Theravadan

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From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Majjhima Nikāya 93 Middle Discourses 93Middle Discourses 93

Assalāyanasutta To AssalāyanaWith Assalāyana

Evaṁ me sutaṁ—I have heard thatSo I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena. And on that occasion 500 brahmans from various provinces were staying at Sāvatthī on some business or other.Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business.

Atha kho tesaṁ brāhmaṇānaṁ etadahosi: The thought occurred to them,Then those brahmins thought,

“ayaṁ kho samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. “This Gotama the contemplative prescribes purity for the four castes.“This ascetic Gotama advocates purification for all four classes.

Ko nu kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti? Now who is capable of disputing with him on this statement?”Who is capable of debating with him about this?”

Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. And on that occasion the brahman student Assalāyana was staying at Sāvatthī. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, etymology, & histories as a fifth; skilled in philology & grammar, he was fully versed in cosmology and in the marks of a Great Man.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.

Atha kho tesaṁ brāhmaṇānaṁ etadahosi: The thought occurred to the brahmans,Then those brahmins thought,

“ayaṁ kho assalāyano māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū …pe… anavayo. “This brahman student Assalāyana is staying in Sāvatthī. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, etymology, & histories as a fifth; skilled in philology & grammar, he was fully versed in cosmology and in the marks of a Great Man.

So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. He is capable of disputing with Gotama the contemplative on this statement.”“This Assalāyana is capable of debating with the ascetic Gotama about this.”

Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṁsu; upasaṅkamitvā assalāyanaṁ māṇavaṁ etadavocuṁ: So the brahmans went to the brahman student Assalāyana and said to him,So they approached Assalāyana and said to him,

“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. “Master Assalāyana, this Gotama the contemplative prescribes purity for the four castes.“This ascetic Gotama advocates purification for all four classes.

Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti. Come and dispute with him on this statement.”Please, worthy Assalāyana, debate with the ascetic Gotama about this.”

Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: When this was said, the brahman student Assalāyana said to the brahmans,When they said this, Assalāyana said to them,

“samaṇo khalu, bho, gotamo dhammavādī; “Sirs, Gotama the contemplative is one who speaks Dhamma.“They say that the ascetic Gotama is a speaker of principle.

dhammavādino ca pana duppaṭimantiyā bhavanti. And those who speak Dhamma are hard to dispute with.But speakers of principle are hard to debate.

Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. I can’t dispute with him on this statement.”I’m not capable of debating with the ascetic Gotama about this.”

Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: A second time, the brahmans said to the brahman student Assalāyana,For a second time, those brahmins said to him

Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Come and dispute with him on this statement.Please, worthy Assalāyana, debate with the ascetic Gotama about this.

Caritaṁ kho pana bhotā assalāyanena paribbājakan”ti. For you have lived the life of a wanderer.”For you have lived as a wanderer.”

Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca: A second time the brahman student Assalāyana said to the brahmans,And for a second time, Assalāyana refused.

“samaṇo khalu, bho, gotamo dhammavādī; “Sirs, Gotama the contemplative is one who speaks Dhamma.

dhammavādino ca pana duppaṭimantiyā bhavanti. And those who speak Dhamma are hard to dispute with.

Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. I can’t dispute with him on this statement.”

Tatiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: A third time, the brahmans said to the brahman student Assalāyana,For a third time, those brahmins said to him,

Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Come and dispute with him on this statement.Please, worthy Assalāyana, debate with the ascetic Gotama about this.

Caritaṁ kho pana bhotā assalāyanena paribbājakaṁ. For you have lived the life of a wanderer.For you have lived as a wanderer.

Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī”ti. Don’t be defeated without being defeated in battle.”Don’t admit defeat before going into battle!”

Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: When this was said, the brahman student Assalāyana said to the brahmans,When they said this, Assalāyana said to them,

“addhā kho ahaṁ bhavanto na labhāmi. “Apparently, sirs, I don’t get leave from you (to avoid the matter by saying),“Clearly, worthy sirs, I’m not getting through to you when I say:

Samaṇo khalu, bho, gotamo dhammavādī; ‘Gotama the contemplative is one who speaks Dhamma.‘They say that the ascetic Gotama is a speaker of principle.

dhammavādino ca pana duppaṭimantiyā bhavanti. And those who speak Dhamma are hard to dispute with.But speakers of principle are hard to debate.

Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetunti. I can’t dispute with him on this statement.’I’m not capable of debating with the ascetic Gotama about this.’

Api cāhaṁ bhavantānaṁ vacanena gamissāmī”ti. But at your bidding I will go.”Nevertheless, I shall go at your bidding.”

Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahman student Assalāyana went with a large group of brahmans to the Blessed One and, on arrival, exchanged courteous greetings with him.Then Assalāyana together with a large group of brahmins went to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho assalāyano māṇavo bhagavantaṁ etadavoca: After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“brāhmaṇā, bho gotama, evamāhaṁsu: “Master Gotama, the brahmans say,“Worthy Gotama, the brahmins say:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; ‘Brahmans are the superior caste; any other caste is inferior.‘Only brahmins are the best class; other classes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmans are the fair caste; any other caste is dark.Only brahmins are the light class; other classes are dark.

brāhmaṇova sujjhanti, no abrāhmaṇā; Only brahmans are pure, not non-brahmans.Only brahmins are purified, not others.

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’

Idha bhavaṁ gotamo kimāhā”ti? What does Master Gotama have to say with regard to that?”What do you say about this?”

“Dissanti kho pana, assalāyana, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. “But, Assalāyana, the brahmans’ brahman-women are plainly seen having their periods, becoming pregnant, giving birth, and nursing (their children).“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding.

Te ca brāhmaṇiyonijāva samānā evamāhaṁsu: And yet the brahmans, being born through the birth canal, say:Yet even though they’re born from a brahmin womb they say:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; ‘Brahmans are the superior caste; any other caste is inferior.‘Only brahmins are the best class; other classes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmans are the fair caste; any other caste is dark.Only brahmins are the light class; other classes are dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmans are pure, not non-brahmans.Only brahmins are purified, not others.

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’”

“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: “Even though Master Gotama says that, still the brahmans think,“Even though you say this, still the brahmins maintain their belief.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… ‘Brahmans are the superior caste; any other caste is inferior. Only brahmans are the fair caste; any other caste is dark. Only brahmans are pure, not non-brahmans.

brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

sutaṁ 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 Yona & Kamboja and other outlying countries there are only two castes—masters & slaves—and that having been a master one (can) become a slave, and that having been a slave one (can) become a master?”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?”

“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, Master Gotama. I have heard that in Yona & Kamboja and other outlying countries there are only two castes—masters & slaves—and that having been a master one can become a slave, and that having been a slave one can become a master.”“Yes, I have heard that.”

“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: “So what strength is there, Assalāyana, what assurance, when the brahmans say,“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”

brahmadāyādā’”ti? Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?”

brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo? Is it only a noble warrior who—taking life, stealing, engaging in sexual misconduct, telling lies, speaking divisively, speaking harshly, engaging in idle chatter, greedy, bearing thoughts of ill will, and holding wrong views—on the break-up of the body, after death, reappears in a plane of deprivation, a bad destination, a lower realm, hell, and not a brahman?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?

Vessova nu kho …pe… Is it only a merchant…?Or suppose a peasant,

suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo”ti? Is it only a worker who—taking life, stealing, engaging in sexual misconduct, telling lies, speaking divisively, speaking harshly, engaging in idle chatter, greedy, bearing thoughts of ill will, and holding wrong views—on the break-up of the body, after death, reappears in a plane of deprivation, a bad destination, a lower realm, hell, and not a brahman?”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?”

“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.

Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Even a noble warrior—taking life, stealing, engaging in sexual misconduct, telling lies, speaking divisively, speaking harshly, engaging in idle chatter, greedy, bearing thoughts of ill will, and holding wrong views—on the break-up of the body, after death, reappears in a plane of deprivation, a bad destination, a lower realm, hell.If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.

Brāhmaṇopi hi, bho gotama …pe… Even a brahman…

vessopi hi, bho gotama …pe… Even a merchant…

suddopi hi, bho gotama …pe… Even a worker…

sabbepi 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. (Members of) all four castes—if they take life, steal, engage in sexual misconduct, tell lies, speak divisively, speak harshly, engage in idle chatter, are greedy, bear thoughts of ill will, & hold wrong views—on the break-up of the body, after death, reappear in a plane of deprivation, a bad destination, a lower realm, hell.”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.”

brahmadāyādā’”ti? Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?”

brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

brāhmaṇova 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? Is it only a brahman who—refraining from taking life, from stealing, from sexual misconduct, from telling lies, from speaking divisive speech, from harsh speech, & from idle chatter, not greedy, bearing no thoughts of ill-will, & holding to right view—on the break-up of the body, after death, reappears in a good destination, a heavenly world, and not a noble warrior, not a merchant, not a worker?”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?”

“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.

Khattiyopi 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. Even a noble warrior—refraining from taking life, from stealing, from sexual misconduct, from telling lies, from speaking divisive speech, from harsh speech, & from idle chatter, not greedy, bearing no thoughts of ill-will, & holding to right view—on the break-up of the body, after death, reappears in a good destination, a heavenly world.If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.

Brāhmaṇopi hi, bho gotama …pe… Even a brahman…

vessopi hi, bho gotama …pe… Even a merchant…

suddopi hi, bho gotama …pe… Even a worker…

sabbepi 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. (Members of) all four castes—if they refrain from taking life, from stealing, from sexual misconduct, from telling lies, from speaking divisive speech, from harsh speech, & from idle chatter, are not greedy, bear no thoughts of ill-will, & hold to right view—on the break-up of the body, after death, reappear in a good destination, a heavenly world.”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.”

brahmadāyādā’”ti? Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?”

brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo”ti? Is it only a brahman who is capable of developing in any direction a heart of good will—free from animosity, free from ill will—and not a noble warrior, not a merchant, not a worker?”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?”

“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.

Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; Even a noble warrior is capable of developing in any direction a heart of good will—free from animosity, free from ill will;Aristocrats, brahmins, peasants, and menials can all do so.

brāhmaṇopi hi, bho gotama … even a brahman…

vessopi hi, bho gotama … even a merchant…

suddopi hi, bho gotama … even a worker…

sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti. (Members of) all four castes are capable of developing in any direction a heart of good will—free from animosity, free from ill will.”For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.”

brahmadāyādā’”ti? Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?”

brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo”ti? Is it only a brahman who is capable of taking a loofah & bath powder, going to a river, and scrubbing off dust & dirt, and not a noble warrior, not a merchant, not a worker?”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?”

“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.

Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, brāhmaṇopi hi, bho gotama … Even a noble warrior is capable of taking a loofah & bath powder, going to a river, and scrubbing off dust & dirt. Even a brahman…

vessopi hi, bho gotama … Even a merchant…

suddopi hi, bho gotama … Even a worker…

sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun”ti. (Members of) all four castes are capable of taking a loofah & bath powder, going to a river, and scrubbing off dust & dirt.”All four classes are capable of doing this.”

brahmadāyādā’”ti? Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?”

brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: There is the case where a consecrated noble warrior king might call together 100 men of different births (and say to them),Suppose an anointed aristocratic king were to gather a hundred people of various births and say to them:

‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontu. ‘Come, masters. Those of you there born from a noble warrior clan, from a brahman clan, or from a royal clan: taking an upper fire-stick of Sal wood, salaḷa wood, sandalwood, or padumaka wood, produce fire & make heat appear.‘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, salaḷa, sandalwood, or cherry wood, light a fire and produce heat.

Āyantu 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. Come, masters. Those of you there born from an outcast clan, a trapper clan, a wicker workers’ clan, a cartwrights’ clan, or a scavengers’ clan: taking an upper fire-stick from a dog’s drinking trough, from a pig’s trough, from a dustbin, or of castor-oil wood, produce fire & make heat appear.’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.’

Taṁ kiṁ maññasi, assalāyana, What do you think, Assalāyana?What do you think, Assalāyana?

yo 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 the fire made by those born from a noble warrior clan, a brahman clan, or a royal clan—who had produced fire & made heat appear by taking an upper fire-stick of Sal wood, salaḷa wood, sandalwood, or padumaka wood—be the only one with flame, color, & radiance, able to do whatever a fire might be needed to do?Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire,

yo 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 would the fire made by those born from an outcast clan, a trapper clan, a wicker workers’ clan, a cartwrights’ clan, or a scavengers’ clan—who had produced fire & made heat appear by taking an upper fire-stick from a dog’s drinking trough, from a pig’s trough, from a dustbin, or of castor-oil wood—be without flame, color, & radiance, unable to do what a fire might be needed to do?”and not the fire produced by the low class people with poor quality wood?”

“No hidaṁ, bho gotama. “No, Master Gotama.“No, worthy Gotama.

