| Tipiṭaka / Tipiṭaka (English) / Dīgha Nikāya, English translation |
दीघ निकाय ३
Dīgha Nikāya 3
Long Discourses 3
अम्बट्ठसुत्त
Ambaṭṭhasutta
With Ambaṭṭha
एवं मे सुतं—एकं समयं भगवा कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि येन इच्छानङ्गलं नाम कोसलानं ब्राह्मणगामो तदवसरि। तत्र सुदं भगवा इच्छानङ्गले विहरति इच्छानङ्गलवनसण्डे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred bhikkhus when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala.
१। पोक्खरसातिवत्थु
1. Pokkharasātivatthu
1. The Section on Pokkharasādi
तेन खो पन समयेन ब्राह्मणो पोक्खरसाति उक्कट्ठं अज्झावसति सत्तुस्सदं सतिणकट्ठोदकं सधञ्ञं राजभोग्गं रञ्ञा पसेनदिना कोसलेन दिन्नं राजदायं ब्रह्मदेय्यं। अस्सोसि खो ब्राह्मणो पोक्खरसाति:
Tena kho pana samayena brāhmaṇo pokkharasāti1 ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. Assosi kho brāhmaṇo pokkharasāti:
Now at that time the brahmin Pokkharasādi 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. Pokkharasādi heard:
“समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि इच्छानङ्गलं अनुप्पत्तो इच्छानङ्गले विहरति इच्छानङ्गलवनसण्डे। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो—‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा।ऽ सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं, सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—‘itipi so bhagavā2 arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’ So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”
२। अम्बट्ठमाणव
2. Ambaṭṭhamāṇava
2. The Brahmin Student Ambaṭṭha
तेन खो पन समयेन ब्राह्मणस्स पोक्खरसातिस्स अम्बट्ठो नाम माणवो अन्तेवासी होति अज्झायको मन्तधरो तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं पदको वेय्याकरणो लोकायतमहापुरिसलक्खणेसु अनवयो अनुञ्ञातपटिञ्ञातो सके आचरियके तेविज्जके पावचने: “यमहं जानामि तं त्वं जानासि; यं त्वं जानासि तमहं जानामी”ति।
Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṁ vedānaṁ3 pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane: “yamahaṁ jānāmi taṁ tvaṁ jānāsi; yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti.
Now at that time Pokkharasādi had a student named Ambaṭṭha. He was one who recited and remembered the hymns, and had mastered in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher’s scriptural heritage of the three Vedas with the words: “What I know, you know. And what you know, I know.”
अथ खो ब्राह्मणो पोक्खरसाति अम्बट्ठं माणवं आमन्तेसि: “अयं, तात अम्बट्ठ, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो कोसलेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि इच्छानङ्गलं अनुप्पत्तो इच्छानङ्गले विहरति इच्छानङ्गलवनसण्डे। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा, अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं, सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होतीऽति। एहि त्वं, तात अम्बट्ठ, येन समणो गोतमो तेनुपसङ्कम; उपसङ्कमित्वा समणं गोतमं जानाहि, यदि वा तं भवन्तं गोतमं तथासन्तंयेव सद्दो अब्भुग्गतो, यदि वा नो तथा। यदि वा सो भवं गोतमो तादिसो, यदि वा न तादिसो, तथा मयं तं भवन्तं गोतमं वेदिस्सामा”ति।
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: “ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā, arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.
Then Pokkharasādi addressed Ambaṭṭha, “Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. He has this good reputation … It’s good to see such perfected ones. Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. Through you I shall learn about Master Gotama.”
“यथा कथं पनाहं, भो, तं भवन्तं गोतमं जानिस्सामि: ‘यदि वा तं भवन्तं गोतमं तथासन्तंयेव सद्दो अब्भुग्गतो, यदि वा नो तथा। यदि वा सो भवं गोतमो तादिसो, यदि वा न तादिसोऽ”ति?
“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi: ‘yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso’”ti?
“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
“आगतानि खो, तात अम्बट्ठ, अम्हाकं मन्तेसु द्वत्तिंस महापुरिसलक्खणानि, येहि समन्नागतस्स महापुरिसस्स द्वेयेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्त रतनानि भवन्ति। सेय्यथिदं—चक्करतनं, हत्थिरतनं, अस्सरतनं, मणिरतनं, इत्थिरतनं, गहपतिरतनं, परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो। अहं खो पन, तात अम्बट्ठ, मन्तानं दाता; त्वं मन्तानं पटिग्गहेता”ति।
“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti. Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; tvaṁ mantānaṁ paṭiggahetā”ti.
“Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. But, dear Ambaṭṭha, I am the one who gives the hymns, and you are the one who receives them.”
“एवं, भो”ति खो अम्बट्ठो माणवो ब्राह्मणस्स पोक्खरसातिस्स पटिस्सुत्वा उट्ठायासना ब्राह्मणं पोक्खरसातिं अभिवादेत्वा पदक्खिणं कत्वा वळवारथमारुय्ह सम्बहुलेहि माणवकेहि सद्धिं येन इच्छानङ्गलवनसण्डो तेन पायासि। यावतिका यानस्स भूमि यानेन गन्त्वा याना पच्चोरोहित्वा पत्तिकोव आरामं पाविसि।
“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi.
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasādi, keeping him to his right. He mounted a mare-drawn chariot and, together with several young students, set out for the forest near Icchānaṅgala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
तेन खो पन समयेन सम्बहुला भिक्खू अब्भोकासे चङ्कमन्ति। अथ खो अम्बट्ठो माणवो येन ते भिक्खू तेनुपसङ्कमि; उपसङ्कमित्वा ते भिक्खू एतदवोच: “कहं नु खो, भो, एतरहि सो भवं गोतमो विहरति? तञ्हि मयं भवन्तं गोतमं दस्सनाय इधूपसङ्कन्ता”ति।
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti.
At that time several bhikkhus were walking mindfully in the open air. Then the student Ambaṭṭha went up to those bhikkhus and said, “Good sirs, where is Master Gotama at present? For we have come here to see him.”
अथ खो तेसं भिक्खूनं एतदहोसि: “अयं खो अम्बट्ठो माणवो अभिञ्ञातकोलञ्ञो चेव अभिञ्ञातस्स च ब्राह्मणस्स पोक्खरसातिस्स अन्तेवासी। अगरु खो पन भगवतो एवरूपेहि कुलपुत्तेहि सद्धिं कथासल्लापो होती”ति।
Atha kho tesaṁ bhikkhūnaṁ etadahosi: “ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti.
Then those bhikkhus thought, “This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasādi. The Buddha won’t mind having a discussion together with such gentlemen.”
ते अम्बट्ठं माणवं एतदवोचुं: “एसो, अम्बट्ठ, विहारो संवुतद्वारो, तेन अप्पसद्दो उपसङ्कमित्वा अतरमानो आळिन्दं पविसित्वा उक्कासित्वा अग्गळं आकोटेहि, विवरिस्सति ते भगवा द्वारन्”ति।
Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: “eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.
They said to Ambaṭṭha, “Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
अथ खो अम्बट्ठो माणवो येन सो विहारो संवुतद्वारो, तेन अप्पसद्दो उपसङ्कमित्वा अतरमानो आळिन्दं पविसित्वा उक्कासित्वा अग्गळं आकोटेसि। विवरि भगवा द्वारं। पाविसि अम्बट्ठो माणवो। माणवकापि पविसित्वा भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। अम्बट्ठो पन माणवो चङ्कमन्तोपि निसिन्नेन भगवता कञ्चि कञ्चि कथं सारणीयं वीतिसारेति, ठितोपि निसिन्नेन भगवता कञ्चि कञ्चि कथं सारणीयं वीतिसारेति।
Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci4 kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti.
So he approached the Buddha’s dwelling and knocked, and the Buddha opened the door. Ambaṭṭha and the other students entered the dwelling. The other students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side. But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.
अथ खो भगवा अम्बट्ठं माणवं एतदवोच: “एवं नु ते, अम्बट्ठ, ब्राह्मणेहि वुद्धेहि महल्लकेहि आचरियपाचरियेहि सद्धिं कथासल्लापो होति, यथयिदं चरं तिट्ठं निसिन्नेन मया किञ्चि किञ्चि कथं सारणीयं वीतिसारेती”ति?
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti?
So the Buddha said to him, “Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking some polite words or other?”
२।१। पठमैब्भवाद
2.1. Paṭhamaibbhavāda
2.1. The First Use of the Word “Primitives”
“नो हिदं, भो गोतम। गच्छन्तो वा हि, भो गोतम, गच्छन्तेन ब्राह्मणो ब्राह्मणेन सद्धिं सल्लपितुमरहति, ठितो वा हि, भो गोतम, ठितेन ब्राह्मणो ब्राह्मणेन सद्धिं सल्लपितुमरहति, निसिन्नो वा हि, भो गोतम, निसिन्नेन ब्राह्मणो ब्राह्मणेन सद्धिं सल्लपितुमरहति, सयानो वा हि, भो गोतम, सयानेन ब्राह्मणो ब्राह्मणेन सद्धिं सल्लपितुमरहति। ये च खो ते, भो गोतम, मुण्डका समणका इब्भा कण्हा बन्धुपादापच्चा, तेहिपि मे सद्धिं एवं कथासल्लापो होति, यथरिव भोता गोतमेना”ति।
“No hidaṁ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā5 bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.
“No, Master Gotama. For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. But as to these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, I converse with them as I do with Master Gotama.”
“अत्थिकवतो खो पन ते, अम्बट्ठ, इधागमनं अहोसि, यायेव खो पनत्थाय आगच्छेय्याथ, तमेव अत्थं साधुकं मनसि करेय्याथ। अवुसितवायेव खो पन, भो, अयं अम्बट्ठो माणवो वुसितमानी किमञ्ञत्र अवुसितत्ता”ति।
“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha. Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.
“But Ambaṭṭha, you must have come here for some purpose. You should focus on that. Though this Ambaṭṭha is unqualified, he thinks he’s qualified. What is that but lack of qualifications?”
अथ खो अम्बट्ठो माणवो भगवता अवुसितवादेन वुच्चमानो कुपितो अनत्तमनो भगवन्तंयेव खुंसेन्तो भगवन्तंयेव वम्भेन्तो भगवन्तंयेव उपवदमानो: “समणो च मे भो गोतमो पापितो भविस्सती”ति भगवन्तं एतदवोच: “चण्डा, भो गोतम, सक्यजाति; फरुसा, भो गोतम, सक्यजाति; लहुसा, भो गोतम, सक्यजाति; भस्सा, भो गोतम, सक्यजाति; इब्भा सन्ता इब्भा समाना न ब्राह्मणे सक्करोन्ति, न ब्राह्मणे गरुं करोन्ति, न ब्राह्मणे मानेन्ति, न ब्राह्मणे पूजेन्ति, न ब्राह्मणे अपचायन्ति। तयिदं, भो गोतम, नच्छन्नं, तयिदं नप्पतिरूपं, यदिमे सक्या इब्भा सन्ता इब्भा समाना न ब्राह्मणे सक्करोन्ति, न ब्राह्मणे गरुं करोन्ति, न ब्राह्मणे मानेन्ति, न ब्राह्मणे पूजेन्ति, न ब्राह्मणे अपचायन्ती”ति।
Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno: “samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: “caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
When he said this, Ambaṭṭha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying, “The ascetic Gotama will be worsted!” He said to the Buddha, “Master Gotama, the Sakyans are rude, harsh, touchy, and argumentative. Primitive they are, and primitive they remain! They don’t honor, respect, revere, worship, or venerate brahmins. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
इतिह अम्बट्ठो माणवो इदं पठमं सक्येसु इब्भवादं निपातेसि।
Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the first time.
२।२। दुतियैब्भवाद
2.2. Dutiyaibbhavāda
2.2. The Second Use of the Word “Primitives”
“किं पन ते, अम्बट्ठ, सक्या अपरद्धुन्”ति?
“Kiṁ pana te, ambaṭṭha, sakyā aparaddhun”ti?
“But Ambaṭṭha, how have the Sakyans wronged you?”
“एकमिदाहं, भो गोतम, समयं आचरियस्स ब्राह्मणस्स पोक्खरसातिस्स केनचिदेव करणीयेन कपिलवत्थुं अगमासिं। येन सक्यानं सन्धागारं तेनुपसङ्कमिं। तेन खो पन समयेन सम्बहुला सक्या चेव सक्यकुमारा च सन्धागारे उच्चेसु आसनेसु निसिन्ना होन्ति अञ्ञमञ्ञं अङ्गुलिपतोदकेहि सञ्जग्घन्ता सङ्कीळन्ता, अञ्ञदत्थु ममञ्ञेव मञ्ञे अनुजग्घन्ता, न मं कोचि आसनेनपि निमन्तेसि। तयिदं, भो गोतम, नच्छन्नं, तयिदं नप्पतिरूपं, यदिमे सक्या इब्भा सन्ता इब्भा समाना न ब्राह्मणे सक्करोन्ति, न ब्राह्मणे गरुं करोन्ति, न ब्राह्मणे मानेन्ति, न ब्राह्मणे पूजेन्ति, न ब्राह्मणे अपचायन्ती”ति।
“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre6 uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi. Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
“This one time, Master Gotama, I went to Kapilavatthu on some business for my teacher, the brahmin Pokkharasādi. I approached the Sakyans in their meeting hall. Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
इतिह अम्बट्ठो माणवो इदं दुतियं सक्येसु इब्भवादं निपातेसि।
Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the second time.
२।३। ततियैब्भवाद
2.3. Tatiyaibbhavāda
2.3. The Third Use of the Word “Primitive”
“लटुकिकापि खो, अम्बट्ठ, सकुणिका सके कुलावके कामलापिनी होति। सकं खो पनेतं, अम्बट्ठ, सक्यानं यदिदं कपिलवत्थुं, नारहतायस्मा अम्बट्ठो इमाय अप्पमत्ताय अभिसज्जितुन्”ति।
“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.
“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest. Kapilavatthu is the Sakyans’ own place, Ambaṭṭha. It’s not worthy of the Venerable Ambaṭṭha to lose his temper over such a small thing.”
“चत्तारोमे, भो गोतम, वण्णा—खत्तिया ब्राह्मणा वेस्सा सुद्दा। इमेसञ्हि, भो गोतम, चतुन्नं वण्णानं तयो वण्णा—खत्तिया च वेस्सा च सुद्दा च—अञ्ञदत्थु ब्राह्मणस्सेव परिचारका सम्पज्जन्ति। तयिदं, भो गोतम, नच्छन्नं, तयिदं नप्पतिरूपं, यदिमे सक्या इब्भा सन्ता इब्भा समाना न ब्राह्मणे सक्करोन्ति, न ब्राह्मणे गरुं करोन्ति, न ब्राह्मणे मानेन्ति, न ब्राह्मणे पूजेन्ति, न ब्राह्मणे अपचायन्ती”ति।
“Cattārome, bho gotama, vaṇṇā—khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—khattiyā ca vessā ca suddā ca—aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
“Master Gotama, there are these four castes: aristocrats, brahmins, peasants, and menials. Three of these castes—aristocrats, peasants, and menials—in fact succeed only when serving the brahmins. It is neither proper nor appropriate that the Sakyans—primitives that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
इतिह अम्बट्ठो माणवो इदं ततियं सक्येसु इब्भवादं निपातेसि।
Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi.
And that’s how Ambaṭṭha denigrated the Sakyans with the word “primitives” for the third time.
२।४। दासिपुत्तवाद
2.4. Dāsiputtavāda
2.4. The Word “Son of a Slavegirl” is Used
अथ खो भगवतो एतदहोसि: “अतिबाळ्हं खो अयं अम्बट्ठो माणवो सक्येसु इब्भवादेन निम्मादेति, यन्नूनाहं गोत्तं पुच्छेय्यन्”ति।
Atha kho bhagavato etadahosi: “atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti.
Then it occurred to the Buddha, “This Ambaṭṭha puts the Sakyans down way too much by calling them primitives. Why don’t I ask him about his own clan?”
अथ खो भगवा अम्बट्ठं माणवं एतदवोच: “कथं गोत्तोसि, अम्बट्ठा”ति?
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “kathaṁ gottosi, ambaṭṭhā”ti?
So the Buddha said to him, “What is your clan, Ambaṭṭha?”
“कण्हायनोहमस्मि, भो गोतमा”ति।
“Kaṇhāyanohamasmi, bho gotamā”ti.
“I am a Kaṇhāyana, Master Gotama.”
“पोराणं खो पन ते, अम्बट्ठ, मातापेत्तिकं नामगोत्तं अनुस्सरतो अय्यपुत्ता सक्या भवन्ति; दासिपुत्तो त्वमसि सक्यानं। सक्या खो पन, अम्बट्ठ, राजानं ओक्काकं पितामहं दहन्ति।
“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṁ. Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti.
“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a slavegirl of the Sakyans. But the Sakyans regard King Okkāka as their grandfather.
भूतपुब्बं, अम्बट्ठ, राजा ओक्काको या सा महेसी पिया मनापा, तस्सा पुत्तस्स रज्जं परिणामेतुकामो जेट्ठकुमारे रट्ठस्मा पब्बाजेसि—ओक्कामुखं करकण्डं हत्थिनिकं सिनिसूरं। ते रट्ठस्मा पब्बाजिता हिमवन्तपस्से पोक्खरणिया तीरे महासाकसण्डो, तत्थ वासं कप्पेसुं। ते जातिसम्भेदभया सकाहि भगिनीहि सद्धिं संवासं कप्पेसुं।
Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—okkāmukhaṁ karakaṇḍaṁ7 hatthinikaṁ sinisūraṁ. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ.
Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm—Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra. They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large grove of teak (sāka) trees. For fear of dissolving their lineage, they slept with their own (saka) sisters.
अथ खो, अम्बट्ठ, राजा ओक्काको अमच्चे पारिसज्जे आमन्तेसि: ‘कहं नु खो, भो, एतरहि कुमारा सम्मन्तीऽति?
Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: ‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti?
Then King Okkāka addressed his ministers and counselors, ‘Where, sirs, have the princes settled now?’
‘अत्थि, देव, हिमवन्तपस्से पोक्खरणिया तीरे महासाकसण्डो, तत्थेतरहि कुमारा सम्मन्ति। ते जातिसम्भेदभया सकाहि भगिनीहि सद्धिं संवासं कप्पेन्तीऽति।
‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti.
‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of teak trees. They’ve settled there. For fear of dissolving their lineage, they are sleeping with their own sisters.’
अथ खो, अम्बट्ठ, राजा ओक्काको उदानं उदानेसि: ‘सक्या वत, भो, कुमारा, परमसक्या वत, भो, कुमाराऽति। तदग्गे खो पन, अम्बट्ठ, सक्या पञ्ञायन्ति; सो च नेसं पुब्बपुरिसो।
Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṁ pubbapuriso.
Then, Ambaṭṭha, King Okkāka expressed this heartfelt sentiment: ‘The princes are indeed Sakyans! The princes are indeed the best Sakyans!’ From that day on the Sakyans were recognized and he was their founder.
रञ्ञो खो पन, अम्बट्ठ, ओक्काकस्स दिसा नाम दासी अहोसि। सा कण्हं नाम जनेसि। जातो कण्हो पब्याहासि: ‘धोवथ मं, अम्म, नहापेथ मं अम्म, इमस्मा मं असुचिस्मा परिमोचेथ, अत्थाय वो भविस्सामीऽति। यथा खो पन, अम्बट्ठ, एतरहि मनुस्सा पिसाचे दिस्वा ‘पिसाचाऽति सञ्जानन्ति; एवमेव खो, अम्बट्ठ, तेन खो पन समयेन मनुस्सा पिसाचे ‘कण्हाऽति सञ्जानन्ति।
Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṁ nāma8 janesi. Jāto kaṇho pabyāhāsi: ‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.
Now, King Okkāka had a slavegirl named Disā. She gave birth to a boy named “Black”. When he was born, Black Boy said: ‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!’ Whereas these days when people see goblins they recognize them as goblins, in those days they recognized goblins as ‘blackboys’.
ते एवमाहंसु: ‘अयं जातो पब्याहासि, कण्हो जातो, पिसाचो जातोऽति। तदग्गे खो पन, अम्बट्ठ, कण्हायना पञ्ञायन्ति, सो च कण्हायनानं पुब्बपुरिसो। इति खो ते, अम्बट्ठ, पोराणं मातापेत्तिकं नामगोत्तं अनुस्सरतो अय्यपुत्ता सक्या भवन्ति, दासिपुत्तो त्वमसि सक्यानन्”ति।
Te evamāhaṁsu: ‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso. Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.
They said: ‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’ From that day on the Kaṇhāyanas were proclaimed, and he was their founder. That’s how, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a slavegirl of the Sakyans.”
एवं वुत्ते, ते माणवका भगवन्तं एतदवोचुं: “मा भवं गोतमो अम्बट्ठं अतिबाळ्हं दासिपुत्तवादेन निम्मादेसि। सुजातो च, भो गोतम, अम्बट्ठो माणवो, कुलपुत्तो च अम्बट्ठो माणवो, बहुस्सुतो च अम्बट्ठो माणवो, कल्याणवाक्करणो च अम्बट्ठो माणवो, पण्डितो च अम्बट्ठो माणवो, पहोति च अम्बट्ठो माणवो भोता गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्”ति।
Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: “mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.
When he said this, those students said to him, “Master Gotama, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. He’s well-born, a gentleman, learned, a good speaker, and astute. He is capable of having a dialogue with Master Gotama about this.”
अथ खो भगवा ते माणवके एतदवोच: “सचे खो तुम्हाकं माणवकानं एवं होति: ‘दुज्जातो च अम्बट्ठो माणवो, अकुलपुत्तो च अम्बट्ठो माणवो, अप्पस्सुतो च अम्बट्ठो माणवो, अकल्याणवाक्करणो च अम्बट्ठो माणवो, दुप्पञ्ञो च अम्बट्ठो माणवो, न च पहोति अम्बट्ठो माणवो समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्ऽति, तिट्ठतु अम्बट्ठो माणवो, तुम्हे मया सद्धिं मन्तव्हो अस्मिं वचने। सचे पन तुम्हाकं माणवकानं एवं होति: ‘सुजातो च अम्बट्ठो माणवो, कुलपुत्तो च अम्बट्ठो माणवो, बहुस्सुतो च अम्बट्ठो माणवो, कल्याणवाक्करणो च अम्बट्ठो माणवो, पण्डितो च अम्बट्ठो माणवो, पहोति च अम्बट्ठो माणवो समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्ऽति, तिट्ठथ तुम्हे; अम्बट्ठो माणवो मया सद्धिं पटिमन्तेतू”ति।
Atha kho bhagavā te māṇavake etadavoca: “sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṁ mantavho9 asmiṁ vacane. Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū”ti.
So the Buddha said to them, “Well, students, if you think that Ambaṭṭha is ill-born, not a gentleman, unlearned, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. But if you think that he’s well-born, a gentleman, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”
“सुजातो च, भो गोतम, अम्बट्ठो माणवो, कुलपुत्तो च अम्बट्ठो माणवो, बहुस्सुतो च अम्बट्ठो माणवो, कल्याणवाक्करणो च अम्बट्ठो माणवो, पण्डितो च अम्बट्ठो माणवो, पहोति च अम्बट्ठो माणवो भोता गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुं, तुण्ही मयं भविस्साम, अम्बट्ठो माणवो भोता गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतू”ति।
“Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetuṁ, tuṇhī mayaṁ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti.
“He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with Master Gotama.”
अथ खो भगवा अम्बट्ठं माणवं एतदवोच: “अयं खो पन ते, अम्बट्ठ, सहधम्मिको पञ्हो आगच्छति, अकामा ब्याकातब्बो। सचे त्वं न ब्याकरिस्ससि, अञ्ञेन वा अञ्ञं पटिचरिस्ससि, तुण्ही वा भविस्ससि, पक्कमिस्ससि वा एत्थेव ते सत्तधा मुद्धा फलिस्सति। तं किं मञ्ञसि, अम्बट्ठ, किन्ति ते सुतं ब्राह्मणानं वुद्धानं महल्लकानं आचरियपाचरियानं भासमानानं कुतोपभुतिका कण्हायना, को च कण्हायनानं पुब्बपुरिसो”ति?
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?
So the Buddha said to Ambaṭṭha, “Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway. If you fail to answer—by dodging the issue, remaining silent, or leaving—your head will explode into seven pieces right here. What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
एवं वुत्ते, अम्बट्ठो माणवो तुण्ही अहोसि।
Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi.
When he said this, Ambaṭṭha kept silent.
दुतियम्पि खो भगवा अम्बट्ठं माणवं एतदवोच: “तं किं मञ्ञसि, अम्बट्ठ, किन्ति ते सुतं ब्राह्मणानं वुद्धानं महल्लकानं आचरियपाचरियानं भासमानानं कुतोपभुतिका कण्हायना, को च कण्हायनानं पुब्बपुरिसो”ति? दुतियम्पि खो अम्बट्ठो माणवो तुण्ही अहोसि।
Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.
For a second time, the Buddha put the question, and for a second time Ambaṭṭha kept silent.
अथ खो भगवा अम्बट्ठं माणवं एतदवोच: “ब्याकरोहि दानि, अम्बट्ठ, न दानि, ते तुण्हीभावस्स कालो। यो खो, अम्बट्ठ, तथागतेन यावततियकं सहधम्मिकं पञ्हं पुट्ठो न ब्याकरोति, एत्थेवस्स सत्तधा मुद्धा फलिस्सती”ति।
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: “byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.
So the Buddha said to him, “Answer now, Ambaṭṭha. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”
तेन खो पन समयेन वजिरपाणी यक्खो महन्तं अयोकूटं आदाय आदित्तं सम्पज्जलितं सजोतिभूतं अम्बट्ठस्स माणवस्स उपरि वेहासं ठितो होति: “सचायं अम्बट्ठो माणवो भगवता यावततियकं सहधम्मिकं पञ्हं पुट्ठो न ब्याकरिस्सति, एत्थेवस्स सत्तधा मुद्धं फालेस्सामी”ति। तं खो पन वजिरपाणिं यक्खं भगवा चेव पस्सति अम्बट्ठो च माणवो।
Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ10 ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: “sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti. Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo.
Now at that time the spirit Vajirapāṇī, holding a massive iron spear, burning, blazing, and glowing, stood in the sky above Ambaṭṭha, thinking, “If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!” And both the Buddha and Ambaṭṭha could see Vajirapāṇī.
अथ खो अम्बट्ठो माणवो भीतो संविग्गो लोमहट्ठजातो भगवन्तंयेव ताणं गवेसी भगवन्तंयेव लेणं गवेसी भगवन्तंयेव सरणं गवेसी उपनिसीदित्वा भगवन्तं एतदवोच: “किमेतं भवं गोतमो आह? पुनभवं गोतमो ब्रवितू”ति।
Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca: “kimetaṁ11 bhavaṁ gotamo āha? Punabhavaṁ gotamo bravitū”ti.
Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he sat down close by the Buddha and said, “What did you say? Please repeat the question.”
“तं किं मञ्ञसि, अम्बट्ठ, किन्ति ते सुतं ब्राह्मणानं वुद्धानं महल्लकानं आचरियपाचरियानं भासमानानं कुतोपभुतिका कण्हायना, को च कण्हायनानं पुब्बपुरिसो”ति?
“Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?
“What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
“एवमेव मे, भो गोतम, सुतं यथेव भवं गोतमो आह। ततोपभुतिका कण्हायना; सो च कण्हायनानं पुब्बपुरिसो”ति।
“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṁ pubbapuriso”ti.
“I have heard, Master Gotama, that it is just as you say. That’s the origin of the Kaṇhāyanas, and that’s who their founder is.”
२।५। अम्बट्ठवंसकथा
2.5. Ambaṭṭhavaṁsakathā
2.5. The Discussion of Ambaṭṭha’s Heritage
एवं वुत्ते, ते माणवका उन्नादिनो उच्चासद्दमहासद्दा अहेसुं: “दुज्जातो किर, भो, अम्बट्ठो माणवो; अकुलपुत्तो किर, भो, अम्बट्ठो माणवो; दासिपुत्तो किर, भो, अम्बट्ठो माणवो सक्यानं। अय्यपुत्ता किर, भो, अम्बट्ठस्स माणवस्स सक्या भवन्ति। धम्मवादिंयेव किर मयं समणं गोतमं अपसादेतब्बं अमञ्ञिम्हा”ति।
Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: “dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti.
When he said this, those students made an uproar, “It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters! And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”
अथ खो भगवतो एतदहोसि: “अतिबाळ्हं खो इमे माणवका अम्बट्ठं माणवं दासिपुत्तवादेन निम्मादेन्ति, यन्नूनाहं परिमोचेय्यन्”ति।
Atha kho bhagavato etadahosi: “atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti.
Then it occurred to the Buddha, “These students put Ambaṭṭha down too much by calling him the son of a slavegirl. Why don’t I get him out of this?”
अथ खो भगवा ते माणवके एतदवोच: “मा खो तुम्हे, माणवका, अम्बट्ठं माणवं अतिबाळ्हं दासिपुत्तवादेन निम्मादेथ। उळारो सो कण्हो इसि अहोसि। सो दक्खिणजनपदं गन्त्वा ब्रह्ममन्ते अधीयित्वा राजानं ओक्काकं उपसङ्कमित्वा मद्दरूपिं धीतरं याचि।
Atha kho bhagavā te māṇavake etadavoca: “mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci.
So the Buddha said to the students, “Students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent sage. He went to a southern country and memorized the Divine Spell. Then he approached King Okkāka and asked for the hand of his daughter Maddarūpī.
तस्स राजा ओक्काको: ‘को नेवं रे अयं मय्हं दासिपुत्तो समानो मद्दरूपिं धीतरं याचतीऽति, कुपितो अनत्तमनो खुरप्पं सन्नय्हि। सो तं खुरप्पं नेव असक्खि मुञ्चितुं, नो पटिसंहरितुं।
Tassa rājā okkāko: ‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi. So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ.
The king said to him, ‘Who the hell is this son of a slavegirl to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow. But he wasn’t able to either shoot it or to relax it.
अथ खो, माणवका, अमच्चा पारिसज्जा कण्हं इसिं उपसङ्कमित्वा एतदवोचुं: ‘सोत्थि, भद्दन्ते, होतु रञ्ञो; सोत्थि, भद्दन्ते, होतु रञ्ञोऽति।
Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: ‘sotthi, bhaddante, hotu rañño; sotthi, bhaddante, hotu rañño’ti.
Then the ministers and counselors approached the sage Black Boy and said: ‘Spare the king, sir, spare him!’
‘सोत्थि भविस्सति रञ्ञो, अपि च राजा यदि अधो खुरप्पं मुञ्चिस्सति, यावता रञ्ञो विजितं, एत्तावता पथवी उन्द्रियिस्सतीऽति।
‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti.
‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’
‘सोत्थि, भद्दन्ते, होतु रञ्ञो, सोत्थि जनपदस्साऽति।
‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti.
‘Spare the king, sir, and spare the country!’
‘सोत्थि भविस्सति रञ्ञो, सोत्थि जनपदस्स, अपि च राजा यदि उद्धं खुरप्पं मुञ्चिस्सति, यावता रञ्ञो विजितं, एत्तावता सत्त वस्सानि देवो न वस्सिस्सतीऽति।
‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti.
‘Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in the entire realm for seven years.’
‘सोत्थि, भद्दन्ते, होतु रञ्ञो सोत्थि जनपदस्स देवो च वस्सतूऽति।
‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti.
‘Spare the king, sir, spare the country, and let there be rain!’
‘सोत्थि भविस्सति रञ्ञो सोत्थि जनपदस्स देवो च वस्सिस्सति, अपि च राजा जेट्ठकुमारे खुरप्पं पतिट्ठापेतु, सोत्थि कुमारो पल्लोमो भविस्सतीऽति।
‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti.
‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.’
अथ खो, माणवका, अमच्चा ओक्काकस्स आरोचेसुं: ‘ओक्काको जेट्ठकुमारे खुरप्पं पतिट्ठापेतु। सोत्थि कुमारो पल्लोमो भविस्सतीऽति।
Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: ‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.
So the ministers said to Okkāka: ‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’
अथ खो राजा ओक्काको जेट्ठकुमारे खुरप्पं पतिट्ठपेसि, सोत्थि कुमारो पल्लोमो समभवि। अथ खो तस्स राजा ओक्काको भीतो संविग्गो लोमहट्ठजातो ब्रह्मदण्डेन तज्जितो मद्दरूपिं धीतरं अदासि।
Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi.
So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched. Then the king was terrified, shocked, and awestruck. Scared by the divine punishment, he gave the hand of his daughter Maddarūpī.
मा खो तुम्हे, माणवका, अम्बट्ठं माणवं अतिबाळ्हं दासिपुत्तवादेन निम्मादेथ, उळारो सो कण्हो इसि अहोसी”ति।
Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.
Students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent sage.”
३। खत्तियसेट्ठभाव
3. Khattiyaseṭṭhabhāva
3. The Supremacy of the Aristocrats
अथ खो भगवा अम्बट्ठं माणवं आमन्तेसि: “तं किं मञ्ञसि, अम्बट्ठ, इध खत्तियकुमारो ब्राह्मणकञ्ञाय सद्धिं संवासं कप्पेय्य, तेसं संवासमन्वाय पुत्तो जायेथ। यो सो खत्तियकुमारेन ब्राह्मणकञ्ञाय पुत्तो उप्पन्नो, अपि नु सो लभेथ ब्राह्मणेसु आसनं वा उदकं वा”ति?
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: “Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
Then the Buddha addressed Ambaṭṭha, “What do you think, Ambaṭṭha? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son. Would he receive a seat and water from the brahmins?”
“लभेथ, भो गोतम”।
“Labhetha, bho gotama”.
“He would, Master Gotama.”
“अपि नु नं ब्राह्मणा भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा”ति?
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“भोजेय्युं, भो गोतम”।
“Bhojeyyuṁ, bho gotama”.
“They would.”
“अपि नु नं ब्राह्मणा मन्ते वाचेय्युं वा नो वा”ति?
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
“वाचेय्युं, भो गोतम”।
“Vāceyyuṁ, bho gotama”.
“They would.”
“अपि नुस्स इत्थीसु आवटं वा अस्स अनावटं वा”ति?
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“And would he be kept from the women or not?”
“अनावटं हिस्स, भो गोतम”।
“Anāvaṭaṁ hissa, bho gotama”.
“He would not.”
“अपि नु नं खत्तिया खत्तियाभिसेकेन अभिसिञ्चेय्युन्”ति?
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?
“And would the aristocrats anoint him as king?”
“नो हिदं, भो गोतम”। “तं किस्स हेतु”? “मातितो हि, भो गोतम, अनुपपन्नो”ति।
“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Mātito hi, bho gotama, anupapanno”ti.
“No, Master Gotama. Why is that? Because his maternity is unsuitable.”
“तं किं मञ्ञसि, अम्बट्ठ, इध ब्राह्मणकुमारो खत्तियकञ्ञाय सद्धिं संवासं कप्पेय्य, तेसं संवासमन्वाय पुत्तो जायेथ। यो सो ब्राह्मणकुमारेन खत्तियकञ्ञाय पुत्तो उप्पन्नो, अपि नु सो लभेथ ब्राह्मणेसु आसनं वा उदकं वा”ति?
“Taṁ kiṁ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
“What do you think, Ambaṭṭha? 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?”
“लभेथ, भो गोतम”।
“Labhetha, bho gotama”.
“He would, Master Gotama.”
“अपि नु नं ब्राह्मणा भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा”ति?
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“भोजेय्युं, भो गोतम”।
“Bhojeyyuṁ, bho gotama”.
“They would.”
“अपि नु नं ब्राह्मणा मन्ते वाचेय्युं वा नो वा”ति?
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
“वाचेय्युं, भो गोतम”।
“Vāceyyuṁ, bho gotama”.
“They would.”
“अपि नुस्स इत्थीसु आवटं वा अस्स अनावटं वा”ति?
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“And would he be kept from the women or not?”
“अनावटं हिस्स, भो गोतम”।
“Anāvaṭaṁ hissa, bho gotama”.
“He would not.”
“अपि नु नं खत्तिया खत्तियाभिसेकेन अभिसिञ्चेय्युन्”ति?
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti?
“And would the aristocrats anoint him as king?”
“नो हिदं, भो गोतम”। “तं किस्स हेतु”? “पितितो हि, भो गोतम, अनुपपन्नो”ति।
“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Pitito hi, bho gotama, anupapanno”ti.
“No, Master Gotama. Why is that? Because his paternity is unsuitable.”
“इति खो, अम्बट्ठ, इत्थिया वा इत्थिं करित्वा पुरिसेन वा पुरिसं करित्वा खत्तियाव सेट्ठा, हीना ब्राह्मणा। तं किं मञ्ञसि, अम्बट्ठ, इध ब्राह्मणा ब्राह्मणं किस्मिञ्चिदेव पकरणे खुरमुण्डं करित्वा भस्सपुटेन वधित्वा रट्ठा वा नगरा वा पब्बाजेय्युं। अपि नु सो लभेथ ब्राह्मणेसु आसनं वा उदकं वा”ति?
“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṁ kiṁ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
“And so, Ambaṭṭha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men. What do you think, Ambaṭṭha? Suppose the brahmins for some reason were to shave a brahmin’s head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“अपि नु नं ब्राह्मणा भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा”ति?
