中阿含經
Chinese title:中阿含經
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12. CHAPTER ON BRAHMINS
(First Part)
149. DISCOURSE ON WHAT IS DESIRED[1]
Thus have I heard:
At one time, the Buddha was traveling in the country of Sravasti, staying in Jeta's Grove, Anathapindika's Park.
Then, after midday, the Brahmin Sanh Van went at his leisure to the Buddha while out walking. After exchanging greetings, he sat down to one side and said:
“Gautama, I have something I wish to ask. If you will permit me, I shall venture to present it.”
The Blessed One said:
“Ask whatever you wish to ask.”
The Brahmin Sanh Van asked:
“Gautama, what do Kshatriyas desire? What do they practice? Upon what are they established? On what do they rely? What is their goal[02]?”
The Blessed One replied:
“Kshatriyas desire wealth, practice wisdom, are established upon the sword[03], rely upon the people[04], and take sovereignty as their goal.”
The Brahmin Sanh Van asked:
“What do householders desire? What do they practice? Upon what are they established? On what do they rely? What is their goal?”
The Blessed One replied:
“Householders desire wealth. They practice wisdom. They are established upon technical skill. They rely upon their occupations. They take the consummation of their occupations as their goal.”
The Brahmin Sanh Van asked:
“Gautama, what do women desire? What do they practice? Upon what are they established? On what do they rely? What is their goal?”
The Blessed One replied:
“Women desire men. They practice adornment. They are established upon children. They rely upon having no rival[05]. They take sovereignty as their goal.”
The Brahmin Sanh Van asked:
“Gautama, what do thieves desire? What do they practice? Upon what are they established? On what do they rely? What is their goal?”
The Blessed One replied:
“Thieves desire to take what is not given. They practice in secret places. They are established upon the sword. They rely upon darkness. They take remaining undiscovered as their goal.”
The Brahmin Sanh Van asked:
“Gautama, what do Brahmins desire? What do they practice? Upon what are they established? On what do they rely? What is their goal?”
The Blessed One replied:
“Brahmins desire wealth. They practice wisdom. They are established upon sacred texts[06]. They rely upon sacrificial observances[07]. They take the Brahma heaven as their goal.”
The Brahmin Sanh Van asked:
“What do ascetics desire? What do they practice? Upon what are they established? On what do they rely? What is their goal?”
The Blessed One replied:
“Ascetics desire truth[08], practice wisdom, are established upon moral discipline, rely upon nothingness[09], and take nirvana as their goal.”
The Brahmin Sanh Van said:
“Blessed One, I have understood. Well-Gone One, I have comprehended. Blessed One, I now take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. May the Blessed One accept me as a lay follower who, from this day until the end of my life, takes refuge for as long as life shall last.”
Thus spoke the Buddha. Having heard what the Buddha taught, the Brahmin Sanh Van rejoiced and respectfully practiced accordingly.
Notes:
[01] Chinese recension, fascicle 37. Pali parallel: A.6. Khattiya. Compare Chinese No. 125 (37.8).
[02] Chinese: hà dục hà hành hà lập hà y hà ngật 何欲何行何立何依何訖. Pali: kim-adhippayā kim-upavicārā kim-adhiṭṭhānā kim-abhinivesā kim-pariyosanā: what do they desire, what do they contemplate (as their sphere of activity), upon what do they rely, what is their ambition, and what is their ultimate end?
[03] Sở lập dĩ đao 所立以刀, “established upon the sword.” Pali: balādhiṭṭhānā, established upon strength. The Chinese recension may have mistakenly transcribed đao 刀, “sword,” in place of lực 力, “strength.”
[04] Y ư nhân dân 依於人民, “rely upon the people.” Pali: pathavībhinivesā, ambition for the land (conquest).
[05] Vô đối 無對. Pali: asapatī, having no co-wife of her husband.
[06] Pali: mantadhiṭṭhānā, established upon mantras.
[07] Chinese: trai giới 齋戒, which should be understood as sacrificial observance or sacrifice. Pali: yaññābhinivesā.
[08] Chinese: chân đế 真諦, “truth.” Pali: khantisoraccādhippayā, patience and gentleness.
[09] Pali: ākiñcanābhinivesā, having nothing, possessing nothing.
150. DISCOURSE TO UT-SAU-CA-LA[1]
Thus have I heard:
At one time, the Buddha was traveling in the city of Rajagriha, staying in the Bamboo Grove, Kalandaka Park.
Then, after midday, the Brahmin Ut-sau-ca-la[02] went at his leisure to the Buddha while out walking. After exchanging greetings, he sat down to one side and said:
“Gautama, I have something I wish to ask. If you will permit me, I shall venture to present it.”
The Blessed One said:
“Ask as you please.”
The Brahmin Ut-sau-ca-la then asked:
“Gautama, the Brahmins have prescribed four kinds of service for the four castes: service to Brahmins, service to Kshatriyas, service to householders[03], and service to artisans[04].
“Gautama, the Brahmins have prescribed service to Brahmins: Brahmins must serve Brahmins, and Kshatriyas, householders, and artisans must also serve Brahmins. Gautama, these four castes must serve Brahmins.
“Gautama, the Brahmins have prescribed service to Kshatriyas: Kshatriyas must serve Kshatriyas, and householders and artisans must also serve Kshatriyas. Gautama, these three castes must serve Kshatriyas.
“Gautama, the Brahmins have prescribed service to householders: householders must serve householders, and artisans must also serve householders. Gautama, these two castes must serve householders.
“Gautama, the Brahmins have prescribed service to artisans: artisans must serve artisans. Who is still lower, such that it could be prescribed that they must serve artisans? Only artisans serve artisans.”
The Blessed One asked:
“Brahmin, do the Brahmins themselves possess clear knowledge[05] when they prescribe these four kinds of service for the four castes—when they prescribe service to Brahmins, service to Kshatriyas, service to householders, and service to artisans?”
The Brahmin Ut-sau-ca-la replied:
“They do not possess clear knowledge, Gautama. Yet the Brahmins themselves say this: ‘In this world with its devas, Maras, Brahmas, ascetics and Brahmins, among beings from humans to devas, the Brahmins do not themselves possess clear knowledge when they prescribe four kinds of service for the four castes—service to Brahmins, service to Kshatriyas, service to householders, and service to artisans.’”
The Blessed One said:
“Brahmin, it is just as if a person were to give another person a piece of meat, compelling him and saying, ‘My friend, eat this and pay me for it.’ Brahmin, what you say of those Brahmins is just the same. Why is that? Because the Brahmins do not themselves possess clear knowledge when they prescribe four kinds of service for the four castes—service to Brahmins, service to Kshatriyas, service to householders, and service to artisans.”
The Blessed One further asked:
“Brahmin, what constitutes service? Is there a kind of service through which one becomes only inferior and gains no excellence? Is there such a kind of service? Is there a kind of service through which one gains excellence and does not become inferior? Is there such a kind of service?
“Brahmin, if one serves a Brahmin and through that service becomes inferior and gains no excellence, is there such a kind of service?
“If one serves a Kshatriya, a householder, or an artisan and through that service becomes inferior and gains no excellence, is there such a kind of service?
“Brahmin, if one serves a Brahmin and through that service gains excellence and does not become inferior, is there such a kind of service?
“If one serves a Kshatriya, a householder, or an artisan and through that service gains excellence and does not become inferior, is there such a kind of service?”
Ut-sau-ca-la replied:
"Gautama, if I attend upon someone and, because of such attendance, there is deterioration and no improvement, I should not attend upon that person in this way.
"If I attend upon someone and, because of such attendance, there is improvement and no deterioration, I should attend upon that person in this way.
"Gautama, if I attend upon a brahmin and, because of such attendance, there is deterioration and no improvement, I should not engage in such attendance.
"If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, there is deterioration and no improvement, I should not attend upon that person in this way.
"Gautama, if I attend upon a brahmin and, because of such attendance, there is improvement and no deterioration, I should attend upon that person in this way.
"If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, there is improvement and no deterioration, I should attend upon that person in this way."
The Blessed One said:
"Brahmin, suppose another brahmin were to come here who was neither foolish nor deluded, nor confused, whose mind was not confused, and who was free and self-possessed. I would ask that brahmin: 'Brahmin, what do you think? If there is a kind of attendance through which there is deterioration and no improvement, should one engage in such attendance?
If there is a kind of attendance through which there is improvement and no deterioration, should one engage in such attendance? Brahmin, if one attends upon a brahmin and, because of such attendance, there is deterioration and no improvement, should one engage in such attendance? If one attends upon a Kshatriya, householder, or artisan and, because of such attendance, there is deterioration and no improvement, should one engage in such attendance?
If one attends upon a brahmin and, because of such attendance, there is improvement and no deterioration, should one engage in such attendance? If one attends upon a Kshatriya, householder, or artisan and, because of such attendance, there is improvement and no deterioration, should one engage in such attendance?'
"Brahmin, if that brahmin, being neither foolish nor deluded nor confused, his mind not confused, and being free and self-possessed, were to answer me: 'Gautama, if I attend upon someone and, because of such attendance, there is deterioration and no improvement, I should not attend upon that person in this way. If I attend upon someone and, because of such attendance, there is improvement and no deterioration, I should attend upon that person in this way.
'Gautama, if I attend upon a brahmin and, because of such attendance, there is deterioration and no improvement, I should not attend upon that person in this way. If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, there is deterioration and no improvement, I should not attend upon that person in this way.
'Gautama, if I attend upon a brahmin and, because of such attendance, there is improvement and no deterioration, I should attend upon that person in this way. If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, there is improvement and no deterioration, I should attend upon that person in this way.'"
Then the Blessed One asked again:
"Brahmin, what do you think? If there is a kind of attendance through which faith, virtue, learning, generosity, and wisdom are lost, should one engage in such attendance? If there is a kind of attendance through which faith, virtue, extensive learning, generosity, and wisdom increase, should one engage in such attendance?
Brahmin, if one attends upon a brahmin and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, should one engage in such attendance? If one attends upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, should one engage in such attendance? Brahmin, if one attends upon a brahmin and, because of such attendance, faith, virtue, extensive learning, generosity[06], and wisdom increase, should one engage in such attendance?
If one attends upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, should one engage in such attendance?"
The brahmin Uất-sấu-ca-la replied:
"Gautama, if I attend upon someone and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, I should not attend upon that person in this way.
"If I attend upon someone and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, I should attend upon that person in this way.
"Gautama, if I attend upon a brahmin and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, I should not attend upon that person in this way.
"If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, I should not attend upon that person in this way. Gautama, if I attend upon a brahmin and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, I should attend upon that person in this way. If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, I should attend upon that person in this way."
The Blessed One said:
"Brahmin, suppose a brahmin were to come here who was neither foolish nor deluded, nor confused, whose mind was not confused, and who was free and self-possessed. I would ask that brahmin: 'Brahmin, what do you think? If there is a kind of attendance through which faith, virtue, extensive learning, generosity, and wisdom are lost, should one engage in such attendance?
'If there is a kind of attendance through which faith, virtue, extensive learning, generosity, and wisdom increase, should one engage in such attendance?
'If one attends upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, should one engage in such attendance? If one attends upon a brahmin and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, should one engage in such attendance?
'If one attends upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, should one engage in such attendance?'
"Brahmin, if this brahmin were neither foolish nor deluded nor confused, his mind not confused, and were free and self-possessed, he would surely answer me in the same way, saying: 'Gautama, if I attend upon someone and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, I should not attend upon that person in this way. If I attend upon someone and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, I should attend upon that person in this way.
Gautama, if I attend upon a brahmin and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, I should not attend upon that person in this way. If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom are lost, I should not attend upon that person in this way. Gautama, if I attend upon a brahmin and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, I should attend upon that person in this way.
If I attend upon a Kshatriya, householder, or artisan and, because of such attendance, faith, virtue, extensive learning, generosity, and wisdom increase, I should attend upon that person in this way.'"
The brahmin Uất-sấu-ca-la said:
"The brahmins establish four kinds of personal property[07] for the four castes: they establish a kind of personal property for brahmins and establish kinds of personal property for Kshatriyas, householders, and artisans.
"Gautama, the brahmins designate a kind of personal property for brahmins. Gautama, the brahmins maintain that a brahmin's personal property is that which is obtained through alms-seeking[08]. If a brahmin disdains alms-seeking, he thereby disdains his personal property. To disdain one's personal property is to suffer loss. Just as a cowherd who cannot watch over his cattle suffers loss, so too the brahmins maintain that a brahmin's personal property is that which is obtained through alms-seeking. If a brahmin disdains alms-seeking, he thereby disdains his personal property. To disdain one's personal property is to suffer loss.
