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Long Discourses 3 – Dīgha Nikāya 3
DN 3 With Ambaṭṭha – Ambaṭṭhasutta
[Summary]
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of around five hundred bhikkhū when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari.
He stayed in a forest near Icchānaṅgala.
Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
1. The Section on Pokkharasāti
1. Pokkharasātivatthu
Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
Pokkharasāti heard:
Assosi kho brāhmaṇo pokkharasāti:
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby.
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
He has this good reputation:
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
It’s good to see such perfected ones.”
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
2. The Brahmin Student Ambaṭṭha
2. Ambaṭṭhamāṇava
Now at that time Pokkharasāti had a student named Ambaṭṭha. He was one who recited and remembered the hymns, and had mastered in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher’s scriptural heritage of the three Vedas with the words:
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:
“What I know, you know.
“yamahaṁ jānāmi taṁ tvaṁ jānāsi;
And what you know, I know.”
yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti.
Then Pokkharasāti addressed Ambaṭṭha,
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi:
“Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. …
“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.
It’s good to see such perfected ones.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti.
Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation.
Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā.
Through you I shall learn about Master Gotama.”
Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.
“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
“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?
“Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.
“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.
If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
He has the following seven treasures:
Tassimāni satta ratanāni bhavanti.
the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ.
He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
After conquering this land girt by sea, he reigns by principle, without rod or sword.
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.
But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.
But, dear Ambaṭṭha, I am the one who gives the hymns,
Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā;
and you are the one who receives them.”
tvaṁ mantānaṁ paṭiggahetā”ti.
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to his right. He mounted a mare-drawn chariot and, together with several students, set out for the forest near Icchānaṅgala.
“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi.
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
At that time several bhikkhū were walking mindfully in the open air.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.
Then the student Ambaṭṭha went up to those bhikkhū and said,
Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
“Gentlemen, where is Master Gotama at present?
“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati?
For we have come here to see him.”
Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti.
Then those bhikkhū thought,
Atha kho tesaṁ bhikkhūnaṁ etadahosi:
“This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti.
“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī.
The Buddha won’t mind having a discussion together with such gentlemen.”
Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti.
They said to Ambaṭṭha,
Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ:
“Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
“eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.
So he approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.
Ambaṭṭha and the other students entered the dwelling. The other students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side.
Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.
But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.
Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.
So the Buddha said to him,
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:
“Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking some polite words or other?”
“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?
2.1. The First Use of the Word “Riffraff”
2.1. Paṭhamaibbhavāda
“No, Master Gotama.
“No hidaṁ, bho gotama.
For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down.
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.
But as to these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, I converse with them as I do with Master Gotama.”
Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.
“But Ambaṭṭha, you must have come here for some purpose. You should focus on that.
“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha.
Though this Ambaṭṭha is unqualified, he thinks he’s qualified. What is that but lack of qualifications?”
Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.
When he said this, Ambaṭṭha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying,
Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno:
“The ascetic Gotama will be worsted!” He said to the Buddha,
“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:
“Master Gotama, the Sakyan clan are rude,
“caṇḍā, bho gotama, sakyajāti;
harsh,
pharusā, bho gotama, sakyajāti;
touchy,
lahusā, bho gotama, sakyajāti;
and argumentative.
bhassā, bho gotama, sakyajāti;
Riffraff they are, and riffraff they remain! They don’t honor, respect, revere, worship, or venerate brahmins.
ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti.
It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
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.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the first time.
Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi.
2.2. The Second Use of the Word “Riffraff”
2.2. Dutiyaibbhavāda
“But Ambaṭṭha, how have the Sakyans wronged you?”
“Kiṁ pana te, ambaṭṭha, sakyā aparaddhun”ti?
“This one time, Master Gotama, I went to Kapilavatthu on some business for my teacher, the brahmin Pokkharasāti.
“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ.
I approached the Sakyans in their meeting hall.
Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ.
Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat.
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.
It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
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.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the second time.
Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi.
2.3. The Third Use of the Word “Riffraff”
2.3. Tatiyaibbhavāda
“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest.
“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti.
Kapilavatthu is the Sakyans own place, Ambaṭṭha. It’s not worthy of the Venerable Ambaṭṭha to lose his temper over such a small thing.”
Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.
“Master Gotama, there are these four castes:
“Cattārome, bho gotama, vaṇṇā—
aristocrats, brahmins, merchants, and workers.
khattiyā brāhmaṇā vessā suddā.
Three of these castes—
Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—
aristocrats, merchants, and workers—
khattiyā ca vessā ca suddā ca—
in fact succeed only in serving the brahmins.
aññadatthu brāhmaṇasseva paricārakā sampajjanti.
It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
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.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the third time.
Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi.
2.4. The Word “Son of Bondservants” is Used
2.4. Dāsiputtavāda
Then it occurred to the Buddha,
Atha kho bhagavato etadahosi:
“This Ambaṭṭha puts the Sakyans down too much by calling them riffraff. Why don’t I ask him about his own clan?”
“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti.
So the Buddha said to him,
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:
“What is your clan, Ambaṭṭha?”
“kathaṁ gottosi, ambaṭṭhā”ti?
“I am a Kaṇhāyana, Master Gotama.”
“Kaṇhāyanohamasmi, bho gotamā”ti.
“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans.
“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ.
But the Sakyans regard King Okkāka as their grandfather.
Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti.
Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm—
Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—
Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra.
okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ.
They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large teak grove.
Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ.
For fear of diluting their lineage, they slept with their own sisters.
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.
Then King Okkāka addressed his ministers and counselors,
Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi:
‘Where, sirs, have the princes settled now?’
‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti?
‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sāka, the teak tree. They’ve settled there.
‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti.
For fear of diluting their lineage, they are sleeping with their own (saka) sisters.’
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti.
Then, Ambaṭṭha, King Okkāka expressed this heartfelt sentiment:
Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi:
‘The princes are indeed Sakyans! The princes are indeed the best Sakyans!’
‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti.
From that day on the Sakyans were recognized, and he was their founder.
Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.
Now, King Okkāka had a female bondservant named Disā.
Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi.
She gave birth to a black boy.
Sā kaṇhaṁ nāma janesi.
When he was born, Black Boy said:
Jāto kaṇho pabyāhāsi:
‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!’
‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti.
Whereas these days when people see goblins they know them as goblins,
Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti;
in those days they knew goblins as ‘blackboys’.
evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.
They said:
Te evamāhaṁsu:
‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’
‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti.
From that day on the Kaṇhāyanas were recognized, and he was their founder.
Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso.
That’s how, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans.”
Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.
When he said this, those students said to him,
Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ:
“Master Gotama, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant.
“mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi.
He’s well-born, a gentleman, learned, a good speaker, and astute. He’s capable of having a dialogue with Master Gotama about this.”
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.
So the Buddha said to them,
Atha kho bhagavā te māṇavake etadavoca:
“Well, students, if you think that
“sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti:
Ambaṭṭha is ill-born, not a gentleman, uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me.
‘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.
But if you think that
Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti:
he’s well-born, a gentleman, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”
‘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.
“He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with Master Gotama.”
“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.
So the Buddha said to Ambaṭṭha,
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:
“Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway.
“ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo.
If you don’t answer, but dodge the issue, remain silent, or simply leave, your head will explode into seven pieces right here.
Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati.
What do you think, Ambaṭṭha?
Taṁ kiṁ maññasi, ambaṭṭha,
According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?
When he said this, Ambaṭṭha kept silent.
Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi.
For a second time, the Buddha put the question,
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?
and for a second time Ambaṭṭha kept silent.
Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.
So the Buddha said to him,
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:
“Answer now, Ambaṭṭha. Now is not the time for silence.
“byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo.
If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”
Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.
Now at that time the spirit Vajirapāṇi, holding a massive iron spear, burning, blazing, and glowing, stood in the sky above Ambaṭṭha, thinking,
Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti:
“If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!”
“sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti.
And both the Buddha and Ambaṭṭha could see Vajirapāṇi.
Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.
Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he sat down close by the Buddha and said,
Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca:
“What did you say?
“kimetaṁ bhavaṁ gotamo āha?
Please repeat the question.”
Punabhavaṁ gotamo bravitū”ti.
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?
“I have heard, Master Gotama, that it is just as you say.
“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha.
That’s the origin of the Kaṇhāyanas,
Tatopabhutikā kaṇhāyanā;
and that’s who their founder is.”
so ca kaṇhāyanānaṁ pubbapuriso”ti.
