pupil, have fallen short of due training, not only in the supreme wisdom and conduct, but even in any one of the Four Leakages by which the complete attainment thereof is debarred. And your teacher too, the Brahman Pokkharasādi, has told you this saying: “Who are these shavelings, sham friars, menial black fellows, the offscouring of our kinsman’s heels, that they should claim converse with Brahmans versed in the threefold Vedic lore!"—he himself not having even fulfilled any one even of these lesser duties (which lead men to neglect the higher ones). See, Ambaṭṭha, how deeply your teacher, the Brahman Pokkharasādi, has herein done you wrong.’

PTS cs 2.6 ‘And the Brahman Pokkharasādi, Ambaṭṭha, is in the enjoyment of a grant from Pasenadi, the king of Kosala. But the king does not allow him to come into his presence. When he consults with him he speaks to him only from behind a curtain. How is it, Ambaṭṭha, that the very king, from whom he accepts this pure and lawful maintenance, King Pasenadi of Kosala, does not admit him to his presence? See, Ambaṭṭha, how deeply your teacher, the Brahman Pokkharasādi, has herein done you wrong.’

PTS cs 2.7 ‘Now what think you, Ambaṭṭha? Suppose a king, either seated on the neck of his elephant or on the back of his horse, or standing on the footrug of his chariot,PTS vp Pali 1.104 should discuss some resolution of state with his chiefs or princes. And suppose as he left the spot and stepped on one side, a workman (Śūdra) or the slave of a workman should come up and, standing there, should discuss PTS vp En 129 the matter, saying: “Thus and thus said Pasenadi the king.” Although he should speak as the king might have spoken, or discuss as the king might have done, would he thereby be the king, or even as one of his officers?’

‘Certainly not, Gotama.’

PTS cs 2.8 ‘But just so, Ambaṭṭha, those ancient poets (Rishis) of the Brahmans, the authors of the verses, the utterers of the verses, whose ancient form of words so chanted, uttered, or composed, the Brahmans of to-day chant over again and rehearse, intoning or reciting exactly as has been intoned or recited—to wit, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvaga, Vāseṭṭha, Kassapa, and Bhagu—though you can say: “I, as a pupil, know by heart their verses,” that you should on that account be a Rishi, or have attained to the state of a Rishi—such a condition of things has no existence!’

PTS cs 2.9 ‘Now what think you, Ambaṭṭha? What have you heard when Brahmans, old and well stricken in years, teachers of yours or their teachers, were talking together—did those ancient Rishis, whose verses you so chant over and repeat, parade about well groomed, perfumed, trimmed as to their hair and beard, adorned with garlands and gems, clad in white garments, in the full possession and enjoyment of the five pleasures of sense, as you, and your teacher too, do now?’

PTS vp Pali 1.105 ‘Not that, Gotama.’

‘Or did they live, as their food, on boiled rice of the best sorts, from which all the black specks had been sought out and removed, and flavoured with sauces and curries of various kinds, as you, and your teacher too, do now?’

‘Not that, Gotama.’

‘Or were they waited upon by women with fringes PTS vp En 130 and furbelows round their loins, as you, and your teacher too, do now?’

‘Or did they go about driving chariots, drawn by mares with plaited manes and tails, using long wands and goads the while, as you, and your teacher too, do now?’

‘Not that, Gotama.’

‘Or did they have themselves guarded in fortified towns, with moats dug out round them and crossbars let down before the gates, by men girt with long swords, as you, and your teacher too, do now?’

‘Not that, Gotama.’

PTS cs 2.10 ‘So then, Ambaṭṭha, neither are you a Rishi, nor your teacher, nor do you live under the conditions under which the Rishis lived. But whatever it may be, Ambaṭṭha, concerning which you are in doubt or perplexity about me, ask me as to that. I will make it clear by explanation.’

