Sutta Nipāta 1-7: Vasalasutta

So it was heard by me: At one time Bhagavat dwelt at Sāvatthī, in Jetavana, in the park of Anāthapiṇḍika. Then Bhagavat having put on his raiment in the morning, and having taken his bowl and his robes, entered Sāvatthī for alms. Now at that time in the house of the Brāmaṇa Aggikabhāradvāja the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in Sāvatthī went to the house of the Brāmaṇa Aggikabhāradvāja. The Brāmaṇa Aggikabhāradvāja saw Bhagavat coming at a distance, and seeing him he said this: ‘Stay there, O Shaveling; (stay) there, O Samaṇaka (i.e. wretched Samaṇa); (stay) there, O Vasalaka (i.e. outcast)!’

This having been said, Bhagavat replied to the Brāmaṇa Aggikabhāradvāja: ‘Dost thou know, O Brāmaṇa, an outcast, or the things that make an outcast?’

‘ No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast.”

‘ Listen then, O Brāmaṇa, attend carefully, I will tell (thee).’

‘ Even so, O venerable one,’ so the Brāmaṇa Aggikabhāradvāja replied to Bhagavat.

Then Bhagavat said this:

1. ‘The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast. (115)

2. ‘Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116)

3. ‘Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast. (117)

4. ‘Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast. (118)

5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast. (119)

6. ‘Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast. (120)

7. ‘The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast. (121)

8. ‘Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. (122)

9. ‘Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast. (123)

10. ‘Whosoever strikes or by words annoys mother or father, brother, sister, or mother-in-law, let one know him as an outcast. (124)

11. ‘Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast. (125)

12. ‘Whosoever, having committed a bad deed, hopes (saying), “Let no one know me” (as having done it, who is) a dissembler, let one know him as an outcast. (126)

13. ‘Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (127)

14. ‘Whosoever by falsehood deceives either a Brāhmaṇa or a Samaṇa or any other mendicant, let one know him as an outcast. (128)

15. ‘Whosoever by words annoys either a Brāhmaṇa or a Samaṇa when meal-time has come and does not give (him anything), let one know him as an outcast. (129)

16. ‘Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast. (130)

17. ‘Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. (131)

18. ‘Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132)

19. ‘Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbāja) or a householder (gahaṭṭha), let one know him as an outcast. (133)

20. ‘Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts. (134)

21. ‘Not by birth does one become an outcast, not by birth does one become a Brāmaṇa; by deeds one becomes an outcast, by deeds one becomes a Brāmaṇa. (135)

22. ‘Know ye this in the way that this example of mine (shows): There was a Caṇḍāla of the Sopāka caste, well known as Mātaṅga. (136)

23. ‘This Māt aṅg a reached the highest fame, such as was very difficult to obtain, and many Khattiyas and Brāmaṇas went to serve him. (137)

24. ‘He having mounted the vehicle of the gods, (and entered) the high road (that is) free from dust, having abandoned sensual desires, went to the Brahma world. (138)

25. ‘His birth did not prevent him from being re-born in the Brahma world; (on the other hand) there are Brāmaṇas, born in the family of preceptors, friends of the hymns (of the Vedas), (139)

26. ‘But they are continually caught in sinful deeds, and are to be blamed in this world, while in the coming (world) hell (awaits them); birth does not save them from hell nor from blame. (140)

27. ’(Therefore) not by birth does one become an outcast, not by birth does one become a Brāmaṇa, by deeds one becomes an outcast, by deeds one becomes a Brāmaṇa.’ (141)

This having been said, the Brāmaṇa Aggikabhāradvāja answered Bhagavat as follows:

‘ Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upāsaka (a follower, me) who henceforth for all my life have taken refuge (in him).’

Vasalasutta is ended.