MN93: Assalāyanasutta - With Assalāyana
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn93:1.1So I have heard.This discourse records how the brahmin student Assalāyana took on the Buddha on the question of the four classes, an attempt that Assalāyana knew was doomed from the start. Like similar contests such as the Ambaṭṭhasutta (DN3), it is rich in historical connections. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
mn93:2.1Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business.Similar gatherings were noted at Campā (DN4:4.1) and Opāsāda (MN95:7.1). Then those brahmins thought, “This ascetic Gotama advocates purification for all four classes. Who is capable of debating with him about this?”
mn93:3.1Now at that time the student Assalāyana was residing in Sāvatthī. He was young, tonsured, and sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.While this description is similar to that of brahmin students such as Ambaṭṭha (DN3:1.3.1), it is only here and at MN95:11.1 that we find the additional details that they are tonsured and sixteen years of age.
“Tonsured” (vuttasira) literally means “circlehead” and it refers to the practice of shaving off all but a topknot (cf. nivṛttacūḍaka at Manusmṛiti 5.67). According to Manusmṛiti 2.65, the ceremony of tonsure (there called keśānta) is to be given to brahmins at sixteen, so this must be meant here. Contrast the usual brahmanical pejorative of muṇḍaka (“shaveling”, MN81:6.6).
mn93:3.2Then those brahmins thought, “This Assalāyana is capable of debating with the ascetic Gotama about this.”Assalāyana may be identified with Kauśalyaṣcāśvalāyana (“Assalāyana of Kosala”) who asked the sage Pippalāda about the nature of prāṇa (breath/life energy) in Praśna Upaniṣad 3. He was probably a grandson or further descendant (as indicated by the naḍādi formation of his name) of the Aśvala of Videha who debated Yājñavalkya (see note below).
mn93:4.1So they approached Assalāyana and said to him, “This ascetic Gotama advocates purification for all four classes. Please, worthy Assalāyana, debate with the ascetic Gotama about this.”
mn93:4.4When they said this, Assalāyana said to them, “They say that the ascetic Gotama is a speaker of principle. But speakers of principle are hard to debate. I’m not capable of debating with the ascetic Gotama about this.”This dialogue is modeled after the debate at Bṛhadāraṇyaka Upaniṣad 3.1 between Yājñavalkya and Aśvala. Foreign brahmins had come to Videha from Kuru and Pañcāla, the older-established and more prestigious Brahmanical lands (cf. the “western brahmins” of SN42.6 and AN10.176). King Janaka offered an extravagant prize of a thousand cows with gold-tipped horns for the greatest brahmin among them. But none dared step forward, so Yājñavalkya started to drive the cows home. Aśvala, the priest in charge of litany (hotṛ) for Janaka, challenged him to a debate, but was ultimately silenced.
mn93:4.8For a second time, those brahmins said to him “This ascetic Gotama advocates purification for all four classes. Please, worthy Assalāyana, debate with the ascetic Gotama about this. For you have lived as a wanderer.”This agrees with Praśna Upaniṣad 1.2, where Assalāyana, along with his fellow-seekers, is asked to live another year in fervor, spiritual practice, and faith (bhūya eva tapasā brahmacaryeṇa śraddhayā saṁvatsaraṁ).
And for a second time, Assalāyana refused.
mn93:4.16For a third time, those brahmins said to him, “This ascetic Gotama advocates purification for all four classes. Please, worthy Assalāyana, debate with the ascetic Gotama about this. For you have lived as a wanderer. Don’t admit defeat before going into battle!”
mn93:4.21When they said this, Assalāyana said to them, “Clearly, good fellows, I’m not getting through to you when I say: ‘They say that the ascetic Gotama is a speaker of principle. But speakers of principle are hard to debate. I’m not capable of debating with the ascetic Gotama about this.’ Nevertheless, I shall go at your bidding.”
mn93:5.1Then Assalāyana together with a large group of brahmins went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
mn93:5.3“Worthy Gotama, the brahmins say: ‘Only brahmins are the best class; other classes are inferior.This verse is also at DN27:3.5 and MN84:9.18. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are true-born sons of divinity, born from his mouth, born of divinity, created by divinity, heirs of divinity.’ What do you say about this?”
mn93:5.9“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are true-born sons of divinity, born from his mouth, born of divinity, created by divinity, heirs of divinity.’”
mn93:6.1“Even though you say this, still the brahmins maintain their belief.”
mn93:6.4“What do you think, Assalāyana? 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?”“Greece” (yona, from “Ionia”) and “Persia” (kamboja) are loose exonyms indicating the regions dominated by Greek and Iranian culture.
The Greeks and other foreigners are mentioned in Ashokan edicts, but this is the only reference to Greece in an early Buddhist text. The Sanskrit yavana appears shortly after the Buddha in Pāṇini 4.1.49. The Indic terms are derived from the Persian yauna, first attested in an inscription of Darius I (522–486 BCE), who conquered three Indian realms: gandāra (Gandhāra), hindush (Indus valley), and thataguš (Sattagydia, around modern Bannu in Pakistan). Soldiers from these realms served under Achaemenid kings from this time. Moreover, several Greek and Achaemenid coins dating back as far as Darius I have been found in the Kabul hoard as well as the Shaikhan Dheri hoard at the site of Puṣkalāvatī, capital of Gandhāra.
“Persia” is one of the sixteen great nations (AN3.70 verse 28 - ). It was the home of horses, lying to the west of Gandhāra (Pakistan) in modern Afghanistan. This was the easternmost extent of Iranian culture, and the passage here shows how different it was considered compared to the other nations. At this date, I think kamboja meant not just the specific location in Afghanistan, but more generally the Iranian peoples west of Gandhāra, just as yona (“Ionian”) is used for all people of Greek culture.
The perceived difference in slave culture mirrors the Greek ambassador Megasthenes who, writing over a century later, said there were no slaves in India.
mn93:6.6“Yes, I have heard that.”
mn93:6.7“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”
mn93:7.1“Even though you say this, still the brahmins maintain their belief.”
mn93:7.4“What do you think, Assalāyana? 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? Or suppose a peasant, 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?”
mn93:7.8“No, worthy Gotama. If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial. 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.”
mn93:7.14“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”
mn93:8.1“Even though you say this, still the brahmins maintain their belief.”
mn93:8.4“What do you think, Assalāyana? 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 a brahmin, and not to an aristocrat, a peasant, or a menial?”
mn93:8.6“No, worthy Gotama. If they acted the same way, the same result would befall an aristocrat, a brahmin, a peasant, or a menial. 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.”
mn93:8.12“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”
mn93:9.1“Even though you say this, still the brahmins maintain their belief.”
mn93:9.4“What do you think, Assalāyana? 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?”The next three examples are (1) meditating on love, (2) bathing, and (3) starting a fire. All of these reflect activities characteristic of brahmins: (1) the “divine meditations” (brahmavihāra) that originated as contemplation on the qualities of divinity, (2) ritual bathing to wash away sin, and (3) worship of Agni on the fire altar.
mn93:9.6“No, worthy Gotama. Aristocrats, brahmins, peasants, and menials can all do so. For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.”
mn93:9.12“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”
mn93:10.1“Even though you say this, still the brahmins maintain their belief.”
mn93:10.4“What do you think, Assalāyana? 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?”
mn93:10.6“No, worthy Gotama. All four classes are capable of doing this.”
mn93:10.11“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”
mn93:11.1“Even though you say this, still the brahmins maintain their belief.”
mn93:11.4“What do you think, Assalāyana? Suppose an anointed aristocratic king were to gather a hundred people of various births and say to them:Śatapatha Brāhmaṇa 11.5 relates how Purūravas, longing to be reunited with his queen, the nymph Urvaśī, was required by the Gandharvas to make a special fire. It must be generated by wood from a tree that grew from the ashes of celestial fire provided by themselves, the upper drill-stick of aśvattha (i.e. Bodhi tree) and the lower stick of śamī. In that legend, the essence of the fire is determined by its divine origin, against which the Buddha poses a naturalistic explanation. ‘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.This seems to be the only mention of the padumaka tree in Pali. It may be the Sanskrit padmaka, for which one possible identification is Prunus cerasoides, the wild Himalayan cherry.
Here we find both sāka and sāla, so I translate sāka as “teak”, whereas at DN3:1.15.8 I have sakhua, an alternate name for the sal tree. 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.’Caṇḍālas (“corpse-workers”) are frequently depicted as the lowest of untouchables as seen by Brahmins. However, the usual rendering of “outcast” is unsatisfactory, as all the groups here are defined positively by their occupation, and moreover some, such as the scavengers, would also have been untouchable. The Pali commentaries equate the caṇḍāla with the chavaka (or chapaka) of Bhikkhu Sekhiya 69 verse 3, a “corpse disposer” (chavachaḍḍakacaṇḍālā; see also chavakacaṇḍālo at Mil 5.4.7:2.4). They were known for their “bone-washing” ceremony (DN1:1.13.1, AN10.107 verse 2). This agrees with Rāmāyana 1.58.10, which describes a caṇḍāla as dark-complexioned, dirty, with disheveled hair, his body smeared with graveyard ash. Mahāvaṁsa 10.91–94 tells how King Paṇḍukābhaya employed caṇḍālas for cleaning streets and toilets, bearing the dead, and watching over cemeteries, with their village adjoining the cemetery.
mn93:11.8What do you think, Assalāyana? Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire, and not the fire produced by the low class people with poor quality wood?”
mn93:11.11“No, worthy Gotama. The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire, and so would the fire produced by the low class people with poor quality wood. For all fire has flames, color, and radiance, and is usable as fire.”A similar argument is made regarding consciousness at MN93:11.4 above.
mn93:11.15“Then what is the source of the brahmins’ certainty and forcefulness in this matter that they make this claim?”
mn93:12.1“Even though you say this, still the brahmins maintain their belief.”
mn93:12.4“What do you think, Assalāyana?The complex question of intercaste children is usually governed by the assumption that the father supplies the “seed” which the mother merely incubates. Kauṭilya, however, notes a variety of opinions on this question (Arthaśāstra 3.7.1–3).
Assalāyana’s views do not agree with the more developed doctrine found in later texts. Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a child.Since the brahmins declared their own class the highest, such a union is considered to be pratiloma (“contrary to the natural order”). Arthaśāstra 3.7.28 says such a child is a sūta; Manusmṛti 10.11 agrees, adding that their livelihood is a charioteer (10.47). Would that child be called an aristocrat after the father or a brahmin after the mother?”
mn93:12.7“They could be called either.”
mn93:13.1“What do you think, Assalāyana? Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a child.Baudhāyana Dharmasūtra 1.9.17 says that the child of a brahmin father and aristocrat mother is a brahmin. Manusmṛti 10.6 admits the same, though due to the “defect” of the mother they are considered “like” a brahmin. Would that child be called an aristocrat after the mother or a brahmin after the father?”
mn93:13.4“They could be called either.”
mn93:14.1“What do you think, Assalāyana? Suppose a mare were to mate with a donkey, and she gave birth to a mule. Would that mule be called a horse after the mother or a donkey after the father?”
mn93:14.4“It’s a mule, as it is a crossbreed. I see the difference in this case, but not in the previous cases.”
mn93:15.1“What do you think, Assalāyana? Suppose there were two young students who were brothers who had shared a womb. One was an educated reciter, while the other was not an educated reciter.“Shared a womb” is sodariya, the only occurrence of this term in early Pali.
This thought experiment anticipates the modern method of studying twins to eliminate variables in development. 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?”
mn93:15.4“They’d first feed the young student who was an educated reciter. For how could an offering to someone who is not an educated reciter be very fruitful?”
mn93:16.1“What do you think, Assalāyana? Suppose there were two young 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. Who would the brahmins feed first?”
mn93:16.4“They’d first feed the young student who was not an educated reciter, but was ethical and of good character. For how could an offering to someone who is unethical and of bad character be very fruitful?”
mn93:17.1“Firstly you relied on birth, Assalāyana, then you switched to education, then you switched to abstemious behavior.Here tape (“fervent austerity”) stands for ethical conduct, hence I translate “abstemious behavior”. Some manuscripts omit it, but I think it is required by the sense. Now you’ve come around to believing in purification for the four classes, just as I advocate.”
When he said this, Assalāyana sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
mn93:18.1Knowing this, the Buddha said to him:
mn93:18.2“Once upon a time, Assalāyana, seven brahmin seers settled in leaf huts in a wilderness region. They had the following harmful misconception:The “seven brahmin seers” (Sanskrit saptarṣi, (eg. Śatapatha Brāhmaṇa 13.8.1.9, Atharva Veda 4.11.9c, Vājasaneyi Saṁhitā 13.26b) were renowned sages to whom the Vedic lineages (gottā) were attributed As the sutta’s conclusion will show, they are introduced here to demonstrate that the fallacy of geneology has been there since the beginning.
A similar practice of living in wilderness is described at MN25:9.1, SN11.9, DN23:21.3, DN3:2.3.1, and DN27:22.8. Chāndogya Upaniṣad 5.10.1–5 compares the forest contemplatives destined for the Brahmā realm with the ritualists who are reborn on the moon before returning to earth. ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others.Mahābhārata 12.181.5 says that brahmins are the white class, aristocrats red, peasants yellow, and menials black. Only brahmins are true-born sons of divinity, born from his mouth, born of divinity, created by divinity, heirs of divinity.’
mn93:18.6The seer Devala the Dark heard about this.Asita Devala is probably meant to be the legendary seer known as Asita or Devala son of Kāśyapa who composed Rig Veda 9.5–24, although they seem to share little but the name. He is an example of the “dark hermit” archetype, irrupting within Brahmanical traditions to subvert from within, relying on his mysterious power of otherness. See also Asita Kaṇhasiri (or Kāladevala, Snp3.11), Kaṇha (DN3:1.23.3), Kaṇhadīpāyana (Cp 31:1.2), and Sāma (Cp 33:1.1). Such encounters show how the contention between Vedic ritualism and native contemplatives challenged and elevated both traditions. In this way they invert the stereotype of Brahmanical colorism, paving the way for the ascension of the dark god Krishna. So he did up his hair and beard, dressed in magenta robes, put on his lined sandals, grasped a golden staff, and appeared in the courtyard of the seven brahmin seers.His behavior is disrespectful, like that of Vepacitti, and unlike that of Sakka at SN11.9. But the context is different, for there the seers were of good character and deserving of respect, whereas here they embrace wrong views. Then he wandered about the yard saying, ‘Where, oh where have those brahmin seers gone? Where, oh where have those brahmin seers gone?’
mn93:18.14Then those brahmin seers said, ‘Who’s this wandering about our courtyard like a village lout? Let’s curse him!’
mn93:18.19So they cursed Devala the Dark, ‘Be ashes, lowlife!See Śatapatha Brāhmaṇa 6.6.3.10. Be ashes, lowlife!’ But the more the seers cursed him, the more attractive, good-looking, and lovely Devala the Dark became.Compare SN11.22.
mn93:18.23Then those brahmin seers said, ‘Our fervor is in vain! Our spiritual path is fruitless! For when we used to curse someone to become ashes, ashes they became. But the more we curse this one, the more attractive, good-looking, and lovely he becomes.’
mn93:18.29‘Gentlemen, your fervor is not in vain; your spiritual path is not fruitless. Please let go of your malevolence towards me.’
mn93:18.31‘We let go of our malevolence towards you. But who are you, sir?’
mn93:18.33‘Have you heard of the seer Devala the Dark?’
mn93:18.35‘Yes, sir.’
mn93:18.36‘I am he, sirs.’ Then they approached Devala and bowed to him.
mn93:18.38Devala said to them, ‘I heard that when the seven brahmin seers had settled in leaf huts in a wilderness region, they had the following harmful misconception:This passage accurately conveys that caste was not just criticized by Buddhism, it was actively contested within Brahmanical circles. As just one of many examples, Yudhiṣṭhira said, “It is not by reason of family or study or learning that one is of high caste, but because of behavior alone” (Mahābhārata 3.297.61). “Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are true-born sons of divinity, born from his mouth, born of divinity, created by divinity, heirs of divinity.”’
mn93:18.44‘That’s right, sir.’
mn93:18.45‘But do you know whether your birth mother only had relations with a brahmin and not with a non-brahmin?’
mn93:18.47‘We don’t know that.’
mn93:18.48‘But do you know whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
mn93:18.50‘We don’t know that.’
mn93:18.51‘But do you know whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’
mn93:18.53‘We don’t know that.’
mn93:18.54‘But do you know whether your birth father’s fathers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
mn93:18.56‘We don’t know that.’
mn93:18.57‘But do you know how an embryo is conceived?’
mn93:18.59‘We do know that, sir. 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.’The gandhabba (normally “centaur”, here “virile spirit”) is, per the commentary, the being to be reborn. He represents the element of male sexuality in procreation. He is “father, begetter, kinsman”, by whose knowledge one becomes the “father’s father” (Arthavaveda 2.1.2–3). He is said to guard (Rig Veda 9.83.4) or steal (Śatapatha Brāhmaṇa 3.2.4) or actually be (Rig Veda 9.86.36) the vitalizing liquid Soma, who is extracted on an altar as semen is extracted in the vagina (Bṛhadāraṇyaka Upaniṣad 6.4.3). He thus lies within the waters (Rig Veda 9.86.36, 10.10.4) or within the womb (Rig Veda 10.177.2). It seems that, since semen is “a man’s essence” (Bṛhadāraṇyaka Upaniṣad 6.4.1, Aitareya Upaniṣad 2.1), the seed of past lovers—curses against whom are helpfully provided (Bṛhadāraṇyaka Upaniṣad 6.4.9–12)—remains in the womb. This is why the gandhabba possesses women (Bṛhadāraṇyaka Upaniṣad 1.7.1, 3.3.1) and, unless placated with proper worship, might become a “hairy one” who devours embryos (Artharva Veda 8.6.23, see 8.6.18–19). To ward against such risks, in the rites of marriage and procreation, the gandharva king Viśvāvasa, a playboy and deadbeat father, is asked to “rise up” out of the woman (Rig Veda 10.85.21–22, Atharva Veda 14.2.33–6, Bṛhadāraṇyaka Upaniṣad 6.4.19) and find his pleasures with another, so that the husband may father the child. This contrasts with the Pali passage, where the gandhabba “is ready” for conception; in other words, a being is driven by their karma to be born there.
mn93:18.62‘But do you know for sure whether that virile spirit is an aristocrat, a brahmin, a peasant, or a menial?’Chāndogya Upaniṣad 5.10.3–7 details the “path of the fathers” after death; they follow a winding path to the moon Soma, only to return as rain, grow as plants, be eaten, and ultimately be emitted as semen, thus determining the caste of the child. It seems from this passage, however, that this doctrine, convincing as it may seem, was not sufficient to allay male anxiety over paternity. Indeed, the very baroqueness of these conceptions show the doctrinal and ritual lengths required to fix paternity
mn93:18.64‘We don’t know that.’
mn93:18.66‘In that case, sirs, don’t you know what you are?’
mn93:18.68‘In that case, sir, we don’t know what we are.’
mn93:18.70Given that even those seven brahmin seers could not prevail when pursued, pressed, and grilled by the seer Devala on their own genealogy,The syntax of this passage mirrors AN6.18 and Khandaka 16 verse 86. In each case, te hi nāma introduces a passage referring to events of the past whose outcome is framed in future tense (from the past point of view). 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?”Puṇṇo dabbigāho is a highly specific reference to a detail of the Sākamedha ritual that marks the beginning of winter. From the rice offering on the first day, a pot is set aside until the next morning, when the very last “full spoon” (pūrṇā darvi) is scraped up, with the invocation, “Full, O spoon, fly off, and fly back to us well filled!” (Śatapatha Brāhmaṇa 2.5.3.16–17, Kauṣītaki Brāhmaṇa 5.6.20; invocation found at Atharva Veda 3.10.7c, Maitrāyaṇī Saṁhitā 1.10.2, Vājasaneyi Saṁhitā 3.49a). This ensures that present prosperity will be renewed after the barren cold season (just as life is renewed after death, or as last season’s grain is sown on the field). The implication is that present-day brahmins don’t even fulfill the rites of continuity in their own tradition, so how can they assert the continuity of caste over generations?
Yesaṁ refers back to te of the previous portion, i.e. the seven brahmin seers, whose tradition modern brahmins are supposed to continue.
mn93:19.1When he had spoken, Assalāyana said to him, “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṁ brāhmaṇānaṁ etadahosi: "Ayaṁ kho samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun"ti?
Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.
Atha kho tesaṁ brāhmaṇānaṁ etadahosi: "Ayaṁ kho assalāyano māṇavo sāvatthiyaṁ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṁ vedānaṁ pāragū … pe … anavayo. So kho pahoti samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun"ti.
2Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṁsu; upasaṅkamitvā assalāyanaṁ māṇavaṁ etadavocuṁ: "Ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetū"ti.
3Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: "Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun"ti.
4Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: "Ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Caritaṁ kho pana bhotā assalāyanena paribbājakan"ti
.
Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca: "Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun"ti.
5Tatiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: "Ayaṁ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṁ suddhiṁ paññapeti. Etu bhavaṁ assalāyano samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetu. Caritaṁ kho pana bhotā assalāyanena paribbājakaṁ. Mā bhavaṁ assalāyano ayuddhaparājitaṁ parājayī"ti.
6Evaṁ vutte, assalāyano māṇavo te brāhmaṇe etadavoca: "addhā kho ahaṁ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṁ sakkomi samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetunti. Api cāhaṁ bhavantānaṁ vacanena gamissāmī"ti.
7Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho assalāyano māṇavo bhagavantaṁ etadavoca:
"brāhmaṇā, bho gotama, evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṁ gotamo kimāhā"ti?
"Dissanti kho pana, assalāyana, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’"ti.
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
8"Taṁ kiṁ maññasi, assalāyana, sutaṁ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā — ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’"ti?
"Evaṁ, bho, sutaṁ taṁ me: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā — ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’"ti.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
9"Taṁ kiṁ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo? Vessova nu kho … pe … suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, no brāhmaṇo"ti?
"No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. Brāhmaṇopi hi, bho gotama … pe … vessopi hi, bho gotama … pe … suddopi hi, bho gotama … pe … sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyun"ti.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
10"Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, no khattiyo, no vesso, no suddo"ti?
"No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. Brāhmaṇopi hi, bho gotama … pe … vessopi hi, bho gotama … pe … suddopi hi, bho gotama … pe … sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyun"ti.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
11"Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ, no khattiyo, no vesso, no suddo"ti?
"No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetuṁ; brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṁ padese averaṁ abyābajjhaṁ mettacittaṁ bhāvetun"ti.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
12"Taṁ kiṁ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, no khattiyo, no vesso, no suddo"ti?
"No hidaṁ, bho gotama. Khattiyopi hi, bho gotama, pahoti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetuṁ, brāhmaṇopi hi, bho gotama … vessopi hi, bho gotama … suddopi hi, bho gotama … sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṁ ādāya nadiṁ gantvā rajojallaṁ pavāhetun"ti.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
13"Taṁ kiṁ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṁ purisānaṁ purisasataṁ sannipāteyya: ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā 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.
14Taṁ kiṁ maññasi, assalāyana, yo evaṁ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṁ kātun"ti?
"No hidaṁ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṁ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṁ kātuṁ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṁ kātun"ti.
"Ettha, assalāyana, brāhmaṇānaṁ kiṁ balaṁ, ko assāso yadettha brāhmaṇā evamāhaṁsu: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’"ti?
"Kiñcāpi bhavaṁ gotamo evamāha, atha khvettha brāhmaṇā evametaṁ maññanti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’"ti.
15"Taṁ kiṁ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo"ti?
"Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo"ti.
16"Taṁ kiṁ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo"ti?
"Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo"ti.
17"Taṁ kiṁ maññasi, assalāyana, idha vaḷavaṁ gadrabhena sampayojeyyuṁ, tesaṁ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo"ti?
"Kuṇḍañhi so, bho gotama, assataro hoti. Idaṁ hissa, bho gotama, nānākaraṇaṁ passāmi; amutra ca panesānaṁ na kiñci nānākaraṇaṁ passāmī"ti.
18"Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā"ti?
"Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṁ mahapphalaṁ bhavissatī"ti?
19"Taṁ kiṁ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā"ti?
"Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṁ mahapphalaṁ bhavissatī"ti?
20"Pubbe kho tvaṁ, assalāyana, jātiṁ agamāsi; jātiṁ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā cātuvaṇṇiṁ suddhiṁ paccāgato, yamahaṁ paññapemī"ti.
Evaṁ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
21Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca:
"Bhūtapubbaṁ, assalāyana, sattannaṁ brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’ti. Assosi kho, assalāyana, asito devalo isi: ‘sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ — brāhmaṇova seṭṭho vaṇṇo … pe … brahmadāyādā’ti.
Atha kho, assalāyana, asito devalo isi kesamassuṁ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṁ daṇḍaṁ gahetvā sattannaṁ brāhmaṇisīnaṁ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: ‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā; handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti?
Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: ‘ko nāyaṁ gāmaṇḍalarūpo viya sattannaṁ brāhmaṇisīnaṁ patthaṇḍile caṅkamamāno evamāha: "handa ko nu kho ime bhavanto brāhmaṇisayo gatā; handa ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa naṁ abhisapāmā"’ti.
Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu: ‘bhasmā, vasala, hohi; bhasmā, vasala, hohī’ti. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhisapiṁsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.
Atha kho, assalāyana, sattannaṁ brāhmaṇisīnaṁ etadahosi: ‘moghaṁ vata no tapo, aphalaṁ brahmacariyaṁ. Mayañhi pubbe yaṁ abhisapāma — bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṁ pana mayaṁ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti.
‘Na bhavantānaṁ moghaṁ tapo, nāphalaṁ brahmacariyaṁ. Iṅgha bhavanto, yo mayi manopadoso taṁ pajahathā’ti.
‘Yo bhavati manopadoso taṁ pajahāma. Ko nu bhavaṁ hotī’ti?
‘Suto nu bhavataṁ — asito devalo isī’ti?
‘Evaṁ, bho’.
‘So khvāhaṁ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṁ devalaṁ isiṁ abhivādetuṁ upakkamiṁsu.
22Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca: ‘sutaṁ metaṁ, bho, sattannaṁ kira brāhmaṇisīnaṁ araññāyatane paṇṇakuṭīsu sammantānaṁ evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ — brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
‘Evaṁ, bho’.
23‘Jānanti pana bhonto — yā janikā mātā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
‘No hidaṁ, bho’.
24‘Jānanti pana bhonto — yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṁyeva agamāsi, no abrāhmaṇan’ti?
‘No hidaṁ, bho’.
25‘Jānanti pana bhonto — yo janako pitā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘No hidaṁ, bho’.
26‘Jānanti pana bhonto — yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṁyeva agamāsi, no abrāhmaṇin’ti?
‘No hidaṁ, bho’.
27‘Jānanti pana bhonto — yathā gabbhassa avakkanti hotī’ti?
‘Jānāma mayaṃ, bho — yathā gabbhassa avakkanti hotiJānāma mayaṁ, bho – yathā gabbhassa avakkanti hoti
. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṁ tiṇṇaṁ sannipātā gabbhassa avakkanti hotī’ti.
28‘Jānanti pana bhonto — taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?
‘Na mayaṁ, bho, jānāma — taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.
‘Evaṁ sante, bho, jānātha — ke tumhe hothā’ti?
‘Evaṁ sante, bho, na mayaṁ jānāma — ke mayaṁ homā’ti.
Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṁ pana tvaṁ etarahi mayā sakasmiṁ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṁ tvaṁ sācariyako na puṇṇo dabbigāho"ti.
29Evaṁ vutte, assalāyano māṇavo bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Assalāyanasuttaṁ niṭṭhitaṁ tatiyaṁ.