With Ambaṭṭha

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. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario 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. He stayed in a forest near Icchānaṅgala.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

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.Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was wandering in the land of the Kosalans together with a large SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario 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.ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario kosalānaṁ brāhmaṇagāmo tadavasari. He stayed in a forest near Icchānaṅgala. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

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. Pokkharasāti heard:

Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.*pokkharasāti → pokkharasātī (bj); pokkharasādi (pts1ed) Assosi kho brāhmaṇo pokkharasāti:

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.Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.*pokkharasāti → pokkharasātī (bj); pokkharasādi (pts1ed)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. He has this good reputation: ‘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.’ He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, 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. He proclaims a teaching 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. 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.

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato— ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’*bhagavā → bhagavāti (sya-all, km) So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

“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 fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’*bhagavā → bhagavāti (sya-all, km)He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, 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 imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. He proclaims a teaching 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.”*Pokkharasāti does not care whether the Buddha identified as a follower of the Vedas. The wise do not concern themselves with religious identity.Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

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. “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. And what you know, I know.”

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:*vedānaṁ → bedānaṁ (mr) “yamahaṁ jānāmi taṁ tvaṁ jānāsi; yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti.

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.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:*vedānaṁ → bedānaṁ (mr)“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.“yamahaṁ jānāmi taṁ tvaṁ jānāsi; And what you know, I know.” yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti.

Then Pokkharasāti addressed Ambaṭṭha, “Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. He has this good reputation … It’s good to see such perfected ones. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. 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.

Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: “ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā, arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.

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. He has this good reputation … 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 the worthy Gotama.”*Following PTS and BJT editions of the parallel phrase at MN 91:4.9, which read tayā for tathā.Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”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.*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. 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”. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. 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. After conquering this land girt by sea, he reigns by principle, without rod or sword. 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. 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. and you are the one who receives them.”

“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; tvaṁ mantānaṁ paṭiggahetā”ti.

“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.“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.*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”.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 householder, and the commander 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.*The sacrificial horse on its journey across the land is protected by a hundred sons.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 has cast off the world’s veil. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. 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.Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; and you are the one who receives them.” tvaṁ mantānaṁ paṭiggahetā”ti.

“Yes, worthy sir,” replied Ambaṭṭha. He rose from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to 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”. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.

“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.

“Yes, worthy sir,” replied Ambaṭṭha. He rose from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to 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”.“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 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. Then the student Ambaṭṭha went up to those mendicants and said, “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. For we have come here to see him.”*The parallel passage at MN 35:7.4 has a different phrase here.

Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti.

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.Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Then the student Ambaṭṭha went up to those mendicants and said, Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “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.“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? For we have come here to see him.”*The parallel passage at MN 35:7.4 has a different phrase here.Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti.

Then those mendicants thought, “This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti. 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.

Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti.

Then those mendicants 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.”*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.Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti.

They said to Ambaṭṭha, “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.

Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: “eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”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 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.“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, cleared his throat and knocked on the door-panel, and the Buddha opened the door. 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. But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.

Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.*kañci kañci → kiñci kiñci (csp1ed)

So he approached the Buddha’s dwelling, cleared his throat and knocked on the door-panel, 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 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. 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.*kañci kañci → kiñci kiñci (csp1ed)

So the Buddha said to him, “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.

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?

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

“No, worthy Gotama. For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. 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.

“No hidaṁ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.*kaṇhā → kiṇhā (pts1ed, mr)

“No, worthy 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, 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.Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.*kaṇhā → kiṇhā (pts1ed, mr)

“But Ambaṭṭha, you must have come here for some purpose. You should focus on that. 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”).

“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha.*āgaccheyyātha → āgaccheyyātho (bj, pts1ed) | manasi kareyyātha → manasi kareyyātho (bj, pts1ed) Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”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.*āgaccheyyātha → āgaccheyyātho (bj, pts1ed) | manasi kareyyātha → manasi kareyyātho (bj, pts1ed)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”).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, “The ascetic Gotama will be worsted!” He said to the Buddha, “Worthy Gotama, the Sakyans are rude, harsh, touchy, 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. 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. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”

Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno: “samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: “caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti.*garuṁ karonti → garukaronti (bj, sya-all, km, pts1ed) 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.

