{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn3/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn3","id":"suttacentral_dn3","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn3/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Sa\u1e45gha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icch\u0101na\u1e45gala. He stayed in a forest near Icch\u0101na\u1e45gala. 1. The Section on Pokkharas\u0101ti Now at that time the brahmin Pokkharas\u0101ti was living in Ukka\u1e6d\u1e6dh\u0101. 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. Pokkharas\u0101ti heard: \u201cIt seems the ascetic Gotama\u2014a Sakyan, gone forth from a Sakyan family\u2014has arrived at Icch\u0101na\u1e45gala and is staying in a forest nearby. He has this good reputation: \u2018That 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.\u2019 He has realized with his own insight this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, gods and humans\u2014and he makes it known to others. He teaches Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that\u2019s entirely full and pure. It\u2019s good to see such perfected ones.\u201d 2. The Student Amba\u1e6d\u1e6dha Now at that time Pokkharas\u0101ti had a student named Amba\u1e6d\u1e6dha 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\u2019s scriptural heritage of the three Vedas with the words: \u201cWhat I know, you know. And what you know, I know.\u201d Then Pokkharas\u0101ti addressed Amba\u1e6d\u1e6dha, \u201cDear Amba\u1e6d\u1e6dha, the ascetic Gotama\u2014a Sakyan, gone forth from a Sakyan family\u2014has arrived at Icch\u0101na\u1e45gala and is staying in a forest nearby. He has this good reputation \u2026 It\u2019s good to see such perfected ones. Please, dear Amba\u1e6d\u1e6dha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. Through you I shall learn about the worthy Gotama.\u201d \u201cBut sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?\u201d \u201cDear Amba\u1e6d\u1e6dha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world\u2019s veil. But, dear Amba\u1e6d\u1e6dha, I am the one who gives the hymns, and you are the one who receives them.\u201d \u201cYes, worthy sir,\u201d replied Amba\u1e6d\u1e6dha. He got up from his seat, bowed, and respectfully circled Pokkharas\u0101ti, keeping him on his right. He mounted a chariot drawn by mares and, together with several young students, set out for the forest near Icch\u0101na\u1e45gala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. At that time several mendicants were walking mindfully in the open air. Then the student Amba\u1e6d\u1e6dha went up to those mendicants and said, \u201cGood fellows, where is the worthy Gotama at present? For we have come here to see him.\u201d Then those mendicants thought, \u201cThis Amba\u1e6d\u1e6dha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharas\u0101ti. The Buddha won\u2019t mind having a discussion together with such gentlemen.\u201d They said to Amba\u1e6d\u1e6dha, \u201cAmba\u1e6d\u1e6dha, that\u2019s 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.\u201d So he approached the Buddha\u2019s dwelling, cleared his throat and knocked on the door-panel, and the Buddha opened the door. Amba\u1e6d\u1e6dha and the young students entered the dwelling. The young students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side. But while the Buddha was sitting, Amba\u1e6d\u1e6dha spoke some polite words or other while walking around or standing. So the Buddha said to him, \u201cAmba\u1e6d\u1e6dha, is this how you hold a discussion with elderly and senior brahmins, the tutors of tutors: walking around or standing while I\u2019m sitting, speaking some polite words or other?\u201d 2.1. The First Use of the Word \u201cPrimitives\u201d \u201cNo, worthy Gotama. For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. But as to these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, I converse with them as I do with the worthy Gotama.\u201d \u201cBut Amba\u1e6d\u1e6dha, you must have come here for some purpose. You should focus on that. Though this Amba\u1e6d\u1e6dha is unqualified, he thinks he\u2019s qualified. What is that but lack of qualifications?\u201d When he said this, Amba\u1e6d\u1e6dha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying, \u201cThe ascetic Gotama will be worsted!\u201d He said to the Buddha, \u201cWorthy Gotama, the Sakyans are rude, harsh, touchy, and argumentative. Primitive they are, and primitive they remain! They don\u2019t honor, respect, revere, worship, or venerate brahmins. It is neither proper nor appropriate that the Sakyans\u2014primitives that they are\u2014don\u2019t honor, respect, revere, worship, or venerate brahmins.