- 0.1Majjhima Nikāya 93Middle Discourses 93
0.2AssalāyanasuttaWith Assalāyana
1.1PTS 2.147Evaṁ me sutaṁ—So I have heard.11.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
2.1Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena.Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business.22.2Atha kho tesaṁ brāhmaṇānaṁ etadahosi:Then those brahmins thought,2.3“ayaṁ kho samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.“This ascetic Gotama advocates purification for all four classes.2.4Ko nu kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti?Who is capable of debating with him about this?”
3.1Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.Now at that time the student Assalāyana was residing in Sāvatthī. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.3
3.2Atha kho tesaṁ brāhmaṇānaṁ etadahosi:Then those brahmins thought,3.3“ayaṁ kho assalāyano māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū …pe… anavayo.3.4So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.“This Assalāyana is capable of debating with the ascetic Gotama about this.”4
4.1Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṁsu; upasaṅkamitvā assalāyanaṁ māṇavaṁ etadavocuṁ:So they approached Assalāyana and said to him,4.2“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.“This ascetic Gotama advocates purification for all four classes.4.3Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti.Please, worthy Assalāyana, debate with the ascetic Gotama about this.”
4.4Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca:When they said this, Assalāyana said to them,4.5“samaṇo khalu, bho, gotamo dhammavādī;“They say that the ascetic Gotama is a speaker of principle.4.6dhammavādino ca pana duppaṭimantiyā bhavanti.But speakers of principle are hard to debate.4.7Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.I’m not capable of debating with the ascetic Gotama about this.”5
4.8PTS 2.148Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ:For a second time, those brahmins said to him4.9“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.“This ascetic Gotama advocates purification for all four classes.4.10Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu.Please, worthy Assalāyana, debate with the ascetic Gotama about this.4.11Caritaṁ kho pana bhotā assalāyanena paribbājakan”ti.For you have lived as a wanderer.”64.12Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca:And for a second time, Assalāyana refused.4.13“samaṇo khalu, bho, gotamo dhammavādī;4.14dhammavādino ca pana duppaṭimantiyā bhavanti.4.15Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.
4.16Tatiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ:For a third time, those brahmins said to him,4.17“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.“This ascetic Gotama advocates purification for all four classes.4.18Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu.Please, worthy Assalāyana, debate with the ascetic Gotama about this.4.19Caritaṁ kho pana bhotā assalāyanena paribbājakaṁ.For you have lived as a wanderer.4.20Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī”ti.Don’t admit defeat before going into battle!”
4.21Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca:When they said this, Assalāyana said to them,4.22“addhā kho ahaṁ bhavanto na labhāmi.“Clearly, worthy sirs, I’m not getting through to you when I say:4.23Samaṇo khalu, bho, gotamo dhammavādī;‘They say that the ascetic Gotama is a speaker of principle.4.24dhammavādino ca pana duppaṭimantiyā bhavanti.But speakers of principle are hard to debate.4.25Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetunti.I’m not capable of debating with the ascetic Gotama about this.’4.26Api cāhaṁ bhavantānaṁ vacanena gamissāmī”ti.Nevertheless, I shall go at your bidding.”
5.1PTS 2.149Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Assalāyana together with a large group of brahmins went to the Buddha and exchanged greetings with him.5.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho assalāyano māṇavo bhagavantaṁ etadavoca:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
5.3“brāhmaṇā, bho gotama, evamāhaṁsu:“Worthy Gotama, the brahmins say:5.4‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;‘Only brahmins are the best class; other classes are inferior.75.5brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;Only brahmins are the light class; other classes are dark.5.6brāhmaṇova sujjhanti, no abrāhmaṇā;Only brahmins are purified, not others.5.7brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’5.8Idha bhavaṁ gotamo kimāhā”ti?What do you say about this?”
5.9“Dissanti kho pana, assalāyana, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi.“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding.5.10Te ca brāhmaṇiyonijāva samānā evamāhaṁsu:Yet even though they’re born from a brahmin womb they say:5.11‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;‘Only brahmins are the best class; other classes are inferior.5.12brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;Only brahmins are the light class; other classes are dark.5.13brāhmaṇāva sujjhanti, no abrāhmaṇā;Only brahmins are purified, not others.5.14brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti.Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’”
6.1“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:“Even though you say this, still the brahmins maintain their belief.”6.2‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…6.3brahmadāyādā’”ti.
