Light/Dark

Aṅguttara Nikāya - The Numerical Discourses

6: The Book of the Sixes

VI. The Great Chapter — AN 6.57: The Six Classes of Rebirth

1At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, Pūraṇa Kassapa describes six classes of rebirth: black, blue, red, yellow, white, and ultimate white.


2The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.

3The blue class of rebirth consists of mendicants who live on thorns, and any others who teach the efficacy of deeds and action.

4The red class of rebirth consists of the Jain ascetics who wear one cloth.

5The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.

6The white class of rebirth consists of male and female Ājīvaka ascetics.

7And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.

8These are the six classes of rebirth that Pūraṇa Kassapa describes.”

9“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?”

“No, sir.”

“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.


10I, however, also describe six classes of rebirth. Listen and pay close attention, I will speak.”

“Yes, sir,” Ānanda replied. The Buddha said this:

“And what, Ānanda, are the six classes of rebirth? Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.

11And how does someone born into a dark class give rise to a dark result? It’s when someone is reborn in a low family — a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors — poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill — one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a dark class gives rise to a dark result.

12And how does someone born into a dark class give rise to a bright result? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a dark class gives rise to a bright result.

13And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in a low family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright.

14And how does someone born into a bright class give rise to a dark result? It’s when some person is reborn in an eminent family — a well-to-do family of aristocrats, brahmins, or householders — rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a bright class gives rise to a dark result.

15And how does someone born into a bright class give rise to a bright result? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a bright class give rise to a bright result.

16And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in an eminent family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.


17These are the six classes of rebirth.”

1Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: 

"pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā – kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā.


2Tatridaṁ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā. (1)

3Tatridaṁ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā. (2)

4Tatridaṁ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā. (3)

5Tatridaṁ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā. (4)

6Tatridaṁ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo. (5)

7Tatridaṁ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṅkicco makkhali gosālo. (6)

8Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā"ti.

9"Kiṁ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetun"ti?

"No hetaṁ, bhante.

Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṁ olaggeyyuṁ:  ‘idaṁ te, ambho purisa, maṁsañca khāditabbaṁ, mūlañca anuppadātabban’ti. Evamevaṁ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṁ samaṇabrāhmaṇānaṁ imā chaḷabhijātiyo paññattā, yathā taṁ bālena abyattena akhettaññunā akusalena.


10Ahaṁ kho panānanda, chaḷabhijātiyo paññāpemi. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca: 

"katamā cānanda, chaḷabhijātiyo? Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.

11Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Evaṁ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. (1)

12Kathañcānanda, kaṇhābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā … pe … seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Evaṁ kho, ānanda, kaṇhābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. (2)

13Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā … pe … so ca hoti dubbaṇṇo duddasiko okoṭimako. So kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. Evaṁ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. (3)

14Kathañcānanda, sukkābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Evaṁ kho, ānanda, sukkābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. (4)

15Kathañcānanda, sukkābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā … pe … seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Evaṁ kho, ānanda, sukkābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. (5)

16Kathañcānanda, sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. Evaṁ kho, ānanda, sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. (6)


17Imā kho, ānanda, chaḷabhijātiyo"ti.

Tatiyaṁ.