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<h2>Sutta Pitaka</h2>
<h3>Digha Nikaya – The Long Discourses</h3>
<h3>DN27: Aggañña Sutta – The Origin of the World </h3>
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<p><span class="parno">1</span><span>So I have heard. </span>At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, in the stilt longhouse of Migāra’s mother.</p>
<p>Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the mendicants in hopes of being ordained. Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking meditation in the open air, beneath the shade of the longhouse.</p>
<p><span class="parno">2</span>Vāseṭṭha saw him and said to Bhāradvāja, “Reverend Bhāradvāja, the Buddha is walking meditation 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.”</p>
<p>“Yes, reverend,” replied Bhāradvāja.</p>
<p><span class="parno">3</span>So they went to the Buddha, bowed, and walked beside him.</p>
<hr>
<p>Then the Buddha said to Vāseṭṭha, “Vāseṭṭha, you are both brahmins by birth and clan, 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.”</p>
<p>“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.”</p>
<hr>
<p>“But how do the brahmins insult you?”</p>
<hr>
<p>“Sir, the brahmins say: ‘Only brahmins are the highest caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā. You’ve both abandoned the best caste to join an inferior caste, namely these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman. This is not right, it’s not proper!’ That’s how the brahmins insult us.”</p>
<p><span class="parno">4</span>“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. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the highest caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ They misrepresent the brahmins, speak falsely, and make much bad karma.</p>
<h2>1. Purification in the Four Castes </h2>
<p><span class="parno">5</span>Vāseṭṭha, there are these four castes: aristocrats, brahmins, merchants, and workers. 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 seen in some aristocrats. And they are also seen among some brahmins, merchants, and workers.</p>
<p><span class="parno">6</span>But 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 seen in some aristocrats. And they are also seen among some brahmins, merchants, and workers.</p>
<hr>
<p><span class="parno">7</span>Both these things occur like this, mixed up in these four castes — 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 highest caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’</p>
<p>Sensible people don’t acknowledge this. Why is that? Because any mendicant from these four castes who is perfected — with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment — is said to be the best by virtue of principle, not without principle. For principle, Vāseṭṭha, is the best thing about people in both this life and the next.</p>
<hr>
<p><span class="parno">8</span>And here’s a way to understand how this is so.</p>
<hr>
<p><span class="parno">9</span>King Pasenadi of Kosala knows that the ascetic Gotama has gone forth from the neighboring clan of the Sakyans. And the Sakyans are his vassals. 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-born. He is powerful, I am weak. He is handsome, I am ugly. He is influential, 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 about people in both this life and the next.</p>
<hr>
<p><span class="parno">10</span>Vāseṭṭha, you have different births, names, and clans, and have gone forth from the lay life to homelessness from different families. When they ask you what you are, you claim to be ascetics, followers of 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 Brahmā or by anyone in the world — is it appropriate for them to say: ‘I am the Buddha’s true-born child, born from his mouth, born of principle, created by principle, heir to principle.’ Why is that? For these are terms for the Realized One: ‘the embodiment of truth’, and ‘the embodiment of holiness’, and ‘the one who has become the truth’, and ‘the one who has become holy’.</p>
<p><span class="parno">11</span>There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts. 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, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<p><span class="parno">12</span>There 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. Here they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.</p>
<h2>2. Solid Nectar Appears </h2>