6.4“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?6.5sutaṁ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti?Have you heard that in Greece and Persia and other foreign lands there are only two classes, masters and bonded servants; and that masters may become servants, and servants masters?”8
6.6“Evaṁ, bho, sutaṁ taṁ me: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti.“Yes, I have heard that.”
6.7“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”6.8‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…6.9brahmadāyādā’”ti?
7.1“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:“Even though you say this, still the brahmins maintain their belief.”7.2‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…7.3brahmadāyādā’”ti.
7.4PTS 2.150“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?7.5khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo?Suppose an aristocrat were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, backbiting, harsh, or nonsensical; and to be covetous, malicious, with wrong view. When their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell. Would this happen only to an aristocrat, and not to a brahmin?7.6Vessova nu kho …pe…Or suppose a peasant,7.7suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo”ti?or a menial were to act in the same way. Would that result befall only a peasant or a menial, and not to a brahmin?”
7.8“No hidaṁ, bho gotama.“No, worthy Gotama.7.9Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.7.10Brāhmaṇopi hi, bho gotama …pe…7.11vessopi hi, bho gotama …pe…7.12suddopi hi, bho gotama …pe…7.13sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyun”ti.For if any of the four classes were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, backbiting, harsh, or nonsensical; and to be covetous, malicious, with wrong view, then, when their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell.”
7.14“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”7.15‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…7.16brahmadāyādā’”ti?
8.1“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:“Even though you say this, still the brahmins maintain their belief.”8.2‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…8.3brahmadāyādā’”ti.
8.4PTS 2.151“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?8.5brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, no khattiyo, no vesso, no suddo”ti?Suppose a brahmin were to refrain from killing living creatures, stealing, and sexual misconduct; from using speech that’s false, backbiting, harsh, or nonsensical; and from covetousness, malice, and wrong view. When their body breaks up, after death, they’d be reborn in a good place, a heavenly realm. Would this happen only to a brahmin, and not to an aristocrat, a peasant, or a menial?”
8.6“No hidaṁ, bho gotama.“No, worthy Gotama.8.7Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.8.8Brāhmaṇopi hi, bho gotama …pe…8.9vessopi hi, bho gotama …pe…8.10suddopi hi, bho gotama …pe…8.11sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyun”ti.For if any of the four classes were to refrain from killing living creatures, stealing, and sexual misconduct; from using speech that’s false, backbiting, harsh, or nonsensical; and from covetousness, malice, and wrong view, then, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm.”
8.12“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”8.13‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…8.14brahmadāyādā’”ti?
9.1“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:“Even though you say this, still the brahmins maintain their belief.”9.2‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…9.3brahmadāyādā’”ti.
9.4“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?9.5brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo”ti?Is only a brahmin capable of developing a heart of love, free of enmity and ill will for this region, and not an aristocrat, peasant, or menial?”9
9.6“No hidaṁ, bho gotama.“No, worthy Gotama.9.7Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ;Aristocrats, brahmins, peasants, and menials can all do so.9.8brāhmaṇopi hi, bho gotama …9.9vessopi hi, bho gotama …9.10suddopi hi, bho gotama …9.11sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti.For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.”
9.12“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”9.13‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…9.14brahmadāyādā’”ti?
10.1“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:“Even though you say this, still the brahmins maintain their belief.”10.2‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…10.3brahmadāyādā’”ti.
10.4“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?10.5brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo”ti?Is only a brahmin capable of taking some bathing cleanser, going to the river, and rinsing off dust and dirt, and not an aristocrat, peasant, or menial?”
10.6“No hidaṁ, bho gotama.“No, worthy Gotama.10.7Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, brāhmaṇopi hi, bho gotama …10.8vessopi hi, bho gotama …10.9suddopi hi, bho gotama …10.10sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun”ti.All four classes are capable of doing this.”
10.11“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”10.12‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…10.13brahmadāyādā’”ti?
11.1“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:“Even though you say this, still the brahmins maintain their belief.”11.2‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…11.3brahmadāyādā’”ti.
11.4PTS 2.152“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?11.5idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya:Suppose an anointed aristocratic king were to gather a hundred people of various births and say to them:1011.6‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontu.‘Please worthy sirs, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, <i lang='pi' translate='no'>salaḷa</i>, sandalwood, or cherry wood, light a fire and produce heat.1111.7Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontū’ti.And let anyone here who was born in a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers take a drill-stick made from a mutt’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’12
11.8PTS 2.153Taṁ kiṁ maññasi, assalāyana,What do you think, Assalāyana?11.9yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire,11.10yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti?and not the fire produced by the low class people with poor quality wood?”
11.11“No hidaṁ, bho gotama.“No, worthy Gotama.11.12Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire,11.13yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ.and so would the fire produced by the low class people with poor quality wood.11.14Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti.For all fire has flames, color, and radiance, and is usable as fire.”13
11.15“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu:“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”11.16‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;11.17brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;11.18brāhmaṇāva sujjhanti, no abrāhmaṇā;11.19brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti?
12.1“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:“Even though you say this, still the brahmins maintain their belief.”12.2‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…12.3brahmadāyādā’”ti.
12.4“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?1412.5idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha;Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a child.1512.6yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?Would that child be called an aristocrat after the father or a brahmin after the mother?”
12.7“Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.“They could be called either.”
13.1“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?13.2idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha;Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a child.1613.3yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?Would that child be called an aristocrat after the mother or a brahmin after the father?”
13.4“Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.“They could be called either.”
14.1PTS 2.154“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?14.2idha vaḷavaṁ gadrabhena sampayojeyyuṁ, tesaṁ sampayogamanvāya kisoro jāyetha;Suppose a mare were to couple with a donkey, and she gave birth to a mule.14.3yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti?Would that mule be called a horse after the mother or a donkey after the father?”
14.4“Kuṇḍañhi so, bho gotama, assataro hoti.“It’s a mule, as it is a crossbreed.14.5Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi;I see the difference in this case,14.6amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti.but not in the previous cases.”
15.1“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?15.2idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto.Suppose there were two young students who were brothers who had shared a womb. One was an educated reciter, while the other was not an educated reciter.1715.3Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?Who would the brahmins feed first at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
15.4“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā.“They’d first feed the young student who was an educated reciter.15.5Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī”ti?For how could an offering to someone who is not an educated reciter be very fruitful?”
16.1“Taṁ kiṁ maññasi, assalāyana,“What do you think, Assalāyana?16.2idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo.Suppose there were two young students who were brothers who had shared a womb. One was an educated reciter, but was unethical, of bad character, while the other was not an educated reciter, but was ethical and of good character.16.3Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?Who would the brahmins feed first?”
16.4“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā.“They’d first feed the young student who was not an educated reciter, but was ethical and of good character.16.5Kiñhi, bho gotama, dussīle pāpadhamme dinnaṁ mahapphalaṁ bhavissatī”ti?For how could an offering to someone who is unethical and of bad character be very fruitful?”
17.1“Pubbe kho tvaṁ, assalāyana, jātiṁ agamāsi;“Firstly you relied on birth, Assalāyana,17.2jātiṁ gantvā mante agamāsi;then you switched to education,17.3mante gantvā tape agamāsi;then you switched to abstemious behavior.1817.4tape gantvā cātuvaṇṇiṁ suddhiṁ paccāgato, yamahaṁ paññapemī”ti.Now you’ve come around to believing in purification for the four classes, just as I advocate.”17.5Evaṁ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.When he said this, Assalāyana sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
18.1PTS 2.155Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca:Knowing this, the Buddha said to him:
18.2“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:“Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception:1918.3‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …‘Only brahmins are the best class; other classes are inferior.18.4pe…Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others.2018.5brahmadāyādā’ti.Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’
18.6Assosi kho, assalāyana, asito devalo isi:The seer Devala the Dark heard about this.2118.7‘sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—18.8brāhmaṇova seṭṭho vaṇṇo …pe…18.9brahmadāyādā’ti.18.10Atha kho, assalāyana, asito devalo isi kesamassuṁ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṁ daṇḍaṁ gahetvā sattannaṁ brāhmaṇisīnaṁ patthaṇḍile pāturahosi.So he did up his hair and beard, dressed in magenta robes, put on his lined sandals, grasped a golden staff, and appeared in the courtyard of the seven brahmin seers.2218.11Atha kho, assalāyana, asito devalo isi sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha:Then he wandered about the yard saying,18.12‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā;‘Where, oh where have those brahmin seers gone?18.13handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti?Where, oh where have those brahmin seers gone?’
