1.
But what, Gotama, is the righteousness, and what the wisdom spoken of in that verse?'

'In the supreme perfection in wisdom and righteousness, Ambattha, there is no reference to the question either of birth, or of lineage, or of the pride which says: "You are held as worthy as I," or "You are not held as worthy as I," It is where the talk is of marrying, or of giving in marriage, that reference is made to such things as that, For whosoever, Ambattha, are in bondage to the notions of birth or of lineage, or to the pride of social position, or of connection by marriage, they are far from the best wisdom and righteousness. It is only by having got rid of all such bondage that one can realise for himself that supreme perfection in wisdom and in conduct,'

2.
'But what, Gotama, is that conduct, and what that wisdom?'

'Such a man, Ambattha, is said to be perfect in wisdom, perfect in conduct, perfect in wisdom and conduct. And there is no other perfection in wisdom and conduct higher and sweeter than this.'

3.
'Now, Ambattha, to this supreme perfection in wisdom and goodness there are Four Leakages. And what are the four?'

'In case, Ambattha, any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, with his yoke on his shoulder (to carry fire-sticks, a water-pot, needles, and the rest of a mendicant friar's outfit), should plunge into the depths of the forest, vowing to himself: "I will henceforth be one of those who live only on fruits that have fallen of themselves"--then, verily, he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness.

'And again, Ambattha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, taking a hoe and a basket with him, should plunge into the depths of the forest, vowing to himself: "I will henceforth be one of those who live only on bulbs and roots and fruits"--then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.

'And again, Ambattha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, should build himself a fire-shrine near the boundaries of some village or some town, and there dwell serving the fire-god--then, verily, he turns out worthy only to be a servant unto him that hath attained to wisdom and righteousness.

'And again, Ambattha, in case any recluse or Brahman, without having thoroughly attained unto this supreme perfection in wisdom and conduct, and without having attained to living only on fruits fallen of themselves, and without having attained to living only on bulbs and roots and fruits, and without having attained to serving the fire-god should build himself a four-doored almshouse at a crossing where four high roads meet, and dwell there, saying to himself: "Whosoever, whether recluse or Brahman, shall pass here, from either of these four directions, him will I entertain according to my ability and according to my power"--then, verily, he turns out worthy only to be a servant unto him who hath attained to wisdom and righteousness.

'These are the Four Leakages, Ambattha, to supreme perfection in righteousness and conduct.

4.
'Now what think you, Ambattha? Have you, as one of a class of pupils under the same teacher, been instructed in this supreme perfection of wisdom and conducts?'

'Not that, Gotama. How little is it that I can profess to have learnt! How supreme this perfection of wisdom and conduct! Far is it from me to have been trained therein?'

'Then what think you, Ambattha? Although you have not thoroughly attained unto this supreme perfection of wisdom and goodness, have you been trained to take the yoke upon your shoulders, and plunge into the depths of the forest as one who would fain observe the vow of living only on fruits fallen of themselves?'

'Not even that, Gotama.'

'Then what think you, Ambattha? Although you have not attained unto this supreme perfection of wisdom and goodness, nor have attained to living on fruits fallen of themselves, have you been trained to take hoe and basket, and plunge into the depths of the forest as one who would fain observe the vow of living only on bulbs and roots and fruits?'

'Not even that, Gotama.'

'Then what think you, Ambattha? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, have you been taught to build yourself a fire-shrine on the borders of some village or some town, and dwell there as one who would fain serve the fire-god?'

'Not even that, Gotama.'

'Then what think you, Ambattha? Although you have not attained unto this supreme perfection of wisdom and goodness, and have not attained to living on fruits fallen of themselves, and have not attained to living on bulbs and roots and fruits, and have not attained to serving the fire-god, have you been taught to build yourself a four-doored almshouse at a spot where four high roads cross, and dwell there as one who would fain observe the vow to entertain whosoever might pass that way, from any of the four directions, according to your ability and according to your power?'

'Not even that, Gotama.'

5.
'So then you, Ambattha, as a pupil, have fallen short of due training, not only in the supreme wisdom and conduct, but even in any one of the Four Leakages by which the complete attainment thereof is debarred. And your teacher too, the Brahman Pokkharasâdi, has told you this saying: "Who are these shavelings, sham friars, menial black fellows, the offscouring of our kinsman's heels, that they should claim converse with Brahmans versed in the threefold Vedic lore!"--he himself not having even fulfilled any one even of these lesser duties (which lead men to neglect the higher ones). See, Ambattha, how deep]y your teacher, the Brahman Pokkharasâdi, has herein done you wrong.'

6.
'And the Brahman Pokkharasâdi, Ambattha, is in the enjoyment of a grant from Pasenadi, the king of Kosala. But the king does not allow him to come into his presence. When he consults with him he speaks to him only from behind a curtain. How is it, Ambattha, that the very king, from whom he accepts this pure and lawful maintenance, King Pasenadi of Kosala, does not admit him to his presence? See, Ambattha, how deeply your teacher, the Brahman Pokkharasâdi, has herein done you wrong.'

7.
'Now what think you, Ambattha? Suppose a king, either seated on the neck of his elephant or on the back of his horse, or standing on the footrug of his chariot , should discuss some resolution of state with his chiefs or princes. And suppose as he left the spot and stepped on one side, a workman (Sûdra) or the slave of a workman should come up and, standing there, should discuss the matter, saying: "Thus and thus said Pasenadi the king." Although he should speak as the king might have spoken, or discuss as the king might have done, would he thereby be the king, or even as one of his officers?'

'Certainly not, Gotama.'

8.
'But just so, Ambattha, those ancient poets (Rishis) of the Brahmans, the authors of the verses, the utterers of the verses, whose ancient form of words so chanted, uttered, or composed, the Brahmans of to-day chant over again and rehearse, intoning or reciting exactly as has been intoned or recited--to wit, Atthaka, Vâmaka, Vâmadeva, Vessâmitta, Yamataggi, Angirasa, Bhâradvaga, Vâsettha, Kassapa, and Bhagu--though you can say: "I, as a pupil, know by heart their verses," that you should on that account be a Rishi, or have attained to the state of a Rishi--such a condition of things has no existence!'

9.
'Now what think you, Ambattha? What have you heard when Brahmans, old and well stricken in years, teachers of yours or their teachers, were talking together--did those ancient Rishis, whose verses you so chant over and repeat, parade about well groomed, perfumed, trimmed as to their hair and beard, adorned with garlands and gems, clad in white garments, in the full possession and enjoyment of the five pleasures of sense, as you, and your teacher too, do now?'

'Not that, Gotama.'

Continued...

'Or did they live, as their food, on boiled rice of the best sorts, from which all the black specks had been sought out and removed, and flavoured with sauces and curries of various kinds, as you, and your teacher too, do now?'

'Not that, Gotama.'

'Or were they waited upon by women with fringes and furbelows round their loins, as you, and your teacher too, do now?'

'Or did they go about driving chariots, drawn by mares with plaited manes and tails, using long wands and goads the while, as you, and your teacher too, do now?'

'Not that, Gotama.'

'Or did they have themselves guarded in fortified towns, with moats dug out round them and crossbars let down before the gates, by men girt with long swords, as you, and your teacher too, do now?'

'Not that, Gotama.'

10.
'So then, Ambattha, neither are you a Rishi, nor your teacher, nor do you live under the conditions under which the Rishis lived. But whatever it may be, Ambattha, concerning which you are in doubt or perplexity about me, ask me as to that. I will make it clear by explanation.'

11.
Then the Blessed One went forth from his chamber, and began to walk up and down. And Ambattha did the same. And as he thus walked up and down, following the Blessed One, he took stock of the thirty-two signs of a great man, whether they appeared on the body of the Blessed One or not. And he perceived them all save only two. With respect to those two--the concealed member and the extent of tongue--he was in doubt and perplexity, not satisfied, not sure.

12.
And the Blessed One knew that he was so in doubt. And he so arranged matters by his Wondrous Gift that Ambattha the Brahman saw how that part of the Blessed One that ought to be hidden by clothes was enclosed in a sheath. And the Blessed One so bent round his tongue that he touched and stroked both his ears, touched and stroked both his nostrils, and the whole circumference of his forehead he covered with his tongue.

And Ambattha, the young Brahman, thought: 'The Samana Gotama is endowed with the thirty-two signs of a great man, with them all, not only with some of them.' And he said to the Blessed One: 'And now, Gotama, we would fain depart. We are busy, and have much to do.'

'Do, Ambattha, what seemeth to you fit.'

And Ambattha mounted his chariot drawn by mares, and departed thence.

13.
Now at that time the Brahman Pokkharasâdi had gone forth from Ukkattha with a great retinue of Brahmans, and was seated in his own pleasance waiting there for Ambattha. And Ambattha came on to the pleasance. And when he had come in his chariot as far as the path was practicable for chariots, he descended from it, and came on foot to where Pokkharasâdi was, and saluted him, and took his seat respectfully on one side. And when he was so seated, Pokkharasâdi said to him:

14.
'Well, Ambattha! Did you see the Blessed One?'

'Yes, Sir, we saw him.'

'Well! is the venerable Gotama so as the reputation about him I told you of declares; and not otherwise. Is he such a one, or is he not?'

'He is so, Sir, as his reputation declares, and not otherwise. Such is he, not different. And he is endowed with the thirty-two signs of a great man, with all of them, not only with some.'

'And did you have any talk, Ambattha, with the Samana Gotama?'

'Yes, Sir, I had.'

'And how did the talk go?'

Then Ambattha told the Brahman Pokkharasâdi all the talk that he had had with the Blessed One.

