| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ९३
Majjhima Nikāya 93
The Middle-Length Suttas Collection 93
अस्सलायनसुत्त
Assalāyanasutta
With Assalāyana
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
तेन खो पन समयेन नानावेरज्जकानं ब्राह्मणानं पञ्चमत्तानि ब्राह्मणसतानि सावत्थियं पटिवसन्ति केनचिदेव करणीयेन। अथ खो तेसं ब्राह्मणानं एतदहोसि: “अयं खो समणो गोतमो चातुवण्णिं सुद्धिं पञ्ञपेति। को नु खो पहोति समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्”ति?
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṁ brāhmaṇānaṁ etadahosi: “ayaṁ kho samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti?
Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business. Then those brahmins thought, “This ascetic Gotama advocates purification for all four classes. Who is capable of having a dialogue with him about this?”
तेन खो पन समयेन अस्सलायनो नाम माणवो सावत्थियं पटिवसति दहरो, वुत्तसिरो, सोळसवस्सुद्देसिको जातिया, तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो।
Tena 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 brahmin student Assalāyana was residing in Sāvatthī. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
अथ खो तेसं ब्राह्मणानं एतदहोसि: “अयं खो अस्सलायनो माणवो सावत्थियं पटिवसति दहरो, वुत्तसिरो, सोळसवस्सुद्देसिको जातिया, तिण्णं वेदानं पारगू …पे… अनवयो। सो खो पहोति समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्”ति।
Atha kho tesaṁ brāhmaṇānaṁ etadahosi: “ayaṁ kho assalāyano māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū …pe… anavayo. So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.
Then those brahmins thought, “This Assalāyana is capable of having a dialogue with the ascetic Gotama about this.”
अथ खो ते ब्राह्मणा येन अस्सलायनो माणवो तेनुपसङ्कमिंसु; उपसङ्कमित्वा अस्सलायनं माणवं एतदवोचुं: “अयं, भो अस्सलायन, समणो गोतमो चातुवण्णिं सुद्धिं पञ्ञपेति। एतु भवं अस्सलायनो समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतू”ति।
Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṁsu; upasaṅkamitvā assalāyanaṁ māṇavaṁ etadavocuṁ: “ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti.
So they approached Assalāyana and said to him, “This ascetic Gotama advocates purification for all four classes. Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.”
एवं वुत्ते, अस्सलायनो माणवो ते ब्राह्मणे एतदवोच: “समणो खलु, भो, गोतमो धम्मवादी; धम्मवादिनो च पन दुप्पटिमन्तिया भवन्ति। नाहं सक्कोमि समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्”ति।
Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: “samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.
When they said this, Assalāyana said to them, “They say that the ascetic Gotama is a speaker of principle. But speakers of principle are hard to have a dialogue with. I’m not capable of having a dialogue with the ascetic Gotama about this.”
दुतियम्पि खो ते ब्राह्मणा अस्सलायनं माणवं एतदवोचुं: “अयं, भो अस्सलायन, समणो गोतमो चातुवण्णिं सुद्धिं पञ्ञपेति। एतु भवं अस्सलायनो समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतु। चरितं खो पन भोता अस्सलायनेन परिब्बाजकन्”ति। दुतियम्पि खो अस्सलायनो माणवो ते ब्राह्मणे एतदवोच: “समणो खलु, भो, गोतमो धम्मवादी; धम्मवादिनो च पन दुप्पटिमन्तिया भवन्ति। नाहं सक्कोमि समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्”ति।
Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: “ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Caritaṁ kho pana bhotā assalāyanena paribbājakan”ti. Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca: “samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.
For a second time, those brahmins said to him “This ascetic Gotama advocates purification for all four classes. Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this. For you have lived as a wanderer.” And for a second time, Assalāyana refused.
ततियम्पि खो ते ब्राह्मणा अस्सलायनं माणवं एतदवोचुं: “अयं, भो अस्सलायन, समणो गोतमो चातुवण्णिं सुद्धिं पञ्ञपेति। एतु भवं अस्सलायनो समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतु। चरितं खो पन भोता अस्सलायनेन परिब्बाजकं। मा भवं अस्सलायनो अयुद्धपराजितं पराजयी”ति।
Tatiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: “ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Caritaṁ kho pana bhotā assalāyanena paribbājakaṁ. Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī”ti.
For a third time, those brahmins said to him, “This ascetic Gotama advocates purification for all four classes. Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this. For you have lived as a wanderer. Don’t admit defeat before going into battle!”
एवं वुत्ते, अस्सलायनो माणवो ते ब्राह्मणे एतदवोच: “अद्धा खो अहं भवन्तो न लभामि। समणो खलु, भो, गोतमो धम्मवादी; धम्मवादिनो च पन दुप्पटिमन्तिया भवन्ति। नाहं सक्कोमि समणेन गोतमेन सद्धिं अस्मिं वचने पटिमन्तेतुन्ति। अपि चाहं भवन्तानं वचनेन गमिस्सामी”ति।
Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: “addhā kho ahaṁ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetunti. Api cāhaṁ bhavantānaṁ vacanena gamissāmī”ti.
When they said this, Assalāyana said to them, “Clearly, gentlemen, I’m not getting through to you when I say: ‘They say that the ascetic Gotama is a speaker of principle. But speakers of principle are hard to have a dialogue with. I’m not capable of having a dialogue with the ascetic Gotama about this.’ Nevertheless, I shall go at your bidding.”
अथ खो अस्सलायनो माणवो महता ब्राह्मणगणेन सद्धिं येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो अस्सलायनो माणवो भगवन्तं एतदवोच:
Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho assalāyano māṇavo bhagavantaṁ etadavoca:
Then Assalāyana together with a large group of brahmins went 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:
“ब्राह्मणा, भो गोतम, एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो; ब्राह्मणोव सुक्को वण्णो, कण्हो अञ्ञो वण्णो; ब्राह्मणोव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽति। इध भवं गोतमो किमाहा”ति?
“brāhmaṇā, bho gotama, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṁ gotamo kimāhā”ti?
“Master Gotama, the brahmins say: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ What do you say about this?”
“दिस्सन्ति खो पन, अस्सलायन, ब्राह्मणानं ब्राह्मणियो उतुनियोपि गब्भिनियोपि विजायमानापि पायमानापि। ते च ब्राह्मणियोनिजाव समाना एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो; ब्राह्मणोव सुक्को वण्णो, कण्हो अञ्ञो वण्णो; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽ”ति।
“Dissanti1 kho pana, assalāyana, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti.
“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”
“किञ्चापि भवं गोतमो एवमाह, अथ ख्वेत्थ ब्राह्मणा एवमेतं मञ्ञन्ति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though you say this, still the brahmins maintain their belief.”
“तं किं मञ्ञसि, अस्सलायन, सुतं ते: ‘योनकम्बोजेसु अञ्ञेसु च पच्चन्तिमेसु जनपदेसु द्वेव वण्णा—अय्यो चेव दासो च; अय्यो हुत्वा दासो होति, दासो हुत्वा अय्यो होतीऽ”ति?
“Taṁ kiṁ maññasi, assalāyana, sutaṁ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti?
“What do you think, Assalāyana? 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?”
“एवं, भो, सुतं तं मे: ‘योनकम्बोजेसु अञ्ञेसु च पच्चन्तिमेसु जनपदेसु द्वेव वण्णा—अय्यो चेव दासो च; अय्यो हुत्वा दासो होति, दासो हुत्वा अय्यो होतीऽ”ति।
“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.”
“एत्थ, अस्सलायन, ब्राह्मणानं किं बलं, को अस्सासो यदेत्थ ब्राह्मणा एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति?
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
“किञ्चापि भवं गोतमो एवमाह, अथ ख्वेत्थ ब्राह्मणा एवमेतं मञ्ञन्ति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though you say this, still the brahmins maintain their belief.”
“तं किं मञ्ञसि, अस्सलायन, खत्तियोव नु खो पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचो फरुसवाचो सम्फप्पलापी अभिज्झालु ब्यापन्नचित्तो मिच्छादिट्ठि कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य, नो ब्राह्मणो? वेस्सोव नु खो …पे… सुद्दोव नु खो पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचो फरुसवाचो सम्फप्पलापी अभिज्झालु ब्यापन्नचित्तो मिच्छादिट्ठि कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य, नो ब्राह्मणो”ति?
“Taṁ kiṁ maññasi, 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? Vessova nu kho …pe… 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?
“What do you think, Assalāyana? Suppose an aristocrat were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, 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? Or suppose a peasant, 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?”
“नो हिदं, भो गोतम। खत्तियोपि हि, भो गोतम, पाणातिपाती अदिन्नादायी कामेसुमिच्छाचारी मुसावादी पिसुणवाचो फरुसवाचो सम्फप्पलापी अभिज्झालु ब्यापन्नचित्तो मिच्छादिट्ठि कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्य। ब्राह्मणोपि हि, भो गोतम …पे… वेस्सोपि हि, भो गोतम …पे… सुद्दोपि हि, भो गोतम …पे… सब्बेपि हि, भो गोतम, चत्तारो वण्णा पाणातिपातिनो अदिन्नादायिनो कामेसुमिच्छाचारिनो मुसावादिनो पिसुणवाचा फरुसवाचा सम्फप्पलापिनो अभिज्झालू ब्यापन्नचित्ता मिच्छादिट्ठी कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जेय्युन्”ति।
“No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Brāhmaṇopi hi, bho gotama …pe… vessopi hi, bho gotama …pe… suddopi hi, bho gotama …pe… 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.