18.14Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi:Then those brahmin seers said,18.15‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha:‘Who’s this wandering about our courtyard like a village lout?18.16“handa ko nu kho ime bhavanto brāhmaṇisayo gatā;18.17handa ko nu kho ime bhavanto brāhmaṇisayo gatāti?18.18Handa naṁ abhisapāmā”’ti.Let’s curse him!’
18.19Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu:So they cursed Devala the Dark,18.20‘bhasmā, vasala, hohi;‘Be ashes, lowlife!2318.21bhasmā, vasala, hohī’ti.Be ashes, lowlife!’18.22Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.But the more the seers cursed him, the more attractive, good-looking, and lovely Devala the Dark became.24
18.23Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi:Then those brahmin seers said,18.24‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ.‘Our fervor is in vain! Our spiritual path is fruitless!18.25Mayañhi pubbe yaṁ abhisapāma—For when we used to curse someone18.26bhasmā, vasala, hohi;to become ashes,18.27bhasmā, vasala, hohīti bhasmāva bhavati ekacco.ashes they became.18.28Imaṁ pana mayaṁ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti.But the more we curse this one, the more attractive, good-looking, and lovely he becomes.’
18.29‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ.‘Worthy sirs, your fervor is not in vain; your spiritual path is not fruitless.18.30Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti.Please let go of your malevolence toward me.’
18.31‘Yo bhavati manopadoso taṁ pajahāma.‘We let go of our malevolence toward you.18.32Ko nu bhavaṁ hotī’ti?But who are you, worthy sir?’
18.33‘Suto nu bhavataṁ—‘Have you heard of18.34asito devalo isī’ti?the seer Devala the Dark?’
18.35‘Evaṁ, bho’.‘Yes, worthy sir.’
18.36‘So khvāhaṁ, bho, homī’ti.‘I am he, worthy sir.’18.37Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.Then they approached Devala and bowed to him.
18.38Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca:Devala said to them,18.39‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception:2518.40brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;“Only brahmins are the best class; other classes are inferior.18.41brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;Only brahmins are the light class; other classes are dark.18.42brāhmaṇāva sujjhanti, no abrāhmaṇā;Only brahmins are purified, not others.18.43brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.”’
18.44‘Evaṁ, bho’.‘That’s right, worthy sir.’
18.45‘Jānanti pana bhonto—‘But do you know18.46yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?whether your birth mother only had relations with a brahmin and not with a non-brahmin?’
18.47‘No hidaṁ, bho’.‘We don’t know that.’
18.48‘Jānanti pana bhonto—‘But do you know18.49yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
18.50‘No hidaṁ, bho’.‘We don’t know that.’
18.51‘Jānanti pana bhonto—‘But do you know18.52yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’
18.53‘No hidaṁ, bho’.‘We don’t know that.’
18.54‘Jānanti pana bhonto—‘But do you know18.55yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?whether your birth father’s fathers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
18.56‘No hidaṁ, bho’.‘We don’t know that.’
18.57PTS 2.157‘Jānanti pana bhonto—‘But do you know18.58yathā gabbhassa avakkanti hotī’ti?how an embryo is conceived?’
18.59‘Jānāma mayaṁ, bho—‘We do know that, worthy sir.18.60yathā gabbhassa avakkanti hoti.18.61Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṁ tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti.An embryo is conceived when these three things come together—the mother and father come together, the mother is in the fertile phase of her menstrual cycle, and the virile spirit is ready.’26
18.62‘Jānanti pana bhonto—‘But do you know18.63taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?for sure whether that virile spirit is an aristocrat, a brahmin, a peasant, or a menial?’27
18.64‘Na mayaṁ, bho, jānāma—‘We don’t know that.’18.65taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.
18.66‘Evaṁ sante, bho, jānātha—‘In that case, worthy sir, don’t you know18.67ke tumhe hothā’ti?what you are?’
18.68‘Evaṁ sante, bho, na mayaṁ jānāma—‘In that case, worthy sir, we don’t know18.69ke mayaṁ homā’ti.what we are.’
18.70Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti;Given that even those seven brahmin seers could not prevail when pursued, pressed, and grilled by the seer Devala on their own genealogy,2818.71kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti.how could you prevail now being grilled by me on your own genealogy when you and your denomination do not so much as pick up the last spoonful?”29
19.1Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca:When he had spoken, Assalāyana said to him,19.2“abhikkantaṁ, bho gotama …pe…“Excellent, worthy Gotama! …19.3upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
19.4Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ.