Dighanikaya 3: 3. Ambaṭṭhasuttavaṇṇanā

Explanation of the Journey Along the Road

'Thus have I heard… among the Kosalans' is the Ambaṭṭha Sutta. In that passage, here is the explanation of unfamiliar words. 'Among the Kosalans' (kosalesu): Kosalans are princes of that realm. Their dwelling place, even a single country, is called 'Kosala' by conventional usage; 'among the Kosalans' means in that realm. The ancients, however, said: In the past, having heard that prince Mahāpanāda, even on seeing various theatrical performances and the like, did not produce even a smile, the king said: 'Whoever makes my son laugh, I shall adorn him with every ornament.' Then, abandoning their plows and gathering in a great multitude, though people displayed various entertainments for more than seven years, they were unable to make him laugh. Then Sakka, king of devas, sent a troupe of performers; having displayed a celestial performance, he made him laugh. Then those people departed toward their respective dwelling places. Seeing friends, companions, and others along the road, making polite greetings, they said: 'Sir, is all well (kacci bho kusalaṃ)? Sir, is all well?' Therefore, taking up that word 'kusala', that region is called 'Kosala'.

‘Wandering on tour’ means going on a long journey. And this wandering of the Blessed One is of two kinds: the hurried tour and the unhurried tour. Therein, seeing even far off a person capable of awakening, going swiftly for the sake of their awakening is called the hurried tour; it should be seen in the going out to meet Mahākassapa and others. For the Blessed One, going out to meet Mahākassapa Thera, traversed a road of three gāvutas in a moment. For the sake of Āḷavaka, [he traversed] thirty yojanas, likewise for Aṅgulimāla. But for Pakkusāti, forty-five yojanas. For Mahākappina, one hundred and twenty yojanas. For the sake of Dhaniya, he traveled seven hundred yojanas. For the novice Vanavāsītissa, co-resident of the Marshal of the Dhamma, [he traversed] one hundred and twenty yojanas and three gāvutas.

One day, it is said, the elder said: “Venerable sir, I will go to the novice Tissa.” The Blessed One, saying, “I too will go,” addressed the Venerable Ānanda: “Ānanda, inform twenty thousand possessors of the six direct knowledges: ‘The Blessed One, it is said, will go to the novice Tissa of the forest.’” Then, on the second day, accompanied by an entourage of twenty thousand who had destroyed the taints, he soared into the air, descended at the entrance to his alms-resort village at the distance of one hundred and twenty leagues, and put on his robe. People going to their work saw him, and saying, “Our Teacher has arrived, do not go to work,” prepared seats, gave gruel, and while preparing the morning meal, asked the junior monks: “Venerable sirs, where is the Blessed One going?” [They replied:] “Lay followers, the Blessed One is not going elsewhere; he has come right here to see the novice Tissa.” They became joyful: “The Teacher has come, it is said, to see the elder who associates with our families; our elder is truly of no small stature!”

Then, at the conclusion of the Blessed One’s meal duties, the novice walked for alms in the village and asked: “Lay followers, [is there] a great community of monks?” Then they informed him: “Venerable sir, the Teacher has arrived.” He approached the Blessed One and offered his almsfood. The Teacher took his bowl with his hand and said: “Enough, Tissa, the meal duties are finished.” Then, after greeting his preceptor, he sat down in the seat suitable for him and performed his meal duties. Then, at the conclusion of his meal duties, the Teacher spoke words of blessing, departed, and standing at the village entrance, said: “Which, Tissa, is the road leading to your dwelling place?” “This one, Blessed One.” “Go ahead showing the way, Tissa.” The Blessed One, it is said, though himself the shower of the way to the world with its devas, made him the guide on the entire three-kosa road, [thinking:] “I shall be able to see the novice.”