15.
When he had thus spoken, Pokkharasâdi said to him: 'Oh! you wiseacre! Oh I you dullard! Oh! you expert, forsooth, in our threefold Vedic lore! A man, they say, who should carry out his business thus, must, on the dissolution of the body, after death, be reborn into some dismal state of misery and woe. What could the very points you pressed in your insolent words lead up to, if not to the very disclosures the venerable Gotama made? What a wiseacre; what a dullard; what an expert, forsooth, in our threefold Vedic lore.' And angry and displeased, he struck out with his foot, and rolled Ambattha over. And he wanted, there and then, himself, to go and call on the Blessed One.

16.
But the Brahmans there spake thus to Pokkharasâdi: 'It is much too late, Sir, to-day to go to call on the Samana Gotama. The venerable Pokkharasâdi can do so to-morrow.'

So Pokkharasâdi had sweet food, both hard and soft, made ready at his own house, and taken on wagons, by the light of blazing torches, out to Ukkattha. And he himself went on to the Ikkhânankala Wood, driving in his chariot as far as the road was practicable for vehicles, and then going on, on foot, to where the Blessed One was. And when he had exchanged with the Blessed One the greetings and compliments of politeness and courtesy, he took his seat on one side, and said to the Blessed One:

17.
'Has our pupil, Gotama, the young Brahman Ambattha, been here?'

'Yes, Brahman, he has.'

'And did you, 'Gotama, have any talk with him?'

'Yes, Brahman, I had:

'And on what wise was the talk that you had with him:

18.
Then the Blessed One told the Brahman Pokkharasâdi all the talk that had taken place. And when he had thus spoken Pokkharasâdi said to the Blessed One:

'He is young and foolish, Gotama, that young Brahman Ambattha. Forgive him, Gotama.'

'Let him be quite happy, Brahman, that young Brahman Ambattha.'

19.
And the Brahman Pokkharasâdi took stock, on the body of the Blessed One, of the thirty-two marks of a Great Being. And he saw them all plainly, save only two. As to two of them--the sheath-concealed member and the extensive tongue--he was still in doubt and undecided. But the Blessed One showed them to Pokkharasâdi, even as he had shown them to Ambattha. And Pokkharasâdi perceived that the Blessed One was endowed with the thirty-two marks of a Great Being, with all of them, not only with some. And he said to the Blessed One: 'May the venerable Gotama grant me the favour of taking his to-morrow's meal with me, and also the members of the Order with him.' And the Blessed One accepted, by silence, his request.

20.
Then the Brahman Pokkharasâdi, seeing that the Blessed One had accepted, had (on the morrow) the time announced to him: 'It is time, oh Gotama, the meal is ready.' And the Blessed One, who had dressed in the early morning, put on his outer robe, and taking his bowl with him, went, with the brethren, to Pokkharasâdi's house, and sat down on the seat prepared for him. And Pokkharasâdi, the Brahman, satisfied the Blessed One, with his own hand, with sweet food, both hard and soft, until he refused any more, and the young Brahmans the members of the Order. And when the Blessed One had finished his meal, and cleansed the bowl and his hands, Pokkharasâdi took a low seat, and sat down beside him.

21.
Then to him thus seated the Blessed One discoursed in due order; that is to say, he spake to him of generosity, of right conduct, of heaven, of the danger, the vanity, and the defilement of lusts, of the advantages of renunciation. And when the Blessed One saw that Pokkharasâdi, the Brahman, had become prepared, softened, unprejudiced, upraised, and believing in heart, then he proclaimed the doctrine the Buddhas alone have won; that is to say, the doctrine of sorrow, of its origin, of its cessation, and of the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Pokkharasâdi, the Brahman, obtain, even while sitting there, the pure and spotless. Eye for the Truth, and he knew: 'Whatsoever has a beginning in that is inherent also the necessity of dissolution.

22.
And then the Brahman Pokkharasâdi, as one who had seen the Truth, had mastered it, understood it, dived deep down into it, who had passed beyond doubt and put away perplexity and gained full confidence, who had become dependent on no other man for his knowledge of the teaching of the Master, addressed the Blessed One, and said:

'Most excellent, oh Gotama (are the words of thy mouth), most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which has been hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms,--just even so, Lord, has the truth been made known to me, in many a figure, by the venerable Gotama. And I, oh Gotama, with my sons, and my wife, and my people, and my companions, betake myself to the venerable Gotama as my guide, to the truth, and to the Order. May the venerable Gotama accept me as a disciple, as one who from this day forth, as long as life endures, has taken him as his guide. And just as the venerable Gotama visits the families of others, his disciples, at Ukkattha, so let him visit mine. Whosoever there may be there, of Brahmans or their wives, who shall pay reverence to the venerable Gotama, or stand up in his presence, or offer him a seat or water, or take delight in him, to him that will be, for long, a cause of weal and bliss.'

'It is well, Brahman, what you say.'

Here ends the Ambattha Sutta.

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