<p><span class="parno">13</span>But the single mass of water at that time was utterly dark. 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’. After a very long period had passed, solid nectar curdled in the water. It appeared just like the curd on top of hot milk as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure manuka honey. Now, one of those beings was reckless. Thinking, ‘Oh my, what might this be?’ they tasted the solid nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being’s example, tasted solid nectar with their fingers. They too enjoyed it, and craving was born in them.</p>
<h2>3. The Moon and Sun Appear </h2>
<p><span class="parno">14</span>Then those beings started to eat the solid 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. To this extent the world had evolved once more.</p>
<p><span class="parno">15</span>Then those beings eating the solid nectar, with that as their food and nourishment, remained for a very long time. But so long as they ate that solid 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: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the solid 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 traditional saying, but they don’t understand what it means.</p>
<h2>4. Ground-Sprouts </h2>
<p><span class="parno">16</span>When the solid nectar had vanished, ground-sprouts appeared to those beings. They appeared just like mushrooms. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure manuka honey.</p>
<p><span class="parno">17</span>Then those beings started to eat the ground-sprouts. With that as their food and nourishment, they remained for a very long time. But so long as they ate those ground-sprouts, 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-sprouts vanish.</p>
<h2>5. Bursting Pods </h2>
<p><span class="parno">18</span>When the ground-sprouts had vanished, bursting pods appeared, like the fruit of the kadam tree. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure manuka honey.</p>
<p><span class="parno">19</span>Then 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.</p>
<p><span class="parno">20</span>They 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 traditional saying, but they don’t understand what it means.</p>
<h2>6. Ripe Untilled Rice </h2>
<p><span class="parno">21</span>When 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, so the cutting didn’t show. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.</p>
<h2>7. Gender Appears </h2>
<p><span class="parno">22</span>But 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. 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.</p>
<p><span class="parno">23</span>Those who saw them having sex pelted them with dirt, ashes, or cow-dung, saying, ‘Get lost, filth! Get lost, filth! How on earth can one being do that to another?’ And even today people in some countries, when a bride is carried off, pelt her with dirt, ashes, or cow-dung. They’re just remembering an ancient traditional saying, but they don’t understand what it means.</p>
<h2>8. Sexual Intercourse </h2>
<p><span class="parno">24</span>What was reckoned as immoral at that time, these days is reckoned as moral. 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. 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?’</p>
<p><span class="parno">25</span>So 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.’</p>
<p><span class="parno">26</span>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 two days all at once.’ So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’</p>
<p><span class="parno">27</span>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 four days all at once.’ So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’</p>
<p><span class="parno">28</span>But 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, the cutting showed, and the rice stood in clumps.</p>
<h2>9. Dividing the Fields </h2>
<p><span class="parno">29</span>Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings! For we used to be mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and we remained like that for a very long time. After a very long period had passed, solid nectar curdled in the water. But due to bad, unskillful things among us, the savory nectar vanished, the ground-sprouts vanished, the bursting pods vanished, and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, the cutting shows, and the rice stands in clumps. We’d better divide up the rice and set boundaries.’ So that’s what they did.</p>
<hr>
<p><span class="parno">30</span>Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it.</p>
<p>They 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.’</p>
<p>‘Yes, sirs,’ replied that being. But for a second time, and a third time they did the same thing, and were told not to continue. And then they struck that being, some with fists, others with stones, and still others with rods. From that day on stealing was found, and blaming and lying and the taking up of rods.</p>
<h2>10. The Elected King </h2>
<p><span class="parno">31</span>Then 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? We shall pay them with a share of rice.’</p>
<p><span class="parno">32</span>Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, ‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it. We shall pay you with a share of rice.’ ‘Yes, sirs,’ replied that being. They acted accordingly, and were paid with a share of rice.</p>
<hr>
<p><span class="parno">33</span>‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the first term to be specifically invented for them.</p>
<p>‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term to be specifically invented.</p>
<p>‘They please others with principle’ is the meaning of ‘king’, the third term to be specifically invented.</p>
<p>And that, Vāseṭṭha, is how the ancient traditional terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vāseṭṭha, is the best thing about people in both this life and the next.</p>
<h2>11. The Circle of Brahmins </h2>
<p><span class="parno">34</span>Then 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?’ So that’s what they did.</p>
<p>‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term to be specifically invented for them.</p>
<hr>
<p>They 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. When they had obtained food they continued to meditate in the leaf huts.</p>
<p>When 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.’</p>
<p>‘They meditate’ is the meaning of ‘meditator’, the second term to be specifically invented for them.</p>
<p>But 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.</p>
<p>When 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.’</p>
<p>‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term to be specifically invented for them. What was reckoned as lesser at that time, these days is reckoned as better.</p>
<p>And that, Vāseṭṭha, is how the ancient traditional terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vāseṭṭha, is the best thing about people in both this life and the next.</p>
<h2>12. The Circle of Merchants </h2>
<p><span class="parno">35</span>Some of those same beings, taking up an active sex life, applied themselves to various jobs.</p>
<p>‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘merchant’, the term specifically invented for them.</p>
<p>And that, Vāseṭṭha, is how the ancient traditional term for the circle of merchants was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vāseṭṭha, is the best thing about people in both this life and the next.</p>
<h2>13. The Circle of Workers </h2>
<p><span class="parno">36</span>The remaining beings lived by hunting and menial tasks.</p>
<p>‘They live by hunting and menial tasks’ is the meaning of ‘worker’, the term specifically invented for them.</p>
<p>And that, Vāseṭṭha, is how the ancient traditional term for the circle of workers was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vāseṭṭha, is the best thing about people in both this life and the next.</p>
<p><span class="parno">37</span>There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own vocation, went forth from the lay life to homelessness, thinking, ‘I will be an ascetic.’</p>
<p>And that, Vāseṭṭha, is how these four circles were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vāseṭṭha, is the best thing about people in both this life and the next.</p>
<h2>14. On Bad Conduct </h2>
<p><span class="parno">38-40</span>An aristocrat, brahmin, merchant, worker, 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.<br>
<br>An aristocrat, brahmin, merchant, worker, 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.</p>
<h2>15. The Qualities That Lead to Awakening </h2>
<p><span class="parno">41</span>An aristocrat, brahmin, merchant, worker, 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.</p>
<hr>
<p><span class="parno">42</span>Any mendicant from these four castes who is perfected — with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment — is said to be the best by virtue of principle, not without principle. For principle, Vāseṭṭha, is the best thing about people in both this life and the next.</p>
<hr>
<p><span class="parno">43</span>Brahmā Sanaṅkumāra also spoke this verse:</p>
<p class="verse"><span class="parno">44</span>
‘The aristocrat is best of those people <br>
who take clan as the standard. <br>
But one accomplished in knowledge and conduct <br>
is best of gods and humans.’</p>
<p><span class="parno">45</span>That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. I also say:</p>
<hr>
<p class="verse"><span class="parno">46</span>
The aristocrat is best of those people <br>
who take clan as the standard. <br>
But one accomplished in knowledge and conduct <br>
is best of gods and humans.”</p>
<hr>
<p><span class="parno">47</span>That is what the Buddha said. Satisfied, Vāseṭṭha and Bhāradvāja were happy with what the Buddha said.</p>
</div>
<div lang="pi">
<p><span class="parno">1</span>Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. </p>
<p>Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṁ ākankhamānā. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā <span class="var" title="pāsā pacchāyāyaṁ (bj) | pāsādacchāyāyaṁ (mr)" id="note151">pāsādapacchāyāyaṁ</span> abbhokāse cankamati.</p>
<p><span class="parno">2</span>Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse cankamantaṁ. Disvāna bhāradvājaṁ āmantesi: "ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse cankamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasankamissāma; appeva nāma labheyyāma bhagavato <span class="var" title="sammukhā (s1–3, mr)" id="note152">santikā</span> dhammiṁ kathaṁ savanāyā"ti. </p>
<p>"Evamāvuso"ti kho bhāradvājo vāseṭṭhassa paccassosi.</p>
<p><span class="parno">3</span>Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasankamiṁsu; upasankamitvā bhagavantaṁ abhivādetvā bhagavantaṁ cankamantaṁ anucankamiṁsu.</p>
<hr>
<p>Atha kho bhagavā vāseṭṭhaṁ āmantesi: "tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī"ti? </p>
<p>"Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā"ti. </p>
<hr>
<p>"Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā"ti? </p>
<hr>
<p>"Brāhmaṇā, bhante, evamāhaṁsu: 'brāhmaṇova seṭṭho vaṇṇo, <span class="var" title="hīno añño vaṇṇo (pts1 ^mn84#1 [Madhurasutta] madhurasutte)" id="note153">hīnā aññe vaṇṇā</span>. Brāhmaṇova sukko vaṇṇo, <span class="var" title="kaṇho añño vaṇṇo (pts1 ^mn84#1 [Madhurasutta] madhurasutte)" id="note154">kaṇhā aññe vaṇṇā</span>. Brāhmaṇāva sujjhanti, no abrāhmaṇā. <span class="var" title="brāhmaṇā (s1–3)" id="note155">Brāhmaṇāva</span> 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.</p>
<p><span class="parno">4</span>"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. <span class="var" title="te ca (bj, s1–3, mr)" id="note156">Te</span> brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti.</p>
<h3>1. Catuvaṇṇasuddhi</h3>
<p><span class="parno">5</span>Cattārome, vāseṭṭha, vaṇṇā — khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco <span class="var" title="^pp2.4#5 [Catukkapuggalapaññatti]" id="note157">pharusavāco</span> samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasankhātā sāvajjā sāvajjasankhātā asevitabbā asevitabbasankhātā naalamariyā naalamariya­sankhātā kaṇhā kaṇhavipākā viññugarahitā, <span class="var" title="kho vāseṭṭha (mr)" id="note158">khattiyepi te</span> 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 akusalasankhātā … pe … kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti.</p>
<p><span class="parno">6</span>Khattiyopi 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 kusalasankhātā anavajjā anavajja­sankhātā sevitabbā sevitabbasankhātā alamariyā alamariya­sankhātā 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 kusalasankhātā anavajjā anavajja­sankhātā sevitabbā sevitabbasankhātā alamariyā alamariya­sankhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti.</p>
<hr>
<p><span class="parno">7</span>Imesu 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? </p>
<p>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 <span class="var" title="abhisamparāye ca (^mi5.3.1#1 [Seṭṭhadhammapañha])" id="note159">abhi­samparāyañca</span>.</p>
<hr>
<p class="verse"><span class="parno">8</span>Tadamināpetaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme <span class="var" title="abhisamparāye ca (bj)" id="note160">abhi­samparāyañca</span>.</p>
<hr>
<p><span class="parno">9</span>Jānāti <span class="var" title="kho pana (bj, mr)" id="note161">kho</span>, vāseṭṭha, rājā pasenadi kosalo: 'samaṇo gotamo <span class="var" title="anuttaro (bahūsu)" id="note162">anantarā</span> sakyakulā pabbajito'ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa <span class="var" title="anantarā anuyuttā (bj, mr) | anantarā anuyantā (s1–3)" id="note163">kosalassa anuyuttā</span> 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 <span class="var" title="nanu (bahūsu)" id="note164">naṁ</span> '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.</p>
<p class="verse">Imināpi kho etaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhi­samparāyañca.</p>
<hr>
<p><span class="parno">10</span>Tumhe 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.</p>
<p><span class="parno">11</span>Hoti 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.</p>
<p><span class="parno">12</span>Hoti 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.</p>
<h3>2. Rasapathavipātubhāva</h3>
<p><span class="parno">13</span>Ekodakībhūtaṁ 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 sankhyaṁ gacchanti. Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ <span class="var" title="samatāni (bj, pts1) | samantāni (s1–3)" id="note165">samatani</span>; seyyathāpi nāma <span class="var" title="payatattassa (s1–3)" id="note166">payaso tattassa</span> nibbāyamānassa upari santānakaṁ hoti; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma <span class="var" title="khuddamadhu (bj, pts1) | khuddaṁ madhuṁ (mr)" id="note167">khuddamadhuṁ</span> <span class="var" title="anelakaṁ (pts1)" id="note168">aneḷakaṁ</span>; evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko: 'ambho, kimevidaṁ bhavissatī'ti rasapathaviṁ anguliyā sāyi. Tassa rasapathaviṁ anguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ anguliyā sāyiṁsu. Tesaṁ rasapathaviṁ anguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami.</p>
<h3>3. Candimasūriyādipātubhāva</h3>
<p><span class="parno">14</span>Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. <span class="var" title="yato kho (si, s1–3, pts1)" id="note169">Yato kho te</span>, 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.</p>
<p><span class="parno">15</span>Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā <span class="var" title="tabbhakkhā (s1–3)" id="note170">tambhakkhā</span> tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ<q class="open" id="note171" title=" etthantare pāṭho syā1–3, pā1 potthakesu"> rasapathaviṁ pari­bhuñjantānaṁ</q> kharattañceva kāyasmiṁ okkami,<span class="var" title="vaṇṇavevajjatā (ṭīkā)" id="note173">vaṇṇavevaṇṇatā</span> 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 <span class="var" title="sādhurasaṁ (pts1)" id="note174">surasaṁ</span> labhitvā evamāhaṁsu: 'aho rasaṁ, aho rasan'ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.</p>
<h3>4. Bhūmipappaṭakapātubhāva</h3>
<p><span class="parno">16</span>Atha 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.</p>
<p><span class="parno">17</span>Atha 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.</p>
<h3>5. Padālatā­pātubhāva</h3>
<p><span class="parno">18</span>Bhūmipappaṭake antarahite <span class="var" title="bhadālatā (bj) | badālatā (pts1)" id="note175">padālatā</span> pāturahosi, seyyathāpi nāma <span class="var" title="kalambakā (s1–3)" id="note176">kalambukā</span>; evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi.</p>
<p><span class="parno">19</span>Atha 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.</p>
<p><span class="parno">20</span>Padālatāya antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu: 'ahu vata no, ahāyi vata no padālatā'ti. Tadetarahipi manussā <span class="var" title="kenacideva (bj, s1–3, pts1)" id="note177">kenaci</span> dukkhadhammena phuṭṭhā evamāhaṁsu: 'ahu vata no, ahāyi vata no'ti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.</p>
<h3>6. Akaṭṭha­pākas­ālipātubhāva</h3>
<p><span class="parno">21</span>Atha 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.</p>
<h3>7. Itthipurisalingapātubhāva</h3>
<p><span class="parno">22</span>Yathā 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 itthilingaṁ pāturahosi purisassa ca purisalingaṁ. Itthī ca purisaṁ ativelaṁ upanijjhāyati puriso ca itthiṁ. Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami. Te pari­ḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu.</p>
<p><span class="parno">23</span>Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṁ dhammaṁ paṭisevante, aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti: 'nassa <span class="var" title="vasalī (bj, mr) | vasali (s1–3)" id="note178">asuci</span>, nassa <span class="var" title="vasalī (bj, mr) | vasali (s1–3)" id="note179">asucī</span>'ti. 'Kathañhi nāma satto sattassa evarūpaṁ karissatī'ti. Tadetarahipi manussā ekaccesu janapadesu vadhuyā <span class="var" title="niggayhamānāya (mr)" id="note180">nibbuyhamānāya</span> aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti. Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.</p>
<h3>8. Methunadhammasamācāra</h3>
<p><span class="parno">24</span><span class="var" title="adhammasammataṁ taṁ kho pana (s1–3) | adhammasammataṁ kho pana taṁ (?)" id="note181">Adhamma­sammataṁ kho pana</span>, 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 <span class="var" title="sakiṁdeva (mr)" id="note182">sakideva</span> sāyapātarāsāyā'ti.</p>
<p><span class="parno">25</span>Atha kho so, vāseṭṭha, satto sāliṁ āhāsi sakideva sāyapātarāsāya. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasankami; upasankamitvā taṁ sattaṁ etadavoca: 'ehi, bho satta, sālāhāraṁ gamissāmā'ti. 'Alaṁ, bho satta, <span class="var" title="āhaṭo (bj, s1–3)" id="note183">āhato</span> me sāli sakideva sāyapātarāsāyā'ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva dvīhāya. 'Evampi kira, bho, sādhū'ti.</p>
<p><span class="parno">26</span>Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasankami; upasankamitvā 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.</p>
<p><span class="parno">27</span>Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasankami; upasankamitvā 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.</p>
<p><span class="parno">28</span>Yato kho te, vāseṭṭha, sattā sannidhikārakaṁ sāliṁ upakkamiṁsu paribhuñjituṁ. Atha kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi; lūnampi nappaṭi­virūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṁsu.</p>
<h3>9. Sālivibhāga</h3>
<p><span class="parno">29</span>Atha 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. <span class="var" title="tāya (bj)" id="note184">Sayaṁpabhāya</span> antarahitāya <span class="var" title="… suriyā (bj, s1–3, pts1)" id="note185">candimasūriyā</span> 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.</p>
<hr>
<p><span class="parno">30</span>Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhanto<span class="var" title="aññassa (?)" id="note186">aññataraṁ</span> bhāgaṁ adinnaṁ ādiyitvā paribhuñji. </p>
<p>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. </p>
<p>'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.</p>
<h3>10. Mahāsammatarājā</h3>
<p><span class="parno">31</span>Atha 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.</p>
<p><span class="parno">32</span>Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasankamitvā 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.</p>
<hr>
<p><span class="parno">33</span>Mahājanasammatoti kho, vāseṭṭha, 'mahāsammato, mahāsammato' tveva paṭhamaṁ akkharaṁ upanibbattaṁ. </p>
<p>Khettānaṁ adhipatīti kho, vāseṭṭha, 'khattiyo, khattiyo' tveva dutiyaṁ akkharaṁ upanibbattaṁ. </p>
<p>Dhammena pare rañjetīti kho, vāseṭṭha, 'rājā, rājā' tveva tatiyaṁ akkharaṁ upanibbattaṁ. </p>
<p>Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ. Sadisānaṁyeva, no asadisānaṁ. Dhammeneva, no adhammena.</p>
<p class="verse">Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhi­samparāyañca.</p>
<h3>11. Brāhmaṇamaṇḍala</h3>
<p><span class="parno">34</span>Atha kho tesaṁ, vāseṭṭha, <span class="var" title="te sattānaṁyeva (s1, s2) | tesaṁ sattānaṁyeva (s3) | tesaṁ yeva kho vāseṭṭha sattānaṁ (pts1)" id="note187">sattānaṁyeva</span> 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. </p>
<p>Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, 'brāhmaṇā, brāhmaṇā' tveva paṭhamaṁ akkharaṁ upanibbattaṁ. </p>
<hr>
<p>Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītangārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti <span class="var" title="ghāsamesanā (bj, s1–3, pts1)" id="note188">ghāsamesamānā</span>. </p>
<p>Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti. Tamenaṁ manussā disvā evamāhaṁsu: 'ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītangārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṁ paṭilabhitvā punadeva araññāyatane <span class="var" title="paṇṇakuṭīsu jhāyanti jhāyantīti kho pana (bj, pts1) | paṇṇakuṭīsu jhāyanti te kho (s1–3) | paṇṇakuṭīsu jhāyantīti kho (mr)" id="note189"></span>paṇṇakuṭīsu jhāyantī'ti, </p>