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“अपि नु नं ब्राह्मणा मन्ते वाचेय्युं वा नो वा”ति?
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“अपि नुस्स इत्थीसु आवटं वा अस्स अनावटं वा”ति?
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“And would he be kept from the women or not?”
“आवटं हिस्स, भो गोतम”।
“Āvaṭaṁ hissa, bho gotama”.
“He would be.”
“तं किं मञ्ञसि, अम्बट्ठ, इध खत्तिया खत्तियं किस्मिञ्चिदेव पकरणे खुरमुण्डं करित्वा भस्सपुटेन वधित्वा रट्ठा वा नगरा वा पब्बाजेय्युं। अपि नु सो लभेथ ब्राह्मणेसु आसनं वा उदकं वा”ति?
“Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti?
“What do you think, Ambaṭṭha? Suppose the aristocrats for some reason were to shave an aristocrat’s head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?”
“लभेथ, भो गोतम”।
“Labhetha, bho gotama”.
“He would, Master Gotama.”
“अपि नु नं ब्राह्मणा भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा”ति?
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“भोजेय्युं, भो गोतम”।
“Bhojeyyuṁ, bho gotama”.
“They would.”
“अपि नु नं ब्राह्मणा मन्ते वाचेय्युं वा नो वा”ति?
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti?
“And would the brahmins teach him the hymns or not?”
“वाचेय्युं, भो गोतम”।
“Vāceyyuṁ, bho gotama”.
“They would.”
“अपि नुस्स इत्थीसु आवटं वा अस्स अनावटं वा”ति?
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti?
“And would he be kept from the women or not?”
“अनावटं हिस्स, भो गोतम”।
“Anāvaṭaṁ hissa, bho gotama”.
“He would not.”
“एत्तावता खो, अम्बट्ठ, खत्तियो परमनिहीनतं पत्तो होति, यदेव नं खत्तिया खुरमुण्डं करित्वा भस्सपुटेन वधित्वा रट्ठा वा नगरा वा पब्बाजेन्ति। इति खो, अम्बट्ठ, यदा खत्तियो परमनिहीनतं पत्तो होति, तदापि खत्तियाव सेट्ठा, हीना ब्राह्मणा। ब्रह्मुना पेसा, अम्बट्ठ, सनङ्कुमारेन गाथा भासिता:
“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:
“At this point, Ambaṭṭha, that aristocrat has reached rock bottom, with head shaven, inflicted with a sack of ashes, and banished from city or nation. Yet still the aristocrats are superior and the brahmins inferior. Brahmā Sanaṅkumāra also spoke this verse:
‘खत्तियो सेट्ठो जनेतस्मिं, ये गोत्तपटिसारिनो; विज्जाचरणसम्पन्नो, सो सेट्ठो देवमानुसेऽति।
‘Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.
‘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.’
सा खो पनेसा, अम्बट्ठ, ब्रह्मुना सनङ्कुमारेन गाथा सुगीता नो दुग्गीता, सुभासिता नो दुब्भासिता, अत्थसंहिता नो अनत्थसंहिता, अनुमता मया। अहम्पि हि, अम्बट्ठ, एवं वदामि—
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṁ vadāmi—
That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. For I also say this:
खत्तियो सेट्ठो जनेतस्मिं, ये गोत्तपटिसारिनो; विज्जाचरणसम्पन्नो, सो सेट्ठो देवमानुसे”ति।
Khattiyo seṭṭho janetasmiṁ, ye gottapaṭisārino; Vijjācaraṇasampanno, so seṭṭho devamānuse”ti.
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.”
भाणवारो पठमो।
Bhāṇavāro paṭhamo.
The first recitation section.
४। विज्जाचरणकथा
4. Vijjācaraṇakathā
4. Knowledge and Conduct
“कतमं पन तं, भो गोतम, चरणं, कतमा च पन सा विज्जा”ति?
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā”ti?
“But what, Master Gotama, is that conduct, and what is that knowledge?”
“न खो, अम्बट्ठ, अनुत्तराय विज्जाचरणसम्पदाय जातिवादो वा वुच्चति, गोत्तवादो वा वुच्चति, मानवादो वा वुच्चति: ‘अरहसि वा मं त्वं, न वा मं त्वं अरहसीऽति। यत्थ खो, अम्बट्ठ, आवाहो वा होति, विवाहो वा होति, आवाहविवाहो वा होति, एत्थेतं वुच्चति जातिवादो वा इतिपि गोत्तवादो वा इतिपि मानवादो वा इतिपि: ‘अरहसि वा मं त्वं, न वा मं त्वं अरहसीऽति। ये हि केचि, अम्बट्ठ, जातिवादविनिबद्धा वा गोत्तवादविनिबद्धा वा मानवादविनिबद्धा वा आवाहविवाहविनिबद्धा वा, आरका ते अनुत्तराय विज्जाचरणसम्पदाय। पहाय खो, अम्बट्ठ, जातिवादविनिबद्धञ्च गोत्तवादविनिबद्धञ्च मानवादविनिबद्धञ्च आवाहविवाहविनिबद्धञ्च अनुत्तराय विज्जाचरणसम्पदाय सच्छिकिरिया होती”ति।
“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṁ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi: ‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.
“Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of genealogy or clan or pride—‘You deserve me’ or ‘You don’t deserve me.’ Wherever there is giving and taking in marriage there is such discussion. Whoever is attached to questions of genealogy or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct. The realization of supreme knowledge and conduct occurs when you’ve given up such things.”
“कतमं पन तं, भो गोतम, चरणं, कतमा च सा विज्जा”ति?
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca sā vijjā”ti?
“But what, Master Gotama, is that conduct, and what is that knowledge?”
“इध, अम्बट्ठ, तथागतो लोके उप्पज्जति अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवा। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। तं धम्मं सुणाति गहपति वा गहपतिपुत्तो वा अञ्ञतरस्मिं वा कुले पच्चाजातो। सो तं धम्मं सुत्वा तथागते सद्धं पटिलभति। सो तेन सद्धापटिलाभेन समन्नागतो इति पटिसञ्चिक्खति …पे…
“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe…
“Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect …
सो विविच्चेव कामेहि, विविच्च अकुसलेहि धम्मेहि, सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति …पे… इदम्पिस्स होति चरणस्मिं।
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ.
Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna … This pertains to their conduct.
पुन चपरं, अम्बट्ठ, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति …पे… इदम्पिस्स होति चरणस्मिं।
Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second jhāna … This pertains to their conduct.
पुन चपरं, अम्बट्ठ, भिक्खु पीतिया च विरागा उपेक्खको च विहरति सतो च सम्पजानो, सुखञ्च कायेन पटिसंवेदेति, यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति, ततियं झानं उपसम्पज्ज विहरति …पे… इदम्पिस्स होति चरणस्मिं।
Puna caparaṁ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ.
Furthermore, with the fading away of rapture, they enter and remain in the third jhāna … This pertains to their conduct.
पुन चपरं, अम्बट्ठ, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना, पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति …पे… इदम्पिस्स होति चरणस्मिं। इदं खो तं, अम्बट्ठ, चरणं।
Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ. Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna … This pertains to their conduct. This is that conduct.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते ञाणदस्सनाय चित्तं अभिनीहरति अभिनिन्नामेति …पे… इदम्पिस्स होति विज्जाय …पे… नापरं इत्थत्तायाति पजानाति, इदम्पिस्स होति विज्जाय। अयं खो सा, अम्बट्ठ, विज्जा।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… idampissa hoti vijjāya …pe… nāparaṁ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṁ kho sā, ambaṭṭha, vijjā.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision. This pertains to their knowledge. … They understand: ‘There is no return to any state of existence.’ This pertains to their knowledge. This is that knowledge.
अयं वुच्चति, अम्बट्ठ, भिक्खु ‘विज्जासम्पन्नोऽ इतिपि, ‘चरणसम्पन्नोऽ इतिपि, ‘विज्जाचरणसम्पन्नोऽ इतिपि। इमाय च, अम्बट्ठ, विज्जासम्पदाय चरणसम्पदाय च अञ्ञा विज्जासम्पदा च चरणसम्पदा च उत्तरितरा वा पणीततरा वा नत्थि।
Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.
This bhikkhu is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’. And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.
५। चतुअपायमुख
5. Catuapāyamukha
5. Four Causes of Quitting
इमाय खो, अम्बट्ठ, अनुत्तराय विज्जाचरणसम्पदाय चत्तारि अपायमुखानि भवन्ति। कतमानि चत्तारि? इध, अम्बट्ठ, एकच्चो समणो वा ब्राह्मणो वा इमञ्ञेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो खारिविधमादाय अरञ्ञायतनं अज्झोगाहति: ‘पवत्तफलभोजनो भविस्सामीऽति। सो अञ्ञदत्थु विज्जाचरणसम्पन्नस्सेव परिचारको सम्पज्जति। इमाय खो, अम्बट्ठ, अनुत्तराय विज्जाचरणसम्पदाय इदं पठमं अपायमुखं भवति।
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. Katamāni cattāri? Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati: ‘pavattaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati.
There are these four causes of quitting this supreme knowledge and conduct. 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 stuff with a shoulder-pole, thinking they will get by eating fallen fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the first cause of quitting this supreme knowledge and conduct.
पुन चपरं, अम्बट्ठ, इधेकच्चो समणो वा ब्राह्मणो वा इमञ्चेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो पवत्तफलभोजनतञ्च अनभिसम्भुणमानो कुदालपिटकं आदाय अरञ्ञवनं अज्झोगाहति: ‘कन्दमूलफलभोजनो भविस्सामीऽति। सो अञ्ञदत्थु विज्जाचरणसम्पन्नस्सेव परिचारको सम्पज्जति। इमाय खो, अम्बट्ठ, अनुत्तराय विज्जाचरणसम्पदाय इदं दुतियं अपायमुखं भवति।
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati: ‘kandamūlaphalabhojano bhavissāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking 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.
पुन चपरं, अम्बट्ठ, इधेकच्चो समणो वा ब्राह्मणो वा इमञ्चेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो पवत्तफलभोजनतञ्च अनभिसम्भुणमानो कन्दमूलफलभोजनतञ्च अनभिसम्भुणमानो गामसामन्तं वा निगमसामन्तं वा अग्यागारं करित्वा अग्गिं परिचरन्तो अच्छति। सो अञ्ञदत्थु विज्जाचरणसम्पन्नस्सेव परिचारको सम्पज्जति। इमाय खो, अम्बट्ठ, अनुत्तराय विज्जाचरणसम्पदाय इदं ततियं अपायमुखं भवति।
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ apāyamukhaṁ bhavati.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. 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.
पुन चपरं, अम्बट्ठ, इधेकच्चो समणो वा ब्राह्मणो वा इमं चेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो पवत्तफलभोजनतञ्च अनभिसम्भुणमानो कन्दमूलफलभोजनतञ्च अनभिसम्भुणमानो अग्गिपारिचरियञ्च अनभिसम्भुणमानो चातुमहापथे चतुद्वारं अगारं करित्वा अच्छति: ‘यो इमाहि चतूहि दिसाहि आगमिस्सति समणो वा ब्राह्मणो वा, तमहं यथासत्ति यथाबलं पटिपूजेस्सामीऽति। सो अञ्ञदत्थु विज्जाचरणसम्पन्नस्सेव परिचारको सम्पज्जति। इमाय खो, अम्बट्ठ, अनुत्तराय विज्जाचरणसम्पदाय इदं चतुत्थं अपायमुखं भवति। इमाय खो, अम्बट्ठ, अनुत्तराय विज्जाचरणसम्पदाय इमानि चत्तारि अपायमुखानि भवन्ति।
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti. So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati. Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a four-doored fire chamber at the crossroads and dwells there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’ In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the fourth cause of quitting this supreme knowledge and conduct. These are the four causes of quitting this supreme knowledge and conduct.
तं किं मञ्ञसि, अम्बट्ठ, अपि नु त्वं इमाय अनुत्तराय विज्जाचरणसम्पदाय सन्दिस्ससि साचरियको”ति?
Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?
What do you think, Ambaṭṭha? Is this supreme knowledge and conduct seen in your own tradition?”
“नो हिदं, भो गोतम। कोचाहं, भो गोतम, साचरियको, का च अनुत्तरा विज्जाचरणसम्पदा? आरकाहं, भो गोतम, अनुत्तराय विज्जाचरणसम्पदाय साचरियको”ति।
“No hidaṁ, bho gotama. Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.
“No, Master Gotama. Who am I and my tradition compared with the supreme knowledge and conduct? We are far from that.”
“तं किं मञ्ञसि, अम्बट्ठ, अपि नु त्वं इमञ्चेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो खारिविधमादाय अरञ्ञवनमज्झोगाहसि साचरियको: ‘पवत्तफलभोजनो भविस्सामीऽ”ति?
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: ‘pavattaphalabhojano bhavissāmī’”ti?
“What do you think, Ambaṭṭha? Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking you will get by eating fallen fruit?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“तं किं मञ्ञसि, अम्बट्ठ, अपि नु त्वं इमञ्चेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो पवत्तफलभोजनतञ्च अनभिसम्भुणमानो कुदालपिटकं आदाय अरञ्ञवनमज्झोगाहसि साचरियको: ‘कन्दमूलफलभोजनो भविस्सामीऽ”ति?
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: ‘kandamūlaphalabhojano bhavissāmī’”ti?
“What do you think, Ambaṭṭha? Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking you will get by eating tubers and fruit?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“तं किं मञ्ञसि, अम्बट्ठ, अपि नु त्वं इमञ्चेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो पवत्तफलभोजनतञ्च अनभिसम्भुणमानो कन्दमूलफलभोजनतञ्च अनभिसम्भुणमानो गामसामन्तं वा निगमसामन्तं वा अग्यागारं करित्वा अग्गिं परिचरन्तो अच्छसि साचरियको”ति?
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti?
“What do you think, Ambaṭṭha? Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“तं किं मञ्ञसि, अम्बट्ठ, अपि नु त्वं इमञ्चेव अनुत्तरं विज्जाचरणसम्पदं अनभिसम्भुणमानो पवत्तफलभोजनतञ्च अनभिसम्भुणमानो कन्दमूलफलभोजनतञ्च अनभिसम्भुणमानो अग्गिपारिचरियञ्च अनभिसम्भुणमानो चातुमहापथे चतुद्वारं अगारं करित्वा अच्छसि साचरियको: ‘यो इमाहि चतूहि दिसाहि आगमिस्सति समणो वा ब्राह्मणो वा, तं मयं यथासत्ति यथाबलं पटिपूजेस्सामाऽ”ति?
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti?
“What do you think, Ambaṭṭha? Have you with your tradition … set up a four-doored fire chamber at the crossroads and dwelt there, thinking: ‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“इति खो, अम्बट्ठ, इमाय चेव त्वं अनुत्तराय विज्जाचरणसम्पदाय परिहीनो साचरियको। ये चिमे अनुत्तराय विज्जाचरणसम्पदाय चत्तारि अपायमुखानि भवन्ति, ततो च त्वं परिहीनो साचरियको। भासिता खो पन ते एसा, अम्बट्ठ, आचरियेन ब्राह्मणेन पोक्खरसातिना वाचा: ‘के च मुण्डका समणका इब्भा कण्हा बन्धुपादापच्चा, का च तेविज्जानं ब्राह्मणानं साकच्छाऽति अत्तना आपायिकोपि अपरिपूरमानो। पस्स, अम्बट्ठ, याव अपरद्धञ्च ते इदं आचरियस्स ब्राह्मणस्स पोक्खरसातिस्स।
“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.
“So you with your tradition are not only inferior to the supreme knowledge and conduct, you are even inferior to the four causes of quitting the supreme knowledge and conduct. But you have been told this by your teacher, the brahmin Pokkharasādi: ‘Who are these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman compared with conversation with the brahmins of the three knowledges?” Yet he himself has not even fulfilled one of the quittings! See, Ambaṭṭha, how your teacher Pokkharasādi has wronged you.
६। पुब्बकैसिभावानुयोग
6. Pubbakaisibhāvānuyoga
6. Being Like the Sages of the Past
ब्राह्मणो खो पन, अम्बट्ठ, पोक्खरसाति रञ्ञो पसेनदिस्स कोसलस्स दत्तिकं भुञ्जति। तस्स राजा पसेनदि कोसलो सम्मुखीभावम्पि न ददाति। यदापि तेन मन्तेति, तिरोदुस्सन्तेन मन्तेति। यस्स खो पन, अम्बट्ठ, धम्मिकं पयातं भिक्खं पटिग्गण्हेय्य, कथं तस्स राजा पसेनदि कोसलो सम्मुखीभावम्पि न ददेय्य। पस्स, अम्बट्ठ, याव अपरद्धञ्च ते इदं आचरियस्स ब्राह्मणस्स पोक्खरसातिस्स।
Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa.
Pokkharasādi lives off an endowment provided by King Pasenadi of Kosala. But the king won’t even grant him an audience face to face. When he consults, he does so behind a curtain. Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food? See, Ambaṭṭha, how your teacher Pokkharasādi has wronged you.
तं किं मञ्ञसि, अम्बट्ठ, इध राजा पसेनदि कोसलो हत्थिगीवाय वा निसिन्नो अस्सपिट्ठे वा निसिन्नो रथूपत्थरे वा ठितो उग्गेहि वा राजञ्ञेहि वा किञ्चिदेव मन्तनं मन्तेय्य। सो तम्हा पदेसा अपक्कम्म एकमन्तं तिट्ठेय्य। अथ आगच्छेय्य सुद्दो वा सुद्ददासो वा, तस्मिं पदेसे ठितो तदेव मन्तनं मन्तेय्य: ‘एवम्पि राजा पसेनदि कोसलो आह, एवम्पि राजा पसेनदि कोसलो आहाऽति। अपि नु सो राजभणितं वा भणति राजमन्तनं वा मन्तेति? एत्तावता सो अस्स राजा वा राजमत्तो वा”ति?
Taṁ kiṁ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya. So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti? Ettāvatā so assa rājā vā rājamatto vā”ti?
What do you think, Ambaṭṭha? Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the mat in a chariot. And suppose he’d get down from that place and stand aside. Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation: ‘This is what King Pasenadi says, and this too is what the king says.’ Though he spoke the king’s words and gave the king’s advice, does that qualify him to be the king or the king’s minister?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“एवमेव खो त्वं, अम्बट्ठ, ये ते अहेसुं ब्राह्मणानं पुब्बका इसयो मन्तानं कत्तारो मन्तानं पवत्तारो, येसमिदं एतरहि ब्राह्मणा पोराणं मन्तपदं गीतं पवुत्तं समिहितं, तदनुगायन्ति तदनुभासन्ति भासितमनुभासन्ति वाचितमनुवाचेन्ति, सेय्यथिदं—अट्ठको वामको वामदेवो वेस्सामित्तो यमतग्गि अङ्गीरसो भारद्वाजो वासेट्ठो कस्सपो भगु: ‘त्याहं मन्ते अधियामि साचरियकोऽति, तावता त्वं भविस्ससि इसि वा इसित्थाय वा पटिपन्नोति नेतं ठानं विज्जति।
“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 yamataggi12 aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu: ‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati.