2.5. The Discussion of Ambaṭṭha’s Heritage
2.5. Ambaṭṭhavaṁsakathā
When he said this, those students made an uproar,
Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ:
“It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan bondservant, and that the Sakyans are sons of his masters!
“dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti.
And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”
Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti.
Then it occurred to the Buddha,
Atha kho bhagavato etadahosi:
“These students put Ambaṭṭha down too much by calling him the son of a bondservant. Why don’t I get him out of this?”
“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.
So the Buddha said to the students,
Atha kho bhagavā te māṇavake etadavoca:
“Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant.
“mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha.
That Black Boy was an eminent sage.
Uḷāro so kaṇho isi ahosi.
He went to a southern country and memorized the Prime Spell. Then he approached King Okkāka and asked for the hand of his daughter Maddarūpī.
So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci.
The king said to him,
Tassa rājā okkāko:
‘Who the hell is this son of a bondservant to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow.
‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi.
But he wasn’t able to either shoot it or to relax it.
So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ.
Then the ministers and counselors approached the sage Black Boy and said:
Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ:
‘Spare the king, sir,
‘sotthi, bhaddante, hotu rañño;
spare him!’
sotthi, bhaddante, hotu rañño’ti.
‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’
‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti.
‘Spare the king, sir, and spare the country!’
‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti.
‘Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in the entire realm for seven years.’
‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti.
‘Spare the king, sir, spare the country, and let there be rain!’
‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti.
‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.’
‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti.
So the ministers said to Okkāka:
Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ:
‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’
‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.
So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched.
Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi.
Then the king was terrified, shocked, and awestruck. Scared by the prime punishment, he gave the hand of his daughter Maddarūpī.
Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi.
Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage.”
Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.
3. The Supremacy of the Aristocrats
3. Khattiyaseṭṭhabhāva
Then the Buddha addressed Ambaṭṭha,
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi:
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son.
idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.
Would he receive a seat and water from the brahmins?”
Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
“He would, Master Gotama.”
“Labhetha, bho gotama”.
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“They would.”
“Bhojeyyuṁ, bho gotama”.
“And would the brahmins teach him the hymns or not?”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“They would.”
“Vāceyyuṁ, bho gotama”.
“And would he be kept from the women or not?”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“He would not.”
“Anāvaṭaṁ hissa, bho gotama”.
“And would the aristocrats anoint him as king?”
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?
“No, Master Gotama.
“No hidaṁ, bho gotama”.
Why is that?
“Taṁ kissa hetu”?
Because his maternity is unsuitable.”
“Mātito hi, bho gotama, anupapanno”ti.
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son.
idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha.
Would he receive a seat and water from the brahmins?”
Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
“He would, Master Gotama.”
“Labhetha, bho gotama”.
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“They would.”
“Bhojeyyuṁ, bho gotama”.
“And would the brahmins teach him the hymns or not?”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“They would.”
“Vāceyyuṁ, bho gotama”.
“And would he be kept from the women or not?”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“He would not.”
“Anāvaṭaṁ hissa, bho gotama”.
“And would the aristocrats anoint him as king?”
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?
“No, Master Gotama.
“No hidaṁ, bho gotama”.
Why is that?
“Taṁ kissa hetu”?
Because his paternity is unsuitable.”
“Pitito hi, bho gotama, anupapanno”ti.
“And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men.
“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā.
What do you think, Ambaṭṭha?
Taṁ kiṁ maññasi, ambaṭṭha,
Suppose the brahmins for some reason were to shave a brahmin’s head, inflict him with a sack of ashes, and banish him from the nation or the city.
idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ.
Would he receive a seat and water from the brahmins?”
Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“And would the brahmins teach him the hymns or not?”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“And would he be kept from the women or not?”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“He would be.”
“Āvaṭaṁ hissa, bho gotama”.
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
Suppose the aristocrats for some reason were to shave an aristocrat’s head, inflict him with a sack of ashes, and banish him from the nation or the city.
idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ.
Would he receive a seat and water from the brahmins?”
Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
“He would, Master Gotama.”
“Labhetha, bho gotama”.
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“They would.”
“Bhojeyyuṁ, bho gotama”.
