| (derived from B. Sujato 2018/12) | |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. |
Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business. |
Atha kho tesaṃ brāhmaṇānaṃ etadahosi: |
Then those brahmins thought: |
“ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. |
“This ascetic Gotama advocates purification for all four classes. |
Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti? |
Who is capable of having a dialogue with him about this?” |
Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. |
Now at that time the brahmin student Assalāyana was residing in Sāvatthī. He was young, just tonsured; he was sixteen years old. He was an expert in 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. |
Atha kho tesaṃ brāhmaṇānaṃ etadahosi: |
Then those brahmins thought: |
“ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū … pe … anavayo. |
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So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. |
“This Assalāyana is capable of having a dialogue with the ascetic Gotama about this.” |
Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ: |
So they approached Assalāyana and said to him: |
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. |
“This ascetic Gotama advocates purification for all four classes. |
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti. |
Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.” |
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: |
When they said this, Assalāyana said to them: |
“samaṇo khalu, bho, gotamo dhammavādī; |
“They say that the ascetic Gotama is a speaker of principle. |
dhammavādino ca pana duppaṭimantiyā bhavanti. |
But speakers of principle are hard to have a dialogue with. |
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. |
I’m not capable of having a dialogue with the ascetic Gotama about this.” |
Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ: |
For a second time, those brahmins said to him: |
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. |
“This ascetic Gotama advocates purification for all four classes. |
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu. |
Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this. |
Caritaṃ kho pana bhotā assalāyanena paribbājakan”ti. |
For you have lived as a wanderer.” |
Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca: |
And for a second time, Assalāyana refused. |
“samaṇo khalu, bho, gotamo dhammavādī; |
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dhammavādino ca pana duppaṭimantiyā bhavanti. |
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Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. |
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Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ: |
For a third time, those brahmins said to him: |
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. |
“This ascetic Gotama advocates purification for all four classes. |
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu. |
Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this. |
Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ. |
For you have lived as a wanderer. |
Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī”ti. |
Don’t admit defeat before going into battle!” |
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: |
When they said this, Assalāyana said to them: |
“addhā kho ahaṃ bhavanto na labhāmi. |
“Clearly, gentlemen, I’m not getting through to you when I say: |
Samaṇo khalu, bho, gotamo dhammavādī; |
‘They say that the ascetic Gotama is a speaker of principle. |
dhammavādino ca pana duppaṭimantiyā bhavanti. |
But speakers of principle are hard to have a dialogue with. |
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti. |
I’m not capable of having a dialogue with the ascetic Gotama about this.’ |
Api cāhaṃ bhavantānaṃ vacanena gamissāmī”ti. |
Nevertheless, I shall go at your bidding.” |
Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Assalāyana together with a large group of brahmins went to the Buddha and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“brāhmaṇā, bho gotama, evamāhaṃsu: |
“Master Gotama, the brahmins say: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘Only brahmins are the highest caste; other castes are inferior. |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
Only brahmins are the light caste; other castes are dark. |
brāhmaṇova sujjhanti, no abrāhmaṇā; |
Only brahmins are purified, not others. |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Idha bhavaṃ gotamo kimāhā”ti? |
What do you say about this?” |
“Dissanti kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. |
“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding. |
Te ca brāhmaṇiyonijāva samānā evamāhaṃsu: |
Yet even though they’re born from a brahmin womb they say: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
‘Only brahmins are the highest caste; other castes are inferior. |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
Only brahmins are the light caste; other castes are dark. |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
Only brahmins are purified, not others. |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti. |
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’” |
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti: |
“Even though you say this, still the brahmins maintain their belief.” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti. |
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“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
sutaṃ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti? |
Have you heard that in Greece and Persia and other foreign lands there are only two classes, masters and bonded servants; and that masters may become servants, and servants masters?” |
“Evaṃ, bho, sutaṃ taṃ 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.” |
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu: |
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti? |
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“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti: |
“Even though you say this, still the brahmins maintain their belief.” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti. |
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“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo? |
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? |
Vessova nu kho … pe … |
Or suppose a merchant, |
suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo”ti? |
or a worker were to act in the same way. Would that result befall only a merchant or a worker, and not to a brahmin?” |
“No hidaṃ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
If they acted the same way, the same result would befall an aristocrat, a brahmin, a merchant, or a worker. |
Brāhmaṇopi hi, bho gotama … pe … |
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vessopi hi, bho gotama … pe … |
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suddopi hi, bho gotama … pe … |
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sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyun”ti. |
For if any of the four classes were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, 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.” |
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu: |
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti? |
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“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti: |
“Even though you say this, still the brahmins maintain their belief.” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti. |
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“Taṃ kiṃ maññasi, 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 paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no khattiyo, no vesso, no suddo”ti? |
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 merchant, or a worker?” |
“No hidaṃ, bho gotama. |
“No, Master 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 paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. |
If they acted the same way, the same result would befall an aristocrat, a brahmin, a merchant, or a worker. |
Brāhmaṇopi hi, bho gotama … pe … |
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vessopi hi, bho gotama … pe … |
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suddopi hi, bho gotama … pe … |
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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 paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyun”ti. |
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.” |
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu: |
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti? |
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“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti: |
“Even though you say this, still the brahmins maintain their belief.” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti. |
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“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso, no suddo”ti? |
Is only a brahmin capable of developing a heart of love, free of enmity and ill will for this region, and not an aristocrat, merchant, or worker?” |
“No hidaṃ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; |
Aristocrats, brahmins, merchants, and workers can all do so. |
brāhmaṇopi hi, bho gotama … |
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vessopi hi, bho gotama … |
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suddopi hi, bho gotama … |
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sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti. |
For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.” |
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu: |
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti? |
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“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti: |
“Even though you say this, still the brahmins maintain their belief.” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti. |
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“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo”ti? |
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, merchant, or worker?” |
“No hidaṃ, bho gotama. |
“No, Master Gotama. |
Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama … |
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vessopi hi, bho gotama … |
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suddopi hi, bho gotama … |
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sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti. |
All four classes are capable of doing this.” |
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu: |
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti? |
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“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti: |
“Even though you say this, still the brahmins maintain their belief.” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti. |
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“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya: |
Suppose an anointed aristocratic king were to gather a hundred people born in different castes and say to them: |
‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu. |
‘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. |
Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti. |
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.’ |
Taṃ kiṃ maññasi, assalāyana, |
What do you think, Assalāyana? |
yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; |
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 uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti? |
and not the fire produced by the low class people with poor quality wood?” |
“No hidaṃ, bho gotama. |
“No, Master Gotama. |
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; |
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 uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. |
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 aggikaraṇīyaṃ kātun”ti. |
For all fire has flames, color, and radiance, and is usable as fire.” |
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu: |
“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
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brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
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brāhmaṇāva sujjhanti, no abrāhmaṇā; |
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brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti? |
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“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti: |
“Even though you say this, still the brahmins maintain their belief.” |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … |
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brahmadāyādā’”ti. |
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“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; |
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 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. |
“They could be called either.” |
“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; |
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 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. |
“They could be called either.” |
“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
idha vaḷavaṃ gadrabhena sampayojeyyuṃ, tesaṃ sampayogamanvāya kisoro jāyetha; |
Suppose a mare were to mate 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 that mule be called a horse after the mother or a donkey after the father?” |
“Kuṇḍañhi so, bho gotama, assataro hoti. |
“It’s a mule, as it is a crossbreed. |
Idaṃ hissa, bho gotama, nānākaraṇaṃ passāmi; |
I see the difference in this case, |
amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī”ti. |
but not in the previous cases.” |
“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. |
Suppose there were two brahmin students who were brothers who had shared a womb. One was educated, a reciter, while the other was uneducated and not a reciter. |
Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Who would the brahmins feed first at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?” |
“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. |
“They’d first feed the student who was educated, a reciter. |
Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī”ti? |
For how could an offering to someone who is uneducated and not a reciter be very fruitful?” |
“Taṃ kiṃ maññasi, assalāyana, |
“What do you think, Assalāyana? |
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. |
Suppose there were two brahmin students who were brothers who had shared a womb. One was educated, a reciter, but was unethical, of bad character, while the other was uneducated and not a reciter, but was ethical and of good character. |
Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Who would the brahmins feed first?” |
“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. |
“They’d first feed the student who was uneducated and not a reciter, but was ethical and of good character. |
Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī”ti? |
For how could an offering to someone who is unethical and of bad character be very fruitful?” |
“Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi; |
“Firstly you relied on birth, Assalāyana, |
jātiṃ gantvā mante agamāsi; |
then you switched to education, |
mante gantvā tape agamāsi; |
then you switched to abstemious behavior. |
tape gantvā cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī”ti. |
Now you’ve come around to believing in purification for the four classes, just as I advocate.” |
Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When he said this, Assalāyana sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. |
Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca: |
Knowing this, the Buddha said to him: |
“bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti: |
“Once upon a time, Assalāyana, seven brahmin hermits settled in leaf huts in a wilderness region. They had the following harmful misconception: |
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … |
‘Only brahmins are the highest caste; other castes are inferior. |
pe … |
Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. |
brahmadāyādā’ti. |
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Assosi kho, assalāyana, asito devalo isi: |
The hermit Devala the Dark heard about this. |
‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ— |
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brāhmaṇova seṭṭho vaṇṇo … pe … |
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brahmadāyādā’ti. |
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Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi. |
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 hermits. |
Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha: |
Then he wandered about the yard saying: |
‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā; |
‘Where, oh where have those brahmin hermits gone? |
handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? |
Where, oh where have those rahmin hermits gone?’ |
Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi: |
Then those brahmin hermits said: |
‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha: |
‘Who’s this wandering about our courtyard like a cowboy? |
“handa ko nu kho ime bhavanto brāhmaṇisayo gatā; |
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handa ko nu kho ime bhavanto brāhmaṇisayo gatāti? |
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Handa naṃ abhisapāmā”’ti. |
Let’s curse him!’ |
Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu: |
So they cursed Devala the Dark: |
‘bhasmā, vasala, hohi; |
‘Be ashes, wretch! |
bhasmā, vasala, hohī’ti. |
Be ashes, wretch!’ |
Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. |
But the more the hermits cursed him, the more attractive, good-looking, and lovely Devala the Dark became. |
Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi: |
Then those brahmin hermits said: |
‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ. |
‘Our austerities are in vain! Our spiritual path is fruitless! |
Mayañhi pubbe yaṃ abhisapāma— |
For when we used to curse someone |
bhasmā, vasala, hohi; |
to become ashes, |
bhasmā, vasala, hohīti bhasmāva bhavati ekacco. |
ashes they became. |
Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. |
But the more we curse this one, the more attractive, good-looking, and lovely he becomes.’ |
‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ. |
‘Gentlemen, your austerities are not in vain; your spiritual path is not fruitless. |
Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti. |
Please let go of your malevolence towards me.’ |
‘Yo bhavati manopadoso taṃ pajahāma. |
‘We let go of our malevolence towards you. |
Ko nu bhavaṃ hotī’ti? |
But who are you, sir?’ |
‘Suto nu bhavataṃ— |
‘Have you heard of |
asito devalo isī’ti? |
the hermit Devala the Dark?’ |
‘Evaṃ, bho’. |
‘Yes, sir.’ |
‘So khvāhaṃ, bho, homī’ti. |
‘I am he, sirs.’ |
Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu. |
Then they approached Devala and bowed to him. |
Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca: |
Devala said to them: |
‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ— |
‘I heard that when the seven brahmin hermits had settled in leaf huts in a wilderness region, they had the following harmful misconception: |
brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; |
“Only brahmins are the highest caste; other castes are inferior. |
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; |
Only brahmins are the light caste; other castes are dark. |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
Only brahmins are purified, not others. |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.”’ |
‘Evaṃ, bho’. |
‘That’s right, sir.’ |
‘Jānanti pana bhonto— |
‘But do you know |
yā janikā mātā brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti? |
whether your birth mother only had relations with a brahmin and not with a non-brahmin?’ |
‘No hidaṃ, bho’. |
‘We don’t know that.’ |
‘Jānanti pana bhonto— |
‘But do you know |
yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti? |
whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’ |
‘No hidaṃ, bho’. |
‘We don’t know that.’ |
‘Jānanti pana bhonto— |
‘But do you know |
yo janako pitā brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti? |
whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’ |
‘No hidaṃ, bho’. |
‘We don’t know that.’ |
‘Jānanti pana bhonto— |
‘But do you know |
yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti? |
whether your birth father’s fathers back to the seventh generation only had relations with brahmins and not with non-brahmins?’ |
‘No hidaṃ, bho’. |
‘We don’t know that.’ |
‘Jānanti pana bhonto— |
‘But do you know |
yathā gabbhassa avakkanti hotī’ti? |
how an embryo is conceived?’ |
‘Jānāma mayaṃ, bho— |
‘We do know that, sir. |
yathā gabbhassa avakkanti hoti. |
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Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti. |
An embryo is conceived when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present.’ |
‘Jānanti pana bhonto— |
‘But do you know |
taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? |
for sure whether that spirit is an aristocrat, a brahmin, a merchant, or a worker?’ |
‘Na mayaṃ, bho, jānāma— |
‘We don’t know that.’ |
taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. |
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‘Evaṃ sante, bho, jānātha— |
‘In that case, sirs, don’t you know |
ke tumhe hothā’ti? |
what you are?’ |
‘Evaṃ sante, bho, na mayaṃ jānāma— |
‘In that case, sir, we don’t know |
ke mayaṃ homā’ti. |
what we are.’ |
Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; |
So even those seven brahmin hermits were stumped when pursued, pressed, and grilled by the seer Devala on their own doctrine of ancestry. |
kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho”ti. |
So how could you succeed, being grilled by me now on your own doctrine of ancestry—you who have not even mastered your own teacher’s doctrine?” |
Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca: |
When he had spoken, Assalāyana said to him: |
“abhikkantaṃ, bho gotama … pe … |
“Excellent, Master Gotama! … |
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. |
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” |