Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
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 on that occasion, about five hundred brahmins from various regions were residing in Sāvatthi on some business or other. Then those brahmins thought: “This ascetic Gotama declares purification for all four castes. Who can debate with the ascetic Gotama on this assertion?”
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, a young brahmin named Assalāyana was living in Sāvatthi: young, shaven-headed, sixteen years old, a master of the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, with historical narratives as the fifth; a reciter of the Vedas, a grammarian and linguistic scholar, fully versed in natural philosophy and the auspicious marks of a great man.
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 young brahmin Assalāyana is living in Sāvatthi: young, shaven-headed, sixteen years old, a master of the three Vedas․․․ He is capable of debating with the ascetic Gotama on this assertion.”
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.
Then those brahmins went to the young brahmin Assalāyana and said to him: “Sir Assalāyana, this ascetic Gotama declares purification for all four castes. Let sir Assalāyana go and debate with the ascetic Gotama on this assertion.”
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 this was said, the young brahmin Assalāyana said to those brahmins: “Sirs, the ascetic Gotama is a speaker of the Dhamma, and speakers of the Dhamma are difficult to debate with. I cannot debate with the ascetic Gotama on this assertion.”
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.
A second time, those brahmins said to the young brahmin Assalāyana: “Sir Assalāyana, this ascetic Gotama declares purification for all four castes. Let sir Assalāyana go and debate with the ascetic Gotama on this assertion. For sir Assalāyana has lived the wandering life.” A second time, the young brahmin Assalāyana said to those brahmins: “Sirs, the ascetic Gotama is a speaker of the Dhamma, and speakers of the Dhamma are difficult to debate with. I cannot debate with the ascetic Gotama on this assertion.”
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.
A third time, those brahmins said to the young brahmin Assalāyana: “Sir Assalāyana, this ascetic Gotama declares purification for all four castes. Let sir Assalāyana go and debate with the ascetic Gotama on this assertion. For sir Assalāyana has lived the wandering life. Do not, Master Assalāyana, be defeated without putting up a fight.”
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 this was said, the young brahmin Assalāyana said to those brahmins: “Surely, sirs, I cannot prevail upon you. The ascetic Gotama is indeed a speaker of the Dhamma, and speakers of the Dhamma are difficult to debate with. I cannot debate with the ascetic Gotama on this assertion. Even so, at your word, sirs, I will go.”
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 the young brahmin Assalāyana, together with a large assembly of brahmins, approached the Blessed One. Having approached, he exchanged friendly greetings with the Blessed One. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the young brahmin Assalāyana said to the Blessed One:
“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?
“Sir Gotama, the brahmins say this: ‘Only brahmins are the highest caste, other castes are inferior; only brahmins are the fair caste, other castes are dark; only brahmins are purified, not non-brahmins; brahmins are the legitimate sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ What does sir Gotama say about this?”
Brahmin Women Still Give Birth
“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.
“Yet, Assalāyana, the brahmin women are seen menstruating, pregnant, giving birth, and breast-feeding. Although they are born from a brahmin woman’s womb, they still say: ‘Only brahmins are the highest caste, other castes are inferior; only brahmins are the fair caste, other castes are dark; only brahmins are purified, not non-brahmins; brahmins are the legitimate sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though sir Gotama says this, still the brahmins think: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’”
Castes Reverse in the Borderlands
“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 Yona, Kamboja, and other border regions, there are only two castes: master and slave; and that having been a master, one becomes a slave, and having been a slave, one becomes a master?”
“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, sir, I have heard that in Yona, Kamboja, and other border regions, there are only two castes: master and slave; and that having been a master, one becomes a slave, and having been a slave, one becomes a master.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Here, Assalāyana, what strength do the brahmins have, what basis for confidence, when they say: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā’?”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though sir Gotama says this, still the brahmins think: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’”
Wrong Conduct Leads to Ruin in Every Caste
“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? Would only an aristocrat who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, is full of longing, has a mind of ill will, and holds wrong view, with the breakup of the body, after death, be reborn in a state of loss, a bad destination, a realm of downfall, in hell, but not a brahmin? Would a merchant, or a worker who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, is full of longing, has a mind of ill will, and holds wrong view, with the breakup of the body, after death, be reborn in a state of loss, a bad destination, a realm of downfall, in hell, but not a brahmin?”
“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, sir Gotama. For an aristocrat too, sir Gotama, who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, is full of longing, has a mind of ill will, and holds wrong view, with the breakup of the body, after death, would be reborn in a state of loss, a bad destination, a realm of downfall, in hell. A brahmin too, sir Gotama... a merchant too, sir Gotama... a worker too, sir Gotama... indeed, anyone of all four castes who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, is full of longing, has a mind of ill will, and holds wrong view, with the breakup of the body, after death, would be reborn in a state of loss, a bad destination, a realm of downfall, in hell.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Here, Assalāyana, what strength do the brahmins have, what basis for confidence, when they say: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā’?”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though sir Gotama says this, still the brahmins think: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’”
Virtue Leads to Heaven in Every Caste
“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?
“What do you think, Assalāyana? Would only a brahmin who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from frivolous chatter, is without intense craving, has a benevolent mind, and holds right view, with the breakup of the body, after death, be reborn in a good destination, in a heavenly world, but not an aristocrat, not a merchant, not a worker?”
“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, sir Gotama. For an aristocrat too, sir Gotama, who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from frivolous chatter, is without intense craving, has a benevolent mind, and holds right view, with the breakup of the body, after death, would be reborn in a good destination, in a heavenly world. A brahmin too, sir Gotama... a merchant too, sir Gotama... a worker too, sir Gotama... indeed, anyone of all four castes who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from frivolous chatter, is without intense craving, has a benevolent mind, and holds right view, with the breakup of the body, after death, would be reborn in a good destination, in a heavenly world.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Here, Assalāyana, what strength do the brahmins have, what basis for confidence, when they say: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā’?”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though sir Gotama says this, still the brahmins think: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’”
All Castes Can Develop Loving-Kindness
“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 in this region a mind of loving-kindness, free of enmity and ill will, but not an aristocrat, not a merchant, not a worker?”
“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, sir Gotama. For an aristocrat too, sir Gotama, is capable of developing in this region a mind of loving-kindness, free of enmity and ill will; a brahmin too, sir Gotama... a merchant too, sir Gotama... a worker too, sir Gotama... indeed, anyone of all four castes is capable of developing in this region a mind of loving-kindness, free of enmity and ill will.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Here, Assalāyana, what strength do the brahmins have, what basis for confidence, when they say: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā’?”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though sir Gotama says this, still the brahmins think: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’”
All Castes Can Bathe Away Grime
“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 soap and bath powder, going to a river, and washing away dirt and grime, but not an aristocrat, not a merchant, not a worker?”
“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, sir Gotama. For an aristocrat too, sir Gotama, is capable of taking soap and bath powder, going to a river, and washing away dirt and grime; a brahmin too, sir Gotama... a merchant too, sir Gotama... a worker too, sir Gotama... indeed, anyone of all four castes is capable of taking soap and bath powder, going to a river, and washing away dirt and grime.”
“Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti?
“Here, Assalāyana, what strength do the brahmins have, what basis for confidence, when they say: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā’?”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though sir Gotama says this, still the brahmins think: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’”
The Simile of the Fire Sticks
“Taṁ kiṁ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa 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.
“What do you think, Assalāyana? Suppose an anointed aristocratic king were to assemble a hundred men of varied births: ‘Come, sirs, let those born of an aristocratic clan, a brahmin clan, or a royal clan take an upper fire-stick made of teak, sāla, pine, sandalwood, or wild cherry, and kindle a fire, producing heat. And come, sirs, let those born of an outcast clan, a hunter clan, a reed-worker clan, a cartwright clan, or a scavenger clan take an upper fire-stick made from a dog’s feeding trough, a pig’s feeding trough, a dyer’s tub, or castor-wood, and kindle a fire, producing heat.’
Taṁ 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?
What do you think, Assalāyana? Would only the fire kindled and heat produced by those born of an aristocratic clan, a brahmin clan, or a royal clan taking an upper fire-stick of teak, sāla, pine, sandalwood, or wild cherry have flames, color, and radiance, so that it could be used for the purposes of fire; while the fire kindled and heat produced by those born of an outcast clan, a hunter clan, a reed-worker clan, a cartwright clan, or a scavenger clan taking an upper fire-stick made from a dog’s feeding trough, a pig’s feeding trough, a dyer’s tub, or castor-wood have no flames, no color, and no radiance, so that it could not be used for the purposes of fire?”
“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, sir Gotama. For the fire kindled and heat produced by those born of an aristocratic clan, a brahmin clan, or a royal clan taking an upper fire-stick of teak, sāla, pine, sandalwood, or wild cherry would have flames, color, and radiance, and could be used for the purposes of fire; and the fire kindled and heat produced by those born of an outcast clan, a hunter clan, a reed-worker clan, a cartwright clan, or a scavenger clan taking an upper fire-stick made from a dog’s feeding trough, a pig’s feeding trough, a dyer’s tub, or castor-wood would also have flames, color, and radiance, and could be used for the purposes of fire. For every fire, sir Gotama, has flames, color, and radiance, and any fire can be used for the purposes of fire.”
“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?
“Here, Assalāyana, what strength do the brahmins have, what basis for confidence, when they say: ‘Only brahmins are the highest caste, other castes are inferior; only brahmins are the fair caste, other castes are dark; only brahmins are purified, not non-brahmins; brahmins are the legitimate sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā’?”
“Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe… brahmadāyādā’”ti.
“Even though sir Gotama says this, still the brahmins think: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’”
Mixed Descent and the Mule
“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 aristocratic youth were to cohabit with a young brahmin woman, and through their cohabitation a son were born. Would that son born of an aristocratic youth and a young brahmin woman resemble both the mother and the father, and could he be called both an aristocrat and a brahmin?”
“Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.
“That son born of an aristocratic youth and a young brahmin woman, sir Gotama, would resemble both the mother and the father, and he could be called both an aristocrat and a brahmin.”
“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 youth were to cohabit with a young aristocratic woman, and through their cohabitation a son were born. Would that son born of a brahmin youth and a young aristocratic woman resemble both the mother and the father, and could he be called both an aristocrat and a brahmin?”
“Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.
“That son born of a brahmin youth and a young aristocratic woman, sir Gotama, would resemble both the mother and the father, and he could be called both an aristocrat and a brahmin.”
“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 mated with a donkey, and through their mating a foal were born. Would that foal born of a mare and a donkey resemble both the mother and the father, and could it be called both a horse and a donkey?”
“Kuṇḍañhi so, bho gotama, assataro hoti. Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi; amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti.
“No, sir Gotama, it is a crossbreed, a mule. Here, sir Gotama, I see a difference; but in the other cases, I see no difference.”
Virtue Outweighs Vedic Initiation
“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 young brahmin brothers born of the same mother: one a student of the Vedas, initiated, and one not a student of the Vedas, uninitiated. Which one would the brahmins feed first at a funeral feast, an offering of rice boiled in a pot, a sacrifice, or a feast for guests?”
“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī”ti?
“The young brahmin who is a student of the Vedas, initiated, him the brahmins would feed first at a funeral feast, an offering of rice boiled in a pot, a sacrifice, or a feast for guests. For what, sir Gotama, given to one who is not a student of the Vedas, uninitiated, would be of great fruit?”
“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 young brahmin brothers born of the same mother: one a student of the Vedas, initiated, but unprincipled and of a bad character; and one not a student of the Vedas, uninitiated, but virtuous and of good character. Which one would the brahmins feed first at a funeral feast, an offering of rice boiled in a pot, a sacrifice, or a feast for guests?”
“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?
“The young brahmin who is not a student of the Vedas, uninitiated, but virtuous and of good character, him the brahmins would feed first at a funeral feast, an offering of rice boiled in a pot, a sacrifice, or a feast for guests. For what, sir Gotama, given to one who is unprincipled and of a bad character, would be of great fruit?”
“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.
“Earlier, Assalāyana, you took your stand on birth; having left birth, you took your stand on Vedic hymns; having left Vedic hymns, you took your stand on ascetic discipline; having left ascetic discipline, you have come right back to the purification of the four castes that I declare.” When this was said, the young brahmin Assalāyana sat silent, dejected, with shoulders drooping and head down, reflecting, unable to respond.
Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca:
Then the Blessed One, knowing that the young brahmin Assalāyana was silent, dejected, with shoulders drooping and head down, reflecting, and unable to respond, said this to the young brahmin Assalāyana:
The Story of Seer Asita Devala
“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe… brahmadāyādā’ti.
“Once in the past, Assalāyana, when seven brahmin seers were dwelling in leaf huts in a wilderness region, such a harmful misconception arose in them: ‘Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.’
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?
The seer Asita Devala heard, Assalāyana: ‘It is said that in seven brahmin seers dwelling in leaf huts in a wilderness region, such a harmful misconception has arisen: “Only brahmins are the highest caste, other castes are inferior․․․ heirs of Brahmā.”’ Then, Assalāyana, the seer Asita Devala trimmed his hair and beard, dressed in crimson garments, put on scarlet footwear, took a staff made of gold, and appeared in the courtyard of the seven brahmin seers. Then, walking up and down in the courtyard of the seven brahmin seers, the seer Asita Devala said: ‘Well now, where have these master brahmin seers gone? Well now, where have these master brahmin seers gone?’
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, Assalāyana, the seven brahmin seers thought: ‘Who is this fellow walking up and down in our courtyard like an outcast clown, saying: “Well now, where have these master brahmin seers gone? Well now, where have these master brahmin seers gone?” Let us curse him!’
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.
Then, Assalāyana, the seven brahmin seers cursed the seer Asita Devala: ‘Become ashes, wretch! Become ashes, wretch!’ But the more the seven brahmin seers cursed the seer Asita Devala, the more handsome, attractive, and graceful the seer Asita Devala became.
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, Assalāyana, the seven brahmin seers thought: ‘Our asceticism is in vain, our spiritual life is fruitless! For in the past, whomever we cursed saying, “Become ashes, wretch! Become ashes, wretch!” turned into ashes. But the more we curse this fellow, the more handsome, attractive, and graceful he becomes.’
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti.
‘Your asceticism is not in vain, sirs, nor is your spiritual life fruitless. Come now, sirs, abandon the resentment of mind you hold toward me.’
‘Yo bhavati manopadoso taṁ pajahāma. Ko nu bhavaṁ hotī’ti?
‘We abandon the resentment of mind we held toward you. But who is your honor?’
‘Suto nu bhavataṁ— asito devalo isī’ti?
‘Have you heard, sirs, of the seer Asita Devala?’
‘Evaṁ, bho’.
‘Yes, sir.’
‘So khvāhaṁ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.
‘I am he, sirs.’ Then, Assalāyana, the seven brahmin seers approached to pay homage to the seer Asita Devala.
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.
Then, Assalāyana, the seer Asita Devala said to the seven brahmin seers: ‘I have heard, sirs, that in seven brahmin seers dwelling in leaf huts in a wilderness region, such a harmful misconception has arisen: “Only brahmins are the highest caste, other castes are inferior; only brahmins are the fair caste, other castes are dark; only brahmins are purified, not non-brahmins; brahmins are the legitimate sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.”’
‘Evaṁ, bho’.
‘That is so, sir.’
‘Jānanti pana bhonto— yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
‘Do you know, sirs, whether the mother who gave you birth consorted only with a brahmin and not with a non-brahmin?’
‘No hidaṁ, bho’.
‘No, sir.’
‘Jānanti pana bhonto— yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
‘Do you know, sirs, whether the mother’s mother of the mother who gave you birth, back through seven generations of mothers and grandmothers, consorted only with a brahmin and not with a non-brahmin?’
‘No hidaṁ, bho’.
‘No, sir.’
‘Jānanti pana bhonto— yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘Do you know, sirs, whether the father who begot you consorted only with a brahmin woman and not with a non-brahmin woman?’
‘No hidaṁ, bho’.
‘No, sir.’
‘Jānanti pana bhonto— yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘Do you know, sirs, whether the father’s father of the father who begot you, back through seven generations of fathers and grandfathers, consorted only with a brahmin woman and not with a non-brahmin woman?’
‘No hidaṁ, bho’.
‘No, sir.’
‘Jānanti pana bhonto— yathā gabbhassa avakkanti hotī’ti?
‘Do you know, sirs, how the descent of an embryo occurs?’
‘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 know, sir, how the descent of an embryo occurs. Here, the mother and father come together, the mother is in season, and the being to be reborn is present; with the conjunction of these three, the descent of an embryo occurs.’
‘Jānanti pana bhonto— taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?
‘Do you know for certain, sirs, whether that being to be reborn was an aristocrat, a brahmin, a merchant, or a worker?’
‘Na mayaṁ, bho, jānāma— taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.
‘We do not know for certain, sir, whether that being to be reborn was an aristocrat, a brahmin, a merchant, or a worker.’
‘Evaṁ sante, bho, jānātha— ke tumhe hothā’ti?
‘Such being the case, sirs, do you know who you are?’
‘Evaṁ sante, bho, na mayaṁ jānāma— ke mayaṁ homā’ti.
‘Such being the case, sir, we do not know who we are.’
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.
“Even those seven brahmin seers, Assalāyana, when cross-examined, pressed, and questioned by the seer Asita Devala regarding their own doctrine of birth, could not hold their ground. How then could you now, when cross-examined, pressed, and questioned by me regarding your own doctrine of birth, hold your ground, when compared to them, you together with your teachers do not even amount to a ladleful?”
Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, the young brahmin Assalāyana said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! ․․․ May sir Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”