Majjhima Nikāya 93

Translators: sujato

Middle Discourses 93

Assalāyanasutta

With Assalāyana

Evaṁ me sutaṁ—
So I have heard.

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

Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena.
Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business.

Atha kho tesaṁ brāhmaṇānaṁ etadahosi:
Then those brahmins thought,

“ayaṁ kho samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.
“This ascetic Gotama advocates purification for all four classes.

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

Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.
Now at that time the brahmin student Assalāyana was residing in Sāvatthī. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.

Atha kho tesaṁ brāhmaṇānaṁ etadahosi:
Then those brahmins thought,

“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.
“This Assalāyana is capable of debating with the ascetic Gotama about this.”

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

“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.
“This ascetic Gotama advocates purification for all four classes.

Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti.
Please, Mister Assalāyana, debate with the ascetic Gotama about this.”

Evaṁ 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 debate.

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

Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ:
For a second time, those brahmins said to him

“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.
“This ascetic Gotama advocates purification for all four classes.

Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu.
Please, Mister Assalāyana, debate with the ascetic Gotama about this.

Caritaṁ 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;

dhammavādino ca pana duppaṭimantiyā bhavanti.

Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti.

Tatiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ:
For a third time, those brahmins said to him,

“ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti.
“This ascetic Gotama advocates purification for all four classes.

Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu.
Please, Mister Assalāyana, debate with the ascetic Gotama about this.

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

Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī”ti.
Don’t admit defeat before going into battle!”

Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca:
When they said this, Assalāyana said to them,

“addhā kho ahaṁ 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 debate.

Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetunti.
I’m not capable of debating with the ascetic Gotama about this.’

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

Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Assalāyana together with a large group of brahmins went to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho assalāyano māṇavo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“brāhmaṇā, bho gotama, evamāhaṁsu:
“Mister Gotama, the brahmins say:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
‘Only brahmins are the best class; other classes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
Only brahmins are the light class; other classes 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 bhavaṁ gotamo kimāhā”ti?
What do you say about this?”

“Dissanti kho pana, assalāyana, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi.
“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding.

Te ca brāhmaṇiyonijāva samānā evamāhaṁsu:
Yet even though they’re born from a brahmin womb they say:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
‘Only brahmins are the best class; other classes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
Only brahmins are the light class; other classes 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 bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti:
“Even though you say this, still the brahmins maintain their belief.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti.

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

sutaṁ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti?
Have you heard that in Greece and Persia and other foreign lands there are only two classes, masters and bonded servants; and that masters may become servants, and servants masters?”

“Evaṁ, bho, sutaṁ taṁ me: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti.
“Yes, I have heard that.”

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

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti?

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

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti.

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

khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo?
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 peasant,

suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo”ti?
or a menial were to act in the same way. Would that result befall only a peasant or a menial, and not to a brahmin?”

“No hidaṁ, bho gotama.
“No, Mister Gotama.

Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.

Brāhmaṇopi hi, bho gotama …pe…

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.
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.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti?

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

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti.

“Taṁ kiṁ 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 paraṁ maraṇā sugatiṁ saggaṁ lokaṁ 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 peasant, or a menial?”

“No hidaṁ, bho gotama.
“No, Mister 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.
If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial.

Brāhmaṇopi hi, bho gotama …pe…

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.
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.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti?

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

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti.

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

brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, 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, peasant, or menial?”

“No hidaṁ, bho gotama.
“No, Mister Gotama.

Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ;
Aristocrats, brahmins, peasants, and menials can all do so.

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.
For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti?

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

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti.

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

brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo”ti?
Is only a brahmin capable of taking some bathing cleanser, going to the river, and washing off dust and dirt, and not an aristocrat, peasant, or menial?”

“No hidaṁ, bho gotama.
“No, Mister 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.
All four classes are capable of doing this.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti?

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

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti.

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

idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya:
Suppose an anointed aristocratic king were to gather a hundred people of various births and say to them:

‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontu.
‘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 uttarāraṇiṁ ādāya, aggiṁ abhinibbattentu, tejo pātukarontū’ti.
And let anyone here who was born in a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’

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

yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;
Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire,

yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṁ kātun”ti?
and not the fire produced by the low class people with poor quality wood?”

“No hidaṁ, bho gotama.
“No, Mister Gotama.

Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ;
The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire,

yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ.
and so would the fire produced by the low class people with poor quality wood.

Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṁ kātun”ti.
For all fire has flames, color, and radiance, and is usable as fire.”

‘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:
“Even though you say this, still the brahmins maintain their belief.”

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …pe…

brahmadāyādā’”ti.

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

idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya 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.”

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

idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya 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.”

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

idha vaḷavaṁ gadrabhena sampayojeyyuṁ, tesaṁ 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.

Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi;
I see the difference in this case,

amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī”ti.
but not in the previous cases.”

“Taṁ kiṁ 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 an educated reciter, while the other was not an educated reciter.

Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ 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 paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā.
“They’d first feed the student who was an educated reciter.

Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī”ti?
For how could an offering to someone who not an educated reciter be very fruitful?”

“Taṁ kiṁ 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 an educated reciter, but was unethical, of bad character, while the other was not an educated reciter, but was ethical and of good character.

Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ 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 paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā.
“They’d first feed the student who was not an educated reciter, but was ethical and of good character.

Kiñhi, bho gotama, dussīle pāpadhamme dinnaṁ mahapphalaṁ bhavissatī”ti?
For how could an offering to someone who is unethical and of bad character be very fruitful?”

“Pubbe kho tvaṁ, assalāyana, jātiṁ agamāsi;
“Firstly you relied on birth, Assalāyana,

jātiṁ gantvā mante agamāsi;
then you switched to education,

mante gantvā tape agamāsi;
then you switched to abstemious behavior.

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

Evaṁ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When he said this, Assalāyana sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca:
Knowing this, the Buddha said to him:

“bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
“Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception:

‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …
‘Only brahmins are the best class; other classes are inferior.

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

brahmadāyādā’ti.
Only 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 seer Devala the Dark heard about this.

‘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.
So he did up his hair and beard, dressed in magenta robes, put on his boots, grasped a golden staff, and appeared in the courtyard of the seven brahmin seers.

Atha kho, assalāyana, asito devalo isi sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha:
Then he wandered about the yard saying,

‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā;
‘Where, oh where have those brahmin seers gone?

handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti?
Where, oh where have those brahmin seers gone?’

Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi:
Then those brahmin seers said,

‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha:
‘Who’s this wandering about our courtyard like a village lout?

“handa ko nu kho ime bhavanto brāhmaṇisayo gatā;

handa ko nu kho ime bhavanto brāhmaṇisayo gatāti?

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

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

‘bhasmā, vasala, hohi;
‘Be ashes, lowlife!

bhasmā, vasala, hohī’ti.
Be ashes, lowlife!’

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

Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi:
Then those brahmin seers said,

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

Mayañhi pubbe yaṁ abhisapāma—
For when we used to curse someone

bhasmā, vasala, hohi;
to become ashes,

bhasmā, vasala, hohīti bhasmāva bhavati ekacco.
ashes they became.

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

‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ.
‘Gentlemen, your fervor is not in vain; your spiritual path is not fruitless.

Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti.
Please let go of your malevolence towards me.’

‘Yo bhavati manopadoso taṁ pajahāma.
‘We let go of our malevolence towards you.

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

‘Suto nu bhavataṁ—
‘Have you heard of

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

‘Evaṁ, bho’.
‘Yes, sir.’

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

Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.
Then they approached Devala and bowed to him.

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

‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception:

brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
“Only brahmins are the best class; other classes are inferior.

brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
Only brahmins are the light class; other classes are dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā;
Only brahmins are purified, not others.

‘Evaṁ, bho’.
‘That’s right, sir.’

‘Jānanti pana bhonto—
‘But do you know

yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
whether your birth mother only had relations with a brahmin and not with a non-brahmin?’

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

‘Jānanti pana bhonto—
‘But do you know

yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva 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 hidaṁ, bho’.
‘We don’t know that.’

‘Jānanti pana bhonto—
‘But do you know

yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’

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

‘Jānanti pana bhonto—
‘But do you know

yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva 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 hidaṁ, bho’.
‘We don’t know that.’

‘Jānanti pana bhonto—
‘But do you know

yathā gabbhassa avakkanti hotī’ti?
how an embryo is conceived?’

‘Jānāma mayaṁ, bho—
‘We do know that, sir.

yathā gabbhassa avakkanti hoti.

Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṁ tiṇṇaṁ 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 phase of her menstrual cycle, and the virile spirit is ready.’

‘Jānanti pana bhonto—
‘But do you know

taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?
for sure whether that virile spirit is an aristocrat, a brahmin, a peasant, or a menial?’

‘Na mayaṁ, bho, jānāma—
‘We don’t know that.’

taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.

‘Evaṁ sante, bho, jānātha—
‘In that case, sirs, don’t you know

ke tumhe hothā’ti?
what you are?’

‘Evaṁ sante, bho, na mayaṁ jānāma—
‘In that case, sir, we don’t know

ke mayaṁ homā’ti.
what we are.’

Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti;
Given that even those seven brahmin seers could not prevail when pursued, pressed, and grilled by the seer Devala on their own genealogy,

kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho”ti.
how could you prevail now being grilled by me on your own genealogy when you and your tradition do not so much as pick up the last spoonful?”

Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca:
When he had spoken, Assalāyana said to him,

“abhikkantaṁ, bho gotama …pe…
“Excellent, Mister Gotama! …

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ.