Digha Nikaya - Agganna Sutta

Agganna Sutta

Once the Lord was staying at Savatthi, at the mansion of Migara's mother in the
East Park. And at that time Vasettha and Bharadvaja were living among the monks,
hoping to become monks themselves. And in the evening, the Lord rose from his
secluded meditation and came out of the mansion, and started walking up and down
in its shade.
Vasettha noticed this, and he said to Bharadvaja: "Friend Bharadvaja, the Lord
has come out and is walking up and down. Let us approach him. We might be
fortunate enough to hear a talk on Dhamma from the Lord himself." "Yes, indeed",
said Bharadvaja, so they went up to the Lord, saluted him, and fell into step
with him.
Then the Lord said to Vasettha: "Vasettha, you two are Brahmins born and bred,
and you have gone forth from the household life into homelessness from Brahmin
families. Do not the Brahmins revile and abuse you?" "Indeed, Lord, the Brahmins
do revile and abuse us. They don't hold back with their usual flood of
reproaches. Lord, what the Brahmins say is this: 'The Brahmin caste is the
highest caste, other cases are base; the Brahmin caste is fair, other castes are
dark; Brahmins are purified, non-Brahmins are not, the Brahmins are the true
children of Brahma, born from his mouth, born of Brahma, created by Brahma,
heirs of Brahma. And you, you have deserted the highest class and gone over to
the base class of shaveling petty ascetics, servants, dark fellows born of
Brahma's foot! It's not right, it's not proper for you to mix with such people!'
That is the way the Brahmins abuse us, Lord."
"Then, Vasettha, the Brahmins have forgotten their ancient tradition when they
say that. Because we can see Brahmin women, the wives of Brahmins, who
menstruate and become pregnant, have babies and give suck. And yet these
womb-born Brahmins talk about being born from Brahma's mouth...These Brahmins
misrepresent Brahma, tell lies and earn much demerit.
"There are, Vasettha, these four castes: the Khattiyas, the Brahmins, the
merchants and the artisans. And sometimes a Khattiya takes life, takes what is
not given, commits sexual misconduct, tells lies, indulges in slander, harsh
speech or idle chatter, is grasping, malicious, or of wrong views. Thus such
things are are immoral and considered so, blameworthy and considered so, to be
avoided and considered so, ways unbefitting an Ariyan and considered so, black
with black results and blamed by the wise, are sometimes to be found among the
Khattiyas, and the same applies to Brahmins, merchants and artisans.
"Sometimes, too, a Khattiya refrains from taking life,...is not grasping,
malicious, or of wrong views. Thus such things as are moral and considered so,
blameless and considered so, to be followed and considered so, ways befitting an
Ariyan and considered so, bright with bright results and praised by the wise,
are sometimes to be found among the Khattiyas, and likewise among Brahmins,
merchants and artisans.
"Now since both dark and bright qualities, which are blamed and praised by the
wise, are scattered indiscriminately among the four castes, the wise do not
recognize the claim about the Brahmin caste being the highest. Why is that?
Because, Vasettha, anyone from the four castes who becomes a monk, an Arahant
who has destroyed the corruptions, who has lived the life, done what had to be
done, laid down the burden, reached the highest goal, destroyed the fetters of
becoming, and become emancipated through super-knowledge--he is proclaimed
supreme by virtue of Dhamma and not of non-Dhamma.
"Dhamma's the best thing for people In this life and the next as well.
"This illustration will make clear to you how Dhamma is best in this world and
in the next. King Pasenadi of Kosala knows: 'The ascetic Gotama has gone forth
from the neighboring clan of the Sakyans.' Now the Sakyans are vassals of the
King of Kosala. They offer him humble service and salute him, rise and do him
homage and pay him fitting service. And, just as the Sakyans offer the King
humble service..., so likewise does the King offer humble service to the
Tathagata, thinking, 'If the ascetic Gotama is well-born, I am ill-born; if the
ascetic Gotama is strong, I am weak; if the ascetic Gotama is pleasant to look
at, I am ill-favored; if the ascetic Gotama is influential, I am of little
influence.' Now it is because of honoring the Dhamma, making much of the Dhamma,
esteeming the Dhamma, doing reverent homage to the Dhamma that King Pasenadi
does humble service to the Tathagata and pays him fitting service:
"Dhamma's the best thing for people In this life and the next as well.
"Vasettha, all of you, through of different birth, name, clan and family, who
have gone forth from the household life into homelessness, if you are asked who
you are, should reply: 'We are ascetics, followers of the Sakyan.' He whose
faith in the Tathagata is settled, rooted, established, solid, unshakeable by
any ascetic or Brahmin, any deva or mara or Brahma or anyone in the world, can
truly say: 'I am a true son of Blessed Lord, born of his mouth, born of Dhamma,
created by Dhamma, an heir of Dhamma.' Why is that? Because, Vasettha, this
designates the Tathagata: 'The body of Dhamma', that is, 'The body of Brahma',
or 'Become Dhamma', that is, 'Become Brahma'.
