With Ambaṭṭha

Ambaṭṭhasutta

1.1.1So 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. 1.1.2At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. Icchānaṅgala was a center east of Sāvatthī for the innovative brahmins of the Kosala region. 1.1.3He stayed in a forest near Icchānaṅgala.

1.2.01. The Section on Pokkharasāti

1.2.1Now 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. 1.2.2Pokkharasāti heard:

1.2.3“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. 1.2.4He has this good reputation: 1.2.5‘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.’ 1.2.6He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. Contrast with his rejection of this possibility at MN 99:10.7. 1.2.7He proclaims a teaching that is 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. 1.2.8It’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.

1.3.02. The Student Ambaṭṭha

1.3.1Now 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. 1.3.2“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. 1.3.3And what you know, I know.”

1.4.1Then Pokkharasāti addressed Ambaṭṭha, 1.4.2“Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. 1.4.3He has this good reputation … 1.4.4[…]1.4.5[…]1.4.6[…]1.4.7It’s good to see such perfected ones. 1.4.8Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. 1.4.9Through 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.

1.5.1“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”

1.5.2“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. 1.5.3If 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”. 1.5.4He has the following seven treasures: 1.5.5the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. 1.5.6He 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. 1.5.7After conquering this land girt by sea, he reigns by principle, without rod or sword. 1.5.8But 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. 1.5.9But, 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. 1.5.10and you are the one who receives them.”

1.7.1At 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. 1.7.2Then the student Ambaṭṭha went up to those mendicants and said, 1.7.3“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. 1.7.4For we have come here to see him.” The parallel passage at MN 35:7.4 has a different phrase here.

1.8.1Then those mendicants thought, 1.8.2“This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti. 1.8.3The 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.

1.8.4They said to Ambaṭṭha, 1.8.5“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.

1.9.1So he approached the Buddha’s dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door. 1.9.2Ambaṭṭha 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. 1.9.3But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.

1.9.4So the Buddha said to him, 1.9.5“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.

1.10.02.1. The First Use of the Word “Primitives”

1.10.1“No, worthy Gotama. 1.10.2For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. 1.10.3But 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.

1.11.1“But Ambaṭṭha, you must have come here for some purpose. You should focus on that. 1.11.2Though 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”).

1.12.1When 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, 1.12.2“The ascetic Gotama will be worsted!” He said to the Buddha, 1.12.3“Worthy Gotama, the Sakyans are rude, 1.12.4harsh, 1.12.5touchy, 1.12.6and 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. 1.12.7Primitive 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. 1.12.8It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”

1.12.9And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the first time.

1.13.02.2. The Second Use of the Word “Primitives”

1.13.1“But Ambaṭṭha, how have the Sakyans wronged you?”

1.13.2“This one time, worthy Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharasāti. 1.13.3I approached the Sakyans in their town hall. 1.13.4Now 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. 1.13.5It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”

1.13.6And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the second time.

1.14.02.3. The Third Use of the Word “Primitives”

1.14.1“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest. 1.14.2Kapilavatthu 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.

1.14.3“Worthy Gotama, there are these four classes: 1.14.4aristocrats, brahmins, peasants, and menials. 1.14.5Three of these classes—1.14.6aristocrats, peasants, and menials—1.14.7in fact succeed only when serving the brahmins. 1.14.8It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”

1.14.9And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the third time.

1.15.02.4. The Word “Son of a Slavegirl” is Used

1.15.1Then it occurred to the Buddha, 1.15.2“This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. Why don’t I ask him about his own clan?”

1.15.3So the Buddha said to him, 1.15.4“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.

1.15.5“I am a Kaṇhāyana, worthy Gotama.” Kaṇhāyana means “descendant of the dark one (kaṇha)”. Since no clan of that name is attested it is perhaps a confusion with the Kāṇvāyanas of Rig Veda 8.55.4. But the confusion, if it is such, has an old history, for Rig Veda 1.117.8 refers to “Dark Kaṇva” (Śyāva Kaṇva).

1.15.6“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. 1.15.7But 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).

1.15.8Once 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—1.15.9Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. 1.15.10They 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. 1.15.11For 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.

1.15.12Then King Okkāka addressed his ministers and councillors, 1.15.13‘Where, sirs, have the princes settled now?’ For this sense of sammati, see SN 11.9, SN 11.10.

1.15.14‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sakhua trees. They’ve settled there. 1.15.15For fear of breaking their line of birth, they are sleeping with their own sisters.’

1.15.16Then, Ambaṭṭha, King Okkāka expressed this heartfelt sentiment: 1.15.17‘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”). 1.15.18From that day on the Sakyans were recognized and he was their founder.

1.16.1Now, 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). 1.16.2She 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. 1.16.3When he was born, Black Boy said: 1.16.4‘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. 1.16.5Whereas these days when people see goblins they recognize them as goblins, 1.16.6in those days they recognized goblins as ‘blackboys’.

1.16.7They said: 1.16.8‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’ 1.16.9From that day on the Kaṇhāyanas were proclaimed, and he was their founder. 1.16.10That’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.”

1.17.1When he said this, those young students said to him, 1.17.2“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. 1.17.3He’s well-born, a gentleman, learned, who enunciates well, and is astute. He is capable of debating with the worthy Gotama about this.”

1.18.1So the Buddha said to them, 1.18.2“Well, young students, if you think that 1.18.3Ambaṭṭha 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. 1.18.4But if you think that 1.18.5he’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.” 1.18.6[…]

1.19.1“He is capable of debating you. We will be silent, and let Ambaṭṭha debate with the worthy Gotama about this.”

1.20.1So the Buddha said to Ambaṭṭha, 1.20.2“Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway. 1.20.3If 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. 1.20.4What do you think, Ambaṭṭha? 1.20.5According 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?”

1.20.6When he said this, Ambaṭṭha kept silent.

1.20.7For a second time, the Buddha put the question, 1.20.8[…]1.20.9and for a second time Ambaṭṭha kept silent.

1.20.10So the Buddha said to him, 1.20.11“Answer now, Ambaṭṭha. Now is not the time for silence. 1.20.12If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”

1.21.4Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, and refuge, he sat down close by the Buddha and said, 1.21.5“What did you say? 1.21.6Please repeat the question.”

1.21.7“What do you think, Ambaṭṭha? 1.21.8According 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?”

1.21.9“I have heard, worthy Gotama, that it is just as you say. 1.21.10That’s the origin of the Kaṇhāyanas, 1.21.11and that’s who their founder is.”

1.22.02.5. The Discussion of Ambaṭṭha’s Heritage

1.22.1When he said this, those young students made an uproar, 1.22.2“It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters! 1.22.3And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”

1.23.1Then it occurred to the Buddha, 1.23.2“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?”

1.23.3So the Buddha said to the young students, 1.23.4“Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. 1.23.5That 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. 1.23.6He 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.

1.23.7The king said to him, 1.23.8‘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. 1.23.9But he wasn’t able to either shoot it or to relax it.

1.23.10Then the ministers and councillors approached the seer Black Boy and said: 1.23.11‘Spare the king, sir, 1.23.12spare him!’

1.23.14‘Spare the king, sir, and spare the country!’

1.23.15‘Both king and country will be safe. But if he shoots the arrow upwards, the heavens will not rain in the entire realm for seven years.’

1.23.16‘Spare the king, sir, spare the country, and let the heavens rain!’ This sequence seems to be an etiological myth explaining certain rites of kingship and succession, providing an origin story for this prayer.

1.23.17‘Both king and country will be safe, and the heavens rain will rain. And if the king shoots the crown prince with an arrow, he will be safe and unruffled.’ National prosperity is ensured through symbolic regicide. This example was omitted from Frazer’s accounts of such substitute sacrifices. Here there is a double substitution: the prince substitutes for the king, then a threat substitutes for the act of killing. This suggests that, even from the legendary perspective of this story within a story, the rite was an ancient one that had evolved through multiple stages.

1.23.18So the ministers said to Okkāka: The use of the bare personal name for the king is unusual. 1.23.19‘Okkāka must shoot the crown prince with an arrow. He will be safe and unruffled.’

1.23.20So King Okkāka shot the crown prince with an arrow. And he was safe and unruffled. 1.23.21Then 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).

1.23.22Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent seer.”

1.24.03. The Supremacy of the Aristocrats

1.24.1Then the Buddha addressed Ambaṭṭha, 1.24.2“What do you think, Ambaṭṭha? 1.24.3Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son. 1.24.4Would he receive a seat and water from the brahmins?”

1.24.5“He would, worthy Gotama.”

1.24.6“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?”

1.24.7“They would.”

1.24.8“And would the brahmins teach him the hymns or not?”

1.24.9“They would.”

1.24.10“And would he be kept from the women or not?” In MN 56:19.2 āvaṭa/anāvaṭa is used in reference to Upāli “shutting his gate” against the Jains and opening it for the Buddhists. In DN 17:1.23.2 anāvaṭa means “open to the public”.

1.24.11“He would not.”

1.24.12“And would the aristocrats anoint him as king?”

1.24.13“No, worthy Gotama. 1.24.14Why is that? 1.24.15Because his maternity is unsuitable.”

1.25.1“What do you think, Ambaṭṭha? 1.25.2Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son. 1.25.3Would he receive a seat and water from the brahmins?”

1.25.4“He would, worthy Gotama.”

1.25.5“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?”

1.25.6“They would.”

1.25.7“And would the brahmins teach him the hymns or not?”

1.25.8“They would.”

1.25.9“And would he be kept from the women or not?”

1.25.10“He would not.”

1.25.11“And would the aristocrats anoint him as king?”

1.25.12“No, worthy Gotama. 1.25.13Why is that? 1.25.14Because his paternity is unsuitable.”

1.26.1“And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men. 1.26.2What do you think, Ambaṭṭha? 1.26.3Suppose 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. 1.26.4Would he receive a seat and water from the brahmins?”

1.26.5“No, worthy Gotama.”

1.26.6“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?”

1.26.7“No, worthy Gotama.”

1.26.8“And would the brahmins teach him the hymns or not?”

1.26.9“No, worthy Gotama.”

1.26.10“And would he be kept from the women or not?”

1.26.11“He would be.”

1.27.1“What do you think, Ambaṭṭha? 1.27.2Suppose 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. 1.27.3Would he receive a seat and water from the brahmins?”

1.27.4“He would, worthy Gotama.”

1.27.5“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?”

1.27.6“They would.”

1.27.7“And would the brahmins teach him the hymns or not?”

1.27.8“They would.”

1.27.9“And would he be kept from the women or not?”

1.27.10“He would not.”

1.27.11“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. 1.27.12Yet still the aristocrats are superior and the brahmins inferior. 1.28.1The 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.

1.28.2‘The aristocrat is best among people 1.28.3who take clan as the standard. 1.28.4But one accomplished in knowledge and conduct 1.28.5is first among gods and humans.’

1.28.6That 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. 1.28.7For I also say this:

1.28.8The aristocrat is best among people 1.28.9who take clan as the standard. 1.28.10But one accomplished in knowledge and conduct 1.28.11is first among gods and humans.”

1.28.12The first recitation section.

2.1.04. Knowledge and Conduct

2.1.1“But what, worthy Gotama, is that conduct, and what is that knowledge?” To his credit, after that thorough humiliation, Ambaṭṭha is ready to learn.

2.1.2“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. 2.1.3‘You deserve me’ or ‘You don’t deserve me.’ 2.1.4Wherever there is giving and taking in marriage there is such discussion. 2.1.5[…]2.1.6Whoever 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. 2.1.7The 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.

2.2.1“But what, worthy Gotama, is that conduct, and what is that knowledge?”

2.2.7.2.1Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”.

2.2.7.3.0.14.1. Ethics

2.2.7.3.0.24.1.1. The Shorter Section on Ethics

2.2.7.3.1And how, Ambaṭṭha, is a mendicant accomplished in ethics? 2.2.7.3.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 2.2.7.3.3This pertains to their ethics.

2.2.7.4.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 2.2.7.4.6This pertains to their ethics.

2.2.7.5.1They refrain from injuring plants and seeds. 2.2.7.5.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 2.2.7.5.3They refrain from seeing shows of dancing, singing, and music . 2.2.7.5.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 2.2.7.5.5They refrain from high and luxurious beds. To avoid sleeping too much. 2.2.7.5.6They refrain from receiving gold and currency, 2.2.7.5.7raw grains, 2.2.7.5.8raw meat, 2.2.7.5.9women and girls, 2.2.7.5.10male and female bondservants, 2.2.7.5.11goats and sheep, 2.2.7.5.12chickens and pigs, 2.2.7.5.13elephants, cows, horses, and mares, 2.2.7.5.14and fields and land. 2.2.7.5.15They refrain from running errands and messages; 2.2.7.5.16buying and selling; 2.2.7.5.17falsifying weights, metals, or measures; 2.2.7.5.18bribery, fraud, cheating, and duplicity; 2.2.7.5.19mutilation, murder, abduction, banditry, plunder, and violence. 2.2.7.5.20This pertains to their ethics.

2.2.7.5.21The shorter section on ethics is finished.

2.2.7.6.04.1.2. The Middle Section on Ethics

2.2.7.6.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 2.2.7.6.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 2.2.7.6.3This pertains to their ethics.

2.2.7.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 2.2.7.7.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 2.2.7.7.3They refrain from storing up such goods. 2.2.7.7.4This pertains to their ethics.

2.2.7.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 2.2.7.8.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 2.2.7.8.3They refrain from such shows. 2.2.7.8.4This pertains to their ethics.

2.2.7.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 2.2.7.9.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 2.2.7.9.3They refrain from such gambling. 2.2.7.9.4This pertains to their ethics.

2.2.7.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 2.2.7.10.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 2.2.7.10.3They refrain from such bedding. 2.2.7.10.4This pertains to their ethics.

2.2.7.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 2.2.7.11.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 2.2.7.11.3They refrain from such attirement and adornment. 2.2.7.11.4This pertains to their ethics.

2.2.7.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 2.2.7.12.2This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 2.2.7.12.3They refrain from such low talk. 2.2.7.12.4This pertains to their ethics.

2.2.7.13.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 2.2.7.13.2They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ 2.2.7.13.3They refrain from such argumentative talk. 2.2.7.13.4This pertains to their ethics.

2.2.7.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 2.2.7.14.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 2.2.7.14.3They refrain from such errands. 2.2.7.14.4This pertains to their ethics.

