Then those brahmins said to Pokkharasāti, “It’s much too late to visit the ascetic Gotama today. You can visit him tomorrow.”

So Pokkharasāti had a variety of delicious 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?”

“Yes he has, brahmin.”

“And did you have some discussion with him?”

“I did.”

“And what kind of discussion did you have with him?” Then the Buddha informed Pokkharasāti of all they had discussed.

Then Pokkharasāti said to the Buddha, “Ambaṭṭha is a fool, Master Gotama. Please forgive him.”

“May the student Ambaṭṭha be happy, brahmin.”

Then Pokkharasāti 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 retracted, and the largeness of the tongue.

Then it occurred to the Buddha, “Pokkharasāti sees all the marks except for two, which he has doubts about: whether the private parts are retracted, and the largeness of the tongue.” Then the Buddha used his psychic power to will that Brahmāyu would see his retracted private parts. 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.

Pokkharasāti thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none.”

He said to the Buddha, “Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?” The Buddha consented in silence.

Then, knowing that the Buddha had consented, Pokkharasāti 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 Pokkharasāti together with the mendicant Saṅgha, where he sat on the seat spread out. Then Pokkharasāti served and satisfied the Buddha with his own hands with a variety of delicious foods, while his students served the Saṅgha. When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side.

Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, joyful, 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 Pokkharasāti: “Everything that has a beginning has an end.”