THE OUTCASTE – VASALA SUTTA

THE OUTCASTE – VASALA SUTTA.

(after Parābhavasuttaṃ in number)

(21) Thus have 1 heard. Once the Blessed One was staying at Sāvatthi, in the Jetavana, in Anathapiṇḍika's park. Then in morning, having dressed himself and taken bowl and robe, the Blessed One entered Sāvatthi to beg. At that time the sacrificial fire was burning in the house of the brahman Aggikabhāradvāja, (and) the offering was held aloft. Then the Blessed One, going on an uninterrupted begging round in Sāvatthi, came to the house of the brahman Aggibhāradvāja. The brahman Aggikabhāradvāja saw the Blessed One coming from afar off, and said this to him: 'Stop there, shaveling; stop there, wretched ascetic; stop there, outcaste.' When this was said, the Blessed One said this to tile Brahman Aggikabhāradvāja: 'Do you know, brahman, (what) an outcaste (is), or the things that make an outcaste?' 'I do not know, Gotama, (what) an outcaste (is), or the things that make an outcaste. It would be a good thing for me for the venerable Gotama so to teach me the doctrine, that I may know (what) an outcaste (is) and the things that make an outcaste.' 'Then listen, Brahman, pay careful attention, I shall tell you.' 'Yes, venerable one', replied the brahman Aggikabhāradvāja to the Blessed One.            

116. What (ever) man is angry, rancorous, evil and hypocritical, has wrong views (and is) deceitful, him one should know (to be) an outcaste.

117. Who (ever) in this world harms a living creature, whether once-born or twice-born, who (ever) has no [compassion] for a living creature, him one should know (to be) an outcaste.

118. (22) Who (ever) destroys or besieges villages and towns, (and) is notorious as an oppresor, him one should know (to be) an outcaste.

119. Who (ever) in a village or a forest takes by theft what has not been given to him (and is) cherished by others, him one should know (to be) an outcaste.

120. Who (ever) indeed having contracted a debt, when urged (to repay it) absconds saying: "(I have) no debt to you", him one should know (to be) an outcaste.

121. Who (ever) indeed because of desire for same trifle strikes a person going along the road and takes the trifle, him one should know (to be) an outcaste.

122. What (ever) man for his own sake or far another's or for wealth, speaks falsely when [asked in person], him one should know (to be) in outcaste.

123. Who (ever) is seen (misbehaving) among the wives of relatives or friends, by force or with (their) consent, him one should know (to be) an outcaste.

124. Who (ever) (although) being able does not support his mother or father when they are old and past their youth, one should know (to be) an outcaste.

125. Who (ever) strikes (or) angers with (his) words his mother or father or brother or sister or mother-in-law, him one should know (to be) an outcaste.

126. Who (ever) asked for what is profitable teaches what is profitless, (and) gives advice in an obscure manner, him one should know (to be) an outcaste.

127. Who (ever) having done an evil action wants no-one to know that he (is responsible), who(ever) has concealed his actions, him one should know (to be) an outcaste.

128. Who(ever) indeed having gone to another's house (and) having eaten pure food, does not honour (the other) in return when he comes (to his house), him ore should know (to be) an outcaste.

129. Who (ever) by speaking falsely deceives a Brahman or ascetic or even another mendicant, him one should know (to be) an outcaste.

130. (23) Who (ever) when mealtime has arrived angers with (his) words a brahman or ascetic and does not give (food), one should know (to be) an ascetic.

131. Who(ever) wrapped up in delusion (and) desiring some trifle (in payment) relates here what has happened, one should know (to be) an outcaste.

132. Who (ever) both extols himself and disparages others, [(although) inferior] because of his own pride, one should know (to be) an outcaste.

133. [He makes (others) angry, and is mean, desires evil, is avaricious, crafty, immodest, shows no remorse], him one should know (to be) an outcaste.

134. Who (ever) reviles the Buddha or a disciple of his, a wanderer or a householder, him one should know (to be) an outcaste.

135. Who (ever) indeed (while) not being an Arahat professes to be an Arahat, a thief in the world including Brahmā, he indeed is the lowest of the outcastes. These indeed are called outcaste whom I have declared to you.

136. Not by birth [does one become] an outcaste, not by birth [does one a brahman. By (one's) action [one becomes] an outcaste, by (one's) action [one becomes] a brahman.

137. Know it by this also, as I give you an example: there was a low-caste [Candāla], well known as Mātaṅga.

138. (24) That Mātaṅga gained the highest fame, which is very hard to obtain. Many khattiyas (and) Brahmans came to serve him.                     .

139. He set out on the unpolluted way which leads to the devas, (and) having discarded passion and sensual pleasures, he reached the world of Brahmā. Birth did not keep him from being born in the world of Brahmā.

140. (Although) they are born into a family of scholars (and) have the Vedas as their kinsmen, (nevertheless) Brahmans too are [again and again discovered in the midst of] evil deeds.

141. (They are) [blameworthy in (this) world of phenomena, and a bad transition (is destined) in their future state. Birth does not keep them from a bad transition or from blame.)

143.    Not by birth [does one become] an outcaste, not by birth [does one become] a brahman. By (one's) action [one becomes] an outcaste, by (one's) action [one becomes] a brahman.'

            When this was said, the brahman Aggikabhāradvāja said this to the Blessed One: 'Wonderful, venerable Gotama, wonderful, venerable Gotama. Just as, venerable Gotama, one might set upright what has been overturned, or uncover that which has I recovered, or point out the way to one who had gone astray, or bring an oil-lamp into the darkness, so that those with eyes might see shapes, in the same way the doctrine has been declared by the venerable Gotama  in manifold ways. I go to the venerable (25) Gotama as a refuge, and to the Doctrine, and to the Order of bhikkhus. May the venerable Gotama accept me as a lay-follower, who has taken refuge from this day forth as long as life lasts.'

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117c.        pity (or mercy)

122c.        asked as a witness (or asked to give evidence)

132c.        mean

133a-c      He provokes (others), is greedy, desires evil, is envious, crafty, has no self-respect nor respect for others.

136a-b/c-d. is one/one is

137c.        man of the dog-eating (caste)

140d.        frequently seen doing

141 a-d.    contemptible in the here-and-now, and destiny is bad in the next world. Birth does not prevent them from a bad destiny or from contempt.

142           as in v.136