2.2.7.15.3The middle section on ethics is finished.

2.2.7.16.04.1.3. The Long Section on Ethics

2.2.7.16.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.16.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 2.2.7.16.3They refrain from such low lore, such wrong livelihood. 2.2.7.16.4This pertains to their ethics.

2.2.7.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.17.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 2.2.7.17.3They refrain from such low lore, such wrong livelihood. 2.2.7.17.4This pertains to their ethics.

2.2.7.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.18.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 2.2.7.18.3They refrain from such low lore, such wrong livelihood. 2.2.7.18.4This pertains to their ethics.

2.2.7.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.19.2This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 2.2.7.19.3They refrain from such low lore, such wrong livelihood. 2.2.7.19.4This pertains to their ethics.

2.2.7.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.20.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 2.2.7.20.3They refrain from such low lore, such wrong livelihood. 2.2.7.20.4This pertains to their ethics.

2.2.7.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.21.2This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 2.2.7.21.3They refrain from such low lore, such wrong livelihood. 2.2.7.21.4This pertains to their ethics.

2.2.7.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.22.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 2.2.7.22.3They refrain from such low lore, such wrong livelihood. 2.2.7.22.4This pertains to their ethics.

2.2.7.23.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 2.2.7.23.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 2.2.7.23.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 2.2.7.23.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 2.2.7.23.5That’s how a mendicant is accomplished in ethics.

2.2.7.23.6The longer section on ethics is finished.

2.2.7.24.0.14.2. Immersion

2.2.7.24.0.24.2.1. Sense Restraint

2.2.7.24.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 2.2.7.24.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 2.2.7.24.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 2.2.7.24.4When they hear a sound with their ears … 2.2.7.24.5When they smell an odor with their nose … 2.2.7.24.6When they taste a flavor with their tongue … 2.2.7.24.7When they feel a touch with their body … 2.2.7.24.8When they know an idea with their mind, they don’t get caught up in the features and details. 2.2.7.24.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 2.2.7.24.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 2.2.7.24.11That’s how a mendicant guards the sense doors.

2.2.7.25.04.2.2. Mindfulness and Situational Awareness

2.2.7.26.04.2.3. Contentment

2.2.7.26.1And how is a mendicant content? 2.2.7.26.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 2.2.7.26.3They’re like a bird: wherever it flies, wings are its only burden. 2.2.7.26.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 2.2.7.26.5That’s how a mendicant is content.

2.2.7.27.04.2.4. Giving Up the Hindrances

2.2.7.28.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 2.2.7.28.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 2.2.7.28.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 2.2.7.28.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 2.2.7.28.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha.

2.2.7.29.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 2.2.7.29.2and his efforts proved successful. 2.2.7.29.3He would pay off the original loan and have enough left over to support his partner. 2.2.7.29.4Thinking about this, 2.2.7.29.5[…]2.2.7.29.6[…]2.2.7.29.7[…]2.2.7.29.8he’d be filled with joy and happiness.

2.2.7.30.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 2.2.7.30.2But after some time they’d recover from that illness, and regain their appetite and their strength. 2.2.7.30.3Thinking about this, 2.2.7.30.4[…]2.2.7.30.5[…]2.2.7.30.6[…]2.2.7.30.7[…]2.2.7.30.8they’d be filled with joy and happiness.

2.2.7.31.1Suppose a person was imprisoned in a jail. 2.2.7.31.2But after some time they were released from jail, safe and sound, with no loss of wealth. 2.2.7.31.3Thinking about this, 2.2.7.31.4[…]2.2.7.31.5[…]2.2.7.31.6they’d be filled with joy and happiness.

2.2.7.32.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 2.2.7.32.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 2.2.7.32.3Thinking about this, 2.2.7.32.4[…]2.2.7.32.5[…]2.2.7.32.6they’d be filled with joy and happiness.

2.2.7.33.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 2.2.7.33.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 2.2.7.33.3Thinking about this, 2.2.7.33.4[…]2.2.7.33.5[…]2.2.7.33.6they’d be filled with joy and happiness.

2.2.7.35.04.2.5. First Absorption

2.2.8Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. | The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. | The “unskillful qualities” are the five hindrances. | The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. | “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. 2.2.8.1.2They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti).

2.2.9.1.04.2.6. Second Absorption

2.2.11.1.04.2.7. Third Absorption

2.2.13.1.04.2.8. Fourth Absorption

2.2.16.1.0.14.3. The Eight Knowledges

2.2.16.1.0.24.3.1. Knowledge and Vision

2.2.17When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). 2.2.17.1.2They understand: 2.2.17.1.3‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. 2.2.17.1.4And this consciousness of mine is attached to it, tied to it.’ This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator.

2.2.17.2.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 2.2.17.2.2And it was strung with a thread of blue, yellow, red, white, or golden brown. Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. 2.2.17.2.3And a person with clear eyes were to take it in their hand and check it: 2.2.17.2.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 2.2.17.2.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

2.2.18.1.04.3.2. Mind-Made Body

2.2.18.1.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. 2.2.18.1.2From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind.

2.2.18.2.1Suppose a person was to draw a reed out from its sheath. 2.2.18.2.2They’d think: 2.2.18.2.3‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ 2.2.18.2.4Or suppose a person was to draw a sword out from its scabbard. 2.2.18.2.5They’d think: 2.2.18.2.6‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ 2.2.18.2.7Or suppose a person was to draw a snake out from its slough. 2.2.18.2.8They’d think: 2.2.18.2.9‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’

2.2.18.3.04.3.3. Psychic Powers

2.2.18.4.1Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. These similes hark back to the descriptions of the purified mind as pliable and workable. 2.2.18.4.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 2.2.18.4.3Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. This simile is extended in detail at AN 3.101.

2.2.18.5.04.3.4. Clairaudience

2.2.18.6.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. 2.2.18.6.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 2.2.18.6.4This pertains to their knowledge.

2.2.18.7.04.3.5. encompassing the minds of Others

2.2.18.9.04.3.6. Recollection of Past Lives

2.2.18.11.04.3.7. Clairvoyance

2.2.18.13.04.3.8. Ending of Defilements

2.2.18.13.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. 2.2.18.13.2They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. 2.2.18.13.3They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. 2.2.18.13.4Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Bhavāsava is the defilement that craves to continue life in a new birth. 2.2.18.13.5When they’re freed, they know they’re freed. This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. 2.2.19They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4.

2.2.22This mendicant is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’. 2.2.23And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.

2.3.05. Four Causes of Quitting

2.3.7Furthermore, 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 2.3.8they will get by eating tubers and fruit. They are less strict than the previous ascetics, for they dig the soil and harm the plants. 2.3.9In fact they succeed only in serving someone accomplished in knowledge and conduct. 2.3.10This is the second cause of quitting this supreme knowledge and conduct.

2.4.1What do you think, Ambaṭṭha? 2.4.2Is this supreme knowledge and conduct seen in your own tradition?” “Tradition” renders sācariyaka, “that which stems from one’s own teacher”.

2.4.3“No, worthy Gotama. 2.4.4Who am I and my tradition compared with the supreme knowledge and conduct? 2.4.5We are far from that.”

2.4.6“What do you think, Ambaṭṭha? 2.4.7Since 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 2.4.8you will get by eating fallen fruit?”

2.4.9“No, worthy Gotama.”

2.4.10“What do you think, Ambaṭṭha? 2.4.11Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking 2.4.12you will get by eating tubers and fruit?”

2.4.13“No, worthy Gotama.”

2.4.14“What do you think, Ambaṭṭha? 2.4.15Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?”

2.4.16“No, worthy Gotama.”

2.4.17“What do you think, Ambaṭṭha? 2.4.18Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: 2.4.19‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”

2.4.20“No, worthy Gotama.”

2.5.1“So you with your tradition are not only inferior to the supreme knowledge and conduct, 2.5.2you are even inferior to the four causes of quitting the supreme knowledge and conduct. 2.5.3But you have been told this by your tutor, the brahmin Pokkharasāti: 2.5.4‘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! 2.5.5See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you.

2.6.06. Being Like the Seers of the Past

2.6.1Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala. 2.6.2But the king won’t even grant him an audience face to face. 2.6.3When he consults, he does so behind a curtain. This practice is not elsewhere attested in early Pali. 2.6.4Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food? 2.6.5See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you.

2.7.1What do you think, Ambaṭṭha? 2.7.2Suppose 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. 2.7.3And suppose he’d get down from that place and stand aside. 2.7.4Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation: 2.7.5‘This is what King Pasenadi says, and this too is what the king says.’ 2.7.6Though 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. 2.7.7does that qualify him to be the king or the king’s minister?”

2.7.8“No, worthy Gotama.”

2.8.1“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”. 2.8.2You 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.

2.9.1What do you think, Ambaṭṭha? 2.9.2According to what you have heard from elderly and senior brahmins, the tutors of tutors, 2.9.3did those ancient brahmin seers—2.9.4nicely 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?”

2.9.5“No, worthy Gotama.”

2.10.1[…]2.10.2“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?”

2.10.3“No, worthy Gotama.”

2.10.4[…]2.10.5“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.

2.10.6“No, worthy Gotama.”

2.10.7[…]2.10.8“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.

2.10.9“No, worthy Gotama.”

2.10.10[…]2.10.11“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.

2.10.12“No, worthy Gotama.”

2.10.13“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. 2.10.14Whoever 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.

2.11.07. Seeing the Two Marks

2.11.1Then the Buddha came out of his dwelling and proceeded to begin walking mindfully, This transition occurs nowhere else. 2.11.2and Ambaṭṭha did likewise. 2.11.3Then 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. 2.11.4He saw all of them except for two, 2.11.5which he had doubts about: 2.11.6whether the private parts are covered in a foreskin, and the largeness of the tongue.

2.12.1Then it occurred to the Buddha, 2.12.2“This student Ambaṭṭha sees all the marks except for two, 2.12.3which he has doubts about: 2.12.4whether the private parts are covered in a foreskin, and the largeness of the tongue.” 2.12.5Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts covered 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. 2.12.6And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

2.12.7Then Ambaṭṭha thought, 2.12.8“The ascetic Gotama possesses the thirty-two marks completely, lacking none.”

2.12.9He said to the Buddha, 2.12.10“Well, now, sir, I must go. I have many duties, and much to do.”

2.12.11“Please, Ambaṭṭha, go at your convenience.” 2.12.12Then Ambaṭṭha mounted his chariot drawn by mares and left.

2.13.1Now 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. 2.13.2Then Ambaṭṭha entered the park. 2.14.1He 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:

2.14.2“I hope, dear Ambaṭṭha, you saw the worthy Gotama?”

2.14.3“I saw him, sir.”

2.14.4“Well, does he live up to his reputation or not?” 2.14.5[…]

2.14.6“He does, sir. 2.14.7The worthy Gotama possesses the thirty-two marks completely, lacking none.”

2.14.8“And did you have some discussion with him?”

2.14.9“I did.”

2.14.10“And what kind of discussion did you have with him?” 2.14.11Then Ambaṭṭha informed Pokkharasāti of all they had discussed.

2.15.1Then Pokkharasāti said to Ambaṭṭha, 2.15.2“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. 2.15.3It’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). 2.15.4Angry and upset, he kicked Ambaṭṭha over, Illustrating the lack of restraint of even a senior brahmin teacher. 2.15.5and wanted to go and see the Buddha right away.

2.16.08. Pokkharasāti Visits the Buddha

2.16.1Then those brahmins said to Pokkharasāti, 2.16.2“It’s much too late to visit the ascetic Gotama today. 2.16.3You can visit him tomorrow.” Given Pokkharasāti’s mood, this was probably a diplomatic move.

2.17.3“Yes he has, brahmin.”

2.17.4“And did you have some discussion with him?”

2.17.5“I did.”

2.17.6“And what kind of discussion did you have with him?” Pokkharasāti makes sure he hears both sides of the story. 2.17.7Then the Buddha informed Pokkharasāti of all they had discussed.

2.17.8Then Pokkharasāti said to the Buddha, 2.17.9“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.

2.17.10“May the student Ambaṭṭha be happy, brahmin.” The Buddha bears no ill will. Sukhī hotu is one of the most recognizable Pali phrases, but in early texts it is spoken only a few times: by the Buddha at DN 21:1.8.8 and Snp 5.1:54.1; by Punabbasu’s Mother at SN 10.7:10.1; and by various women at Bu Ss 5:1.4.8.

2.18.1Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man. 2.18.2He saw all of them except for two, 2.18.3which he had doubts about: 2.18.4whether the private parts are covered in a foreskin, and the largeness of the tongue.

2.18.5Then it occurred to the Buddha, 2.18.6“Pokkharasāti sees all the marks except for two, 2.18.7which he has doubts about: 2.18.8whether the private parts are covered in a foreskin, and the largeness of the tongue.” 2.18.9Then the Buddha used his psychic power to will that Pokkharasāti would see his private parts covered in a foreskin. 2.18.10And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

2.19.1Pokkharasāti thought, 2.19.2“The ascetic Gotama possesses the thirty-two marks completely, lacking none.”

2.19.3He said to the Buddha, 2.19.4“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” 2.19.5The Buddha consented with silence.

2.20.1Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him, 2.20.2“It’s time, worthy Gotama, the meal is ready.” 2.20.3Then 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. 2.20.4Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha. 2.20.5When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side.

2.21.1Then the Buddha taught him step by step, with 2.21.2a 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. 2.21.3And 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: 2.21.4suffering, its origin, its cessation, and the path. This is the briefest expression of the four noble truths. 2.21.5Just as a clean cloth rid of stains would properly absorb dye, 2.21.6in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti: This indicates that he became a stream-enterer (sotāpanna), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death. 2.21.7“Everything that has a beginning has an end.” This is the insight into universal impermanence and dependent origination.

2.22.09. Pokkharasāti Declares Himself a Lay Follower

2.22.1Then 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, 2.22.2“Excellent, worthy Gotama! Excellent! 2.22.3As 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. 2.22.4Together with my children, wives, retinue, and ministers, I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. 2.22.5From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.

2.22.8“That’s nice of you to say, householder.” Kalyāṇaṁ vuccati is a politely ambiguous phrase. It is spoken twice elsewhere in the Pali, and both times the mendicant who said it immediately departed and never returned (SN 41.3:7.13, SN 41.4:6.7).

2.22.9[…]

1.1.1Evaṁ me sutaṁ—1.1.2ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. 1.1.3Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

1.2.01. Pokkharasātivatthu

1.2.1Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. 1.2.2Assosi kho brāhmaṇo pokkharasāti:

1.2.3“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 1.2.4Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—1.2.5‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’ 1.2.6So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 1.2.7So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 1.2.8Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

1.3.02. Ambaṭṭhamāṇava

1.3.1Tena 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: 1.3.2“yamahaṁ jānāmi taṁ tvaṁ jānāsi; 1.3.3yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti.

1.4.1Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: 1.4.2“ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 1.4.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 1.4.4‘itipi so bhagavā, arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 1.4.5So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 1.4.6So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 1.4.7Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. 1.4.8Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. 1.4.9Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.

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

1.5.2“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. 1.5.3Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. 1.5.4Tassimāni satta ratanāni bhavanti. 1.5.5Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. 1.5.6Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. 1.5.7So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. 1.5.8Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. 1.5.9Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; 1.5.10tvaṁ mantānaṁ paṭiggahetā”ti.

1.6.1“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. 1.6.2Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.

1.7.1Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. 1.7.2Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: 1.7.3“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? 1.7.4Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti.

1.8.1Atha kho tesaṁ bhikkhūnaṁ etadahosi: 1.8.2“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. 1.8.3Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti.

1.8.4Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: 1.8.5“eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.

1.9.1Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. 1.9.2Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. 1.9.3Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.

1.9.4Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.9.5“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?

1.10.02.1. Paṭhamaibbhavāda

1.10.1“No hidaṁ, bho gotama. 1.10.2Gacchanto 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. 1.10.3Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.

1.11.1“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha. 1.11.2Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.

1.12.1Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno: 1.12.2“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: 1.12.3“caṇḍā, bho gotama, sakyajāti; 1.12.4pharusā, bho gotama, sakyajāti; 1.12.5lahusā, bho gotama, sakyajāti; 1.12.6bhassā, bho gotama, sakyajāti; 1.12.7ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. 1.12.8Tayidaṁ, 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.

1.12.9Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi.

1.13.02.2. Dutiyaibbhavāda

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

1.13.2“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. 1.13.3Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ. 1.13.4Tena 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. 1.13.5Tayidaṁ, 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.

1.13.6Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi.

1.14.02.3. Tatiyaibbhavāda

1.14.1“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. 1.14.2Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.

1.14.3“Cattārome, bho gotama, vaṇṇā—1.14.4khattiyā brāhmaṇā vessā suddā. 1.14.5Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—1.14.6khattiyā ca vessā ca suddā ca—1.14.7aññadatthu brāhmaṇasseva paricārakā sampajjanti. 1.14.8Tayidaṁ, 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.

1.14.9Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi.

1.15.02.4. Dāsiputtavāda

1.15.1Atha kho bhagavato etadahosi: 1.15.2“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti.

1.15.3Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.15.4“kathaṁ gottosi, ambaṭṭhā”ti?

1.15.5“Kaṇhāyanohamasmi, bho gotamā”ti.

1.15.6“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. 1.15.7Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti.

1.15.8Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—1.15.9okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ. 1.15.10Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ. 1.15.11Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.

1.15.12Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: 1.15.13‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti?

1.15.14‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. 1.15.15Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti.

1.15.16Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: 1.15.17‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. 1.15.18Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.

1.16.1Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. 1.16.2Sā kaṇhaṁ nāma janesi. 1.16.3Jāto kaṇho pabyāhāsi: 1.16.4‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. 1.16.5Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; 1.16.6evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.

1.16.7Te evamāhaṁsu: 1.16.8‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. 1.16.9Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso. 1.16.10Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.

1.17.1Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: 1.17.2“mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi. 1.17.3Sujāto 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.

1.18.1Atha kho bhagavā te māṇavake etadavoca: 1.18.2“sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: 1.18.3‘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. 1.18.4Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: 1.18.5‘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; 1.18.6ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū”ti.

1.19.1“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.

1.20.1Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.20.2“ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. 1.20.3Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. 1.20.4Taṁ kiṁ maññasi, ambaṭṭha, 1.20.5kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

1.20.6Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi.

1.20.7Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.20.8“taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? 1.20.9Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.

1.20.10Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.20.11“byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. 1.20.12Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.

1.21.1Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: 1.21.2“sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti. 1.21.3Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.

1.21.4Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca: 1.21.5“kimetaṁ bhavaṁ gotamo āha? 1.21.6Punabhavaṁ gotamo bravitū”ti.

1.21.7“Taṁ kiṁ maññasi, ambaṭṭha, 1.21.8kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

1.21.9“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. 1.21.10Tatopabhutikā kaṇhāyanā; 1.21.11so ca kaṇhāyanānaṁ pubbapuriso”ti.

1.22.02.5. Ambaṭṭhavaṁsakathā

1.22.1Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: 1.22.2“dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. 1.22.3Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti.

1.23.1Atha kho bhagavato etadahosi: 1.23.2“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.

1.23.3Atha kho bhagavā te māṇavake etadavoca: 1.23.4“mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. 1.23.5Uḷāro so kaṇho isi ahosi. 1.23.6So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci.

1.23.7Tassa rājā okkāko: 1.23.8‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi. 1.23.9So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ.

1.23.10Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: 1.23.11‘sotthi, bhaddante, hotu rañño; 1.23.12sotthi, bhaddante, hotu rañño’ti.

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

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

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

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

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

1.23.18Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: 1.23.19‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.

1.23.20Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. 1.23.21Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi.

1.23.22Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.

1.24.03. Khattiyaseṭṭhabhāva

1.24.1Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: 1.24.2“Taṁ kiṁ maññasi, ambaṭṭha, 1.24.3idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. 1.24.4Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.24.5“Labhetha, bho gotama”.

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

1.24.7“Bhojeyyuṁ, bho gotama”.

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

1.24.9“Vāceyyuṁ, bho gotama”.

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

1.24.11“Anāvaṭaṁ hissa, bho gotama”.

1.24.12“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?

1.24.13“No hidaṁ, bho gotama”. 1.24.14“Taṁ kissa hetu”? 1.24.15“Mātito hi, bho gotama, anupapanno”ti.

1.25.1“Taṁ kiṁ maññasi, ambaṭṭha, 1.25.2idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. 1.25.3Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.25.4“Labhetha, bho gotama”.

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

1.25.6“Bhojeyyuṁ, bho gotama”.

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

1.25.8“Vāceyyuṁ, bho gotama”.

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

1.25.10“Anāvaṭaṁ hissa, bho gotama”.

1.25.11“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?

1.25.12“No hidaṁ, bho gotama”. 1.25.13“Taṁ kissa hetu”? 1.25.14“Pitito hi, bho gotama, anupapanno”ti.

1.26.1“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. 1.26.2Taṁ kiṁ maññasi, ambaṭṭha, 1.26.3idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. 1.26.4Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.26.5“No hidaṁ, bho gotama”.

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

1.26.7“No hidaṁ, bho gotama”.

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

1.26.9“No hidaṁ, bho gotama”.

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

1.26.11“Āvaṭaṁ hissa, bho gotama”.

1.27.1“Taṁ kiṁ maññasi, ambaṭṭha, 1.27.2idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. 1.27.3Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.27.4“Labhetha, bho gotama”.

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

1.27.6“Bhojeyyuṁ, bho gotama”.

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

1.27.8“Vāceyyuṁ, bho gotama”.

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

1.27.10“Anāvaṭaṁ hissa, bho gotama”.

1.27.11“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. 1.27.12Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. 1.28.1Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:

1.28.2‘Khattiyo seṭṭho janetasmiṁ, 1.28.3ye gottapaṭisārino; 1.28.4Vijjācaraṇasampanno, 1.28.5so seṭṭho devamānuse’ti.

1.28.6Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. 1.28.7Ahampi hi, ambaṭṭha, evaṁ vadāmi—

1.28.8Khattiyo seṭṭho janetasmiṁ, 1.28.9ye gottapaṭisārino; 1.28.10Vijjācaraṇasampanno, 1.28.11so seṭṭho devamānuse”ti.

1.28.12Bhāṇavāro paṭhamo.

2.1.04. Vijjācaraṇakathā

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

2.1.2“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: 2.1.3‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. 2.1.4Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṁ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi: 2.1.5‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. 2.1.6Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. 2.1.7Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.

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

2.2.2“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 2.2.3So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 2.2.4So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 2.2.5Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 2.2.6So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 2.2.7So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 2.2.7.1.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 2.2.7.1.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 2.2.7.1.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

2.2.7.1.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

2.2.7.2.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

2.2.7.3.0.14.1. Sīla

2.2.7.3.0.24.1.1. Cūḷasīla

2.2.7.3.1Kathañca, ambaṭṭha, bhikkhu sīlasampanno hoti? 2.2.7.3.2Idha, ambaṭṭha, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 2.2.7.3.3Idampissa hoti sīlasmiṁ.

2.2.7.3.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 2.2.7.3.5Idampissa hoti sīlasmiṁ.

2.2.7.3.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 2.2.7.3.7Idampissa hoti sīlasmiṁ.

2.2.7.4.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 2.2.7.4.2Idampissa hoti sīlasmiṁ.

2.2.7.4.3Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 2.2.7.4.4Idampissa hoti sīlasmiṁ.

2.2.7.4.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 2.2.7.4.6Idampissa hoti sīlasmiṁ.

2.2.7.4.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 2.2.7.4.8Idampissa hoti sīlasmiṁ.

2.2.7.5.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 2.2.7.5.2ekabhattiko hoti rattūparato virato vikālabhojanā. 2.2.7.5.3Naccagītavāditavisūkadassanā paṭivirato hoti. 2.2.7.5.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 2.2.7.5.5Uccāsayanamahāsayanā paṭivirato hoti. 2.2.7.5.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 2.2.7.5.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 2.2.7.5.16Kayavikkayā paṭivirato hoti. 2.2.7.5.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 2.2.7.5.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 2.2.7.5.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 2.2.7.5.20Idampissa hoti sīlasmiṁ.

2.2.7.5.21Cūḷasīlaṁ niṭṭhitaṁ.

2.2.7.6.04.1.2. Majjhimasīla

2.2.7.6.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 2.2.7.6.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 2.2.7.6.3Idampissa hoti sīlasmiṁ.

2.2.7.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 2.2.7.7.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 2.2.7.7.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 2.2.7.7.4Idampissa hoti sīlasmiṁ.

2.2.7.8.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 2.2.7.8.2Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ 2.2.7.8.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 2.2.7.8.4Idampissa hoti sīlasmiṁ.

2.2.7.9.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 2.2.7.9.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 2.2.7.9.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 2.2.7.9.4Idampissa hoti sīlasmiṁ.

2.2.7.10.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 2.2.7.10.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 2.2.7.10.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 2.2.7.10.4Idampissa hoti sīlasmiṁ.

2.2.7.11.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 2.2.7.11.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 2.2.7.11.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 2.2.7.11.4Idampissa hoti sīlasmiṁ.

2.2.7.12.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 2.2.7.12.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 2.2.7.12.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 2.2.7.12.4Idampissa hoti sīlasmiṁ.

2.2.7.13.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 2.2.7.13.2Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti 2.2.7.13.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 2.2.7.13.4Idampissa hoti sīlasmiṁ.

2.2.7.14.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 2.2.7.14.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 2.2.7.14.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 2.2.7.14.4Idampissa hoti sīlasmiṁ.

2.2.7.15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 2.2.7.15.2Idampissa hoti sīlasmiṁ.

2.2.7.15.3Majjhimasīlaṁ niṭṭhitaṁ.

2.2.7.16.04.1.3. Mahāsīla

2.2.7.16.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.16.2Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ 2.2.7.16.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.16.4Idampissa hoti sīlasmiṁ.

2.2.7.17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.17.2Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 2.2.7.17.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.17.4Idampissa hoti sīlasmiṁ.

2.2.7.18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.18.2Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati 2.2.7.18.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.18.4Idampissa hoti sīlasmiṁ.

2.2.7.19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.19.2Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati 2.2.7.19.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.19.4Idampissa hoti sīlasmiṁ.

2.2.7.20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.20.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 2.2.7.20.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.20.4Idampissa hoti sīlasmiṁ.

2.2.7.21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.21.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 2.2.7.21.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.21.4Idampissa hoti sīlasmiṁ.

2.2.7.22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.22.2Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho 2.2.7.22.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.22.4Idampissa hoti sīlasmiṁ.

2.2.7.23.1Sa kho so, ambaṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 2.2.7.23.2Seyyathāpi, ambaṭṭha, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 2.2.7.23.3evameva kho, ambaṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 2.2.7.23.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 2.2.7.23.5Evaṁ kho, ambaṭṭha, bhikkhu sīlasampanno hoti.

2.2.7.23.6Mahāsīlaṁ niṭṭhitaṁ.

2.2.7.24.0.14.2. Samādhi

2.2.7.24.0.24.2.1. Indriyasaṁvara

2.2.7.24.1Kathañca, ambaṭṭha, bhikkhu indriyesu guttadvāro hoti? 2.2.7.24.2Idha, ambaṭṭha, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 2.2.7.24.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 2.2.7.24.4Sotena saddaṁ sutvā …pe… 2.2.7.24.5ghānena gandhaṁ ghāyitvā …pe… 2.2.7.24.6jivhāya rasaṁ sāyitvā …pe… 2.2.7.24.7kāyena phoṭṭhabbaṁ phusitvā …pe… 2.2.7.24.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 2.2.7.24.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 2.2.7.24.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 2.2.7.24.11Evaṁ kho, ambaṭṭha, bhikkhu indriyesu guttadvāro hoti.

2.2.7.25.04.2.2. Satisampajañña

2.2.7.25.1Kathañca, ambaṭṭha, bhikkhu satisampajaññena samannāgato hoti? 2.2.7.25.2Idha, ambaṭṭha, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 2.2.7.25.3Evaṁ kho, ambaṭṭha, bhikkhu satisampajaññena samannāgato hoti.

2.2.7.26.04.2.3. Santosa

2.2.7.26.1Kathañca, ambaṭṭha, bhikkhu santuṭṭho hoti? 2.2.7.26.2Idha, ambaṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 2.2.7.26.3Seyyathāpi, ambaṭṭha, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 2.2.7.26.4evameva kho, ambaṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 2.2.7.26.5Evaṁ kho, ambaṭṭha, bhikkhu santuṭṭho hoti.

