4👑☸DN 27

The Origin of the World

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 27	Long Discourses 27


Aggaññasutta	The Origin of the World
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, in the stilt longhouse of Migāra’s mother.
Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṃ ākaṅkhamānā.	Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the mendicants in hopes of being ordained.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati.	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.


Addasā kho vāseṭṭho bhagavantaṃ sāyanhasamayaṃ paṭisallānā vuṭṭhitaṃ pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamantaṃ.	Vāseṭṭha saw him
Disvāna bhāradvājaṃ āmantesi:	and said to Bhāradvāja:
“ayaṃ, āvuso bhāradvāja, bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati.	“Reverend Bhāradvāja, the Buddha is walking meditation in the open air, beneath the shade of the longhouse.
Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma;	Come, reverend, let’s go to the Buddha.
appeva nāma labheyyāma bhagavato santikā dhammiṃ kathaṃ savanāyā”ti.	Hopefully we’ll get to hear a Dhamma talk from him.”
“Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi.	“Yes, reverend,” replied Bhāradvāja.


Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ caṅkamantaṃ anucaṅkamiṃsu.	So they went to the Buddha, bowed, and walked beside him.
Atha kho bhagavā vāseṭṭhaṃ āmantesi:	Then the Buddha said to Vāseṭṭha:
“tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti?	“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.”
“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.	“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.”
“Yathā kathaṃ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti?	“But how do the brahmins insult you?”
“Brāhmaṇā, bhante, evamāhaṃsu:	“Sir, the brahmins say:
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā.	‘Only brahmins are the highest caste; other castes are inferior.
Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā.	Only brahmins are the light caste; other castes are dark.
Brāhmaṇāva sujjhanti, no abrāhmaṇā.	Only brahmins are purified, not others.
Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.
Te tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce.	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.
Tayidaṃ na sādhu, tayidaṃ nappatirūpaṃ, yaṃ tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti.	This is not right, it’s not proper!’
Evaṃ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.	That’s how the brahmins insult us.”


“Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā evamāhaṃsu:	“Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you.
‘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, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi.	For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding.
Te ca brāhmaṇā yonijāva samānā evamāhaṃsu:	Yet even though they’re born from a brahmin womb they say:
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavanti.	They misrepresent the brahmins, speak falsely, and make much bad karma.

1. Purification in the Four Castes


1. Catuvaṇṇasuddhi	1. Purification in the Four Castes
Cattārome, vāseṭṭha, vaṇṇā—	Vāseṭṭha, there are these four castes:
khattiyā, brāhmaṇā, vessā, suddā.	aristocrats, brahmins, merchants, and workers.
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.	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.
Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti.	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.
Brāhmaṇopi kho, vāseṭṭha … pe …	And they are also seen among some brahmins,
vessopi kho, vāseṭṭha … pe …	merchants,
suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.	and workers.
Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā … pe …
kaṇhā kaṇhavipākā viññugarahitā;
suddepi te idhekacce sandissanti.


Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī.	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.
Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti.	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.
Brāhmaṇopi kho, vāseṭṭha … pe …	And they are also seen among some brahmins,
vessopi kho, vāseṭṭha … pe …	merchants,
suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti … pe …	and workers.
anabhijjhālu, abyāpannacitto, sammādiṭṭhī.
Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā;
suddepi te idhekacce sandissanti.


Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṃ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṃsu:	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:
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Taṃ tesaṃ viññū nānujānanti.	Sensible people don’t acknowledge this.
Taṃ kissa hetu?	Why is that?
Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena.	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.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.


Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.	And here’s a way to understand how this is so.


Jānāti kho, vāseṭṭha, rājā pasenadi kosalo:	King Pasenadi of Kosala knows that
‘samaṇo gotamo anantarā sakyakulā pabbajito’ti.	the ascetic Gotama has gone forth from the neighboring clan of the Sakyans.
Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti.	And the Sakyans are his vassals.
Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ.	The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him.
Iti kho, vāseṭṭha, yaṃ karonti sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, karoti taṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, na naṃ ‘sujāto samaṇo gotamo, dujjātohamasmi.	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.
Balavā samaṇo gotamo, dubbalohamasmi.	He is powerful, I am weak.
Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi.	He is handsome, I am ugly.
Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti.	He is influential, I am insignificant.’
Atha kho naṃ dhammaṃyeva sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno evaṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ karoti, abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ.	Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle.
Imināpi kho etaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.	And here’s another way to understand how principle is the best thing about people in both this life and the next.


Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṃ pabbajitā.	Vāseṭṭha, you have different births, names, and clans, and have gone forth from the lay life to homelessness from different families.
‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti—paṭijānātha.	When they ask you what you are, you claim to be ascetics, followers of the Sakyan.
Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, tassetaṃ kallaṃ vacanāya:	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:
‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti.	‘I am the Buddha’s true-born child, born from his mouth, born of principle, created by principle, heir to principle.’
Taṃ kissa hetu?	Why is that?
Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.	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’.


Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.	There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts.
Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti.	As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance.
Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.	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.


Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati.	There comes a time when, after a very long period has passed, this cosmos expands.
Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṃ āgacchanti.	As the cosmos expands, sentient beings mostly pass away from that group of radiant deities and come back to this realm.
Tedha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.	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.

2. Solid Nectar Appears


2. Rasapathavipātubhāva	2. Solid Nectar Appears
Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā.	But the single mass of water at that time was utterly dark.
Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṃ gacchanti.	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’.
Atha kho tesaṃ, vāseṭṭha, sattānaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani;	After a very long period had passed, solid nectar curdled in the water.
seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṃ hoti;	It appeared just like the curd on top of hot milk as it cools.
evameva pāturahosi.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi.	It was beautiful, fragrant, and delicious, like ghee or butter.
Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ;	And it was as sweet as pure manuka honey.
evamassādā ahosi.
Atha kho, vāseṭṭha, aññataro satto lolajātiko:	Now, one of those beings was reckless.
‘ambho, kimevidaṃ bhavissatī’ti rasapathaviṃ aṅguliyā sāyi.	Thinking, ‘Oh my, what might this be?’ they tasted the solid nectar with their finger.
Tassa rasapathaviṃ aṅguliyā sāyato acchādesi, taṇhā cassa okkami.	They enjoyed it, and craving was born in them.
Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṃ āpajjamānā rasapathaviṃ aṅguliyā sāyiṃsu.	And other beings, following that being’s example, tasted solid nectar with their fingers.
Tesaṃ rasapathaviṃ aṅguliyā sāyataṃ acchādesi, taṇhā ca tesaṃ okkami.	They too enjoyed it, and craving was born in them.

3. The Moon and Sun Appear


3. Candimasūriyādipātubhāva	3. The Moon and Sun Appear
Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ.	Then those beings started to eat the solid nectar, breaking it into lumps.
Yato kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ.	But when they did this
Atha tesaṃ sattānaṃ sayaṃpabhā antaradhāyi.	their luminosity vanished.
Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ.	And with the vanishing of their luminosity the moon and sun appeared,
Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ.	stars and constellations appeared,
Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu.	days and nights were distinguished,
Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu.	and so were months and fortnights,
Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu.	and years and seasons.
Ettāvatā kho, vāseṭṭha, ayaṃ loko puna vivaṭṭo hoti.	To this extent the world had evolved once more.


Atha kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	Then those beings eating the solid nectar, with that as their food and nourishment, remained for a very long time.
Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha.	But so long as they ate that solid nectar, their bodies became more solid and they diverged in appearance;
Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā.	some beautiful, some ugly.
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:	And the beautiful beings looked down on the ugly ones:
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.	‘We’re more beautiful, they’re the ugly ones!’
Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ rasapathavī antaradhāyi.	And the vanity of the beautiful ones made the solid nectar vanish.
Rasāya pathaviyā antarahitāya sannipatiṃsu.	They gathered together and bemoaned:
Sannipatitvā anutthuniṃsu:
‘aho rasaṃ, aho rasan’ti.	‘Oh, what a taste! Oh, what a taste!’
Tadetarahipi manussā kañcideva surasaṃ labhitvā evamāhaṃsu:	And even today when people get something tasty they say:
‘aho rasaṃ, aho rasan’ti.	‘Oh, what a taste! Oh, what a taste!’
Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.	They’re just remembering an ancient traditional saying, but they don’t understand what it means.

4. Ground-Sprouts


4. Bhūmipappaṭakapātubhāva	4. Ground-Sprouts
Atha kho tesaṃ, vāseṭṭha, sattānaṃ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi.	When the solid nectar had vanished, ground-sprouts appeared to those beings.
Seyyathāpi nāma ahicchattako; evameva pāturahosi.	They appeared just like mushrooms.
So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇo ahosi.	They were beautiful, fragrant, and delicious, like ghee or butter.
Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ; evamassādo ahosi.	And they were as sweet as pure manuka honey.


Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ upakkamiṃsu paribhuñjituṃ.	Then those beings started to eat the ground-sprouts.
Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	With that as their food and nourishment, they remained for a very long time.
Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha.	But so long as they ate those ground-sprouts, their bodies became more solid and they diverged in appearance;
Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā.	some beautiful, some ugly.
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:	And the beautiful beings looked down on the ugly ones:
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.	‘We’re more beautiful, they’re the ugly ones!’
Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ bhūmipappaṭako antaradhāyi.	And the vanity of the beautiful ones made the ground-sprouts vanish.

5. Bursting Pods


5. Padālatāpātubhāva	5. Bursting Pods
Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi.	When the ground-sprouts had vanished, bursting pods appeared, like the fruit of the kadam tree.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi.	They were beautiful, fragrant, and delicious, like ghee or butter.
Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ; evamassādā ahosi.	And they were as sweet as pure manuka honey.


Atha kho te, vāseṭṭha, sattā padālataṃ upakkamiṃsu paribhuñjituṃ.	Then those beings started to eat the bursting pods.
Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	With that as their food and nourishment, they remained for a very long time.
Yathā yathā kho te, vāseṭṭha, sattā padālataṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha.	But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance;
Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā.	some beautiful, some ugly.
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:	And the beautiful beings looked down on the ugly ones:
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.	‘We’re more beautiful, they’re the ugly ones!’
Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ padālatā antaradhāyi.	And the vanity of the beautiful ones made the bursting pods vanish.


Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu:	They gathered together and bemoaned:
‘ahu vata no, ahāyi vata no padālatā’ti.	‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’
Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṃsu:	And even today when people experience suffering they say:
‘ahu vata no, ahāyi vata no’ti.	‘Oh, what we’ve lost! Oh, what we’ve lost!’
Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.	They’re just remembering an ancient traditional saying, but they don’t understand what it means.

6. Ripe Untilled Rice


6. Akaṭṭhapākasālipātubhāva	6. Ripe Untilled Rice
Atha kho tesaṃ, vāseṭṭha, sattānaṃ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo.	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.
Yaṃ taṃ sāyaṃ sāyamāsāya āharanti, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ.	What they took for supper in the evening, by the morning had grown back and ripened.
Yaṃ taṃ pāto pātarāsāya āharanti, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ;	And what they took for breakfast in the morning had grown back and ripened by the evening,
nāpadānaṃ paññāyati.	so the cutting didn’t show.
Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.

7. Gender Appears


7. Itthipurisaliṅgapātubhāva	7. Gender Appears
Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ.	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.
Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ.	Women spent too much time gazing at men, and men at women.
Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi, pariḷāho kāyasmiṃ okkami.	They became lustful, and their bodies burned with fever.
Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu.	Due to this fever they had sex with each other.


Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṃ dhammaṃ paṭisevante, aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti:	Those who saw them having sex pelted them with dirt, ashes, or cow-dung, saying:
‘nassa asuci, nassa asucī’ti.	‘Get lost, filth! Get lost, filth!
‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti.	How on earth can one being do that to another?’
Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti.	And even today people in some countries, when a bride is carried off, pelt her with dirt, ashes, or cow-dung.
Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.	They’re just remembering an ancient traditional saying, but they don’t understand what it means.

8. Sexual Intercourse


8. Methunadhammasamācāra	8. Sexual Intercourse
Adhammasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṃ.	What was reckoned as immoral at that time, these days is reckoned as moral.
Ye kho pana, vāseṭṭha, tena samayena sattā methunaṃ dhammaṃ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṃ vā nigamaṃ vā pavisituṃ.	The beings who had sex together weren’t allowed to enter a village or town for one or two months.
Yato kho te, vāseṭṭha, sattā tasmiṃ asaddhamme ativelaṃ pātabyataṃ āpajjiṃsu.	Ever since they excessively threw themselves into immorality,
Atha agārāni upakkamiṃsu kātuṃ tasseva asaddhammassa paṭicchādanatthaṃ.	they started to make buildings to hide their immoral deeds.
Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi:	Then one of those beings of idle disposition thought:
‘ambho, kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ sāyamāsāya pāto pātarāsāya.	‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast?
Yannūnāhaṃ sāliṃ āhareyyaṃ sakideva sāyapātarāsāyā’ti.	Why don’t I gather rice for supper and breakfast all at once?’