“No, Master Gotama. If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial. For if any of the four classes were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, 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.”
“एत्थ, अस्सलायन, ब्राह्मणानं किं बलं, को अस्सासो यदेत्थ ब्राह्मणा एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति?
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
“किञ्चापि भवं गोतमो एवमाह, अथ ख्वेत्थ ब्राह्मणा एवमेतं मञ्ञन्ति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though you say this, still the brahmins maintain their belief.”
“तं किं मञ्ञसि, अस्सलायन, ब्राह्मणोव नु खो पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो कामेसुमिच्छाचारा पटिविरतो मुसावादा पटिविरतो पिसुणाय वाचाय पटिविरतो फरुसाय वाचाय पटिविरतो सम्फप्पलापा पटिविरतो अनभिज्झालु अब्यापन्नचित्तो सम्मादिट्ठि कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य, नो खत्तियो, नो वेस्सो, नो सुद्दो”ति?
“Taṁ kiṁ maññasi, 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, no2 khattiyo, no vesso, no suddo”ti?
“What do you think, Assalāyana? Suppose a brahmin were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, 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 an brahmin, and not to an aristocrat, a peasant, or a menial?”
“नो हिदं, भो गोतम। खत्तियोपि हि, भो गोतम, पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो कामेसुमिच्छाचारा पटिविरतो मुसावादा पटिविरतो पिसुणाय वाचाय पटिविरतो फरुसाय वाचाय पटिविरतो सम्फप्पलापा पटिविरतो अनभिज्झालु अब्यापन्नचित्तो सम्मादिट्ठि कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्य। ब्राह्मणोपि हि, भो गोतम …पे… वेस्सोपि हि, भो गोतम …पे… सुद्दोपि हि, भो गोतम …पे… सब्बेपि हि, भो गोतम, चत्तारो वण्णा पाणातिपाता पटिविरता अदिन्नादाना पटिविरता कामेसुमिच्छाचारा पटिविरता मुसावादा पटिविरता पिसुणाय वाचाय पटिविरता फरुसाय वाचाय पटिविरता सम्फप्पलापा पटिविरता अनभिज्झालू अब्यापन्नचित्ता सम्मादिट्ठी कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जेय्युन्”ति।
“No hidaṁ, bho 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. Brāhmaṇopi hi, bho gotama …pe… vessopi hi, bho gotama …pe… suddopi hi, bho gotama …pe… 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.
“No, Master Gotama. If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial. For if any of the four classes were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, 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.”
“एत्थ, अस्सलायन, ब्राह्मणानं किं बलं, को अस्सासो यदेत्थ ब्राह्मणा एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति?
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
“किञ्चापि भवं गोतमो एवमाह, अथ ख्वेत्थ ब्राह्मणा एवमेतं मञ्ञन्ति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though you say this, still the brahmins maintain their belief.”
“तं किं मञ्ञसि, अस्सलायन, ब्राह्मणोव नु खो पहोति अस्मिं पदेसे अवेरं अब्याबज्झं मेत्तचित्तं भावेतुं, नो खत्तियो, नो वेस्सो, नो सुद्दो”ति?
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo”ti?
“What do you think, Assalāyana? 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?”
“नो हिदं, भो गोतम। खत्तियोपि हि, भो गोतम, पहोति अस्मिं पदेसे अवेरं अब्याबज्झं मेत्तचित्तं भावेतुं; ब्राह्मणोपि हि, भो गोतम … वेस्सोपि हि, भो गोतम … सुद्दोपि हि, भो गोतम … सब्बेपि हि, भो गोतम, चत्तारो वण्णा पहोन्ति अस्मिं पदेसे अवेरं अब्याबज्झं मेत्तचित्तं भावेतुन्”ति।
“No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun”ti.
“No, Master Gotama. Aristocrats, brahmins, peasants, and menials can all do so. For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.”
“एत्थ, अस्सलायन, ब्राह्मणानं किं बलं, को अस्सासो यदेत्थ ब्राह्मणा एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति?
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
“किञ्चापि भवं गोतमो एवमाह, अथ ख्वेत्थ ब्राह्मणा एवमेतं मञ्ञन्ति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though you say this, still the brahmins maintain their belief.”