Yopi 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 made by those born from a noble warrior clan, a brahman clan, or a royal clan… would have flame, color, & radiance, able to do whatever a fire might be needed to do.The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire,

yopi 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 the fire made by those born from an outcast clan, a trapper clan, a wicker workers’ clan, a cartwrights’ clan, or a scavengers’ clan… would have flame, color, & radiance, able to do whatever a fire might be needed to do.and so would the fire produced by the low class people with poor quality wood.

Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti. For all fire has flame, color, & radiance, and is able to do whatever a fire might be needed to do.”For all fire has flames, color, and radiance, and is usable as fire.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; ‘Brahmans are the superior caste; any other caste is inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmans are the fair caste; any other caste is dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmans are pure, not non-brahmans.

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti? Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?”

brahmadāyādā’”ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; There is the case where a noble warrior youth might cohabit with a brahman maiden, and from their cohabitation a son would be born.Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a child.

yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti? Would the son born from the noble warrior youth and brahman maiden be like the father and like the mother? Should it be called a noble warrior & a brahman?”Would that child be called an aristocrat after the father or a brahmin after the mother?”

“Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti. “The son born from the noble warrior youth and brahman maiden would be like the father and like the mother. He should be called a noble warrior & a brahman, Master Gotama.”“They could be called either.”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; There is the case where a brahman youth might cohabit with a noble warrior maiden, and from their cohabitation a son would be born.Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a child.

yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti? Would the son born from the brahman youth and noble warrior maiden be like the father and like the mother? Should it be called a noble warrior & a brahman?”Would that child be called an aristocrat after the mother or a brahmin after the father?”

“Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti. “The son born from the brahman youth and noble warrior maiden would be like the father and like the mother. He should be called a noble warrior & a brahman, Master Gotama.”“They could be called either.”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

idha vaḷavaṁ gadrabhena sampayojeyyuṁ, tesaṁ sampayogamanvāya kisoro jāyetha; There is the case where a mare might mate with a donkey, and from their mating a foal would be born.Suppose a mare were to couple with a donkey, and she gave birth to a mule.

yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti? Would the foal born from the mare & the donkey be like the father and like the mother? Should it be called a horse & a donkey?”Would that mule be called a horse after the mother or a donkey after the father?”

“Kuṇḍañhi so, bho gotama, assataro hoti. “Master Gotama, from the mixed breeding it would be a mule.“It’s a mule, as it is a crossbreed.

Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi; Here I see that it [the mixed breeding] makes a difference,I see the difference in this case,

amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti. but there [in the other two cases] I don’t see that it makes a difference.”but not in the previous cases.”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. There is the case where there might be two brahman-student brothers, born of the same mother: one learned & initiated, the other not learned & uninitiated.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.

Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? Which of the two would the brahmans serve first at a funeral feast, a milk-rice offering, a sacrifice, or a feast for guests?”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?”

“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. “The brahman student who was learned & initiated—him would the brahmans serve first at a funeral feast, a milk-rice offering, a sacrifice, or a feast for guests, Master Gotama.“They’d first feed the young student who was an educated reciter.

Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī”ti? For what great fruit would there be for what is given to one who is not learned & uninitiated?”For how could an offering to someone who is not an educated reciter be very fruitful?”

“Taṁ kiṁ maññasi, assalāyana, “What do you think, Assalāyana?“What do you think, Assalāyana?

idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. There is the case where there might be two brahman-student brothers, born of the same mother: one learned & initiated (but) unvirtuous & of evil character, the other not learned & uninitiated, (but) virtuous & of fine character.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.

“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. “The brahman student who was not learned & uninitiated, (but) virtuous & of fine character—him would the brahmans serve first at a funeral feast, a milk-rice offering, a sacrifice, or a feast for guests, Master Gotama.“They’d first feed the young student who was not an educated reciter, but was ethical and of good character.

Kiñhi, bho gotama, dussīle pāpadhamme dinnaṁ mahapphalaṁ bhavissatī”ti? For what great fruit would there be for what is given to one who is unvirtuous & of evil character?”For how could an offering to someone who is unethical and of bad character be very fruitful?”

“Pubbe kho tvaṁ, assalāyana, jātiṁ agamāsi; “First, Assalāyana, you went by birth.“Firstly you relied on birth, Assalāyana,

jātiṁ gantvā mante agamāsi; Then, having gone by birth, you went by mantras.then you switched to education,

mante gantvā tape agamāsi; Then, having gone by mantras, putting them both aside,then you switched to abstemious behavior.

tape gantvā cātuvaṇṇiṁ suddhiṁ paccāgato, yamahaṁ paññapemī”ti. you have come around to the purity of the four castes that I prescribe.”Now you’ve come around to believing in purification for the four classes, just as I advocate.”