PTS cs 2.11 Then the Blessed One went forth from his chamber, and began to walk up and down. And Ambaṭṭha did the same. And as he thus walked PTS vp En 131 up and down, following the Blessed One, he took stock of the thirty-two signs of a great man, whether they appeared on the body of the Blessed One or not. And he perceived them all save only two. PTS vp Pali 1.106 With respect to those two—the concealed member and the extent of tongue—he was in doubt and perplexity, not satisfied, not sure.

PTS cs 2.12 And the Blessed One knew that he was so in doubt. And he so arranged matters by his Wondrous Gift that Ambaṭṭha the Brahman saw how that part of the Blessed One that ought to be hidden by clothes was enclosed in a sheath. And the Blessed One so bent round his tongue that he touched and stroked both his ears, touched and stroked both his nostrils, and the whole circumference of his forehead he covered with his tongue.

PTS vp En 132 And Ambaṭṭha, the young Brahman, thought: ‘The Samaṇa Gotama is endowed with the thirty-two signs of a great man, with them all, not only with some of them.’ And he said to the Blessed One: ‘And now, Gotama, we would fain depart. We are busy, and have much to do.’

‘Do, Ambaṭṭha, what seemeth to you fit.’

And Ambaṭṭha mounted his chariot drawn by mares, and departed thence.

PTS cs 2.13 Now at that time the Brahman Pokkharasādi had gone forth from Ukkaṭṭha with a great retinue of Brahmans, and was seated in his own pleasaunce waiting there for Ambaṭṭha. And Ambaṭṭha came on to the pleasaunce. And when he had come in his chariot as far as the path was practicable for chariots, he descended from it, and came on foot to where Pokkharasādi was, and saluted him, and took his seat respectfully on one side. And when he was so seated, Pokkharasādi said to him:

PTS cs 2.14 ‘Well, Ambaṭṭha! Did you see the Blessed One?’

‘Yes, Sir, we saw him.’

‘Well! Is the venerable Gotama so as the reputation PTS vp Pali 1.107 about him, I told you of, declares; and not otherwise. Is he such a one, or is he not?’

‘He is so, Sir, as his reputation declares, and not otherwise. Such is he, not different. And he is endowed with the thirty-two signs of a great man, with all of them, not only with some.’

‘And did you have any talk, Ambaṭṭha, with the Samaṇa Gotama?’

‘Yes, Sir, I had.’

‘And how did the talk go?’

Then Ambaṭṭha told the Brahman Pokkharasādi all the talk that he had had with the Blessed One.

PTS cs 2.15 When he had thus spoken, Pokkharasādi said to him: ‘Oh! you wiseacre! Oh! I you dullard! Oh! you PTS vp En 133 expert, forsooth, in our threefold Vedic lore! A man, they say, who should carry out his business thus, must, on the dissolution of the body, after death, be reborn into some dismal state of misery and woe. What could the very points you pressed in your insolent words lead up to, if not to the very disclosures the venerable Gotama made? What a wiseacre; what a dullard; what an expert, forsooth, in our threefold Vedic lore.’ And angry and displeased, he struck out with his foot, and rolled Ambaṭṭha over. And he wanted, there and then, himself, to go and call on the Blessed One.

PTS cs 2.16 PTS vp Pali 1.108 But the Brahmans there spake thus to Pokkharasādi: ‘It is much too late, Sir, to-day to go to call on the Samaṇa Gotama. The venerable Pokkharasādi can do so to-morrow.’

So Pokkharasādi had sweet food, both hard and soft, made ready at his own house, and taken on wagons, by the light of blazing torches, out to Ukkaṭṭha. And he himself went on to the Icchānankala Wood, driving in his chariot as far as the road was practicable for vehicles, and then going on, on foot, to where the Blessed One was. And when he had exchanged with the Blessed One the greetings and compliments of politeness and courtesy, he took his seat on one side, and said to the Blessed One:

PTS cs 2.17 ‘Has our pupil, Gotama, the young Brahman Ambaṭṭha, been here?’