\u201d And that\u2019s how Amba\u1e6d\u1e6dha denigrated the Sakyans with the word \u201cprimitives\u201d for the first time. 2.2. The Second Use of the Word \u201cPrimitives\u201d \u201cBut Amba\u1e6d\u1e6dha, how have the Sakyans wronged you?\u201d \u201cThis one time, worthy Gotama, I went to Kapilavatthu on some business for my tutor, the brahmin Pokkharas\u0101ti. I approached the Sakyans in their town hall. Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn\u2019t invite me to a seat. It is neither proper nor appropriate that the Sakyans\u2014primitives that they are\u2014don\u2019t honor, respect, revere, worship, or venerate brahmins.\u201d And that\u2019s how Amba\u1e6d\u1e6dha denigrated the Sakyans with the word \u201cprimitives\u201d for the second time. 2.3. The Third Use of the Word \u201cPrimitives\u201d \u201cEven a little quail, Amba\u1e6d\u1e6dha, speaks as she likes in her own nest. Kapilavatthu is the Sakyans\u2019 own place, Amba\u1e6d\u1e6dha. It\u2019s not worthy of the Venerable Amba\u1e6d\u1e6dha to lose his temper over such a small thing.\u201d \u201cWorthy Gotama, there are these four classes: aristocrats, brahmins, peasants, and menials. Three of these classes\u2014 aristocrats, peasants, and menials\u2014 in fact succeed only when serving the brahmins. It is neither proper nor appropriate that the Sakyans\u2014primitives that they are\u2014don\u2019t honor, respect, revere, worship, or venerate brahmins.\u201d And that\u2019s how Amba\u1e6d\u1e6dha denigrated the Sakyans with the word \u201cprimitives\u201d for the third time. 2.4. The Word \u201cSon of a Slavegirl\u201d is Used Then it occurred to the Buddha, \u201cThis Amba\u1e6d\u1e6dha puts the Sakyans down way too much by calling them primitives. Why don\u2019t I ask him about his own clan?\u201d So the Buddha said to him, \u201cWhat is your clan, Amba\u1e6d\u1e6dha?\u201d \u201cI am a Ka\u1e47h\u0101yana, worthy Gotama.\u201d \u201cBut, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you\u2019re descended from the son of a slavegirl of the Sakyans. But the Sakyans regard King Okk\u0101ka as their grandfather. Once upon a time, King Okk\u0101ka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm\u2014 Okk\u0101mukha, Karaka\u1e47\u1e0da, Hatthinika, and Sinis\u016bra. They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large grove of <i lang='pi' translate='no'>sakhua</i> trees. For fear of breaking their line of birth, they slept with their own (<i lang='pi' translate='no'>saka</i>) sisters. Then King Okk\u0101ka addressed his ministers and councillors, \u2018Where, sirs, have the princes settled now?\u2019 \u2018Your Majesty, there is a lotus pond on the slopes of the Himalayas, by a large grove of <i lang='pi' translate='no'>sakhua</i> trees. They\u2019ve settled there. For fear of breaking their line of birth, they are sleeping with their own sisters.\u2019 Then, Amba\u1e6d\u1e6dha, King Okk\u0101ka expressed this heartfelt sentiment: \u2018The princes are indeed Sakyans! The princes are indeed the best Sakyans!\u2019 From that day on the Sakyans were recognized and he was their founder. Now, King Okk\u0101ka had a slavegirl named Dis\u0101. She gave birth to a boy named Black. When he was born, Black Boy said: \u2018Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!\u2019 Whereas these days when people see goblins they recognize them as goblins, in those days they recognized goblins as \u2018blackboys\u2019. They said: \u2018He spoke as soon as he was born\u2014a blackboy is born! A goblin is born!\u2019 From that day on the Ka\u1e47h\u0101yanas were proclaimed, and he was their founder. That\u2019s how, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you\u2019re descended from the son of a slavegirl of the Sakyans.\u201d When he said this, those young students said to him, \u201cWorthy Gotama, please don\u2019t put Amba\u1e6d\u1e6dha down too much by calling him the son of a slavegirl. He\u2019s well-born, a gentleman, learned, who enunciates well, and is astute. He is capable of debating with the worthy Gotama about this.\u201d So the Buddha said to them, \u201cWell, young students, if you think that Amba\u1e6d\u1e6dha is ill-born, not a gentleman, unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me. But if you think that he\u2019s 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.\u201d \u201cHe is capable of debating you. We will be silent, and let Amba\u1e6d\u1e6dha debate with the worthy Gotama about this.\u201d So the Buddha said to Amba\u1e6d\u1e6dha, \u201cWell, Amba\u1e6d\u1e6dha, there\u2019s a legitimate question that comes up. You won\u2019t like it, but you ought to answer anyway. If you fail to answer\u2014by dodging the issue, remaining silent, or leaving\u2014your head will explode into seven pieces right here. What do you think, Amba\u1e6d\u1e6dha? According to what you have heard from elderly and senior brahmins, the tutors of tutors, what is the origin of the Ka\u1e47h\u0101yanas, and who is their founder?