Aggañña Sutta

Thus have I heard: At one time, the Blessed One was staying in Sāvatthī, at the Eastern Park, in the palace of Migāras mother.

Now at that time, Vāseṭṭha and Bhāradvāja were living among the disciples, desiring to become disciples themselves.

Then the Blessed One, having emerged from seclusion in the evening, descended from the palace and walked back and forth in the open air in the shade of the palace.

Vāseṭṭha saw the Blessed One, having emerged from seclusion in the evening, descending from the palace and walking back and forth in the open air in the shade of the palace.

Seeing this, he said to Bhāradvāja, Friend Bhāradvāja, the Blessed One has emerged from seclusion in the evening, descended from the palace, and is walking back and forth in the open air in the shade of the palace.

Come, friend Bhāradvāja, let us approach the Blessed One; perhaps we might hear a Dhamma talk from the Blessed One.

Very well, friend, Bhāradvāja replied to Vāseṭṭha.

Then Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, they paid homage to the Blessed One and walked alongside him.

Then the Blessed One addressed Vāseṭṭha, You, Vāseṭṭha, are born into a Brahmin family, from a lineage of Brahmins, having gone forth from the household life into homelessness. Do the Brahmins not insult and disparage you?

Indeed, venerable sir, the Brahmins insult and disparage us with complete and utter disparagement, not with incomplete disparagement.

How then, Vāseṭṭha, do the Brahmins insult and disparage you with complete and utter disparagement, not with incomplete disparagement?

Venerable sir, the Brahmins say, Only a Brahmin is the best caste, other castes are inferior.

Only a Brahmin is the fair caste, other castes are dark.

Only Brahmins are purified, not non-Brahmins.

Only Brahmins are the true sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.

But you have abandoned the best caste and have gone over to the inferior caste, that is, to these shaven-headed recluses, these black disciples, these offspring of the Lords feet.

This is not good, this is not proper, that you have abandoned the best caste and have gone over to the inferior caste, that is, to these shaven-headed recluses, these black disciples, these offspring of the Lords feet.

Thus, venerable sir, the Brahmins insult and disparage us with complete and utter disparagement, not with incomplete disparagement.

Once upon a time, Vāseṭṭha, the ancient Brahmins, recalling their tradition, said thus: The Brahmin caste is the highest, other castes are inferior; the Brahmin caste is the fairest, other castes are dark; only Brahmins are purified, not non-Brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.

However, Vāseṭṭha, Brahmin women are seen to be menstruating, pregnant, giving birth, and nursing.

These Brahmins, being born from the womb, still say: The Brahmin caste is the highest, other castes are inferior; the Brahmin caste is the fairest, other castes are dark; only Brahmins are purified, not non-Brahmins; Brahmins alone are the sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.

They thus slander Brahmā, speak falsely, and generate much demerit.

Purity of the Four Castes There are these four castes, Vāseṭṭha: Kshatriyas, Brahmins, Vaishyas, and Shudras.

A Kshatriya, Vāseṭṭha, may be a killer, a thief, an adulterer, a liar, a slanderer, a harsh speaker, an idle chatterer, covetous, malevolent, and holding wrong views.

Thus, Vāseṭṭha, those unwholesome states, unwholesome by definition, blameworthy by definition, to be avoided by definition, not to be cultivated by definition, dark with dark results, and condemned by the wise, are found among some Kshatriyas here.

Similarly, Vāseṭṭha, a Brahmin...

Similarly, Vāseṭṭha, a Vaishya...

Similarly, Vāseṭṭha, a Shudra may be a killer, a thief, an adulterer, a liar, a slanderer, a harsh speaker, an idle chatterer, covetous, malevolent, and holding wrong views.

Thus, Vāseṭṭha, those unwholesome states, unwholesome by definition...

dark with dark results, and condemned by the wise, are found among some Shudras here.

A Kshatriya, Vāseṭṭha, may abstain from killing, abstain from stealing, abstain from sexual misconduct, abstain from lying, abstain from slander, abstain from harsh speech, abstain from idle chatter, be free from greed, free from malevolence, and hold right views.

Thus, Vāseṭṭha, those wholesome states, wholesome by definition, blameless by definition, to be cultivated by definition, worthy of the noble ones by definition, bright with bright results, and praised by the wise, are found among some Kshatriyas here.

Even a Brahmin, Vāseṭṭha...