“तं किं मञ्ञसि, अस्सलायन, ब्राह्मणोव नु खो पहोति सोत्तिसिनानिं आदाय नदिं गन्त्वा रजोजल्लं पवाहेतुं, नो खत्तियो, नो वेस्सो, नो सुद्दो”ति?
“Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo”ti?
“What do you think, Assalāyana? Is only a brahmin capable of taking some bathing paste of powdered shell, going to the river, and washing off dust and dirt, and not an aristocrat, peasant, or menial?”
“नो हिदं, भो गोतम। खत्तियोपि हि, भो गोतम, पहोति सोत्तिसिनानिं आदाय नदिं गन्त्वा रजोजल्लं पवाहेतुं, ब्राह्मणोपि हि, भो गोतम … वेस्सोपि हि, भो गोतम … सुद्दोपि हि, भो गोतम … सब्बेपि हि, भो गोतम, चत्तारो वण्णा पहोन्ति सोत्तिसिनानिं आदाय नदिं गन्त्वा रजोजल्लं पवाहेतुन्”ति।
“No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun”ti.
“No, Master Gotama. All four classes are capable of doing this.”
“एत्थ, अस्सलायन, ब्राह्मणानं किं बलं, को अस्सासो यदेत्थ ब्राह्मणा एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति?
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
“किञ्चापि भवं गोतमो एवमाह, अथ ख्वेत्थ ब्राह्मणा एवमेतं मञ्ञन्ति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though you say this, still the brahmins maintain their belief.”
“तं किं मञ्ञसि, अस्सलायन, इध राजा खत्तियो मुद्धावसित्तो नानाजच्चानं पुरिसानं पुरिससतं सन्निपातेय्य: ‘आयन्तु भोन्तो ये तत्थ खत्तियकुला ब्राह्मणकुला राजञ्ञकुला उप्पन्ना, साकस्स वा सालस्स वा सलळस्स वा चन्दनस्स वा पदुमकस्स वा उत्तरारणिं आदाय, अग्गिं अभिनिब्बत्तेन्तु, तेजो पातुकरोन्तु। आयन्तु पन भोन्तो ये तत्थ चण्डालकुला नेसादकुला वेनकुला रथकारकुला पुक्कुसकुला उप्पन्ना, सापानदोणिया वा सूकरदोणिया वा रजकदोणिया वा एरण्डकट्ठस्स वा उत्तरारणिं आदाय, अग्गिं अभिनिब्बत्तेन्तु, तेजो पातुकरोन्तूऽति।
“Taṁ kiṁ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā3 salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontu. Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā4 rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontū’ti.
“What do you think, Assalāyana? Suppose an anointed aristocratic king were to gather a hundred people born in different castes and say to them: ‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, frankincense wood, sandalwood, or cherry wood, light a fire and produce heat. And let anyone here who was born in a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’
तं किं मञ्ञसि, अस्सलायन, यो एवं नु खो सो खत्तियकुला ब्राह्मणकुला राजञ्ञकुला उप्पन्नेहि साकस्स वा सालस्स वा सलळस्स वा चन्दनस्स वा पदुमकस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो, तेजो पातुकतो, सो एव नु ख्वास्स अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च, तेन च सक्का अग्गिना अग्गिकरणीयं कातुं; यो पन सो चण्डालकुला नेसादकुला वेनकुला रथकारकुला पुक्कुसकुला उप्पन्नेहि सापानदोणिया वा सूकरदोणिया वा रजकदोणिया वा एरण्डकट्ठस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो, तेजो पातुकतो स्वास्स अग्गि न चेव अच्चिमा न च वण्णवा न च पभस्सरो, न च तेन सक्का अग्गिना अग्गिकरणीयं कातुन्”ति?
Taṁ kiṁ maññasi, assalāyana, yo evaṁ nu kho so5 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 vaṇṇavā6 ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa7 aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti?
What do you think, Assalāyana? Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire, and not the fire produced by the low class people with poor quality wood?”
“नो हिदं, भो गोतम। योपि हि सो, भो गोतम, खत्तियकुला ब्राह्मणकुला राजञ्ञकुला उप्पन्नेहि साकस्स वा सालस्स वा सलळस्स वा चन्दनस्स वा पदुमकस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो, तेजो पातुकतो स्वास्स अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च, तेन च सक्का अग्गिना अग्गिकरणीयं कातुं; योपि सो चण्डालकुला नेसादकुला वेनकुला रथकारकुला पुक्कुसकुला उप्पन्नेहि सापानदोणिया वा सूकरदोणिया वा रजकदोणिया वा एरण्डकट्ठस्स वा उत्तरारणिं आदाय अग्गि अभिनिब्बत्तो, तेजो पातुकतो, स्वास्स अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च, तेन च सक्का अग्गिना अग्गिकरणीयं कातुं। सब्बोपि हि, भो गोतम, अग्गि अच्चिमा चेव वण्णवा च पभस्सरो च, सब्बेनपि सक्का अग्गिना अग्गिकरणीयं कातुन्”ति।
“No hidaṁ, bho 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; 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. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti.