Evaṁ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When this was said, the brahman student Assalāyana sat silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words.When he said this, Assalāyana sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca: Then the Blessed One—seeing that the brahman student Assalāyana was sitting silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words—said to him,Knowing this, the Buddha said to him:

“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “Once, Assalāyana, this evil viewpoint arose in the seven brahman seers as they were consulting together in leaf huts in the wilderness:“Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … ‘Brahmans are the superior caste; any other caste is inferior. Only brahmans are the fair caste; any other caste is dark. Only brahmans are pure, not non-brahmans.‘Only brahmins are the best class; other classes are inferior.

pe… Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others.

brahmadāyādā’ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’

Assosi kho, assalāyana, asito devalo isi: Then the seer Devala the Dark heard,The seer Devala the Dark heard about this.

‘sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘This evil viewpoint has arisen in the seven brahman seers as they are consulting together in leaf huts in the wilderness:

brāhmaṇova seṭṭho vaṇṇo …pe… Brahmans are the superior caste; any other caste is inferior… Only brahmans are pure, not non-brahmans.

brahmadāyādā’ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’

Atha kho, assalāyana, asito devalo isi kesamassuṁ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṁ daṇḍaṁ gahetvā sattannaṁ brāhmaṇisīnaṁ patthaṇḍile pāturahosi. Then the seer Devala the Dark, arranging his hair & beard, putting on crimson garments, wearing multi-layered sandals, and carrying a staff made of gold, he appeared in the courtyard of the seven brahman seers.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.

Atha kho, assalāyana, asito devalo isi sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: Then he walked back & forth in the courtyard of the seven brahman seers saying,Then he wandered about the yard saying,

‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā; “Well, now, where have these masters, the brahman seers, gone?‘Where, oh where have those brahmin seers gone?

handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? Well, now, where have these masters, the brahman seers, gone?”Where, oh where have those brahmin seers gone?’

Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: Then the seven brahman seers said to the seer Devala the Dark,Then those brahmin seers said,

‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: “Now who is this, walking back & forth in the courtyard of the seven brahman seers like a village lout, saying,‘Who’s this wandering about our courtyard like a village lout?

“handa ko nu kho ime bhavanto brāhmaṇisayo gatā; ‘Well, now, where have these masters, the brahman seers, gone?

handa ko nu kho ime bhavanto brāhmaṇisayo gatāti? Well, now, where have these masters, the brahman seers, gone?’

Handa naṁ abhisapāmā”’ti. Let’s curse him!”Let’s curse him!’

Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu: So the seven brahman seers cursed the seer Devala the Dark:So they cursed Devala the Dark,

‘bhasmā, vasala, hohi; “Be ashes, dribble-spit! Be ashes, dribble-spit!‘Be ashes, lowlife!

bhasmā, vasala, hohī’ti. Be ashes, dribble-spit!”Be ashes, lowlife!’

Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. But the more they cursed him, the more beautiful, good-looking, & inspiring he became.But the more the seers cursed him, the more attractive, good-looking, and lovely Devala the Dark became.

Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: Then the thought occurred to the seven brahman seers,Then those brahmin seers said,

‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ. ‘Our asceticism is in vain! Our holy-life is fruitless!‘Our fervor is in vain! Our spiritual path is fruitless!

Mayañhi pubbe yaṁ abhisapāma—For before, whenever we cursed anyone,For when we used to curse someone

bhasmā, vasala, hohi; “Be ashes, dribble-spit!”to become ashes,

bhasmā, vasala, hohīti bhasmāva bhavati ekacco. he would always become ashes.ashes they became.

Imaṁ pana mayaṁ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. But the more we curse this one, the more beautiful, good-looking, & inspiring he becomes!’”But the more we curse this one, the more attractive, good-looking, and lovely he becomes.’

‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. ‘Masters, your asceticism is not in vain, and your holy-life not fruitless.‘Worthy sirs, your fervor is not in vain; your spiritual path is not fruitless.

Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti. Please, masters, abandon your hatred toward me.’Please let go of your malevolence toward me.’

‘Yo bhavati manopadoso taṁ pajahāma. ‘We abandon our hatred toward you, master.‘We let go of our malevolence toward you.

Ko nu bhavaṁ hotī’ti? Who are you?’But who are you, worthy sir?’