Atha kho so, vāseṭṭha, satto sāliṃ āhāsi sakideva sāyapātarāsāya.	So that’s what he did.
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca:	Then one of the other beings approached that being and said:
‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.	‘Come, good being, we shall go to gather rice.’
‘Alaṃ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti.	‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva dvīhāya. ‘Evampi kira, bho, sādhū’ti.	So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’


Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca:	Then one of the other beings approached that being and said:
‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.	‘Come, good being, we shall go to gather rice.’
‘Alaṃ, bho satta, āhato me sāli sakideva dvīhāyā’ti.	‘There’s no need, good being! I gathered rice for two days all at once.’
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva catūhāya, ‘evampi kira, bho, sādhū’ti.	So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’


Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca:	Then one of the other beings approached that being and said:
‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.	‘Come, good being, we shall go to gather rice.’
‘Alaṃ, bho satta, āhato me sāli sakideva catūhāyā’ti.	‘There’s no need, good being! I gathered rice for four days all at once.’
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.	So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’


Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ.	But when they started to store up rice to eat,
Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi;	the rice grains became wrapped in powder and husk,
lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu.	it didn’t grow back after reaping, the cutting showed, and the rice stood in clumps.

9. Dividing the Fields


9. Sālivibhāga	9. Dividing the Fields
Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu:	Then those beings gathered together and bemoaned:
‘pāpakā vata, bho, dhammā sattesu pātubhūtā.	‘Oh, how wicked things have appeared among beings!
Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ aṭṭhamhā.	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.
Tesaṃ no amhākaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani.	After a very long period had passed, solid nectar curdled in the water.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā.
Te mayaṃ rasapathaviṃ hatthehi āluppakārakaṃ upakkamimha paribhuñjituṃ, tesaṃ no rasapathaviṃ hatthehi āluppakārakaṃ upakkamataṃ paribhuñjituṃ sayaṃpabhā antaradhāyi.
Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu.
Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu.
Te mayaṃ rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā rasapathavī antaradhāyi.	But due to bad, unskillful things among us, the savory nectar vanished,
Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi.
So ahosi vaṇṇasampanno gandhasampanno rasasampanno.
Te mayaṃ bhūmipappaṭakaṃ upakkamimha paribhuñjituṃ.
Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā bhūmipappaṭako antaradhāyi.	the ground-sprouts vanished,
Bhūmipappaṭake antarahite padālatā pāturahosi.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā.
Te mayaṃ padālataṃ upakkamimha paribhuñjituṃ.
Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā padālatā antaradhāyi.	the bursting pods vanished,
Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo.
Yaṃ taṃ sāyaṃ sāyamāsāya āharāma, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ.
Yaṃ taṃ pāto pātarāsāya āharāma, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ.
Nāpadānaṃ paññāyittha.
Te mayaṃ akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi, lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā.	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.
Yannūna mayaṃ sāliṃ vibhajeyyāma, mariyādaṃ ṭhapeyyāmā’ti.	We’d better divide up the rice and set boundaries.’
Atha kho te, vāseṭṭha, sattā sāliṃ vibhajiṃsu, mariyādaṃ ṭhapesuṃ.	So that’s what they did.


Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji.	Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it.
Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ:	They grabbed the one who had done this and said:
‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi.	‘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.
Māssu, bho satta, punapi evarūpamakāsī’ti.	Do not do such a thing again.’
‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paccassosi.	‘Yes, sirs,’ replied that being.
Dutiyampi kho, vāseṭṭha, so satto … pe …	But for a second time,
tatiyampi kho, vāseṭṭha, so satto sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji.	and a third time they did the same thing, and were told not to continue.
Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ:
‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi.
Māssu, bho satta, punapi evarūpamakāsī’ti.
Aññe pāṇinā pahariṃsu, aññe leḍḍunā pahariṃsu, aññe daṇḍena pahariṃsu.	And then they struck that being, some with fists, others with stones, and still others with rods.
Tadagge kho, vāseṭṭha, adinnādānaṃ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṃ paññāyati.	From that day on stealing was found, and blaming and lying and the taking up of rods.

10. The Elected King


10. Mahāsammatarājā	10. The Elected King
Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu:	Then those beings gathered together and bemoaned:
‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati.	‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods!
Yannūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, sammā garahitabbaṃ garaheyya, sammā pabbājetabbaṃ pabbājeyya.	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?
Mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’ti.	We shall pay them with a share of rice.’


Atha kho te, vāseṭṭha, sattā yo nesaṃ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṃ sattaṃ upasaṅkamitvā etadavocuṃ:	Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said:
‘ehi, bho satta, sammā khīyitabbaṃ khīya, sammā garahitabbaṃ garaha, sammā pabbājetabbaṃ pabbājehi.	‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it.
Mayaṃ pana te sālīnaṃ bhāgaṃ anuppadassāmā’ti.	We shall pay you with a share of rice.’
‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paṭissuṇitvā sammā khīyitabbaṃ khīyi, sammā garahitabbaṃ garahi, sammā pabbājetabbaṃ pabbājesi.	‘Yes, sirs,’ replied that being. They acted accordingly,
Te panassa sālīnaṃ bhāgaṃ anuppadaṃsu.	and were paid with a share of rice.


Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ.	‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the first term to be specifically invented for them.
Khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṃ akkharaṃ upanibbattaṃ.	‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term to be specifically invented.
Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ.	‘They please others with principle’ is the meaning of ‘king’, the third term to be specifically invented.
Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no asadisānaṃ. Dhammeneva, no adhammena.	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.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

11. The Circle of Brahmins


11. Brāhmaṇamaṇḍala	11. The Circle of Brahmins
Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva ekaccānaṃ etadahosi:	Then some of those same beings thought:
‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati, pabbājanaṃ paññāyissati.	‘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!
Yannūna mayaṃ pāpake akusale dhamme vāheyyāmā’ti.	Why don’t we set aside bad, unskillful things?’
Te pāpake akusale dhamme vāhesuṃ.	So that’s what they did.
Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ.	‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term to be specifically invented for them.
Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā.	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.
Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti.	When they had obtained food they continued to meditate in the leaf huts.
Tamenaṃ manussā disvā evamāhaṃsu:	When people noticed this they said:
‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā.	‘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.
Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti, jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṃ akkharaṃ upanibbattaṃ.	When they have obtained food they continue to meditate in the leaf huts.’ ‘They meditate’ is the meaning of ‘meditator’, the second term to be specifically invented for them.
Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti.	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.
Tamenaṃ manussā disvā evamāhaṃsu:	When people noticed this they said:
‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti.	‘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.’
Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā, ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ.	‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term to be specifically invented for them.
Hīnasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṃ.	What was reckoned as lesser at that time, these days is reckoned as better.
Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ sadisānaṃyeva no asadisānaṃ dhammeneva, no adhammena.	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.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

12. The Circle of Merchants


12. Vessamaṇḍala	12. The Circle of Merchants
Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā methunaṃ dhammaṃ samādāya visukammante payojesuṃ.	Some of those same beings, taking up an active sex life, applied themselves to various jobs.
Methunaṃ dhammaṃ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṃ upanibbattaṃ.	‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘merchant’, the term specifically invented for them.
Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva, no asadisānaṃ, dhammeneva no adhammena.	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.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

13. The Circle of Workers


13. Suddamaṇḍala	13. The Circle of Workers
Tesaññeva kho, vāseṭṭha, sattānaṃ ye te sattā avasesā te luddācārā khuddācārā ahesuṃ.	The remaining beings lived by hunting and menial tasks.
Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṃ upanibbattaṃ.	‘They live by hunting and menial tasks’ is the meaning of ‘worker’, the term specifically invented for them.
Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva, no adhammena.	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.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.


Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati:	There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own vocation, went forth from the lay life to homelessness, thinking:
‘samaṇo bhavissāmī’ti.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha … pe …
suddopi kho, vāseṭṭha, sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati:
‘samaṇo bhavissāmī’ti.	‘I will be an ascetic.’
Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena.	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.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

14. On Bad Conduct


14. Duccaritādikathā	14. On Bad Conduct
Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	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.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha …
suddopi kho, vāseṭṭha …
samaṇopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.


Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha …
suddopi kho, vāseṭṭha …
samaṇopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	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.

15. The Qualities That Lead to Awakening


15. Bodhipakkhiyabhāvanā	15. The Qualities That Lead to Awakening
Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.	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 nirvana'd in this very life.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha …
suddopi kho, vāseṭṭha …
samaṇopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.


Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena.	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.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.


Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā:	Brahmā Sanaṅkumāra also spoke this verse:


‘Khattiyo seṭṭho janetasmiṃ,	‘The aristocrat is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti.	is best of gods and humans.’



Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā.	That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it.
Ahampi, vāseṭṭha, evaṃ vadāmi—	I also say:


Khattiyo seṭṭho janetasmiṃ,	The aristocrat is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse”ti.	is best of gods and humans.”



Idamavoca bhagavā.	That is what the Buddha said.
Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti.	Satisfied, Vāseṭṭha and Bhāradvāja were happy with what the Buddha said.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

DN 27

DN 27 Aggañña

The Origin of the World

1. Purification in the Four Castes

2. Solid Nectar Appears

3. The Moon and Sun Appear

4. Ground-Sprouts

5. Bursting Pods

6. Ripe Untilled Rice

7. Gender Appears

8. Sexual Intercourse

9. Dividing the Fields

10. The Elected King

11. The Circle of Brahmins

12. The Circle of Merchants

13. The Circle of Workers

14. On Bad Conduct

15. The Qualities That Lead to Awakening

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