MN93: Assalāyanasutta - With Assalāyana
- DG BB TBW © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Now at that time five hundred brahmins from diverse provinces were staying at Sāvatthī for some business or other. Then those brahmins thought: "This recluse Gotama describes purification for all the four castes.[n.869] The argument in favour of this thesis is set forth at MN 90.10–12. Who is there able to dispute with him about this assertion?"
Now on that occasion a brahmin student named Assalāyana was staying at Sāvatthī. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man. Then the brahmins thought: "There is this young brahmin student named Assalāyana staying at Sāvatthī. Young … fully versed in natural philosophy and in the marks of a Great Man. He will be able to dispute with the recluse Gotama about this assertion."
2So the brahmins went to the brahmin student Assalāyana and said to him: "Master Assalāyana, this recluse Gotama describes purification for all the four castes. Let Master Assalāyana come and dispute with the recluse Gotama about this assertion."
3When this was said, the brahmin student Assalāyana replied: "Sirs, the recluse Gotama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gotama about this assertion."
4A second time the brahmins said to him: "Master Assalāyana, this recluse Gotama describes purification for all the four castes. Let Master Assalāyana come and dispute with the recluse Gotama about this assertion. For the training of a wanderer has been completed by Master Assalāyana."[n.870] MA: They speak thus intending to say: "Having studied the Three Vedas, you have trained in the mantras by which those who go forth undertake their going forth and the mantras they maintain after they have gone forth. You have practised their mode of conduct. Therefore, you will not be defeated. Victory will be yours."
For the second time the brahmin student Assalāyana replied: "Sirs, the recluse Gotama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gotama about this assertion."
5A third time the brahmins said to him: "Master Assalāyana, this recluse Gotama describes purification for all the four castes. Let Master Assalāyana come and dispute with the recluse Gotama about this assertion. For the training of a wanderer has been completed by Master Assalāyana. Let not the Master Assalāyana be defeated without having even fought the battle."
6When this was said, the brahmin student Assalāyana replied: "Surely, Sirs, I am not getting through to you when I say: ’The recluse Gotama is one who speaks the Dhamma.’ Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gotama about this assertion. Still, sirs, at your bidding I will go."
7Then the brahmin student Assalāyana went with a large number of brahmins to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the Blessed One: "Master Gotama, the brahmins say thus: ‘Brahmins are the highest caste, those of any other caste are inferior; brahmins are the fairest caste, those of any other caste are dark; only brahmins are purified, not non-brahmins; brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ What does Master Gotama say about that?"
"Now, Assalāyana, the brahmin women are seen having their periods, becoming pregnant, giving birth, and giving suck.[n.871] This statement is intended to show that brahmins are born of women, just like other human beings, and there is thus no substance to their claim that they are born of Brahmā's mouth. And yet those brahmins, though born from the womb, say thus: ‘Brahmins are the highest caste … brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’"
"Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’"
8"What do you think, Assalāyana? Have you heard that in Yona and Kamboja[n.872] Yona is the Pali transliteration of Ionia. Kamboja is a region to the northwest of the Indian "Middle Country." and in other outland countries there are only two castes, masters and slaves, and that masters become slaves and slaves masters?"
"So I have heard, sir."
"Then on the strength of what argument or with the support of what authority do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?"
"Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’"
9"What do you think, Assalāyana?[n.873] The argument of ¶¶8–9 here is substantially identical with that of MN 84. Suppose a noble were to kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and hold wrong view. On the dissolution of the body, after death, would only he be likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell — and not a brahmin? Suppose a merchant … a worker were to kill living beings … and hold wrong view. On the dissolution of the body after death, would only he be likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell — and not a brahmin?"
"No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker — those of all four castes who kill living beings … and hold wrong view, on the dissolution of the body, after death, are likely to reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell."
"Then on the strength of what argument or with the support of what authority do the brahmins in this case say thus: ‘Brahmins are the highest caste … "
"Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’"
10"What do you think, Assalāyana? Suppose a brahmin were to abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, and from gossip, and were to be uncovetous, to have a mind without ill will, and to hold right view. On the dissolution of the body, after death, would only he be likely to reappear in a happy destination, even in the heavenly world — and not a noble, or a merchant, or a worker?"
"No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker — those of all four castes who abstain from killing living beings … and hold right view, on the dissolution of the body, after death, are likely to reappear in a happy destination, even in the heavenly world."
"Then on the strength of what argument or with the support of what authority do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?"
"Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’"
11"What do you think, Assalāyana? Is only a brahmin capable of developing a mind of loving-kindness towards this region, without hostility and without ill will, and not a noble, or a merchant, or a worker?"
"No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker — those of all four castes are capable of developing a mind of loving-kindness towards this region, without hostility and without ill will."
"Then on the strength of what argument or with the support of what authority do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?"
"Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’"
12"What do you think, Assalāyana? Is only a brahmin capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt, and not a noble, or a merchant, or a worker?"