2.2.7.27.04.2.4. Nīvaraṇappahāna

2.2.7.27.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 2.2.7.27.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 2.2.7.27.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

2.2.7.28.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 2.2.7.28.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 2.2.7.28.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 2.2.7.28.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 2.2.7.28.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

2.2.7.29.1Seyyathāpi, ambaṭṭha, puriso iṇaṁ ādāya kammante payojeyya. 2.2.7.29.2Tassa te kammantā samijjheyyuṁ. 2.2.7.29.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 2.2.7.29.4Tassa evamassa: 2.2.7.29.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 2.2.7.29.6Tassa me te kammantā samijjhiṁsu. 2.2.7.29.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 2.2.7.29.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.30.1Seyyathāpi, ambaṭṭha, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 2.2.7.30.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 2.2.7.30.3Tassa evamassa: 2.2.7.30.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 2.2.7.30.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 2.2.7.30.6Somhi etarahi tamhā ābādhā mutto; 2.2.7.30.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 2.2.7.30.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.31.1Seyyathāpi, ambaṭṭha, puriso bandhanāgāre baddho assa. 2.2.7.31.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 2.2.7.31.3Tassa evamassa: 2.2.7.31.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 2.2.7.31.5Natthi ca me kiñci bhogānaṁ vayo’ti. 2.2.7.31.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.32.1Seyyathāpi, ambaṭṭha, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 2.2.7.32.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 2.2.7.32.3Tassa evamassa: 2.2.7.32.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 2.2.7.32.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 2.2.7.32.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.33.1Seyyathāpi, ambaṭṭha, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 2.2.7.33.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 2.2.7.33.3Tassa evamassa: 2.2.7.33.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 2.2.7.33.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 2.2.7.33.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.34.1Evameva kho, ambaṭṭha, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

2.2.7.34.2Seyyathāpi, ambaṭṭha, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 2.2.7.34.3evameva kho, ambaṭṭha, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

2.2.7.34.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

2.2.7.35.04.2.5. Paṭhamajhāna

2.2.8So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 2.2.8.1.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

2.2.8.2.1Seyyathāpi, ambaṭṭha, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 2.2.8.2.2evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 2.2.9idampissa hoti caraṇasmiṁ.

2.2.9.1.04.2.6. Dutiyajhāna

2.2.10Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 2.2.10.1.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

2.2.10.2.1Seyyathāpi, ambaṭṭha, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. 2.2.10.2.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

2.2.10.2.3Evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 2.2.11idampissa hoti caraṇasmiṁ.

2.2.11.1.04.2.7. Tatiyajhāna

2.2.12Puna caparaṁ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 2.2.12.1.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

2.2.12.2.1Seyyathāpi, ambaṭṭha, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; 2.2.12.2.2evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 2.2.13idampissa hoti caraṇasmiṁ.

2.2.13.1.04.2.8. Catutthajhāna

2.2.14Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 2.2.14.1.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

2.2.14.2.1Seyyathāpi, ambaṭṭha, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 2.2.14.2.2evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 2.2.15idampissa hoti caraṇasmiṁ. 2.2.16Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ.

2.2.16.1.0.14.3. Aṭṭhañāṇa

2.2.16.1.0.24.3.1. Vipassanāñāṇa

2.2.17So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 2.2.17.1.2So evaṁ pajānāti: 2.2.17.1.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 2.2.17.1.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

2.2.17.2.1Seyyathāpi, ambaṭṭha, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 2.2.17.2.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 2.2.17.2.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 2.2.17.2.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 2.2.17.2.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

2.2.17.2.6Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 2.2.17.2.7So evaṁ pajānāti: 2.2.17.2.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 2.2.17.2.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 2.2.18idampissa hoti vijjāya.

2.2.18.1.04.3.2. Manomayiddhiñāṇa

2.2.18.1.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.1.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

2.2.18.2.1Seyyathāpi, ambaṭṭha, puriso muñjamhā īsikaṁ pavāheyya. 2.2.18.2.2Tassa evamassa: 2.2.18.2.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 2.2.18.2.4Seyyathā vā pana, ambaṭṭha, puriso asiṁ kosiyā pavāheyya. 2.2.18.2.5Tassa evamassa: 2.2.18.2.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 2.2.18.2.7Seyyathā vā pana, ambaṭṭha, puriso ahiṁ karaṇḍā uddhareyya. 2.2.18.2.8Tassa evamassa: 2.2.18.2.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.

2.2.18.2.10Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.2.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 2.2.18.2.12idampissa hoti vijjāya.

2.2.18.3.04.3.3. Iddhividhañāṇa

2.2.18.3.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.3.2So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

2.2.18.4.1Seyyathāpi, ambaṭṭha, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 2.2.18.4.2Seyyathā vā pana, ambaṭṭha, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 2.2.18.4.3Seyyathā vā pana, ambaṭṭha, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

2.2.18.4.4Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.4.5So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. 2.2.18.4.6idampissa hoti vijjāya.

2.2.18.5.04.3.4. Dibbasotañāṇa

2.2.18.5.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 2.2.18.5.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

2.2.18.6.1Seyyathāpi, ambaṭṭha, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.

2.2.18.6.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 2.2.18.6.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 2.2.18.6.4idampissa hoti vijjāya.

2.2.18.7.04.3.5. Cetopariyañāṇa

2.2.18.7.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.7.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—2.2.18.7.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 2.2.18.7.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 2.2.18.7.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 2.2.18.7.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 2.2.18.7.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 2.2.18.7.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 2.2.18.7.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 2.2.18.7.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 2.2.18.7.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 2.2.18.7.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 2.2.18.7.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 2.2.18.7.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 2.2.18.7.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 2.2.18.7.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 2.2.18.7.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 2.2.18.7.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

2.2.18.8.1Seyyathāpi, ambaṭṭha, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; 2.2.18.8.2evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.8.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—2.2.18.8.4idampissa hoti vijjāya.

2.2.18.9.04.3.6. Pubbenivāsānussatiñāṇa

2.2.18.9.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.9.2So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

2.2.18.10.1Seyyathāpi, ambaṭṭha, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.

2.2.18.10.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.10.3So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 2.2.18.10.4idampissa hoti vijjāya.

2.2.18.11.04.3.7. Dibbacakkhuñāṇa

2.2.18.11.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.11.2So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

2.2.18.12.1Seyyathāpi, ambaṭṭha, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.

2.2.18.12.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.12.3So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. 2.2.18.12.4idampissa hoti vijjāya.

2.2.18.13.04.3.8. Āsavakkhayañāṇa

2.2.18.13.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.13.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 2.2.18.13.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 2.2.18.13.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 2.2.18.13.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 2.2.19‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

2.2.19.1.1Seyyathāpi, ambaṭṭha, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

2.2.19.1.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.20idampissa hoti vijjāya. 2.2.21Ayaṁ kho sā, ambaṭṭha, vijjā.

2.2.22Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. 2.2.23Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.

2.3.05. Catuapāyamukha

2.3.1Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. 2.3.2Katamāni cattāri? 2.3.3Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati: 2.3.4‘pavattaphalabhojano bhavissāmī’ti. 2.3.5So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.6Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati.

2.3.7Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati: 2.3.8‘kandamūlaphalabhojano bhavissāmī’ti. 2.3.9So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.10Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati.

2.3.11Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. 2.3.12So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.13Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ apāyamukhaṁ bhavati.

2.3.14Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: 2.3.15‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti. 2.3.16So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.17Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati. 2.3.18Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.

2.4.1Taṁ kiṁ maññasi, ambaṭṭha, 2.4.2api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?

2.4.3“No hidaṁ, bho gotama. 2.4.4Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? 2.4.5Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.

2.4.6“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.7api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: 2.4.8‘pavattaphalabhojano bhavissāmī’”ti?

2.4.9“No hidaṁ, bho gotama”.

2.4.10“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.11api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: 2.4.12‘kandamūlaphalabhojano bhavissāmī’”ti?

2.4.13“No hidaṁ, bho gotama”.

2.4.14“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.15api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti?

2.4.16“No hidaṁ, bho gotama”.

2.4.17“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.18api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: 2.4.19‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti?

2.4.20“No hidaṁ, bho gotama”.

2.5.1“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. 2.5.2Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. 2.5.3Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: 2.5.4‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno. 2.5.5Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

2.6.06. Pubbakaisibhāvānuyoga

2.6.1Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati. 2.6.2Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. 2.6.3Yadāpi tena manteti, tirodussantena manteti. 2.6.4Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. 2.6.5Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

2.7.1Taṁ kiṁ maññasi, ambaṭṭha, 2.7.2idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya. 2.7.3So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya. 2.7.4Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: 2.7.5‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. 2.7.6Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti? 2.7.7Ettāvatā so assa rājā vā rājamatto vā”ti?

2.7.8“No hidaṁ, bho gotama”.

2.8.1“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: 2.8.2‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati.

2.9.1Taṁ kiṁ maññasi, ambaṭṭha, 2.9.2kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—2.9.3ye 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, 2.9.4evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.9.5“No hidaṁ, bho gotama”.

2.10.1“ …pe… 2.10.2Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.3“No hidaṁ, bho gotama”.

2.10.4“ …pe… 2.10.5Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.6“No hidaṁ, bho gotama”.

2.10.7“ …pe… 2.10.8Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.9“No hidaṁ, bho gotama”.

2.10.10“ …pe… 2.10.11Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.12“No hidaṁ, bho gotama”.

2.10.13“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. 2.10.14Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.

2.11.07. Dvelakkhaṇādassana

2.11.1Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. 2.11.2Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. 2.11.3Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 2.11.4Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.11.5Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.11.6kosohite ca vatthaguyhe pahūtajivhatāya ca.

2.12.1Atha kho bhagavato etadahosi: 2.12.2“passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.12.3Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.12.4kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 2.12.5Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. 2.12.6Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

2.12.7Atha kho ambaṭṭhassa māṇavassa etadahosi: 2.12.8“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.

2.12.9Bhagavantaṁ etadavoca: 2.12.10“handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.

2.12.11“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. 2.12.12Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.

2.13.1Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. 2.13.2Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. 2.14.1Yāvatikā 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:

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

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

2.14.4“Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā; 2.14.5kacci pana so bhavaṁ gotamo tādiso no aññādiso”ti?

2.14.6“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso. 2.14.7Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

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

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

2.14.10“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? 2.14.11Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.

2.15.1Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: 2.15.2“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. 2.15.3Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. 2.15.4Aho 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. 2.15.5Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ.

2.16.08. Pokkharasātibuddhūpasaṅkamana

2.16.1Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ: 2.16.2“ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. 2.16.3Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.

2.16.4Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. 2.17.1Yāvatikā 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: 2.17.2“āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti?

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

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

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

2.17.6“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? 2.17.7Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.

2.17.8Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: 2.17.9“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti.

2.17.10“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.

2.18.1Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 2.18.2Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.18.3Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.18.4kosohite ca vatthaguyhe pahūtajivhatāya ca.

2.18.5Atha kho bhagavato etadahosi: 2.18.6“passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.18.7Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.18.8kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 2.18.9Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. 2.18.10Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

2.19.1Atha kho brāhmaṇassa pokkharasātissa etadahosi: 2.19.2“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

2.19.3Bhagavantaṁ etadavoca: 2.19.4“adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. 2.19.5Adhivāsesi bhagavā tuṇhībhāvena.

2.20.1Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: 2.20.2“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. 2.20.3Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 2.20.4Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. 2.20.5Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

2.21.1Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—2.21.2dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. 2.21.3Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—2.21.4dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. 2.21.5Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; 2.21.6evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 2.21.7“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

2.22.09. Pokkharasātiupāsakattapaṭivedanā

2.22.1Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: 2.22.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 2.22.3Seyyathāpi, 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. 2.22.4Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 2.22.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

2.22.6Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu. 2.22.7Tattha 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.

2.22.8“Kalyāṇaṁ vuccati, brāhmaṇā”ti.

2.22.9Ambaṭṭhasuttaṁ niṭṭhitaṁ tatiyaṁ.

1.1.1So 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. 1.1.1Evaṁ me sutaṁ—1.1.2At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. Icchānaṅgala was a center east of Sāvatthī for the innovative brahmins of the Kosala region. 1.1.2ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. 1.1.3He stayed in a forest near Icchānaṅgala. 1.1.3Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

1.2.01. The Section on Pokkharasāti 1.2.01. Pokkharasātivatthu

1.2.3“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. 1.2.3“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 1.2.4He has this good reputation: 1.2.4Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—1.2.5‘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.’ 1.2.5‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’ 1.2.6He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. Contrast with his rejection of this possibility at MN 99:10.7. 1.2.6So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 1.2.7He proclaims a teaching that is 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. 1.2.7So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 1.2.8It’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. 1.2.8Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

1.3.02. The Student Ambaṭṭha 1.3.02. Ambaṭṭhamāṇava

1.3.1Now 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. 1.3.1Tena 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: 1.3.2“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. 1.3.2“yamahaṁ jānāmi taṁ tvaṁ jānāsi; 1.3.3And what you know, I know.” 1.3.3yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti.

1.4.1Then Pokkharasāti addressed Ambaṭṭha, 1.4.1Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: 1.4.2“Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. 1.4.2“ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 1.4.3He has this good reputation … 1.4.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 1.4.4[…]1.4.4‘itipi so bhagavā, arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 1.4.5[…]1.4.5So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 1.4.6[…]1.4.6So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 1.4.7It’s good to see such perfected ones. 1.4.7Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. 1.4.8Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. 1.4.8Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. 1.4.9Through 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. 1.4.9Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.

1.5.1“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?” 1.5.1“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi: ‘yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso’”ti?

1.5.2“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. 1.5.2“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. 1.5.3If 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”. 1.5.3Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. 1.5.4He has the following seven treasures: 1.5.4Tassimāni satta ratanāni bhavanti. 1.5.5the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. 1.5.5Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. 1.5.6He 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. 1.5.6Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. 1.5.7After conquering this land girt by sea, he reigns by principle, without rod or sword. 1.5.7So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. 1.5.8But 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. 1.5.8Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. 1.5.9But, 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. 1.5.9Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; 1.5.10and you are the one who receives them.” 1.5.10tvaṁ mantānaṁ paṭiggahetā”ti.

1.6.1“Yes, worthy sir,” replied Ambaṭṭha. He got up 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”. 1.6.1“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. 1.6.2He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. 1.6.2Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.

1.7.1At 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. 1.7.1Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. 1.7.2Then the student Ambaṭṭha went up to those mendicants and said, 1.7.2Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: 1.7.3“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. 1.7.3“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? 1.7.4For we have come here to see him.” The parallel passage at MN 35:7.4 has a different phrase here. 1.7.4Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti.

