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<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h4>DN3: Ambaṭṭha Sutta – With Ambaṭṭha </h4>
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<section class="raw_sutta">
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<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of around five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala.</p>
<h3>1. The Section on Pokkharasāti </h3>
<p><span class="parno">2</span>Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. </p>
<p>Pokkharasāti heard:</p>
<hr>
<p>“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 who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world — with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans — and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”</p>
<h2>2. The Brahmin Student Ambaṭṭha </h2>
<p><span class="parno">3</span>Now at that time Pokkharasāti had a student named Ambaṭṭha. He was one who recited and remembered the hymns, and had mastered in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher’s scriptural heritage of the three Vedas with the words: “What I know, you know. And what you know, I know.”</p>
<hr>
<p><span class="parno">4</span>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. … 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 Master Gotama.”</p>
<p><span class="parno">5</span>“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”</p>
<hr>
<p><span class="parno">6</span>“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. 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. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. 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 draws back the veil from the world. But, dear Ambaṭṭha, I am the one who gives the hymns, and you are the one who receives them.”</p>
<p><span class="parno">7</span>“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to his right. He mounted a mare-drawn chariot and, together with several students, set out for the forest near Icchānaṅgala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.</p>
<hr>
<p>At that time several mendicants were walking meditation in the open air. Then the student Ambaṭṭha went up to those mendicants and said, “Gentlemen, where is Master Gotama at present? For we have come here to see him.”</p>
<p><span class="parno">8</span>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.”</p>
<p>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 with the latch. The Buddha will open the door.”</p>
<p><span class="parno">9</span>So he approached the Buddha’s dwelling and knocked, and the Buddha opened the door. Ambaṭṭha and the other students entered the dwelling. The other students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side. But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.</p>
<p><span class="parno">10</span>So the Buddha said to him, “Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking some polite words or other?”</p>
<h3>2.1. The First Use of the Word “Riffraff” </h3>
<p><span class="parno">11</span>“No, Master 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, riffraff, black spawn from the feet of our Kinsman, I converse with them as I do with Master Gotama.”</p>
<p>“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?”</p>
<hr>
<p><span class="parno">12</span>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, “Master Gotama, the Sakyan clan are rude, harsh, touchy, and argumentative. Riffraff they are, and riffraff they remain! They don’t honor, respect, revere, worship, or venerate brahmins. It is neither proper nor appropriate that the Sakyans — riffraff that they are — don’t honor, respect, revere, worship, or venerate brahmins.”</p>
<p>And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the first time.</p>
<h3>2.2. The Second Use of the Word “Riffraff” </h3>
<p><span class="parno">13</span>“But Ambaṭṭha, how have the Sakyans wronged you?”</p>
<p>“This one time, Master Gotama, my teacher, the brahmin Pokkharasāti, went to Kapilavatthu on some business. He approached the Sakyans in their meeting 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 — riffraff that they are — don’t honor, respect, revere, worship, or venerate brahmins.”</p>
<p>And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the second time.</p>
<h3>2.3. The Third Use of the Word “Riffraff” </h3>
<p><span class="parno">14</span>“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.”</p>
<p>“Master Gotama, there are these four castes: aristocrats, brahmins, merchants, and workers. Three of these castes — aristocrats, merchants, and workers — in fact succeed only in serving the brahmins. It is neither proper nor appropriate that the Sakyans — riffraff that they are — don’t honor, respect, revere, worship, or venerate brahmins.”</p>
<p>And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the third time.</p>
<h3>2.4. The Word “Son of Bondservants” is Used </h3>
<p><span class="parno">15</span>Then it occurred to the Buddha, “This Ambaṭṭha puts the Sakyans down too much by calling them riffraff. Why don’t I ask him about his own clan?”</p>
<p>So the Buddha said to him, “What is your clan, Ambaṭṭha?”</p>
<hr>
<p>“I am a Kaṇhāyana, Master Gotama.”</p>
<p>“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans. But the Sakyans claim King Okkāka as their grandfather.</p>
<hr>
<p><span class="parno">16</span>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 teak grove. For fear of diluting their lineage, they slept with their own sisters.</p>
<hr>
<p><span class="parno">17</span>Then King Okkāka addressed his ministers and counselors, ‘Where, sirs, have the princes settled now?’</p>
<p>‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of <i>sāka</i>, the teak tree. They’ve settled there. For fear of diluting their lineage, they are sleeping with their own (<i>saka</i>) sisters.’</p>
<p>Then, Ambaṭṭha, King Okkāka was inspired to exclaim: ‘The princes are indeed Sakyans! The princes are indeed the best Sakyans!’ </p>
<p>From that day on the Sakyans were recognized, and he was their founder.</p>
<hr>
<p><span class="parno">18</span>Now, King Okkāka had a female bondservant named Disā. She gave birth to a black boy. When he was born, Black Boy said: ‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!’ </p>
<hr>
<p>Whereas these days when people see goblins they know them as goblins, in those days they knew goblins as ‘blackboys’.</p>
<p>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 recognized, 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 female bondservant of the Sakyans.”</p>
<p><span class="parno">19</span>When he said this, those students said to him, “Master Gotama, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. He’s well-born, a gentleman, learned, a good speaker, and astute. He’s capable of having a dialogue with Master Gotama about this.”</p>
<hr>
<p><span class="parno">20</span>So the Buddha said to them, “Well, students, if you think that Ambaṭṭha is ill-born, not a gentleman, uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. But if you think that he’s well-born, a gentleman, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”</p>
<p><span class="parno">21</span>“He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with Master Gotama.”</p>
<hr>
<p><span class="parno">22</span>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 don’t answer, but dodge the issue, remain silent, or simply leave, your head will explode into seven pieces right here. What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”</p>
<hr>
<p><span class="parno">23</span>When he said this, Ambaṭṭha kept silent.</p>
<p>For a second time, the Buddha put the question, and for a second time Ambaṭṭha kept silent.</p>
<hr>
<p>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.”</p>
<p><span class="parno">24</span>Now at that time the spirit Vajirapāṇi, holding a massive iron spear, burning, blazing, and glowing, stood in the sky above Ambaṭṭha, thinking, “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 Vajirapāṇi.</p>
<p><span class="parno">25</span>Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he sat down close by the Buddha and said, “What did you say? Please repeat the question.”</p>
<p><span class="parno">26</span>“What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”</p>
<p>“I have heard, Master Gotama, that it is just as you say. That’s the origin of the Kaṇhāyanas, and that’s who their founder is.”</p>
<h3>2.5. The Discussion of Ambaṭṭha’s Heritage </h3>
<p><span class="parno">27</span>When he said this, those students made an uproar, “It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan bondservant, 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!”</p>
<p><span class="parno">28</span>Then it occurred to the Buddha, “These students put Ambaṭṭha down too much by calling him the son of a bondservant. Why don’t I get him out of this?”</p>
<p>So the Buddha said to the students, “Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage. He went to a southern country and memorized the Prime Spell. Then he approached King Okkāka and asked for the hand of his daughter Maddarūpī.</p>
<p>The king said to him, ‘Who the hell is this son of a bondservant to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow. But he wasn’t able to either shoot it or to relax it.</p>
<p><span class="parno">29</span>Then the ministers and counselors approached the sage Black Boy and said: ‘Spare the king, sir, spare him!’</p>
<p>‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’</p>
<p>‘Spare the king, sir, and spare the country!’</p>
<p>‘Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in the entire realm for seven years.’</p>
<p>‘Spare the king, sir, spare the country, and let there be rain!’</p>
<p>‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.’</p>
<p>So the ministers said to Okkāka: ‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’</p>
<p>So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched. Then the king was terrified, shocked, and awestruck. Scared by the prime punishment, he gave the hand of his daughter Maddarūpī.</p>
<p>Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage.”</p>
<h2>3. The Supremacy of the Aristocrats </h2>
<p><span class="parno">30</span>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?”</p>
<p>“He would, Master Gotama.”</p>
<hr>
<p>“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”</p>
<hr>
<p>“They would.”</p>
<p>“And would the brahmins teach him the hymns or not?”</p>
<p>“They would.”</p>
<hr>
<p>“And would he be kept from the women or not?”</p>
<p>“He would not.”</p>
<p>“And would the aristocrats anoint him as king?”</p>
<p>“No, Master Gotama. </p>
<p>Why is that? </p>
<p>Because his maternity is unsuitable.”</p>
