වසල සූත්රය - Wasala Sutta
වසල සූත්රය - Wasala Sutta
This was the most powerful discourse preached by the Buddhists about the how person can define as an Outcast, when the Buddha preached to identify the battering Brahvidawa Brahmin, when the division of the Dambadiva was very widespread. Buddha preached in this sermon that a man is an outcast not from the vagina but from his / her doctrine, which caused a great change in the old Bharatha society. This Sutta presents that “How can a man in this lecture come to be outside the society in 33 steps”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 brahman
Aggikabharadvaja. Then the Blessed One, while on his alms round, came to the brahman's
residence. The brahman 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 brahman: "Do
you know, brahman, 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." [1]
"Listen then, brahman, and
pay attention, I will speak."
"Yes, Venerable Sir,"
replied the brahman.
1. "Whosoever is angry,
harbors 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, [2] 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 honor that host by
offering food when he repays the visit — know him as an outcast.
14. "Whosoever deceives by
uttering lies, a brahman or an ascetic, or any other mendicant — know him as an
outcast.
15. "Whosoever when a
brahman 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 [3]
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 brahman. By deed one becomes an outcast, by deed
one becomes a brahman.
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
brahmans 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 brahmans 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 brahman. By deed one becomes an outcast, by deed
one becomes a brahman."
When the Buddha had thus spoken,
the Brahman Aggikabharadvaja said to the Blessed One: "Excellent, O
Venerable Gotama, excellent! Just as, O Venerable Gotama, a man was 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] The abusive terms used by the brahman and the respectful
address that follows need a word of explanation. The brahman had just prepared
his offering to the great Brahma, his God, when his eyes fell on Buddha. To the
brahman 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 brahman apparently was ashamed,
and repenting of his folly, addressed the Buddha courteously. Comy. It is
interesting to note the Buddha's stress on anger and hatred in his very first
stanza.
[2] dvijam, birds. Twice-born is a reference to birds since
they first come out as an egg, and when hatched a complete bird is born.
[3] asantamtipi patho, SnA.
References In English:
"Vasala Sutta: Discourse on Outcasts"
(Sn 1.7), translated from the Pali by Piyadassi Thera. Access to Insight
(BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.07.piya.htmlReferences In Sinhala:
http://archives.dinamina.lk/2010/01/20/_art.asp?fn=a1001207
https://pitaka.lk/?node=41107&coll=cs,aps
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