“No, Master Gotama. The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire, and so would the fire produced by the low class people with poor quality wood. For all fire has flames, color, and radiance, and is usable as fire.”
“एत्थ, अस्सलायन, ब्राह्मणानं किं बलं, को अस्सासो यदेत्थ ब्राह्मणा एवमाहंसु: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो; ब्राह्मणोव सुक्को वण्णो, कण्हो अञ्ञो वण्णो; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽ”ति?
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti?
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
“किञ्चापि भवं गोतमो एवमाह, अथ ख्वेत्थ ब्राह्मणा एवमेतं मञ्ञन्ति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो …पे… ब्रह्मदायादाऽ”ति।
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though you say this, still the brahmins maintain their belief.”
“तं किं मञ्ञसि, अस्सलायन, इध खत्तियकुमारो ब्राह्मणकञ्ञाय सद्धिं संवासं कप्पेय्य, तेसं संवासमन्वाय पुत्तो जायेथ; यो सो खत्तियकुमारेन ब्राह्मणकञ्ञाय पुत्तो उप्पन्नो, सिया सो मातुपि सदिसो पितुपि सदिसो, ‘खत्तियोऽतिपि वत्तब्बो ‘ब्राह्मणोऽतिपि वत्तब्बो”ति?
“Taṁ kiṁ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?
“What do you think, Assalāyana? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a child. Would that child be called an aristocrat after the father or a brahmin after the mother?”
“यो सो, भो गोतम, खत्तियकुमारेन ब्राह्मणकञ्ञाय पुत्तो उप्पन्नो, सिया सो मातुपि सदिसो पितुपि सदिसो, ‘खत्तियोऽतिपि वत्तब्बो ‘ब्राह्मणोऽतिपि वत्तब्बो”ति।
“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.”
“तं किं मञ्ञसि, अस्सलायन, इध ब्राह्मणकुमारो खत्तियकञ्ञाय सद्धिं संवासं कप्पेय्य, तेसं संवासमन्वाय पुत्तो जायेथ; यो सो ब्राह्मणकुमारेन खत्तियकञ्ञाय पुत्तो उप्पन्नो, सिया सो मातुपि सदिसो पितुपि सदिसो, ‘खत्तियोऽतिपि वत्तब्बो ‘ब्राह्मणोऽतिपि वत्तब्बो”ति?
“Taṁ kiṁ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?
“What do you think, Assalāyana? Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a child. Would that child be called an aristocrat after the mother or a brahmin after the father?”
“यो सो, भो गोतम, ब्राह्मणकुमारेन खत्तियकञ्ञाय पुत्तो उप्पन्नो, सिया सो मातुपि सदिसो पितुपि सदिसो, ‘खत्तियोऽतिपि वत्तब्बो ‘ब्राह्मणोऽतिपि वत्तब्बो”ति।
“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.”
“तं किं मञ्ञसि, अस्सलायन, इध वळवं गद्रभेन सम्पयोजेय्युं, तेसं सम्पयोगमन्वाय किसोरो जायेथ; यो सो वळवाय गद्रभेन किसोरो उप्पन्नो, सिया सो मातुपि सदिसो पितुपि सदिसो, ‘अस्सोऽतिपि वत्तब्बो ‘गद्रभोऽतिपि वत्तब्बो”ति?
“Taṁ kiṁ maññasi, assalāyana, idha vaḷavaṁ gadrabhena sampayojeyyuṁ, tesaṁ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti?
“What do you think, Assalāyana? Suppose a mare were to mate with a donkey, and she gave birth to a mule. Would that mule be called a horse after the mother or a donkey after the father?”
“कुण्डञ्हि सो, भो गोतम, अस्सतरो होति। इदं हिस्स, भो गोतम, नानाकरणं पस्सामि; अमुत्र च पनेसानं न किञ्चि नानाकरणं पस्सामी”ति।
“Kuṇḍañhi so, bho gotama, assataro hoti. Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi; amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti.
“It’s a mule, as it is a crossbreed. I see the difference in this case, but not in the previous cases.”
“तं किं मञ्ञसि, अस्सलायन, इधास्सु द्वे माणवका भातरो सोदरिया, एको अज्झायको उपनीतो एको अनज्झायको अनुपनीतो। कमेत्थ ब्राह्मणा पठमं भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा”ति?
“Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“What do you think, Assalāyana? Suppose there were two brahmin students who were brothers who had shared a womb. One was an educated reciter, while the other was not an educated reciter. 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?”
“यो सो, भो गोतम, माणवको अज्झायको उपनीतो तमेत्थ ब्राह्मणा पठमं भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा। किञ्हि, भो गोतम, अनज्झायके अनुपनीते दिन्नं महप्फलं भविस्सती”ति?
“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī”ti?
“They’d first feed the student who was an educated reciter. For how could an offering to someone who not an educated reciter be very fruitful?”
“तं किं मञ्ञसि, अस्सलायन, इधास्सु द्वे माणवका भातरो सोदरिया, एको अज्झायको उपनीतो दुस्सीलो पापधम्मो, एको अनज्झायको अनुपनीतो सीलवा कल्याणधम्मो। कमेत्थ ब्राह्मणा पठमं भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा”ति?
“Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?
“What do you think, Assalāyana? Suppose there were two brahmin 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. Who would the brahmins feed first?”
“यो सो, भो गोतम, माणवको अनज्झायको अनुपनीतो सीलवा कल्याणधम्मो तमेत्थ ब्राह्मणा पठमं भोजेय्युं सद्धे वा थालिपाके वा यञ्ञे वा पाहुने वा। किञ्हि, भो गोतम, दुस्सीले पापधम्मे दिन्नं महप्फलं भविस्सती”ति?
“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṁ mahapphalaṁ bhavissatī”ti?
“They’d first feed the student who was not an educated reciter, but was ethical and of good character. For how could an offering to someone who is unethical and of bad character be very fruitful?”
“पुब्बे खो त्वं, अस्सलायन, जातिं अगमासि; जातिं गन्त्वा मन्ते अगमासि; मन्ते गन्त्वा तपे अगमासि; तपे गन्त्वा चातुवण्णिं सुद्धिं पच्चागतो, यमहं पञ्ञपेमी”ति। एवं वुत्ते, अस्सलायनो माणवो तुण्हीभूतो मङ्कुभूतो पत्तक्खन्धो अधोमुखो पज्झायन्तो अप्पटिभानो निसीदि।
“Pubbe kho tvaṁ, assalāyana, jātiṁ agamāsi; jātiṁ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā cātuvaṇṇiṁ suddhiṁ paccāgato, yamahaṁ paññapemī”ti. Evaṁ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
“Firstly you relied on birth, Assalāyana, then you switched to education, then you switched to abstemious behavior. Now you’ve come around to believing in purification for the four classes, just as I advocate.” When he said this, Assalāyana sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
अथ खो भगवा अस्सलायनं माणवं तुण्हीभूतं मङ्कुभूतं पत्तक्खन्धं अधोमुखं पज्झायन्तं अप्पटिभानं विदित्वा अस्सलायनं माणवं एतदवोच:
Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca:
Knowing this, the Buddha said to him:
“भूतपुब्बं, अस्सलायन, सत्तन्नं ब्राह्मणिसीनं अरञ्ञायतने पण्णकुटीसु सम्मन्तानं एवरूपं पापकं दिट्ठिगतं उप्पन्नं होति: ‘ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो … पे… ब्रह्मदायादाऽति।
“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe… brahmadāyādā’ti.
“Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception: ‘Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
अस्सोसि खो, अस्सलायन, असितो देवलो इसि: ‘सत्तन्नं किर ब्राह्मणिसीनं अरञ्ञायतने पण्णकुटीसु सम्मन्तानं एवरूपं पापकं दिट्ठिगतं उप्पन्नं—ब्राह्मणोव सेट्ठो वण्णो …पे… ब्रह्मदायादाऽति। अथ खो, अस्सलायन, असितो देवलो इसि केसमस्सुं कप्पेत्वा मञ्जिट्ठवण्णानि दुस्सानि निवासेत्वा पटलियो उपाहना आरुहित्वा जातरूपमयं दण्डं गहेत्वा सत्तन्नं ब्राह्मणिसीनं पत्थण्डिले पातुरहोसि। अथ खो, अस्सलायन, असितो देवलो इसि सत्तन्नं ब्राह्मणिसीनं पत्थण्डिले चङ्कममानो एवमाह: ‘हन्द को नु खो इमे भवन्तो ब्राह्मणिसयो गता; हन्द को नु खो इमे भवन्तो ब्राह्मणिसयो गताऽति?
Assosi kho, assalāyana, asito devalo isi: ‘sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—brāhmaṇova seṭṭho vaṇṇo …pe… brahmadāyādā’ti. Atha kho, assalāyana, asito devalo isi kesamassuṁ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo8 upāhanā āruhitvā jātarūpamayaṁ daṇḍaṁ gahetvā sattannaṁ brāhmaṇisīnaṁ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: ‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā; handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti?
