1On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then the Venerable Ānanda approached the Blessed One, paid homage to him, sat down to one side, and said:

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

"Bhante, Pūraṇa Kassapa has described six classes:[n.1378] Chaḷabhijātiyo. Pūraṇa Kassapa is one of the six teachers contemporary with the Buddha. This is the only place where he is associated with the doctrine of the six classes, which are not mentioned elsewhere in the Nikāyas. In DN 2.18, I 52,22 –53,4, he is depicted as a proponent of the doctrine of non-doing (akiriyavāda), but at SN 46:56, V 126,26–30, the doctrine of non-causality (ahetukavāda) is ascribed to him. a black class, a blue class, a red class, a yellow class, a white class, and a supreme white class.

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

2"He has described the black class as butchers of sheep, pigs, poultry, and deer; hunters and fishermen; thieves, executioners, and prison wardens; or those who follow any other such cruel occupation.

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

3"He has described the blue class as bhikkhus who live on thorns[n.1379] Bhikkhū kaṇṭakavuttikā. The exact intent is not clear, but the tone is pejorative. Mp says only that these are samaṇas. or any others who profess the doctrine of kamma, the doctrine of the efficacy of deeds.

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

4"He has described the red class as the Nigaṇṭhas wearing a single garment.

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

5"He has described the yellow class as the white-robed lay disciples of the naked ascetics.

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

6"He has described the white class as the male and female Ājīvakas.

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

7"He has described the supreme white class as Nanda Vaccha, Kisa Sankicca, and Makkhali Gosāla.

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

8"Pūraṇa Kassapa, Bhante, has described these six classes."

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

9"But, Ānanda, has the whole world authorized Pūraṇa Kassapa to describe these six classes?"

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

"Certainly not, Bhante."

"No hetaṁ, bhante.

"Suppose, Ānanda, there was a poor, destitute, indigent person. They might force a cut of meat on him against his will, saying: ‘Good man, you must eat this piece of meat and pay for it.’ In the same way, without the consent of those ascetics and brahmins, Pūraṇa Kassapa has described these six classes in a foolish, incompetent, inexpert, and unskilled way.

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

10But I, Ānanda, describe six different classes. Listen and attend closely. I will speak."

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

"Yes, Bhante," the Venerable Ānanda replied. The Blessed One said this:

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

"And what, Ānanda, are the six classes? (1) Here, someone of the black class produces a black state. (2) Someone of the black class produces a white state. (3) Someone of the black class produces nibbāna,[n.1380] Nibbānaṁ abhijāyati. Mp: "Produces nibbāna: that is, he attains nibbāna, or he is born into the class of nibbāna consisting in the plane of the noble ones" (nibbānaṁ abhijāyatīti nibbānaṁ pāpuṇāti, ariyabhūmisaṅkhātāya vā nibbānajātiyā jāyati). This explanation is given because in strict doctrinal terms nibbāna, being ajāta and akata, "unborn" and "unmade," is without birth or production. which is neither black nor white. (4) Then, someone of the white class produces a black state. (5) Someone of the white class produces a white state. (6) And someone of the white class produces nibbāna, which is neither black nor white.

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

11(1) "And how is it, Ānanda, that someone of the black class produces a black state? Here, someone has been reborn in a low family—a family of caṇḍālas, hunters, bamboo workers, cart makers, or flower scavengers—one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, dwarfish, with much illness—blind, crippled, lame, or paralyzed.[n.1381] As at AN3.13, AN4.85, but here all three editions put nesādakule before veṇakule. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in such a way that someone of the black class produces a black state.

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

12(2) "And how is it, Ānanda, that someone of the black class produces a white state? Here, someone has been reborn in a low family …. He does not obtain food … and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the black class produces a white state.

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

13(3) "And how is it, Ānanda, that someone of the black class produces nibbāna, which is neither black nor white? Here, someone has been reborn in a low family …. … He does not obtain food … and lighting. Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons the five hindrances, defilements of the mind, things that weaken wisdom; and then, with his mind well established in the four establishments of mindfulness, he correctly develops the seven factors of enlightenment and produces nibbāna, which is neither black nor white. It is in such a way that someone of the black class produces nibbāna, which is neither black nor white.

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

14(4) "And how is it, Ānanda, that someone of the white class produces a black state? Here, someone has been reborn in a high family—an affluent khattiya family, an affluent brahmin family, or an affluent householder family—one that is rich, with great wealth and property, abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in such a way that someone of the white class produces a black state.

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

15(5) "And how is it, Ānanda, that someone of the white class produces a white state? Here, someone has been reborn in a high family …. He obtains food … and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in such a way that someone of the white class produces a white state.

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

16(6) "And how is it, Ānanda, that someone of the white class produces nibbāna, which is neither black nor white? Here, someone has been reborn in a high family …. He obtains food … and lighting. Having shaved off his hair and beard, he puts on ochre robes and goes forth from the household life into homelessness. When he has thus gone forth, he abandons the five hindrances, defilements of the mind, things that weaken wisdom; and then, with his mind well established in the four establishments of mindfulness, he correctly develops the seven factors of enlightenment and produces nibbāna, which is neither black nor white. It is in such a way that someone of the white class produces nibbāna, which is neither black nor white.

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

17"These, Ānanda, are the six classes."

17Imā kho, ānanda, chaḷabhijātiyo"ti.

Tatiyaṁ.