{"id":"an5.192","title":"With the Brahmin Doṇa","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"an5.192","title":"With the Brahmin Doṇa","units":[{"id":"an5.192:0","sourceIds":["an5.192:0.1","an5.192:0.2","an5.192:0.3"],"kind":"text","text":{"pi":"Aṅguttara Nikāya 5.192\n20. Brāhmaṇavagga\nDoṇabrāhmaṇasutta","en":"Numbered Discourses 5.192\n20. Brahmins\nWith the Brahmin Doṇa"}},{"id":"an5.192:1","sourceIds":["an5.192:1.1","an5.192:1.2"],"kind":"text","text":{"pi":"Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.\nSammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho doṇo brāhmaṇo bhagavantaṁ etadavoca:","en":"Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him.\nWhen the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:"}},{"id":"an5.192:2","sourceIds":["an5.192:2.1","an5.192:2.2","an5.192:2.3","an5.192:2.4","an5.192:2.5","an5.192:2.6","an5.192:2.7","an5.192:2.8","an5.192:2.9","an5.192:2.10","an5.192:2.11"],"kind":"text","text":{"pi":"“Sutaṁ metaṁ, bho gotama:\n‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.\nTayidaṁ, bho gotama, tatheva.\nNa hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.\nTayidaṁ, bho gotama, na sampannamevā”ti.\n“Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti?\n“Yañhi taṁ, bho gotama, sammā vadamāno vadeyya:\n‘brāhmaṇo ubhato sujāto—\nmātito 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.\nAhañhi, bho gotama, brāhmaṇo ubhato sujāto—\nmātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti.","en":"“Worthy Gotama, I have heard that\nthe ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.\nAnd this is indeed the case,\nfor the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.\nThis is not appropriate, worthy Gotama.”\n“Doṇa, do you too claim to be a brahmin?”\n“Worthy Gotama, if anyone should be rightly called\na brahmin, it’s me.\nFor I am well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man.”"}},{"id":"an5.192:3","sourceIds":["an5.192:3.1","an5.192:3.2","an5.192:3.3","an5.192:3.4"],"kind":"text","text":{"pi":"“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;\ntyāssume pañca brāhmaṇe paññāpenti—\nbrahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ.\nTesaṁ tvaṁ doṇa, katamo”ti?","en":"“Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught.\nThose seers described five kinds of brahmins.\nA brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker.\nWhich one of these are you, Doṇa?”"}},{"id":"an5.192:4","sourceIds":["an5.192:4.1","an5.192:4.2","an5.192:4.3","an5.192:4.4","an5.192:4.5"],"kind":"text","text":{"pi":"“Na kho mayaṁ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṁ brāhmaṇātveva jānāma.\nSādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti.\n“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti.\n“Evaṁ, bho”ti kho doṇo brāhmaṇo bhagavato paccassosi.\nBhagavā etadavoca:","en":"“Worthy Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’.\nWorthy Gotama, please teach me this matter so I can learn about these five brahmins.”\n“Well then, brahmin, listen and apply your mind well, I will speak.”\n“Yes, worthy sir,” Doṇa replied.\nThe Buddha said this:"}},{"id":"an5.192:5","sourceIds":["an5.192:5.1","an5.192:5.2","an5.192:5.3","an5.192:5.4","an5.192:5.5"],"kind":"text","text":{"pi":"“Kathañca, doṇa, brāhmaṇo brahmasamo hoti?\nIdha, doṇa, brāhmaṇo ubhato sujāto hoti—\nmātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.\nSo aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.\nAṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.","en":"“Doṇa, how is a brahmin equal to the Divinity?\nIt’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.\nFor forty-eight years he leads the boy’s spiritual life studying the hymns.\nThen he seeks a fee for his tutor, but only by legitimate means, not illegitimate."}},{"id":"an5.192:6","sourceIds":["an5.192:6.1","an5.192:6.2","an5.192:6.3","an5.192:6.4","an5.192:6.5","an5.192:6.6","an5.192:6.7","an5.192:6.8","an5.192:6.9"],"kind":"text","text":{"pi":"Tattha ca, doṇa, ko dhammo?\nNeva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.\nSo ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.\nSo 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.\nKaruṇā …pe…\nmuditā …\nupekkhāsahagatena 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.\nSo ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati.\nEvaṁ kho, doṇa, brāhmaṇo brahmasamo hoti.","en":"In this context, Doṇa, what is legitimate?\nNot by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl.\nHaving offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.\nThen they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.\nThey meditate spreading a heart full of compassion …\nrejoicing …\nequanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.\nHaving developed these four divine meditations, when the body breaks up, after death, they’re reborn in a good place, a realm of divinity.\nThat’s how a brahmin is equal to the Divinity."}},{"id":"an5.192:7","sourceIds":["an5.192:7.1","an5.192:7.2","an5.192:7.3","an5.192:7.4","an5.192:7.5","an5.192:7.6","an5.192:7.7","an5.192:7.8"],"kind":"text","text":{"pi":"Kathañca, doṇa, brāhmaṇo devasamo hoti?\nIdha, doṇa, brāhmaṇo ubhato sujāto hoti—\nmātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.\nSo aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.\nAṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.\nTattha ca, doṇa, ko dhammo?\nNeva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.\nSo ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.","en":"And how is a brahmin equal to a god?\nIt’s when a brahmin is well born on both the mother’s and the father’s sides …\nHaving offered the fee to his tutor, he seeks a wife, but only by legitimate means, not illegitimate."}},{"id":"an5.192:8","sourceIds":["an5.192:8.1","an5.192:8.2","an5.192:8.3","an5.192:8.4","an5.192:8.5","an5.192:8.6","an5.192:8.7","an5.192:8.8","an5.192:8.9","an5.192:8.10","an5.192:8.11","an5.192:8.12","an5.192:8.13","an5.192:8.14"],"kind":"text","text":{"pi":"Tattha ca, doṇa, ko dhammo?\nNeva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ.\nSo 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.\nKasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati?\nSace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.\nTasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati.\nKasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati?\nSace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.\nTasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati.\nTassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.\nSo methunaṁ uppādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.\nSo evaṁ pabbajito samāno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.\nSo ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.\nEvaṁ kho, doṇa, brāhmaṇo devasamo hoti.","en":"In this context, Doṇa, what is legitimate?\nNot by buying or selling, he only accepts a brahmin woman by the pouring of water.\nHe has sex only with a brahmin woman. He does not have sex with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.\nAnd why does the brahmin not have sex with a pregnant woman?\nIf a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth.\nThat’s why the brahmin doesn’t have sex with a pregnant woman.\nAnd why does the brahmin not have sex with a breastfeeding woman?\nIf a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen.\nThat’s why the brahmin doesn’t have sex with a breastfeeding woman.\nAnd why does the brahmin not have sex outside the fertile phase of the menstrual cycle? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation.\nHaving ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.\nWhen he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.\nHaving developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.\nThat’s how a brahmin is equal to god."}},{"id":"an5.192:9","sourceIds":["an5.192:9.1","an5.192:9.2","an5.192:9.3","an5.192:9.4","an5.192:9.5","an5.192:9.6","an5.192:9.7","an5.192:9.8"],"kind":"text","text":{"pi":"Kathañca, doṇa, brāhmaṇo mariyādo hoti?\nIdha, doṇa, brāhmaṇo ubhato sujāto hoti—\nmātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.\nSo aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.\nAṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.\nTattha ca, doṇa, ko dhammo?\nNeva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.\nSo ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena.","en":"And how does a brahmin toe the line?\nIt’s when a brahmin is well born on both the mother’s and the father’s sides …"}},{"id":"an5.192:10","sourceIds":["an5.192:10.1","an5.192:10.2","an5.192:10.3","an5.192:10.4","an5.192:10.5","an5.192:10.6","an5.192:10.7","an5.192:10.8","an5.192:10.9","an5.192:10.10","an5.192:10.11","an5.192:10.12","an5.192:10.13","an5.192:10.14"],"kind":"text","text":{"pi":"Tattha ca, doṇa, ko dhammo?\nNeva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ.\nSo 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.\nKasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati?\nSace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.\nTasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati.\nKasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati?\nSace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā.\nTasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati.\nTassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti.\nSo methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati.\nYāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha tiṭṭhati, taṁ na vītikkamati.\n‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo ṭhito taṁ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati.\nEvaṁ kho, doṇa, brāhmaṇo mariyādo hoti.","en":"Not by buying or selling, he only accepts a brahmin woman by the pouring of water.\nHaving ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.\nAs far as the line of the ancient brahmins extends, he doesn’t cross over it.\nThat’s why he’s called a brahmin who toes the line.\nThat’s how a brahmin toes the line."}},{"id":"an5.192:11","sourceIds":["an5.192:11.1","an5.192:11.2","an5.192:11.3","an5.192:11.4","an5.192:11.5"],"kind":"text","text":{"pi":"Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti?\nIdha, doṇa, brāhmaṇo ubhato sujāto hoti—\nmātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.\nSo aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.\nAṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena.","en":"And how does a brahmin cross the line?\nIt’s when a brahmin is well born on both the mother’s and the father’s sides …"}},{"id":"an5.192:12","sourceIds":["an5.192:12.1","an5.192:12.2","an5.192:12.3","an5.192:12.4","an5.192:12.5","an5.192:12.6","an5.192:12.7","an5.192:12.8"],"kind":"text","text":{"pi":"Tattha ca, doṇa, ko dhammo?\nNeva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno.\nSo ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ.\nSo 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.\nTassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.\nYāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha na tiṭṭhati, taṁ vītikkamati.\n‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo na ṭhito taṁ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati.\nEvaṁ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti.","en":"Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.\nHe has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.\nHis brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.\nAs far as the line of the ancient brahmins extends, he crosses over it.\nThat’s why he’s called a brahmin who crosses the line.\nThat’s how a brahmin crosses the line."}},{"id":"an5.192:13","sourceIds":["an5.192:13.1","an5.192:13.2","an5.192:13.3","an5.192:13.4","an5.192:13.5","an5.192:13.6"],"kind":"text","text":{"pi":"Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti?\nIdha, doṇa, brāhmaṇo ubhato sujāto hoti—\nmātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.\nSo aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.\nAṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi\nkasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno.","en":"And how is a brahmin a brahmin corpse-worker?\nIt’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.\nFor forty-eight years he leads the virginal spiritual life studying the hymns.\nThen he seeks a fee for his tutor by legitimate means and illegitimate means.\nBy farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl."}},{"id":"an5.192:14","sourceIds":["an5.192:14.1","an5.192:14.2","an5.192:14.3","an5.192:14.4","an5.192:14.5","an5.192:14.6","an5.192:14.7","an5.192:14.8","an5.192:14.9","an5.192:14.10","an5.192:14.11"],"kind":"text","text":{"pi":"So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ.\nSo 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.\nTassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti.\nSo sabbakammehi jīvikaṁ kappeti.\nTamenaṁ brāhmaṇā evamāhaṁsu:\n‘kasmā bhavaṁ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṁ kappetī’ti?\nSo evamāha:\n‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati;\nevamevaṁ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṁ kappeti, na ca tena brāhmaṇo upalippati.\nSabbakammehi jīvikaṁ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati.\nEvaṁ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.","en":"Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water.\nHe has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.\nHis brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.\nHe earns a living by any kind of work.\nThe brahmins say to him,\n‘Why is it that the worthy sir claims to be a brahmin, but you earn a living by any kind of work?’\nHe says,\n‘It’s like a fire that burns both pure and filthy things, but doesn’t become corrupted by them.\nIn the same way, worthy sir, if a brahmin earns a living by any kind of work, he is not corrupted by that.’\nA brahmin is called a brahmin corpse-worker because he earns a living by any kind of work.\nThat’s how a brahmin is a brahmin corpse-worker."}},{"id":"an5.192:15","sourceIds":["an5.192:15.1","an5.192:15.2","an5.192:15.3","an5.192:15.4"],"kind":"text","text":{"pi":"Ye 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;\ntyassume pañca brāhmaṇe paññāpenti—\nbrahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ.\nTesaṁ tvaṁ, doṇa, katamoti?","en":"Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught.\nThose seers described five kinds of brahmins.\nA brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker.\nWhich one of these are you, Doṇa?”"}},{"id":"an5.192:16","sourceIds":["an5.192:16.1","an5.192:16.2","an5.192:16.3"],"kind":"text","text":{"pi":"Evaṁ sante mayaṁ, bho gotama, brāhmaṇacaṇḍālampi na pūrema.\nAbhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.\nDutiyaṁ.","en":"“This being so, worthy Gotama, I don’t even qualify as a brahmin corpse-worker.\nExcellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/an5.192/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}