"Gautama, the brahmins designate a kind of personal property for kshatriyas. Gautama, the brahmins maintain that a kshatriya's personal property is the bow and arrows. If a kshatriya disdains the bow and arrows, he thereby disdains his personal property. To disdain one's personal property is to suffer loss. Just as a cowherd who cannot watch over his cattle suffers loss, so too, Gautama, the brahmins maintain that a kshatriya's property is the bow and arrows. If a kshatriya disdains the bow and arrows, he thereby disdains his personal property. To disdain one's personal property is to suffer loss.
"Gautama, the brahmins designate a kind of personal property for householders. Gautama, the brahmins maintain that a householder's personal property is agriculture[09]. If a householder disdains agriculture, he thereby disdains his personal property. To disdain one's personal property is to suffer loss. Just as a cowherd who cannot watch over his cattle suffers loss, so too, Gautama, the brahmins maintain that a householder's personal property is agriculture. If a householder disdains agriculture, he thereby disdains his personal property. To disdain one's personal property is to suffer loss.
"Gautama, the brahmins designate a kind of personal property for artisans. Gautama, the brahmins maintain that an artisan's personal property is thorns[10]. If an artisan disdains thorns, he thereby disdains his personal property. To disdain one's personal property is to suffer loss. Just as a cowherd who cannot watch over his cattle suffers loss, so too, Gautama, the brahmins maintain that an artisan's personal property is thorns. If an artisan disdains thorns, he thereby disdains his personal property. To disdain one's personal property is to suffer loss."
The Blessed One asked:
"Brahmin, do the brahmins themselves clearly know[11] that they designate four kinds of personal property for the four castes—that is, that they designate one kind of personal property for brahmins, one kind of personal property for kshatriyas, one for householders, and one for artisans?"
The brahmin Utsaukkala replied:
"No, Gautama, they do not themselves clearly know this. Yet the brahmins themselves say, 'In this world with its devas, Mara, Brahma, ascetics and brahmins, and beings from humans to devas, the brahmins do not themselves clearly know that they designate a kind of personal property for each of the four castes—that is, that they designate one kind of personal property for brahmins, one for kshatriyas, one for householders, and one for artisans.'"
The Blessed One said:
"Brahmin, it is just as if one person were to give another person a piece of meat, compel him, and say, 'Friend, eat this and pay me for it.' Brahmin, what you say of the brahmins is just like this. Why is that? Because the brahmins do not themselves clearly know that they designate four kinds of personal property for the four castes—that is, that they designate one kind of personal property for brahmins, one for kshatriyas, one for householders, and one for artisans.
"But, brahmin, I myself clearly know and thoroughly comprehend what personal property should be established for everyone: the Dharma of serenity, the Dharma of cessation, the Dharma of awakening to the path, and the Dharma leading to a good destination."
Then the Blessed One asked again:
"Brahmin, what do you think? Is there any case in which this space is unattached, unbound, untouched, and unobstructed only for brahmins, but not for kshatriyas, householders, or artisans?"
The brahmin Utsaukkala replied:
"Gautama, this space is by nature unattached, unbound, untouched, and unobstructed for brahmins, and it is likewise so for kshatriyas, householders, and artisans."
"In the same way, brahmin, I myself clearly know and thoroughly comprehend what personal property should be established for everyone: the Dharma of serenity, the Dharma of cessation, the Dharma of guidance along the path, and the Dharma leading to a good destination."
The Blessed One asked again:
"Brahmin, what do you think? Is it the case that only brahmins can cultivate a mind of loving-kindness, free from resentment, enmity, anger, and contention, while kshatriyas, householders, and artisans cannot?"
The brahmin Utsaukkala replied:
"Gautama, brahmins can cultivate a mind of loving-kindness, free from resentment, enmity, anger, and contention. Kshatriyas, householders, and artisans can do so as well."
"In the same way, brahmin, I myself clearly know and thoroughly comprehend what kind of personal property should be established for everyone: the Dharma of serenity, the Dharma of cessation, the Dharma of guidance along the path, and the Dharma leading to a good destination."
The Blessed One asked again:
"Brahmin, what do you think? Suppose people belonging to different castes[12] were to assemble here, and someone were to say to them, 'Come, all of you. Only those born into the kshatriya caste or the brahmin caste may carry bathing powder[13] to the water, bathe, remove the grime, and become clean.' Brahmin, what do you think? Is it only those belonging to the kshatriya or brahmin castes who can carry bathing powder to the water, bathe, remove the grime, and become thoroughly clean, while those belonging to the householder or artisan castes cannot carry bathing powder to the water, bathe, remove the grime, and become thoroughly clean? Or can all those belonging to a hundred different castes carry bathing powder to the water, bathe, remove the grime, and become thoroughly clean?"
The brahmin Utsaukkala replied:
"Gautama, all those belonging to those hundred different castes can carry bathing powder to the water, bathe, remove the grime, and become thoroughly clean."
"In the same way, brahmin, I myself clearly know and thoroughly comprehend what personal property should be established for everyone: the Dharma of serenity, the Dharma of cessation, the Dharma of awakening to the path, and the Dharma leading to a good destination."
The Blessed One asked again:
"Brahmin, what do you think? Suppose people belonging to a hundred different castes were to assemble here, and someone were to say to them, 'Come, all of you. Only those born into the kshatriya caste or the brahmin caste may use thoroughly dried sandalwood and sala wood as kindling, take a fire drill and drill it until fire is produced and bursts into flame.' Brahmin, what do you think?
Is it only those of the kshatriya caste or the brahmin caste who may use thoroughly dried sandalwood and sala wood as kindling and take a fire drill and drill it until fire is produced and bursts into flame? Must those belonging to the householder or artisan castes instead use dry boards from pig troughs or dog troughs, eranda wood, and other inferior kinds of wood as kindling, and then take a fire drill and drill it until fire is produced and bursts into flame?
Or can all those belonging to the other castes use any kind of wood as kindling, then take a fire drill and drill it until fire is produced and bursts into flame?"
The brahmin Utsaukkala replied:
“Gotama, all people of different castes can use any kind of wood as kindling, then work a fire-drill upon it to produce fire and cause it to blaze.”
