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brothers by the same mother, one a student, initiated, one not a student, not initiated. Whom would the Brahmanas feed first here, at a memorial feast, or a rice-milk offering, or a sacrifice, or a guest meal?” “That young man, good Gotama, who is a student, initiated, him would the Brahmanas feed first here, at a memorial feast, or a rice-milk offering, or a sacrifice, or a guest meal. For what, good Gotama, would be of great fruit given to one not a student, not initiated?” “What do you think, Assalāyana, if here there were two young men, brothers by the same mother, one a student, initiated, of bad conduct, of evil ways—" or, one who does not study, who has not been initiated, but is virtuous, of good conduct. Whom among these, brahmins, would you first feed at a faith-offering, or a rice-porridge offering, or a sacrifice, or a guest-meal?” “That young man, good Gotama, who does not study, who has not been initiated, but is virtuous, of good conduct— him among these, brahmins, would we first feed at a faith-offering, or a rice-porridge offering, or a sacrifice, or a guest-meal. For what, good Gotama, given to one who is immoral, of evil conduct, would be of great fruit?” “Formerly, Assalāyana, you went to birth; having gone to birth, you went to mantras; having gone to mantras, you went to austerities; having gone to austerities, you returned to the purity of the four classes, which I declare.” When this was said, the young man Assalāyana became silent, embarrassed, with slumped shoulders, downcast, brooding, unable to respond, and sat down. 410. Then the Blessed One, knowing that the young man Assalāyana was silent, embarrassed, with slumped shoulders, downcast, brooding, unable to respond, said to the young man Assalāyana: “Formerly, Assalāyana, to seven brahmin sages, dwelling in leaf-huts in a forest hermitage, while conversing, such an evil view arose: ‘Brahmins are the highest class, other classes are inferior… …heirs of Brahmā.’ Assalāyana, the sage Asita Devala heard: ‘Indeed, to seven brahmin sages, dwelling in leaf-huts in a forest hermitage, while conversing, such an evil view has arisen: Brahmins are the highest class… …heirs of Brahmā.’ Then, Assalāyana, the sage Asita Devala, having shaved his hair and beard, donned saffron robes, put on wooden sandals, took a golden staff, and appeared at the assembly ground of the seven brahmin sages. Then, Assalāyana, the sage Asita Devala, at the assembly ground of the seven brahmin sages, walking about, he said this: "Pray, where have these venerable brahmin sages gone? Pray, where have these venerable brahmin sages gone?" Then, Assalāyana, it occurred to the seven brahmin sages: "Who is this fellow, like a village bumpkin, walking about on the ground of the seven brahmin sages, and saying this: 'Pray, where have these venerable brahmin sages gone? Pray, where have these venerable brahmin sages gone?' Come, let us curse him!" Then, Assalāyana, the seven brahmin sages cursed the sage Asita Devala: "Be ashes, outcaste! Be ashes, outcaste!" However much, Assalāyana, the seven brahmin sages cursed the sage Asita Devala, just so much did the sage Asita Devala become more handsome, more pleasing to the eye, and more charming. Then, Assalāyana, it occurred to the seven brahmin sages: "Our ascetic practice is truly in vain, our holy life is fruitless. For previously, whoever we cursed, saying: 'Be ashes, outcaste! Be ashes, outcaste!' that person would indeed become ashes. But this one, however much we curse him, just so much does he become more handsome, more pleasing to the eye, and more charming." "Your ascetic practice is not in vain, venerable sirs, nor is your holy life fruitless. Come, venerable sirs, abandon the ill-will you have towards me." "We abandon the ill-will we have. Who, pray, are you, venerable sir?" "Have you heard of the sage Asita Devala?" "Yes, good sir." "That, good sir, is who I am." Then, Assalāyana, the seven brahmin sages began to pay homage to the sage Asita Devala. 411. Then, Assalāyana, the sage Asita Devala said to the seven brahmin sages: "I have heard, good sirs, that the seven brahmin sages To those deliberating in leaf-huts in the forest, such a wicked view arose: Brahmins alone are the highest caste, other castes are low; Brahmins alone are the fair caste, other castes are dark; Brahmins alone are purified, not non-Brahmins; Brahmins alone are the legitimate sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā. 'So it is, sirs.' 'Do you know, sirs, that the mother who gave birth went only to a Brahmin, not to a non-Brahmin?' 'No, sirs, we do not.' 'Do you know, sirs, that the mother of the mother who gave birth, up to the seventh generation of mothers and grandmothers, went only to a Brahmin, not to a non-Brahmin?' 'No, sirs, we do not.' 'Do you know, sirs, that the father who begot went only to a Brahmin woman, not to a non-Brahmin woman?' 