"No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker — those of all four castes are capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt."
"Then on the strength of what argument or with the support of what authority do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?"
"Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’"
13"What do you think, Assalāyana? Suppose a head-anointed noble king were to assemble here a hundred men of different birth and say to them: ‘Come, sirs, let any here who have been born into a noble clan or a brahmin clan or a royal clan take an upper fire-stick of sāla wood, salala wood, sandalwood, or padumaka wood and light a fire and produce heat. And also let any who have been born into an outcast clan, a trapper clan, a wicker workers’ clan, a cartwrights’ clan, or a scavengers’ clan take an upper fire-stick made from a dog's drinking trough, from a pig's trough, from a dustbin, or from castor-oil wood and light a fire and produce heat.’
14"What do you think, Assalāyana? When a fire is lit and heat is produced by someone in the first group, would that fire have a flame, a colour, and a radiance, and would it be possible to use it for the purposes of fire, while when a fire is lit and heat is produced by someone of the second group, that fire would have no flame, no colour, and no radiance, and it would not be possible to use it for the purposes of fire?"
"No, Master Gotama. When a fire is lit and heat is produced by someone in the first group, that fire would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. And when a fire is lit and heat is produced by someone of the second group, that fire too would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. For all fire has a flame, a colour, and a radiance, and it is possible to use all fire for the purposes of fire."
"Then on the strength of what argument or with the support of what authority do the brahmins in this case say thus: ‘Brahmins are the highest caste … heirs of Brahmā’?"
"Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste … heirs of Brahmā.’"
15"What do you think, Assalāyana? Suppose a noble youth were to cohabit with a brahmin girl, and a son was born from their cohabitation. Should a son born from a noble youth and a brahmin girl be called a noble after the father or a brahmin after the mother?"
"He could be called both, Master Gotama."
16"What do you think, Assalāyana? Suppose a brahmin youth here were to cohabit with a noble girl, and a son were to be born from their cohabitation. Should the son born from a brahmin youth and a noble girl be called a noble after the mother or a brahmin after the father?"
"He could be called both, Master Gotama."
17"What do you think, Assalāyana? Suppose a mare were to be mated with a male donkey, and a foal were to be born as the result. Should the foal be called a horse after the mother or a donkey after the father?"
"It is a mule, Master Gotama, since it does not belong to either kind. I see the difference in this last case, but I see no difference in either of the former cases."
18"What do you think, Assalāyana? Suppose there were two brahmin students who were brothers, born of the same mother, one studious and acute, and one neither studious nor acute. Which of them would brahmins feed first at a funeral feast, or at a ceremonial milk-rice offering, or at a sacrificial feast, or at a feast for guests?"
"On such occasions, brahmins would feed first the one who was studious and acute, Master Gotama; for how could what is given to one who is neither studious nor acute bring great fruit?"
19"What do you think, Assalāyana? Suppose there were two brahmin students who were brothers, born of the same mother, one studious and acute, but immoral and of bad character, and one neither studious nor acute, but virtuous and of good character. Which of them would brahmins feed first at a funeral feast, or at a ceremonial milk-rice offering, or at a sacrificial feast, or at a feast for guests?"
"On such occasions, brahmins would feed first the one who was neither studious nor acute, but virtuous and of good character, Master Gotama; for how could what is given to one who is immoral and of bad character bring great fruit?"
20"First, Assalāyana, you took your stand on birth, and after that you took your stand on scriptural learning, and after that you have come to take your stand on the very ground that purification is for all four castes, as I describe it."
When this was said, the brahmin student Assalāyana sat silent and dismayed, with shoulders drooping and head down, glum, and without response. Knowing this, the Blessed One said to him:
21"Once, Assalāyana, when seven brahmin seers were consulting together in leaf huts in the forest, this pernicious view arose in them: ‘Brahmins are the highest caste … … heirs of Brahmā.’ Now the seer Devala the Dark heard this.[n.874] MA identifies Devala the Dark, Asita Devala, with the Buddha in an earlier life. The Buddha undertakes this teaching to show: "In the past, when you were of a superior birth and I was of an inferior birth, you could not answer a question I asked you about an assertion concerning birth. So how can you do so now, when you are inferior and I have become a Buddha?" Then he arranged his hair and beard, dressed in ochre-coloured garments, put on stout sandals, and taking a staff made of gold, he appeared in the courtyard of the seven brahmin seers. Then, while walking up and down the courtyard of the seven brahmin seers, the seer Devala the Dark spoke thus: ‘Where have those worthy brahmin seers gone? Where have those worthy brahmin seers gone?’ Then the seven brahmin seers thought: ‘Who is walking up and down in the courtyard of the seven brahmin seers like a village lout speaking thus: "Where have those worthy brahmin seers gone? Where have those worthy brahmin seers gone?" Let us curse him!’ Then the seven brahmin seers cursed the seer Devala the Dark thus: ‘Be ashes, vile one! Be ashes, vile one!’ But the more the seven brahmin seers cursed him, the more comely, beautiful, and handsome the seer Devala the Dark became. Then the seven brahmin seers thought: ‘Our asceticism is in vain, our holy life is fruitless; for formerly when we cursed anyone thus: "Be ashes, vile one! Be ashes, vile one!" he always became ashes; but the more we curse this one, the more comely, beautiful, and handsome he becomes.’
