Sambhūta untranslated

Sambhūta 01. A Caṇḍāla, brother of Citta. He was the Bodhisatta’s sister’s son. See the Citta Sambhūtajātaka (Ja 498). Sambhūta is identified with Ānanda. Ja.iv.401.

Sambhūta 02. Sambhūta Thera. A Brahmin of Rājagaha who, with his friends, Bhūmija, Jeyyasena and Abhirādhana, entered the Saṅgha. Because he stayed continuously in the Sītavana, meditating on the nature of the body, he came to be called “Sītavaniya.” In due course he won Arahant-ship, and the verses, declaring his aññā, are included in the Theragāthā (Thag.vs.6).

It is said (Thag­a.i.46) that when Sambhūta was meditating, Vessavaṇa passing that way, saw him and worshipped him, and left two Yakkhas to keep guard and to tell Sambhūta of his visit. When the Thera had finished his meditations, the Yakkhas gave him Vessavaṇa’s message offering him protection. But he refused their protection saying that the mindfulness taught by the Buddha was sufficient guard. On his return journey, Vessavaṇa again visited him, and, realizing from the appearance of the Elder that he had achieved his goal, went to the Buddha at Sāvatthī and announced to him Sambhūta’s attainment.

Sambhūta had been a householder in the time of Atthadassī Buddha, and conveyed the Buddha and a large company across a river.

He is probably identical with Taraṇiya Thera of the Apadāna. Ap.i.204f.; see also Vibh­a.306 and SN­a.iii.201, where Sambhūta is given as an example of one who developed lokuttaradhamma by developing the heart (cittaṁ dhuraṁ katvā).

Sambhūta 03. Sambhūta Thera. He belonged to a family of clansmen and joined the Saṅgha under Ānanda, after the Buddha’s death, attaining Arahant-ship in due course.

He lived in the bliss of emancipation, till one century after the Buddha’s death, and, when the Vajjiputtaka heresy arose, his help was sought by Yasa Kākaṇḍakaputta. At that time he lived on Ahogaṅgapabbata and was called Sānavāsī because he wore a hempen robe. At the assembly of the Arahants held on Ahogaṅgapabbata, Sambhūta suggested that they should seek the support of Soreyya Revata. Together they went to Sabbakāmī, and Sambhūta questioned him regarding the “Ten Points.” Sambhūta was one of the monks appointed to the committee to discuss the points raised, and when they were declared heretical, he joined in the holding of the Second Council. Vin.ii.298 f., 303ff.; Thag­a.i.390 f.; Mhv.iv.18, 57; Dpv.iv.49; v.22; Vin-a.i.34f. A series of verses uttered by Sambhūta, moved by righteous emotion at the proposed perversion of the Dhamma and Vinaya by the Vajjiputtakas, is included in the Theragāthā (Thag.vss.291-4).

In the past, during a period when there were no Buddhas in the world, Sambhūta was a Kinnara on the banks of the Candabhāgā, and seeing a Pacceka Buddha, he worshipped him and offered him ajjuna-flowers.

He is evidently identical with Ajjunapupphiya of the Apadāna. Ap.i.450.