5: The Book of the Fives
192. Doṇa
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1Then the brahmin Doṇa approached the Blessed One and exchanged greetings with him. When he had concluded his greetings and cordial talk, he sat down to one side and said to the Blessed One:
2"I have heard, Master Gotama: ‘The ascetic Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat.’ [n.1183] This seems to have been a common criticism of the Buddha. See too AN4.22 and AN8.11. This is indeed true, for Master Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat. This is not proper, Master Gotama."
"Do you too claim to be a brahmin, Doṇa?"
"Master Gotama, if one could rightly say of anyone: ‘He is a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation; he is a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he is fully versed in natural philosophy and in the marks of a great man’—it is precisely of me that one might say this. For I, Master Gotama, am a brahmin well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. I am a reciter and preserver of the hymns, a master of the three Vedas with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, I am fully versed in natural philosophy and in the marks of a great man."
3"Doṇa, the ancient seers among the brahmin—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—were the creators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and compiled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited, and teaching what was taught. Those ancient seers described these five kinds of brahmins: the one similar to Brahmā, the one similar to a deva, the one who remains within the boundary, the one who has crossed the boundary, and the caṇḍāḷa of a brahmin as the fifth. Which of these are you, Doṇa?"
4"We do not know these five kinds of brahmins, Master Gotama. All we know is the word ‘brahmins.’ Please, let Master Gotama teach me the Dhamma in such a way that I might know these five kinds of brahmins."
"Then listen, brahmin, and attend closely. I will speak."
"Yes, sir," the brahmin Doṇa replied. The Blessed One said this:
5(1) "And how, Doṇa, is a brahmin similar to Brahmā? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy [n.1184] Komārabrahmacariyaṁ. Presumably this means the celibacy of one who has always been a virgin. for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma.
6And what, Doṇa, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness. [n.1185] This passage suggests, contrary to a common assumption, that during the Buddha’s time brahmins were not obliged to marry and adopt the life of a householder. While marriage later became the norm for brahmins during the prime of life, it seems that in this period some brahmins, after completing their training, chose to renounce secular life even in their youth and maintained their renunciant status throughout their lives. On celibate brahmin ascetics, see Samuel 2008:122–23, 154–65. When he has gone forth, he dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. Having developed these four divine abodes, [n.1186] Cattāro brahmavihāre bhāvetvā. This is one of the few places in the Nikāyas where the word brahmavihāra is used to designate these four meditations collectively. Wherever the word is used in the Nikāyas, it immediately precedes the practitioner's rebirth in the brahmā world. with the breakup of the body, after death, he is reborn in a good destination, in the brahmā world. In this way a brahmin is similar to Brahmā.
7(2) "And how, Doṇa, is a brahmin similar to a deva? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma.
And what, Doṇa, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife solely in accordance with the Dhamma, not contrary to the Dhamma.
8And what, Doṇa, is the Dhamma in that case? Not by buying and selling, he takes only a brahmin woman given to him by the pouring of water. He couples only with a brahmin woman, not with a khattiya woman, a vessa woman, a sudda woman, or a caṇḍāla woman, nor with a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He does not couple with a pregnant woman, nor with a woman who is nursing, nor with a woman out of season.
"And why, Doṇa, doesn’t the brahmin couple with a pregnant woman? Because, if he were to couple with a pregnant woman, the little boy or girl would be born in excessive filth; therefore he does not couple with a pregnant woman.
And why doesn’t he couple with a woman who is nursing? Because, if he were to couple with a woman who is nursing, the little boy or girl would drink back the foul substance; [n.1187] I read with Ce and Ee asucipaṭipīto, as against Be asucipaṭipīḷito, "would be oppressed by the impure substance." therefore he does not couple with a woman who is nursing. Why doesn’t he couple with a woman out of season? Because his brahmin wife does not serve for sensual pleasure, amusement, and sensual delight, but only for procreation. [n.1188] Ce and Ee read: Sace doṇa brāhmaṇo anutuniṁ gacchati, tassa sā hoti brāhmaṇī n’eva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. This reading, it seems, joins the premise of the hypothetical to the consequence of the alternative (that is, when the brahmin has relations with his wife only when she is in season). I follow Brahmāli's suggestion to delete sace doṇa brāhmaṇo anutuniṁ gacchati, which leaves a text that makes good sense. Be does not have the question about why the brahmin couples with a woman only when she is in season, but follows the statement that he does not couple with a nursing woman with the words: tassa sā hoti brāhmaṇī n’eva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. It seems that, in this reading, a clause has been lost. When he has engaged in sexual activity, he shaves off his hair and beard, puts on ochre robes, and goes forth from the household life into homelessness.
When he has gone forth, secluded from sensual pleasures, secluded from unwholesome states … he enters and dwells in the first jhāna … as in 5:14 … the fourth jhāna. Having developed these four jhānas, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. In this way a brahmin is similar to a deva.
9-10(3) "And how, Doṇa, is a brahmin one who remains within the boundary? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years …. all as above down to … Because his brahmin wife does not serve for sensual pleasure, amusement, or sensual delight, but only for procreation. When he has engaged in sexual activity, out of attachment to his sons he remains settled on his property and does not go forth from the household life into homelessness. He stops at the boundary of the ancient brahmins but does not violate it. Since he stops at the boundary of the ancient brahmins but does not violate it, he is called a brahmin who remains within the boundary. It is in this way that a brahmin is one who remains within the boundary.
11(4) "And how, Doṇa, is a brahmin one who has crossed the boundary? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher solely in accordance with the Dhamma, not contrary to the Dhamma.
12And what, Doṇa, is the Dhamma in that case? Not by agriculture, not by trade, not by raising cattle, not by archery, not by service to the king, not by a particular craft, but solely by wandering for alms without scorning the alms bowl. Having offered the teacher's fee to his teacher, he seeks a wife both in accordance with the Dhamma and contrary to the Dhamma. He takes a wife by buying and selling as well as a brahmin woman given to him by the pouring of water. He couples with a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, and a caṇḍāla woman, and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman, a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amusement, and sensual delight, as well as for procreation. [n.1189] Reading with Be and Ee pajatthāpi, as against Ce na pajatthāva. He does not stop at the boundary of the ancient brahmins but violates it. Since he does not stop at the boundary of the ancient brahmins but violates it, he is called a brahmin who has crossed the boundary. It is in this way that a brahmin is one who has crossed the boundary.
13(5) "And how, Doṇa, is a brahmin a caṇḍāla of a brahmin? Here, a brahmin is well born on both his maternal and paternal sides, of pure descent, unassailable and impeccable with respect to birth as far back as the seventh paternal generation. He lives the spiritual life of virginal celibacy for forty-eight years, studying the hymns. He then seeks a teacher's fee for his teacher both in accordance with the Dhamma and contrary to the Dhamma—by agriculture, by trade, by raising cattle, by archery, by service to the king, by a particular craft, and not only [n.1190] I assume the text (in all three editions) should be corrected to read na kevalaṁ bhikkhācariyāya rather than kevalam pi bhikkhācariyāya. by wandering for alms without scorning the alms bowl.
14Having offered the teacher's fee to his teacher, he seeks a wife both in accordance with the Dhamma and contrary to the Dhamma. He takes a wife by buying and selling as well as a brahmin woman given to him by the pouring of water. He couples with a brahmin woman, a khattiya woman, a vessa woman, a sudda woman, and a caṇḍāla woman, and a woman from a family of hunters, bamboo workers, chariot makers, or flower scavengers. He couples with a pregnant woman, a woman who is nursing, a woman in season, and a woman out of season. His brahmin wife serves for sensual pleasure, amusement, and sensual delight, as well as for procreation. He earns his living by all kinds of work. Brahmins say to him: ‘Why, sir, while claiming to be a brahmin, do you earn your living by all kinds of work?’ He answers them: ‘Just as fire burns pure things and impure things yet is not thereby defiled, so too, sirs, if a brahmin earns his living by all kinds of work, he is not thereby defiled.’ Since he earns his living by all kinds of work, this brahmin is called a caṇḍāla of a brahmin. It is in this way that a brahmin is a caṇḍāla of a brahmin.
15"Doṇa, the ancient seers among the brahmin—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—were the creators of the hymns and the composers of the hymns, and it is their ancient hymns, formerly chanted, declared, and compiled, that the brahmins nowadays still chant and repeat, repeating what was spoken, reciting what was recited, and teaching what was taught. Those ancient seers described these five kinds of brahmins: the one similar to Brahmā, the one similar to a deva, the one who remains within the boundary, the one who has crossed the boundary, and the caṇḍāḷa of a brahmin as the fifth. Which of these are you, Doṇa?"
16"Such being the case, Master Gotama, we do not even measure up to the caṇḍāla of a brahmin. Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
1Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho doṇo brāhmaṇo bhagavantaṁ etadavoca:
2"Sutaṁ metaṁ, bho gotama: ‘Na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṁ, bho gotama, tatheva. Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṁ, bho gotama, na sampannamevā"ti.
"Tvampi no, doṇa, brāhmaṇo paṭijānāsī"ti?
"Yañhi taṁ, bho gotama, sammā vadamāno vadeyya: ‘brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṁ, bho gotama, sammā vadamāno vadeyya. Ahañhi, bho gotama, brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo"ti.
3"Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyāssume pañca brāhmaṇe paññāpenti – brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. Tesaṁ tvaṁ doṇa, katamo"ti?
4"Na kho mayaṁ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṁ brāhmaṇātveva jānāma. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan"ti.
"Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī"ti.
"Evaṁ, bho"ti kho doṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:
5"Kathañca, doṇa, brāhmaṇo brahmasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.
6Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā … pe … muditā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati. Evaṁ kho, doṇa, brāhmaṇo brahmasamo hoti. (1)
7Kathañca, doṇa, brāhmaṇo devasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.
Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.
8Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.
Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.
Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṁ uppādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
So evaṁ pabbajito samāno vivicceva kāmehi … pe … catutthaṁ jhānaṁ upasampajja viharati. So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Evaṁ kho, doṇa, brāhmaṇo devasamo hoti. (2)
9Kathañca, doṇa, brāhmaṇo mariyādo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.
10Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati. Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha tiṭṭhati, taṁ na vītikkamati. ‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo ṭhito taṁ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati. Evaṁ kho, doṇa, brāhmaṇo mariyādo hoti. (3)
11Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.
12Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha na tiṭṭhati, taṁ vītikkamati. ‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo na ṭhito taṁ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati. Evaṁ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti. (4)
13Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno.
14So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. So sabbakammehi jīvikaṁ kappeti. Tamenaṁ brāhmaṇā evamāhaṁsu: ‘kasmā bhavaṁ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṁ kappetī’ti? So evamāha: ‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati; evamevaṁ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṁ kappeti, na ca tena brāhmaṇo upalippati. Sabbakammehi jīvikaṁ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati. Evaṁ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.
15Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyassume pañca brāhmaṇe paññāpenti – brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. Tesaṁ tvaṁ, doṇa, katamoti?
16Evaṁ sante mayaṁ, bho gotama, brāhmaṇacaṇḍālampi na pūrema. Abhikkantaṁ, bho gotama … pe … upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Dutiyaṁ.