The Chapter with Pāṭikaputta – Pāthikavagga DN 24–34 > DN 27 What Came First

Long Discourses 27 – Dīgha Nikāya 27

DN 27 What Came First – Aggaññasutta

[Summary]

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, in the stilt longhouse of Migāra’s mother.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the bhikkhū in hopes of being ordained.

Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṁ ākaṅkhamānā.

Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking mindfully in the open air, beneath the shade of the longhouse.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati.

Vāseṭṭha saw him

Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamantaṁ.

and said to Bhāradvāja,

Disvāna bhāradvājaṁ āmantesi:

“Reverend Bhāradvāja, the Buddha is walking mindfully in the open air, beneath the shade of the longhouse.

“ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati.

Come, reverend, let’s go to the Buddha.

Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma;

Hopefully we’ll get to hear a Dhamma talk from him.”

appeva nāma labheyyāma bhagavato santikā dhammiṁ kathaṁ savanāyā”ti.

“Yes, reverend,” replied Bhāradvāja.

“Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi.

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

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

Then the Buddha said to Vāseṭṭha,

Atha kho bhagavā vāseṭṭhaṁ āmantesi:

“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.”

“tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti?

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

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

“But how do the brahmins insult you?”

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

“Sir, the brahmins say:

“Brāhmaṇā, bhante, evamāhaṁsu:

‘Only brahmins are the first caste; other castes are inferior.

‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā.

Only brahmins are the light caste; other castes are dark.

Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā.

Only brahmins are purified, not others.

Brāhmaṇāva sujjhanti, no abrāhmaṇā.

Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.

Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā.

You’ve both abandoned the first caste to join an inferior caste, namely these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman.

Te tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā, yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce.

This is not right, it’s not proper!’

Tayidaṁ na sādhu, tayidaṁ nappatirūpaṁ, yaṁ tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti.

That’s how the brahmins insult us.”

Evaṁ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.

“Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you.

“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.

For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding.

Dissanti kho pana, vāseṭṭha, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi.

Yet even though they’re born from a brahmin womb they say:

Te ca brāhmaṇā yonijāva samānā evamāhaṁsu:

‘Only brahmins are the first caste; other castes are inferior.

‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;

Only brahmins are the light caste; other castes are dark.

brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;

Only brahmins are purified, not others.

brāhmaṇāva sujjhanti, no abrāhmaṇā;

Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.

They misrepresent the brahmins, speak falsely, and make much bad karma.

Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti.

1. Purification in the Four Castes

1. Catuvaṇṇasuddhi

Vāseṭṭha, there are these four castes:

Cattārome, vāseṭṭha, vaṇṇā—

aristocrats, brahmins, merchants, and workers.

khattiyā, brāhmaṇā, vessā, suddā.

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.

Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.

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.

Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti.

And they are also seen among some brahmins,

Brāhmaṇopi kho, vāseṭṭha …pe…

merchants,

vessopi kho, vāseṭṭha …pe…

and workers.

suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.

Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā …pe…

kaṇhā kaṇhavipākā viññugarahitā;

suddepi te idhekacce sandissanti.

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.

Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī.

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.

Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti.

And they are also seen among some brahmins,

Brāhmaṇopi kho, vāseṭṭha …pe…

merchants,

vessopi kho, vāseṭṭha …pe…

and workers.

suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti …pe…

anabhijjhālu, abyāpannacitto, sammādiṭṭhī.

suddepi te idhekacce sandissanti.

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:

Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṁ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṁsu:

‘Only brahmins are the first caste; other castes are inferior.

‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;

Only brahmins are the light caste; other castes are dark.

brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;

Only brahmins are purified, not others.

brāhmaṇāva sujjhanti, no abrāhmaṇā;

Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’

brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.

Sensible people don’t acknowledge this.

Taṁ tesaṁ viññū nānujānanti.

Why is that?

Taṁ kissa hetu?

Because any bhikkhu 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 foremost by virtue of principle, not without principle.

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

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

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

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

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

King Pasenadi of Kosala knows that

Jānāti kho, vāseṭṭha, rājā pasenadi kosalo:

the ascetic Gotama has gone forth from the neighboring clan of the Sakyans.

‘samaṇo gotamo anantarā sakyakulā pabbajito’ti.

And the Sakyans are his vassals.

Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti.

The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him.

Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ.

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.

Iti kho, vāseṭṭha, yaṁ karonti sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, karoti taṁ rājā pasenadi kosalo tathāgate nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, na naṁ ‘sujāto samaṇo gotamo, dujjātohamasmi.

He is powerful, I am weak.

Balavā samaṇo gotamo, dubbalohamasmi.

He is handsome, I am ugly.

Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi.

He is influential, I am insignificant.’

Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti.

Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle.

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.

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

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

Vāseṭṭha, you have different births, names, and clans, and have gone forth from the lay life to homelessness from different families.

Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṁ pabbajitā.

When they ask you what you are, you claim to be ascetics, followers of the Sakyan.

‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti—paṭijānātha.

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:

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:

‘I am the Buddha’s true-born child, born from his mouth, born of principle, created by principle, heir to principle.’

‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti.

Why is that?

Taṁ kissa hetu?

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’.

Tathāgatassa hetaṁ, vāseṭṭha, adhivacanaṁ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.

There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts.

Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati.

As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance.

Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti.

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.

Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

There comes a time when, after a very long period has passed, this cosmos expands.

Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati.

As the cosmos expands, sentient beings mostly pass away from that host of radiant deities and come back to this realm.

Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti.

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.

Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti.

2. Solid Nectar Appears

2. Rasapathavipātubhāva

But the single mass of water at that time was utterly dark.

Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā.

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’.

Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti.

After a very long period had passed, solid nectar curdled in the water.

Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani;

It appeared just like the curd on top of hot milk-rice as it cools.

seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṁ hoti;

evameva pāturahosi.

It was beautiful, fragrant, and delicious, like ghee or butter.

Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi.

And it was as sweet as pure manuka honey.

Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ;

evamassādā ahosi.

Now, one of those beings was reckless.

Atha kho, vāseṭṭha, aññataro satto lolajātiko:

Thinking, ‘Oh my, what might this be?’ they tasted the solid nectar with their finger.

‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi.

They enjoyed it, and craving was born in them.

Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami.

And other beings, following that being’s example, tasted solid nectar with their fingers.

Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu.

They too enjoyed it, and craving was born in them.

Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami.

3. The Moon and Sun Appear

3. Candimasūriyādipātubhāva

Then those beings started to eat the solid nectar, breaking it into lumps.

Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ.

But when they did this

Yato kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ.

their luminosity vanished.

Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi.

And with the vanishing of their luminosity the moon and sun appeared,

Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ.

stars and constellations appeared,

Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ.

days and nights were distinguished,

Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu.

and so were months and fortnights,

Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu.

and years and seasons.

Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu.

To this extent the world had evolved once more.

Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti.

Then those beings eating the solid nectar, with that as their food and nourishment, remained for a very long time.

Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.

But so long as they ate that solid nectar, their bodies became more solid and they diverged in appearance;

Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha.

some beautiful, some ugly.

Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā.

And the beautiful beings looked down on the ugly ones:

Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:

‘We’re more beautiful, they’re the ugly ones!’

‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.

And the vanity of the beautiful ones made the solid nectar vanish.

Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ rasapathavī antaradhāyi.

They gathered together and bemoaned,

Rasāya pathaviyā antarahitāya sannipatiṁsu.

Sannipatitvā anutthuniṁsu:

‘Oh, what a taste! Oh, what a taste!’

‘aho rasaṁ, aho rasan’ti.

And even today when people get something tasty they say:

Tadetarahipi manussā kañcideva surasaṁ labhitvā evamāhaṁsu:

‘Oh, what a taste! Oh, what a taste!’

‘aho rasaṁ, aho rasan’ti.

They’re just remembering an ancient primordial saying, but they don’t understand what it means.

Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.

4. Ground-Sprouts

4. Bhūmipappaṭakapātubhāva

When the solid nectar had vanished, ground-sprouts appeared to those beings.

Atha kho tesaṁ, vāseṭṭha, sattānaṁ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi.

They appeared just like mushrooms.

Seyyathāpi nāma ahicchattako; evameva pāturahosi.

They were beautiful, fragrant, and delicious, like ghee or butter.

So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi.

And they were as sweet as pure manuka honey.

Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādo ahosi.

Then those beings started to eat the ground-sprouts.

Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ upakkamiṁsu paribhuñjituṁ.

With that as their food and nourishment, they remained for a very long time.

Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.

But so long as they ate those ground-sprouts, their bodies became more solid and they diverged in appearance;

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.

some beautiful, some ugly.

Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā.

And the beautiful beings looked down on the ugly ones:

Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:

‘We’re more beautiful, they’re the ugly ones!’

‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.

And the vanity of the beautiful ones made the ground-sprouts vanish.

Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ bhūmipappaṭako antaradhāyi.

5. Bursting Pods

5. Padālatāpātubhāva

When the ground-sprouts had vanished, bursting pods appeared, like the fruit of the kadam tree.

Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi.

They were beautiful, fragrant, and delicious, like ghee or butter.

Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi.

And they were as sweet as pure manuka honey.

Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; evamassādā ahosi.

Then those beings started to eat the bursting pods.

Atha kho te, vāseṭṭha, sattā padālataṁ upakkamiṁsu paribhuñjituṁ.

With that as their food and nourishment, they remained for a very long time.

Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.

But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance;

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.

some beautiful, some ugly.

Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā.

And the beautiful beings looked down on the ugly ones:

Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:

‘We’re more beautiful, they’re the ugly ones!’

‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.

And the vanity of the beautiful ones made the bursting pods vanish.

Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ padālatā antaradhāyi.

They gathered together and bemoaned,

Padālatāya antarahitāya sannipatiṁsu. Sannipatitvā anutthuniṁsu:

‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’

‘ahu vata no, ahāyi vata no padālatā’ti.

And even today when people experience suffering they say:

Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṁsu:

‘Oh, what we’ve lost! Oh, what we’ve lost!’

‘ahu vata no, ahāyi vata no’ti.

They’re just remembering an ancient primordial saying, but they don’t understand what it means.

Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.

6. Ripe Untilled Rice

6. Akaṭṭhapākasālipātubhāva

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.

Atha kho tesaṁ, vāseṭṭha, sattānaṁ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo.

What they took for supper in the evening, by the morning had grown back and ripened.

Yaṁ taṁ sāyaṁ sāyamāsāya āharanti, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ.

And what they took for breakfast in the morning had grown back and ripened by the evening,

Yaṁ taṁ pāto pātarāsāya āharanti, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ;

so the cutting didn’t show.

nāpadānaṁ paññāyati.

Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.

Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu.

7. Gender Appears

7. Itthipurisaliṅgapātubhāva

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.

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 itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ.

Women spent too much time gazing at men, and men at women.

Itthī ca purisaṁ ativelaṁ upanijjhāyati puriso ca itthiṁ.

They became lustful, and their bodies burned with fever.

Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami.

Due to this fever they had sex with each other.

Te pariḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu.

Those who saw them having sex pelted them with dirt, ashes, or cow-dung, saying,

Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṁ dhammaṁ paṭisevante, aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti:

‘Get lost, filth! Get lost, filth!

‘nassa asuci, nassa asucī’ti.

How on earth can one being do that to another?’

‘Kathañhi nāma satto sattassa evarūpaṁ karissatī’ti.

And even today people in some countries, when a bride is carried off, pelt her with dirt, ashes, or cow-dung.

Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti.

They’re just remembering an ancient primordial saying, but they don’t understand what it means.

Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti.

8. Sexual Intercourse

8. Methunadhammasamācāra

What was reckoned as immoral at that time, these days is reckoned as moral.

Adhammasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṁ.

The beings who had sex together weren’t allowed to enter a village or town for one or two months.

Ye kho pana, vāseṭṭha, tena samayena sattā methunaṁ dhammaṁ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṁ vā nigamaṁ vā pavisituṁ.

Ever since they excessively threw themselves into immorality,

Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu.

they started to make buildings to hide their immoral deeds.

Atha agārāni upakkamiṁsu kātuṁ tasseva asaddhammassa paṭicchādanatthaṁ.

Then one of those beings of idle disposition thought,

Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi:

‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast?

‘ambho, kimevāhaṁ vihaññāmi sāliṁ āharanto sāyaṁ sāyamāsāya pāto pātarāsāya.

Why don’t I gather rice for supper and breakfast all at once?’

Yannūnāhaṁ sāliṁ āhareyyaṁ sakideva sāyapātarāsāyā’ti.

So that’s what he did.

Atha kho so, vāseṭṭha, satto sāliṁ āhāsi sakideva sāyapātarāsāya.

Then one of the other beings approached that being and said,

Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca:

‘Come, good being, we shall go to gather rice.’

‘ehi, bho satta, sālāhāraṁ gamissāmā’ti.

‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’

‘Alaṁ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti.

So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’

Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva dvīhāya. ‘Evampi kira, bho, sādhū’ti.

Then one of the other beings approached that being and said,

Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca:

‘Come, good being, we shall go to gather rice.’

‘ehi, bho satta, sālāhāraṁ gamissāmā’ti.