"‘Your asceticism is not in vain, sirs, your holy life is not fruitless. But, sirs, put away your hatred towards me.’
"‘We have put away our hatred towards you, sir. Who are you?’
"‘Have you heard of the seer Devala the Dark, sirs?’ — ‘Yes, sir.’ — ‘I am he, sirs.’
22"Then the seven brahmin seers went to the seer Devala the Dark and paid homage to him. Then he said to them: ‘Sirs, I heard that while the seven brahmin seers were dwelling in leaf huts in the forest, this pernicious view arose in them: "Brahmins are the highest caste … heirs of Brahmā."’ — ‘That is so, sir.’
23"‘But, sirs, do you know if the mother who bore you went only with a brahmin and never with a non-brahmin?’ — ‘No, sir.’
24"‘But, sirs, do you know if your mother's mothers back to the seventh generation went only with brahmins and never with non-brahmins?’ — ‘No, sir.’
25"‘But, sirs, do you know if the father who begot you went only with a brahmin woman and never with a non-brahmin woman?’ — ‘No, sir.’
26"‘But, sirs, do you know if your father's fathers back to the seventh generation went only with brahmin women and never with non-brahmin women?’ — ‘No, sir.’
27"‘But, sirs, do you know how the descent of an embryo comes about?’
"‘Sir, we know how the descent of an embryo comes about. Here, there is the union of the mother and father, and the mother is in season, and the gandhabba is present. Thus the descent of an embryo comes about through the union of these three things.’[n.875] As in MN 38.26. See n. 411. Note that the dialogue just below establishes the meaning of gandhabba as the deceased being about to be reborn.
28"‘Then, sirs, do you know for sure whether that gandhabba is a noble, or a brahmin, or a merchant, or a worker?’
"‘Sir, we do not know for sure whether that gandhabba is a noble, or a brahmin, or a merchant, or a worker.’
"‘That being so, sirs, then what are you?’
"‘That being so, sir, we do not know what we are.’
"Now, Assalāyana, even those seven brahmin seers, on being pressed and questioned and cross-questioned by the seer Devala the Dark on their own assertion about birth, were unable to support it. But how shall you, on being pressed and questioned and cross-questioned by me now on your assertion about birth, be able to support it? You, who rely on the teachers’ doctrines, are not even fit to be their spoon-holder Puṇṇa."[n.876] MA: Puṇṇa was the name of a servant of the seven seers; he would take a spoon, cook leaves, and serve them.
29When this was said, the brahmin student Assalāyana said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Saṅgha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life."
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
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?
Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. 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.
2Atha 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.
3Evaṁ 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.
4Dutiyampi 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.
5Tatiyampi 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.
6Evaṁ 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.
7Atha 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: "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?
"Dissanti 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.
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
8"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?
"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.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
9"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 sabhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo"ti?
"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.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
10"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, no khattiyo, no vesso, no suddo"ti?
"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 paṭivirtā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyun"ti.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
11"Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo"ti?
"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.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
12"Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo"ti?
"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.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
13"Taṁ kiṁ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā laḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontu. 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.
14Taṁ kiṁ maññasi, 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; 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?
"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.
"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?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
15"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?
"Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo"ti.
16"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?
"Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo"ti.
17"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?
"Kuṇḍañhi so, bho gotama, assataro hoti. Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi; amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī"ti.
18"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?
"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?
19"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?
"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?
20"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.
21Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca: "Bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’ti. 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 paṭaliyo 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? 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. 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. 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.
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti.
‘Yo bhavati manopadoso taṁ pajahāma. Ko nu bhavaṁ hotī’ti?
‘Suto nu bhavataṁ — asito devalo isī’ti? ‘Evaṁ, bho’. ‘So khvāhaṁ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.
22Atha 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. ‘Evaṁ, bho’.
23‘Jānanti pana bhonto — yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti? ‘No hidaṁ, bho’.
24‘Jānanti pana bhonto — yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti? ‘No hidaṁ, bho’.
25‘Jānanti pana bhonto — yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti? ‘No hidaṁ, bho’.
26‘Jānanti pana bhonto — yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti? ‘No hidaṁ, bho’.
27‘Jānanti pana bhonto — yathā gabbhassa avakkanti hotī’ti?
‘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.
28‘Jānanti pana bhonto — taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?
‘Na mayaṁ, bho, jānāma — taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.
‘Evaṁ sante, bho, jānātha — ke tumhe hothā’ti?
‘Evaṁ sante, bho, na mayaṁ jānāma — ke mayaṁ homā’ti.
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.
29Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ.