dn27:1.1So I have heard.This sutta is the closest we come to a Buddhist myth of origins. It draws on features of Vedic mythology, while giving its own spin. Related stories may be found in DN26 and Snp2.7. The Buddha describes a natural process of evolution that requires no metaphysical intervention, yet differs strikingly from Darwinian evolution in prioritizing the role of desire over selection. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.After the Jetavana, this was the best-known monastery in Sāvatthī. It was offered by the lady Visākhā, known as Migāra’s mother.

dn27:1.3Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the mendicants in hopes of being ordained.We met Vāseṭṭha and Bhāradvāja as the students of Pokkharasāti and Tārukkha respectively in DN13, at the end of which they went for refuge. Some time later they must have asked for ordination. The commentary says that probation (paravasati) was required, not because they had previously gone forth in other sects (as the naked ascetic Kassapa at DN8:24.1 or the wanderer Subhadda at DN16:5.29.1), nor because they had committed an offence, but because they were not yet the required twenty years of age. Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking mindfully in the open air, beneath the shade of the longhouse.

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dn27:2.1Vāseṭṭha saw himHere as in DN13 Vāseṭṭha takes the lead. and said to Bhāradvāja, “Reverend Bhāradvāja, the Buddha is walking mindfully in the open air, beneath the shade of the longhouse. Come, reverend, let’s go to the Buddha. Hopefully we’ll get to hear a Dhamma talk from him.”

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dn27:2.6“Yes, reverend,” replied Bhāradvāja.

dn27:2.7So they went to the Buddha, bowed, and walked beside him.

dn27:3.1Then the Buddha said to Vāseṭṭha, “Vāseṭṭha, you are both brahmins by birth and family, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have to suffer abuse and insults from the brahmins.”

dn27:3.3“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.”

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dn27:3.4“But how do the brahmins insult you?”

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dn27:3.5“Sir, the brahmins say: ‘Only brahmins are the best class; other classes are inferior.This verse is also at MN84 and MN93.
For “best class” (seṭṭho vaṇṇo) see varṇaśreṣṭhaḥ at Mahābhārata 1.24.4c. Only brahmins are the light class; other classes are dark.Mahābhārata 12.181.5 says that brahmins are the white class, aristocrats red, peasants yellow, and menials black. Underlying this is an assumption of the superiority of the fair-skinned northerners of Indo-Aryan descent over the dark-skinned natives (see DN3:1.10.1). Only brahmins are purified, not others.I cannot trace this statement to Brahmanical texts, and indeed they have a strong tendency to push back against the idea that only brahmins can find purity. Only brahmins are the Divinity’s true-born sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity. You’ve both abandoned the best class to join an inferior class, namely these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman.An allusion to the famous Puruṣasūkta (Rig Veda 10.90.12): “His (the cosmic Man’s) mouth became the brahmin, his arms became the ruler (rājanya, an alternate name for the khattiyas), his thighs became the peasant (vaiśya); the menial (sūdra) was born from his feet.” This belongs to the latest portion of the Rig Veda, and probably represents a time when the system of four castes was established in the late Vedic period, some centuries before the Buddha. Apart from this, the Rig Veda hardly mentions any of these as castes, let alone all four together. This is not right, it’s not proper!’ That’s how the brahmins insult us.”

dn27:4.1“Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you. For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding.The Buddha gives a rationalist critique of Vedic myth (see also MN93), the fairness of which is not easy to assess. Within the Brahmanical world, especially the progressive Kosalan brahmins to whom Vāseṭṭha and Bhāradvāja belonged, there had been a shift towards a more nuanced symbolic understanding of such claims. Yet the subtle distinctions of the philosophers rarely influence the more straightforward beliefs of the common practitioner. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the Divinity’s true-born sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’ They misrepresent the brahmins, speak falsely, and brim with much wickedness.

1. Purification in the Four Classes

dn27:5.1Vāseṭṭha, there are these four classes: aristocrats, brahmins, peasants, and menials. Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view. These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are exhibited in some aristocrats.“Dark” (kaṇha) and “bright” (or “light”, sukka) are redefined in ethical not racial terms. And they are also seen among some brahmins, peasants, and menials.

dn27:6.1But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view. These things are skillful, blameless, to be cultivated, worthy of the noble ones—and are reckoned as such. They are bright deeds with bright results, praised by sensible people. Such things are exhibited in some aristocrats. And they are also seen among some brahmins, peasants, and menials.

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dn27:7.1Both these things occur like this, mixed up in these four classes—the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the Divinity’s true-born sons, born from his mouth, born of the Divinity, created by the Divinity, heirs of the Divinity.’

dn27:7.6Sensible people don’t acknowledge this. Why is that? Because any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be foremost by virtue of principle, not against principle.Vedic theory claimed that the caste system was part of the order of nature (dhamma) established by Brahmā, and hence to follow the obligations of caste was a duty (also dhamma). The Buddha posited a higher “principle” (dhamma) beyond caste. The English word “principle” carries the senses of a fundamental law; a code of conduct; a devotion to right living; a source; and an underlying faculty, all of which are aspects of dhamma in this passage. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

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dn27:7.10And here’s a way to understand how this is so.

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dn27:8.1King Pasenadi of Kosala knows that the ascetic Gotama has gone forth from the neighboring clan of the Sakyans. And the Sakyans are his vassals.A great king such as Pasenadi ruled his central realm, while outlying districts pledged allegiance to him, enjoying royal protection while ceding some sovereignty. It is the same relationship described for the kingdoms subsumed under the Wheel-Turning Monarch (eg. DN17:1.9.5). The Buddha described his people as natives among the Kosalans at Snp3.1. The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him. Now, King Pasenadi shows the same kind of deference to the Realized One. But he doesn’t think: ‘The ascetic Gotama is well-born, I am ill-bornThe Mahāsaṅgīti reading na naṁ yields a better sense than the PTS nanu, which would make this a question. He is powerful, I am weak. He is handsome, I am ugly. He is illustrious, I am insignificant.’ Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle.

And here’s another way to understand how principle is the best thing for people in both this life and the next.

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dn27:9.1Vāseṭṭha, you have different births, names, clans, and families, yet have gone forth from the lay life to homelessness.Vāseṭṭha was said to be a high family, while Bhāradvāja was low (Bhikkhu Pacittiya 2). When they ask you what you are, you claim to be ascetics who follow the Sakyan. But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world—is it appropriate for them to say: ‘I am the Buddha’s true-born son, born from his mouth, born of principle, created by principle, heir to principle.’The Buddha adapts the Brahmanical rhetoric of birth from the “mouth of Brahmā”. Having criticized them for taking this literally he employs it in a metaphorical sense. Why is that? For these are terms for the Realized One: ‘the embodiment of principle’, and ‘the embodiment of divinity’, and ‘the manifestation of principle’, and ‘the manifestation of divinity’.“The embodiment of principle” is dhammakāya. This is a term of unique occurrence in the suttas, which was seized on in later days to posit a metaphysical theory of a quasi-eternal Buddha. In the suttas, it means that he, having practiced the Dhamma to its fullest, embodies the qualities of the Dhamma to the highest degree.

dn27:10.1There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts.Here begins the story of origins. The Buddha begins his creation myth with the end of the world. For this passage, compare DN2:2.2.1. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.

dn27:10.4There comes a time when, after a very long period has passed, this cosmos expands. As the cosmos expands, sentient beings mostly pass away from that host of radiant deities and come back to this realm.In the Brahmajālasutta, beings pass from one Brahmā realm to another, but when they come to this world it is as a human. Here we have a different perspective, where beings apparently still like the Brahmā gods exist in the physical realm. Here they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.The role of food is critical throughout this narrative. Food is a fundamental sustenance on which all creatures must rely, and the nature of the food reflects the type of creature that eats it. Taittirīya Upaniṣad 2.5.1 says the highest form of self is made of bliss (ātmā ānandamaya).

2. The Earth’s Nectar Appears

dn27:11.1But the single mass of water at that time was utterly dark.Creation myths often begin with a dark, formless world of water, and describe the emergence of divisions and structures of the world. They do not differentiate the physical, biological, ecological, or social, as such distinctions came later.
Aitareya Upaniṣad 1.3.3 says the Divinity “brooded over the waters” and created food. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’.Throughout, the discourse has a special interest in tracing the origins of language and how different usages came about. Here the term “beings” is presented as a natural choice: they are “beings” because they are alive. Later, words are selected to convey a certain political or moral stance. After a very long period had passed, the earth’s nectar curdled in the water.The reading and sense of samatani is obscure. I think it is connected with santānaka in the next line, in the sense of “networks” or tendrils appearing in the water as it curdles. The Sanskrit at SF 277 and Mūlasarvāstvāda Vinaya 17 has saṁmūrcchitaḥ saṁtanoti (“curdled tendrils”).
Rasapathavī (“earth’s nectar”) is also obscure. We would expect pathavīrasa (cp. phalarasa “fruit juice”, etc.), which is indeed found at SN5.9 in the sense “nutriments in soil”. Since this reading also appears here in the Sanskrit sources, I assume it is the correct sense. For another example of a tappurisa compound with reversed order, see DN4:6.46. It appeared just like the curd on top of hot milk-rice as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey.Khuddā (literally “small one”) is said to be a species of small bee, also known in Sanskrit as kṣudrā. The “dwarf bee” (apis florea) fits the bill, as it is a small wild honeybee found in India. Now, one of those beings was reckless. Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger.Ghee and honey were among the finest offerings to the gods. The soma was often described as “honeyed”. Our text is suggesting that the Vedic sacrifices led to the corruption of divinity. They enjoyed it, and craving was born in them.For acchadesi read assādesi (“enjoyed”) after Mu Kd 17’s āsvādayati. The commentary explains acchadesi as “becomes suffused”, so if it is a misreading it is an old one. And other beings, following that being’s example, tasted the earth’s nectar with their fingers. They too enjoyed it, and craving was born in them.

3. The Moon and Sun Appear

dn27:12.1Then those beings started to eat the earth’s nectar, breaking it into lumps. But when they did this their luminosity vanished. And with the vanishing of their luminosity the moon and sun appeared, stars and constellations appeared, days and nights were distinguished, and so were months and fortnights, and years and seasons. So far had the world evolved once more.

dn27:13.1Then those beings eating the earth’s nectar, with that as their food and nourishment, remained for a very long time. But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones:At DN26:17.1 it is the ugly ones who are at fault for jealousy. ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the earth’s nectar vanish. They gathered together and bemoaned, ‘Oh, what a taste! Oh, what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.This is another veiled critique of the Vedic tradition. In DN13:13.1 the Buddha told Vāseṭṭha and Bhāradvāja the Vedas were recited by people who did not understand them. This problem was well understood within the tradition of the Brāhmaṇas and Upaniṣads, which constantly emphasized that they are effective for “one who knows this” (ya evam veda).

4. Ground-Fungus

dn27:14.1When the earth’s nectar had vanished, ground-fungus appeared to those beings.“Fungus” is pappaṭaka (Sanskrit parpaṭaka). At Bhikkhu Pārājika 1, Moggallāna suggests that, to alleviate famine, the monks might eat the pappaṭakojaṁ (“fungus-nutrition”) under the earth. Given that it is compared to a mushroom, I think it is the fungal mycelia of a mycorrhizal network. Such fungi spread like tendrils underground, sometimes appearing above the surface, sharing nutrients and information between organisms. It appeared just like a mushroom. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey.

dn27:14.5Then those beings started to eat the ground-fungus. With that as their food and nourishment, they remained for a very long time. But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the ground-fungus vanish.

5. Bursting Pods

dn27:14.13When the ground-fungus had vanished, bursting pods appeared, like the fruit of the kadam tree.Readings and meaning of padālatā are uncertain. It has usually been understood that the second element is latā (“creeper”). But this leaves padā unexplained, and the commentary’s gloss of bhaddālatā is unconvincing. It also leaves unexplained the connection with kalambukā. This is probably the fruit of the kadam tree—fleshy, yellow-orange capsules with about 8000 seeds that split apart when ripe. I think padālatā is related to padālana in the sense of “bursting”: a seed pod that splits open like a fig or pomegranate. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure dwarf-bee honey.

dn27:15.1Then those beings started to eat the bursting pods. With that as their food and nourishment, they remained for a very long time. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the bursting pods vanish.

dn27:15.8They gathered together and bemoaned, ‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’ And even today when people experience suffering they say: ‘Oh, what we’ve lost! Oh, what we’ve lost!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.

6. Ripe Untilled Rice

dn27:16.1When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain. What they took for supper in the evening, by the morning had grown back and ripened. And what they took for breakfast in the morning had grown back and ripened by the evening, leaving no trace showing. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.

7. Sex Appears

dn27:16.7But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men.The commentary to Bhikkhu Pārājika 1 explains “male characteristics” as “beard and whiskers, etc.” (massudāṭhikādi), so this is not just genitals but also secondary sex characteristics. Women spent too much time gazing at men, and men at women. They became lustful, and their bodies burned with fever. Due to this fever they had sex with each other.

dn27:16.11Those who saw them having sex pelted them with dirt, clods, or cow-dung, saying,Pali seṭṭhi is explained by the commentary as “ash” (chārikā), although this sense does not seem to be attested anywhere else. Mahāvastu has leṣṭu while Mu Kd 17 has loṣṭa, both explained as “clod”. Given that it is easier to throw a clod than ash, I think these probably convey the correct sense. ‘Get lost, filth! Get lost, filth!Nassa could mean “die!” or “get lost”. I take the softer meaning, as killing has not yet appeared among these beings.
This behavior looks much like scapegoating rituals, where certain members of the community are deemed to bear the sins of all and are sacrificed to erase the sin. Often the victim was expelled from the community, temporarily or permanently. How on earth can one being do that to another?’Mob shaming over perceived sexual transgression is the most primitive form of moralizing. And even today people in some countries, when carrying a bride off, pelt her with dirt, clods, or cow-dung.“Carrying off” (nibbuyhamānā) like being swept away by a river. Mu Kd 17 says they throw powder, scent, garlands, and nets, while wishing the bride happiness and well-being. They’re just remembering an ancient primordial saying, but they don’t understand what it means.

8. Sexual Intercourse

dn27:17.1What was deemed as unprincipled at that time, these days is deemed as principled.“Unprincipled” is adhamma. In the past the lovers were spurned, now they are celebrated in marriage. The beings who had sex together weren’t allowed to enter a village or town for one or two months. Ever since they excessively threw themselves into immorality, they started to make buildings to hide their immoral deeds.The sight of others having sex provokes strong reactions of arousal, jealousy, and disgust, often leading to violence. A culture of sexual modesty regulates these emotions, promoting the growth of larger societal structures. Then one of those beings of idle disposition thought, ‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast? Why don’t I gather rice for supper and breakfast all at once?’Human society evolves first from greed, second from sexual desire, and third from laziness. The effort to avoid manual labor drives cultural and technological innovation.

dn27:17.8So that’s what he did. Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’ So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’Humans are focused on short term comforts and ignore long term consequences.

dn27:17.13Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for two days all at once.’ So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’

dn27:17.17Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for four days all at once.’ So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’

dn27:17.21But when they started to store up rice to eat, the rice grains became wrapped in powder and husk, it didn’t grow back after reaping, leaving a trace showing, and the rice stood in clumps.The wild grasses used as grains evolve in adaptation to human needs.

9. Dividing the Rice

dn27:18.1Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings!The beings tell their story within the story. The oldest myths, such as the Vedas or Gilgamesh, speak of myths that were already ancient for them. And the oldest story of all is the Fall: the death of God, the recession of divinity, how things were better in the old days. The story is a reckoning with the consequences of their actions, yet it is not sufficient for them to change course. For we used to be mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and we remained like that for a very long time. After a very long period had passed, the earth’s nectar curdled in the water. But due to bad, unskillful things among us, the earth’s nectar vanished, then the ground-fungus vanished, the bursting pods vanished, and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, traces are left showing, and the rice stands in clumps. We’d better divide up the rice and lay down boundaries.’Scarcity has arisen because of greed, giving rise to agriculture and land ownership. Up until now, the changes have been driven by individual choice, whereas now they are starting to make agreements among themselves, hoping to mitigate the irresponsibility of individuals. So that’s what they did.

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dn27:19.1Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it.With ownership and inequality come theft.

dn27:19.2They grabbed the one who had done this and said, ‘You have done a bad thing, good being, in that while guarding your own share you took another’s share without it being given, and ate it. Do not do such a thing again.’

dn27:19.5‘Yes, worthy sirs,’ replied that being. But for a second time, and a third time they did the same thing, and were told not to continue.It turns out that moral scolding does not deter wrong-doers. And then they struck that being, some with fists, others with stones, and still others with rods.The mob violence escalates. From that day on stealing was found, and blame, and lying, and the taking up of rods.All a direct consequence of thoughtless greed and inequality.

10. The Elected King

dn27:20.1Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! Why don’t we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it?“Accuse” is khīyeyya. Here the beings are taking charge of their social evolution, deciding among themselves how to manage their society. They are active agents in their own story, not merely passive subjects of evolution. And the primary decision they make is to form a democracy by election (sammata). Doing so, they create a two-class system: rulers and subjects. We shall pay them with a share of rice.’The origin of upper class, white-collar workers who do not have to till the soil. Taxes are not coerced, but voluntarily offered in recognition of services rendered.

dn27:20.5Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said,The emphasis on appearance reflects a wider acknowledgement of the potency of beauty in shaping human conduct. The Buddha rejected the notion that beauty indicates worth (eg. SN21.6), yet was himself regarded as especially beautiful. Unfair it may be, but beautiful people are listened to. ‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it.The ehi formula echoes the original ordination method (Khandhaka 1). We shall pay you with a share of rice.’ ‘Yes, worthy sirs,’ replied that being. They acted accordingly, and were paid with a share of rice.

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dn27:21.1‘Elected by the populace’, Vāseṭṭha, is the meaning of ‘popularly elected’, the first term applied to them.Note that “popularly elected” (mahāsammata) is not a name but a term describing their position. The passage suggests that the prefix mahā does not mean that the elected one is “great”, but that they were elected by the “populace” (mahājana).
“Applied to them” (upanibbattaṁ) is unique. The Sanskrit texts have saṁjñodapādi, “arisen by agreement”. It is distinct from DN27:11.1 above, where beings “come to be called” beings (saṅkhyaṁ gacchanti). Clearly it cannot mean the first word that appeared. I take it to mean this was a specialized term invented and applied just for them. The commentary says, na kevalaṁ akkharameva, “not just a universal term”.

dn27:21.2‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term applied to them.“Aristocrat” (khattiya; Sanskrit kṣatriya) is related to khatta (“authority”, “power”; in eg. Rig Veda 8.25.8 it is an adjective, “powerful”), hence “ruling class”. The sutta, however, relates it to khetta, “field”. The two senses possibly stem from the same root kṣi in the sense “owner”, “master” with the “field” being the dominion owned by the chief. In Pali suttas, the primary connotation of the khattiya was of an aristocratic land-owning class, so the connection with “field” is apt. Khattiyas are often said to be a “warrior” caste, but that is not a primary association in the suttas. They are rarely depicted as having anything to do with the military, which had become professionalized by the time of the Buddha. Nonetheless, at MN96 a khattiya’s wealth is said to be the bow and arrow. At SN3.24, the Buddha argues that someone from any caste could be as proficient a warrior as someone from the khattiya class.

dn27:21.3‘They please others with principle’ is the meaning of ‘king’, the third term applied to them.Modern linguists trace the Proto-Indo-European root of rāja as *reg in the sense “one who leads people in a straight line”, literally “ruler” or “regulator”. The pun rañjeti (“they please”) is meant to emphasize the obligations that a ruler has for their people. As here, rājā and khattiya can have the same meaning, although commonly a rājā is an actual king or chief, while khattiya is the class from which the rulers come.

dn27:21.4And that, Vāseṭṭha, is how the ancient primordial terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle.

For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

11. The Circle of Brahmins

dn27:22.1Then some of those same beings thought, ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods and banishment! Why don’t we set aside bad, unskillful things?’Read bāheyyāma. So that’s what they did.

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dn27:22.5‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term applied to them.Bāhenti (“set aside”) sounds a bit like brāhmaṇa. Such puns which don’t quite land are sometimes used to infer a language underlying Pali. Brāhmaṇa is a Sanskrit form, and the colloquial pronunciation may have been closer to bāhmaṇa.

dn27:22.6They built leaf huts in a wilderness region where they meditated pure and bright, without lighting cooking fires or digging the soil. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal.The phrase jhāyanti vītaṅgārā vītadhūmā pannamusalā works at a double level. Jhāyanti is to “meditate” but also is the light of a lamp. Vītaṅgārā vītadhūmā means “without coals and smoke”, implying that they do not light cooking fires; but as meditation it means their minds are free of corruptions. Pannamusalā is “with shovel put down”, i.e. they do not dig the soil (thus killing the creatures there). Not cooking or digging are also precepts for Buddhist and Jain mendicants. When they had obtained food they continued to meditate in the leaf huts.

dn27:22.8When people noticed this they said, ‘These beings build leaf huts in a wilderness region where they meditate pure and bright, without lighting cooking fires or digging the soil. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they have obtained food they continue to meditate in the leaf huts.’

dn27:22.11‘They meditate’ is the meaning of ‘meditator’, the second term applied to them“Meditator” is jhāyaka.

dn27:23.1But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts.At DN3:2.3.11 the brahmins come down from the forest and set up shrines in the town. Chāndogya Upaniṣad 5.10.1–5 compares the forest contemplatives destined for the Brahmā realm with the ritualists who are reborn on the moon before returning to earth.
The “texts” (ganthe) were the Vedas.

dn27:23.2When people noticed this they said, ‘These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don’t meditate.’

dn27:23.4‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term applied to them.Ajjhāyaka is from ajjhāyati (“to recite”), but here it is punned as the negative of jhāyaka (“meditator”). What was deemed as worse at that time, these days is deemed as best.

dn27:23.6And that, Vāseṭṭha, is how the ancient primordial terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle.

For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

12. The Circle of Peasants

dn27:24.1Some of those same beings, taking up an active sex life, applied themselves to various jobs.

dn27:24.2‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘peasant’, the term applied to them.“Various” is visu, which loosely echoes vessa (“peasant”). The Sanskrit form is vaiśya, from viś, to “stay” or “settle” on the land. They were probably originally peasants who over time transitioned into more diverse livelihoods. In MN96 they are said to engage in cattle-rearing and agriculture, and over time trade was added to that.

dn27:24.3And that, Vāseṭṭha, is how the ancient primordial term for the circle of peasants was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

13. The Circle of Menials

dn27:25.1The remaining beings lived by venal hunting and minor tasks.

dn27:25.2‘They live by venal hunting and minor tasks’ is the meaning of ‘menial’, the term applied to them.Sudda (“menial”) rhymes with ludda (“hunter”) and khudda (“minor”). In MN96 their wealth is said to come from the “scythe and flail”, i.e. seasonal manual labor such as threshing grain (SN35.248). At MN96, bamboo-workers, chariot-makers, and waste-collectors are cited as other low-class jobs. They may have originated as a distinct branch of Aryan peoples who were assimilated into Vedic culture (Ram Sharan Sharma, Śudras in Ancient India, 37).

dn27:25.3And that, Vāseṭṭha, is how the ancient primordial term for the circle of menials was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

dn27:26.1There came a time when an aristocrat,“Vocation” is dhamma, which is rarely used in the suttas in this sense; normally it is universal. brahmin, peasant, or menial, deprecating their own vocation, went forth from the lay life to homelessness, thinking, ‘I will be an ascetic.’

dn27:26.7From these four circles, Vāseṭṭha, the circle of ascetics was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle.

For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

14. On Bad Conduct

dn27:27.1An aristocrat, brahmin, peasant, menial, or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

dn27:28.1An aristocrat, brahmin, peasant, menial, or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

dn27:29.1An aristocrat, brahmin, peasant, menial, or ascetic may do mixed things by way of body, speech, and mind. They have mixed view, and they act out of that mixed view. And because of that, when their body breaks up, after death, they experience both pleasure and pain.

15. The Qualities That Lead to Awakening

dn27:30.1An aristocrat, brahmin, peasant, menial, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very life.

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dn27:31.1Any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be the foremost by virtue of principle, not against principle.

For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

dn27:32.1The divinity Sanaṅkumāra also spoke this verse:

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dn27:32.6That verse was well sung by the Divinity Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it.The Buddha invokes Brahmā to support his contention that his own caste, the khattiyas, were superior, a sequence supported by Pañcaviṁśa Brāhmaṇa 13.4.7. Ultimately, however, the Buddha rejected the notion that caste tells us anything intrinsic about the worth of people. I also say:

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dn27:32.12That is what the Buddha said. Satisfied, Vāseṭṭha and Bhāradvāja approved what the Buddha said.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṁ ākaṅkhamānā. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati.

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2Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamantaṁ. Disvāna bhāradvājaṁ āmantesi: "Ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā dhammiṁ kathaṁ savanāyā"ti.

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"Evamāvuso"ti kho bhāradvājo vāseṭṭhassa paccassosi.

3Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ caṅkamantaṁ anucaṅkamiṁsu.

Atha kho bhagavā vāseṭṭhaṁ āmantesi: "Tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī"ti?

"Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā"ti.

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"Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā"ti?

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"Brāhmaṇā, bhante, evamāhaṁsu: 'brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. Te tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā, yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. Tayidaṁ na sādhu, tayidaṁ nappatirūpaṁ, yaṁ tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce'ti. Evaṁ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā"ti.

4"Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṁ assarantā evamāhaṁsu: 'brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā'ti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā yonijāva samānā evamāhaṁsu: 'brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā'ti. Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti.

1. Catuvaṇṇasuddhi

5Cattārome, vāseṭṭha, vaṇṇā — khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … pe … suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā … pe … kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti.

6Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … pe … suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti … pe … anabhijjhālu, abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti.

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7Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṁ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṁsu: 'brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā'ti. Taṁ tesaṁ viññū nānujānanti. Taṁ kissa hetu?

Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.

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8Tadamināpetaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.

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9Jānāti kho, vāseṭṭha, rājā pasenadi kosalo: 'samaṇo gotamo anantarā sakyakulā pabbajito'ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti. Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ. Iti kho, vāseṭṭha, yaṁ karonti sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, karoti taṁ rājā pasenadi kosalo tathāgate nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, na naṁ 'sujāto samaṇo gotamo, dujjātohamasmi. Balavā samaṇo gotamo, dubbalohamasmi. Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi. Mahesakkho samaṇo gotamo, appesakkhohamasmī'ti. Atha kho naṁ dhammaṁyeva sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno evaṁ rājā pasenadi kosalo tathāgate nipaccakāraṁ karoti, abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ.

Imināpi kho etaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca.

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10Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṁ pabbajitā. 'Ke tumhe'ti — puṭṭhā samānā 'samaṇā sakyaputtiyāmhā'ti –  paṭijānātha. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya: 'bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo'ti. Taṁ kissa hetu? Tathāgatassa hetaṁ, vāseṭṭha, adhivacanaṁ 'dhammakāyo' itipi, 'brahmakāyo' itipi, 'dhammabhūto' itipi, 'brahmabhūto' itipi.

11Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

12Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti. Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

2. Rasapathavipātubhāva

13Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti. Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṁ hoti; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko: 'ambho, kimevidaṁ bhavissatī'ti rasapathaviṁ aṅguliyā sāyi. Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu. Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami.

3. Candimasūriyādipātubhāva

14Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Yato kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ. Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu. Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti.

15Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami,vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: 'mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā'ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ rasapathavī antaradhāyi. Rasāya pathaviyā antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu: 'aho rasaṁ, aho rasan'ti. Tadetarahipi manussā kañcideva surasaṁ labhitvā evamāhaṁsu: 'aho rasaṁ, aho rasan'ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.

4. Bhūmipappaṭakapātubhāva

16Atha kho tesaṁ, vāseṭṭha, sattānaṁ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. Seyyathāpi nāma ahicchattako; evameva pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādo ahosi.

17Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ upakkamiṁsu paribhuñjituṁ. Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: 'mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā'ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ bhūmipappaṭako antaradhāyi.

5. Padālatāpātubhāva

18Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi.

19Atha kho te, vāseṭṭha, sattā padālataṁ upakkamiṁsu paribhuñjituṁ. Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā padālataṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: 'mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā'ti. Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ padālatā antaradhāyi.

20Padālatāya antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu: 'ahu vata no, ahāyi vata no padālatā'ti. Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṁsu: 'ahu vata no, ahāyi vata no'ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.

6. Akaṭṭhapākasālipātubhāva

21Atha kho tesaṁ, vāseṭṭha, sattānaṁ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṁ taṁ sāyaṁ sāyamāsāya āharanti, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. Yaṁ taṁ pāto pātarāsāya āharanti, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ; nāpadānaṁ paññāyati. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.

7. Itthipurisaliṅgapātubhāva

22Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ. Itthī ca purisaṁ ativelaṁ upanijjhāyati puriso ca itthiṁ. Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami. Te pariḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu.

23Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṁ dhammaṁ paṭisevante, aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti: 'nassa asuci, nassa asucī'ti. 'Kathañhi nāma satto sattassa evarūpaṁ karissatī'ti. Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.

8. Methunadhammasamācāra

24Adhammasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṁ. Ye kho pana, vāseṭṭha, tena samayena sattā methunaṁ dhammaṁ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṁ vā nigamaṁ vā pavisituṁ. Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu. Atha agārāni upakkamiṁsu kātuṁ tasseva asaddhammassa paṭicchādanatthaṁ. Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi: 'ambho, kimevāhaṁ vihaññāmi sāliṁ āharanto sāyaṁ sāyamāsāya pāto pātarāsāya. Yannūnāhaṁ sāliṁ āhareyyaṁ sakideva sāyapātarāsāyā'ti.

25Atha kho so, vāseṭṭha, satto sāliṁ āhāsi sakideva sāyapātarāsāya. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: 'ehi, bho satta, sālāhāraṁ gamissāmā'ti. 'Alaṁ, bho satta, āhato me sāli sakideva sāyapātarāsāyā'ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva dvīhāya. 'Evampi kira, bho, sādhū'ti.

26Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: 'ehi, bho satta, sālāhāraṁ gamissāmā'ti. 'Alaṁ, bho satta, āhato me sāli sakideva dvīhāyā'ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva catūhāya, 'evampi kira, bho, sādhū'ti.

27Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca: 'ehi, bho satta, sālāhāraṁ gamissāmā'ti. 'Alaṁ, bho satta, āhato me sāli sakideva catūhāyā'ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva aṭṭhāhāya, 'evampi kira, bho, sādhū'ti.

28Yato kho te, vāseṭṭha, sattā sannidhikārakaṁ sāliṁ upakkamiṁsu paribhuñjituṁ. Atha kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi; lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṁsu.

9. Sālivibhāga

29Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: 'pāpakā vata, bho, dhammā sattesu pātubhūtā. Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṁ rasapathaviṁ hatthehi āluppakārakaṁ upakkamimha paribhuñjituṁ, tesaṁ no rasapathaviṁ hatthehi āluppakārakaṁ upakkamataṁ paribhuñjituṁ sayaṁpabhā antaradhāyi. Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. Te mayaṁ rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā rasapathavī antaradhāyi. Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno. Te mayaṁ bhūmipappaṭakaṁ upakkamimha paribhuñjituṁ. Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā bhūmipappaṭako antaradhāyi. Bhūmipappaṭake antarahite padālatā pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṁ padālataṁ upakkamimha paribhuñjituṁ. Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā padālatā antaradhāyi. Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṁ taṁ sāyaṁ sāyamāsāya āharāma, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. Yaṁ taṁ pāto pātarāsāya āharāma, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ. Nāpadānaṁ paññāyittha. Te mayaṁ akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi, lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. Yannūna mayaṁ sāliṁ vibhajeyyāma, mariyādaṁ ṭhapeyyāmā'ti. Atha kho te, vāseṭṭha, sattā sāliṁ vibhajiṁsu, mariyādaṁ ṭhapesuṁ.

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30Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhantoaññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji.

Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: 'pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī'ti.

'Evaṁ, bho'ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paccassosi. Dutiyampi kho, vāseṭṭha, so satto … pe … tatiyampi kho, vāseṭṭha, so satto sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: 'pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī'ti. Aññe pāṇinā pahariṁsu, aññe leḍḍunā pahariṁsu, aññe daṇḍena pahariṁsu. Tadagge kho, vāseṭṭha, adinnādānaṁ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṁ paññāyati.

10. Mahāsammatarājā

31Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: 'pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati. Yannūna mayaṁ ekaṁ sattaṁ sammanneyyāma, yo no sammā khīyitabbaṁ khīyeyya, sammā garahitabbaṁ garaheyya, sammā pabbājetabbaṁ pabbājeyya. Mayaṁ panassa sālīnaṁ bhāgaṁ anuppadassāmā'ti.

32Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasaṅkamitvā etadavocuṁ: 'ehi, bho satta, sammā khīyitabbaṁ khīya, sammā garahitabbaṁ garaha, sammā pabbājetabbaṁ pabbājehi. Mayaṁ pana te sālīnaṁ bhāgaṁ anuppadassāmā'ti. 'Evaṁ, bho'ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paṭissuṇitvā sammā khīyitabbaṁ khīyi, sammā garahitabbaṁ garahi, sammā pabbājetabbaṁ pabbājesi. Te panassa sālīnaṁ bhāgaṁ anuppadaṁsu.

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33Mahājanasammatoti kho, vāseṭṭha, 'mahāsammato, mahāsammato' tveva paṭhamaṁ akkharaṁ upanibbattaṁ.

Khettānaṁ adhipatīti kho, vāseṭṭha, 'khattiyo, khattiyo' tveva dutiyaṁ akkharaṁ upanibbattaṁ.

Dhammena pare rañjetīti kho, vāseṭṭha, 'rājā, rājā' tveva tatiyaṁ akkharaṁ upanibbattaṁ.

Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ. Sadisānaṁyeva, no asadisānaṁ. Dhammeneva, no adhammena.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.

11. Brāhmaṇamaṇḍala

34Atha kho tesaṁ, vāseṭṭha, sattānaṁyeva ekaccānaṁ etadahosi: 'pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati, pabbājanaṁ paññāyissati. Yannūna mayaṁ pāpake akusale dhamme vāheyyāmā'ti. Te pāpake akusale dhamme vāhesuṁ.

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Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, 'brāhmaṇā, brāhmaṇā' tveva paṭhamaṁ akkharaṁ upanibbattaṁ.

Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā.

Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti. Tamenaṁ manussā disvā evamāhaṁsu: 'ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī'ti,

jhāyantīti kho, vāseṭṭha, 'jhāyakā, jhāyakā' tveva dutiyaṁ akkharaṁ upanibbattaṁ.

Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁanabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti.

Tamenaṁ manussā disvā evamāhaṁsu: 'ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti, na dānime jhāyantī'ti.

Na dānime jhāyantīti kho, vāseṭṭha, 'ajjhāyakā, ajjhāyakā' tveva tatiyaṁ akkharaṁ upanibbattaṁ. Hīnasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṁ.

Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ sadisānaṁyeva no asadisānaṁ dhammeneva, no adhammena.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.

12. Vessamaṇḍala

35Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā methunaṁ dhammaṁ samādāyavisukammante payojesuṁ.

Methunaṁ dhammaṁ samādāya visukammante payojentīti kho, vāseṭṭha, 'vessā, vessā' tveva akkharaṁ upanibbattaṁ.

Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṁ anaññesaṁ sadisānaṁyeva, no asadisānaṁ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.

13. Suddamaṇḍala

36Tesaññeva kho, vāseṭṭha, sattānaṁ ye te sattā avasesā te luddācārā khuddācārā ahesuṁ.

Luddācārā khuddācārāti kho, vāseṭṭha, 'suddā, suddā' tveva akkharaṁ upanibbattaṁ.

Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.

37Ahu kho so, vāseṭṭha, samayo, yaṁ khattiyopi sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: 'samaṇo bhavissāmī'ti. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … pe … suddopi kho, vāseṭṭha, sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: 'samaṇo bhavissāmī'ti.

Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva no adhammena.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.

14. Duccaritādikathā

38Khattiyopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

39Khattiyopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko samādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

40Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.

15. Bodhipakkhiyabhāvanā

41Khattiyopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhammeparinibbāyati. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.

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42Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca.

43Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā: 

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45Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṁ vadāmi – 

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47Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṁ abhinandunti.

Aggaññasuttaṁ niṭṭhitaṁ catutthaṁ.