Other Translations: Deutsch , မြန်မာစာ , Srpski
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Dīgha Nikāya 3 Long Discourses 3
Ambaṭṭhasutta With Ambaṭṭha
Evaṁ me sutaṁ—So I have heard. This sutta marks a turning point where the Buddha’s teachings were embraced by the leading brahmin Pokkharasāti. The suttas that follow reverberate with the consequences of this encounter. He was one of the most influential brahmins of his time, although the Buddha elsewhere denied that he had any special knowledge (MN 99:15.5). Brahmanical texts confirm that he was a real person, an influential teacher around the time of the Buddha known as Pauṣkarasādi in Sanskrit. He is cited on grammar by Kātyāyana and Patañjali, and in the Taittirīya-prātiśākhya; on allowable food and theft in the Āpastamba Dharmasūtra; and on Vedic ritual in the Śāṅkhāyana-Āraṇyaka. His name identifies him as descended from a man of Puṣkarāvati, capital of Gandhāra. MN 99:10.3 clarifies that he is of the Upamañña lineage.
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. Icchānaṅgala was a center east of Sāvatthī for the innovative brahmins of the Kosala region.
Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. He stayed in a forest near Icchānaṅgala.
1. Pokkharasātivatthu 1. The Section on Pokkharasāti
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. 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 park endowed to a brahmin. Ukkaṭṭhā is mentioned only rarely, and always in the context of extraordinary teachings and events that emphasize the cosmic grandeur of the Buddha against the brahmins (DN 14:3.29.1, MN 1:1.2, MN 49:2.1). Sanskrit sources call it a droṇamukha, a leading market town accessible by land and water (Divyāvadāna 319.010). At MN 99:10.3 Pokkharasāti is said to be “of the Subhaga Forest”. | “Royal park” is rājadāya (cp. migadāya, “deer park”). | A brahmadeyya is a gift of land by a king to a brahmin, which was an outstanding feature of Indian feudalism.
Assosi kho brāhmaṇo pokkharasāti: Pokkharasāti heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’ ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. Contrast with his rejection of this possibility at MN 99:10.7.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 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.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.” Pokkharasāti does not care whether the Buddha identified as a follower of the Vedas. The wise do not concern themselves with religious identity.
2. Ambaṭṭhamāṇava 2. The Student Ambaṭṭha
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: Now at that time Pokkharasāti had a student named Ambaṭṭha as his resident pupil. He was one who recited and remembered the hymns, and had mastered in the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own tutor’s scriptural heritage of the three Vedas with the words: “Vocabularies” is nighaṇḍu (Sanskrit nighaṇṭu), known from the Nirukta of Yāska. | Keṭubha lacks an obvious Sanskrit form. The commentary explains, “The study of proper and improper actions for the assistance of poets.” This suggests a connection with ritual performance, which is the special area of the Śatapatha Brāhmaṇa. There we often find phrases such as kṛtam bhavati, “it is performed”, of which keṭubha is perhaps a contraction. | Akkhara (literally “syllable”) is explained by the commentary as sikkhā (Sanskrit śikṣā), which is the study of pronunciation. This can be traced back to Pāṇinī, and is sometimes referred to as akṣara-samāmnāya, “collation of syllables”. | Pabheda is found in Buddhist Sanskrit texts as padaprabheda, “classification of words”, such as into the different parts of speech. The commentary identifies it with nirutti. | Padaka is one skilled in the padapāṭha recitation of Vedas, which separates the individual words. | For “testaments” (itihāsa) see itihāsa-purāṇa in Śatapatha Brāhmaṇa 11.5.6.8, explained by the commentator there as legends of creation and olden times (see also Chāndogya Upaniṣad 7.1.4). | For “cosmology” (lokāyata), see note on DN 1:1.25.2. | For “authorized as a master” (anuññātapaṭiññāta) see MN 98:7.1 and Snp 3.9:6.1. | For “scriptural heritage of the three Vedas” (tevijjake pāvacane) see MN 95:12.2.
“yamahaṁ jānāmi taṁ tvaṁ jānāsi; “What I know, you know. Almost the same words are spoken to the bodhisatta by his first teachers, Āḷāra Kālāma and Uddaka Rāmaputta (MN 36:14.9). This connects Pokkharasāti with Āḷāra Kālāma and Uddaka Rāmaputta, and suggests that the anointing of a talented student in this way was a regular practice of wise brahmins.
yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti. And what you know, I know.”
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: Then Pokkharasāti addressed Ambaṭṭha,
“ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. “Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation …
‘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. It’s good to see such perfected ones.
Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation.
Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti. Through you I shall learn about the worthy Gotama.” Following PTS and BJT editions of the parallel phrase at MN 91:4.9, which read tayā for tathā.
“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? “But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. “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. The thirty-two marks are detailed in DN 14:1.32.7, DN 30:1.2.4, and MN 91:9.1. In Buddhist texts they are presented as the fulfillment of Brahmanical prophecy, but they are not found in any Brahmanical texts of the Buddha’s time. However, later astrological texts such as the Gārgīyajyotiṣa (1st century BCE?) and Bṛhatsaṁhitā (6th century CE?) contain references to many of these marks, albeit in a different context, so it seems likely the Buddhist texts are drawing on now-lost Brahmanical scriptures. | The notion of a two-fold course for a great hero—worldly success or spiritual—can be traced back as far as the epic of Gilgamesh.