“In the same way, Ambaṭṭha, the ancient seers of the brahmins were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a seer or someone on the path to becoming a seer. But that is not possible.
तं किं मञ्ञसि, अम्बट्ठ, किन्ति ते सुतं ब्राह्मणानं वुद्धानं महल्लकानं आचरियपाचरियानं भासमानानं—ये ते अहेसुं ब्राह्मणानं पुब्बका इसयो मन्तानं कत्तारो मन्तानं पवत्तारो, येसमिदं एतरहि ब्राह्मणा पोराणं मन्तपदं गीतं पवुत्तं समिहितं, तदनुगायन्ति तदनुभासन्ति भासितमनुभासन्ति वाचितमनुवाचेन्ति, सेय्यथिदं—अट्ठको वामको वामदेवो वेस्सामित्तो यमतग्गि अङ्गीरसो भारद्वाजो वासेट्ठो कस्सपो भगु, एवं सु ते सुन्हाता सुविलित्ता कप्पितकेसमस्सू आमुक्कमणिकुण्डलाभरणा ओदातवत्थवसना पञ्चहि कामगुणेहि समप्पिता समङ्गीभूता परिचारेन्ति, सेय्यथापि त्वं एतरहि साचरियको”ति?
Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?
What do you think, Ambaṭṭha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, did those ancient brahmin seers—nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“ …पे… एवं सु ते सालीनं ओदनं सुचिमंसूपसेचनं विचितकाळकं अनेकसूपं अनेकब्यञ्जनं परिभुञ्जन्ति, सेय्यथापि त्वं एतरहि साचरियको”ति?
“ …pe… Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“ …पे… एवं सु ते वेठकनतपस्साहि नारीहि परिचारेन्ति, सेय्यथापि त्वं एतरहि साचरियको”ति?
“ …pe… Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“ …पे… एवं सु ते कुत्तवालेहि वळवारथेहि दीघाहि पतोदलट्ठीहि वाहने वितुदेन्ता विपरियायन्ति, सेय्यथापि त्वं एतरहि साचरियको”ति?
“ …pe… Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“ …पे… एवं सु ते उक्किण्णपरिखासु ओक्खित्तपलिघासु नगरूपकारिकासु दीघासिवुधेहि पुरिसेहि रक्खापेन्ति, सेय्यथापि त्वं एतरहि साचरियको”ति?
“ …pe… Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi13 purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti?
“Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?”
“नो हिदं, भो गोतम”।
“No hidaṁ, bho gotama”.
“No, Master Gotama.”
“इति खो, अम्बट्ठ, नेव त्वं इसि न इसित्थाय पटिपन्नो साचरियको। यस्स खो पन, अम्बट्ठ, मयि कङ्खा वा विमति वा सो मं पञ्हेन, अहं वेय्याकरणेन सोधिस्सामी”ति।
“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti.
“So, Ambaṭṭha, in your own tradition you are neither seer nor someone on the path to becoming a seer. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.”
७। द्वेलक्खणादस्सन
7. Dvelakkhaṇādassana
7. Seeing the Two Marks
अथ खो भगवा विहारा निक्खम्म चङ्कमं अब्भुट्ठासि। अम्बट्ठोपि माणवो विहारा निक्खम्म चङ्कमं अब्भुट्ठासि। अथ खो अम्बट्ठो माणवो भगवन्तं चङ्कमन्तं अनुचङ्कममानो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि समन्नेसि। अद्दसा खो अम्बट्ठो माणवो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय च।
Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca.
Then the Buddha came out of his dwelling and proceeded to begin walking mindfully, and Ambaṭṭha did likewise. Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.
अथ खो भगवतो एतदहोसि: “पस्सति खो मे अयं अम्बट्ठो माणवो द्वत्तिंसमहापुरिसलक्खणानि येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय चा”ति। अथ खो भगवा तथारूपं इद्धाभिसङ्खारं अभिसङ्खासि। यथा अद्दस अम्बट्ठो माणवो भगवतो कोसोहितं वत्थगुय्हं। अथ खो भगवा जिव्हं निन्नामेत्वा उभोपि कण्णसोतानि अनुमसि पटिमसि, उभोपि नासिकसोतानि अनुमसि पटिमसि, केवलम्पि नलाटमण्डलं जिव्हाय छादेसि।
Atha kho bhagavato etadahosi: “passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
Then it occurred to the Buddha, “This brahmin student Ambaṭṭha sees all the marks except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Ambaṭṭha would see his private parts covered 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.
अथ खो अम्बट्ठस्स माणवस्स एतदहोसि: “समन्नागतो खो समणो गोतमो द्वत्तिंसमहापुरिसलक्खणेहि परिपुण्णेहि, नो अपरिपुण्णेही”ति।
Atha kho ambaṭṭhassa māṇavassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.
Then Ambaṭṭha thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
भगवन्तं एतदवोच: “हन्द च दानि मयं, भो गोतम, गच्छाम, बहुकिच्चा मयं बहुकरणीया”ति।
Bhagavantaṁ etadavoca: “handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.
He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.”
“यस्सदानि त्वं, अम्बट्ठ, कालं मञ्ञसी”ति। अथ खो अम्बट्ठो माणवो वळवारथमारुय्ह पक्कामि।
“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.
“Please, Ambaṭṭha, go at your convenience.” Then Ambaṭṭha mounted his mare-drawn chariot and left.
तेन खो पन समयेन ब्राह्मणो पोक्खरसाति उक्कट्ठाय निक्खमित्वा महता ब्राह्मणगणेन सद्धिं सके आरामे निसिन्नो होति अम्बट्ठंयेव माणवं पटिमानेन्तो। अथ खो अम्बट्ठो माणवो येन सको आरामो तेन पायासि। यावतिका यानस्स भूमि, यानेन गन्त्वा याना पच्चोरोहित्वा पत्तिकोव येन ब्राह्मणो पोक्खरसाति तेनुपसङ्कमि; उपसङ्कमित्वा ब्राह्मणं पोक्खरसातिं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो अम्बट्ठं माणवं ब्राह्मणो पोक्खरसाति एतदवोच:
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṁ pokkharasātiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambaṭṭhaṁ māṇavaṁ brāhmaṇo pokkharasāti etadavoca:
Now at that time the brahmin Pokkharasādi had come out from Ukkaṭṭhā together with a large group of brahmins and was sitting in his own park just waiting for Ambaṭṭha. Then Ambaṭṭha entered the park. He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasādi on foot. He bowed and sat down to one side, and Pokkharasādi said to him:
“कच्चि, तात अम्बट्ठ, अद्दस तं भवन्तं गोतमन्”ति?
“kacci, tāta ambaṭṭha, addasa taṁ bhavantaṁ gotaman”ti?
“I hope, dear Ambaṭṭha, you saw the Master Gotama?”
“अद्दसाम खो मयं, भो, तं भवन्तं गोतमन्”ति।
“Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotaman”ti.
“I saw him, sir.”
“कच्चि, तात अम्बट्ठ, तं भवन्तं गोतमं तथा सन्तंयेव सद्दो अब्भुग्गतो नो अञ्ञथा; कच्चि पन सो भवं गोतमो तादिसो नो अञ्ञादिसो”ति?
“Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā; kacci pana so bhavaṁ gotamo tādiso no aññādiso”ti?
“Well, does he live up to his reputation or not?”
“तथा सन्तंयेव, भो, तं भवन्तं गोतमं सद्दो अब्भुग्गतो नो अञ्ञथा, तादिसोव सो भवं गोतमो नो अञ्ञादिसो। समन्नागतो च सो भवं गोतमो द्वत्तिंसमहापुरिसलक्खणेहि परिपुण्णेहि नो अपरिपुण्णेही”ति।
“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso. Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.
“He does, sir. Master Gotama possesses the thirty-two marks completely, lacking none.”
“अहु पन ते, तात अम्बट्ठ, समणेन गोतमेन सद्धिं कोचिदेव कथासल्लापो”ति?
“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?
“And did you have some discussion with him?”
“अहु खो मे, भो, समणेन गोतमेन सद्धिं कोचिदेव कथासल्लापो”ति।
“Ahu kho me, bho, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti.
“I did.”
“यथा कथं पन ते, तात अम्बट्ठ, अहु समणेन गोतमेन सद्धिं कोचिदेव कथासल्लापो”ति? अथ खो अम्बट्ठो माणवो यावतको अहोसि भगवता सद्धिं कथासल्लापो, तं सब्बं ब्राह्मणस्स पोक्खरसातिस्स आरोचेसि।
“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? Atha kho ambaṭṭho māṇavo yāvatako14 ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.
“And what kind of discussion did you have with him?” Then Ambaṭṭha informed Pokkharasādi of all they had discussed.
एवं वुत्ते, ब्राह्मणो पोक्खरसाति अम्बट्ठं माणवं एतदवोच: “अहो वत रे अम्हाकं, पण्डितक, अहो वत रे अम्हाकं, बहुस्सुतक, अहो वत रे अम्हाकं, तेविज्जक, एवरूपेन किर, भो, पुरिसो अत्थचरकेन कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। यदेव खो त्वं, अम्बट्ठ, तं भवन्तं गोतमं एवं आसज्ज आसज्ज अवचासि, अथ खो सो भवं गोतमो अम्हेपि एवं उपनेय्य उपनेय्य अवच। अहो वत रे अम्हाकं, पण्डितक, अहो वत रे अम्हाकं, बहुस्सुतक, अहो वत रे अम्हाकं, तेविज्जक, एवरूपेन किर, भो, पुरिसो अत्थचरकेन कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्या”ति, कुपितो अनत्तमनो अम्बट्ठं माणवं पदसायेव पवत्तेसि। इच्छति च तावदेव भगवन्तं दस्सनाय उपसङ्कमितुं।
Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: “aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. Aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti, kupito15 anattamano ambaṭṭhaṁ māṇavaṁ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ.
Then Pokkharasādi said to Ambaṭṭha, “Oh, our bloody fake scholar, our fake learned man, who pretends to be proficient in the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell. It’s only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!” Angry and upset, he kicked Ambaṭṭha over, and wanted to go and see the Buddha right away.
८। पोक्खरसातिबुद्धूपसङ्कमन
8. Pokkharasātibuddhūpasaṅkamana
8. Pokkharasādi Visits the Buddha
अथ खो ते ब्राह्मणा ब्राह्मणं पोक्खरसातिं एतदवोचुं: “अतिविकालो खो, भो, अज्ज समणं गोतमं दस्सनाय उपसङ्कमितुं। स्वेदानि भवं पोक्खरसाति समणं गोतमं दस्सनाय उपसङ्कमिस्सती”ति।
Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ: “ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. Svedāni16 bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti.
Then those brahmins said to Pokkharasādi, “It’s much too late to visit the ascetic Gotama today. You can visit him tomorrow.”
अथ खो ब्राह्मणो पोक्खरसाति सके निवेसने पणीतं खादनीयं भोजनीयं पटियादापेत्वा याने आरोपेत्वा उक्कासु धारियमानासु उक्कट्ठाय निय्यासि, येन इच्छानङ्गलवनसण्डो तेन पायासि। यावतिका यानस्स भूमि यानेन गन्त्वा, याना पच्चोरोहित्वा पत्तिकोव येन भगवा तेनुपसङ्कमि। उपसङ्कमित्वा भगवता सद्धिं सम्मोदि, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो ब्राह्मणो पोक्खरसाति भगवन्तं एतदवोच: “आगमा नु ख्विध, भो गोतम, अम्हाकं अन्तेवासी अम्बट्ठो माणवो”ति?
Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: “āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti?
So Pokkharasādi 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. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, has my pupil, the student Ambaṭṭha, come here?”
“आगमा खो ते, ब्राह्मण, अन्तेवासी अम्बट्ठो माणवो”ति।
“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti.
“Yes he has, brahmin.”
“अहु पन ते, भो गोतम, अम्बट्ठेन माणवेन सद्धिं कोचिदेव कथासल्लापो”ति?
“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti?
“And did you have some discussion with him?”
“अहु खो मे, ब्राह्मण, अम्बट्ठेन माणवेन सद्धिं कोचिदेव कथासल्लापो”ति।
“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti.
“I did.”
“यथाकथं पन ते, भो गोतम, अहु अम्बट्ठेन माणवेन सद्धिं कोचिदेव कथासल्लापो”ति? अथ खो भगवा यावतको अहोसि अम्बट्ठेन माणवेन सद्धिं कथासल्लापो, तं सब्बं ब्राह्मणस्स पोक्खरसातिस्स आरोचेसि।
“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi.
“And what kind of discussion did you have with him?” Then the Buddha informed Pokkharasādi of all they had discussed.
एवं वुत्ते, ब्राह्मणो पोक्खरसाति भगवन्तं एतदवोच: “बालो, भो गोतम, अम्बट्ठो माणवो, खमतु भवं गोतमो अम्बट्ठस्स माणवस्सा”ति।
Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: “bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti.
Then Pokkharasādi said to the Buddha, “Ambaṭṭha is a fool, Master Gotama. Please forgive him.”
“सुखी होतु, ब्राह्मण, अम्बट्ठो माणवो”ति।
“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.
“May the student Ambaṭṭha be happy, brahmin.”
अथ खो ब्राह्मणो पोक्खरसाति भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि समन्नेसि। अद्दसा खो ब्राह्मणो पोक्खरसाति भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय च।
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca.
Then Pokkharasādi scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.
अथ खो भगवतो एतदहोसि: “पस्सति खो मे अयं ब्राह्मणो पोक्खरसाति द्वत्तिंसमहापुरिसलक्खणानि येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय चा”ति। अथ खो भगवा तथारूपं इद्धाभिसङ्खारं अभिसङ्खासि यथा अद्दस ब्राह्मणो पोक्खरसाति भगवतो कोसोहितं वत्थगुय्हं। अथ खो भगवा जिव्हं निन्नामेत्वा उभोपि कण्णसोतानि अनुमसि पटिमसि, उभोपि नासिकसोतानि अनुमसि पटिमसि, केवलम्पि नलाटमण्डलं जिव्हाय छादेसि।
Atha kho bhagavato etadahosi: “passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
Then it occurred to the Buddha, “Pokkharasādi sees all the marks except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Pokkharasādi would see his private parts covered 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.
अथ खो ब्राह्मणस्स पोक्खरसातिस्स एतदहोसि: “समन्नागतो खो समणो गोतमो द्वत्तिंसमहापुरिसलक्खणेहि परिपुण्णेहि नो अपरिपुण्णेही”ति।
Atha kho brāhmaṇassa pokkharasātissa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.
Pokkharasādi thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
भगवन्तं एतदवोच: “अधिवासेतु मे भवं गोतमो अज्जतनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन।
Bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.
He said to the Buddha, “Would Master Gotama together with the bhikkhu Saṅgha please accept today’s meal from me?” The Buddha consented with silence.
अथ खो ब्राह्मणो पोक्खरसाति भगवतो अधिवासनं विदित्वा भगवतो कालं आरोचेसि: “कालो, भो गोतम, निट्ठितं भत्तन्”ति। अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सद्धिं भिक्खुसङ्घेन येन ब्राह्मणस्स पोक्खरसातिस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। अथ खो ब्राह्मणो पोक्खरसाति भगवन्तं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि, माणवकापि भिक्खुसङ्घं। अथ खो ब्राह्मणो पोक्खरसाति भगवन्तं भुत्ताविं ओनीतपत्तपाणिं अञ्ञतरं नीचं आसनं गहेत्वा एकमन्तं निसीदि।
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Then, knowing that the Buddha had consented, Pokkharasādi announced the time to him, “It’s time, Master Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasādi together with the bhikkhu Saṅgha, where he sat on the seat spread out. Then Pokkharasādi served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his students served the Saṅgha. When the Buddha had eaten and washed his hand and bowl, Pokkharasādi took a low seat and sat to one side.
एकमन्तं निसिन्नस्स खो ब्राह्मणस्स पोक्खरसातिस्स भगवा अनुपुब्बिं कथं कथेसि, सेय्यथिदं—दानकथं सीलकथं सग्गकथं; कामानं आदीनवं ओकारं सङ्किलेसं, नेक्खम्मे आनिसंसं पकासेसि। यदा भगवा अञ्ञासि ब्राह्मणं पोक्खरसातिं कल्लचित्तं मुदुचित्तं विनीवरणचित्तं उदग्गचित्तं पसन्नचित्तं, अथ या बुद्धानं सामुक्कंसिका धम्मदेसना, तं पकासेसि—दुक्खं समुदयं निरोधं मग्गं। सेय्यथापि नाम सुद्धं वत्थं अपगतकाळकं सम्मदेव रजनं पटिग्गण्हेय्य; एवमेव ब्राह्मणस्स पोक्खरसातिस्स तस्मिञ्ञेव आसने विरजं वीतमलं धम्मचक्खुं उदपादि: “यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्”ति।
Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Pokkharasādi’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. 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 Pokkharasādi: “Everything that has a beginning has an end.”
९। पोक्खरसातिउपासकत्तपटिवेदना
9. Pokkharasātiupāsakattapaṭivedanā
9. Pokkharasādi Declares Himself a Lay Follower
अथ खो ब्राह्मणो पोक्खरसाति दिट्ठधम्मो पत्तधम्मो विदितधम्मो परियोगाळ्हधम्मो तिण्णविचिकिच्छो विगतकथङ्कथो वेसारज्जप्पत्तो अपरप्पच्चयो सत्थुसासने भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य: ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं, भो गोतम, सपुत्तो सभरियो सपरिसो सामच्चो भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतं।
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
Then Pokkharasādi saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, just so has Master Gotama made the Teaching clear in many ways. Together with my children, wives, retinue, and ministers, I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
यथा च भवं गोतमो उक्कट्ठाय अञ्ञानि उपासककुलानि उपसङ्कमति, एवमेव भवं गोतमो पोक्खरसातिकुलं उपसङ्कमतु। तत्थ ये ते माणवका वा माणविका वा भवन्तं गोतमं अभिवादेस्सन्ति वा पच्चुट्ठिस्सन्ति वा आसनं वा उदकं वा दस्सन्ति चित्तं वा पसादेस्सन्ति, तेसं तं भविस्सति दीघरत्तं हिताय सुखाया”ति।
Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.
Just as Master Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine. The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”
“कल्याणं वुच्चति, ब्राह्मणा”ति।
“Kalyāṇaṁ vuccati, brāhmaṇā”ti.
“That’s nice of you to say, householder.”
अम्बट्ठसुत्तं निट्ठितं ततियं।
Ambaṭṭhasuttaṁ niṭṭhitaṁ tatiyaṁ.
The authoritative text of the Dīgha Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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