\u201d When he said this, Amba\u1e6d\u1e6dha kept silent. For a second time, the Buddha put the question, and for a second time Amba\u1e6d\u1e6dha kept silent. So the Buddha said to him, \u201cAnswer now, Amba\u1e6d\u1e6dha. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.\u201d Now at that time the spirit Vajirap\u0101\u1e47\u012b, holding a massive iron spear, burning, blazing, and glowing, stood in the air above Amba\u1e6d\u1e6dha, thinking, \u201cIf this Amba\u1e6d\u1e6dha doesn\u2019t answer when asked a third time, I\u2019ll blow his head into seven pieces there and then!\u201d And both the Buddha and Amba\u1e6d\u1e6dha could see Vajirap\u0101\u1e47\u012b. Amba\u1e6d\u1e6dha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, asylum, and refuge, he sat down close by the Buddha and said, \u201cWhat did you say? Please repeat the question.\u201d \u201cWhat do you think, Amba\u1e6d\u1e6dha? According to what you have heard from elderly and senior brahmins, the tutors of tutors, what is the origin of the Ka\u1e47h\u0101yanas, and who is their founder?\u201d \u201cI have heard, worthy Gotama, that it is just as you say. That\u2019s the origin of the Ka\u1e47h\u0101yanas, and that\u2019s who their founder is.\u201d 2.5. The Discussion of Amba\u1e6d\u1e6dha\u2019s Heritage When he said this, those young students made an uproar, \u201cIt turns out Amba\u1e6d\u1e6dha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters! And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!\u201d Then it occurred to the Buddha, \u201cThese young students put Amba\u1e6d\u1e6dha down too much by calling him the son of a slavegirl. Why don\u2019t I get him out of this?\u201d So the Buddha said to the young students, \u201cYoung students, please don\u2019t put Amba\u1e6d\u1e6dha down too much by calling him the son of a slavegirl. That Black Boy was an eminent seer. He went to a southern country and memorized the Divine Spell. Then he approached King Okk\u0101ka and asked for the hand of his daughter Maddar\u016bp\u012b. The king said to him, \u2018Who the hell is this son of a slavegirl to ask for the hand of my daughter!\u2019 Angry and upset he fastened a razor-tipped arrow. But he wasn\u2019t able to either shoot it or to relax it. Then the ministers and councillors approached the seer Black Boy and said: \u2018Spare the king, sir, spare him!\u2019 \u2018The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.\u2019 \u2018Spare the king, sir, and spare the country!\u2019 \u2018Both 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.\u2019 \u2018Spare the king, sir, spare the country, and let the heavens rain!\u2019 \u2018Both 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.\u2019 So the ministers said to Okk\u0101ka: \u2018Okk\u0101ka must shoot the crown prince with an arrow. He will be safe and unruffled.\u2019 So King Okk\u0101ka shot the crown prince with an arrow. And he was safe and unruffled. Then the king was terrified, shocked, and awestruck. Scared by the divine punishment, he gave the hand of his daughter Maddar\u016bp\u012b. Young students, please don\u2019t put Amba\u1e6d\u1e6dha down too much by calling him the son of a slavegirl. That Black Boy was an eminent seer.\u201d 3. The Supremacy of the Aristocrats Then the Buddha addressed Amba\u1e6d\u1e6dha, \u201cWhat do you think, Amba\u1e6d\u1e6dha? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son. Would he receive a seat and water from the brahmins?\u201d \u201cHe would, worthy Gotama.\u201d \u201cAnd 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?\u201d \u201cThey would.\u201d \u201cAnd would the brahmins teach him the hymns or not?\u201d \u201cThey would.\u201d \u201cAnd would he be kept from the women or not?\u201d \u201cHe would not.\u201d \u201cAnd would the aristocrats anoint him as king?\u201d \u201cNo, worthy Gotama. Why is that? Because his maternity is unsuitable.\u201d \u201cWhat do you think, Amba\u1e6d\u1e6dha? Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son. Would he receive a seat and water from the brahmins?\u201d \u201cHe would, worthy Gotama.\u201d \u201cAnd 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?\u201d \u201cThey would.\u201d \u201cAnd would the brahmins teach him the hymns or not?\u201d \u201cThey would.\u201d \u201cAnd would he be kept from the women or not?\u201d \u201cHe would not.\u201d \u201cAnd would the aristocrats anoint him as king?\u201d \u201cNo, worthy Gotama. Why is that? Because his paternity is unsuitable.\u201d \u201cAnd so, Amba\u1e6d\u1e6dha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men. What do you think, Amba\u1e6d\u1e6dha? Suppose the brahmins for some reason were to shave a brahmin\u2019s head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?\u201d \u201cNo, worthy Gotama.\u201d \u201cAnd 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?\u201d \u201cNo, worthy Gotama.\u201d \u201cAnd would the brahmins teach him the hymns or not?\u201d \u201cNo, worthy Gotama.\u201d \u201cAnd would he be kept from the women or not?\u201d \u201cHe would be.\u201d \u201cWhat do you think, Amba\u1e6d\u1e6dha? Suppose the aristocrats for some reason were to shave an aristocrat\u2019s head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?\u201d \u201cHe would, worthy Gotama.\u201d \u201cAnd 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?\u201d \u201cThey would.\u201d \u201cAnd would the brahmins teach him the hymns or not?\u201d \u201cThey would.\u201d \u201cAnd would he be kept from the women or not?\u201d \u201cHe would not.\u201d \u201cAt this point, Amba\u1e6d\u1e6dha, that aristocrat has reached rock bottom, with head shaven, inflicted with a sack of ashes, and banished from city or nation. Yet still the aristocrats are superior and the brahmins inferior. The divinity Sana\u1e45kum\u0101ra also spoke this verse: \u2018The aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is first among gods and humans.\u2019 That verse was well sung by the Divinity Sana\u1e45kum\u0101ra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. For I also say this: The aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is first among gods and humans.\u201d The first recitation section. 4. Knowledge and Conduct \u201cBut what, worthy Gotama, is that conduct, and what is that knowledge?\u201d \u201cAmba\u1e6d\u1e6dha, in the supreme knowledge and conduct there is no discussion of genealogy or clan or pride\u2014 \u2018You deserve me\u2019 or \u2018You don\u2019t deserve me.\u2019 Wherever there is giving and taking in marriage there is such discussion. Whoever is shackled to questions of genealogy or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct. The realization of supreme knowledge and conduct occurs when you\u2019ve given up such things.\u201d \u201cBut what, worthy Gotama, is that conduct, and what is that knowledge?\u201d \u201cAmba\u1e6d\u1e6dha, it\u2019s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, gods and humans\u2014and he makes it known to others. He teaches Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that\u2019s entirely full and pure. A householder hears that teaching, or a householder\u2019s child, or someone reborn in a good family. They gain faith in the Realized One and reflect \u2026 Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption \u2026 This pertains to their conduct. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption \u2026 This pertains to their conduct. Furthermore, with the fading away of rapture, they enter and remain in the third absorption \u2026 This pertains to their conduct. Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption \u2026 This pertains to their conduct. This is that conduct. When their mind has become immersed in sam\u0101dhi like this\u2014purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable\u2014they project it and extend it toward knowledge and vision. This pertains to their knowledge. \u2026 They understand: \u2018There is nothing further for this place.\u2019 This pertains to their knowledge. This is that knowledge. This mendicant is said to be \u2018accomplished in knowledge\u2019, and also \u2018accomplished in conduct\u2019, and also \u2018accomplished in knowledge and conduct\u2019. And, Amba\u1e6d\u1e6dha, there is no accomplishment in knowledge and conduct that is better or finer than this. 5. Four Causes of Quitting There are these four causes of quitting this supreme knowledge and conduct. What four? Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their pack with a shoulder-pole, thinking they will get by eating fallen fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the first cause of quitting this supreme knowledge and conduct. Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking they will get by eating tubers and fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the second cause of quitting this supreme knowledge and conduct. Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the third cause of quitting this supreme knowledge and conduct. Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a four-doored fire chamber at the crossroads and dwells there, thinking: \u2018When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.\u2019 In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the fourth cause of quitting this supreme knowledge and conduct. These are the four causes of quitting this supreme knowledge and conduct. What do you think, Amba\u1e6d\u1e6dha? Is this supreme knowledge and conduct seen in your own denomination?\u201d \u201cNo, worthy Gotama. Who am I and my denomination compared with the supreme knowledge and conduct? We are far from that.\u201d \u201cWhat do you think, Amba\u1e6d\u1e6dha? Since you\u2019re not managing to obtain this supreme knowledge and conduct, have you with your denomination plunged into a wilderness region carrying your pack with a shoulder-pole, thinking you will get by eating fallen fruit?\u201d \u201cNo, worthy Gotama.\u201d \u201cWhat do you think, Amba\u1e6d\u1e6dha? Have you with your denomination \u2026 plunged into a wilderness region carrying a spade and basket, thinking you will get by eating tubers and fruit?\u201d \u201cNo, worthy Gotama.\u201d \u201cWhat do you think, Amba\u1e6d\u1e6dha? Have you with your denomination \u2026 set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?\u201d \u201cNo, worthy Gotama.\u201d \u201cWhat do you think, Amba\u1e6d\u1e6dha? Have you with your denomination \u2026 set up a four-doored fire chamber at the crossroads and dwelt there, thinking: \u2018When an ascetic or brahmin comes from the four quarters, I will honor them as best I can\u2019?\u201d \u201cNo, worthy Gotama.\u201d \u201cSo you with your denomination are not only inferior to the supreme knowledge and conduct, you are even inferior to the four causes of quitting the supreme knowledge and conduct. But you have been told this by your tutor, the brahmin Pokkharas\u0101ti: \u2018Who are these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman compared with conversation with the brahmins of the three knowledges?\u2019 Yet he himself has not even fulfilled one of the quittings! See, Amba\u1e6d\u1e6dha, how your tutor Pokkharas\u0101ti has wronged you. 6. Being Like the Seers of the Past Pokkharas\u0101ti lives off an endowment provided by King Pasenadi of Kosala. But the king won\u2019t even grant him an audience face to face. When he consults, he does so behind a curtain. Why wouldn\u2019t the king grant a face to face audience with someone who\u2019d receive his legitimate presentation of food? See, Amba\u1e6d\u1e6dha, how your tutor Pokkharas\u0101ti has wronged you. What do you think, Amba\u1e6d\u1e6dha? Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant\u2019s neck or on horseback, or while standing on the mat in a chariot. And suppose he\u2019d get down from that place and stand aside. Then along would come a worker or their bondservant, who\u2019d stand in the same place and continue the consultation: \u2018This is what King Pasenadi says, and this too is what the king says.\u2019 Though he spoke the king\u2019s words and gave the king\u2019s advice, does that qualify him to be the king or the king\u2019s minister?\u201d \u201cNo, worthy Gotama.\u201d \u201cIn the same way, Amba\u1e6d\u1e6dha, the ancient seers of the brahmins were A\u1e6d\u1e6dhaka, V\u0101maka, V\u0101madeva, Vess\u0101mitta, Yamadaggi, A\u1e45g\u012brasa, Bh\u0101radv\u0101ja, V\u0101se\u1e6d\u1e6dha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. You might imagine that, since you\u2019ve learned their hymns by heart in your own denomination, that makes you a seer or someone on the path to becoming a seer. But that is not possible. What do you think, Amba\u1e6d\u1e6dha? According to what you have heard from elderly and senior brahmins, the tutors of tutors, did those ancient brahmin seers\u2014 nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white\u2014amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your denomination?\u201d \u201cNo, worthy Gotama.\u201d \u201cDid they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your denomination?\u201d \u201cNo, worthy Gotama.\u201d \u201cDid they amuse themselves with girls wearing thongs that show off their curves, like you do today in your denomination?\u201d \u201cNo, worthy Gotama.\u201d \u201cDid they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your denomination?\u201d \u201cNo, worthy Gotama.\u201d \u201cDid they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your denomination?\u201d \u201cNo, worthy Gotama.\u201d \u201cSo, Amba\u1e6d\u1e6dha, in your own denomination you are neither a seer nor someone on the path to becoming a seer. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.\u201d 7. Seeing the Two Marks Then the Buddha left his dwelling and proceeded to begin walking mindfully, and Amba\u1e6d\u1e6dha did likewise. Then while walking beside the Buddha, Amba\u1e6d\u1e6dha scrutinized his body for the thirty-two marks of a great man. He saw all of them except two, which he had doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, \u201cThis student Amba\u1e6d\u1e6dha sees all the marks except two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.\u201d Then the Buddha used his psychic power to will that Amba\u1e6d\u1e6dha would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. Then Amba\u1e6d\u1e6dha thought, \u201cThe ascetic Gotama possesses the thirty-two marks completely, lacking none.