<p><span class="parno">31</span>“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?”</p>
<p>“He would, Master Gotama.”</p>
<hr>
<p>“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”</p>
<hr>
<p>“They would.”</p>
<p>“And would the brahmins teach him the hymns or not?”</p>
<p>“They would.”</p>
<p>“And would he be kept from the women or not?”</p>
<p>“He would not.”</p>
<p>“And would the aristocrats anoint him as king?”</p>
<p>“No, Master Gotama. </p>
<p>Why is that? </p>
<p>Because his paternity is unsuitable.”</p>
<hr>
<p><span class="parno">32</span>“And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men. </p>
<p>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?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p>“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p>“And would the brahmins teach him the hymns or not?”</p>
<p>“No, Master Gotama.”</p>
<p>“And would he be kept from the women or not?”</p>
<p>“He would be.”</p>
<hr>
<p><span class="parno">33</span>“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?”</p>
<hr>
<p>“He would, Master Gotama.”</p>
<p>“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”</p>
<p>“They would.”</p>
<hr>
<p>“And would the brahmins teach him the hymns or not?”</p>
<p>“They would.”</p>
<p>“And would he be kept from the women or not?”</p>
<p>“He would not.”</p>
<hr>
<p><span class="parno">34</span>“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. Brahmā Sanaṅkumāra also spoke this verse:</p>
<hr>
<div class="verse">
<p><span class="parno">35</span>
‘The aristocrat is best of those people <br>
who take clan as the standard. <br>
But one accomplished in knowledge and conduct <br>
is best of gods and humans.’</p>
</div>
<p><span class="parno">36</span>That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. For I also say this:</p>
<div class="verse">
<p><span class="parno">37</span>The aristocrat is best of those people <br>
who take clan as the standard. <br>
But one accomplished in knowledge and conduct <br>
is best of gods and humans.”</p>
</div>
<h2>4. Knowledge and Conduct </h2>
<p><span class="parno">38</span>“But what, Master Gotama, is that conduct, and what is that knowledge?”</p>
<p>“Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of ancestry or clan or pride — ‘You deserve me’ or ‘You don’t deserve me.’ Wherever there is giving and taking in marriage there is such discussion. Whoever is attached to questions of ancestry or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct. The realization of supreme knowledge and conduct occurs when you’ve given up such things.”</p>
<hr>
<p><span class="parno">39</span>“But what, Master Gotama, is that conduct, and what is that knowledge?”</p>
<p>“Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world — with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans — and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in some clan. They gain faith in the Realized One, and reflect …</p>
<hr>
<p><span class="parno">40</span>Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … This pertains to their conduct.</p>
<p><span class="parno">41</span>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.</p>
<p><span class="parno">42</span>Furthermore, with the fading away of rapture, they enter and remain in the third absorption … This pertains to their conduct.</p>
<hr>
<p><span class="parno">43</span>Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption … This pertains to their conduct. This is that conduct.</p>
<p><span class="parno">44</span>When their mind has become immersed in samādhi like this — purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable — they extend it and project it toward knowledge and vision. This pertains to their knowledge. … They understand: ‘There is no return to any state of existence.’ This pertains to their knowledge. This is that knowledge.</p>
<p><span class="parno">45</span>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.</p>
<h2>5. Four Drains </h2>
<p><span class="parno">46</span>There are these four drains that affect this supreme knowledge and conduct. What four? </p>
<p>Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking they will get by eating fallen fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the first drain that affects this supreme knowledge and conduct.</p>
<p><span class="parno">47</span>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. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the second drain that affects this supreme knowledge and conduct.</p>
<p><span class="parno">48</span>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. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the third drain that affects this supreme knowledge and conduct.</p>
<p><span class="parno">49</span>Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a fire chamber in the central square and dwells there, thinking: ‘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 drain that affects this supreme knowledge and conduct. </p>
<p>These are the four drains that affect this supreme knowledge and conduct.</p>
<hr>
<p><span class="parno">50</span>What do you think, Ambaṭṭha? Is this supreme knowledge and conduct seen in your own tradition?”</p>
<p>“No, Master Gotama. Who am I and my tradition compared with the supreme knowledge and conduct? We are far from that.”</p>
<p><span class="parno">51</span>“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 stuff with a shoulder-pole, thinking you will get by eating fallen fruit?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">52</span>“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?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">53</span>“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?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">54</span>“What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the central square and dwelt there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">55</span>“So you with your tradition are not only inferior to the supreme knowledge and conduct, you are even inferior to the four drains that affect the supreme knowledge and conduct. But you have been told this by your teacher, the brahmin Pokkharasāti: ‘Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman compared with conversation with the brahmins of the three knowledges?” Yet he himself has not even fulfilled one of the drains! See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.</p>
<h2>6. Being Like the Sages of the Past </h2>
<p><span class="parno">56</span>But 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. 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 teacher Pokkharasāti has wronged you.</p>
<p><span class="parno">57</span>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. 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, does that qualify him to be the king or the king’s minister?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">58</span>“In the same way, Ambaṭṭha, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a hermit or someone on the path to becoming a hermit. But that is not possible.</p>
<p><span class="parno">59</span>What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, did those brahmin hermits of the past — 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?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">60</span>“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?”</p>
<p>“No, Master Gotama.”</p>
<p><span class="parno">61</span>“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">62</span>“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?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">63</span>“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?”</p>
<p>“No, Master Gotama.”</p>
<hr>
<p><span class="parno">64</span>“So, Ambaṭṭha, in your own tradition you are neither hermit nor someone on the path to becoming a hermit. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.”</p>
<h2>7. Seeing the Two Marks </h2>
<p><span class="parno">65</span>Then the Buddha came out of his dwelling and proceeded to begin walking meditation, and Ambaṭṭha did likewise. Then while walking beside the Buddha, Ambaṭṭha scrutinized his 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 retracted, and the largeness of the tongue.</p>
<p><span class="parno">66</span>Then it occurred to the Buddha, “This brahmin student Ambaṭṭha sees all the marks except for two, which he has doubts about: whether the private parts are retracted, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Ambaṭṭha would see his retracted private parts. 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.</p>
<p>Then Ambaṭṭha thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”</p>
<p>He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.”</p>
<p>“Please, Ambaṭṭha, go at your convenience.” Then Ambaṭṭha mounted his mare-drawn chariot and left.</p>
<p><span class="parno">67</span>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. </p>
<hr>
<p><span class="parno">68</span>He bowed and sat down to one side, and Pokkharasāti said to him:</p>
<p>“I hope, dear Ambaṭṭha, you saw the Master Gotama?”</p>
<p>“I saw him, sir.”</p>
<hr>
<p>“Well, does he live up to his reputation or not?”</p>
<p>“He does, sir. Master Gotama possesses the thirty-two marks completely, lacking none.”</p>
<p>“And did you have some discussion with him?”</p>
<p>“I did.”</p>
<p>“And what kind of discussion did you have with him?” </p>
<hr>
<p>Then Ambaṭṭha informed Pokkharasāti of all they had discussed.</p>
<hr>
<p><span class="parno">69</span>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. It’s only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!” Angry and upset, he kicked Ambaṭṭha over, and wanted to go and see the Buddha right away.</p>
<h2>8. Pokkharasāti Visits the Buddha </h2>
<p><span class="parno">70</span>Then those brahmins said to Pokkharasāti, “It’s much too late to visit the ascetic Gotama today. You can visit him tomorrow.”</p>
<p>So Pokkharasāti had a variety of delicious foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukkaṭṭhā for the forest near Icchānaṅgala. 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. </p>
<hr>
<p><span class="parno">71</span>When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, </p>
<hr>
<p>“Master Gotama, has my pupil, the student Ambaṭṭha, come here?”</p>
<p>“Yes he has, brahmin.”</p>
<hr>
<p>“And did you have some discussion with him?”</p>
<p>“I did.”</p>
<hr>
<p>“And what kind of discussion did you have with him?” </p>
<p>Then the Buddha informed Pokkharasāti of all they had discussed.</p>
<hr>
<p>Then Pokkharasāti said to the Buddha, “Ambaṭṭha is a fool, Master Gotama. Please forgive him.”</p>
<p>“May the student Ambaṭṭha be happy, brahmin.”</p>
<hr>
<p><span class="parno">72</span>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 retracted, and the largeness of the tongue.</p>
<p><span class="parno">73</span>Then it occurred to the Buddha, “Pokkharasāti sees all the marks except for two, which he has doubts about: whether the private parts are retracted, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Brahmāyu would see his retracted private parts. 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.</p>
<hr>
<p><span class="parno">74</span>Pokkharasāti thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”</p>
<p>He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented in silence.</p>
<p><span class="parno">75</span>Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him, “It’s time, Master Gotama, the meal is ready.” Then the Buddha put on his outer robe 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. Then Pokkharasāti served and satisfied the Buddha with his own hands with a variety of delicious foods, while his 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.</p>
<p><span class="parno">76</span>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. And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti: “Everything that has a beginning has an end.”</p>
<h2>9. Pokkharasāti Declares Himself a Lay Follower </h2>
<p><span class="parno">77</span>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, </p>
<p>“Excellent, Master 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 good eyes can see what’s there, just so has Master Gotama made the Teaching clear in many ways. Together with my children, wives, retinue, and ministers, I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.</p>
<p>Just as Master Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine. 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.”</p>
<p>“That’s good of you to say, householder.”</p>
</div>
<div lang="pi">
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusanghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānangalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā icchānangale viharati icchānangalavanasaṇḍe.</p>
<h4>1. Pokkharasātivatthu</h4>
<p><span class="parno">2</span>Tena kho pana samayena brāhmaṇo <span class="var" title="pokkharasātī (bj) | pokkharasādi (pts1)" id="note129">pokkharasāti</span> ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.</p>
<p>Assosi kho brāhmaṇo pokkharasāti:</p>
<hr>
<p>"Samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi icchānangalaṁ anuppatto icchānangale viharati icchānangalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 'itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho <span class="var" title="bhagavāti (s1–3, km)" id="note130">bhagavā</span> '. 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.</p>
<h4>2. Ambaṭṭhamāṇava</h4>
<p><span class="parno">3</span>Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṁ <span class="var" title="bedānaṁ (mr)" id="note131">vedānaṁ</span> pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññāta­paṭiññāto sake ācariyake tevijjake pāvacane: "yamahaṁ jānāmi taṁ tvaṁ jānāsi; yaṁ tvaṁ jānāsi tamahaṁ jānāmī"ti.</p>
<hr>
<p><span class="parno">4</span>Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: "ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusanghena saddhiṁ pañcamattehi bhikkhusatehi icchānangalaṁ anuppatto icchānangale viharati icchānangalavanasaṇḍe. 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 tenupasankama; upasankamitvā 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.</p>
<p><span class="parno">5</span>"Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi: 'yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā.</p>
<p>Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso'"ti?</p>
<hr>
<p><span class="parno">6</span>"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 vīrangarūpā 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.</p>
<p><span class="parno">7</span>"Evaṁ, bho"ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānangalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.</p>
<hr>
<p>Tena kho pana samayena sambahulā bhikkhū abbhokāse cankamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasankami; upasankamitvā te bhikkhū etadavoca: "kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasankantā"ti.</p>
<p><span class="parno">8</span>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. </p>
<p>Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: "eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasankamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran"ti.</p>
<p><span class="parno">9</span>Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasankamitvā 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 cankamantopi nisinnena bhagavatā <span class="var" title="kiñci kiñci (c1)" id="note132">kañci kañci</span> kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.</p>
<p><span class="parno">10</span>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?</p>
<h5>2.1. Paṭhamaibbhavāda</h5>
<p><span class="parno">11</span>"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 <span class="var" title="kiṇhā (pts1, mr)" id="note133">kaṇhā</span> bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā"ti.</p>
<p>"Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya <span class="var" title="āgaccheyyātho (bj, pts1)" id="note134">āgaccheyyātha</span>, tameva atthaṁ sādhukaṁ <span class="var" title="manasi kareyyātho (bj, pts1)" id="note135">manasi kareyyātha</span>. Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā"ti.</p>
<hr>
<p><span class="parno">12</span>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 <span class="var" title="garukaronti (bj, s1–3, km, pts1)" id="note136">garuṁ karonti</span>, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī"ti.</p>
<p>Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi.</p>
<h5>2.2. Dutiyaibbhavāda</h5>
<p><span class="parno">13</span>"Kiṁ pana te, ambaṭṭha, sakyā aparaddhun"ti?</p>
<p>"Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. Yena sakyānaṁ sandhāgāraṁ tenupasankamiṁ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca <span class="var" title="santhāgāre (bj, pts1)" id="note137">sandhāgāre</span> uccesu āsanesu nisinnā honti aññamaññaṁ <span class="var" title="anguli­patodakena (pts1)" id="note138">anguli­patodakehi</span> sañjagghantā sankīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi. Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī"ti.</p>
<p>Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi.</p>
<h5>2.3. Tatiyaibbhavāda</h5>
<p><span class="parno">14</span>"Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun"ti.</p>
<p>"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.</p>
<p>Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi.</p>
<h5>2.4. Dāsiputtavāda</h5>
<p><span class="parno">15</span>Atha kho bhagavato etadahosi: "atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan"ti. Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca:</p>
<p>"kathaṁ gottosi, ambaṭṭhā"ti?</p>
<hr>
<p>"Kaṇhāyanohamasmi, bho gotamā"ti.</p>
<p>"Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti.</p>
<hr>
<p><span class="parno">16</span>Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi — <span class="var" title="ukkāmukhaṁ (bj, s1–3)" id="note139">okkāmukhaṁ</span> <span class="var" title="karakaṇḍuṁ (s1–3) | karaṇḍuṁ (pts1)" id="note140">karakaṇḍaṁ</span> hatthinikaṁ <span class="var" title="nipuraṁ (bj) | sinipuraṁ (s1–3) | sīnipuraṁ (pts1)" id="note141">sinisūraṁ</span>. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.</p>
<hr>
<p><span class="parno">17</span>Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: 'kahaṁ nu kho, bho, etarahi kumārā sammantī'ti?</p>
<p>'Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī'ti.</p>
<p>Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: 'sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā'ti.</p>
<p>Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.</p>
<hr>
<p><span class="parno">18</span>Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā <span class="var" title="sā kaṇhaṁ (pts1)" id="note142">kaṇhaṁ nāma</span> janesi. Jāto kaṇho pabyāhāsi: 'dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī'ti.</p>
<hr>
<p>Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā 'pisācā'ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce 'kaṇhā'ti sañjānanti. </p>
<p>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.</p>
<p><span class="parno">19</span>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.</p>
<hr>
<p><span class="parno">20</span>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 <span class="var" title="mantayavho (bj)" id="note143">mantavho</span> asmiṁ vacane. Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: 'sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun'ti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū"ti.</p>
<p><span class="parno">21</span>"Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetuṁ, tuṇhī mayaṁ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetū"ti.</p>
<hr>
<p><span class="parno">22</span>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?</p>
<hr>
<p><span class="parno">23</span>Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi. </p>
<p>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. </p>
<hr>
<p>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.</p>
<p><span class="parno">24</span>Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ <span class="var" title="saṁjotibhūtaṁ (s1–3)" id="note144">sajotibhūtaṁ</span> ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: "sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī"ti. Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.</p>
<p><span class="parno">25</span>Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca: " <span class="var" title="kiṁ me taṁ (bj, mr)" id="note145">kimetaṁ</span> bhavaṁ gotamo āha? Punabhavaṁ gotamo <span class="var" title="brūtūti (s1–3) | brūmetūti (pts1)" id="note146">bravitū"ti</span>.</p>
<p><span class="parno">26</span>"Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariya­pācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso"ti?</p>
<p>"Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṁ pubbapuriso"ti.</p>
<h5>2.5. Ambaṭṭhavaṁsakathā</h5>
<p><span class="parno">27</span>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.</p>
<p><span class="parno">28</span>Atha kho bhagavato etadahosi: "atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan"ti. </p>
<p>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 upasankamitvā maddarūpiṁ dhītaraṁ yāci. </p>
<p>Tassa rājā okkāko: 'ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī'ti, kupito anattamano khurappaṁ <span class="var" title="sannahi (mr)" id="note147">sannayhi</span>. So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ.</p>