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: “Worthy Gotama, the Sakyans are rude, “caṇḍā, bho gotama, sakyajāti; harsh, pharusā, bho gotama, sakyajāti; touchy, lahusā, 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.bhassā, bho gotama, sakyajāti; 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.ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti.*garuṁ karonti → garukaronti (bj, sya-all, km, pts1ed)It is neither proper nor appropriate that the Sakyans—primitives 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.

“This one time, worthy Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharasāti. I approached the Sakyans in their town hall. 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. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”

“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi.*sandhāgāre → santhāgāre (bj, pts1ed) 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.

“This one time, worthy Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharasāti. “Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. I approached the Sakyans in their town 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.*sandhāgāre → santhāgāre (bj, pts1ed)It is neither proper nor appropriate that the Sakyans—primitives 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.

“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest. 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.

“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.

“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.”*The Buddha’s use of āyasmā is noteworthy here: he is taking a conciliatory tone.Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.

“Worthy Gotama, there are these four classes: aristocrats, brahmins, peasants, and menials. Three of these classes— aristocrats, peasants, and menials— in fact succeed only when serving the brahmins. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”

“Cattārome, bho gotama, vaṇṇā— khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā— khattiyā ca vessā ca suddā ca— aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.

“Worthy Gotama, there are these four classes: “Cattārome, bho gotama, vaṇṇā—aristocrats, brahmins, peasants, and menials. khattiyā brāhmaṇā vessā suddā. Three of these classes—Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—aristocrats, peasants, and menials—khattiyā ca vessā ca suddā ca—in fact succeed only when serving the brahmins. aññadatthu brāhmaṇasseva paricārakā sampajjanti. It is neither proper nor appropriate that the Sakyans—primitives 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.

Then it occurred to the Buddha, “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 bhagavato etadahosi: “atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti.

Then it occurred to the Buddha, Atha kho bhagavato etadahosi: “This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. 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, “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.

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “kathaṁ gottosi, ambaṭṭhā”ti?

So the Buddha said to him, Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “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.“kathaṁ gottosi, ambaṭṭhā”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 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. 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).

“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti.

“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.“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. 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).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— Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. 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. 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.

Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi— okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ.*karakaṇḍaṁ → karakaṇḍuṁ (sya-all); karaṇḍuṁ (pts1ed) | sinisūraṁ → nipuraṁ (bj); sinipuraṁ (sya-all); sīnipuraṁ (pts1ed) | okkāmukhaṁ → ukkāmukhaṁ (bj, sya-all) Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.

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.*karakaṇḍaṁ → karakaṇḍuṁ (sya-all); karaṇḍuṁ (pts1ed) | sinisūraṁ → nipuraṁ (bj); sinipuraṁ (sya-all); sīnipuraṁ (pts1ed) | okkāmukhaṁ → ukkāmukhaṁ (bj, sya-all)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 raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ 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.Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.

Then King Okkāka addressed his ministers and councillors, ‘Where, sirs, have the princes settled now?’*For this sense of sammati, see SN 11.9, SN 11.10.

Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: ‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti?

Then King Okkāka addressed his ministers and councillors, Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: ‘Where, sirs, have the princes settled now?’*For this sense of sammati, see SN 11.9, SN 11.10.‘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 sakhua trees. They’ve settled there. For fear of breaking their line of birth, they are sleeping with their own sisters.’

‘Atthi, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti.

‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sakhua trees. They’ve settled there. ‘Atthi, devadevaLiteralmente, «ser resplandeciente»: un habitante de los reinos celestiales (ver sagga y sugati). Los tres términos deva, devatā y devaputta son sinónimos.Ver en el glosario, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. For fear of breaking their line of birth, they are sleeping with their own sisters.’ Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti.

Then, Ambaṭṭha, King Okkāka expressed this heartfelt sentiment: ‘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”). From that day on the Sakyans were recognized and he was their founder.

Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.

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!’*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”).‘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 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). 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. When he was born, Black Boy said: ‘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. Whereas these days when people see goblins they recognize them as goblins, in those days they recognized goblins as ‘blackboys’.

Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṁ nāma janesi.*kaṇhaṁ nāma → sā kaṇhaṁ (pts1ed) Jāto kaṇho pabyāhāsi: ‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.

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).Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. 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.Sā kaṇhaṁ nāma janesi.*kaṇhaṁ nāma → sā kaṇhaṁ (pts1ed)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!’*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.‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. Whereas these days when people see goblins they recognize them as goblins, Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; in those days they recognized goblins as ‘blackboys’. evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.