\u201d He said to the Buddha, \u201cWell, now, sir, I must go. I have many duties, and much to do.\u201d \u201cPlease, Amba\u1e6d\u1e6dha, go at your convenience.\u201d Then Amba\u1e6d\u1e6dha mounted his chariot drawn by mares and left. Now at that time the brahmin Pokkharas\u0101ti had come out from Ukka\u1e6d\u1e6dh\u0101 together with a large group of brahmins and was sitting in his own park just waiting for Amba\u1e6d\u1e6dha. Then Amba\u1e6d\u1e6dha entered the park. He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharas\u0101ti on foot. He bowed and sat down to one side, and Pokkharas\u0101ti said to him: \u201cI hope, dear Amba\u1e6d\u1e6dha, you saw the worthy Gotama?\u201d \u201cI saw him, sir.\u201d \u201cWell, does he live up to his reputation or not?\u201d \u201cHe does, sir. The worthy Gotama possesses the thirty-two marks completely, lacking none.\u201d \u201cAnd did you have some discussion with him?\u201d \u201cI did.\u201d \u201cAnd what kind of discussion did you have with him?\u201d Then Amba\u1e6d\u1e6dha informed Pokkharas\u0101ti of all they had discussed. Then Pokkharas\u0101ti said to Amba\u1e6d\u1e6dha, \u201cOh, our bloody fake scholar, our fake learned man, who pretends to be proficient in the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell. It\u2019s only because you repeatedly attacked the worthy Gotama like that that he kept bringing up charges against us!\u201d Angry and upset, he kicked Amba\u1e6d\u1e6dha over, and wanted to go and see the Buddha right away. 8. Pokkharas\u0101ti Visits the Buddha Then those brahmins said to Pokkharas\u0101ti, \u201cIt\u2019s much too late to visit the ascetic Gotama today. You can visit him tomorrow.\u201d So Pokkharas\u0101ti had delicious fresh and cooked foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukka\u1e6d\u1e6dh\u0101 for the forest near Icch\u0101na\u1e45gala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, \u201cMaster Gotama, has my resident pupil, the student Amba\u1e6d\u1e6dha, come here?\u201d \u201cYes he has, brahmin.\u201d \u201cAnd did you have some discussion with him?\u201d \u201cI did.\u201d \u201cAnd what kind of discussion did you have with him?\u201d Then the Buddha informed Pokkharas\u0101ti of all they had discussed. Then Pokkharas\u0101ti said to the Buddha, \u201cAmba\u1e6d\u1e6dha is a fool, worthy Gotama. Please forgive him.\u201d \u201cMay the student Amba\u1e6d\u1e6dha be happy, brahmin.\u201d Then Pokkharas\u0101ti scrutinized the Buddha\u2019s body for the thirty-two marks of a great man. He saw all of them except two, which he had doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, \u201cPokkharas\u0101ti sees all the marks except two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.\u201d Then the Buddha used his psychic power to will that Pokkharas\u0101ti would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. Pokkharas\u0101ti thought, \u201cThe ascetic Gotama possesses the thirty-two marks completely, lacking none.\u201d He said to the Buddha, \u201cWould the worthy Gotama together with the mendicant Sa\u1e45gha please accept today\u2019s meal from me?\u201d The Buddha consented with silence. Then, knowing that the Buddha had consented, Pokkharas\u0101ti announced the time to him, \u201cIt\u2019s time, worthy Gotama, the meal is ready.\u201d Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharas\u0101ti together with the mendicant Sa\u1e45gha, where he sat down on the seat spread out. Then Pokkharas\u0101ti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Sa\u1e45gha. When the Buddha had eaten and washed his hand and bowl, Pokkharas\u0101ti took a low seat and sat to one side. Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Pokkharas\u0101ti\u2019s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharas\u0101ti: \u201cEverything that is liable to arise is liable to cease.\u201d 9. Pokkharas\u0101ti Declares Himself a Lay Follower Then Pokkharas\u0101ti 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\u2019s instructions. He said to the Buddha, \u201cExcellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what\u2019s there, just so has the worthy Gotama made the Teaching clear in many ways. Together with my children, wives, retinue, and ministers, I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Sa\u1e45gha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Just as the worthy Gotama visits other devoted families in Ukka\u1e6d\u1e6dh\u0101, may he visit mine. The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.\u201d \u201cThat\u2019s nice of you to say, householder.\u201d","title":"With Amba\u1e6d\u1e6dha","tradition":"Digha Nikaya","translated_text":null,"word_count":5684}