‘There’s no need, good being! I gathered rice for two days all at once.’

‘Alaṁ, bho satta, āhato me sāli sakideva dvīhāyā’ti.

So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’

Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva catūhāya, ‘evampi kira, bho, sādhū’ti.

Then one of the other beings approached that being and said,

Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṁ sattaṁ etadavoca:

‘Come, good being, we shall go to gather rice.’

‘ehi, bho satta, sālāhāraṁ gamissāmā’ti.

‘There’s no need, good being! I gathered rice for four days all at once.’

‘Alaṁ, bho satta, āhato me sāli sakideva catūhāyā’ti.

So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’

Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.

But when they started to store up rice to eat,

Yato kho te, vāseṭṭha, sattā sannidhikārakaṁ sāliṁ upakkamiṁsu paribhuñjituṁ.

the rice grains became wrapped in powder and husk,

Atha kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi;

it didn’t grow back after reaping, the cutting showed, and the rice stood in clumps.

lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṁsu.

9. Dividing the Fields

9. Sālivibhāga

Then those beings gathered together and bemoaned,

Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu:

‘Oh, how wicked things have appeared among beings!

‘pāpakā vata, bho, dhammā sattesu pātubhūtā.

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.

Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā.

After a very long period had passed, solid nectar curdled in the water.

Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani.

Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā.

Te mayaṁ rasapathaviṁ hatthehi āluppakārakaṁ upakkamimha paribhuñjituṁ, tesaṁ no rasapathaviṁ hatthehi āluppakārakaṁ upakkamataṁ paribhuñjituṁ sayaṁpabhā antaradhāyi.

Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu.

Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu.

Te mayaṁ rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā.

But due to bad, unskillful things among us, the savory nectar vanished,

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.

the ground-sprouts vanished,

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.

the bursting pods vanished,

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.

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.

Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi, lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā.

We’d better divide up the rice and set boundaries.’

Yannūna mayaṁ sāliṁ vibhajeyyāma, mariyādaṁ ṭhapeyyāmā’ti.

So that’s what they did.

Atha kho te, vāseṭṭha, sattā sāliṁ vibhajiṁsu, mariyādaṁ ṭhapesuṁ.

Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it.

Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji.

They grabbed the one who had done this and said,

Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ:

‘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.

‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi.

Do not do such a thing again.’

Māssu, bho satta, punapi evarūpamakāsī’ti.

‘Yes, sirs,’ replied that being.

‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paccassosi.

But for a second time,

Dutiyampi kho, vāseṭṭha, so satto …pe…

and a third time they did the same thing, and were told not to continue.

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.

And then they struck that being, some with fists, others with stones, and still others with rods.

Aññe pāṇinā pahariṁsu, aññe leḍḍunā pahariṁsu, aññe daṇḍena pahariṁsu.

From that day on stealing was found, and blaming and lying and the taking up of rods.

Tadagge kho, vāseṭṭha, adinnādānaṁ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṁ paññāyati.

10. The Elected King

10. Mahāsammatarājā

Then those beings gathered together and bemoaned,

Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu:

‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods!

‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati.

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?

Yannūna mayaṁ ekaṁ sattaṁ sammanneyyāma, yo no sammā khīyitabbaṁ khīyeyya, sammā garahitabbaṁ garaheyya, sammā pabbājetabbaṁ pabbājeyya.

We shall pay them with a share of rice.’

Mayaṁ panassa sālīnaṁ bhāgaṁ anuppadassāmā’ti.

Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said,

Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasaṅkamitvā etadavocuṁ:

‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it.

‘ehi, bho satta, sammā khīyitabbaṁ khīya, sammā garahitabbaṁ garaha, sammā pabbājetabbaṁ pabbājehi.

We shall pay you with a share of rice.’

Mayaṁ pana te sālīnaṁ bhāgaṁ anuppadassāmā’ti.

‘Yes, sirs,’ replied that being. They acted accordingly,

‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paṭissuṇitvā sammā khīyitabbaṁ khīyi, sammā garahitabbaṁ garahi, sammā pabbājetabbaṁ pabbājesi.

and were paid with a share of rice.

Te panassa sālīnaṁ bhāgaṁ anuppadaṁsu.

‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the first term to be specifically invented for them.

Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṁ akkharaṁ upanibbattaṁ.

‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term to be specifically invented.

Khettānaṁ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṁ akkharaṁ upanibbattaṁ.

‘They please others with principle’ is the meaning of ‘king’, the third term to be specifically invented.

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

And that, Vāseṭṭha, is how the ancient primordial terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.

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

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

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

11. The Circle of Brahmins

11. Brāhmaṇamaṇḍala

Then some of those same beings thought,

Atha kho tesaṁ, vāseṭṭha, sattānaṁyeva ekaccānaṁ etadahosi:

‘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!

‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati, pabbājanaṁ paññāyissati.

Why don’t we set aside bad, unskillful things?’

Yannūna mayaṁ pāpake akusale dhamme vāheyyāmā’ti.

So that’s what they did.

Te pāpake akusale dhamme vāhesuṁ.

‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term to be specifically invented for them.

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

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

When they had obtained food they continued to meditate in the leaf huts.

Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti.

When people noticed this they said,

Tamenaṁ manussā disvā evamāhaṁsu:

‘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.

‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā.

When they have obtained food they continue to meditate in the leaf huts.’

Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti,

‘They meditate’ is the meaning of ‘meditator’, the second term to be specifically invented for them.

jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṁ akkharaṁ upanibbattaṁ.

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.

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

When people noticed this they said,

Tamenaṁ manussā disvā evamāhaṁsu:

‘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.’

‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti.

‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term to be specifically invented for them.

Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā, ajjhāyakā’ tveva tatiyaṁ akkharaṁ upanibbattaṁ.

What was reckoned as lesser at that time, these days is reckoned as primary.

Hīnasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṁ.

And that, Vāseṭṭha, is how the ancient primordial terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.

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

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

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

12. The Circle of Merchants

12. Vessamaṇḍala

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

Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā methunaṁ dhammaṁ samādāya visukammante payojesuṁ.

‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘merchant’, the term specifically invented for them.

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

And that, Vāseṭṭha, is how the ancient primordial term for the circle of merchants was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.

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

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

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

13. The Circle of Workers

13. Suddamaṇḍala

The remaining beings lived by hunting and menial tasks.

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

‘They live by hunting and menial tasks’ is the meaning of ‘worker’, the term specifically invented for them.

Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṁ upanibbattaṁ.

And that, Vāseṭṭha, is how the ancient primordial term for the circle of workers was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.

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

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

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

There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own vocation, went forth from the lay life to homelessness, thinking,

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:

‘I will be an ascetic.’

‘samaṇo bhavissāmī’ti.

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.

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

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

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

14. On Bad Conduct

14. Duccaritādikathā

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.

Khattiyopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

Brāhmaṇopi kho, vāseṭṭha …pe…

vessopi kho, vāseṭṭha …

suddopi kho, vāseṭṭha …

samaṇopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

Khattiyopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

Brāhmaṇopi kho, vāseṭṭha …pe…

vessopi kho, vāseṭṭha …

suddopi kho, vāseṭṭha …

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.

samaṇopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.

Brāhmaṇopi kho, vāseṭṭha …pe…

vessopi kho, vāseṭṭha …

suddopi kho, vāseṭṭha …

samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.

15. The Qualities That Lead to Awakening

15. Bodhipakkhiyabhāvanā

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.

Khattiyopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.

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.

Any bhikkhu 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 foremost by virtue of principle, not without principle.

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

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

Brahmā Sanaṅkumāra also spoke this verse:

Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā:

‘The aristocrat is first among people

‘Khattiyo seṭṭho janetasmiṁ,

who take clan as the standard.

ye gottapaṭisārino;

But one accomplished in knowledge and conduct

Vijjācaraṇasampanno,

is first among gods and humans.’

so seṭṭho devamānuse’ti.

That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it.

Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṁhitā, no anatthasaṁhitā. Anumatā mayā.

I also say:

Ahampi, vāseṭṭha, evaṁ vadāmi—

The aristocrat is first among people

Khattiyo seṭṭho janetasmiṁ,

who take clan as the standard.

ye gottapaṭisārino;

But one accomplished in knowledge and conduct

Vijjācaraṇasampanno,

is first among gods and humans.”

so seṭṭho devamānuse”ti.

That is what the Buddha said.

Idamavoca bhagavā.

Satisfied, Vāseṭṭha and Bhāradvāja were happy with what the Buddha said.

Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṁ abhinandunti.

Summary by Bhikkhu Bodhi

Aggañña Sutta: On Knowledge of Beginnings. A somewhat similar fable, this time addressed to the Brahmins, whose pretensions the Buddha refutes. There is no difference between Brahmins and others if they behave badly. A somewhat fanciful account of the origin of castes is given.