1.8.1Then those mendicants thought, 1.8.1Atha kho tesaṁ bhikkhūnaṁ etadahosi: 1.8.2“This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti. 1.8.2“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. 1.8.3The 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. 1.8.3Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti.

1.8.4They said to Ambaṭṭha, 1.8.4Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: 1.8.5“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. 1.8.5“eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.

1.9.1So he approached the Buddha’s dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door. 1.9.1Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. 1.9.2Ambaṭṭha 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. 1.9.2Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. 1.9.3But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing. 1.9.3Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.

1.9.4So the Buddha said to him, 1.9.4Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.9.5“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. 1.9.5“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?

1.10.02.1. The First Use of the Word “Primitives” 1.10.02.1. Paṭhamaibbhavāda

1.10.1“No, worthy Gotama. 1.10.1“No hidaṁ, bho gotama. 1.10.2For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. 1.10.2Gacchanto 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. 1.10.3But 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. 1.10.3Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.

1.11.1“But Ambaṭṭha, you must have come here for some purpose. You should focus on that. 1.11.1“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha. 1.11.2Though 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”). 1.11.2Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.

1.12.1When 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, 1.12.1Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno: 1.12.2“The ascetic Gotama will be worsted!” He said to the Buddha, 1.12.2“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: 1.12.3“Worthy Gotama, the Sakyans are rude, 1.12.3“caṇḍā, bho gotama, sakyajāti; 1.12.4harsh, 1.12.4pharusā, bho gotama, sakyajāti; 1.12.5touchy, 1.12.5lahusā, bho gotama, sakyajāti; 1.12.6and 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. 1.12.6bhassā, bho gotama, sakyajāti; 1.12.7Primitive 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. 1.12.7ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. 1.12.8It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.” 1.12.8Tayidaṁ, 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.

1.12.9And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the first time. 1.12.9Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi.

1.13.02.2. The Second Use of the Word “Primitives” 1.13.02.2. Dutiyaibbhavāda

1.13.1“But Ambaṭṭha, how have the Sakyans wronged you?” 1.13.1“Kiṁ pana te, ambaṭṭha, sakyā aparaddhun”ti?

1.13.2“This one time, worthy Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharasāti. 1.13.2“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. 1.13.3I approached the Sakyans in their town hall. 1.13.3Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ. 1.13.4Now 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. 1.13.4Tena 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. 1.13.5It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.” 1.13.5Tayidaṁ, 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.

1.13.6And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the second time. 1.13.6Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi.

1.14.02.3. The Third Use of the Word “Primitives” 1.14.02.3. Tatiyaibbhavāda

1.14.1“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest. 1.14.1“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. 1.14.2Kapilavatthu 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. 1.14.2Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.

1.14.3“Worthy Gotama, there are these four classes: 1.14.3“Cattārome, bho gotama, vaṇṇā—1.14.4aristocrats, brahmins, peasants, and menials. 1.14.4khattiyā brāhmaṇā vessā suddā. 1.14.5Three of these classes—1.14.5Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—1.14.6aristocrats, peasants, and menials—1.14.6khattiyā ca vessā ca suddā ca—1.14.7in fact succeed only when serving the brahmins. 1.14.7aññadatthu brāhmaṇasseva paricārakā sampajjanti. 1.14.8It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.” 1.14.8Tayidaṁ, 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.

1.14.9And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the third time. 1.14.9Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi.

1.15.02.4. The Word “Son of a Slavegirl” is Used 1.15.02.4. Dāsiputtavāda

1.15.1Then it occurred to the Buddha, 1.15.1Atha kho bhagavato etadahosi: 1.15.2“This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. Why don’t I ask him about his own clan?” 1.15.2“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti.

1.15.3So the Buddha said to him, 1.15.3Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.15.4“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. 1.15.4“kathaṁ gottosi, ambaṭṭhā”ti?

1.15.6“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. 1.15.6“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. 1.15.7But 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). 1.15.7Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti.

1.15.8Once 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—1.15.8Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—1.15.9Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. 1.15.9okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ. 1.15.10They 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. 1.15.10Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ. 1.15.11For 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. 1.15.11Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.

1.15.12Then King Okkāka addressed his ministers and councillors, 1.15.12Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: 1.15.13‘Where, sirs, have the princes settled now?’ For this sense of sammati, see SN 11.9, SN 11.10. 1.15.13‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti?

1.15.14‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sakhua trees. They’ve settled there. 1.15.14‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. 1.15.15For fear of breaking their line of birth, they are sleeping with their own sisters.’ 1.15.15Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti.

1.15.16Then, Ambaṭṭha, King Okkāka expressed this heartfelt sentiment: 1.15.16Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: 1.15.17‘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”). 1.15.17‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. 1.15.18From that day on the Sakyans were recognized and he was their founder. 1.15.18Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.

1.16.1Now, 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). 1.16.1Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. 1.16.2She 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. 1.16.2Sā kaṇhaṁ nāma janesi. 1.16.3When he was born, Black Boy said: 1.16.3Jāto kaṇho pabyāhāsi: 1.16.4‘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. 1.16.4‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. 1.16.5Whereas these days when people see goblins they recognize them as goblins, 1.16.5Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; 1.16.6in those days they recognized goblins as ‘blackboys’. 1.16.6evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.

1.16.7They said: 1.16.7Te evamāhaṁsu: 1.16.8‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’ 1.16.8‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. 1.16.9From that day on the Kaṇhāyanas were proclaimed, and he was their founder. 1.16.9Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso. 1.16.10That’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.” 1.16.10Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.

1.17.1When he said this, those young students said to him, 1.17.1Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: 1.17.2“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. 1.17.2“mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi. 1.17.3He’s well-born, a gentleman, learned, who enunciates well, and is astute. He is capable of debating with the worthy Gotama about this.” 1.17.3Sujāto 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.

1.18.1So the Buddha said to them, 1.18.1Atha kho bhagavā te māṇavake etadavoca: 1.18.2“Well, young students, if you think that 1.18.2“sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: 1.18.3Ambaṭṭha 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. 1.18.3‘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. 1.18.4But if you think that 1.18.4Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: 1.18.5he’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.” 1.18.5‘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; 1.18.6[…]1.18.6ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū”ti.

1.19.1“He is capable of debating you. We will be silent, and let Ambaṭṭha debate with the worthy Gotama about this.” 1.19.1“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.

1.20.1So the Buddha said to Ambaṭṭha, 1.20.1Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.20.2“Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway. 1.20.2“ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. 1.20.3If 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. 1.20.3Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. 1.20.4What do you think, Ambaṭṭha? 1.20.4Taṁ kiṁ maññasi, ambaṭṭha, 1.20.5According 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?” 1.20.5kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

1.20.6When he said this, Ambaṭṭha kept silent. 1.20.6Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi.

1.20.7For a second time, the Buddha put the question, 1.20.7Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.20.8[…]1.20.8“taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? 1.20.9and for a second time Ambaṭṭha kept silent. 1.20.9Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.

1.20.10So the Buddha said to him, 1.20.10Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 1.20.11“Answer now, Ambaṭṭha. Now is not the time for silence. 1.20.11“byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. 1.20.12If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.” 1.20.12Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.

1.21.1Now 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. 1.21.1Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: 1.21.2“If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” 1.21.2“sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti. 1.21.3And both the Buddha and Ambaṭṭha could see Vajirapāṇī. 1.21.3Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.

1.21.4Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, and refuge, he sat down close by the Buddha and said, 1.21.4Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca: 1.21.5“What did you say? 1.21.5“kimetaṁ bhavaṁ gotamo āha? 1.21.6Please repeat the question.” 1.21.6Punabhavaṁ gotamo bravitū”ti.

1.21.7“What do you think, Ambaṭṭha? 1.21.7“Taṁ kiṁ maññasi, ambaṭṭha, 1.21.8According 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?” 1.21.8kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?

1.21.9“I have heard, worthy Gotama, that it is just as you say. 1.21.9“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. 1.21.10That’s the origin of the Kaṇhāyanas, 1.21.10Tatopabhutikā kaṇhāyanā; 1.21.11and that’s who their founder is.” 1.21.11so ca kaṇhāyanānaṁ pubbapuriso”ti.

1.22.02.5. The Discussion of Ambaṭṭha’s Heritage 1.22.02.5. Ambaṭṭhavaṁsakathā

1.22.1When he said this, those young students made an uproar, 1.22.1Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: 1.22.2“It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters! 1.22.2“dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. 1.22.3And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!” 1.22.3Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti.

1.23.1Then it occurred to the Buddha, 1.23.1Atha kho bhagavato etadahosi: 1.23.2“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?” 1.23.2“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.

1.23.3So the Buddha said to the young students, 1.23.3Atha kho bhagavā te māṇavake etadavoca: 1.23.4“Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. 1.23.4“mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. 1.23.5That 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. 1.23.5Uḷāro so kaṇho isi ahosi. 1.23.6He 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. 1.23.6So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci.

1.23.7The king said to him, 1.23.7Tassa rājā okkāko: 1.23.8‘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. 1.23.8‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi. 1.23.9But he wasn’t able to either shoot it or to relax it. 1.23.9So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ.

1.23.10Then the ministers and councillors approached the seer Black Boy and said: 1.23.10Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: 1.23.11‘Spare the king, sir, 1.23.11‘sotthi, bhaddante, hotu rañño; 1.23.12spare him!’ 1.23.12sotthi, bhaddante, hotu rañño’ti.

1.23.13‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’ This draws on the ancient belief that the king’s acts affect the natural order of things. 1.23.13‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti.

1.23.14‘Spare the king, sir, and spare the country!’ 1.23.14‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti.

1.23.15‘Both king and country will be safe. But if he shoots the arrow upwards, the heavens will not rain in the entire realm for seven years.’ 1.23.15‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti.

1.23.18So the ministers said to Okkāka: The use of the bare personal name for the king is unusual. 1.23.18Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: 1.23.19‘Okkāka must shoot the crown prince with an arrow. He will be safe and unruffled.’ 1.23.19‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.

1.23.20So King Okkāka shot the crown prince with an arrow. And he was safe and unruffled. 1.23.20Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. 1.23.21Then 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). 1.23.21Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi.

1.23.22Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent seer.” 1.23.22Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.

1.24.03. The Supremacy of the Aristocrats 1.24.03. Khattiyaseṭṭhabhāva

1.24.1Then the Buddha addressed Ambaṭṭha, 1.24.1Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: 1.24.2“What do you think, Ambaṭṭha? 1.24.2“Taṁ kiṁ maññasi, ambaṭṭha, 1.24.3Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son. 1.24.3idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. 1.24.4Would he receive a seat and water from the brahmins?” 1.24.4Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.24.5“He would, worthy Gotama.” 1.24.5“Labhetha, bho gotama”.

1.24.6“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?” 1.24.6“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

1.24.7“They would.” 1.24.7“Bhojeyyuṁ, bho gotama”.

1.24.8“And would the brahmins teach him the hymns or not?” 1.24.8“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

1.24.9“They would.” 1.24.9“Vāceyyuṁ, bho gotama”.

1.24.11“He would not.” 1.24.11“Anāvaṭaṁ hissa, bho gotama”.

1.24.12“And would the aristocrats anoint him as king?” 1.24.12“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?

1.24.13“No, worthy Gotama. 1.24.13“No hidaṁ, bho gotama”. 1.24.14Why is that? 1.24.14“Taṁ kissa hetu”? 1.24.15Because his maternity is unsuitable.” 1.24.15“Mātito hi, bho gotama, anupapanno”ti.

1.25.1“What do you think, Ambaṭṭha? 1.25.1“Taṁ kiṁ maññasi, ambaṭṭha, 1.25.2Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son. 1.25.2idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. 1.25.3Would he receive a seat and water from the brahmins?” 1.25.3Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.25.4“He would, worthy Gotama.” 1.25.4“Labhetha, bho gotama”.

1.25.5“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?” 1.25.5“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

1.25.6“They would.” 1.25.6“Bhojeyyuṁ, bho gotama”.

1.25.7“And would the brahmins teach him the hymns or not?” 1.25.7“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

1.25.8“They would.” 1.25.8“Vāceyyuṁ, bho gotama”.

1.25.9“And would he be kept from the women or not?” 1.25.9“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?

1.25.10“He would not.” 1.25.10“Anāvaṭaṁ hissa, bho gotama”.

1.25.11“And would the aristocrats anoint him as king?” 1.25.11“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?

1.25.12“No, worthy Gotama. 1.25.12“No hidaṁ, bho gotama”. 1.25.13Why is that? 1.25.13“Taṁ kissa hetu”? 1.25.14Because his paternity is unsuitable.” 1.25.14“Pitito hi, bho gotama, anupapanno”ti.

1.26.1“And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men. 1.26.1“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. 1.26.2What do you think, Ambaṭṭha? 1.26.2Taṁ kiṁ maññasi, ambaṭṭha, 1.26.3Suppose 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. 1.26.3idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. 1.26.4Would he receive a seat and water from the brahmins?” 1.26.4Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.26.5“No, worthy Gotama.” 1.26.5“No hidaṁ, bho gotama”.

1.26.6“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?” 1.26.6“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

1.26.7“No, worthy Gotama.” 1.26.7“No hidaṁ, bho gotama”.

1.26.8“And would the brahmins teach him the hymns or not?” 1.26.8“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

1.26.9“No, worthy Gotama.” 1.26.9“No hidaṁ, bho gotama”.

1.26.10“And would he be kept from the women or not?” 1.26.10“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?

1.26.11“He would be.” 1.26.11“Āvaṭaṁ hissa, bho gotama”.

1.27.1“What do you think, Ambaṭṭha? 1.27.1“Taṁ kiṁ maññasi, ambaṭṭha, 1.27.2Suppose 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. 1.27.2idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. 1.27.3Would he receive a seat and water from the brahmins?” 1.27.3Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?

1.27.4“He would, worthy Gotama.” 1.27.4“Labhetha, bho gotama”.

1.27.5“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?” 1.27.5“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?

1.27.6“They would.” 1.27.6“Bhojeyyuṁ, bho gotama”.

1.27.7“And would the brahmins teach him the hymns or not?” 1.27.7“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?

1.27.8“They would.” 1.27.8“Vāceyyuṁ, bho gotama”.

1.27.9“And would he be kept from the women or not?” 1.27.9“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?

1.27.10“He would not.” 1.27.10“Anāvaṭaṁ hissa, bho gotama”.

1.27.11“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. 1.27.11“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. 1.27.12Yet still the aristocrats are superior and the brahmins inferior. 1.27.12Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. 1.28.1The 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. 1.28.1Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:

1.28.2‘The aristocrat is best among people 1.28.2‘Khattiyo seṭṭho janetasmiṁ, 1.28.3who take clan as the standard. 1.28.3ye gottapaṭisārino; 1.28.4But one accomplished in knowledge and conduct 1.28.4Vijjācaraṇasampanno, 1.28.5is first among gods and humans.’ 1.28.5so seṭṭho devamānuse’ti.

1.28.6That 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. 1.28.6Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. 1.28.7For I also say this: 1.28.7Ahampi hi, ambaṭṭha, evaṁ vadāmi—

1.28.8The aristocrat is best among people 1.28.8Khattiyo seṭṭho janetasmiṁ, 1.28.9who take clan as the standard. 1.28.9ye gottapaṭisārino; 1.28.10But one accomplished in knowledge and conduct 1.28.10Vijjācaraṇasampanno, 1.28.11is first among gods and humans.” 1.28.11so seṭṭho devamānuse”ti.

1.28.12The first recitation section. 1.28.12Bhāṇavāro paṭhamo.

2.1.04. Knowledge and Conduct 2.1.04. Vijjācaraṇakathā

2.1.1“But what, worthy Gotama, is that conduct, and what is that knowledge?” To his credit, after that thorough humiliation, Ambaṭṭha is ready to learn. 2.1.1“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā”ti?

2.1.2“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. 2.1.2“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: 2.1.3‘You deserve me’ or ‘You don’t deserve me.’ 2.1.3‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. 2.1.4Wherever there is giving and taking in marriage there is such discussion. 2.1.4Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṁ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi: 2.1.5[…]2.1.5‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. 2.1.6Whoever 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. 2.1.6Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. 2.1.7The 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. 2.1.7Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.

2.2.1“But what, worthy Gotama, is that conduct, and what is that knowledge?” 2.2.1“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca sā vijjā”ti?

2.2.2“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. 2.2.2“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 2.2.3He 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. 2.2.3So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 2.2.4He proclaims a teaching that is 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. 2.2.4So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 2.2.5A householder hears that teaching, or a householder’s child, or someone reborn in a good family. 2.2.5Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 2.2.6They gain faith in the Realized One 2.2.6So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 2.2.7and reflect: 2.2.7So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 2.2.7.1.4‘Life at home is cramped and dirty, life gone forth is wide open. 2.2.7.1.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 2.2.7.1.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 2.2.7.1.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 2.2.7.1.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 2.2.7.1.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

2.2.7.1.7After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 2.2.7.1.7So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

2.2.7.3.0.14.1. Ethics 2.2.7.3.0.14.1. Sīla

2.2.7.3.0.24.1.1. The Shorter Section on Ethics 2.2.7.3.0.24.1.1. Cūḷasīla

2.2.7.3.1And how, Ambaṭṭha, is a mendicant accomplished in ethics? 2.2.7.3.1Kathañca, ambaṭṭha, bhikkhu sīlasampanno hoti? 2.2.7.3.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 2.2.7.3.2Idha, ambaṭṭha, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 2.2.7.3.3This pertains to their ethics. 2.2.7.3.3Idampissa hoti sīlasmiṁ.

2.2.7.3.4They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. To steal anything of substantial value is an expulsion offence. 2.2.7.3.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 2.2.7.3.5This pertains to their ethics. 2.2.7.3.5Idampissa hoti sīlasmiṁ.

2.2.7.3.6They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. 2.2.7.3.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 2.2.7.3.7This pertains to their ethics. 2.2.7.3.7Idampissa hoti sīlasmiṁ.

2.2.7.4.1They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. 2.2.7.4.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 2.2.7.4.2This pertains to their ethics. 2.2.7.4.2Idampissa hoti sīlasmiṁ.

2.2.7.4.3They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 2.2.7.4.3Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 2.2.7.4.4This pertains to their ethics. 2.2.7.4.4Idampissa hoti sīlasmiṁ.

2.2.7.4.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 2.2.7.4.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 2.2.7.4.6This pertains to their ethics. 2.2.7.4.6Idampissa hoti sīlasmiṁ.

2.2.7.4.7They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 2.2.7.4.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 2.2.7.4.8This pertains to their ethics. 2.2.7.4.8Idampissa hoti sīlasmiṁ.

2.2.7.5.1They refrain from injuring plants and seeds. 2.2.7.5.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 2.2.7.5.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 2.2.7.5.2ekabhattiko hoti rattūparato virato vikālabhojanā. 2.2.7.5.3They refrain from seeing shows of dancing, singing, and music . 2.2.7.5.3Naccagītavāditavisūkadassanā paṭivirato hoti. 2.2.7.5.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 2.2.7.5.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 2.2.7.5.5They refrain from high and luxurious beds. To avoid sleeping too much. 2.2.7.5.5Uccāsayanamahāsayanā paṭivirato hoti. 2.2.7.5.6They refrain from receiving gold and currency, 2.2.7.5.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.7raw grains, 2.2.7.5.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.8raw meat, 2.2.7.5.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.9women and girls, 2.2.7.5.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.10male and female bondservants, 2.2.7.5.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.11goats and sheep, 2.2.7.5.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.12chickens and pigs, 2.2.7.5.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.13elephants, cows, horses, and mares, 2.2.7.5.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 2.2.7.5.14and fields and land. 2.2.7.5.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 2.2.7.5.15They refrain from running errands and messages; 2.2.7.5.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 2.2.7.5.16buying and selling; 2.2.7.5.16Kayavikkayā paṭivirato hoti. 2.2.7.5.17falsifying weights, metals, or measures; 2.2.7.5.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 2.2.7.5.18bribery, fraud, cheating, and duplicity; 2.2.7.5.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 2.2.7.5.19mutilation, murder, abduction, banditry, plunder, and violence. 2.2.7.5.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 2.2.7.5.20This pertains to their ethics. 2.2.7.5.20Idampissa hoti sīlasmiṁ.

2.2.7.5.21The shorter section on ethics is finished. 2.2.7.5.21Cūḷasīlaṁ niṭṭhitaṁ.

2.2.7.6.04.1.2. The Middle Section on Ethics 2.2.7.6.04.1.2. Majjhimasīla

2.2.7.6.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 2.2.7.6.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 2.2.7.6.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 2.2.7.6.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 2.2.7.6.3This pertains to their ethics. 2.2.7.6.3Idampissa hoti sīlasmiṁ.

2.2.7.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 2.2.7.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 2.2.7.7.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 2.2.7.7.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 2.2.7.7.3They refrain from storing up such goods. 2.2.7.7.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 2.2.7.7.4This pertains to their ethics. 2.2.7.7.4Idampissa hoti sīlasmiṁ.

2.2.7.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 2.2.7.8.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 2.2.7.8.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 2.2.7.8.2Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ 2.2.7.8.3They refrain from such shows. 2.2.7.8.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 2.2.7.8.4This pertains to their ethics. 2.2.7.8.4Idampissa hoti sīlasmiṁ.

2.2.7.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 2.2.7.9.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 2.2.7.9.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 2.2.7.9.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 2.2.7.9.3They refrain from such gambling. 2.2.7.9.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 2.2.7.9.4This pertains to their ethics. 2.2.7.9.4Idampissa hoti sīlasmiṁ.

2.2.7.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 2.2.7.10.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 2.2.7.10.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 2.2.7.10.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 2.2.7.10.3They refrain from such bedding. 2.2.7.10.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 2.2.7.10.4This pertains to their ethics. 2.2.7.10.4Idampissa hoti sīlasmiṁ.

2.2.7.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 2.2.7.11.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 2.2.7.11.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 2.2.7.11.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 2.2.7.11.3They refrain from such attirement and adornment. 2.2.7.11.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 2.2.7.11.4This pertains to their ethics. 2.2.7.11.4Idampissa hoti sīlasmiṁ.

2.2.7.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 2.2.7.12.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 2.2.7.12.2This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 2.2.7.12.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 2.2.7.12.3They refrain from such low talk. 2.2.7.12.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 2.2.7.12.4This pertains to their ethics. 2.2.7.12.4Idampissa hoti sīlasmiṁ.

2.2.7.13.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 2.2.7.13.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 2.2.7.13.2They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’ 2.2.7.13.2Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti 2.2.7.13.3They refrain from such argumentative talk. 2.2.7.13.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 2.2.7.13.4This pertains to their ethics. 2.2.7.13.4Idampissa hoti sīlasmiṁ.

2.2.7.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 2.2.7.14.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 2.2.7.14.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 2.2.7.14.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 2.2.7.14.3They refrain from such errands. 2.2.7.14.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 2.2.7.14.4This pertains to their ethics. 2.2.7.14.4Idampissa hoti sīlasmiṁ.

2.2.7.15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery. 2.2.7.15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 2.2.7.15.2This pertains to their ethics. 2.2.7.15.2Idampissa hoti sīlasmiṁ.

2.2.7.15.3The middle section on ethics is finished. 2.2.7.15.3Majjhimasīlaṁ niṭṭhitaṁ.

2.2.7.16.04.1.3. The Long Section on Ethics 2.2.7.16.04.1.3. Mahāsīla

2.2.7.16.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.16.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.16.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 2.2.7.16.2Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ 2.2.7.16.3They refrain from such low lore, such wrong livelihood. 2.2.7.16.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.16.4This pertains to their ethics. 2.2.7.16.4Idampissa hoti sīlasmiṁ.

2.2.7.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.17.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 2.2.7.17.2Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 2.2.7.17.3They refrain from such low lore, such wrong livelihood. 2.2.7.17.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.17.4This pertains to their ethics. 2.2.7.17.4Idampissa hoti sīlasmiṁ.

2.2.7.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.18.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 2.2.7.18.2Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati 2.2.7.18.3They refrain from such low lore, such wrong livelihood. 2.2.7.18.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.18.4This pertains to their ethics. 2.2.7.18.4Idampissa hoti sīlasmiṁ.

2.2.7.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.19.2This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 2.2.7.19.2Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati 2.2.7.19.3They refrain from such low lore, such wrong livelihood. 2.2.7.19.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.19.4This pertains to their ethics. 2.2.7.19.4Idampissa hoti sīlasmiṁ.

2.2.7.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.20.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 2.2.7.20.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 2.2.7.20.3They refrain from such low lore, such wrong livelihood. 2.2.7.20.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.20.4This pertains to their ethics. 2.2.7.20.4Idampissa hoti sīlasmiṁ.

2.2.7.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.21.2This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 2.2.7.21.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 2.2.7.21.3They refrain from such low lore, such wrong livelihood. 2.2.7.21.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.21.4This pertains to their ethics. 2.2.7.21.4Idampissa hoti sīlasmiṁ.

2.2.7.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 2.2.7.22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 2.2.7.22.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 2.2.7.22.2Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho 2.2.7.22.3They refrain from such low lore, such wrong livelihood. 2.2.7.22.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 2.2.7.22.4This pertains to their ethics. 2.2.7.22.4Idampissa hoti sīlasmiṁ.

2.2.7.23.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 2.2.7.23.1Sa kho so, ambaṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 2.2.7.23.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 2.2.7.23.2Seyyathāpi, ambaṭṭha, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 2.2.7.23.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 2.2.7.23.3evameva kho, ambaṭṭha, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 2.2.7.23.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 2.2.7.23.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 2.2.7.23.5That’s how a mendicant is accomplished in ethics. 2.2.7.23.5Evaṁ kho, ambaṭṭha, bhikkhu sīlasampanno hoti.

2.2.7.23.6The longer section on ethics is finished. 2.2.7.23.6Mahāsīlaṁ niṭṭhitaṁ.

2.2.7.24.0.14.2. Immersion 2.2.7.24.0.14.2. Samādhi

2.2.7.24.0.24.2.1. Sense Restraint 2.2.7.24.0.24.2.1. Indriyasaṁvara

2.2.7.24.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 2.2.7.24.1Kathañca, ambaṭṭha, bhikkhu indriyesu guttadvāro hoti? 2.2.7.24.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 2.2.7.24.2Idha, ambaṭṭha, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 2.2.7.24.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 2.2.7.24.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 2.2.7.24.4When they hear a sound with their ears … 2.2.7.24.4Sotena saddaṁ sutvā …pe… 2.2.7.24.5When they smell an odor with their nose … 2.2.7.24.5ghānena gandhaṁ ghāyitvā …pe… 2.2.7.24.6When they taste a flavor with their tongue … 2.2.7.24.6jivhāya rasaṁ sāyitvā …pe… 2.2.7.24.7When they feel a touch with their body … 2.2.7.24.7kāyena phoṭṭhabbaṁ phusitvā …pe… 2.2.7.24.8When they know an idea with their mind, they don’t get caught up in the features and details. 2.2.7.24.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 2.2.7.24.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 2.2.7.24.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 2.2.7.24.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 2.2.7.24.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 2.2.7.24.11That’s how a mendicant guards the sense doors. 2.2.7.24.11Evaṁ kho, ambaṭṭha, bhikkhu indriyesu guttadvāro hoti.

2.2.7.25.04.2.2. Mindfulness and Situational Awareness 2.2.7.25.04.2.2. Satisampajañña

2.2.7.25.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 2.2.7.25.1Kathañca, ambaṭṭha, bhikkhu satisampajaññena samannāgato hoti? 2.2.7.25.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 2.2.7.25.2Idha, ambaṭṭha, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 2.2.7.25.3That’s how a mendicant has mindfulness and situational awareness. 2.2.7.25.3Evaṁ kho, ambaṭṭha, bhikkhu satisampajaññena samannāgato hoti.

2.2.7.26.04.2.3. Contentment 2.2.7.26.04.2.3. Santosa

2.2.7.26.1And how is a mendicant content? 2.2.7.26.1Kathañca, ambaṭṭha, bhikkhu santuṭṭho hoti? 2.2.7.26.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 2.2.7.26.2Idha, ambaṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 2.2.7.26.3They’re like a bird: wherever it flies, wings are its only burden. 2.2.7.26.3Seyyathāpi, ambaṭṭha, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 2.2.7.26.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 2.2.7.26.4evameva kho, ambaṭṭha, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 2.2.7.26.5That’s how a mendicant is content. 2.2.7.26.5Evaṁ kho, ambaṭṭha, bhikkhu santuṭṭho hoti.