“In the same way, Brahmin, I myself clearly know and thoroughly understand the establishment of personal property for all people. It is the Dharma of tranquility, the Dharma of cessation, the Dharma of guidance, and the Dharma leading to a good destination.”
The Blessed One again asked:
“Brahmin, those people of different castes can use any kind of wood as kindling, then work a fire-drill upon it to produce fire and cause it to blaze. All those fires have flames, color, heat, and light, and all can be used for the purposes of fire. Could it be that only this one kind has flames, color, heat, and light and can be used for the purposes of fire? Or that only that other kind of fire has no flames, no color, no heat, and no light and cannot be used for the purposes of fire? Or do all those fires have flames, color, and light and can be used for the purposes of fire?”
The Brahmin Uất-sấu-ca-la replied:
“Gotama, people of a hundred different castes can use any kind of wood as kindling, then work a fire-drill upon it to produce fire and cause it to blaze. All those fires have flames, color, heat, and light, and all can be used for the purposes of fire. If it were said that only this one kind of fire has flames, color, heat, and light and can be used for the purposes of fire, that could not be so. And if it were said that only that other kind of fire has no flames, no color, no heat, and no light and cannot be used for the purposes of fire, that also could not be so.
“Rather, all those fires have flames, color, heat, and light, and all can be used for the purposes of fire.”
“In the same way, Brahmin, I myself clearly know and thoroughly understand the establishment of personal property for all people. It is the Dharma of tranquility, the Dharma of cessation, the Dharma of guidance, and the Dharma leading to a good destination.”
The Blessed One again asked:
“Brahmin, what do you think? If those people of a hundred different castes can use any kind of wood as kindling, then work a fire-drill upon it to produce fire and cause it to blaze, and if someone were to place dry grass or dry wood into the fire, causing flames, color, heat, and smoke to arise, could the flames, color, heat, and smoke of this fire differ from the flames, color, heat, and smoke of that other fire?”
The Brahmin Uất-sấu-ca-la replied:
“Gotama, if those people of a hundred different castes can use any kind of wood as kindling, then work a fire-drill upon it to produce fire and cause it to blaze, and if someone were to place dry grass or dry wood into the fire, causing flames, color, heat, and smoke to arise, I would not maintain that the flames, color, heat, and smoke of that fire were different.”
The Blessed One said:
“In the same way, the fire that I have attained, the heedfulness that I have attained, is capable of burning away heedlessness and conceited pride. Regarding this fire or that fire, I never maintain that there is any difference.”
The Brahmin Uất-sấu-ca-la said:
“Blessed One, I have understood. Well-Gone One, I now comprehend. Blessed One, I now take refuge in the Buddha, the Dharma, and the community of bhikkhus. May the Blessed One accept me as a lay disciple. From this day forward, for the rest of my life, I take refuge until my life ends.”
Thus spoke the Buddha. Having heard what the Buddha said, the Brahmin Uất-sấu-ca-la rejoiced and respectfully put it into practice.
Notes:
[01] Corresponds to Pāli: M. 96. Esukārisuttaṃ.
[02] Uất-sấu-ca-la 鬱 瘦 歌 邏; Pāli: Esukārī.
[03] Householder 居 士; Pāli: Vessa (Vaiśya), the commoner caste. Elsewhere, the term Householder is equivalent to the Pāli gahapati, meaning a head of household or wealthy elder.
[04] Artisan 一 師; Pāli: Sudda (Śūdra), an outcaste or slave.
[05] Chinese: tự tri 自 知, “to know for oneself”; here it should be understood as “to be agreed upon,” in accordance with the illustration below. Pāli: kiṃ pana… sabbo loko… etad abbhanujānāti, “Does the whole world agree to this?”
[06] Original Chinese: thứ cơ 庶 幾, referring to generosity or giving to others.
[07] Pāli: sandhana, property or private possessions.
[08] Pāli: bhikkhacāriya, the practice of seeking alms.
[09] Chinese: điền tác 田 作. Pāli: kasigorakkha, plowing fields and tending cattle.
[10] Chinese: ma 麻, “hemp.” The Pāli text has asitabyābhaṅgī, a sickle and carrying pole.
[11] See note 5 above.
[12] Original Chinese: bách chủng nhân 百 種 人, “people of a hundred castes.”
[13] Original Chinese: tháo đậu 澡 豆, “cleansing powder.”
151. THE DISCOURSE ON THE BRAHMIN A-NHIẾP-HÒA[1]
Thus have I heard:
At one time, the Buddha was journeying in the country of Śrāvastī, staying in Jeta Grove, Anāthapiṇḍika’s Park.
At that time, a large number of Brahmins from Kosala had gathered in a study hall and were discussing the following matter among themselves:
“The Brahmin caste is supreme; no other caste is its equal. The Brahmin caste is fair-skinned; all others are dark-skinned. Brahmins are purified; non-Brahmins are not purified. Brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated by Brahmā. Yet the ascetic Gotama teaches, explains, and reveals that all four castes are equally purified.”
They then thought:
“Venerable friends, who is capable of going to the ascetic Gotama and questioning him properly about this matter in accordance with the Dharma?”
They further thought:
“The young Brahmin A-nhiếp-hòa-la-diên-da-na[02] was born of parents whose lineage is pure, extending back through seven generations of parents without any break in the family line and without ill repute in any generation. He is learned and broadly knowledgeable, has memorized the four scriptures[03], and has mastered etymology, phonology, the fifth discipline of traditional lore, and exegesis[04]. The young Brahmin A-nhiếp-hòa-la-diên-da-na is capable of going to the ascetic Gotama and questioning him properly about this matter in accordance with the Dharma. Venerable friends, let us go to the young Brahmin A-nhiếp-hòa-la-diên-da-na and tell him of this matter. Whatever the young Brahmin A-nhiếp-hòa-la-diên-da-na says, we shall accept.”
Then the large number of Brahmins from Kosala went to the young Brahmin A-nhiếp-hòa-la-diên-da-na. They exchanged greetings with him, sat to one side, and said:
"Young Brahmin, a large number of us Brahmins in Kosala assembled in the study hall and discussed this matter together: ‘The Brahmin caste is supreme; none of the others can equal it. The Brahmin caste is fair-skinned, while all the others are dark-skinned. Brahmins attain purity; non-Brahmins do not attain purity.