<p>jhāyantīti kho, vāseṭṭha, 'jhāyakā, jhāyakā' tveva dutiyaṁ akkharaṁ upanibbattaṁ.</p>
<p>Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ<span class="var" title="anabhisambhunamānā (s1–3) | anabhisaṁbhūnamānā (katthaci)" id="note190">anabhi­sambhuṇamānā</span> gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti. </p>
<p>Tamenaṁ manussā disvā evamāhaṁsu: 'ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhi­sambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti, na dānime jhāyantī'ti. </p>
<p><span class="var" title="na dānime jhāyanti na dānime (bj, pts1, mr)" id="note191">Na dānime</span> jhāyantīti kho, vāseṭṭha, 'ajjhāyakā, ajjhāyakā' tveva tatiyaṁ akkharaṁ upanibbattaṁ. Hīnasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṁ. </p>
<p>Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ sadisānaṁyeva no asadisānaṁ dhammeneva, no adhammena.</p>
<p class="verse">Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhi­samparāyañca.</p>
<h3>12. Vessamaṇḍala</h3>
<p><span class="parno">35</span>Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā methunaṁ dhammaṁ samādāya<span class="var" title="vissutaṁ kammante (bj, pts1) | vissukammante (si) | visuṁ kammante (s1–3, mr)" id="note192">visukammante</span> payojesuṁ. </p>
<p>Methunaṁ dhammaṁ samādāya visukammante payojentīti kho, vāseṭṭha, 'vessā, vessā' tveva akkharaṁ upanibbattaṁ. </p>
<p>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.</p>
<h3>13. Suddamaṇḍala</h3>
<p><span class="parno">36</span>Tesaññeva kho, vāseṭṭha, sattānaṁ ye te sattā avasesā te luddācārā khuddācārā ahesuṁ. </p>
<p>Luddācārā khuddācārāti kho, vāseṭṭha, 'suddā, suddā' tveva akkharaṁ upanibbattaṁ. </p>
<p>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.</p>
<p><span class="parno">37</span>Ahu 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. </p>
<p>Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva no adhammena.</p>
<p class="verse">Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhi­samparāyañca.</p>
<h3>14. Duccaritādi­kathā</h3>
<p><span class="parno">38</span>Khattiyopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko <span class="var" title="idaṁ padaṁ pts1 potthake" id="note193">micchādiṭṭhi­kammasamādāno</span> 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.</p>
<p><span class="parno">39</span>Khattiyopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko <span class="var" title="idaṁ padaṁ pts1 potthake" id="note194">­samādāno</span> 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.</p>
<p><span class="parno">40</span>Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko <span class="var" title="vimissadiṭṭhiko vimissakammasamādāno vimissakammasamādānahetu (s1–3) | vītimissadiṭṭhiko vītimissadiṭṭhikammasamādānahetu (pts1)" id="note195">vimissa­diṭṭhi­kammasamādāno vimissa­diṭṭhi­kamma­samādāna­hetu</span> kāyassa bhedā paraṁ maraṇā <span class="var" title="sukhadukkhapaṭisaṁvedī (bj, s2, s3, pts1) | sukhadukkhaṁ paṭisaṁvedī (s1)" id="note196">sukhadukkhappaṭisaṁvedī</span> 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.</p>
<h3>15. Bodhipakkhiyabhāvanā</h3>
<p><span class="parno">41</span>Khattiyopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme<span class="var" title="parinibbāti (bj, mr)" id="note197">parinibbāyati</span>. 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.</p>
<hr>
<p><span class="parno">42</span>Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppatta­sadattho pari­kkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena.</p>
<p class="verse">Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhi­samparāyañca.</p>
<hr>
<p><span class="parno">43</span>Brahmunā pesā, vāseṭṭha, sanankumārena gāthā bhāsitā: </p>
<p class="verse"><span class="parno">44</span>'Khattiyo seṭṭho janetasmiṁ,
<br>ye gottapaṭisārino;
<br>Vijjācaraṇasampanno,
<br>so seṭṭho devamānuse'ti.</p>
<p><span class="parno">45</span>Sā kho panesā, vāseṭṭha, brahmunā sanankumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṁ vadāmi – </p>
<hr>
<p class="verse"><span class="parno">46</span>
Khattiyo seṭṭho janetasmiṁ,
<br>ye gottapaṭisārino;
<br>Vijjācaraṇasampanno,
<br>so seṭṭho devamānuse"ti.</p>
<hr>
<p><span class="parno">47</span>Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṁ abhinandunti.</p><p class="endsutta">Aggaññasuttaṁ niṭṭhitaṁ catutthaṁ.</p>
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