2.2.7.27.04.2.4. Giving Up the Hindrances 2.2.7.27.04.2.4. Nīvaraṇappahāna

2.2.7.27.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 2.2.7.27.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 2.2.7.27.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 2.2.7.27.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 2.2.7.27.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. 2.2.7.27.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

2.2.7.28.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 2.2.7.28.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 2.2.7.28.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 2.2.7.28.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 2.2.7.28.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 2.2.7.28.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 2.2.7.28.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 2.2.7.28.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 2.2.7.28.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha. 2.2.7.28.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

2.2.7.29.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 2.2.7.29.1Seyyathāpi, ambaṭṭha, puriso iṇaṁ ādāya kammante payojeyya. 2.2.7.29.2and his efforts proved successful. 2.2.7.29.2Tassa te kammantā samijjheyyuṁ. 2.2.7.29.3He would pay off the original loan and have enough left over to support his partner. 2.2.7.29.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 2.2.7.29.4Thinking about this, 2.2.7.29.4Tassa evamassa: 2.2.7.29.5[…]2.2.7.29.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 2.2.7.29.6[…]2.2.7.29.6Tassa me te kammantā samijjhiṁsu. 2.2.7.29.7[…]2.2.7.29.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 2.2.7.29.8he’d be filled with joy and happiness. 2.2.7.29.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.30.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 2.2.7.30.1Seyyathāpi, ambaṭṭha, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 2.2.7.30.2But after some time they’d recover from that illness, and regain their appetite and their strength. 2.2.7.30.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 2.2.7.30.3Thinking about this, 2.2.7.30.3Tassa evamassa: 2.2.7.30.4[…]2.2.7.30.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 2.2.7.30.5[…]2.2.7.30.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 2.2.7.30.6[…]2.2.7.30.6Somhi etarahi tamhā ābādhā mutto; 2.2.7.30.7[…]2.2.7.30.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 2.2.7.30.8they’d be filled with joy and happiness. 2.2.7.30.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.31.1Suppose a person was imprisoned in a jail. 2.2.7.31.1Seyyathāpi, ambaṭṭha, puriso bandhanāgāre baddho assa. 2.2.7.31.2But after some time they were released from jail, safe and sound, with no loss of wealth. 2.2.7.31.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 2.2.7.31.3Thinking about this, 2.2.7.31.3Tassa evamassa: 2.2.7.31.4[…]2.2.7.31.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 2.2.7.31.5[…]2.2.7.31.5Natthi ca me kiñci bhogānaṁ vayo’ti. 2.2.7.31.6they’d be filled with joy and happiness. 2.2.7.31.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.32.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 2.2.7.32.1Seyyathāpi, ambaṭṭha, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 2.2.7.32.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 2.2.7.32.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 2.2.7.32.3Thinking about this, 2.2.7.32.3Tassa evamassa: 2.2.7.32.4[…]2.2.7.32.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 2.2.7.32.5[…]2.2.7.32.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 2.2.7.32.6they’d be filled with joy and happiness. 2.2.7.32.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.33.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 2.2.7.33.1Seyyathāpi, ambaṭṭha, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 2.2.7.33.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 2.2.7.33.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 2.2.7.33.3Thinking about this, 2.2.7.33.3Tassa evamassa: 2.2.7.33.4[…]2.2.7.33.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 2.2.7.33.5[…]2.2.7.33.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 2.2.7.33.6they’d be filled with joy and happiness. 2.2.7.33.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.2.7.34.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. 2.2.7.34.1Evameva kho, ambaṭṭha, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

2.2.7.34.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 2.2.7.34.2Seyyathāpi, ambaṭṭha, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 2.2.7.34.3[…]2.2.7.34.3evameva kho, ambaṭṭha, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

2.2.7.34.4Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation. 2.2.7.34.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

2.2.7.35.04.2.5. First Absorption 2.2.7.35.04.2.5. Paṭhamajhāna

2.2.8Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. | The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. | The “unskillful qualities” are the five hindrances. | The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. | “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. 2.2.8So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 2.2.8.1.2They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti). 2.2.8.1.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

2.2.8.2.1It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. | Here as elsewhere, water is used as a metaphor for the mind in absorption. Compare Bṛhadāraṇyaka Upaniṣad 4.3.32: “He becomes like water, one, the seer without duality; this is the world of Brahmā.” 2.2.8.2.1Seyyathāpi, ambaṭṭha, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 2.2.8.2.2In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. 2.2.8.2.2evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 2.2.9This pertains to their conduct. 2.2.9idampissa hoti caraṇasmiṁ.

2.2.9.1.04.2.6. Second Absorption 2.2.9.1.04.2.6. Dutiyajhāna

2.2.10Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without applying the mind and keeping it connected. Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. 2.2.10Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 2.2.10.1.2They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. 2.2.10.1.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

2.2.10.2.1It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. The simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. 2.2.10.2.1Seyyathāpi, ambaṭṭha, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. 2.2.10.2.2But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss. 2.2.10.2.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

2.2.10.2.3In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. 2.2.10.2.3Evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 2.2.11This pertains to their conduct. 2.2.11idampissa hoti caraṇasmiṁ.

2.2.11.1.04.2.7. Third Absorption 2.2.11.1.04.2.7. Tatiyajhāna

2.2.12Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. 2.2.12Puna caparaṁ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 2.2.12.1.2They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 2.2.12.1.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

2.2.12.2.1It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. The meditator is utterly immersed in stillness and bliss. 2.2.12.2.1Seyyathāpi, ambaṭṭha, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; 2.2.12.2.2In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 2.2.12.2.2evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 2.2.13This pertains to their conduct. 2.2.13idampissa hoti caraṇasmiṁ.

2.2.13.1.04.2.8. Fourth Absorption 2.2.13.1.04.2.8. Catutthajhāna

2.2.14Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. 2.2.14Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 2.2.14.1.2They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness. 2.2.14.1.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

2.2.14.2.1It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. 2.2.14.2.1Seyyathāpi, ambaṭṭha, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 2.2.14.2.2In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. 2.2.14.2.2evameva kho, ambaṭṭha, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 2.2.15This pertains to their conduct. 2.2.15idampissa hoti caraṇasmiṁ. 2.2.16This is that conduct. 2.2.16Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ.

2.2.16.1.0.14.3. The Eight Knowledges 2.2.16.1.0.14.3. Aṭṭhañāṇa

2.2.16.1.0.24.3.1. Knowledge and Vision 2.2.16.1.0.24.3.1. Vipassanāñāṇa

2.2.17When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). 2.2.17So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 2.2.17.1.2They understand: 2.2.17.1.2So evaṁ pajānāti: 2.2.17.1.3‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. 2.2.17.1.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 2.2.17.1.4And this consciousness of mine is attached to it, tied to it.’ This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator. 2.2.17.1.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

2.2.17.2.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 2.2.17.2.1Seyyathāpi, ambaṭṭha, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 2.2.17.2.2And it was strung with a thread of blue, yellow, red, white, or golden brown. Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. 2.2.17.2.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 2.2.17.2.3And a person with clear eyes were to take it in their hand and check it: 2.2.17.2.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 2.2.17.2.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 2.2.17.2.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 2.2.17.2.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ 2.2.17.2.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

2.2.17.2.6In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. | The Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. 2.2.17.2.6Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 2.2.17.2.7[…]2.2.17.2.7So evaṁ pajānāti: 2.2.17.2.8[…]2.2.17.2.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 2.2.17.2.9[…]2.2.17.2.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 2.2.18This pertains to their knowledge. 2.2.18idampissa hoti vijjāya.

2.2.18.1.04.3.2. Mind-Made Body 2.2.18.1.04.3.2. Manomayiddhiñāṇa

2.2.18.1.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. 2.2.18.1.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.1.2From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind. 2.2.18.1.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

2.2.18.2.1Suppose a person was to draw a reed out from its sheath. 2.2.18.2.1Seyyathāpi, ambaṭṭha, puriso muñjamhā īsikaṁ pavāheyya. 2.2.18.2.2They’d think: 2.2.18.2.2Tassa evamassa: 2.2.18.2.3‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ 2.2.18.2.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 2.2.18.2.4Or suppose a person was to draw a sword out from its scabbard. 2.2.18.2.4Seyyathā vā pana, ambaṭṭha, puriso asiṁ kosiyā pavāheyya. 2.2.18.2.5They’d think: 2.2.18.2.5Tassa evamassa: 2.2.18.2.6‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ 2.2.18.2.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 2.2.18.2.7Or suppose a person was to draw a snake out from its slough. 2.2.18.2.7Seyyathā vā pana, ambaṭṭha, puriso ahiṁ karaṇḍā uddhareyya. 2.2.18.2.8They’d think: 2.2.18.2.8Tassa evamassa: 2.2.18.2.9‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’ 2.2.18.2.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.

2.2.18.2.10In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. 2.2.18.2.10Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.2.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 2.2.18.2.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 2.2.18.2.12This pertains to their knowledge. 2.2.18.2.12idampissa hoti vijjāya.

2.2.18.3.04.3.3. Psychic Powers 2.2.18.3.04.3.3. Iddhividhañāṇa

2.2.18.3.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. | “Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. 2.2.18.3.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.3.2They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. Only a few of these are attested as events in the early texts. The most common is the ability to “materialize and dematerialize”, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). The Pali is āvibhāvaṁ tirobhāvaṁ, literally “manifest state, hidden state”. Also found in Chāndogya Upaniṣad 7.26.1. 2.2.18.3.2So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

2.2.18.4.1Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. These similes hark back to the descriptions of the purified mind as pliable and workable. 2.2.18.4.1Seyyathāpi, ambaṭṭha, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 2.2.18.4.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 2.2.18.4.2Seyyathā vā pana, ambaṭṭha, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 2.2.18.4.3Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. This simile is extended in detail at AN 3.101. 2.2.18.4.3Seyyathā vā pana, ambaṭṭha, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

2.2.18.4.4In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. 2.2.18.4.4Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.4.5[…]2.2.18.4.5So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. 2.2.18.4.6This pertains to their knowledge. 2.2.18.4.6idampissa hoti vijjāya.

2.2.18.5.04.3.4. Clairaudience 2.2.18.5.04.3.4. Dibbasotañāṇa

2.2.18.5.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. “Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. 2.2.18.5.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 2.2.18.5.2With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. The Buddha occasionally used this ability for teaching, as at MN 75:6.1. 2.2.18.5.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

2.2.18.6.1Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. 2.2.18.6.1Seyyathāpi, ambaṭṭha, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.

2.2.18.6.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. 2.2.18.6.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 2.2.18.6.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 2.2.18.6.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 2.2.18.6.4This pertains to their knowledge. 2.2.18.6.4idampissa hoti vijjāya.

2.2.18.7.04.3.5. encompassing the minds of Others 2.2.18.7.04.3.5. Cetopariyañāṇa

2.2.18.7.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others. Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. 2.2.18.7.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.7.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 2.2.18.7.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—2.2.18.7.3They understand mind with greed as ‘mind with greed’, 2.2.18.7.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 2.2.18.7.4and mind without greed as ‘mind without greed’. 2.2.18.7.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 2.2.18.7.5They understand mind with hate … 2.2.18.7.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 2.2.18.7.6mind without hate … 2.2.18.7.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 2.2.18.7.7mind with delusion … 2.2.18.7.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 2.2.18.7.8mind without delusion … 2.2.18.7.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 2.2.18.7.9constricted mind … 2.2.18.7.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 2.2.18.7.10scattered mind … 2.2.18.7.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 2.2.18.7.11expansive mind … 2.2.18.7.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 2.2.18.7.12unexpansive mind … 2.2.18.7.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 2.2.18.7.13mind that is not supreme … 2.2.18.7.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 2.2.18.7.14mind that is supreme … 2.2.18.7.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 2.2.18.7.15immersed mind … 2.2.18.7.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 2.2.18.7.16unimmersed mind … 2.2.18.7.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 2.2.18.7.17freed mind … 2.2.18.7.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 2.2.18.7.18They understand unfreed mind as ‘unfreed mind’. 2.2.18.7.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

2.2.18.8.1Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. 2.2.18.8.1Seyyathāpi, ambaṭṭha, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; 2.2.18.8.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others. 2.2.18.8.2evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.8.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 2.2.18.8.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—2.2.18.8.4This pertains to their knowledge. 2.2.18.8.4idampissa hoti vijjāya.

2.2.18.9.04.3.6. Recollection of Past Lives 2.2.18.9.04.3.6. Pubbenivāsānussatiñāṇa

2.2.18.9.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives. Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. 2.2.18.9.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.9.2They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. 2.2.18.9.2So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

2.2.18.10.1Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ The word for “past life” is pubbenivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. 2.2.18.10.1Seyyathāpi, ambaṭṭha, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.

2.2.18.10.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives. 2.2.18.10.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.10.3[…]2.2.18.10.3So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 2.2.18.10.4This pertains to their knowledge. 2.2.18.10.4idampissa hoti vijjāya.

2.2.18.11.04.3.7. Clairvoyance 2.2.18.11.04.3.7. Dibbacakkhuñāṇa

2.2.18.11.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 2.2.18.11.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.11.2With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. | “Clairvoyance” renders dibbacakkhu (“celestial eye”), for which see Chāndogya Upaniṣad 8.12.5, “the mind is (the self’s) celestial eye” (mano’sya daivaṁ cakṣuḥ). 2.2.18.11.2So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

2.2.18.12.1Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ This simile is also found at DN 10:2.33.1. The Majjhima employs a slightly different simile (MN 39:20.3, MN 77:35.2, MN 130:2.1). | Pāsāda is often translated as “palace” or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below. 2.2.18.12.1Seyyathāpi, ambaṭṭha, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.

2.2.18.12.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 2.2.18.12.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.12.3[…]2.2.18.12.3So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. 2.2.18.12.4This pertains to their knowledge. 2.2.18.12.4idampissa hoti vijjāya.