"There comes a time, Vasettha, when, sooner or later after a long period, this
world contracts. At a time of contraction, beings are mostly born in the
Abhassara Brahma world. And there they dwell, mind-made, feeding on delight,
self-luminous, moving through the air, glorious--and they stay like that for a
very long time. But sooner or later, after a very long period, this world begins
to expand again. At a time of expansion the beings from the Abhassara Brahma
world, having passed away from there, are mostly reborn in this world. Here they
dwell, mind-made, feeding on delight, self-luminous, moving through the air,
glorious--and they stay like that for a very long time.
"At that period, Vasettha, there was just one mass of water, and all was
darkness, blinding darkness. Neither moon nor sun appeared, no constellations or
stars appeared, night and day were not distinguished, nor months and fortnights,
no years or seasons, and no male and female, beings being reckoning just as
beings. And sooner or later, after a very long period of time, savory earth
spread itself over the waters where those beings were. It looked just like the
skin that forms itself over hot milk as it cools. It was endowed with color,
smell and taste. It was the color of fine ghee or butter, and it was very sweet,
like pure wild honey.
"Then some being of greedy nature said: 'I say, what can this be?' and tasted
the savory earth on its finger. In so doing, it became taken with the flavor,
and craving arose in it. Then other beings, taking their cue from that one, also
tasted the stuff with their fingers. They too were taken with the flavor, and
craving arose in them. So they set to with their hands, breaking off pieces of
the stuff in order to eat it. And the result of this was that their
self-luminance disappeared. And as a result of the disappearance of their
self-luminance, the moon and the sun appeared, night and day were distinguished,
months and fortnights appeared, and the year and its seasons. To that extent the
world re-evolved.
"And those beings continued for a very long time feasting on this savory earth,
feeding on it and being nourished by it. And as they did so, their bodies became
courser, and a difference in looks developed among them. Some beings became
good-looking, others ugly. And the good-looking ones despised the others,
saying: 'We are better-looking than they are.' And because they became arrogant
and conceited about their looks, the savory earth disappeared. At this they came
together and lamented, crying: 'Oh that flavor! Oh that flavor!' And as nowadays
when people say: 'Oh that flavor!' when they get something nice, they are
repeating an ancient saying without realizing it.
"And then, when the savory earth had disappeared, a fungus cropped up, in the
manner of a mushroom. It was of a good color, smell, and taste. It was the color
of fine ghee or butter, and it was very sweet, like pure wild honey. And those
beings set to and ate the fungus. And this lasted for a very long time. And as
they continued to feed on the fungus, so their bodies became coarser still, and
the difference in their looks increased still more. And the good-looking ones
despised the others...And because they became arrogant and conceited about their
looks, the sweet fungus disappeared. Next, creeper appeared, shooting up like
bamboo..., and they too were very sweet, like pure wild honey.
"And those beings set to and fed on those creepers. And as they did so, their
bodies became even coarser, and the difference in their looks increased still
more...And they became still more arrogant, and so the creeper disappeared too.
At this they came together and lamented, crying: 'Alas, our creeper's gone! What
have we lost!' And so now today when people, on being asked why they are upset,
say: 'Oh, what have we lost!' they are repeating an ancient saying without
realizing it.
"And then, after the creepers had disappeared, rice appeared in open spaces,
free from powder and from husks, fragrant and clean-grained. and what they had
taken in the evening for supper had grown again and was ripe in the morning, and
what they had taken in the morning for breakfast was ripe again by evening, with
no sign of reaping. And these beings set to and fed on this rice, and this
lasted for a very long time. And as they did so, their bodies became coarser
still, and the difference in their looks became even greater. And the females
developed female sex-organs, and the males developed male organs. And the women
became excessively preoccupied with men, and the men with women. Owing to this
excessive preoccupation with each other, passion was aroused, and their bodies
burnt with lust. And later, because of this burning, they indulged in sexual
activity. But those who saw them indulging threw dust, ashes or cow-dung at them
crying: 'Die, you filthy beast! How can one being do such things to another!'
Just as today, in some districts, when a daughter-in-law is led out, some people
throw dirt at her, some ashes, and some cow-dung, without realizing that they
are repeating an ancient observance. What was considered bad form in those days
is now considered good form.
"And those beings who in those days indulged in sex were not allowed into a
village or town for one or two months. Accordingly those who indulged for an
excessively long period in such immoral practices began to build themselves
dwellings so as to indulge under cover.
"Now it occurred to one of those beings who was inclined to laziness: 'Well now,
why should I be bothered to gather rice in the evening for supper and in the
morning for breakfast? Why shouldn't I gather it all at once for both meals?'
And he did so. Then another one came to him and said: 'Come on, let's go
rice-gathering.' 'No need, my friend, I've gathered enough for both meals.' Then
the other, following his example, gathered enough rice for two days at a time,
saying: 'That should be about enough.' Then another being came and said to that
second one: 'Come on, let's go rice-gathering.' 'No need, my friend, I've
gathered enough for two days.' However, when those beings made a store of rice
and lived on that, husk-powder and husk began to envelop the grain, and where it
was reaped it did not grow again, and the cut place showed, and the rice grew in
separate clusters.
"And then those beings came together lamenting: 'Wicked ways have become rife
among us: at first we were mind-made, feeding on delight......and the rice grows
in separate clusters. So now let us divide up the rice into fields with
boundaries.' So they did so.
"Then, Vasettha, one greedy-natured being, while watching over his own plot,
took another plot that was not given to him, and enjoyed the fruits of it. So
they seized hold of him and said: 'You've done a wicked thing, taking another's
plot like that! Don't ever do such a thing again!' 'I won't', he said, but he
did the same thing a second and a third time. Again he was seized and rebuked,
and some hit him with their fists, some with stones, and some with sticks. And
in this way, Vasettha, taking what was not given, and censuring and lying, and
punishment, took their origin.
"Then those beings came together and lamented the arising of these evil things
among them: taking what was not given, censuring, lying and punishment. And they
thought: 'Suppose we were to appoint a certain being who would show anger where
anger was due, censure those who deserved it, and banish those who deserved
banishment! And in return, we would grant him a share of the rice.' So they went
to the one among them who was the handsomest, the best-looking, the most
pleasant and capable, and asked him to do this for them in return for a share of
the rice, and he agreed.
"'The People's Choice' is the meaning of Maha-Sammata, which is the first
regular title to be introduced. 'Lord Of The Fields' is the meaning of Khattiya,
the second such title. And 'He Gladdens Others With Dhamma' is the meaning of
Raja, the third title to be introduced. This, then, Vasettha, is the origin of
the class of Khattiyas, in accordance with the ancient titles that were
introduced for them. They originated among these very same beings, like
ourselves, no different, and in accordance with Dhamma, not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"Then some of these beings thought: 'Evil things have appeared among beings,
such as taking what is not given, censuring, lying, punishment and banishment.
We ought to put aside evil and unwholesome things.' And they did so. 'They Put
Aside Evil And Unwholesome Things' is the meaning of Brahmin, which is the first
regular title to be introduced for such people. They made leaf-huts in forest
places and meditated in them. With the smoking fire gone out, with pestle cast
aside, gathering alms for their evening and morning meals, they went away to a
village, town or royal city to seek their food, and then they returned to their
leaf-huts to meditate. People saw this a noted how they meditated. 'They
Meditate' is the meaning of the Jhayaka, which is the second regular title to be
introduced.
"However, some of those beings, not being able to meditate in leaf-huts, settled
around towns and villages and compiled books. People saw them doing this and not
meditating. 'Now These Do Not Meditate' is the meaning of Ajjhayaka, which is
the third regular title to be introduced. At that time it was regarded as a low
designation, but now it is the higher. This, then, Vasettha, is the origin of
the class of Brahmins in accordance with the ancient titles that were introduced
for them. Their origin was from among these very same beings, like themselves,
no different, and in accordance with Dhamma, not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"And then, Vasettha, some of those beings, having passed off, adopted various
trades, and this 'Various' is the meaning of Vessa, which came to be the regular
title for such people. This, then, is the origin of the class of Vessas, in
accordance with the ancient titles that were introduced for them. Their origin
was from among these very same beings...
"And then, Vasettha, those beings that remained went in for hunting. 'They Are
Base Who Live By The Chase', and that is the meaning of Sudda, which came to be
the regular title for such people. This, then, is the origin of the class of
Suddas in accordance with the ancient titles that were introduced for them.
Their origin was from among these very same beings...
"And then, Vasettha, it came about that some Khattiya, dissatisfied with his own
Dhamma, went forth from the household life into homelessness, thinking: 'I will
become an ascetic.' And a Brahmin did likewise, a Vessa did likewise, and so did
a Sudda. And from these four classes the class of ascetics came into existence.
Their origin was from among these very same beings, like themselves, no
different, and in accordance with Dhamma, not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"And, Vasettha, a Khattiya who has led a bad life in body, speech, and thought,
and who has wrong view will, in consequence of such wrong views and deeds, at
the breaking up of the body after death, be reborn in a state of loss, an ill
fate, the downfall, the hell-state. So too will a Brahmin, a Vessa or a Sudda.
"Likewise, a Khattiya who has led a good life in body, speech and thought, and
who has right view will, in consequence of such right view and deeds, at the
breaking up of the body after death, be reborn in a good destiny, in a
heaven-state. So too will a Brahmin, a Vessa or a Sudda.
"And, Vasettha, whoever of these four castes, as a monk, becomes an Arahant who
has destroyed the corruptions, done what had to be done, laid down the burden,
attained to the highest goal, completely destroyed the fetter of becoming, and
become liberated by the highest insight, he is declared to be chief among them
in accordance with Dhamma, and not otherwise.
"Dhamma's the best thing for people In this life and the next as well.
"Vasettha, it was Brahma Sanankumara who spoke this verse:
"'The Khattiya's best among those who value clan; He with knowledge and conduct
is best of gods and Men.'
"This verse was rightly sung, not wrongly, rightly spoken, not wrongly,
connected with profit, not unconnected. I too say, Vasettha:
"The Khattiya's best among those who value Clan; He with knowledge and conduct
is best of gods and Men."
Thus the Lord spoke, and Vasettha and Bharadvaja were delighted and rejoiced at
his words.