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. 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. The idea of the wheel-turning monarch draws from the Vedic horse sacrifice, which establishes the authority of a king from sea to sea. The Buddhist telling is divested of all coarse and violent elements. The wheeled chariot gave military supremacy to the ancient Indo-Europeans, allowing them to spread from their ancient homeland north of the Black Sea. In Buddhism, the wheel, which also has solar connotations, symbolizes unstoppable power. For a legendary account of such a king, see the Mahāsudassanasutta (DN 17). Rig Veda 8.63.8 speaks of Indra as the “wheel turner”.
Tassimāni satta ratanāni bhavanti. He has the following seven treasures:
Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. The sacrificial horse on its journey across the land is protected by a hundred sons.
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil.
Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; But, dear Ambaṭṭha, I am the one who gives the hymns, The relation between Pokkharasāti and Ambaṭṭha is similar to that between the Buddha and his followers. They share the same understanding, but the Buddha is distinguished as the teacher.
tvaṁ mantānaṁ paṭiggahetā”ti. and you are the one who receives them.”
“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. “Yes, worthy sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him on his right. He mounted a chariot drawn by mares and, together with several young students, set out for the forest near Icchānaṅgala. In this sutta, māṇava is always applied to Ambaṭṭha and māṇavaka to the rest. It seems that the diminutive māṇavaka means “young student”. | There are said to be sambahula students, a word that is often translated as “many”. But later we see that they all fit inside the Buddha’s hut, so the sense must be “several”.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. At that time several mendicants were walking mindfully in the open air. This is the practice of walking meditation. Meditators pace mindfully up and down a smooth path, keeping attention on their body.
Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: Then the student Ambaṭṭha went up to those mendicants and said,
“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? “Good fellows, where is the worthy Gotama at present? Bho is a respectful term of address used by brahmins. The forms of address used in Pali are complex, and it is rarely possible to map them to modern English with any precision.
Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti. For we have come here to see him.” The parallel passage at MN 35:7.4 has a different phrase here.
Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then those mendicants thought,
“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. “This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti.
Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti. The Buddha won’t mind having a discussion together with such gentlemen.” The term kulaputta (literally, “son of a family”) typically refers to someone from a well-to-do or respected family, a “gentleman”. It is a gendered term which assumes the social status of men.
Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: They said to Ambaṭṭha,
“eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti. “Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock on the door-panel. The Buddha will open the door.” The introduction has told us that the Buddha was staying in a forest at this time. Nonetheless, this was not a wilderness, but was developed enough to have huts with latched doors.
Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. So he approached the Buddha’s dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door.
Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ambaṭṭha and the young students entered the dwelling. The young students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side.
Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti. But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: So the Buddha said to him,
“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti? “Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the tutors of tutors: walking around or standing while I’m sitting, speaking some polite words or other?” The Buddha draws attention to Ambaṭṭha’s rude behavior. Throughout the suttas, the manner in which people greet the Buddha gives us a hint as to their attitudes and qualities.
2.1. Paṭhamaibbhavāda 2.1. The First Use of the Word “Primitives”
“No hidaṁ, bho gotama. “No, worthy 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. For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down.
Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti. But as to these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, I converse with them as I do with the worthy Gotama.” Note the racial connotations of using kaṇha (“black”) as a slur. The brahmin caste hailed from the (relatively) fair-skinned Indo-Europeans who entered India from the north. Vedic texts indicate that there was Brahmanical prejudice against dark-skinned natives, but also that they were assimilated and raised to positions of honor.
“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha. “But Ambaṭṭha, you must have come here for some purpose. You should focus on that.
Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti. Though this Ambaṭṭha is unqualified, he thinks he’s qualified. What is that but lack of qualifications?” Ambaṭṭha is “qualified” (vusita) in scripture, but far from “qualified” in spiritual development. Vusita is normally an expression of arahantship: vusitaṁ brahmacariyaṁ (“the spiritual journey has been completed”).
Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno: 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,
“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: “The ascetic Gotama will be worsted!” He said to the Buddha,
“caṇḍā, bho gotama, sakyajāti; “Worthy Gotama, the Sakyans are rude,
pharusā, bho gotama, sakyajāti; harsh,
lahusā, bho gotama, sakyajāti; touchy,
bhassā, bho gotama, sakyajāti; and argumentative. The PTS reading rabhasa means “violent, aggressive”. But the commentary reads bhassa, explained as “speaking much”. Moreover, the story below does not demonstrate violence.
ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Primitive they are, and primitive they remain! They don’t honor, respect, revere, worship, or venerate brahmins. Ambaṭṭha despises the Sakyans as “primitives” (ibbha) who do not respect Vedic culture. The word ibbha (“primitive”) stems from a non-Aryan word for “elephant” (ibha); the sub-commentary glosses it with hatthigopakā (“elephant-keepers”). It originally referred to the native inhabitants who tamed elephants; see eg. Chāndogya Upaniṣad 1.10. At Snp 3.1:18.4 the Buddha describes his own people as “natives” (niketino), those who have a long connection with the land.
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. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi. And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the first time.
2.2. Dutiyaibbhavāda 2.2. The Second Use of the Word “Primitives”
“Kiṁ pana te, ambaṭṭha, sakyā aparaddhun”ti? “But Ambaṭṭha, how have the Sakyans wronged you?”
“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. “This one time, worthy Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharasāti.
Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ. I approached the Sakyans in their town hall.
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. 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.
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. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi. And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the second time.
2.3. Tatiyaibbhavāda 2.3. The Third Use of the Word “Primitives”
“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. “Even a little quail, Ambaṭṭha, speaks as she likes in her own nest.
Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti. Kapilavatthu is the Sakyans’ own place, Ambaṭṭha. It’s not worthy of the Venerable Ambaṭṭha to lose his temper over such a small thing.” The Buddha’s use of āyasmā is noteworthy here: he is taking a conciliatory tone.
“Cattārome, bho gotama, vaṇṇā—“Worthy Gotama, there are these four classes:
khattiyā brāhmaṇā vessā suddā. aristocrats, brahmins, peasants, and menials.
Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—Three of these classes—
khattiyā ca vessā ca suddā ca—aristocrats, peasants, and menials—
aññadatthu brāhmaṇasseva paricārakā sampajjanti. in fact succeed only when serving the 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. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi. And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the third time.
2.4. Dāsiputtavāda 2.4. The Word “Son of a Slavegirl” is Used
Atha kho bhagavato etadahosi: Then it occurred to the Buddha,
“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti. “This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. Why don’t I ask him about his own clan?”
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: So the Buddha said to him,
“kathaṁ gottosi, ambaṭṭhā”ti? “What is your clan, Ambaṭṭha?” The Ambaṭṭhas were a people in the north-west of greater India (eg. Mahābhārata 7.4.5c, 7.132.23a). They were evidently the Abastanians whose rout at the hands of Alexander is recorded by Arrian (The Anabasis of Alexander, chapter 15). They were probably located near what is today the northern Sindh province in Pakistan. Later texts such as Manusmṛti 1.8 say that an ambaṣṭha is born of a brahmin father and vaiśya mother.
“Kaṇhāyanohamasmi, bho gotamā”ti. “I am a Kaṇhāyana, worthy Gotama.” Kaṇhāyana means “descendant of the dark one (kaṇha)”. Since no clan of that name is attested it is perhaps a confusion with the Kāṇvāyanas of Rig Veda 8.55.4. But the confusion, if it is such, has an old history, for Rig Veda 1.117.8 refers to “Dark Kaṇva” (Śyāva Kaṇva).
“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. “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 slavegirl of the Sakyans. Normally I take ayyaputta as a simple honorific, but here the sense is not that the Sakyans were the masters, but were descended from them.
Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti. But the Sakyans regard King Okkāka as their grandfather. Okkāka (Sanskrit Ikṣvāku) was the legendary son of the first man, Manu, and the founder of the solar dynasty of Kosala. It is a Munda name, which may be associated with the introduction of cane sugar (ikṣuḥ) from eastern Asia, a theory endorsed by the 9th century Jain scholar Jinasena (Natubhai Shah, Jainism, the World of Conquerors, 2004, vol. 1, pg. 15).
Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—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—
okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ. Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra.
Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ. They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large grove of sakhua trees. The words for “teak” (sāka) and “sal” (sāla) have evidently been confused from the Munda root sarja (both appear at MN 93:11.6). But teak does not grow so far north, so the sal must be meant here. To maintain the pun I use sakhua, which is an alternate Hindi name for the sal tree. This story suggests that when they settled in their northern home in the shadow of the Himalayas, harvesting sal was a primary source of wealth. Compare Gilgamesh, for whom Lebanese cedar was the foundation of his royal capital.
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ. For fear of breaking their line of birth, they slept with their own (saka) sisters. “Own” is saka, the second pun on the Sakyan name. Incest is, of course, common among royal families for exactly the reason stated here. Marriage between cousins persisted even in the Buddha’s day. | For sambheda in the sense of “dissolving, leaking”, see AN 2.9:1.5 = DN 26:20.2, AN 5.103:6.4, AN 10.45:4.1.
Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: Then King Okkāka addressed his ministers and councillors,
‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti? ‘Where, sirs, have the princes settled now?’ For this sense of sammati, see SN 11.9, SN 11.10.
‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. ‘Your Majesty, there is a lotus pond on the slopes of the Himalayas, by a large grove of sakhua trees. They’ve settled there.
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti. For fear of breaking their line of birth, they are sleeping with their own sisters.’
Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: Then, Ambaṭṭha, King Okkāka expressed this heartfelt sentiment:
‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. ‘The princes are indeed Sakyans! The princes are indeed the best Sakyans!’ This draws on both the puns above. But the commentary also explains sakya here as “capable” (samatthā, paṭibalā) in reference to their survival against all odds, thus connecting Sakya with sakka (“able”).
Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso. From that day on the Sakyans were recognized and he was their founder.
Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Now, King Okkāka had a slavegirl named Disā. Vedic dāsa (“slave, bondservant”) refers to the “dark-wombed” (kṛṣṇayoni, Rig Veda 2.20.7) foes of the Aryan peoples (Rig Veda 10.22.8) who upon defeat were enslaved (Rig Veda 10.62.10). The name disā therefore probably means “foe” (Sanskrit dviṣa).
Sā kaṇhaṁ nāma janesi. She gave birth to a boy named Black. The passage wavers between treating kaṇha (Sanskrit kṛṣṇa, i.e. Krishna) as a personal name, a description, and a word for a goblin. I try to capture this ambiguity by using variations of “black boy”. | The passage does not say who the father was. According to Arthaśāstra 3.13, a female slave is protected against sexual harassment by the master, but should she have a child by him, both mother and child are to be set free, and if the sex was not consensual, he must pay her a fine.
Jāto kaṇho pabyāhāsi: When he was born, Black Boy said:
‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. ‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!’ Like Siddhattha, he spoke as soon as he was born. The boy was no common child, but had a larger destiny. His words are a dramatic contrast with Siddhattha’s words of confident proclamation, and his birth which was devoid of filth or impurity.
Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; Whereas these days when people see goblins they recognize them as goblins,
evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. in those days they recognized goblins as ‘blackboys’.
Te evamāhaṁsu: They said:
‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. ‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’
Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso. From that day on the Kaṇhāyanas were proclaimed, and he was their founder.
Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti. 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 slavegirl of the Sakyans.”
Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: When he said this, those young students said to him,
“mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi. “Worthy Gotama, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. Lineage was important to brahmins, but the Brāhmaṇa and Upaniṣad literature shows that, as here, many were more concerned with conduct and wisdom than with birth.
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. He’s well-born, a gentleman, learned, who enunciates well, and is astute. He is capable of debating with the worthy Gotama about this.”
Atha kho bhagavā te māṇavake etadavoca: So the Buddha said to them,
“sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: “Well, young students, if you think that
‘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. Ambaṭṭha is ill-born, not a gentleman, unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me.
Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: But if you think that
‘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; he’s well-born, a gentleman, learned, who enunciates well, is astute, and is capable of debating with me about this, then you should stand aside and let him debate with me.”
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. “He is capable of debating you. We will be silent, and let Ambaṭṭha debate with the worthy Gotama about this.”
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: So the Buddha said to Ambaṭṭha,
“ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. “Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway.
Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. If you fail to answer—by dodging the issue, remaining silent, or leaving—your head will explode into seven pieces right here. The threat of losing one’s head is found at eg. Bṛhadāraṇyaka Upaniṣad 1.3.24, or at 3.9.26 when it actually did fall off. I cannot trace the detail of heads being split in seven to any early Sanskrit texts, but it is found in later texts such as Rāmāyaṇa 7.26.44c and Mahābhārata 14.7.2c.
Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha?
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? According to what you have heard from elderly and senior brahmins, the tutors of tutors, what is the origin of the Kaṇhāyanas, and who is their founder?”
Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi. When he said this, Ambaṭṭha kept silent.
Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: For a second time, the Buddha put the question,
“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. and for a second time Ambaṭṭha kept silent.
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: So the Buddha said to him,
“byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. “Answer now, Ambaṭṭha. Now is not the time for silence.
Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”
Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: Now at that time the spirit Vajirapāṇī, holding a massive iron spear, burning, blazing, and glowing, stood in the air above Ambaṭṭha, thinking, Vajirapāṇī (“lightning-bolt in hand”) appears here and in the parallel passage at MN 35:14.1. The synonymous Vajrahasta (Pali vajirahattha, DN 20:12.1) is a frequent epithet of Indra in the Vedas (eg. Rig Veda 1.173.10a: indro vajrahastaḥ), confirming the commentary’s identification with Sakka. Much later, Mahayana texts adopted the name for a fierce Bodhisattva who was protector of the Dhamma.
“sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti. “If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!”
Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo. And both the Buddha and Ambaṭṭha could see Vajirapāṇī.
Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca: Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, and refuge, he sat down close by the Buddha and said,
“kimetaṁ bhavaṁ gotamo āha? “What did you say?
Punabhavaṁ gotamo bravitū”ti. Please repeat the question.”
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? According to what you have heard from elderly and senior brahmins, the tutors of tutors, what is the origin of the Kaṇhāyanas, and who is their founder?”
“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. “I have heard, worthy Gotama, that it is just as you say.
Tatopabhutikā kaṇhāyanā; That’s the origin of the Kaṇhāyanas,
so ca kaṇhāyanānaṁ pubbapuriso”ti. and that’s who their founder is.”
2.5. Ambaṭṭhavaṁsakathā 2.5. The Discussion of Ambaṭṭha’s Heritage
Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: When he said this, those young students made an uproar,
“dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. “It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters!
Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti. And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”
Atha kho bhagavato etadahosi: Then it occurred to the Buddha,
“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti. “These young students put Ambaṭṭha down too much by calling him the son of a slavegirl. Why don’t I get him out of this?”
Atha kho bhagavā te māṇavake etadavoca: So the Buddha said to the young students,
“mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. “Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl.
Uḷāro so kaṇho isi ahosi. That Black Boy was an eminent seer. The contemptuous senses of “black boy” represent the conservative brahmanical view, presented not as endorsement, but as a rhetorical means to undermine Ambaṭṭha’s pride. The Buddha now shows how a man of a supposedly low birth rose to great spiritual eminence.
So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci. He went to a southern country and memorized the Divine Spell. Then he approached King Okkāka and asked for the hand of his daughter Maddarūpī. “Divine Spell” is brahmamanta, a term also found in the commentary to the Morajātaka (Ja 159), where it refers to a verse which, in Vedic style, worships the sun as the “one king”. In modern Hinduism it is used for a verse of praise for Brahmā. | Kaṇha is one of several “dark hermits” who accrued mighty and lineage-busting powers in the south.
Tassa rājā okkāko: The king said to him,
‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi. ‘Who the hell is this son of a slavegirl to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow. The Hindu deity Krishna won the hand of his seventh wife Lakṣmaṇā, also known as Madrī, at an archery contest. This detail is too precise to be a coincidence, and proves there must be some shared basis between the two figures.
So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ. But he wasn’t able to either shoot it or to relax it.
Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: Then the ministers and councillors approached the seer Black Boy and said:
‘sotthi, bhaddante, hotu rañño; ‘Spare the king, sir,
sotthi, bhaddante, hotu rañño’ti. spare him!’
‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti. ‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’ This draws on the ancient belief that the king’s acts affect the natural order of things.
‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Spare the king, sir, and spare the country!’
‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Both king and country will be safe. But if he shoots the arrow upwards, the heavens will not rain in the entire realm for seven years.’
‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Spare the king, sir, spare the country, and let the heavens rain!’ This sequence seems to be an etiological myth explaining certain rites of kingship and succession, providing an origin story for this prayer.
‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. ‘Both king and country will be safe, and the heavens rain will rain. And if the king shoots the crown prince with an arrow, he will be safe and unruffled.’ National prosperity is ensured through symbolic regicide. This example was omitted from Frazer’s accounts of such substitute sacrifices in the Golden Bough. Here there is a double substitution: the prince substitutes for the king, then a threat substitutes for the act of killing. This suggests that, even from the legendary perspective of this story within a story, the rite was an ancient one that had evolved through multiple stages.
Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: So the ministers said to Okkāka: The use of the bare personal name for the king is unusual.
‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. ‘Okkāka must shoot the crown prince with an arrow. He will be safe and unruffled.’
Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. So King Okkāka shot the crown prince with an arrow. And he was safe and unruffled.
Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi. Then the king was terrified, shocked, and awestruck. Scared by the divine punishment, he gave the hand of his daughter Maddarūpī. “Divine punishment” is brahmadaṇḍa, harking back to the Divine Spell (brahmamantra). The Buddha had his own version of the brahmadaṇḍa, which was to give the silent treatment (DN 16:6.4.1).
Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti. Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent seer.”
3. Khattiyaseṭṭhabhāva 3. The Supremacy of the Aristocrats
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: Then the Buddha addressed Ambaṭṭha,
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son.
Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? Would he receive a seat and water from the brahmins?”
“Labhetha, bho gotama”. “He would, worthy Gotama.”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “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?”
“Bhojeyyuṁ, bho gotama”. “They would.”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? “And would the brahmins teach him the hymns or not?”
“Vāceyyuṁ, bho gotama”. “They would.”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? “And would he be kept from the women or not?” In MN 56:19.2 āvaṭa/anāvaṭa is used in reference to Upāli “shutting his gate” against the Jains and opening it for the Buddhists. In DN 17:1.23.2 anāvaṭa means “open to the public”.
“Anāvaṭaṁ hissa, bho gotama”. “He would not.”
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti? “And would the aristocrats anoint him as king?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.
“Taṁ kissa hetu”? Why is that?
“Mātito hi, bho gotama, anupapanno”ti. Because his maternity is unsuitable.”
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son.
Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? Would he receive a seat and water from the brahmins?”
“Labhetha, bho gotama”. “He would, worthy Gotama.”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “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?”
“Bhojeyyuṁ, bho gotama”. “They would.”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? “And would the brahmins teach him the hymns or not?”
“Vāceyyuṁ, bho gotama”. “They would.”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? “And would he be kept from the women or not?”
“Anāvaṭaṁ hissa, bho gotama”. “He would not.”
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti? “And would the aristocrats anoint him as king?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.
“Taṁ kissa hetu”? Why is that?
“Pitito hi, bho gotama, anupapanno”ti. Because his paternity is unsuitable.”
“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. “And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men.
Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha?
idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. 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.
Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? Would he receive a seat and water from the brahmins?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “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?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? “And would the brahmins teach him the hymns or not?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? “And would he be kept from the women or not?”
“Āvaṭaṁ hissa, bho gotama”. “He would be.”
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. 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.
Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? Would he receive a seat and water from the brahmins?”
“Labhetha, bho gotama”. “He would, worthy Gotama.”
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “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?”
“Bhojeyyuṁ, bho gotama”. “They would.”
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? “And would the brahmins teach him the hymns or not?”
“Vāceyyuṁ, bho gotama”. “They would.”
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? “And would he be kept from the women or not?”
“Anāvaṭaṁ hissa, bho gotama”. “He would not.”
“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. “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.
Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Yet still the aristocrats are superior and the brahmins inferior.
Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā: The divinity Sanaṅkumāra also spoke this verse: Sanaṅkumāra (“Everyoung”) became a Hindu deity closely associated with the worship of Krishna. He first appears in the seventh chapter of the Chāndogya Upaniṣad. There he teaches the learned Nārada what lies beyond the mere surface of words (nāma) by giving a progressive meditation that ultimately reveals the highest Self. Thus he is a perfect foil for Ambaṭṭha. The occasion he spoke this verse is recorded at SN 6.11, and it is repeated several times in the suttas.
‘Khattiyo seṭṭho janetasmiṁ, ‘The aristocrat is best among people
ye gottapaṭisārino; who take clan as the standard.
Vijjācaraṇasampanno, But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti. is first among gods and humans.’
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me.
Ahampi hi, ambaṭṭha, evaṁ vadāmi—For I also say this:
Khattiyo seṭṭho janetasmiṁ, The aristocrat is best among people
ye gottapaṭisārino; who take clan as the standard.
Vijjācaraṇasampanno, But one accomplished in knowledge and conduct
so seṭṭho devamānuse”ti. is first among gods and humans.”
Bhāṇavāro paṭhamo. The first recitation section.
4. Vijjācaraṇakathā 4. Knowledge and Conduct
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā”ti? “But what, worthy Gotama, is that conduct, and what is that knowledge?” To his credit, after that thorough humiliation, Ambaṭṭha is ready to learn.
“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: “Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of genealogy or clan or pride—Reading anuttarāya vijjācaraṇasampadāya as locative, in agreement with yattha below.
‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. ‘You deserve me’ or ‘You don’t deserve me.’
Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṁ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi: Wherever there is giving and taking in marriage there is such discussion.
‘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. Whoever is shackled to questions of genealogy or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct.
Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti. The realization of supreme knowledge and conduct occurs when you’ve given up such things.” The Buddha emphasizes that his “knowledge and conduct” rejects the notion of birth that is so essential to Brahmanism.
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca sā vijjā”ti? “But what, worthy Gotama, is that conduct, and what is that knowledge?”
“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. “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 fit for training, teacher of gods and humans, awakened, blessed.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 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.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. They gain faith in the Realized One
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe… and reflect … The Pali text abbreviates the gradual training in this sutta and those that follow. The reader is expected to understand it as in DN 2. Note, however, that the suttas sometimes have small differences in their perspective that make reconstruction tricky.
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …
idampissa hoti caraṇasmiṁ. This pertains to their conduct.
Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption …
idampissa hoti caraṇasmiṁ. This pertains to their conduct.
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… Furthermore, with the fading away of rapture, they enter and remain in the third absorption …
idampissa hoti caraṇasmiṁ. This pertains to their conduct.
Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe… Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption …
idampissa hoti caraṇasmiṁ. This pertains to their conduct.
Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ. This is that conduct.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision.
idampissa hoti vijjāya …pe… This pertains to their knowledge. …
nāparaṁ itthattāyāti pajānāti, They understand: ‘There is nothing further for this place.’
idampissa hoti vijjāya. This pertains to their knowledge.
Ayaṁ kho sā, ambaṭṭha, vijjā. This is that knowledge.
Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. This mendicant is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.
Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi. And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.
5. Catuapāyamukha 5. Four Causes of Quitting
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. There are these four causes of quitting this supreme knowledge and conduct. In later Theravada, apāyamukha refers to deeds that cause rebirth in lower realms. However this does not apply in the early texts; the acts described here are not evil. Rather, it means an “opening” (mukha) for “departure” (apāya).
Katamāni cattāri? What four?
Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati: Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their pack with a shoulder-pole, thinking
‘pavattaphalabhojano bhavissāmī’ti. they will get by eating fallen fruit. A common practice of pre-Buddhist hermits, who avoided the slightest harm to plants. Buddhist mendicants may also not harm plants, but they rely on alms and only eat fallen fruit in case of famine.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. In fact they succeed only in serving someone accomplished in knowledge and conduct. The Buddha inverts Ambaṭṭha’s earlier claim that the other three castes only succeed in serving brahmins (DN 3:1.14.7).
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati. This is the first cause of quitting this supreme knowledge and conduct.
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati: 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
‘kandamūlaphalabhojano bhavissāmī’ti. they will get by eating tubers and fruit. They are less strict than the previous ascetics, for they dig the soil and harm the plants.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. In fact they succeed only in serving someone accomplished in knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati. This is the second cause of quitting this supreme knowledge and conduct.
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. 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. The “fire chamber” was a building set up for performing the fire ritual. The Buddha stayed in them from time to time (MN 75:1.2, Kd 1:15.2.2). Śatapatha Brāhmaṇa 13.4.1.8 describes how a king enters the fire chamber to spend the night with his wives, the king entering by the east door, the wives by the south. Kauṭilya says that a king should try religious cases there (Arthaśāstra 1.19.31).
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. In fact they succeed only in serving someone accomplished in knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ apāyamukhaṁ bhavati. This is the third cause of quitting this supreme knowledge and conduct.
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: 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 four-doored fire chamber at the crossroads and dwells there, thinking:
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti. ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. In fact they succeed only in serving someone accomplished in knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati. This is the fourth cause of quitting this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti. These are the four causes of quitting this supreme knowledge and conduct.
Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha?
api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti? Is this supreme knowledge and conduct seen in your own denomination?” “Denomination” renders sācariyaka, literally “that which stems from one’s own tutor”. It is a term for one’s own particular religious or philosophical denomination.
“No hidaṁ, bho gotama. “No, worthy Gotama.
Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Who am I and my denomination compared with the supreme knowledge and conduct?
Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti. We are far from that.”
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: Since you’re not managing to obtain this supreme knowledge and conduct, have you with your denomination plunged into a wilderness region carrying your pack with a shoulder-pole, thinking
‘pavattaphalabhojano bhavissāmī’”ti? you will get by eating fallen fruit?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: Have you with your denomination … plunged into a wilderness region carrying a spade and basket, thinking
‘kandamūlaphalabhojano bhavissāmī’”ti? you will get by eating tubers and fruit?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? Have you with your denomination … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Taṁ kiṁ maññasi, ambaṭṭha, “What do you think, Ambaṭṭha?
api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: Have you with your denomination … set up a four-doored fire chamber at the crossroads and dwelt there, thinking:
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti? ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. “So you with your denomination are not only inferior to the supreme knowledge and conduct,
Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. you are even inferior to the four causes of quitting the supreme knowledge and conduct.
Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: But you have been told this by your tutor, the brahmin Pokkharasāti:
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno. ‘Who are these shavelings, fake ascetics, primitives, 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 quittings!
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you.
6. Pubbakaisibhāvānuyoga 6. Being Like the Seers of the Past
Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati. Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala.
Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. But the king won’t even grant him an audience face to face.
Yadāpi tena manteti, tirodussantena manteti. When he consults, he does so behind a curtain. This practice is not elsewhere attested in early Pali.
Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food?
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you.
Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha?
idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya. 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. Ugga is a rare word whose root sense is “mighty”, but here it must be a noun. Given that it is a military man who consults with the king, I translate as “warrior-chief”. | Rājañña is used occasionally in the suttas; it is an archaic synonym for khattiya.
So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya. And suppose he’d get down from that place and stand aside.
Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation:
‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. ‘This is what King Pasenadi says, and this too is what the king says.’
Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti? Though he spoke the king’s words and gave the king’s advice, Taking this and the next as one sentence, despite the punctuation of the Mahāsaṅgīti text.
Ettāvatā so assa rājā vā rājamatto vā”ti? does that qualify him to be the king or the king’s minister?”
“No hidaṁ, bho gotama”. “No, worthy 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: “In the same way, Ambaṭṭha, the ancient seers of the brahmins 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. The “hymns” (mantā) are the verses of the Rig Veda. The ten names here all correspond with Vedic authors according to the Brahmanical tradition (for details, see note on DN 13:13.1). Note that in Sanskrit the names of the rishis are distinguished from the lineage holders, which take the patronymic. For example, Bharadvāja is the rishi, the Bhāradvājas are his descendants; Vasiṣṭha is the rishi, the Vāsiṣṭhas are his descendants. Pali texts do not make this distinction, but use the patronymic, although the two forms are not always readily distinguishable. | “Seer” is isi (Sanskrit ṛṣi), for which the Proto-Dravidian root icai (“sing”) has been proposed. It was taken to mean that they had “seen” the Vedas (mantradraṣṭa) or directly “heard” them from Brahmā through divine inspiration, rather than “composing” them like ordinary authors. Here, however, the Buddha says they were “authors” (kattāro). The Buddha adopted isi in the sense “enlightened sage”.
‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati. You might imagine that, since you’ve learned their hymns by heart in your own denomination, that makes you a seer or someone on the path to becoming a seer. But that is not possible.
Taṁ kiṁ maññasi, ambaṭṭha, What do you think, Ambaṭṭha?
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—According to what you have heard from elderly and senior brahmins, the tutors of tutors,
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, did those ancient brahmin seers—
evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? 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 denomination?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“ …pe…
Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “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 denomination?”
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“ …pe…
Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your denomination?” Veṭhakanatapassāhi is otherwise unattested. At MN 55:12.4 veṭhaka evidently means “collar”. In the Lokuttaravāda Bhikṣuṇī Vinaya, the brazen nun Thullānandā gets out of the water and wraps herself in a veṭhaka, which here seems synonymous with paṭṭaka, a strip of cloth. It is allowable if used to tie a basket (Lo Bi Pn 3). Nata is “curve”, passa is “side, flank”. Walshe has “flounces and furbelows”, Rhys Davids has “fringes and furbelows round their loins”. These are prissy descriptions of what is evidently stripper gear.
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“ …pe…
Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti? “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 denomination?” The Buddha calls back to earlier in the sutta, where Ambaṭṭha drove a mare-drawn chariot (DN 3:1.6.1). | The verbs here (vitudenti vitacchenti) are elsewhere applied to the pecking and slashing of vultures, crows, or hawks (SN 19.1:3.2, MN 54:16.2, etc.). The Buddha was disgusted with this maltreatment of the mares.
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“ …pe…
Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti? “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 denomination?” Remembering that Pokkharasāti lived in a wealthy property that was a royal endowment. Just as today, excessive wealth breeds insecurity.
“No hidaṁ, bho gotama”. “No, worthy Gotama.”
“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. “So, Ambaṭṭha, in your own denomination you are neither a seer nor someone on the path to becoming a seer.
Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.” The Buddha has been hard on Ambaṭṭha, but he is not unfair. He invites the same level of scrutiny for himself.
7. Dvelakkhaṇādassana 7. Seeing the Two Marks
Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. Then the Buddha left his dwelling and proceeded to begin walking mindfully, This transition occurs nowhere else.
Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. and Ambaṭṭha did likewise.
Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for the thirty-two marks of a great man. Finally he remembers what his teacher Pokkharasāti told him in DN 3:1.5.2: he will know the Buddha by his marks.
Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. He saw all of them except two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca. whether the private parts are sheathed in a foreskin, and the largeness of the tongue.
Atha kho bhagavato etadahosi: Then it occurred to the Buddha,
“passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. “This student Ambaṭṭha sees all the marks except two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts sheathed in a foreskin. This exceedingly strange “miracle” is also found at MN 91:7.1, MN 92:14.1, and Snp 3.7:11.5.
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. 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 ambaṭṭhassa māṇavassa etadahosi: Then Ambaṭṭha thought,
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti. “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
Bhagavantaṁ etadavoca: He said to the Buddha,
“handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti. “Well, now, sir, I must go. I have many duties, and much to do.”
“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. “Please, Ambaṭṭha, go at your convenience.”
Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi. Then Ambaṭṭha mounted his chariot drawn by mares and left.
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. 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.
Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Then Ambaṭṭha entered the park.
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: 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:
“kacci, tāta ambaṭṭha, addasa taṁ bhavantaṁ gotaman”ti? “I hope, dear Ambaṭṭha, you saw the worthy Gotama?”
“Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotaman”ti. “I saw him, sir.”
“Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā; “Well, does he live up to his reputation or not?”
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. “He does, sir.
Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. The worthy Gotama possesses the thirty-two marks completely, lacking none.”
“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? “And did you have some discussion with him?”
“Ahu kho me, bho, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti. “I did.”
“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? “And what kind of discussion did you have with him?”
Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi. Then Ambaṭṭha informed Pokkharasāti of all they had discussed.
Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: Then Pokkharasāti said to Ambaṭṭha,
“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. “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. The diminutive ending for paṇḍitaka is the same as in samaṇaka, which Ambaṭṭha used of the Buddha. | For re (“bloody”), compare cara pi re at Bu Pc 70:1.35 and he je kāḷī at MN 21:9.13. Hard as the Buddha was on Ambaṭṭha, his own teacher was harder.
Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. It’s only because you repeatedly attacked the worthy Gotama like that that he kept bringing up charges against us!” Pokkharasāti shows his astuteness, for in many other dialogues the Buddha engaged with brahmins perfectly politely, as he does in the next sutta (DN 4).
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. Angry and upset, he kicked Ambaṭṭha over, Illustrating the lack of restraint of even a senior brahmin teacher.
Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ. and wanted to go and see the Buddha right away.
8. Pokkharasātibuddhūpasaṅkamana 8. Pokkharasāti Visits the Buddha
Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ: Then those brahmins said to Pokkharasāti,
“ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. “It’s much too late to visit the ascetic Gotama today.
Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. You can visit him tomorrow.” Given Pokkharasāti’s mood, this was probably a diplomatic move.
Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. So Pokkharasāti had delicious fresh and cooked 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. Khādanīya and bhojanīya are food categories commonly mentioned in Pali. Etymologically they stem from “hard and soft”. Bhojanīya is defined in Bu Pc 37:2.1.10 as grain, porridge, flour products, fish, and meat, thus being foods that are typically eaten cooked and “mooshed up” in with the fingers in the bowl. Khādanīya is not so readily defined, being essentially everything not included in other categories. But it would have included such “crunchy” things as fruit and vegetables, which may be eaten uncooked.
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: 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,
“āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti? “Master Gotama, has my resident pupil, the student Ambaṭṭha, come here?”
“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti. “Yes he has, brahmin.”
“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? “And did you have some discussion with him?”
“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti. “I did.”
“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? “And what kind of discussion did you have with him?” Pokkharasāti makes sure he hears both sides of the story.
Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi. Then the Buddha informed Pokkharasāti of all they had discussed.
Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: Then Pokkharasāti said to the Buddha,
“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti. “Ambaṭṭha is a fool, worthy Gotama. Please forgive him.” So far has Ambaṭṭha fallen from the learned sage we were introduced to at the start of the sutta.
“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti. “May the student Ambaṭṭha be happy, brahmin.” The Buddha bears no ill will. Sukhī hotu is one of the most recognizable Pali phrases, but in early texts it is spoken only a few times: by the Buddha at DN 21:1.8.8 and Snp 5.1:54.1; by Punabbasu’s Mother at SN 10.7:10.1; and by various women at Bu Ss 5:1.4.8.
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man.
Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. He saw all of them except two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca. whether the private parts are sheathed in a foreskin, and the largeness of the tongue.
Atha kho bhagavato etadahosi: Then it occurred to the Buddha,
“passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. “Pokkharasāti sees all the marks except two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. Then the Buddha used his psychic power to will that Pokkharasāti would see his private parts sheathed in a foreskin.
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. 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 brāhmaṇassa pokkharasātissa etadahosi: Pokkharasāti thought,
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
Bhagavantaṁ etadavoca: He said to the Buddha,
“adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented with silence.
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him,
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. “It’s time, worthy Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasāti together with the mendicant Saṅgha, where he sat down on the seat spread out. “Robed up” because inside the monastery, monks would normally wear just a lower robe, and would don the upper and (sometimes) outer robes when visiting a layperson’s home.
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha.
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side.
Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—Then the Buddha taught him step by step, with
dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. While all these teachings feature commonly in the suttas, there is no text that depicts this framework in detail.
Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas:
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. suffering, its origin, its cessation, and the path. This is the briefest expression of the four noble truths.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; Just as a clean cloth rid of stains would properly absorb dye,
evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti: This indicates that he became a stream-enterer (sotāpanna), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death.
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. “Everything that is liable to arise is liable to cease.” This is the insight into universal impermanence and dependent origination.
9. Pokkharasātiupāsakattapaṭivedanā 9. Pokkharasāti Declares Himself a Lay Follower
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: 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,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, worthy Gotama! Excellent!
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. 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 clear eyes can see what’s there, just so has the worthy Gotama made the Teaching clear in many ways.
Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Together with my children, wives, retinue, and ministers, I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.
Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu. Just as the worthy Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine. When wandering for alms, mendicants would often roam randomly through the village (sapadānacārī). However if an invitation such as this were issued, the mendicant may visit that place for a meal. It was considered a special ascetic practice to refuse such invitations. The same invitation was issued by Lohicca to Mahākaccāna at SN 35.132:14.7.
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. 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.” Māṇavikā is also mentioned at MN 56:27.1 and Ud 2.6:1.3 of a young married woman; and at AN 5.192:8.5 of a baby being born. Thus it does not seem that it meant “female student of the Vedas”.
“Kalyāṇaṁ vuccati, brāhmaṇā”ti. “That’s nice of you to say, householder.” Kalyāṇaṁ vuccati is a politely ambiguous phrase. It is spoken twice elsewhere in the Pali, and both times the mendicant who said it immediately departed and never returned (SN 41.3:7.13, SN 41.4:6.7).
Ambaṭṭhasuttaṁ niṭṭhitaṁ tatiyaṁ.