‘Yes, Brahman, he has.’

‘And did you, ‘Gotama, have any talk with him?’

‘Yes, Brahman, I had:

‘And on what wise was the talk that you had with him:

PTS cs 2.18 Then the Blessed One told the Brahman Pokkharasādi all the talk that had taken place. And when PTS vp En 134 he had thus spoken Pokkharasādi said to the Blessed One:

‘He is young and foolish, Gotama, that young Brahman Ambaṭṭha. Forgive him, Gotama.’

‘Let him be quite happy, Brahman, that young Brahman Ambaṭṭha.’

PTS cs 2.19 PTS vp Pali 1.109 And the Brahman Pokkharasādi took stock, on the body of the Blessed One, of the thirty-two marks of a Great Being. And he saw them all plainly, save only two. As to two of them—the sheath-concealed member and the extensive tongue—he was still in doubt and undecided. But the Blessed One showed them to Pokkharasādi, even as he had shown them to Ambaṭṭha. And Pokkharasādi perceived that the Blessed One was endowed with the thirty-two marks of a Great Being, with all of them, not only with some. And he said to the Blessed One: ‘May the venerable Gotama grant me the favour of taking his to-morrow’s meal with me, and also the members of the Order with him.’ And the Blessed One accepted, by silence, his request.

PTS cs 2.20 Then the Brahman Pokkharasādi, seeing that the Blessed One had accepted, had (on the morrow) the time announced to him: ‘It is time, oh Gotama, the meal is ready.’ And the Blessed One, who had dressed in the early morning, put on his outer robe, and taking his bowl with him, went, with the brethren, to Pokkharasādi’s house, and sat down on the seat prepared for him. And Pokkharasādi, the Brahman, satisfied the Blessed One, with his own hand, with sweet food, both hard and soft, until he refused any more, and the young Brahmans the members of the Order. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Pokkharasādi took a low seat, and sat down beside him.

PTS cs 2.21 Then to him thus seated PTS vp Pali 1.110 the Blessed One PTS vp En 135 discoursed in due order; that is to say, he spake to him of generosity, of right conduct, of heaven, of the danger, the vanity, and the defilement of lusts, of the advantages of renunciation. And when the Blessed One saw that Pokkharasādi, the Brahman, had become prepared, softened, unprejudiced, upraised, and believing in heart, then he proclaimed the doctrine the Buddhas alone have won; that is to say, the doctrine of sorrow, of its origin, of its cessation, and of the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Pokkharasādi, the Brahman, obtain, even while sitting there, the pure and spotless. Eye for the Truth, and he knew: ‘Whatsoever has a beginning in that is inherent also the necessity of dissolution.

PTS cs 2.22 And then the Brahman Pokkharasādi, as one who had seen the Truth, had mastered it, understood it, dived deep down into it, who had passed beyond doubt and put away perplexity and gained full confidence, who had become dependent on no other man for his knowledge of the teaching of the Master, addressed the Blessed One, and said:

‘Most excellent, oh Gotama (are the words of thy mouth), most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so, Lord, has the truth been made known to me, in many a figure, by the venerable Gotama. And I, oh Gotama, with my sons, and my wife, and my people, and my companions, betake myself to the venerable Gotama as my guide, to the truth, and to the Order. May the venerable Gotama accept me as a disciple, as one who from this day forth, as long as life endures, has taken him as his guide. And just as the venerable Gotama visits the families of others, his disciples, at Ukkaṭṭha, so let him visit PTS vp En 136 mine. Whosoever there may be there, of Brahmans or their wives, who shall pay reverence to the venerable Gotama, or stand up in his presence, or offer him a seat or water, or take delight in him, to him that will be, for long, a cause of weal and bliss.’

‘It is well, Brahman, what you say.’

Here ends the Ambaṭṭha Sutta.