2.2.18.13.04.3.8. Ending of Defilements 2.2.18.13.04.3.8. Āsavakkhayañāṇa

2.2.18.13.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. 2.2.18.13.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.18.13.2They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. 2.2.18.13.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 2.2.18.13.3They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. 2.2.18.13.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 2.2.18.13.4Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Bhavāsava is the defilement that craves to continue life in a new birth. 2.2.18.13.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 2.2.18.13.5When they’re freed, they know they’re freed. This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. 2.2.18.13.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 2.2.19They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4. 2.2.19‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

2.2.19.1.1Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively. 2.2.19.1.1Seyyathāpi, ambaṭṭha, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

2.2.19.1.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. 2.2.19.1.2Evameva kho, ambaṭṭha, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.2.20This pertains to their knowledge. 2.2.20idampissa hoti vijjāya. 2.2.21This is that knowledge. 2.2.21Ayaṁ kho sā, ambaṭṭha, vijjā.

2.2.22This mendicant is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’. 2.2.22Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. 2.2.23And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this. 2.2.23Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.

2.3.05. Four Causes of Quitting 2.3.05. Catuapāyamukha

2.3.1There 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). 2.3.1Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. 2.3.2What four? 2.3.2Katamāni cattāri? 2.3.3Firstly, 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 2.3.3Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati: 2.3.4they 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. 2.3.4‘pavattaphalabhojano bhavissāmī’ti. 2.3.5In 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). 2.3.5So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.6This is the first cause of quitting this supreme knowledge and conduct. 2.3.6Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati.

2.3.7Furthermore, 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 2.3.7Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati: 2.3.8they will get by eating tubers and fruit. They are less strict than the previous ascetics, for they dig the soil and harm the plants. 2.3.8‘kandamūlaphalabhojano bhavissāmī’ti. 2.3.9In fact they succeed only in serving someone accomplished in knowledge and conduct. 2.3.9So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.10This is the second cause of quitting this supreme knowledge and conduct. 2.3.10Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati.

2.3.11Furthermore, 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). 2.3.11Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. 2.3.12In fact they succeed only in serving someone accomplished in knowledge and conduct. 2.3.12So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.13This is the third cause of quitting this supreme knowledge and conduct. 2.3.13Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ apāyamukhaṁ bhavati.

2.3.14Furthermore, 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: 2.3.14Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: 2.3.15‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’ 2.3.15‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti. 2.3.16In fact they succeed only in serving someone accomplished in knowledge and conduct. 2.3.16So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. 2.3.17This is the fourth cause of quitting this supreme knowledge and conduct. 2.3.17Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati. 2.3.18These are the four causes of quitting this supreme knowledge and conduct. 2.3.18Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.

2.4.1What do you think, Ambaṭṭha? 2.4.1Taṁ kiṁ maññasi, ambaṭṭha, 2.4.2Is this supreme knowledge and conduct seen in your own tradition?” “Tradition” renders sācariyaka, “that which stems from one’s own teacher”. 2.4.2api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?

2.4.3“No, worthy Gotama. 2.4.3“No hidaṁ, bho gotama. 2.4.4Who am I and my tradition compared with the supreme knowledge and conduct? 2.4.4Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? 2.4.5We are far from that.” 2.4.5Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.

2.4.6“What do you think, Ambaṭṭha? 2.4.6“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.7Since 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 2.4.7api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: 2.4.8you will get by eating fallen fruit?” 2.4.8‘pavattaphalabhojano bhavissāmī’”ti?

2.4.9“No, worthy Gotama.” 2.4.9“No hidaṁ, bho gotama”.

2.4.10“What do you think, Ambaṭṭha? 2.4.10“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.11Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking 2.4.11api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: 2.4.12you will get by eating tubers and fruit?” 2.4.12‘kandamūlaphalabhojano bhavissāmī’”ti?

2.4.13“No, worthy Gotama.” 2.4.13“No hidaṁ, bho gotama”.

2.4.14“What do you think, Ambaṭṭha? 2.4.14“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.15Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?” 2.4.15api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti?

2.4.16“No, worthy Gotama.” 2.4.16“No hidaṁ, bho gotama”.

2.4.17“What do you think, Ambaṭṭha? 2.4.17“Taṁ kiṁ maññasi, ambaṭṭha, 2.4.18Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: 2.4.18api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: 2.4.19‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?” 2.4.19‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti?

2.4.20“No, worthy Gotama.” 2.4.20“No hidaṁ, bho gotama”.

2.5.1“So you with your tradition are not only inferior to the supreme knowledge and conduct, 2.5.1“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. 2.5.2you are even inferior to the four causes of quitting the supreme knowledge and conduct. 2.5.2Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. 2.5.3But you have been told this by your tutor, the brahmin Pokkharasāti: 2.5.3Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: 2.5.4‘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! 2.5.4‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno. 2.5.5See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you. 2.5.5Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

2.6.06. Being Like the Seers of the Past 2.6.06. Pubbakaisibhāvānuyoga

2.6.1Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala. 2.6.1Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati. 2.6.2But the king won’t even grant him an audience face to face. 2.6.2Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. 2.6.3When he consults, he does so behind a curtain. This practice is not elsewhere attested in early Pali. 2.6.3Yadāpi tena manteti, tirodussantena manteti. 2.6.4Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food? 2.6.4Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. 2.6.5See, Ambaṭṭha, how your tutor Pokkharasāti has wronged you. 2.6.5Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.

2.7.1What do you think, Ambaṭṭha? 2.7.1Taṁ kiṁ maññasi, ambaṭṭha, 2.7.2Suppose 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. 2.7.2idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya. 2.7.3And suppose he’d get down from that place and stand aside. 2.7.3So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya. 2.7.4Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation: 2.7.4Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: 2.7.5‘This is what King Pasenadi says, and this too is what the king says.’ 2.7.5‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. 2.7.6Though 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. 2.7.6Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti? 2.7.7does that qualify him to be the king or the king’s minister?” 2.7.7Ettāvatā so assa rājā vā rājamatto vā”ti?

2.7.8“No, worthy Gotama.” 2.7.8“No hidaṁ, bho gotama”.

2.8.1“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”. 2.8.1“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: 2.8.2You 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. 2.8.2‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati.

2.9.1What do you think, Ambaṭṭha? 2.9.1Taṁ kiṁ maññasi, ambaṭṭha, 2.9.2According to what you have heard from elderly and senior brahmins, the tutors of tutors, 2.9.2kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—2.9.3did those ancient brahmin seers—2.9.3ye 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, 2.9.4nicely 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?” 2.9.4evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.9.5“No, worthy Gotama.” 2.9.5“No hidaṁ, bho gotama”.

2.10.1[…]2.10.1“ …pe… 2.10.2“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?” 2.10.2Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.3“No, worthy Gotama.” 2.10.3“No hidaṁ, bho gotama”.

2.10.4[…]2.10.4“ …pe… 2.10.5“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. 2.10.5Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.6“No, worthy Gotama.” 2.10.6“No hidaṁ, bho gotama”.

2.10.7[…]2.10.7“ …pe… 2.10.8“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. 2.10.8Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.9“No, worthy Gotama.” 2.10.9“No hidaṁ, bho gotama”.

2.10.10[…]2.10.10“ …pe… 2.10.11“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. 2.10.11Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti?

2.10.12“No, worthy Gotama.” 2.10.12“No hidaṁ, bho gotama”.

2.10.13“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. 2.10.13“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. 2.10.14Whoever 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. 2.10.14Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.

2.11.07. Seeing the Two Marks 2.11.07. Dvelakkhaṇādassana

2.11.1Then the Buddha came out of his dwelling and proceeded to begin walking mindfully, This transition occurs nowhere else. 2.11.1Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. 2.11.2and Ambaṭṭha did likewise. 2.11.2Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. 2.11.3Then 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. 2.11.3Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 2.11.4He saw all of them except for two, 2.11.4Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.11.5which he had doubts about: 2.11.5Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.11.6whether the private parts are covered in a foreskin, and the largeness of the tongue. 2.11.6kosohite ca vatthaguyhe pahūtajivhatāya ca.

2.12.1Then it occurred to the Buddha, 2.12.1Atha kho bhagavato etadahosi: 2.12.2“This student Ambaṭṭha sees all the marks except for two, 2.12.2“passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.12.3which he has doubts about: 2.12.3Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.12.4whether the private parts are covered in a foreskin, and the largeness of the tongue.” 2.12.4kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 2.12.5Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts covered 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. 2.12.5Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. 2.12.6And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. 2.12.6Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

2.12.7Then Ambaṭṭha thought, 2.12.7Atha kho ambaṭṭhassa māṇavassa etadahosi: 2.12.8“The ascetic Gotama possesses the thirty-two marks completely, lacking none.” 2.12.8“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.

2.12.9He said to the Buddha, 2.12.9Bhagavantaṁ etadavoca: 2.12.10“Well, now, sir, I must go. I have many duties, and much to do.” 2.12.10“handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.

2.12.11“Please, Ambaṭṭha, go at your convenience.” 2.12.11“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. 2.12.12Then Ambaṭṭha mounted his chariot drawn by mares and left. 2.12.12Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.

2.13.1Now 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. 2.13.1Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. 2.13.2Then Ambaṭṭha entered the park. 2.13.2Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. 2.14.1He 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: 2.14.1Yāvatikā 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:

2.14.2“I hope, dear Ambaṭṭha, you saw the worthy Gotama?” 2.14.2“kacci, tāta ambaṭṭha, addasa taṁ bhavantaṁ gotaman”ti?

2.14.3“I saw him, sir.” 2.14.3“Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotaman”ti.

2.14.4“Well, does he live up to his reputation or not?” 2.14.4“Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā; 2.14.5[…]2.14.5kacci pana so bhavaṁ gotamo tādiso no aññādiso”ti?

2.14.6“He does, sir. 2.14.6“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso. 2.14.7The worthy Gotama possesses the thirty-two marks completely, lacking none.” 2.14.7Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

2.14.8“And did you have some discussion with him?” 2.14.8“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?

2.14.9“I did.” 2.14.9“Ahu kho me, bho, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti.

2.14.10“And what kind of discussion did you have with him?” 2.14.10“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? 2.14.11Then Ambaṭṭha informed Pokkharasāti of all they had discussed. 2.14.11Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.

2.15.1Then Pokkharasāti said to Ambaṭṭha, 2.15.1Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: 2.15.2“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. 2.15.2“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. 2.15.3It’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). 2.15.3Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. 2.15.4Angry and upset, he kicked Ambaṭṭha over, Illustrating the lack of restraint of even a senior brahmin teacher. 2.15.4Aho 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. 2.15.5and wanted to go and see the Buddha right away. 2.15.5Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ.

2.16.08. Pokkharasāti Visits the Buddha 2.16.08. Pokkharasātibuddhūpasaṅkamana

2.16.1Then those brahmins said to Pokkharasāti, 2.16.1Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ: 2.16.2“It’s much too late to visit the ascetic Gotama today. 2.16.2“ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. 2.16.3You can visit him tomorrow.” Given Pokkharasāti’s mood, this was probably a diplomatic move. 2.16.3Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.

2.16.4So 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. 2.16.4Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. 2.17.1He 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, 2.17.1Yāvatikā 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: 2.17.2“Master Gotama, has my resident pupil, the student Ambaṭṭha, come here?” 2.17.2“āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti?

2.17.3“Yes he has, brahmin.” 2.17.3“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti.

2.17.4“And did you have some discussion with him?” 2.17.4“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti?

2.17.5“I did.” 2.17.5“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti.

2.17.6“And what kind of discussion did you have with him?” Pokkharasāti makes sure he hears both sides of the story. 2.17.6“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? 2.17.7Then the Buddha informed Pokkharasāti of all they had discussed. 2.17.7Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.

2.17.8Then Pokkharasāti said to the Buddha, 2.17.8Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: 2.17.9“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. 2.17.9“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti.

2.18.1Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man. 2.18.1Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. 2.18.2He saw all of them except for two, 2.18.2Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.18.3which he had doubts about: 2.18.3Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.18.4whether the private parts are covered in a foreskin, and the largeness of the tongue. 2.18.4kosohite ca vatthaguyhe pahūtajivhatāya ca.

2.18.5Then it occurred to the Buddha, 2.18.5Atha kho bhagavato etadahosi: 2.18.6“Pokkharasāti sees all the marks except for two, 2.18.6“passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. 2.18.7which he has doubts about: 2.18.7Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—2.18.8whether the private parts are covered in a foreskin, and the largeness of the tongue.” 2.18.8kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. 2.18.9Then the Buddha used his psychic power to will that Pokkharasāti would see his private parts covered in a foreskin. 2.18.9Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. 2.18.10And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. 2.18.10Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

2.19.1Pokkharasāti thought, 2.19.1Atha kho brāhmaṇassa pokkharasātissa etadahosi: 2.19.2“The ascetic Gotama possesses the thirty-two marks completely, lacking none.” 2.19.2“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.

2.19.3He said to the Buddha, 2.19.3Bhagavantaṁ etadavoca: 2.19.4“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?” 2.19.4“adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. 2.19.5The Buddha consented with silence. 2.19.5Adhivāsesi bhagavā tuṇhībhāvena.

2.20.1Then, knowing that the Buddha had consented, Pokkharasāti announced the time to him, 2.20.1Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: 2.20.2“It’s time, worthy Gotama, the meal is ready.” 2.20.2“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. 2.20.3Then 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. 2.20.3Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 2.20.4Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha. 2.20.4Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. 2.20.5When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side. 2.20.5Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

2.21.1Then the Buddha taught him step by step, with 2.21.1Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—2.21.2a 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. 2.21.2dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. 2.21.3And 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: 2.21.3Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—2.21.4suffering, its origin, its cessation, and the path. This is the briefest expression of the four noble truths. 2.21.4dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. 2.21.5Just as a clean cloth rid of stains would properly absorb dye, 2.21.5Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; 2.21.6in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti: This indicates that he became a stream-enterer (sotāpanna), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a stream-enterer and later a non-returner. T 20 said that he understood the teaching and went for refuge, and agrees that he became a non-returner before his death. 2.21.6evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: 2.21.7“Everything that has a beginning has an end.” This is the insight into universal impermanence and dependent origination. 2.21.7“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

2.22.09. Pokkharasāti Declares Himself a Lay Follower 2.22.09. Pokkharasātiupāsakattapaṭivedanā

2.22.1Then 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, 2.22.1Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: 2.22.2“Excellent, worthy Gotama! Excellent! 2.22.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 2.22.3As 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. 2.22.3Seyyathāpi, 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. 2.22.4Together with my children, wives, retinue, and ministers, I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. 2.22.4Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 2.22.5From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. 2.22.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

2.22.6Just 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. 2.22.6Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu. 2.22.7The 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”. 2.22.7Tattha 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.

2.22.9[…]2.22.9Ambaṭṭhasuttaṁ niṭṭhitaṁ tatiyaṁ.