He went to his own dwelling place and performed the duties for the Blessed One. Then the Blessed One asked him, “Which, Tissa, is your walkway?” and went there, sat on the novice’s sitting-stone, and asked: “Tissa, do you dwell happily in this place?” He said: “Yes, venerable sir; dwelling in this place, hearing the sounds of lions, tigers, elephants, deer, peacocks, and so forth, the perception of wilderness arises; because of that I dwell happily.” Then the Blessed One said to him: “Tissa, assemble the community of monks; I will grant you the inheritance of the Buddha.” And when the community of monks was assembled, he conferred higher ordination on him and went to his own dwelling place. This is what is called the swift tour. But that travel in succession through villages and market towns, by stages of one or two leagues daily, benefiting the world by walking for alms and so on—this is what is called the unhurried tour.

Moreover, wandering on this tour, the Blessed One wanders in one of these three circuits: the great circuit, the middle circuit, and the inner circuit. Among them, the great circuit is nine hundred leagues, the middle circuit is six hundred leagues, and the inner circuit is three hundred leagues. When he wishes to wander on the great circuit, having made the invitation on the great Pavāraṇā, he sets out on the first day of the fortnight accompanied by a great community of monks. For a hundred leagues all around there is a single uproar. Those who arrive first and foremost receive the opportunity to invite him. The offerings from the other two circuits converge into the great circuit. There the Blessed One, staying in various villages and market towns for one day or two days, benefiting the great multitude through the acceptance of material gifts, and by the gift of Dhamma increasing their wholesome states connected with detachment, concludes the tour in nine months. But if during the rains the monks’ serenity and insight are still immature, he does not make the invitation on the great Pavāraṇā, but gives the Pavāraṇā deferment, makes the invitation on the full moon of Kattika, and sets out on the first day of the fortnight of Migasira accompanied by a great community of monks, descending upon the middle circuit. Even for another reason, when he wishes to wander on the middle circuit, he sets out only after having dwelt for the four months. In the manner already described, the offerings from the other two circuits converge into the middle circuit. Benefiting the world in the manner previously described, the Blessed One concludes the tour in eight months. But if, even when the Blessed One has completed the four months of the rains, the beings to be guided have faculties that are not yet mature, awaiting the maturation of their faculties he dwells right there for another month, or two, three, or four months, and sets out accompanied by a great community of monks. In the manner already described, the offerings from the other two circuits converge into the inner circuit. Benefiting the world in the manner previously described, the Blessed One concludes the tour in seven, six, five, or four months. Thus, wandering wherever on a tour in these three circuits, he does not wander for the sake of robes and so forth. Rather, [he reflects:] ‘When will those who are destitute, foolish, aged, or sick come and see the Tathāgata? But while I am wandering on tour, the great multitude will obtain the sight of the Tathāgata. There, some will inspire their minds with confidence, some will make offerings with garlands and the like, some will give a spoonful of alms, some will abandon wrong view and become possessors of right view. That will be for their welfare and happiness for a long time.’ Thus, out of compassion for the world, he wanders on tour.

Moreover, the Buddhas, the Blessed Ones, go on walking tours for four reasons: for the comfort of the body by way of walking exercise; for the purpose of waiting for the right occasion when matters arise; for the purpose of laying down training rules for the bhikkhus; and for the purpose of awakening those beings capable of awakening whose faculties have reached maturity here and there. For four other reasons the Buddhas, the Blessed Ones, go on walking tours: thinking, 'They will go for refuge to the Buddha,' or 'They will go for refuge to the Dhamma, to the Saṅgha,' or 'I will satisfy the four assemblies with a great rain of Dhamma.' For five other reasons the Buddhas, the Blessed Ones, go on walking tours: thinking, 'They will abstain from taking life,' or 'They will abstain from stealing, from sexual misconduct, from lying, from intoxicating drinks and drugs that cause heedlessness.' For eight other reasons the Buddhas, the Blessed Ones, go on walking tours: thinking, 'They will attain the first jhāna,' or 'the second jhāna' … and so on … 'or they will attain the attainment of the base of neither-perception-nor-non-perception.' For eight other reasons the Buddhas, the Blessed Ones, go on walking tours: thinking, 'They will arrive at the path of stream-entry,' or 'the fruit of stream-entry' … and so on … 'or they will realize the fruit of arahantship.' This is the unhurried walking tour; here, this is the walking tour that is intended. Furthermore, it is of two kinds: the unrestricted walking tour and the restricted walking tour. Therein, that which is undertaken in succession through villages, market towns, and cities is called the unrestricted walking tour. But that which is undertaken for the sake of just a single being capable of awakening is called the restricted walking tour. This is what is intended here.

At that time, it is said, when the Blessed One had completed the duties of the last watch and cast the net of knowledge over the ten-thousandfold world element looking for relatives capable of awakening, the brahmin Pokkharasāti came within the net of omniscience. Then the Blessed One thought, 'This brahmin appears in my net of knowledge. Does he have the supporting condition [for awakening]?' Investigating, he saw his supporting condition for the path of stream-entry: 'When I have reached that region, he will dispatch his pupil Ambaṭṭha to look for the [bodily] marks. Having engaged in debate and counter-debate with me, he will utter various sorts of rude words. Taming him, I will render him harmless. He will report to his teacher; hearing his words, his teacher will come and search for my marks, and I will teach him the Dhamma. At the end of the teaching, he will become established in the fruit of stream-entry. The teaching will bear fruit for many people.' Surrounded by five hundred bhikkhus, he set out for that region. Hence it was said: 'While wandering on a walking tour among the Kosalans together with a great Saṅgha of bhikkhus, with about five hundred bhikkhus.'

“Where Icchānaṅgala was” means in the direction in which Icchānaṅgala was to be reached; or in the place where Icchānaṅgala was. There is also the reading “Ijjhānaṅgala”. “Arrived there” means arrived along that [direction], or arrived at that [place]; the meaning is that he went in that direction, or went to that place. “Dwelling at Icchānaṅgala in the woodland thicket of Icchānaṅgala” means that, supported by Icchānaṅgala, pitching the camp of morality in the woodland thicket of Icchānaṅgala, raising the lance of concentration, and brandishing the arrows of omniscient knowledge, the King of the Dhamma dwelt according to whichever dwelling pleased him.

Explanation of the Story of Pokkharasāti

“Now at that time” means at the time when the Blessed One was dwelling there; at that time, on that occasion—this is the meaning. He utters the sacred word, hence a “brahmin” (brāhmaṇa); the meaning is that he recites the mantras. For this is the etymological derivation for brahmins by birth. But the noble ones are called brahmins because they have barred evil. “Pokkharasāti” was his name. Why is he called Pokkharasāti? His body, it is said, was like a white lotus, radiant like a silver archway raised in the city of the devas. His head was dark in color, as if made of sapphire. His beard appeared like a dark bank of clouds across the lunar disc. His eyes were like blue water lilies. His nose was well rounded and completely pure, like a silver spout. The soles of his hands and feet and the opening of his mouth shone as if treated with lac-dye; exceedingly supreme in beauty was the brahmin’s physical frame. This brahmin was fit to be made king in a realm without a king. Such was his splendor. Thus they recognized him as “Pokkharasāti” on account of his resemblance to a lotus (pokkhara).

In the time of the fully awakened Buddha Kassapa, having mastered the three Vedas, he gave gifts to the Ten-Powered One, heard the teaching of the Dhamma, and was reborn in the deva world. Coming from there to the human world, feeling revulsion toward dwelling in a mother's womb, he was born in the womb of a lotus in a great lake in the Himalayan region. Not far from that lake an ascetic lived in a leaf hut. Standing on the bank and seeing that lotus, he thought: “This lotus is larger than the rest of the lotuses. When it blooms, I will take it.” Even after seven days, it did not bloom. The ascetic thought: “Why does this not bloom even after seven days? Come, let me take it.” Having waded in, he took it. As soon as it was cut from the stalk by him, it bloomed. Then inside it he saw a white-complexioned boy, smeared with lotus pollen, like a silver statue in a cage of gold dust. He thought: “He must be one of great merit. Come, let me look after him.” Taking him to his leaf hut and looking after him, from the age of seven he had him learn the three Vedas. Having reached the far shore of the three Vedas, the boy became wise, accomplished, and the foremost brahmin in Jambudīpa. At a later time, he displayed his skill to the King of Kosala. Then, delighted with his skill, the king gave him the great city named Ukkaṭṭhā as a royal fief. Thus they recognized him as “Pokkharasāti” because he had lain in a lotus (pokkhare sayita).

“Inhabited Ukkaṭṭhā” means lived in the city named Ukkaṭṭhā; or lived having prevailed over it. Becoming master of that city, he lived according to whatever custom was to be observed in dwelling there. For that city's site, it is said, was seized after setting up torches (ukkā) while the torches were burning; therefore it is called Ukkaṭṭhā. There is also the reading “Okkaṭṭhā”; the meaning is the same. Here, on account of the prefix, an accusative form should be understood in the locative sense. And its non-accusative status in the remaining words. The grammatical rule there should be sought from the treatises on grammar.

“Teeming with life” means elevated in living beings, abundant in people, crowded with humans; the meaning is that it was also crowded with manifold creatures such as elephants, horses, peacocks, deer, and others kept as pets. Moreover, because outside this city, growing in encircling fashion, it was richly endowed with fodder grass for elephants, horses, and the like, as well as thatch grass for houses; likewise with timber for firewood and timber for house-building materials; and because inside it there were many lotus ponds round, square, and other shapes, and many various reservoirs adorned with water flowers that were always full of water—therefore it is said: “abounding in grass, timber, and water.” “With grain” means accompanied by grain; the meaning is that it had a great store of grain divided into primary grains, secondary grains, and so forth. By this much, the prosperity and wealth of the city in which the brahmin lived in the style of a king with a white parasol raised over him is illustrated.

An estate obtained from a king is “a royal estate”. If it is asked, “Given by whom?”: given by King Pasenadi of Kosala. “A royal gift” means that which is a gift of the king; an inheritance is the meaning. “A royal fief” means a supreme gift; the meaning is that it was to be enjoyed in the manner of a king, having raised a parasol. Or “a royal estate” means to be enjoyed having become a king, raising a white parasol, pronouncing all sentences of mutilation and destruction, and collecting tolls at river crossings, mountains, and the like. In “given by King Pasenadi of Kosala, a royal gift,” here, because that city was given by the king, it is a royal gift; but to indicate the king who made the gift, this was said: “given by King Pasenadi of Kosala.” “A royal fief” means a supreme gift. The meaning is that it was given in such a way that it was not to be taken back again, surrendered and relinquished.

“Heard” means he listened, perceived; he understood through the sound of words reaching the door of his ear. “Indeed” (kho) is a particle in the sense of emphasis or merely filling out the verse/sentence. There, in the sense of emphasis, it should be understood as: he indeed heard, there was no obstacle to his hearing. But as an expletive, it serves merely for elegance of words and syllables.

Now, revealing the matter that the brahmin Pokkharasāti heard, he said: 'The ascetic Gotama, it seems, good sirs,' and so on. Therein, he is to be understood as an ascetic (samaṇa) because he has calmed (samita) evil. For this has been said: 'Evil, unwholesome states have been calmed for him,' and so on. And the Blessed One has calmed evil by means of the unsurpassed noble path. Therefore, this name that he obtained in accordance with actual virtues belongs to him, that is, 'ascetic'. 'It seems' (khalu) is a particle in the sense of hearsay. 'Good sir' (bho) is merely a form of address originating from the brahmin caste. And this too has been said: 'He is called a

“Son of the Sakyans,” however, is an explanation of the Blessed One's high family. “Gone forth from the Sakyan family” is an explanation of his having gone forth out of faith. What is meant is: not overcome by any loss, he abandoned that very flourishing family and went forth out of faith. From there on, the meaning has already been explained. The passage beginning with “Now concerning that…” was already explained in [the commentary to] the Sāmaññaphala Sutta. “Indeed, it is good” means indeed it is excellent; it brings benefit and brings happiness, this is what is said. “Of such arahants”: of arahants of such a kind as that venerable Gotama, who have obtained the renown in the world as “arahants” through their attainment of real qualities. “The sight of … is good”: having formed the intention that “even the mere sight of him, opening eyes gentle with faith, is good.”

Discussion concerning the youth Ambaṭṭha

“Reciter of hymns”: this was a term of reproach in the time of the first aeon for brahmins destitute of absorption, thus: “‘Now they do not meditate, now they do not meditate,’ Vāseṭṭha, and so the third designation ‘non-meditators’ (ajjhāyakā) arose.” But nowadays, they use it as a term of praise in the sense of: “he studies (ajjhāyati), so he is a reciter (ajjhāyaka)—he repeats the hymns.” “One who retains the hymns” means one who memorises the hymns.

“Of the three Vedas”: of the Iru Veda, the Yaju Veda, and the Sāma Veda. “A master” (pāragū) means one who has gone to the further shore by way of striking the lips [in fluent recitation]. “Together with the glossaries and ritual treatises” means together with the nighaṇḍu and the keṭubha. The nighaṇḍu is the treatise explaining synonyms such as trees and the like. The keṭubha is the treatise concerning rules of poetic composition and usage, which is of service to poets. “Together with phonology” means together with the division of phonemes. The division of phonemes refers to phonetics (sikkhā) and etymology (nirutti). “With oral tradition as the fifth”: treating the Atharvaveda as the fourth, oral tradition (itihāsa), called ancient lore connected with words such as “thus it was, thus it was,” is the fifth of them; hence “having oral tradition as the fifth”—of those Vedas having oral tradition as the fifth.

Because he studies and understands the word and the remaining grammar, he is a padaka (lexicographer) and a veyyākaraṇa (grammarian). Lokāyata is the name for the treatise on disputation (vitaṇḍāvāda). The ‘marks of a great man’ (mahāpurisalakkhaṇa) is a treatise of twelve thousand book-lengths explaining the characteristics of great men such as Buddhas and others. Therein were the so-called ‘Buddha-mantras’ amounting to sixteen thousand verses, by means of which this distinction is known: ‘Endowed with this mark, they are Buddhas; with this, Paccekabuddhas; with this, two chief disciples; the eighty great disciples; the mother of the Buddha; the father of the Buddha; the chief attendant; the chief female attendant; a wheel-turning king.’

‘Unimpaired’ (anavaya) means not deficient, fully accomplished in these—in the Lokāyata and the marks of a great man; the meaning is that he is not impaired. An ‘impaired’ one is one who is unable to master them in both meaning and text. ‘Endorsed and acknowledged’ (anuññātapaṭiññāta) means both endorsed and acknowledged. He was endorsed by his teacher with such words as: ‘What I know, you know.’ He was acknowledged by his own acknowledgment in giving a reply to him: ‘Yes, teacher’; this is the meaning. In what domain? In his own teacher's threefold-Veda lore. That brahmin, it is said, thought: ‘In this world, having taken the name of one who has arisen, claiming "I am a Buddha, I am a Buddha," many people roam about. Therefore it is not appropriate for me to approach merely on hearsay. For approaching someone may result in a difficult departure, or harm may even arise. What if I were to send my pupil, and having found out whether he is a Buddha or not, only then approach?’ Therefore, addressing the young man, he said ‘This, dear boy...’ and so on.