Even a Vaishya, Vāseṭṭha...

Even a Shudra, Vāseṭṭha, here someone abstains from killing living beings...

Free from greed, free from ill-will, with right view.

Thus, Vāseṭṭha, those qualities that are wholesome, considered wholesome, blameless, considered blameless, to be cultivated, considered to be cultivated, noble, considered noble, bright, with bright results, praised by the wise; even among the Sudras, some are seen here.

Among these four castes, Vāseṭṭha, when they are mixed together, practicing both dark and bright qualities, both blamed and praised by the wise, if the Brahmins say thus: Only the Brahmin caste is the best, other castes are inferior; only the Brahmin caste is bright, other castes are dark; only the Brahmins are purified, not the non-Brahmins; only the Brahmins are the sons of Brahma, born from his mouth, born of Brahma, created by Brahma, heirs of Brahma.

The wise do not approve of that.

Why is that?

Because, Vāseṭṭha, among these four castes, if there is a disciple who is an Arahant, with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowing, he is declared the best among them by the Dhamma, not by what is not Dhamma.

For, Vāseṭṭha, the Dhamma is the best among people, in this life and in the next.

This should be known by this method, Vāseṭṭha, that the Dhamma is the best among people, in this life and in the next.

King Pasenadi of Kosala knows that the ascetic Gotama has gone forth from the Sakyan clan.

The Sakyans, Vāseṭṭha, are devoted to King Pasenadi of Kosala.

The Sakyans, Vāseṭṭha, show respect, deference, and honor to King Pasenadi of Kosala, rising up for him, saluting him, and performing proper duties.

Thus, Vāseṭṭha, what the Sakyans do for King Pasenadi of Kosala, showing respect, deference, and honor, rising up for him, saluting him, and performing proper duties, King Pasenadi of Kosala does the same for the Tathāgata, showing respect, deference, and honor, rising up for him, saluting him, and performing proper duties, not thinking The ascetic Gotama is well-born, I am low-born.

The ascetic Gotama is strong, I am weak.

The ascetic Gotama is attractive, I am unattractive.

The ascetic Gotama is influential, I am not influential.

But rather, honoring the Dhamma, respecting the Dhamma, esteeming the Dhamma, revering the Dhamma, King Pasenadi of Kosala shows respect, deference, and honor to the Tathāgata, rising up for him, saluting him, and performing proper duties.

Therefore, Vāseṭṭha, this should be known in this way: the Dhamma is the best among people, both in this life and in the next.

You, Vāseṭṭha, come from different clans, different names, different families, and different lineages, having gone forth from the household life into homelessness.

When asked, Who are you? you reply, We are ascetics, followers of the Sakyan.

But, Vāseṭṭha, if someone has faith in the Tathāgata, firmly established, rooted, and unshakable by any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world, it is fitting for him to say, I am a son of the Blessed One, born from his mouth, born of the Dhamma, created by the Dhamma, an heir to the Dhamma.

Why is that?

Because, Vāseṭṭha, the Tathāgata is called Dhamma-body, Brahma-body, Dhamma-become, Brahma-become.

There comes a time, Vāseṭṭha, when, after a long period, this world contracts.

When the world is contracting, most beings are born in the Ābhassara Brahmā world.

There they are mind-made, feeding on joy, self-luminous, moving through the air, and they remain in that state for a long time.

There comes a time, Vāseṭṭha, when, after a long period, this world expands.

When the world is expanding, most beings fall from the Ābhassara Brahmā world and come to this world.

Here they are mind-made, feeding on joy, self-luminous, moving through the air, and they remain in that state for a long time.

The Appearance of Earthly Flavors At that time, Vāseṭṭha, the world was one mass of water, enveloped in darkness, and covered with thick darkness. Neither the moon nor the sun appeared, nor did the stars and constellations appear, nor did night and day appear, nor did months and fortnights appear, nor did seasons and years appear, nor did male and female beings appear; beings were simply reckoned as beings. Then, Vāseṭṭha, after a long period, a savory earth spread itself over the waters. Just as a skin forms over hot milk as it cools, so did the savory earth appear.

It was endowed with color, smell, and taste, just like well-prepared ghee or butter.

It had the taste of fine honey, without any impurities.

Then, Vāseṭṭha, one being of a greedy nature said, Hey, what might this be? and touched the savory earth with his finger.

As he touched the savory earth with his finger, it disappeared, and craving arose in him.