“And would the brahmins teach him the hymns or not?”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“They would.”
“Vāceyyuṁ, bho gotama”.
“And would he be kept from the women or not?”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“He would not.”
“Anāvaṭaṁ hissa, bho gotama”.
“At this point, Ambaṭṭha, that aristocrat has reached rock bottom, with head shaven, inflicted with a sack of ashes, and banished from city or nation.
“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti.
Yet still the aristocrats are superior and the brahmins inferior.
Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā.
Brahmā Sanaṅkumāra also spoke this verse:
Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:
‘The aristocrat is first among people
‘Khattiyo seṭṭho janetasmiṁ,
who take clan as the standard.
ye gottapaṭisārino;
But one accomplished in knowledge and conduct
Vijjācaraṇasampanno,
is first among gods and humans.’
so seṭṭho devamānuse’ti.
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me.
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā.
For I also say this:
Ahampi hi, ambaṭṭha, evaṁ vadāmi—
The aristocrat is first among people
Khattiyo seṭṭho janetasmiṁ,
who take clan as the standard.
ye gottapaṭisārino;
But one accomplished in knowledge and conduct
Vijjācaraṇasampanno,
is first among gods and humans.”
so seṭṭho devamānuse”ti.
Bhāṇavāro paṭhamo.
4. Knowledge and Conduct
4. Vijjācaraṇakathā
“But what, Master Gotama, is that conduct, and what is that knowledge?”
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā”ti?
“Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of ancestry or clan or pride—
“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati:
‘You deserve me’ or ‘You don’t deserve me.’
‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti.
Wherever there is giving and taking in marriage there is such discussion.
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.
Whoever is attached to questions of ancestry or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct.
Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya.
The realization of supreme knowledge and conduct occurs when you’ve given up such things.”
Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.
“But what, Master Gotama, is that conduct, and what is that knowledge?”
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca sā vijjā”ti?
“Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
They gain faith in the Realized One,
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
and reflect …
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe…
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe…
This pertains to their conduct.
idampissa hoti caraṇasmiṁ.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption …
Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…
This pertains to their conduct.
idampissa hoti caraṇasmiṁ.
Furthermore, with the fading away of rapture, they enter and remain in the third absorption …
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…
This pertains to their conduct.
idampissa hoti caraṇasmiṁ.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption …
Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe…
This pertains to their conduct.
idampissa hoti caraṇasmiṁ.
This is that conduct.
Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe…
This pertains to their knowledge. …
idampissa hoti vijjāya …pe…
They understand: ‘There is no return to any state of existence.’
nāparaṁ itthattāyāti pajānāti,
This pertains to their knowledge.
idampissa hoti vijjāya.
This is that knowledge.
Ayaṁ kho sā, ambaṭṭha, vijjā.
This bhikkhu is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.
Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi.
And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.
Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.
5. Four Drains
5. Catuapāyamukha
There are these four drains that affect this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti.
What four?
Katamāni cattāri?
Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking
Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati:
they will get by eating fallen fruit.
‘pavattaphalabhojano bhavissāmī’ti.
In fact they succeed only in serving someone accomplished in knowledge and conduct.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.
This is the first drain that affects this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati:
they will get by eating tubers and fruit.
‘kandamūlaphalabhojano bhavissāmī’ti.
In fact they succeed only in serving someone accomplished in knowledge and conduct.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.
This is the second drain that affects this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame.
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.
In fact they succeed only in serving someone accomplished in knowledge and conduct.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.
This is the third drain that affects this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ apāyamukhaṁ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a fire chamber in the central square and dwells there, thinking:
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati:
‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti.
In fact they succeed only in serving someone accomplished in knowledge and conduct.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.
This is the fourth drain that affects this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati.
These are the four drains that affect this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.
What do you think, Ambaṭṭha?
Taṁ kiṁ maññasi, ambaṭṭha,
Is this supreme knowledge and conduct seen in your own tradition?”
api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?
“No, Master Gotama.
“No hidaṁ, bho gotama.
Who am I and my tradition compared with the supreme knowledge and conduct?
Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā?
We are far from that.”
Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako:
you will get by eating fallen fruit?”
‘pavattaphalabhojano bhavissāmī’”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako:
you will get by eating tubers and fruit?”
‘kandamūlaphalabhojano bhavissāmī’”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?”
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“What do you think, Ambaṭṭha?
“Taṁ kiṁ maññasi, ambaṭṭha,
Have you with your tradition … set up a fire chamber in the central square and dwelt there, thinking:
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako:
‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“So you with your tradition are not only inferior to the supreme knowledge and conduct,
“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako.
you are even inferior to the four drains that affect the supreme knowledge and conduct.
Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako.
But you have been told this by your teacher, the brahmin Pokkharasāti:
Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā:
‘Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman compared with conversation with the brahmins of the three knowledges?” Yet he himself has not even fulfilled one of the drains!
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno.
See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.
6. Being Like the Sages of the Past
6. Pubbakaisibhāvānuyoga
But Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala.
Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati.
But the king won’t even grant him an audience face to face.
Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti.
When he consults, he does so behind a curtain.
Yadāpi tena manteti, tirodussantena manteti.
Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food?
Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya.
See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.
What do you think, Ambaṭṭha?
Taṁ kiṁ maññasi, ambaṭṭha,
Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the mat in a chariot.
idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya.
And suppose he’d get down from that place and stand aside.
So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya.
Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation:
Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya:
‘This is what King Pasenadi says, and this too is what the king says.’
‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti.
Though he spoke the king’s words and gave the king’s advice,
Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti?
does that qualify him to be the king or the king’s minister?”
Ettāvatā so assa rājā vā rājamatto vā”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“In the same way, Ambaṭṭha, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught.
“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:
You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a hermit or someone on the path to becoming a hermit. But that is not possible.
‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati.
What do you think, Ambaṭṭha?
Taṁ kiṁ maññasi, ambaṭṭha,
According to what you have heard from elderly and senior brahmins, the teachers of teachers,
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—
did those ancient brahmin hermits—
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,
nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?”
evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“ …pe…
“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?”
Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“ …pe…
“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”
Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“ …pe…
“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?”
Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“ …pe…
“Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?”
Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“No, Master Gotama.”
“No hidaṁ, bho gotama”.
“So, Ambaṭṭha, in your own tradition you are neither hermit nor someone on the path to becoming a hermit.
“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako.
Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.”
Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.
7. Seeing the Two Marks
7. Dvelakkhaṇādassana
Then the Buddha came out of his dwelling and proceeded to begin walking mindfully,
Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi.
and Ambaṭṭha did likewise.
Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi.
Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for the thirty-two marks of a great man.
Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.
He saw all of them except for two,
Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—
whether the private parts are covered in a foreskin, and the largeness of the tongue.
kosohite ca vatthaguyhe pahūtajivhatāya ca.
Then it occurred to the Buddha,
Atha kho bhagavato etadahosi:
“This brahmin student Ambaṭṭha sees all the marks except for two,
“passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.
which he has doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—
whether the private parts are covered in a foreskin, and the largeness of the tongue.”
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts covered in a foreskin.
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ.
And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
Then Ambaṭṭha thought,
Atha kho ambaṭṭhassa māṇavassa etadahosi:
“The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.
He said to the Buddha,
Bhagavantaṁ etadavoca:
“Well, now, sir, I must go. I have many duties, and much to do.”
“handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.
“Please, Ambaṭṭha, go at your convenience.”
“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti.
Then Ambaṭṭha mounted his mare-drawn chariot and left.
Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.
Now at that time the brahmin Pokkharasāti had come out from Ukkaṭṭhā together with a large group of brahmins and was sitting in his own park just waiting for Ambaṭṭha.
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento.
Then Ambaṭṭha entered the park.
Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi.
He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasāti on foot. He bowed and sat down to one side, and Pokkharasāti said to him:
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:
“I hope, dear Ambaṭṭha, you saw the Master Gotama?”
“kacci, tāta ambaṭṭha, addasa taṁ bhavantaṁ gotaman”ti?
“I saw him, sir.”
“Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotaman”ti.
“Well, does he live up to his reputation or not?”
“Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā;
kacci pana so bhavaṁ gotamo tādiso no aññādiso”ti?
“He does, sir.
“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso.
Master Gotama possesses the thirty-two marks completely, lacking none.”
Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.
“And did you have some discussion with him?”
“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?
“I did.”
“Ahu kho me, bho, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti.
“And what kind of discussion did you have with him?”
“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?
Then Ambaṭṭha informed Pokkharasāti of all they had discussed.
Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.
Then Pokkharasāti said to Ambaṭṭha,
Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca:
“Oh, our bloody fake scholar, our fake learned man, who pretends to be proficient in the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell.
“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.
It’s only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!”
Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca.
Angry and upset, he kicked Ambaṭṭha over,
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.
and wanted to go and see the Buddha right away.
Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ.
8. Pokkharasāti Visits the Buddha
8. Pokkharasātibuddhūpasaṅkamana
Then those brahmins said to Pokkharasāti,
Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ:
“It’s much too late to visit the ascetic Gotama today.
“ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ.
You can visit him tomorrow.”
Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.
So Pokkharasāti had a variety of delicious foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukkaṭṭhā for the forest near Icchānaṅgala.
Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi.
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
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:
“Master Gotama, has my pupil, the student Ambaṭṭha, come here?”
“āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti?
“Yes he has, brahmin.”
“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti.
“And did you have some discussion with him?”
“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti?
“I did.”
“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti.
“And what kind of discussion did you have with him?”
“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti?
Then the Buddha informed Pokkharasāti of all they had discussed.
Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.
Then Pokkharasāti said to the Buddha,
Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca:
“Ambaṭṭha is a fool, Master Gotama. Please forgive him.”
“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti.
“May the student Ambaṭṭha be happy, brahmin.”
“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.
Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man.
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.
He saw all of them except for two,
Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.
which he had doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—
whether the private parts are covered in a foreskin, and the largeness of the tongue.
kosohite ca vatthaguyhe pahūtajivhatāya ca.
Then it occurred to the Buddha,
Atha kho bhagavato etadahosi:
“Pokkharasāti sees all the marks except for two,
“passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.
which he has doubts about:
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—
whether the private parts are covered in a foreskin, and the largeness of the tongue.”
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Then the Buddha used his psychic power to will that Pokkharasāti would see his private parts covered in a foreskin.
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ.
And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
Pokkharasāti thought,
Atha kho brāhmaṇassa pokkharasātissa etadahosi:
“The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.
He said to the Buddha,
Bhagavantaṁ etadavoca:
“Would Master Gotama together with the bhikkhu Saṅgha please accept today’s meal from me?”
“adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
The Buddha consented in silence.
Adhivāsesi bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him,
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi:
“Itʼs time, Master Gotama, the meal is ready.”
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasāti together with the bhikkhu Saṅgha, where he sat on the seat spread out.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Pokkharasāti served and satisfied the Buddha with his own hands with a variety of delicious foods, while his students served the Saṅgha.
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ.
When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side.
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Then the Buddha taught him step by step, with
Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:
Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
suffering, its origin, its cessation, and the path.
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
Just as a clean cloth rid of stains would properly absorb dye,
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti:
evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
“Everything that has a beginning has an end.”
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
9. Pokkharasāti Declares Himself a Lay Follower
9. Pokkharasātiupāsakattapaṭivedanā
Then Pokkharasāti saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha,
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
“Excellent, Master Gotama! Excellent!
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, just so has Master Gotama made the Teaching clear in many ways.
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.
Together with my children, wives, retinue, and ministers, I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
Just as Master Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine.
Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu.
The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”
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.
“That’s good of you to say, householder.”
“Kalyāṇaṁ vuccati, brāhmaṇā”ti.
Ambaṭṭha Sutta: About Ambaṭṭha (Pride Humbled). Pokkharasati, a famous Brahmin teacher, sends his pupil Ambaṭṭha (supposedly fully trained in Brahmin lore) to find out if the ‘ascetic Gotama’ is the great man he is alleged to be (and if, therefore, he bears the ‘thirty-two marks of a Great Man’), Ambaṭṭha, proud of his Brahmin birth, behaves stupidly and arrogantly towards the Buddha, and thereupon learns a thing or two about his own ancestry, besides being made to realise that the Khattiyas (the warrior-noble caste) are superior to the Brahmins. Humbled, he returns to Pokkharasati, who is furious at his conduct, hastens to see the Buddha, learns that he does indeed bear the thirty-two marks, and becomes a convert.