The seer Devala the Dark heard about this. So he did up his hair and beard, dressed in magenta robes, put on his boots, grasped a golden staff, and appeared in the courtyard of the seven brahmin seers. Then he wandered about the yard saying, ‘Where, oh where have those brahmin seers gone? Where, oh where have those brahmin seers gone?’
अथ खो, अस्सलायन, सत्तन्नं ब्राह्मणिसीनं एतदहोसि: ‘को नायं गामण्डलरूपो विय सत्तन्नं ब्राह्मणिसीनं पत्थण्डिले चङ्कममानो एवमाह: “हन्द को नु खो इमे भवन्तो ब्राह्मणिसयो गता; हन्द को नु खो इमे भवन्तो ब्राह्मणिसयो गताति? हन्द नं अभिसपामा”ऽति।
Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: ‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: “handa ko nu kho ime bhavanto brāhmaṇisayo gatā; handa ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa naṁ abhisapāmā”’ti.
Then those brahmin seers said, ‘Who’s this wandering about our courtyard like a cowpoke? Let’s curse him!’
अथ खो, अस्सलायन, सत्त ब्राह्मणिसयो असितं देवलं इसिं अभिसपिंसु: ‘भस्मा, वसल, होहि; भस्मा, वसल, होहीऽति। यथा यथा खो, अस्सलायन, सत्त ब्राह्मणिसयो असितं देवलं इसिं अभिसपिंसु तथा तथा असितो देवलो इसि अभिरूपतरो चेव होति दस्सनीयतरो च पासादिकतरो च।
Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu: ‘bhasmā, vasala, hohi; bhasmā, vasala, hohī’ti. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.
So they cursed Devala the Dark, ‘Be ashes, lowlife! Be ashes, lowlife!’ But the more the seers cursed him, the more attractive, good-looking, and lovely Devala the Dark became.
अथ खो, अस्सलायन, सत्तन्नं ब्राह्मणिसीनं एतदहोसि: ‘मोघं वत नो तपो, अफलं ब्रह्मचरियं। मयञ्हि पुब्बे यं अभिसपाम—भस्मा, वसल, होहि; भस्मा, वसल, होहीति भस्माव भवति एकच्चो। इमं पन मयं यथा यथा अभिसपाम तथा तथा अभिरूपतरो चेव होति दस्सनीयतरो च पासादिकतरो चाऽति।
Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: ‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ. Mayañhi pubbe yaṁ abhisapāma—bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṁ pana mayaṁ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti.
Then those brahmin seers said, ‘Our fervor is in vain! Our spiritual path is fruitless! For when we used to curse someone to become ashes, ashes they became. But the more we curse this one, the more attractive, good-looking, and lovely he becomes.’
‘न भवन्तानं मोघं तपो, नाफलं ब्रह्मचरियं। इङ्घ भवन्तो, यो मयि मनोपदोसो तं पजहथाऽति।
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti.
‘Gentlemen, your fervor is not in vain; your spiritual path is not fruitless. Please let go of your malevolence towards me.’
‘यो भवति मनोपदोसो तं पजहाम। को नु भवं होतीऽति?
‘Yo bhavati manopadoso taṁ pajahāma. Ko nu bhavaṁ hotī’ti?
‘We let go of our malevolence towards you. But who are you, sir?’
‘सुतो नु भवतं—असितो देवलो इसीऽति?
‘Suto nu bhavataṁ—asito devalo isī’ti?
‘Have you heard of the seer Devala the Dark?’
‘एवं, भोऽ।
‘Evaṁ, bho’.
‘Yes, sir.’
‘सो ख्वाहं, भो, होमीऽति। अथ खो, अस्सलायन, सत्त ब्राह्मणिसयो असितं देवलं इसिं अभिवादेतुं उपक्कमिंसु।
‘So khvāhaṁ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.
‘I am he, sirs.’ Then they approached Devala and bowed to him.
अथ खो, अस्सलायन, असितो देवलो इसि सत्त ब्राह्मणिसयो एतदवोच: ‘सुतं मेतं, भो, सत्तन्नं किर ब्राह्मणिसीनं अरञ्ञायतने पण्णकुटीसु सम्मन्तानं एवरूपं पापकं दिट्ठिगतं उप्पन्नं—ब्राह्मणोव सेट्ठो वण्णो, हीनो अञ्ञो वण्णो; ब्राह्मणोव सुक्को वण्णो, कण्हो अञ्ञो वण्णो; ब्राह्मणाव सुज्झन्ति, नो अब्राह्मणा; ब्राह्मणाव ब्रह्मुनो पुत्ता ओरसा मुखतो जाता ब्रह्मजा ब्रह्मनिम्मिता ब्रह्मदायादाऽति।
Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca: ‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
Devala said to them, ‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception: “Only brahmins are the best caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.”’