‘Suto nu bhavataṁ—‘Have you heard, sirs,‘Have you heard of

asito devalo isī’ti? of the seer Devala the Dark?’the seer Devala the Dark?’

‘Evaṁ, bho’. ‘Yes, master.’‘Yes, worthy sir.’

‘So khvāhaṁ, bho, homī’ti. ‘I am he.’‘I am he, worthy sir.’

Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu. Then the seven brahman seers approached him to bow down to him,Then they approached Devala and bowed to him.

Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca: and he said to them,Devala said to them,

‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—‘I have heard that this evil viewpoint has arisen in the seven brahman seers as they are consulting together in leaf huts in the wilderness:‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception:

brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; “Brahmans are the superior caste; any other caste is inferior.“Only brahmins are the best class; other classes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; Only brahmans are the fair caste; any other caste is dark.Only brahmins are the light class; other classes are dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmans are pure, not non-brahmans.Only brahmins are purified, not others.

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Only brahmans are the sons & offspring of Brahmā: born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”Only brahmins are the Divinity’s bosom sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.”’

‘Evaṁ, bho’. ‘That is so, master.’‘That’s right, worthy sir.’

‘Jānanti pana bhonto—‘But do you know, masters,‘But do you know

yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti? if the mother who bore you went only with a brahman, and not with a non-brahman?’whether your birth mother only had relations with a brahmin and not with a non-brahmin?’

‘No hidaṁ, bho’. ‘No, master.’‘We don’t know that.’

‘Jānanti pana bhonto—‘And do you know,‘But do you know

yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti? if the mothers of the mother who bore you—back seven generations of mothers—went only with brahmans, and not with non-brahmans?’whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’

‘No hidaṁ, bho’. ‘No, master.’‘We don’t know that.’

‘Jānanti pana bhonto—‘And do you know,‘But do you know

yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti? if the father who sired you went only with a brahman woman, and not with a non-brahman woman?’whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’

‘No hidaṁ, bho’. ‘No, master.’‘We don’t know that.’

‘Jānanti pana bhonto—‘And do you know,‘But do you know

yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti? if the fathers of the father who bore you—back seven generations of fathers—went only with brahman women, and not with non-brahman women?’whether your birth father’s fathers back to the seventh generation only had relations with brahmins and not with non-brahmins?’

‘No hidaṁ, bho’. ‘No, master.’‘We don’t know that.’

‘Jānanti pana bhonto—‘Do you know,‘But do you know

yathā gabbhassa avakkanti hotī’ti? how there is the descent of an embryo?’how an embryo is conceived?’

‘Jānāma mayaṁ, bho—‘Yes, master, we know‘We do know that, worthy sir.

yathā gabbhassa avakkanti hoti. how there is the descent of an embryo.

Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṁ tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti. There is the case where the mother & father have come together, the mother is fertile, and a gandhabba [the being about to be reborn] is standing present. The coming together of these three is the descent of the embryo.’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.’

‘Jānanti pana bhonto—‘But do you know for sure‘But do you know

taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? whether the gandhabba is a noble warrior, a brahman, a merchant, or a worker?’for sure whether that virile spirit is an aristocrat, a brahmin, a peasant, or a menial?’

‘Na mayaṁ, bho, jānāma—‘No, master,‘We don’t know that.’

taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. we don’t know that.’

‘Evaṁ sante, bho, jānātha—‘That being the case, masters,‘In that case, worthy sir, don’t you know

ke tumhe hothā’ti? do you know who you are?’what you are?’

‘Evaṁ sante, bho, na mayaṁ jānāma—‘That being the case, master,‘In that case, worthy sir, we don’t know

ke mayaṁ homā’ti. we don’t know who we are.’what we are.’

Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; Now, Assalāyana, when those seven brahman seers couldn’t defend their own birth-statement when interrogated, pressed, & rebuked by the seer Devala the Dark,Given that even those seven brahmin seers could not prevail when pursued, pressed, and grilled by the seer Devala on their own genealogy,

kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti. how can you now defend your own birth-statement when interrogated, pressed, & rebuked by me—you, their lineage holder, but not (the equal of) Puṇṇa, their ladle holder?”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?”

Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: When this was said, the brahman student Assalāyana said to the Blessed One:When he had spoken, Assalāyana said to him,

“abhikkantaṁ, bho gotama …pe… “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear.“Excellent, worthy Gotama! …

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ.

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