Other beings, Vāseṭṭha, following the example of that being, touched the savory earth with their fingers.

As they touched the savory earth with their fingers, it disappeared, and craving arose in them.

The Appearance of the Moon and Sun Then, Vāseṭṭha, those beings began to consume the savory earth by scooping it up with their hands.

As they began to consume the savory earth by scooping it up with their hands, their self-luminescence disappeared.

With the disappearance of their self-luminescence, the moon and sun appeared.

With the appearance of the moon and sun, the stars and constellations appeared.

With the appearance of the stars and constellations, night and day became distinguishable.

With the distinction of night and day, months and fortnights became distinguishable.

With the distinction of months and fortnights, seasons and years became distinguishable.

Thus far, Vāseṭṭha, this world re-evolved.

The Appearance of the Earth Crust Then, Vāseṭṭha, those beings, consuming the savory earth, became coarse and their bodies became differentiated in appearance. As those beings, Vāseṭṭha, continued to consume the savory earth for a long time, their bodies became coarser and differences in appearance became evident.

Some beings became beautiful, while others became ugly.

Those beings who were beautiful looked down upon the ugly ones, thinking, We are more beautiful than these.

Due to their conceit and arrogance, the savory earth disappeared.

With the disappearance of the savory earth, they gathered together.

Gathering together, they lamented, Oh, the taste!

Oh, the taste! Even today, when people obtain some delicious food, they say the same, Oh, the taste!

Oh, the taste! They follow the ancient saying without knowing its meaning.

The Appearance of the Earth Crust Then, Vāseṭṭha, with the disappearance of the savory earth, a crust of the earth appeared.

It appeared like a mushroom; thus it appeared.

So it was endowed with color, fragrance, and taste, just like well-prepared ghee or fresh butter, it had such a color.

Just like small, pure honey, it had such a taste.

Then, Vāseṭṭha, those beings approached the earth's crust to consume it.

Consuming it, they lived for a long time, subsisting on that food.

As those beings, Vāseṭṭha, consumed the earth's crust and subsisted on that food for a long time, their bodies became coarser and differences in appearance became apparent.

Some beings became beautiful, while others became ugly.

The beautiful beings despised the ugly ones, thinking, We are more beautiful than these, they are uglier than us.

Due to their pride and arrogance, the earth's crust disappeared.

The Appearance of the Earth Creeper When the earth's crust disappeared, an earth creeper appeared, just like a mushroom; it appeared in the same way.

It was endowed with color, fragrance, and taste, just like well-prepared ghee or fresh butter, it had such a color.

Just like small, pure honey, it had such a taste.

Then, Vāseṭṭha, those beings approached the earth creeper to consume it.

Consuming it, they lived for a long time, subsisting on that food.

As those beings, Vāseṭṭha, consumed the earth creeper and subsisted on that food for a long time, their bodies became coarser and differences in appearance became apparent.

Some beings became beautiful, while others became ugly.

The beautiful beings despised the ugly ones, thinking, We are more beautiful than these, they are uglier than us.

Due to their pride and arrogance, the earth creeper disappeared.

When the earth creeper disappeared, they gathered together.

Gathering together, they lamented, Alas, we have lost the earth creeper.

Even now, when people are afflicted by some misfortune, they say, Alas, we have lost it.

They follow the ancient saying, but do not know its meaning.

The Appearance of Unhusked Rice Then, Vasettha, when those beings had disappeared, unhusked rice appeared, clean, fragrant, and with fine grains. Whatever they brought in the evening for their evening meal, by morning it was ripe and had sprouted again.

Whatever they brought in the morning for their morning meal, by evening it was ripe and had sprouted again; no stubble was seen.

Then, Vasettha, those beings, consuming the unhusked rice, feeding on it, lived for a long time, for a long period.

The Appearance of Gender As those beings, Vasettha, consuming the unhusked rice, feeding on it, lived for a long time, for a long period, their bodies became coarser, and differences in appearance became apparent, and the female sex appeared in women and the male sex in men. Women began to excessively contemplate men, and men began to excessively contemplate women.

As they excessively contemplated each other, passion arose in them, and burning entered their bodies.

Because of that burning, they engaged in sexual intercourse.

Those beings who saw them engaging in sexual intercourse threw dust at them, others threw ashes, and others threw cow dung, saying, Perish, you filthy one, perish, you filthy one.

How can a being do such a thing to another being?

Even now, in some regions, when a bride is being led away, others throw dust, others throw ashes, and others throw cow dung.

They follow the ancient custom, but they do not know its meaning.

The Practice of Sexual Intercourse At that time, Vasettha, it was considered wrong, but now it is considered right.

Those beings, Vasettha, who engaged in sexual intercourse at that time, were not allowed to enter a village or town for a month or two.

When those beings, Vasettha, excessively indulged in that wrong practice, they began to build houses to conceal that wrong practice.

Then, Vasettha, one lazy being thought, Why should I tire myself bringing rice in the evening for the evening meal and in the morning for the morning meal?

What if I were to bring rice just once for both the evening and morning meals?

Then, Vāseṭṭha, that being ate rice only once for both evening and morning meals.

Then, Vāseṭṭha, another being approached that being; having approached, he said to that being, Come, friend, let us go for rice.

Enough, friend, I have eaten rice only once for both evening and morning meals.

Then, Vāseṭṭha, that being, following the example of the other being, ate rice only once every two days.

This too, friend, is good.

Then, Vāseṭṭha, another being approached that being; having approached, he said to that being, Come, friend, let us go for rice.

Enough, friend, I have eaten rice only once every two days.

Then, Vāseṭṭha, that being, following the example of the other being, ate rice only once every four days. This too, friend, is good.

Then, Vāseṭṭha, another being approached that being; having approached, he said to that being, Come, friend, let us go for rice.

Enough, friend, I have eaten rice only once every four days.

Then, Vāseṭṭha, that being, following the example of the other being, ate rice only once every eight days.

This too, friend, is good. When those beings, Vāseṭṭha, began to consume stored rice, then even the husk enclosed the grain, and the chaff enclosed the grain; even when cut, it did not regrow, and the stubble was visible, and the rice plants stood in clumps.

Division of Rice Then, Vāseṭṭha, those beings gathered together, and having gathered, they lamented, Corrupt things, friends, have appeared among beings.

For we were formerly mind-made, feeding on joy, self-luminous, moving through the air, glorious, and we remained so for a long time.

For us, after a long time, the savory earth spread over the water.

It was beautiful in color, fragrant, and tasty.

We began to consume the savory earth by breaking it off with our hands, and as we consumed it by breaking it off with our hands, our self-luminosity disappeared.

With the disappearance of our self-luminosity, the moon and sun appeared, and with the appearance of the moon and sun, the stars and constellations appeared, and with the appearance of the stars and constellations, night and day became discernible, and with the discernment of night and day, months and fortnights became discernible.

As the months and half-months passed, the seasons and years became apparent.

We, consuming the essence of the earth, were nourished by it and lived for a long time.

Due to the emergence of our corrupt and unwholesome actions, the essence of the earth disappeared.

With the disappearance of the essence of the earth, a crust of the earth appeared.

It was endowed with color, fragrance, and taste.

We approached the earth crust to consume it.

We, consuming it, were nourished by it and lived for a long time.

Due to the emergence of our corrupt and unwholesome actions, the earth crust disappeared.

With the disappearance of the earth crust, a creeper appeared.

It was endowed with color, fragrance, and taste.

We approached the creeper to consume it.

We, consuming it, were nourished by it and lived for a long time.

Due to the emergence of our corrupt and unwholesome actions, the creeper disappeared.

With the disappearance of the creeper, uncooked rice appeared, without husk, clean, fragrant, and with a grain.

What we brought in the evening for the evening meal, by morning it was ripe and sprouted.

What we brought in the morning for the morning meal, by evening it was ripe and sprouted.

There were no visible stalks.

We, consuming the uncooked rice, were nourished by it and lived for a long time.

Due to the emergence of our corrupt and unwholesome actions, husk enveloped the grain, chaff enveloped the grain, what was cut did not sprout again, stalks became visible, and the rice plants stood in clusters.

We thought, Let us divide the rice and set boundaries.

Then, those beings divided the rice and set boundaries.

Then, one being, greedy by nature, while protecting his own share, took and consumed another's share without permission.

They caught him and said to him, You are doing an corrupt thing, friend, by protecting your own share and taking another's share without permission.

Do not do such a thing again, friend.

Yes, friend, that being replied to them.

For the second time, that being...

For the third time, Vāseṭṭha, that being, while protecting his own portion, took and consumed another portion that was not given to him.

They seized him, and having taken hold of him, said: Indeed, you are doing something wrong, friend, by protecting your own portion and taking and consuming another portion that was not given to you.

Do not, friend, do such a thing again.

Some struck him with their hands, some struck him with clods, and some struck him with sticks.

At that time, Vāseṭṭha, the taking of what is not given became apparent, blame became apparent, false speech became apparent, and punishment became apparent.

The Great Elect King

Then, Vāseṭṭha, those beings gathered together, and having gathered, lamented:

Indeed, bad things have appeared among beings, where the taking of what is not given will become apparent, blame will become apparent, false speech will become apparent, and punishment will become apparent.

What if we were to appoint one being who would properly censure those who should be censured, properly blame those who should be blamed, and properly banish those who should be banished?

We will give him a portion of rice.

Then, Vāseṭṭha, those beings approached the most handsome, most pleasing, most respectable, and most powerful among them and said:

Come, friend, properly censure those who should be censured, properly blame those who should be blamed, and properly banish those who should be banished.

We will give you a portion of rice.

Very well, friend, said that being, Vāseṭṭha, having listened to them, he properly censured those who should be censured, properly blamed those who should be blamed, and properly banished those who should be banished.

They gave him a portion of rice.

Thus, Vāseṭṭha, the first term Mahāsammata (Great Elect) arose.

As the lord of the fields, the second term Khattiya (Noble) arose.

As one who delights others with righteousness, the third term Rājā (King) arose.

Thus, Vāseṭṭha, the origin of the noble class with its ancient terms arose among those beings, not among others.

Among those similar, not among those dissimilar.

With righteousness, not with unrighteousness.

For, Vāseṭṭha, righteousness is indeed the best in this world and in the next.

The Brahmin Class

Then, Vāseṭṭha, some of those beings thought, Alas, corrupt things have appeared among beings, such as theft, reproach, falsehood, punishment, and banishment. What if we were to carry out these unskillful, unwholesome things? They carried out these unskillful, unwholesome things.

Because they carried out these unskillful, unwholesome things, Vāseṭṭha, the term brāhmaṇas, brāhmaṇas was first coined.

They built leaf huts in the forest and practiced in those leaf huts, free from ashes and smoke, with their leaf pestles.

In the evening, for their evening meal, and in the morning, for their morning meal, they went to the villages, towns, and royal cities seeking alms.

Having obtained alms, they returned to the forest and practiced in their leaf huts.

Seeing this, people said, These beings build leaf huts in the forest and practice in those leaf huts, free from ashes and smoke, with their leaf pestles. In the evening, for their evening meal, and in the morning, for their morning meal, they go to the villages, towns, and royal cities seeking alms.

Having obtained alms, they return to the forest and practice in their leaf huts.

Because they practiced, Vāseṭṭha, the term jhāyakas, jhāyakas was coined as the second term.

However, some of those beings, unable to attain that development in the forest leaf huts, went to the vicinity of villages and towns and lived there making a living.

Seeing this, people said, These beings, unable to attain that development in the forest leaf huts, have come to the vicinity of villages and towns and live there making a living. They no longer practiced.

Because they no longer practiced, Vāseṭṭha, the term ajjhāyakas, ajjhāyakas was coined as the third term.

At that time, it was considered lowly, but now it is considered the highest.

Thus, Vāseṭṭha, the ancient term for the brāhmaṇa class originated among those beings themselves, not among others, and it was in accordance with the Dhamma, not against the Dhamma.

For, Vāseṭṭha, the Dhamma is the best in this world and in the next.

The Merchant Class Some of those beings, Vāseṭṭha, took up the practice of sexual intercourse and engaged in various trades.

Because they took up the practice of sexual intercourse and engaged in various trades, Vāseṭṭha, the term vessas, vessas was coined.

Thus, Vāseṭṭha, this was the origin of the Vessa class with the ancient primeval syllable, arising from those beings themselves, not from others, similar to them, not dissimilar, through righteousness, not unrighteousness.

For indeed, Vāseṭṭha, righteousness is supreme in this world and in the next.

The Pure Class Among those beings, Vāseṭṭha, those who were left became of harsh conduct and low conduct.

It is from this harsh and low conduct, Vāseṭṭha, that the term suddā, suddā (pure, pure) arose.

Thus, Vāseṭṭha, this was the origin of the Pure class with the ancient primeval syllable, arising from those beings themselves, not from others, similar to them, not dissimilar, through righteousness, not unrighteousness.

For indeed, Vāseṭṭha, righteousness is supreme in this world and in the next.

There was a time, Vāseṭṭha, when a Khattiya, disapproving of his own conduct, would leave the household life and go forth into homelessness, thinking, I will become a recluse.

A Brāhmaṇa too, Vāseṭṭha...

A Vessa too, Vāseṭṭha...

A Suddha too, Vāseṭṭha, disapproving of his own conduct, would leave the household life and go forth into homelessness, thinking, I will become a recluse.

Thus, Vāseṭṭha, the origin of the recluse class arose from these four classes, from those beings themselves, not from others, similar to them, not dissimilar, through righteousness, not unrighteousness.

For indeed, Vāseṭṭha, righteousness is supreme in this world and in the next.

On Misconduct and Its Consequences A Khattiya, Vāseṭṭha, who engages in bodily misconduct, verbal misconduct, and mental misconduct, who holds wrong views, and undertakes actions based on wrong views, due to such actions, upon the dissolution of the body after death, is reborn in a state of woe, an unhappy destination, a state of downfall, in hell.

A Brāhmaṇa too, Vāseṭṭha...

A Vessa too, Vāseṭṭha...

A Suddha too, Vāseṭṭha...

A recluse too, Vāseṭṭha, who engages in bodily misconduct, verbal misconduct, and mental misconduct, who holds wrong views, and undertakes actions based on wrong views, due to such actions, upon the dissolution of the body after death, is reborn in a state of woe, an unhappy destination, a state of downfall, in hell.

A Khattiya, Vāseṭṭha, who engages in bodily good conduct, verbal good conduct, and mental good conduct, who holds right views, and undertakes actions based on right views, due to such actions, upon the dissolution of the body after death, is reborn in a happy destination, in the heavenly world.

Even a Brahmin, Vāseṭṭha...

Even a Vessa, Vāseṭṭha...

Even a Suddha, Vāseṭṭha...

Even a recluse, Vāseṭṭha, who conducts himself well in body, speech, and mind, who holds right view, who undertakes actions based on right view, due to undertaking actions based on right view, upon the dissolution of the body after death, is reborn in a good destination, in a heavenly world.

Even a Khattiya, Vāseṭṭha, who conducts himself in a mixed manner in body, speech, and mind, who holds mixed views, who undertakes actions based on mixed views, due to undertaking actions based on mixed views, upon the dissolution of the body after death, experiences both pleasure and pain.

Even a Brahmin, Vāseṭṭha...

Even a Vessa, Vāseṭṭha...

Even a Suddha, Vāseṭṭha...

Even a recluse, Vāseṭṭha, who conducts himself in a mixed manner in body, speech, and mind, who holds mixed views, who undertakes actions based on mixed views, due to undertaking actions based on mixed views, upon the dissolution of the body after death, experiences both pleasure and pain.

Development of the Factors of Enlightenment Even a Khattiya, Vāseṭṭha, who is restrained in body, speech, and mind, who develops the seven factors of enlightenment, attains final Nibbāna in this very life.

Even a Brahmin, Vāseṭṭha...

Even a Vessa, Vāseṭṭha...

Even a Suddha, Vāseṭṭha...

Even a recluse, Vāseṭṭha, who is restrained in body, speech, and mind, who develops the seven factors of enlightenment, attains final Nibbāna in this very life.

For among these four castes, Vāseṭṭha, whoever is a disciple who is an Arahant, one with taints destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached the true goal, destroyed the fetters of being, and is completely liberated through final knowing, he is declared the foremost among them by Dhamma, not by non-Dhamma.

For Dhamma, Vāseṭṭha, is the best in this world and in the next.

This verse was spoken by Brahmā Sanaṅkumāra: The Khattiya is the best among those who rely on lineage; One accomplished in knowing and conduct is the best among gods and humans.

This verse, Vāseṭṭha, was well spoken by Brahmā Sanaṅkumāra, not poorly spoken.

It was well said, not poorly said.

It is beneficial, not unbeneficial.

It is approved by me.

I too, Vāseṭṭha, say this:

The Khattiya is the best among those who rely on lineage;

One accomplished in knowing and conduct is the best among gods and humans.

The Blessed One said this.

Vāseṭṭha and Bhāradvāja were delighted with the Blessed One's words.

The Aggañña Sutta is finished.