Ambasutta

“Cattārimāni, bhikkhave, ambāni. Katamāni cattāri? Āmaṁ pakkavaṇṇi, pakkaṁ āmavaṇṇi, āmaṁ āmavaṇṇi, pakkaṁ pakkavaṇṇi— Imāni kho, bhikkhave, cattāri ambāni. Evamevaṁ kho, bhikkhave, cattāro ambūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

“Mendicants, there are these four mangoes. What four? One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe. These are the four mangoes. In the same way, these four individuals similar to mangoes are found in the world. What four? One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe.

Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ pakkavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

And how is an individual unripe but seems ripe? It’s when an individual is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual is unripe but seems ripe. That individual is like a mango that’s unripe but seems ripe, I say.

Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ āmavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

And how is an individual ripe but seems unripe? It’s when an individual is not impressive … But they really understand: ‘This is suffering’ …

Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ āmavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

And how is an individual unripe and seems unripe? It’s when an individual is not impressive … Nor do they really understand: ‘This is suffering’ …

Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ pakkavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Ime kho, bhikkhave, cattāro ambūpamā puggalā santo saṁvijjamānā lokasmin”ti. Pañcamaṁ.

And how is an individual ripe and seems ripe? It’s when an individual is impressive … And they really understand: ‘This is suffering’ … These four individuals similar to mangoes are found in the world.”