the Blessed One replied,
“That same supreme Wheel of Dhamma,
Sāriputta the Tathāgata’s son
Helps me in turning this wheel.
What must be known is directly known,
What must be developed has been developed,
What must be abandoned has been abandoned,
Therefore, brahmin, I am a Buddha.
So put away all your doubts about me
And let resolution take their place,
For it is always hard to gain
Sight of the Enlightened Ones. [110]
I am the one whose presence in the world
Is very rarely come upon,
I am the Fully Enlightened One,
I, O brahmin, am the supreme physician.
I am the holy one, without an equal,
Who has crushed all Māra’s teeming hordes;
Having defeated all my enemies,
I rejoice free from fear.”
20. Sela “O sirs, hear this, hear what he says,
The man of vision, the physician,
The mighty hero who roars
Like a lion in the forest.
Who, even though of outcast birth,
Would not believe him when he saw
That he is the holy one, without an equal,
Who has crushed all Māra’s teeming hordes?
Now let him follow me who wants
And who wants not, let him depart.
For I will go forth under him,
This man of lofty wisdom.”
21. Pupils “If, O sir, you now approve
This teaching of the Enlightened One,
We too will go forth under him,
This man of lofty wisdom.”
22. Sela “There are three hundred brahmins here
Who with uplifted hands implore:
‘O may we live the holy life
Under you, O Blessed One.’”
23. Buddha “The holy life is well proclaimed,
O Sela,” said the Blessed One,
“To be seen here and not delayed;
One who trains with diligence
Will find a fruitful going forth.”
24. Then the brahmin Sela and his assembly received the going forth under the Blessed One, and they received the full admission.
25. Then, when the night had ended, the matted-hair ascetic Keṇiya had good food of various kinds prepared in his own hermitage [111] and had the time announced to the Blessed One: “It is time, Master Gotama, the meal is ready.” Then, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went with the Sangha of bhikkhus to the hermitage of the matted-hair ascetic Keṇiya and sat down on the seat made ready. Then, with his own hands, the matted-hair ascetic Keṇiya served and satisfied the Sangha of bhikkhus headed by the Buddha with various kinds of good food. When the Blessed One had eaten and had put his bowl aside, the matted-hair ascetic Keṇiya took a low seat and sat down on one side. Thereupon the Blessed One gave him his blessing with these stanzas:26. “Burnt offerings are the glory of fires,
Sāvitrī the glory of Vedic hymns,
Glory of human beings, a king,
Glory of flowing rivers, the sea;
The moon is the glory of the stars,
The sun is the glory of all that shine;
Merit is the glory of all who aspire;
The Sangha, glory of those who give.”
When the Blessed One had given his blessing with these stanzas, he rose from his seat and departed.
27. Then, not long after their full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Sela and his assembly, [112] by realising for themselves with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. They directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.” And the venerable Sela together with his assembly became arahants.
28. Then the venerable Sela together with his assembly went to the Blessed One. Having arranged his upper robe on one shoulder, extending his hands in reverential greeting towards the Blessed One, he addressed him with these stanzas:“Eight days have passed, All-Seeing One,
Since we went to you for refuge.
In these seven nights, O Blessed One,
We have been tamed in your teaching.
You are the Buddha, you are the Teacher,
You are the Sage, the conqueror of Māra.
Having cut off all evil tendencies,
You have crossed and guide humanity across.
You have surmounted all acquisitions,
You have removed all the taints.
You are a lion free from clinging,
You have abandoned fear and dread.
Here these three hundred bhikkhus stand
With hands held out in adoration.
O Hero, extend your feet,
And let these great beings worship the Teacher.”
Assalāyana Sutta
To Assalāyana
[147] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
2. Now at that time five hundred brahmins from diverse provinces were staying at Sāvatthī for some business or other. Then those brahmins thought: “This recluse Gotama describes purification for all the four castes.869 Who is there able to dispute with him about this assertion?”
3. Now on that occasion a brahmin student named Assalāyana was staying at Sāvatthī. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man. Then the brahmins thought: “There is this young brahmin student named Assalāyana staying at Sāvatthī. Young…fully versed in natural philosophy and in the marks of a Great Man. He will be able to dispute with the recluse Gotama about this assertion.”
4. So the brahmins went to the brahmin student Assalāyana and said to him: “Master Assalāyana, this recluse Gotama describes purification for all the four castes. Let Master Assalāyana come and dispute with the recluse Gotama about this assertion.”
When this was said, the brahmin student Assalāyana replied: “Sirs, the recluse Gotama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gotama about this assertion.”
A second time the brahmins said to him: “Master Assalāyana, this recluse Gotama describes purification for all the four castes. Let Master Assalāyana come [148] and dispute with the recluse Gotama about this assertion. For the training of a wanderer has been completed by Master Assalāyana.”870
For the second time the brahmin student Assalāyana replied: “Sirs, the recluse Gotama is one who speaks the Dhamma. Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gotama about this assertion.”
A third time the brahmins said to him: “Master Assalāyana, this recluse Gotama describes purification for all the four castes. Let Master Assalāyana come and dispute with the recluse Gotama about this assertion. For the training of a wanderer has been completed by Master Assalāyana. Let not the Master Assalāyana be defeated without having even fought the battle.”
When this was said, the brahmin student Assalāyana replied: “Surely, Sirs, I am not getting through to you when I say: ’The recluse Gotama is one who speaks the Dhamma.’ Now those who speak the Dhamma are difficult to dispute with. I am not able to dispute with the recluse Gotama about this assertion. Still, sirs, at your bidding I will go.”
5. Then the brahmin student Assalāyana went with a large number of brahmins to the Blessed One and exchanged greetings with him. When th
is courteous and amiable talk was finished, he sat down at one side and said to the Blessed One: “Master Gotama, the brahmins say thus: ‘Brahmins are the highest caste, those of any other caste are inferior; brahmins are the fairest caste, those of any other caste are dark; only brahmins are purified, not non-brahmins; brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of his mouth, born of Brahm̄, created by Brahm̄, heirs of Brahm̄.’ What does Master Gotama say about that?”
“Now, Assalāyana, the brahmin women are seen having their periods, becoming pregnant, giving birth, and giving suck.871 And yet those brahmins, though born from the womb, say thus: ‘Brahmins are the highest caste…brahmins alone are the sons of Brahmā, the offspring of Brahmā, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’” [149]
6. “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste…heirs of Brahmā.’”
“What do you think, Assalāyana? Have you heard that in Yona and Kamboja872 and in other outland countries there are only two castes, masters and slaves, and that masters become slaves and slaves masters?”
“So I have heard, sir.”
“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste…heirs of Brahmā’?”
7. “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste…heirs of Brahmā.’”
“What do you think, Assalāyana?873 Suppose a noble were to kill living beings, take what is not given, misconduct himself in sensual pleasures, speak falsely, speak maliciously, speak harshly, gossip, be covetous, have a mind of ill will, and hold wrong view. On the dissolution of the body, after death, would only he [be likely to] reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell—and not a brahmin? Suppose a merchant…a worker were to kill living beings…and hold wrong view. On the dissolution of the body after death, would only he [be likely to] reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell—and not a brahmin?”
“No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker—those of all four castes who kill living beings [150]…and hold wrong view, on the dissolution of the body, after death, [are likely to] reappear in a state of deprivation, in an unhappy destination, in perdition, even in hell.”
“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste…heirs of Brahmā’?”
8. “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste…heirs of Brahmā.’”
“What do you think, Assalāyana? Suppose a brahmin were to abstain from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, and from gossip, and were to be uncovetous, to have a mind without ill will, and to hold right view. On the dissolution of the body, after death, would only he [be likely to] reappear in a happy destination, even in the heavenly world—and not a noble, or a merchant, or a worker?”
“No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker—those of all four castes who abstain from killing living beings…and hold right view, on the dissolution of the body, after death, [are likely to] reappear in a happy destination, even in the heavenly world.”
“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste…heirs of Brahmā’?”
9. “Although Master Gotama says this, [151] still the brahmins think thus: ‘Brahmins are the highest caste…heirs of Brahmā.’”
“What do you think, Assalāyana? Is only a brahmin capable of developing a mind of loving-kindness towards this region, without hostility and without ill will, and not a noble, or a merchant, or a worker?”
“No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker—those of all four castes are capable of developing a mind of loving-kindness towards this region, without hostility and without ill will.”
“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste…heirs of Brahmā’?”
10. “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste…heirs of Brahmā.’”
“What do you think, Assalāyana? Is only a brahmin capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt, and not a noble, or a merchant, or a worker?”
“No, Master Gotama. Whether it be a noble, or a brahmin, or a merchant, or a worker—those of all four castes are capable of taking a loofah and bath powder, going to the river, and washing off dust and dirt.”
“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste…heirs of Brahmā’?”
11. “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste…heirs of Brahmā.’”
“What do you think, Assalāyana? [152] Suppose a head-anointed noble king were to assemble here a hundred men of different birth and say to them: ‘Come, sirs, let any here who have been born into a noble clan or a brahmin clan or a royal clan take an upper fire-stick of sāla wood, salala wood, sandalwood, or padumaka wood and light a fire and produce heat. And also let any who have been born into an outcast clan, a trapper clan, a wicker workers’ clan, a cartwrights’ clan, or a scavengers’ clan take an upper fire-stick made from a dog’s drinking trough, from a pig’s trough, from a dustbin, or from castor-oil wood and light a fire and produce heat.’
“What do you think, Assalāyana? When a fire is lit and heat is produced by someone in the first group, would that fire have a flame, a colour, and a radiance, and would it be possible to use it for the purposes of fire, while when a fire is lit and heat is produced by someone of the second group, that fire would have no flame, no colour, and no radiance, and it would not be possible to use it for the purposes of fire?”
“No, Master Gotama. When a fire is lit and heat is produced by someone in the first group, that fire would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. And when a fire is lit and heat is produced by someone of the second group, that fire too would have a flame, a colour, and a radiance, and it would be possible to use it for the purposes of fire. For all fire has a flame, [153] a colour, and a radiance, and it is possible to use all fire for the purposes of fire.”
“Then on the strength of what [argument] or with the support of what [authority] do the brahmins in this case say thus: ‘Brahmins are the highest caste…heirs of Brahmā’?”
12. “Although Master Gotama says this, still the brahmins think thus: ‘Brahmins are the highest caste…heirs of Brahmā.’”
“What do you think, Assalāyana? Suppose a noble youth were to cohabit with a brahmin girl, and a son was born from their cohabitation. Should a son born from a noble youth and a brahmin girl be called a noble after the father or a brahmin after the mother?”
“He could be called both, Master Gotama.”
13. “What do you think, Assalāyana? Suppose a brahmin youth here were to cohabit with a noble girl, and a son were to be born from their cohabitation. Should the son born from a brahmin youth and a noble girl be called a noble after the mother or a brahmin after the father?”
“He could be called both, Master Gotama.”
14. “What do you think, Assalāyana? Suppose a mare were to be mated with a male donkey, and a foal were to be born as the result. Should the foal be called a horse after the mother or a donkey after the father?”
“It is a mule, Mast
er Gotama, since it does not belong to either kind. [154] I see the difference in this last case, but I see no difference in either of the former cases.”
15. “What do you think, Assalāyana? Suppose there were two brahmin students who were brothers, born of the same mother, one studious and acute, and one neither studious nor acute. Which of them would brahmins feed first at a funeral feast, or at a ceremonial milk-rice offering, or at a sacrificial feast, or at a feast for guests?”
“On such occasions, brahmins would feed first the one who was studious and acute, Master Gotama; for how could what is given to one who is neither studious nor acute bring great fruit?”
16. “What do you think, Assalāyana? Suppose there were two brahmin students who were brothers, born of the same mother, one studious and acute, but immoral and of bad character, and one neither studious nor acute, but virtuous and of good character. Which of them would brahmins feed first at a funeral feast, or at a ceremonial milk-rice offering, or at a sacrificial feast, or at a feast for guests?”
The Middle Length Discourses of the Buddha Page 84