Discourse
on Outcasts
(Vasala Sutta) (1)
Thus have
I heard:
On one
occasion the Blessed One was living near Savatthi at Jetavana
at Anathapindika's monastery. Then in the forenoon the Blessed
One having dressed himself, took bowl and (double) robe, and
entered the city of Savatthi for alms. Now at that time a fire
was burning, and an offering was being prepared in the house
of the brahmin Aggikabharadvaja. Then the Blessed One, while
on his alms round, came to the brahmin's residence. The brahmin
seeing the Blessed One some way off, said this: 'Stay there,
you shaveling, stay there you wretched monk, stay there you
outcast.' When he spoke thus the Blessed One said to the Brahmin:
'Do you know, brahmin, who an outcast is and what the conditions
are that make an outcast?' No, indeed, Venerable Gotama, I do
not know who an outcast is nor the conditions that make an outcast.
It is good if Venerable Gotama were to explain the Dhamma to
me so that I may know who an outcast is and what the conditions
are that make an outcast.(2)
'Listen
then, brahmin, and pay attention, I will speak:
Yes, Venerable
Sir, replied the Brahmin.
1. Whosoever
is angry, harbours hatred, and is reluctant to speak well of
others (discredits the good of others), perverted in views,
deceitful know him as an outcast.
2. Whosoever
in this world kills living beings, once born or twice born (3),
in whom there is no sympathy for living beings know him
as an outcast.
3. Whosoever
destroys and besieges villages and hamlets and becomes notorious
as an oppressor know him as an outcast.
4. Be it
in the village, or in the forest, whosoever steals what belongs
to others, what is not given to him know him as an outcast.
5. Whosoever
having actually incurred a debt runs away when he is pressed
to pay, saying, 'I owe no debt to you' know him as an
outcast.
6. Whosoever
coveting anything, kills a person going along the road, and
grabs whatever that person has know him as an outcast.
7. He who
for his own sake or for the sake of others or for the sake of
wealth, utters lies when questioned as a witness know
him as an outcast.
8. Whosoever
by force or with consent associates with the wives of relatives
or friends - know him as an outcast.
9. Whosoever
being wealthy supports not his mother and father who have grown
old know him as an outcast.
10. Whosoever
strikes and annoys by (harsh) speech, mother, father, brother,
sister or mother-in-law or father-in-law know him as
an outcast.
11. Whosoever
when questioned about what is good, says what is detrimental,
and talks in an evasive manner know him as an outcast.
12. Whosoever
having committed an evil deed, wishes that it may not be known
to others, and commits evil in secret know him as an
outcast.
13. Whosoever
having gone to another's house, and partaken of choice food,
does not honour that host by offering food when he repays the
visit know him as an outcast.
14. Whosoever
deceives by uttering lies, a brahmin or an ascetic, or any other
mendicant know him as an outcast.
15. Whosoever
when a brahmin or ascetic appears during mealtime angers him
by harsh speech, and does not offer him (any alms) know
him as an outcast.
16. Whosoever
in this world, shrouded in ignorance, speaks harsh words (asatam)
or falsehood (4) expecting to gain something
know him as an outcast.
17. Whosoever
debased by his pride, exalts himself and belittles other
know him as an outcast.
18. Whosoever
is given to anger, is miserly, has base desires, and is selfish,
deceitful, shameless and fearless (in doing evil) - know him
as an outcast.
19. Whosoever
reviles the Enlightened One (the Buddha), or a disciple of the
Buddha, recluse or a householder know him as an outcast.
20. Whosoever
not being an Arahant, a Consummate One, pretends to be so, is
a thief in the whole universe he is the lowest of outcasts.
21. Not
by birth is one an outcast; not by birth is one a brahmin. By
deed one becomes an outcast, by deed one becomes a brahmin.
22. Know
ye by the example I now cite (the fact that by birth one is
not an outcast). There was an outcast's son, Sopaka, who became
known as Matanga.
23. This
Matanga attained the highest fame so difficult to gain. Many
were the warriors (kshatriyas) and brahmins who went
to attend on him.
24. Mounting
the celestial chariot (the Noble Eightfold path, and driving)
along the passion-free high road, (Sopaka, now a monk), reached
the Brahma realm having given up sense desires.
25. His
(lowly) birth did not prevent him from being reborn in the Brahma
realm. There are brahmins born in the family of preceptors,
kinsmen of (veda) hymns.
26. They
are often seen committing evil deeds. In this life itself they
are despised, in the next they are born in an evil state of
existence. High birth does not prevent them from falling into
a woeful state, or from censure.
27. Not
by birth is one an outcast; not by birth is one a brahmin. By
deed one becomes an outcast, by deed one becomes an brahmin.
When the
Buddha had thus spoken, the Brahmin Aggikabharadvaja said to
the Blessed One: 'Excellent, O Venerable Gotama, excellent!
Just as, O Venerable Gotama, a man were to set upright what
had been overturned, or were to reveal what had been hidden,
or were to point the way to one who had gone astray, or were
to hold an oil lamp in the dark so that those with eyes may
see things, even so in many ways has the Venerable Gotama expounded
the Dhamma, the doctrine. I take refuge in the Venerable Gotama,
the Dhamma, and the Sangha, the Order. May the Venerable Gotama
accept me as a lay follower who has taken refuge from this day
onwards while life lasts.'
NOTES:
1. Sn.
p. 21. Also known as Aggikabharadvaja Sutta.
2. The abusive terms used by the brahmin and the respectful
address that follows need a word of explanation. The brahmin
had just prepared his offering to the great Brahma, his God,
when his eyes fell on Buddha. To the brahmin the sight of a
samana, a shaven-headed recluse, was an unlucky sign. Hence
he burst into angry words. The Buddha, however, was unruffled
and spoke to him quietly in words of soft cadence. The brahmin
apparently was ashamed, and repenting of his folly, addressed
the Buddha courteously. It is interesting to note the Buddha's
stress on anger and hatred in his very first stanza.
3. dvijam, birds; see Sutta 18, comment 10.
4. Asantamtipi Patho, SnA.