Brahmins are the children of Brahma, born from Brahma’s mouth and created by Brahma. Yet the ascetic Gautama teaches, explains, and reveals that all four castes can attain purity.’ They then thought: ‘Venerable ones, who is capable of going to the ascetic Gautama and questioning him properly about this matter?’ They further thought: ‘The young Brahmin A-nhiếp-hòa-la-diên-da-na was born of parents whose lineage is pure, with an unbroken genealogy through seven generations on both his father’s and mother’s sides, and generation after generation has been without ill repute.
He is learned and broadly knowledgeable, has memorized the four scriptures, and is thoroughly versed in etymology, phonology, the fifth lore of traditional narratives, and grammar. The young Brahmin A-nhiếp-hòa-la-diên-da-na is capable of going to the ascetic Gautama and questioning him properly about this matter.’"
The young Brahmin A-nhiếp-hòa-la-diên-da-na said to the Brahmins:
"Venerable ones, the ascetic Gautama teaches the Dharma in accordance with the Dharma. When one teaches the Dharma in accordance with the Dharma, he cannot be challenged."
The large gathering of Brahmins in Kosala said:
"Young Brahmin, before you have been defeated, you should not concede defeat on your own. Why is this? Because the young Brahmin A-nhiếp-hòa-la-diên-da-na was born of parents whose lineage is pure, with an unbroken genealogy through seven generations on both his father’s and mother’s sides, and generation after generation has committed no evil deeds. He is learned and broadly knowledgeable, has memorized the four collections of scriptures, and is thoroughly versed in etymology, phonology, the fifth lore of traditional narratives, and grammar. The young Brahmin A-nhiếp-hòa-la-diên-da-na is capable of going to the ascetic Gautama and questioning him properly about this matter."
The young Brahmin A-nhiếp-hòa-la-diên-da-na then silently accepted the request of the large gathering of Brahmins in Kosala.
The young Brahmin A-nhiếp-hòa-la-diên-da-na then went with the large gathering of Brahmins in Kosala to the Buddha. After exchanging greetings with him, he sat to one side and said:
"Gautama, I have something I wish to ask. Will you permit me to do so?"
The Blessed One said:
"Young Brahmin, ask whatever you wish."
The young Brahmin A-nhiếp-hòa-la-diên-da-na asked:
"Gautama, the Brahmins say: ‘The Brahmin caste is supreme; none of the others can equal it. The Brahmin caste is fair-skinned, while all the others are dark-skinned. Brahmins attain purity; non-Brahmins do not attain purity. Brahmins are the children of Brahma, born from Brahma’s mouth and created by Brahma.’ Yet we do not know what the ascetic Gautama would say about this."
The Blessed One said:
"I shall now ask you a question. Answer according to your understanding.
"Young Brahmin, have you heard that in the countries of Dư-ni[05] and Kiếm-phù[06] there are only two castes, masters and servants; that after being masters they may become servants, and after being servants they may become masters?"
The young Brahmin A-nhiếp-hòa-la-diên-da-na replied:
"Gautama, I have heard that in the two countries of Dư-ni and Kiếm-phù there are two castes, masters and servants; masters may become servants, and servants may become masters."
"Thus, young Brahmin, if a Brahmin enters upon the right course, that Brahmin gains clear understanding and realizes for himself in accordance with the Dharma. If a Kshatriya, householder, or artisan enters upon the right course, he too gains skillful understanding and realizes for himself in accordance with the Dharma."
The young Brahmin A-nhiếp-hòa-la-diên-da-na said:
"Gautama, this analogy is truly wonderful, truly rare, and truly delightful. Nevertheless, the Brahmins still say: ‘The Brahmin caste is supreme; none of the others can equal it. The Brahmin caste is fair-skinned, while all the others are dark-skinned. Brahmins attain purity; non-Brahmins do not attain purity. Brahmins are the children of Brahma, born from Brahma’s mouth and created by Brahma.’"
The Blessed One asked:
"Young Brahmin, what do you think? Are Brahmins alone neither attached to, bound by, touched by, nor obstructed by this empty space, whereas Kshatriyas, householders, and artisans are not so?[07]"
The young Brahmin A-nhiếp-hòa-la-diên-da-na replied:
"Gautama, Brahmins are neither attached to, bound by, touched by, nor obstructed by this empty space; and Kshatriyas, householders, and artisans are likewise."
"Thus, young Brahmin, if a Brahmin enters upon the right course, that Brahmin gains clear understanding and realizes for himself in accordance with the Dharma. If a Kshatriya, householder, or artisan enters upon the right course, he too gains skillful understanding and realizes for himself in accordance with the Dharma."
The young Brahmin A-nhiếp-hòa-la-diên-da-na said:
"Gautama, this analogy is truly wonderful, truly rare, and truly delightful. Nevertheless, the Brahmins still say: ‘The Brahmin caste is supreme; none of the others can equal it. The Brahmin caste is fair-skinned, while all the others are dark-skinned. Brahmins attain purity; non-Brahmins do not attain purity. Brahmins are the children of Brahma, born from Brahma’s mouth and created by Brahma.’"
The Blessed One asked:
"Young Brahmin, what do you think? Are Brahmins alone capable of cultivating a mind of loving-kindness, free from enmity, hostility, anger, and contention, whereas Kshatriyas, householders, and artisans are not so?"
The young Brahmin A-nhiếp-hòa-la-diên-da-na replied:
"Gautama, Brahmins are capable of cultivating a mind of loving-kindness, free from enmity, hostility, anger, and contention; and Kshatriyas, householders, and artisans are likewise."
"Thus, young Brahmin, if a Brahmin enters upon the right course, that Brahmin gains clear understanding and realizes for himself in accordance with the Dharma. If a Kshatriya, householder, or artisan enters upon the right course, he too gains skillful understanding and realizes for himself in accordance with the Dharma."
The young Brahmin A-nhiếp-hòa-la-diên-da-na said:
"Gautama, this analogy is truly wonderful, truly rare, and truly delightful. Nevertheless, the Brahmins still say: ‘The Brahmin caste is supreme; none of the others can equal it. The Brahmin caste is fair-skinned, while all the others are dark-skinned. Brahmins attain purity; non-Brahmins do not attain purity. Brahmins are the children of Brahma, born from Brahma’s mouth and created by Brahma.’"
The Blessed One asked:
"Young Brahmin, what do you think? Suppose people belonging to a hundred different castes were to come, and someone were to say to them: ‘Come here. Only those born into the Kshatriya caste or the Brahmin caste may take bathing powder, go to the water, bathe, and thoroughly wash away their impurities.’ Young Brahmin, what do you think?
Is it only those of the Kshatriya caste or the Brahmin caste who can take bathing powder, go to the water, bathe, and thoroughly wash away their impurities? Are those of the householder caste and the artisan caste unable to take bathing powder, go to the water, bathe, and thoroughly wash away their impurities? Or can all the people belonging to those hundred different castes take bathing powder, go to the water, bathe, and thoroughly wash away their impurities?"
The young Brahmin A-nhiếp-hòa-la-diên-da-na replied:
"Venerable Gotama, all those people of the hundred different castes can bring bathing powder to the water and wash away all their impurities completely.
"So too, young man, if a Brahmin proceeds in the right direction, that Brahmin gains clear understanding and directly knows in accordance with the Dharma. If a Kshatriya, householder, or artisan proceeds in the right direction, he too gains skillful understanding and directly knows in accordance with the Dharma."
The young man A-nhiếp-hòa-la-diên-da-na said:
"Venerable Gotama, this is truly marvelous, truly rare; this simile is truly delightful. Yet the Brahmins still say: 'The Brahmin caste is supreme; none other is its equal. The Brahmin caste is white; all others are black. Brahmins are purified; non-Brahmins are not purified. Brahmins are the children of Brahma, born from the mouth of Brahma, and created by Brahma.'"
The Blessed One asked:
"Young man, what do you think? Suppose people belonging to a hundred different castes were to come, and someone were to say to them: 'Come here. Only those born into the Kshatriya caste or the Brahmin caste may use a very dry sala branch or sandalwood as kindling, drill it with a fire drill, produce fire, and cause it to blaze up.' Young man, what do you think?
Is it only those of the Kshatriya and Brahmin castes who can use a very dry sala branch or sandalwood as kindling, drill it with a fire drill, produce fire, and cause it to blaze up? Or can those of the householder and artisan castes also use a very dry sala branch or sandalwood as kindling, drill it with a fire drill, produce fire, and cause it to blaze up? Or can people belonging to all the hundred different castes use anything as kindling, drill it with a fire drill, produce fire, and cause it to blaze up?"
The young man A-nhiếp-hòa-la-diên-da-na replied:
"Venerable Gotama, all those people belonging to the hundred different castes can use any kind of wood as kindling, drill it with a fire drill, produce fire, and cause it to blaze up."
"So too, young man, if a Brahmin proceeds in the right direction, that Brahmin gains clear understanding and directly knows in accordance with the Dharma. If a Kshatriya, householder, or artisan proceeds in the right direction, he too gains skillful understanding and directly knows in accordance with the Dharma."
The young man A-nhiếp-hòa-la-diên-da-na said:
"Venerable Gotama, this is truly marvelous, truly rare; this simile is truly delightful. Yet the Brahmins still say: 'The Brahmin caste is supreme; none other is its equal. The Brahmin caste is white; all others are black. Brahmins are purified; non-Brahmins are not purified. Brahmins are the children of Brahma, born from the mouth of Brahma, and created by Brahma.'"
The Blessed One asked:
"Young man, what do you think? If those people belonging to the hundred different castes can all use any kind of wood as kindling, drill it with a fire drill, produce fire, and cause it to blaze up, do all those fires have flames, color, heat, and light, and can they all be used for the purposes served by fire? Or does only this one kind of fire have flames, color, heat, and light and can be used for the purposes served by fire? Or does only that other kind of fire lack flames, color, heat, and light and cannot be used for the purposes served by fire? Or do all those kinds of fire have flames, color, heat, and light and can all be used for the purposes served by fire?"
The young man A-nhiếp-hòa-la-diên-da-na said:
"Venerable Gotama, if those people belonging to the hundred different castes all use any kind of wood as kindling, drill it with a fire drill, produce fire, and cause it to blaze up, all those kinds of fire have flames, color, heat, and light and can all be used for the purposes served by fire. It is impossible that only one kind of fire should have flames, color, heat, and light and be usable for the purposes of fire. Nor is it possible that only one kind of fire should lack flames, color, heat, and light and be unusable for the purposes of fire. Venerable Gotama, all those kinds of fire have flames, color, heat, and light and can all be used for the purposes served by fire."
"So too, young man, if a Brahmin proceeds in the right direction, that Brahmin gains clear understanding and directly knows in accordance with the Dharma. If a Kshatriya, householder, or artisan proceeds in the right direction, he too gains skillful understanding and directly knows in accordance with the Dharma."
The young man A-nhiếp-hòa-la-diên-da-na said:
"Venerable Gotama, this is truly marvelous, truly rare; this simile is truly delightful. Yet the Brahmins still say: 'The Brahmin caste is supreme; none other is its equal. The Brahmin caste is white; all others are black. Brahmins are purified; non-Brahmins are not purified. Brahmins are the children of Brahma, born from the mouth of Brahma, and created by Brahma.'"
The Blessed One asked:
"Young man, wherever this body takes birth, it is reckoned as belonging to that class. If it is born into the Brahmin caste, it is reckoned as belonging to the Brahmin caste. If it is born into the Kshatriya, householder, or artisan caste, it is reckoned as belonging to the artisan caste.
"Young man, it is just as fire is reckoned according to the manner in which it arises; that is how the fire is designated. If it arises dependent upon wood, it is reckoned as wood fire. If it arises dependent upon grass, refuse, or firewood, it is reckoned as grass fire, refuse fire, or firewood fire.
"So too, young man, wherever this body takes birth, it is reckoned as belonging to that class. If it is born into the Brahmin caste, it is called a member of the Brahmin caste. If it is born into the Kshatriya, householder, or artisan caste, it is called a member of the artisan caste."
The Blessed One asked:
"Young man, what do you think? If the daughter of a Kshatriya and the son of a Brahmin unite, and through their union a child is subsequently born who resembles its father, resembles its mother, or resembles neither of them, what do you think? Is that child a Kshatriya? Is it a Brahmin?"
The young man A-nhiếp-hòa-la-diên-da-na replied:
"Venerable Gotama, if the daughter of a Kshatriya and the son of a Brahmin unite, and through their union a child is subsequently born who resembles its father, resembles its mother, or resembles neither of them, I would not call it a Kshatriya, nor would I call it a Brahmin. Venerable Gotama, I would only say that it is a different body."
"Young man, wherever this body takes birth, it is reckoned as belonging to that class. If it is born into the Brahmin caste, it is reckoned as belonging to the Brahmin caste. If it is born into the Kshatriya, householder, or artisan caste, it is reckoned as belonging to the artisan caste."
The Blessed One further asked:
“Young man, if a Brahmin maiden and a Kshatriya youth unite, and through that union a child is subsequently born, resembling either its father or its mother, or resembling neither of them, what do you think? Is that child a Brahmin? Is it a Kshatriya?”
The young man A-nhiếp-hòa-la-diên-da-na replied:
“Master Gautama, if a Brahmin maiden and a Kshatriya youth unite, and through that union a child is subsequently born, resembling either its father or its mother, or resembling neither of them, I would not say that it is a Brahmin, nor would I say that it is a Kshatriya. Master Gautama, I would only say that it is a being of another kind.”
“So it is, young man. Into whatever lineage this being is born, it is reckoned as belonging to that lineage. If born into the Brahmin lineage, it is reckoned as belonging to the Brahmin lineage. If born into the Kshatriya, Householder, or Artisan lineage, it is reckoned as belonging to the Artisan lineage.”
The Blessed One asked again:
“Young man, what do you think? Suppose a man owned many mares and released a male donkey among them. The mares mated with that male donkey, and through that union foals were subsequently born. What do you think? Are they donkeys? Are they horses?”
The young man A-nhiếp-hòa-la-diên-da-na replied:
“Master Gautama, if horses and donkeys mate, and through that union a foal is subsequently born, I would not say that it is a donkey, nor would I say that it is a horse. Master Gautama, I would only say that it is a mule.”
“So it is, young man. Into whatever lineage this being is born, it is reckoned as belonging to that lineage. If born into the Brahmin lineage, it is reckoned as belonging to the Brahmin lineage. If born into the Kshatriya, Householder, or Artisan lineage, it is reckoned as belonging to the Artisan lineage.”
The Blessed One further said:
“Young man, in ancient times many seers lived on a height in a secluded forest. They gave rise to this pernicious view: ‘The Brahmin lineage is supreme; none other is its equal. The Brahmin lineage is fair-skinned, while all others are dark-skinned. Brahmins are pure; non-Brahmins are not pure. Brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated by Brahmā.’ At that time, the asura seer Đề-phệ-la[08] heard that the many seers living on a height in a secluded forest had given rise to this pernicious view. He put on a kāṣāya robe, wrapped a turban around his head, took up a staff and parasol, put on white cloth sandals,[09] and, without entering through the gate, came to the seers’ dwelling place and walked back and forth near their secluded huts.
“Among the many seers living together on that height in the secluded forest, one seer saw the asura seer Đề-phệ-la wearing a kāṣāya robe, with a turban wrapped around his head, bearing a staff and parasol and wearing white cloth sandals. He had entered without going through the gate, come to the seers’ dwelling place, and was walking back and forth near their secluded huts. Having seen him, that seer went to the other seers living together on the height in the forest and said: ‘Venerable friends, a man has now come wearing a kāṣāya robe, with a turban wrapped around his head, bearing a staff and parasol and wearing white cloth sandals.
Without entering through the gate, he has come to the seers’ dwelling place and is walking back and forth near our secluded huts. We should go and cast a spell upon him, saying, “Become ashes! Become ashes!”’
“Then the multitude of seers living together on the height in the secluded forest went to the asura seer Đề-phệ-la. Having arrived, they cast the spell: ‘Become ashes! Become ashes!’ They repeated it again and again, yet his complexion grew ever more radiant and his body ever more splendid.
“Those seers then thought: ‘Formerly, whenever we cast the spell “Become ashes! Become ashes!” upon anyone, that person became ashes. Now we are casting the spell “Become ashes! Become ashes!” upon this man, using that very spell exactly as prescribed, yet why does his complexion grow ever more radiant and his body ever more splendid? We should ask him.’
“They then asked:
“—Who are you?
“The asura seer Đề-phệ-la replied:
“—Venerable friends, have you heard of the asura seer Đề-phệ-la?
“They replied:
“—We have heard of the asura seer Đề-phệ-la.
“He then said:
“—I am he.
“Those seers then apologized together to the asura seer Đề-phệ-la, saying:
“—Please forgive us. We did not know that the Venerable One was the asura seer Đề-phệ-la.
“At that time, the asura seer Đề-phệ-la said to those seers:
“—I have already forgiven you. Is it true that you have given rise to this pernicious view: ‘The Brahmin lineage is supreme; none other is its equal. The Brahmin lineage is fair-skinned, while all others are dark-skinned. Brahmins are pure; non-Brahmins are not pure. Brahmins are the children of Brahmā, born from Brahmā’s mouth and emanated by Brahmā’?
“Those seers replied:
“—It is indeed so.
“The asura seer Đề-phệ-la again asked the seers:
“—Do you know your fathers’ lineage clearly?
“The seers replied:
“—We know it clearly. Each Brahmin took a Brahmin woman as his wife and did not marry a non-Brahmin woman. His father’s father, back through seven generations, likewise married Brahmin women and did not marry non-Brahmin women.
“The asura seer Đề-phệ-la again asked those seers:
“—Do you know your mothers’ lineage clearly?
“Those seers replied:
“—We know it clearly. Each Brahmin woman took a Brahmin man as her husband and did not marry a non-Brahmin man. Her mother’s mother, back through seven generations on the maternal side, likewise married Brahmin men and did not marry non-Brahmin men.
“The asura seer Đề-phệ-la again asked the seers:
“—Do you clearly understand conception?
“Those seers replied:
“—We understand it clearly. Conception occurs through the conjunction of three conditions: the union of the mother and father, the mother being in her fertile period,[10] and the gandharva having arrived.[11] Asura seer Đề-phệ-la, these three conditions must come together for entry into the mother’s womb to occur.
“The asura seer Đề-phệ-la again asked the seers:
“—But can you know whether the being thus conceived is male or female? Do you know whence it has come? Has it come from the Kshatriya, Brahmin, Householder, or Artisan lineage? Has it come from the east, the south, the west, or the north?
“Those seers replied:
“—We do not know.
“The asura seer Đề-phệ-la then said to those seers:
“—Venerable friends, you do not see it and you do not know it. You do not know who has been conceived, whence that being has come, whether it is male or female, whether it comes from the Kshatriya, Brahmin, Householder, or Artisan lineage, or whether it comes from the east, the south, the west, or the north. Yet you still say: ‘The Brahmin lineage is supreme; none other is its equal. The Brahmin lineage is fair-skinned, while all others are dark-skinned. Brahmins are pure; non-Brahmins are not pure. Brahmins are the children of Brahmā, born from Brahmā’s mouth.’”
“Young man, the seers who lived together on that high ground in the secluded forest were skillfully instructed and admonished by the seer Asita Devala, and thus could not maintain that the brahmin caste alone was pure. How much less could you and your teachers, who merely wear garments of hide and grass, maintain such a claim?”
At that time, the young man Assalayana, having been rebuked to his face by the Blessed One, became distressed at heart. He lowered his head and remained silent, unable to offer a single word in reply.
After rebuking the young man Assalayana, the Blessed One wished to encourage and gladden him, so he asked:
“Young man, suppose a brahmin holds a sacrificial feast and gives alms. He has four sons, two of whom are devoted to learning and two of whom are not. What do you think, young man? To whom would that brahmin first give the foremost seat, the foremost water for washing, and the foremost food?”
The young man Assalayana replied:
“Master Gotama, that brahmin would certainly first give the foremost seat, the foremost water for washing, and the foremost food to his two sons who are devoted to learning.”
The Blessed One again asked:
“Young man, suppose another brahmin holds a sacrificial feast and gives alms. This brahmin has four sons. Two are devoted to learning but are not diligent and delight in doing evil, while the other two, though not learned, are very diligent and delight in doing good. What do you think, young man? To whom would this brahmin first give the foremost seat, the foremost water for washing, and the foremost food?”
The young man Assalayana replied:
“Master Gotama, that brahmin would certainly first give the foremost seat, the foremost water for washing, and the foremost food to the two sons who, though not learned, are very diligent and delight in doing good.”
The Blessed One said:
“Young man, at first you praised learning, but afterward you praised the observance of precepts. Young man, thus I say that all four castes are pure, as explained and demonstrated, and you too say that all four castes are pure, as explained and demonstrated.”
Thereupon, the young man Assalayana rose from his seat, bowed his head, and paid homage at the Buddha’s feet.
Then the assembly raised their voices even more loudly, saying:
“How marvelous is the ascetic Gotama! How extraordinary! He possesses great bases of spiritual power, great majestic virtue, great merit and blessings, and great spiritual might. Why is this? Because the ascetic Gotama declared, ‘All four castes are pure, as explained and demonstrated,’ and caused the young man Assalayana also to declare, ‘All four castes are pure, as explained and demonstrated.’”
The Blessed One then knew the thoughts of that assembly[12] and said:
“That is enough, Assalayana. It is sufficient that you are satisfied in your heart. Return and sit in your former place.”
The young man Assalayana bowed his head, paid homage at the Buddha’s feet, and sat down to one side.
The Blessed One then taught him the Dharma, inspiring ardent aspiration and bringing about increasing joy. After teaching him the Dharma by innumerable skillful means, inspiring ardent aspiration and bringing about joy, the Blessed One sat in silence.
After the Buddha had taught him the Dharma, inspired ardent aspiration, and brought about joy, the young man Assalayana rose from his seat, bowed his head, paid homage at the Buddha’s feet, circumambulated him three times, and departed.
Before the large group of brahmins from Kosala had gone very far, they reproached the young man Assalayana in various ways:
“What did you intend to accomplish? You wished to subdue the ascetic Gotama, but instead you were subdued by the ascetic Gotama and returned. It is like a man who enters a forest in search of an eye but instead loses an eye and returns. Assalayana, you are just the same: you wished to subdue the ascetic Gotama, but instead you were subdued by the ascetic Gotama and returned. It is like a man who descends into a pond because he wishes to drink water but instead returns tormented by thirst. Assalayana, you are just the same: you wished to subdue the ascetic Gotama, but instead you were subdued by the ascetic Gotama and returned. Assalayana, what did you intend to accomplish?”
The young man Assalayana then said to the large group of brahmins from Kosala:
“Venerable sirs, I told you beforehand that the ascetic Gotama teaches the Dharma in accordance with the Dharma. One who teaches the Dharma in accordance with the Dharma cannot be challenged.”
Thus spoke the Buddha. Having heard what the Buddha said, the young man Assalayana rejoiced and respectfully put it into practice.
Notes:
[01] Corresponds to Pāli M.93, Assalāyana-sutta. A separate Chinese translation is No. 71, the Scripture on the Brahmin Ambala-yana’s Inquiry Concerning the Supremacy of Caste, translated by Zhu Tanwulan during the Eastern Jin dynasty.
[02] The young man Assalayana 阿 攝 惒 邏 延 那 摩 納. Pāli: Assalāyana-mānava. The Pāli recension specifies that he was only sixteen years old. No. 71 says that he was about fifteen or sixteen.
[03] The four canonical scriptures refer to the four Vedas.
[04] Etymology, canonical texts, ancient tales, and analysis of words and sentences. According to the Pāli: nighandu (vocabulary), keṭubha (ritual), ākkharappabheda (etymology), itihāsa (ancient tales), padakoveyyakarana (analysis of words and sentences, grammar).
[05] Yoni 餘 尼; Pāli: Yona, the name of a country in northwestern India.
[06] Kamboja 劍 浮; Pāli: Kamboja, the name of a country in the region of present-day Afghanistan.
[07] See Scripture No. 150 above.
[08] The seer Asita Devala 阿 私 羅 仙 人 提 鞞 邏. Pāli: Asita-Devala-Isi.
[09] White garment and sandals 白 衣 屧. Above, it says “wearing a kasaya robe,” so this cannot mean “white garment.” The character 屧 is written as 變 in the Korean edition. The Pāli has: upāhanā ārohitvā, wearing grass sandals.
[10] Translated freely; the original Chinese reads: 無 滿 堪 奈. Pāli: mātā ca utunī hoti, the mother is in season.
[11] Pāli: gandhabbo ca paccupaṭṭhito, the gandhabba is present.
[12] He knew that they were deliberately trying to prevent this young man from following the Buddha.
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