'No, sirs, we do not.' 'Do you know, sirs, that the father of the father who begot, up to the seventh generation of fathers and grandfathers, went only to a Brahmin woman, not to a non-Brahmin woman?' 'No, sirs, we do not.' 'Do you know, sirs, how conception occurs?' 'We know, sirs, how conception occurs. Here, the mother and father come together, the mother is in season, and the gandhabba is present; thus, from the conjunction of these three, conception occurs.' 'Do you know, sirs, indeed, whether that gandhabba is a khattiya, or a brahmin, or a vessa, or a sudda?' 'No, sirs, we do not know, indeed, whether that gandhabba is a khattiya, or a brahmin, or a vessa, or a sudda.' 'That being the case, sirs, birth...' Lord – who are you? ‘If that is so, sirs, we do not know who we are.’ Indeed, Assalāyana, those seven brahmin women, when questioned, when pressed, when challenged about their birth-claim by the ascetic Asita Devala, could not prevail; how then will you, now, when questioned, when pressed, when challenged about your birth-claim by me, prevail, you who are not even a full ladle-scoop for your teachers?” When this was said, the young brahmin Assalāyana said to the Blessed One: “Excellent, good Gotama… May the good Gotama accept me as a lay follower, who has taken refuge from this day forth as long as life lasts.” The Assalāyana Sutta is finished, the third. 4. The Ghoṭamukha Sutta 412. Thus have I heard – At one time, the venerable Udena was dwelling in Bārāṇasī, in the Khemiyamba Grove. Now at that time, the brahmin Ghoṭamukha had arrived in Bārāṇasī for some purpose. Then the brahmin Ghoṭamukha, while walking for exercise, wandering about, approached the Khemiyamba Grove. Now at that time, the venerable Udena was walking in the open air. Then the brahmin Ghoṭamukha approached the venerable Udena; having approached, he exchanged greetings with the venerable Udena. Having concluded the courteous and memorable talk, he followed the venerable Udena, who was walking, and said this: “Good sir ascetic, ‘there is no righteous wandering life’ – this is what I think about this. And that is either from not seeing venerable ones, or from whatever the Dhamma is in this regard.” When this was said, the venerable Udena descended from the walking path, entered the monastery, and sat down on the prepared seat. The brahmin Ghoṭamukha also descended from the walking path, entered the monastery, and stood to one side. To the brahmin Ghoṭamukha, standing to one side, the venerable Udena said this: “There are, brahmin, seats If you wish, sit down. Indeed, it is precisely for this, waiting for Venerable Udena, that we do not sit. For how could one like me, not invited beforehand, think it proper to sit on a seat? Then the brahmin Ghoṭamukha, taking a certain low seat, sat down to one side. Seated to one side, the brahmin Ghoṭamukha said this to Venerable Udena: "Friend ascetic, 'there is no righteous wandering life' – so it seems to me in this matter. And that is either from not seeing persons like your good self, or whatever the Dhamma may be in this." "If, brahmin, you would allow what should be allowed to me, and reject what should be rejected; and if you would not understand the meaning of what I say, you would question me further about it – 'Venerable Udena, how is this? What is the meaning of this?' Having done thus, there could be a conversation between us here." "Indeed, I will allow what should be allowed to Venerable Udena, and I will reject what should be rejected; and if I do not understand the meaning of what Venerable Udena says, I will question Venerable Udena further about it – 'Venerable Udena, how is this? What is the meaning of this?' Having done thus, let there be a conversation between us here." 413. These four persons, brahmin, are present, existing in the world. Which four? Here, brahmin, a certain person is one who torments himself, devoted to the practice of self-torment. But here, brahmin, a certain person is one who torments others, devoted to the practice of tormenting others. But here, brahmin, a certain person is one who torments himself, devoted to the practice of self-torment, and torments others, devoted to the practice of tormenting others. But here, brahmin, a certain person is neither one who torments himself, nor devoted to the practice of self-torment, nor one who torments others, nor devoted to the practice of tormenting others. That one, not tormenting himself, not tormenting others, in this very life is cooled, extinguished, become cool, experiencing happiness. lives as one become Brahma. Of these four persons, brahmin, which person pleases your mind? ‘‘That person, good Udena, who torments himself, devoted to self-torment, this person does not please my mind; and that person, good Udena, who torments others, devoted to tormenting others, this person also does not please my mind; and that person, good Udena, who torments himself, devoted to self-torment, and torments others,