They said: ‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’ From that day on the Kaṇhāyanas were proclaimed, and he was their founder. 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.”

Te evamāhaṁsu: ‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso. Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.

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 proclaimed, 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 slavegirl of the Sakyans.” Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.

When he said this, those young students said to him, “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. He’s well-born, a gentleman, learned, who enunciates well, and is astute. He is capable of debating with the worthy Gotama about this.”

Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: “mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.

When he said this, those young students said to him, Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: “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.“mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi. He’s well-born, a gentleman, learned, who enunciates well, and is astute. He is capable of debating with the worthy 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, “Well, young students, if you think that 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. But if you think that 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.”

Atha kho bhagavā te māṇavake etadavoca: “sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṁ mantavho asmiṁ vacane.*mantavho → mantayavho (bj) Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū”ti.

So the Buddha said to them, Atha kho bhagavā te māṇavake etadavoca: “Well, young students, if you think that “sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: 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. ‘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.*mantavho → mantayavho (bj)But if you think that Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: 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.” ‘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.

So the Buddha said to Ambaṭṭha, “Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway. 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. What do you think, Ambaṭṭha? 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?”

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

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 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.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 tutors of tutors, 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?

For a second time, the Buddha put the question, and for a second time Ambaṭṭha kept silent.

Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.

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, “Answer now, Ambaṭṭha. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.

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 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. “If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Ambaṭṭha could see Vajirapāṇī.

Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti:*sajotibhūtaṁ → saṁjotibhūtaṁ (sya-all) “sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti. Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.

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.Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti:*sajotibhūtaṁ → saṁjotibhūtaṁ (sya-all)“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 Vajirapāṇī. Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.

Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, and refuge, he sat down close by the Buddha and said, “What did you say? Please repeat the question.”

Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca: “kimetaṁ bhavaṁ gotamo āha?*kimetaṁ → kiṁ me taṁ (bj, mr) Punabhavaṁ gotamo bravitū”ti.*bravitū”ti → brūtūti (sya-all); brūmetūti (pts1ed)

Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, 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?*kimetaṁ → kiṁ me taṁ (bj, mr)Please repeat the question.” Punabhavaṁ gotamo bravitū”ti.*bravitū”ti → brūtūti (sya-all); brūmetūti (pts1ed)

“What do you think, Ambaṭṭha? 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?”

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

“What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, 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?” kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

“I have heard, worthy Gotama, that it is just as you say. That’s the origin of the Kaṇhāyanas, and that’s who their founder is.”

“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṁ pubbapuriso”ti.

“I have heard, worthy 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.

When he said this, those young students made an uproar, “It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters! And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”

Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: “dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti.

When he said this, those young 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 slavegirl, 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, “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 bhagavato etadahosi: “atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.

Then it occurred to the Buddha, Atha kho bhagavato etadahosi: “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?” “atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.

So the Buddha said to the young students, “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.*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. 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.

Atha kho bhagavā te māṇavake etadavoca: “mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci.

So the Buddha said to the young students, Atha kho bhagavā te māṇavake etadavoca: “Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. “mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. 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.Uḷāro so kaṇho isi ahosi. 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.So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci.

The king said to him, ‘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. But he wasn’t able to either shoot it or to relax it.

Tassa rājā okkāko: ‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi.*sannayhi → sannahi (mr) So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ.

The king said to him, Tassa rājā okkāko: ‘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.‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi.*sannayhi → sannahi (mr)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 councillors approached the seer Black Boy and said: ‘Spare the king, sir, spare him!’

Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: ‘sotthi, bhaddante, hotu rañño;*bhaddante → bhadante (bj, sya-all, pts1ed) sotthi, bhaddante, hotu rañño’ti.

Then the ministers and councillors approached the seer Black Boy and said: Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: ‘Spare the king, sir, ‘sotthi, bhaddante, hotu rañño;*bhaddante → bhadante (bj, sya-all, pts1ed)spare him!’ sotthi, bhaddante, hotu rañño’ti.

So the ministers said to Okkāka:*The use of the bare personal name for the king is unusual. ‘Okkāka must shoot the crown prince with an arrow. He will be safe and unruffled.’

Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: ‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.

So the ministers said to Okkāka:*The use of the bare personal name for the king is unusual.Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: ‘Okkāka must shoot the crown prince with an arrow. He will be safe and unruffled.’ ‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.

So King Okkāka shot the crown prince with an arrow. And he was safe and unruffled. 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).

Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi.

So King Okkāka shot the crown prince with an arrow. And he was safe and unruffled. Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. 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).Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi.

Then the Buddha addressed Ambaṭṭha, “What do you think, Ambaṭṭha? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son. Would he receive a seat and water from the brahmins?”

Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: “Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

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?

“No, worthy Gotama. Why is that? Because his maternity is unsuitable.”

“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Mātito hi, bho gotama, anupapanno”ti.

“No, worthy 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? Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son. Would he receive a seat and water from the brahmins?”

“Taṁ kiṁ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

“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?

“No, worthy Gotama. Why is that? Because his paternity is unsuitable.”

“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Pitito hi, bho gotama, anupapanno”ti.

“No, worthy 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. What do you think, 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. Would he receive a seat and water from the brahmins?”

“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṁ kiṁ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

“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?

“What do you think, 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. Would he receive a seat and water from the brahmins?”

“Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

“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?

“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. Yet still the aristocrats are superior and the brahmins inferior. 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.

“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:*Brahmunā pesā, ambaṭṭha → brahmunāpi ambaṭṭha (bj, mr); brahmunā cesā ambaṭṭha (sya-all); brahmunāpi esā ambaṭṭha (pts1ed)

“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. 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.Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:*Brahmunā pesā, ambaṭṭha → brahmunāpi ambaṭṭha (bj, mr); brahmunā cesā ambaṭṭha (sya-all); brahmunāpi esā ambaṭṭha (pts1ed)

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. For I also say this:

Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṁ vadāmi—

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. 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—

“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. ‘You deserve me’ or ‘You don’t deserve me.’ Wherever there is giving and taking in marriage there is such discussion. 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. 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.

“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṁ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi: ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.

“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.“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 shackled to questions of genealogy 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.”*The Buddha emphasizes that his “knowledge and conduct” rejects the notion of birth that is so essential to Brahmanism.Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”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 fit for training, teacher of gods and humans, awakened, blessed. 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. He proclaims a teaching 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. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One 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.

“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe…

“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. “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 divinities, 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 proclaims a teaching 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 a good family. 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 …*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 tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe…

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … This pertains to their conduct.

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

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 mendicant enters and remains in the second absorption … This pertains to their conduct.

Puna caparaṁ, ambaṭṭha, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … Puna caparaṁ, ambaṭṭha, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario 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 … 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… 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, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption … This pertains to their conduct. This is that conduct.

Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ. Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ.

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 … 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 samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. This pertains to their knowledge. … They understand: ‘There is nothing further for this place.’ This pertains to their knowledge. This is that knowledge.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… idampissa hoti vijjāya …pe… nāparaṁ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṁ kho sā, ambaṭṭha, vijjā.

When their mind has become immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend 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 nothing further for this place.’ nāparaṁ itthattāyāti pajānāti, This pertains to their knowledge. idampissa hoti vijjāya. This is that knowledge. Ayaṁ kho sā, ambaṭṭha, vijjā.

This mendicant is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’. And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.

Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.

This mendicant 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.

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). What four? 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 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. 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). This is the first cause of quitting this supreme knowledge and conduct.

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati: ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati.

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).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 pack 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.*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.‘pavattaphalabhojano bhavissāmī’ti. 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).So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. This is the first cause of quitting 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 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. In fact they succeed only in serving someone accomplished in knowledge and conduct. 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 kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati:*kudālapiṭakaṁ → kuddālapiṭakaṁ (bj, sya-all, pts1ed) ‘kandamūlaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 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, 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:*kudālapiṭakaṁ → kuddālapiṭakaṁ (bj, sya-all, pts1ed)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.‘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 cause of quitting 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.*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). In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the third 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. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 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, 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).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 cause of quitting 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 four-doored fire chamber at the crossroads and dwells there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’ In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the fourth cause of quitting this supreme knowledge and conduct. These are the four causes 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: ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.

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: 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 cause of quitting this supreme knowledge and conduct. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati. These are the four causes of quitting this supreme knowledge and conduct. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.

What do you think, Ambaṭṭha? Is this supreme knowledge and conduct seen in your own tradition?”*“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.

Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?

What do you think, Ambaṭṭha? Taṁ kiṁ maññasi, ambaṭṭha, Is this supreme knowledge and conduct seen in your own tradition?”*“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.api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?

“No, worthy Gotama. Who am I and my tradition compared with the supreme knowledge and conduct? We are far from that.”

“No hidaṁ, bho gotama. Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.

“No, worthy 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? Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your pack with a shoulder-pole, thinking you will get by eating fallen fruit?”

“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: ‘pavattaphalabhojano bhavissāmī’”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 pack 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?

“What do you think, Ambaṭṭha? Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking you will get by eating tubers and fruit?”

“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: ‘kandamūlaphalabhojano bhavissāmī’”ti?

“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?

“What do you think, 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?”

“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti?

“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?

“What do you think, Ambaṭṭha? Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”

“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti?

“What do you think, Ambaṭṭha? “Taṁ kiṁ maññasi, ambaṭṭha, Have you with your tradition … set up a four-doored fire chamber at the crossroads 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?

“So you with your tradition are not only inferior to the supreme knowledge and conduct, you are even inferior to the four causes of quitting the supreme knowledge and conduct. But you have been told this by your tutor, the brahmin Pokkharasāti: ‘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! See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you.

“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

“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 causes of quitting 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 tutor, the brahmin Pokkharasāti: Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: ‘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! ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno. See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you. Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala. But the king won’t even grant him an audience face to face. When he consults, he does so behind a curtain.*This practice is not elsewhere attested in early Pali. Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food? See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you.

Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

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.*This practice is not elsewhere attested in early Pali.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 tutor Pokkharasāti has wronged you. Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

What do you think, 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.*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. And suppose he’d get down from that place and stand aside. Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation: ‘This is what King Pasenadi says, and this too is what the king says.’ 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. does that qualify him to be the king or the king’s minister?”

Taṁ kiṁ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya. So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti? Ettāvatā so assa rājā vā rājamatto vā”ti?

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.*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.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,*Taking this and the next as one sentence, despite the punctuation of the Mahāsaṅgīti text.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?

“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”. You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a seer or someone on the path to becoming a seer. But that is not possible.

“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:*yamataggi → yamataggī (sya-all); yamadaggi (mr) ‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati.

“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”.“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:*yamataggi → yamataggī (sya-all); yamadaggi (mr)You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a seer or someone on the path to becoming a seer. 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? According to what you have heard from elderly and senior brahmins, the tutors of tutors, did those ancient brahmin seers— 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?”

Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ— ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

What do you think, Ambaṭṭha? Taṁ kiṁ maññasi, ambaṭṭha, According to what you have heard from elderly and senior brahmins, the tutors of tutors, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—did those ancient brahmin seers—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?

“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?”

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

“ …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?

“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”*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.

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

“ …pe… “Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”*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.Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, 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 tradition?”*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.

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

“ …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?”*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.Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, 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 tradition?”*Remembering that Pokkharasāti lived in a wealthy property that was a royal endowment. Just as today, excessive wealth breeds insecurity.

“ …pe… Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti?*dīghāsivudhehi → dīghāsibaddhehi (bj, sya-all, pts1ed)

“ …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?”*Remembering that Pokkharasāti lived in a wealthy property that was a royal endowment. Just as today, excessive wealth breeds insecurity.Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti?*dīghāsivudhehi → dīghāsibaddhehi (bj, sya-all, pts1ed)

“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. 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.

“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.

“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. “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.”*The Buddha has been hard on Ambaṭṭha, but he is not unfair. He invites the same level of scrutiny for himself.Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.

Then the Buddha came out of his dwelling and proceeded to begin walking mindfully,*This transition occurs nowhere else. and Ambaṭṭha did likewise. 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. He saw all of them except for two, which he had doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.

Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca.

Then the Buddha came out of his dwelling and proceeded to begin walking mindfully,*This transition occurs nowhere else.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.*Finally he remembers what his teacher Pokkharasāti told him in DN 3:1.5.2: he will know the Buddha by his marks.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 sheathed in a foreskin, and the largeness of the tongue. kosohite ca vatthaguyhe pahūtajivhatāya ca.

Then it occurred to the Buddha, “This student Ambaṭṭha sees all the marks except for two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.” 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. 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 bhagavato etadahosi: “passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

Then it occurred to the Buddha, Atha kho bhagavato etadahosi: “This 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 sheathed 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 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 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, “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”

Atha kho ambaṭṭhassa māṇavassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.

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, “Well, now, sir, I must go. I have many duties, and much to do.”

Bhagavantaṁ etadavoca: “handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”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.” Then Ambaṭṭha mounted his chariot drawn by mares and left.

“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.

“Please, Ambaṭṭha, go at your convenience.” “Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. Then Ambaṭṭha mounted his chariot drawn by mares 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. Then Ambaṭṭha entered the park. 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:

Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṁ pokkharasātiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambaṭṭhaṁ māṇavaṁ brāhmaṇo pokkharasāti etadavoca:

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:

“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?

“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. The worthy Gotama possesses the thirty-two marks completely, lacking none.”

“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso. Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

“He does, sir. “Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso. The worthy Gotama possesses the thirty-two marks completely, lacking none.” Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

“And what kind of discussion did you have with him?” Then Ambaṭṭha informed Pokkharasāti of all they had discussed.

“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.*yāvatako → yāvatiko (mr)

“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.*yāvatako → yāvatiko (mr)

Then Pokkharasāti said to Ambaṭṭha, “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. 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). Angry and upset, he kicked Ambaṭṭha over,*Illustrating the lack of restraint of even a senior brahmin teacher. and wanted to go and see the Buddha right away.

Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: “aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.*tevijjaka → tevijjakā (mr) Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. Aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṁ māṇavaṁ padasāyeva pavattesi.*kupito → so kupito (pts1ed) Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ.

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.*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.“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.*tevijjaka → tevijjakā (mr)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).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,*Illustrating the lack of restraint of even a senior brahmin teacher.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.*kupito → so kupito (pts1ed)and wanted to go and see the Buddha right away. Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ.

Then those brahmins said to Pokkharasāti, “It’s much too late to visit the ascetic Gotama today. You can visit him tomorrow.”*Given Pokkharasāti’s mood, this was probably a diplomatic move.

Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ: “ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.*Svedāni → dāni sve (mr)

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.”*Given Pokkharasāti’s mood, this was probably a diplomatic move.Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.*Svedāni → dāni sve (mr)

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. 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, “Master Gotama, has my resident pupil, the student Ambaṭṭha, come here?”

Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: “āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti?*te → tedha (sya-all); te idha (pts1ed)

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.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 resident pupil, the student Ambaṭṭha, come here?” “āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti?*te → tedha (sya-all); te idha (pts1ed)

“And what kind of discussion did you have with him?”*Pokkharasāti makes sure he hears both sides of the story. Then the Buddha informed Pokkharasāti of all they had discussed.

“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.

“And what kind of discussion did you have with him?”*Pokkharasāti makes sure he hears both sides of the story.“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, “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.

Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: “bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti.

Then Pokkharasāti said to the Buddha, Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: “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.“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti.

Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.

Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya ca.

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 sheathed in a foreskin, and the largeness of the tongue. kosohite ca vatthaguyhe pahūtajivhatāya ca.

Then it occurred to the Buddha, “Pokkharasāti sees all the marks except for two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Pokkharasāti would see his private parts sheathed in a foreskin. 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 bhagavato etadahosi: “passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

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 sheathed 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 sheathed 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, “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”

Atha kho brāhmaṇassa pokkharasātissa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

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, “Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented with silence.

Bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

He said to the Buddha, Bhagavantaṁ etadavoca: “Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” “adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented with silence. Adhivāsesi bhagavā tuṇhībhāvena.

Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him, “It’s time, worthy Gotama, the meal is ready.” 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 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. Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha. 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 bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him, Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: “It’s time, worthy 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 mendicant Saṅgha, where he sat 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 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 delicious fresh and cooked foods, while his young 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 a talk on giving, ethical conduct, and heaven. He explained 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. 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: suffering, its origin, its cessation, and the path.*This is the briefest expression of the four noble truths. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario 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. “Everything that is liable to arise is liable to cease.”*This is the insight into universal impermanence and dependent origination.

Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

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.*While all these teachings feature commonly in the suttas, there is no text that depicts this framework in detail.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.*This is the briefest expression of the four noble truths.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 DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario 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.evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “Everything that is liable to arise is liable to cease.”*This is the insight into universal impermanence and dependent origination.“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

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, “Excellent, worthy Gotama! Excellent! 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. Together with my children, wives, retinue, and ministers, I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.

Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

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, worthy 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 clear eyes can see what’s there, just so has the worthy 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 the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy 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 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. 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”.

Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.

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.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.”*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”.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.