<p><span class="parno">29</span>Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasankamitvā etadavocuṁ: 'sotthi, <span class="var" title="bhadante (bj, s1–3, pts1)" id="note148">bhaddante</span>, hotu rañño; sotthi, bhaddante, hotu rañño'ti.</p>
<p>'Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī'ti.</p>
<p>'Sotthi, bhaddante, hotu rañño, sotthi janapadassā'ti.</p>
<p>'Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī'ti.</p>
<p>'Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū'ti.</p>
<p>'Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī'ti. </p>
<p>Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: 'Okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī'ti. </p>
<p>Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi. </p>
<p>Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī"ti.</p>
<h4>3. Khattiyaseṭṭhabhāva</h4>
<p><span class="parno">30</span>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?</p>
<p>"Labhetha, bho gotama".</p>
<hr>
<p>"Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā"ti?</p>
<hr>
<p>"Bhojeyyuṁ, bho gotama".</p>
<p>"Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā"ti?</p>
<p>"Vāceyyuṁ, bho gotama".</p>
<hr>
<p>"Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā"ti?</p>
<p>"Anāvaṭaṁ hissa, bho gotama".</p>
<p>"Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun"ti?</p>
<p>"No hidaṁ, bho gotama".</p>
<p>"Taṁ kissa hetu?"</p>
<p>"Mātito hi, bho gotama, anupapanno"ti.</p>
<p><span class="parno">31</span>"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?</p>
<p>"Labhetha, bho gotama".</p>
<hr>
<p>"Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā"ti?</p>
<hr>
<p>"Bhojeyyuṁ, bho gotama".</p>
<p>"Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā"ti?</p>
<p>"Vāceyyuṁ, bho gotama".</p>
<p>"Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā"ti?</p>
<p>"Anāvaṭaṁ hissa, bho gotama".</p>
<p>"Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun"ti?</p>
<p>"No hidaṁ, bho gotama".</p>
<p>"Taṁ kissa hetu"?</p>
<p>"Pitito hi, bho gotama, anupapanno"ti.</p>
<hr>
<p><span class="parno">32</span>"Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā.</p>
<p>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?</p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p>"Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā"ti?</p>
<p>"No hidaṁ, bho gotama".</p>
<hr>
<p>"Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā"ti?</p>
<p>"No hidaṁ, bho gotama".</p>
<p>"Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā"ti?</p>
<p>"Āvaṭaṁ hissa, bho gotama".</p>
<hr>
<p><span class="parno">33</span>"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?</p>
<hr>
<p>"Labhetha, bho gotama".</p>
<p>"Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā"ti?</p>
<p>"Bhojeyyuṁ, bho gotama".</p>
<hr>
<p>"Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā"ti?</p>
<p>"Vāceyyuṁ, bho gotama".</p>
<p>"Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā"ti?</p>
<p>"Anāvaṭaṁ hissa, bho gotama".</p>
<hr>
<p><span class="parno">34</span>"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.</p>
<p><span class="var" title="brahmunāpi ambaṭṭha (bj, mr) | brahmunā cesā ambaṭṭha (s1–3) | brahmunāpi esā ambaṭṭha (pts1)" id="note149">Brahmunā pesā, ambaṭṭha</span>, sanankumārena gāthā bhāsitā:</p>
<hr>
<div class="verse">
<p><span class="parno">35</span>
'Khattiyo seṭṭho janetasmiṁ,
<br>ye gottapaṭisārino;
<br>Vijjācaraṇasampanno,
<br>so seṭṭho devamānuse'ti.</p>
</div>
<p><span class="parno">36</span>Sā kho panesā, ambaṭṭha, brahmunā sanankumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṁ vadāmi – </p>
<div class="verse">
<p><span class="parno">37</span>
Khattiyo seṭṭho janetasmiṁ,
<br>ye gottapaṭisārino;
<br>Vijjācaraṇasampanno,
<br>so seṭṭho devamānuse"ti.</p>
</div>
<p class="endsutta">Bhāṇavāro paṭhamo.</p>
<h3>4. Vijjācaraṇa­kathā</h3>
<p><span class="parno">38</span>"Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā"ti?</p>
<p>"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.</p>
<hr>
<p><span class="parno">39</span>"Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca sā vijjā"ti? </p>
<p>"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 <span class="var" title="yathā sāmaññaphalasutte 191 ādayo anucchedā, evaṁ vitthāretabbaṁ …" id="note151"> … pe … </span></p>
<hr>
<p><span class="parno">40</span>So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati … pe … idampissa hoti caraṇasmiṁ.</p>
<p><span class="parno">41</span>Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati … pe … idampissa hoti caraṇasmiṁ.</p>
<p><span class="parno">42</span>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.</p>
<hr>
<p><span class="parno">43</span>Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthangamā adukkhama­sukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati … pe … idampissa hoti caraṇasmiṁ. Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ.</p>
<p><span class="parno">44</span>So evaṁ samāhite citte parisuddhe pariyodāte anangaṇe 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.</p>
<p><span class="parno">45</span>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.</p>
<h3>5. Catuapāyamukha</h3>
<p><span class="parno">46</span>Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri?</p>