‘एवं, भोऽ।
‘Evaṁ, bho’.
‘That’s right, sir.’
‘जानन्ति पन भोन्तो—या जनिका माता ब्राह्मणंयेव अगमासि, नो अब्राह्मणन्ऽति?
‘Jānanti pana bhonto—yā janikā mātā9 brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
‘But do you know whether your birth mother only had relations with a brahmin and not with a non-brahmin?’
‘नो हिदं, भोऽ।
‘No hidaṁ, bho’.
‘We don’t know that.’
‘जानन्ति पन भोन्तो—या जनिकामातु माता याव सत्तमा मातुमातामहयुगा ब्राह्मणंयेव अगमासि, नो अब्राह्मणन्ऽति?
‘Jānanti pana bhonto—yā janikāmātu10 mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
‘But do you know whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
‘नो हिदं, भोऽ।
‘No hidaṁ, bho’.
‘We don’t know that.’
‘जानन्ति पन भोन्तो—यो जनको पिता ब्राह्मणिंयेव अगमासि, नो अब्राह्मणिन्ऽति?
‘Jānanti pana bhonto—yo janako pitā11 brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘But do you know whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’
‘नो हिदं, भोऽ।
‘No hidaṁ, bho’.
‘We don’t know that.’
‘जानन्ति पन भोन्तो—यो जनकपितु पिता याव सत्तमा पितुपितामहयुगा ब्राह्मणिंयेव अगमासि, नो अब्राह्मणिन्ऽति?
‘Jānanti pana bhonto—yo janakapitu12 pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘But do you know whether your birth father’s fathers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
‘नो हिदं, भोऽ।
‘No hidaṁ, bho’.
‘We don’t know that.’
‘जानन्ति पन भोन्तो—यथा गब्भस्स अवक्कन्ति होतीऽति?
‘Jānanti pana bhonto—yathā gabbhassa avakkanti hotī’ti?
‘But do you know how an embryo is conceived?’
‘जानाम मयं, भो—यथा गब्भस्स अवक्कन्ति होति। इध मातापितरो च सन्निपतिता होन्ति, माता च उतुनी होति, गन्धब्बो च पच्चुपट्ठितो होति; एवं तिण्णं सन्निपाता गब्भस्स अवक्कन्ति होतीऽति।
‘Jānāma mayaṁ, bho—yathā gabbhassa avakkanti hoti. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṁ tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti.
‘We do know that, sir. 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 potent.’
‘जानन्ति पन भोन्तो—तग्घ, सो गन्धब्बो खत्तियो वा ब्राह्मणो वा वेस्सो वा सुद्दो वाऽति?
‘Jānanti pana bhonto—taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?
‘But do you know for sure whether that virile spirit is an aristocrat, a brahmin, a peasant, or a menial?’
‘न मयं, भो, जानाम—तग्घ सो गन्धब्बो खत्तियो वा ब्राह्मणो वा वेस्सो वा सुद्दो वाऽति।
‘Na mayaṁ, bho, jānāma—taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.
‘We don’t know that.’
‘एवं सन्ते, भो, जानाथ—के तुम्हे होथाऽति?
‘Evaṁ sante, bho, jānātha—ke tumhe hothā’ti?
‘In that case, sirs, don’t you know what you are?’
‘एवं सन्ते, भो, न मयं जानाम—के मयं होमाऽति।
‘Evaṁ sante, bho, na mayaṁ jānāma—ke mayaṁ homā’ti.
‘In that case, sir, we don’t know what we are.’
ते हि नाम, अस्सलायन, सत्त ब्राह्मणिसयो असितेन देवलेन इसिना सके जातिवादे समनुयुञ्जीयमाना समनुग्गाहीयमाना समनुभासीयमाना न सम्पायिस्सन्ति; किं पन त्वं एतरहि मया सकस्मिं जातिवादे समनुयुञ्जीयमानो समनुग्गाहीयमानो समनुभासीयमानो सम्पायिस्ससि, येसं त्वं साचरियको न पुण्णो दब्बिगाहो”ति।
Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti.
So even those seven brahmin seers were stumped when pursued, pressed, and grilled by the seer Devala on their own genealogy. So how could you succeed, being grilled by me now on your own genealogy—you who have not even mastered your own tradition?”
एवं वुत्ते, अस्सलायनो माणवो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम …पे… उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतन्”ति।
Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When he had spoken, Assalāyana said to him, “Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
अस्सलायनसुत्तं निट्ठितं ततियं।
Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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