‘That venerable one’ (taṃ bhavantaṃ) means of that venerable Gotama. ‘Just as he really is’ (tathā santaṃ yeva) means precisely being so. For here too the accusative case is used purely in the sense of expressing a specific state of being.

‘How then, sir, shall I [know] him?’ (yathā kathaṃ panāhaṃ, bho, taṃ): here, the meaning is, ‘How then, sir, shall I know that venerable Gotama? Just as he can be known, tell me in that manner.’ Or ‘yathā’ is merely a particle. ‘Kathaṃ’ is a question about manner. The meaning is: ‘In what manner shall I know that venerable Gotama?’ When this was said, his preceptor, saying such things as, ‘Why do you, dear boy, speak like one standing on the earth who says, "I do not see the earth," or like one standing in the radiance of the moon and sun who says, "I do not see the moon and sun"?’, and showing the manner of knowing, said ‘They have come down, dear boy...’ and so on.

Therein, ‘in the mantras’ (mantesu) means in the Vedas. Beforehand, knowing that a Tathāgata would arise, the deities of the Pure Abodes, having inserted the marks into the Vedas and designating them ‘Buddha-mantras,’ recited the Vedas in the guise of brahmins, thinking: ‘In accordance with this, beings of great influence will recognize the Tathāgata.’ Therefore, formerly the marks of a great man came down in the Vedas. But when the Tathāgata had attained final passing, they gradually disappeared. For that reason, they do not exist today. ‘Of a great man’ (mahāpurisassa) means of a man who is great due to qualities such as resolution, undertaking, knowledge, and compassion. ‘Only two destinies’ (dveyeva gatiyo) means only two outcomes. Indeed, this word ‘destiny’ (gati) refers to types of rebirth in such passages as ‘There are, Sāriputta, these five destinies.’ In such passages as ‘The destiny of deer is the forest,’ it refers to a dwelling place. In such passages as ‘Possessing such an extraordinary destiny,’ it refers to wisdom. In such passages as ‘gatigata,’ it refers to the state of being widespread. Here, however, it should be understood as referring to an outcome.

Therein, although a wheel-turning king is not endowed with the very same marks as a Buddha, nevertheless, because of a generic similarity they are spoken of as the very same. Therefore it is said: ‘for one endowed with which.’ ‘If he lives the household life’ (sace agāraṃ ajjhāvasati) means if he resides in a house. ‘He becomes a wheel-turning king’ (rājā hoti cakkavattī): he is a king (rājā) because he pleases (rañjana) the world by four wonderful qualities and the bases of benevolence; he turns the wheel-gem, he proceeds by four wheels of fortune, and by means of them he directs others, and within him there is the revolving of the wheels of the bodily postures for the welfare of others—thus he is a wheel-turner (cakkavattī). And here, ‘king’ is the general term, ‘wheel-turning’ is the specific term. ‘He fares by Dhamma’ (dhammena caratīti): he is righteous (dhammiko); the meaning is that he conducts himself with justice and equity. Having obtained kingship by Dhamma, he became king, hence he is a king of Dhamma (dhammarājā). Or he is righteous through performing deeds for the welfare of others; he is a king of Dhamma through performing deeds for his own welfare. ‘Lord of the four ends’ (caturantāya issaro) means ruler of the four ends (cāturanto); the meaning is lord of the earth bounded by the four oceans and adorned with the four types of continents. ‘Conqueror’ (vijitāvī) because he conquers adversaries such as anger internally and all kings externally. ‘Attained to stability in the country’ (janapadatthāvariyappatto): he has attained steadfastness and firmness in the country; he cannot be shaken by anyone. Or the country in him has attained stability, is devoted, intent on its own duties, unmoving, and unshakable—thus he has ‘attained to stability in the country.’

‘That is to say’ (seyyathidaṃ) is a particle; its meaning is ‘and which are these?’ In ‘wheel-gem’ (cakkaratana) and so forth: it is a wheel (cakka), and it is a gem (ratana) in the sense of producing delight; thus it is a wheel-gem. This method applies everywhere. Among these gems, however, this wheel-turning king conquers the unconquered by the wheel-gem, ranges at will in the conquered territory by the elephant and horse gems, protects the conquered territory by the counselor gem, and enjoys the pleasures of use through the rest. Through the first, his power of effort is complete; through the last, his power of counsel; through the elephant, horse, and householder gems, his power of sovereignty is fully accomplished; and through the woman and jewel gems, there is the fruition of these three kinds of power. He enjoys the pleasure of wealth through the woman and jewel gems, and the pleasure of sovereignty through the rest. Specifically, it should be understood that his former three gems succeed through the influence of kamma born of the non-hatred wholesome root; the middle ones through the influence of kamma born of the non-greed wholesome root; and the final one through the influence of kamma born of the non-delusion wholesome root. This is the summary here. But the elaboration is to be understood from the explanation of the Ratana Sutta in the Bojjhaṅgasaṃyutta.

‘More than a thousand’ (parosahassaṃ) means exceeding a thousand. ‘Heroic’ (sūrā) means born fearless. ‘With forms like heroic limbs’ (vīraṅgarūpā) means with bodies like those of young gods. Thus some explain it first. But here this is the true nature: ‘heroes’ (vīrā) are said to be the supreme valiant ones; the limb of heroes is the ‘heroic limb’, meaning their heroic cause, their energy (vīriya). Those who have forms like heroic limbs are ‘vīraṅgarūpā’, which is said to mean having bodies as if made of energy. ‘Crushing the armies of others’ (parasenappamaddanā) means that if an enemy army should stand in front of them, they are capable of thoroughly crushing it—this is the sense. ‘Righteously’ (dhammena) means through the Dhamma of the five precepts, such as ‘living beings should not be killed’. ‘He is an arahant, a fully awakened Buddha, one who has drawn back the veil in the world’ (arahaṃ hoti sammāsambuddho loke vivaṭṭacchado): here, in the world enveloped in the darkness of defilements, covered by the seven veils of lust, hatred, delusion, conceit, wrong view, ignorance, and misconduct, he stands having removed that veil and having light arisen all around; hence he is ‘one who has drawn back the veil’ (vivaṭṭacchada). In that regard, by the first word his worthiness of veneration is stated. By the second, the reason for that, namely, because he is a ‘fully awakened Buddha’. By the third, it should be understood that his having drawn back the veil is stated as the cause of his Buddhahood. Alternatively, he is ‘one who has drawn back the veil’ because he is free from the cycle of rebirth (vivaṭṭa) and free from the veil (vicchada); that is to say, devoid of the cycle of rebirth and devoid of the veil. In this way, ‘arahant’ is due to the absence of the cycle of rebirth, and ‘fully awakened Buddha’ is due to the absence of the veil; thus, two causes are stated for the preceding pair of words. Moreover, by the second [ground of] self-confidence the first is accomplished, by the first the second is accomplished, and by the third and fourth the third is accomplished. And it should be understood that the first accomplishes the Dhamma-eye, the second the Buddha-eye, and the third the all-seeing eye. ‘You are a receiver of the mantras’ (tvaṃ mantānaṃ paṭiggahetā): with this he produces in him confidence regarding the mantras.

He too, through that talk of his teacher, having his confusion dispelled regarding the marks, seeing the Buddha-mantras as if in a single radiance, said: ‘Yes, sir’ (evaṃ bho). The meaning is: ‘As you say, sir, so I will do.’ ‘Having mounted a mare-drawn chariot’ (vaḷavārathamāruyha) means having mounted a chariot harnessed to mares. It is said that the brahmin sent the youth having given him the very chariot in which he himself travelled. The young men were also pupils of Pokkharasāti himself. It is said that he gave them the signal: ‘Go with Ambaṭṭha.’