Vasala Sutta | Sn I-7

7. Vasala Sutta

Discourse on the Scoundrel

Thus have I heard,

At one time the Buddha was residing in the Jetavana Monastery built by Anāthapiṇḍika, the rich householder in Sāvatthī.

And in the morning the Buddha robed himself, took arms-bowl and robe, and entered the city for the daily round of arms.

At that time the sacrificial fire was a light in the home of Aggika Bhāradvāja, the Brahmin. All the requisites for the fire, such as milk-rice, ghee, etc. were also properly laid out.

The Buddha on his arms-round approached the Brahmin's house.

Aggika Bhāradvāja saw the Buddha from a distance and called out,

Halt, there! You despicable shaveling (shaven-head!). Halt there, scoundrel, don't come here!”

At this the Buddha said, Brahmin Aggika Bhāradvāja, do you know what is meant by a scoundrel and what makes one a scoundrel?

Gotama, sir, I don't know what is meant by a scoundrel and what makes one a scoundrel?

I request you, Sir, to please tell me what is meant by a scoundrel and what makes one a scoundrel, so that I may learn of those things.

Then, Brahmin, listen, and ponder well. I will tell you.

Indeed, Friend!” - said the Brahmin, and the Buddha made the following discourse:

116. He is hot-tempered, he harbours hatred, he is hypocritical, disparaging about others, wrong-headed and wily.

Such a person should be known as a scoundrel. (1)

117. He destroys all forms of life whether born out of the womb or hatched from an egg.

Such a person with no mercy on living beings should be noted as a scoundrel. (2)

118. He sacks villages and towns, besieges them and has earned, notoriety as one who holds villages and towns in the thraldom.

Such a person should, be counted as a scoundrel. (3)

119. He carries away, with intent to steal, whether in the village or in the forest, things that are held dear by their owners.

Such a person should be marked as a scoundrel. (4)

120. He who takes loans from others but when the creditors demand repayment he denies the debt and gives them the slip.

Such a person should be known as a scoundrel (5)

121. For a mere trifling thing he would kill to rob a wayfarer.

Such a person should be known as a scoundrel. (6)

122. Either for the sake of his own self or of another or of some property he gives false evidence.

Such a person should be known as a scoundrel. (7)

123. Either by force or by seduction he commits adultery with wives of relatives or friends.

Such a person should be known as a scoundrel. (8)

124. He has the means to support his elderly parent but he fails to do so in their declining years.

Such a person should be known as a scoundrel. (9)

125. Be it his own mother or father, his brother or sister his mother-in-law or father-in-law; he uses violence against them, or hurts them with abusive language.

Such person should be known as a scoundrel. (10)

126. Whenever people seek his advice he purposely misguides them or gives an ambiguous or cryptic advice.

Such a person should be known as a scoundrel. (11)

127. Having committed an evil deed, he wishes that no one comes to know of it or he covers it up.

Such a person should be known as a scoundrel. (12)

128. He goes to other people's houses and partakes of the choicest food but when those friends come to his house he never entertains them to a meal.

Such a person should be known as a scoundrel. (13)

129. He has promised the noble disciple or the religious recluse or any mendicant or beggar to provide for their needs. But when they come he sends them away empty-handed, giving, lame excuses.

Such a person should be known as a scoundrel. (14)

130. Whenever a noble disciple or a religious recluse or a mendicant stands at his door at meal-time he employs abusive word to drive them away.

Such a person should be taken as a scoundrel. (15)

131. After hoodwinking others for some personal gain, he gives them the slip.

Such a person should be taken as a scoundrel. (16)

132. Being vain glorious and scornful of others he degrades himself there by.

Such an arrogant person should be known as a scoundrel. (17)

133. He is hot temper, miserly, avaricious, envious pretentious, he lacks shame or fear about evil.

Such a person should be known as scoundrel. (18)

134. He is blasphemous about the Buddha and His disciples he is full of profanity in respect of other religious recluses or their followers or for that matter any other layman.

Such a person should be regarded as a scoundrel. (19)

135. He falsely professes himself to be an Arahant. Such a person is the greatest of outlaws in all the worlds, including the Brahma world.

Brahmin, what I had said concerning scoundrels, I have now explained to you in detail. (20)

136. One does not become a scoundrel by virtue of one's birth
nor does one become a Noble One on the same account.

It is on account of one’s own volitional actions
that one becomes a scoundrel or a Noble One. (21)

137. Brahmin„ you may see the truth of that statement by the following, illustration:

(Look at Mātaṇga). Everybody knows Mātaṇga was a son of an outcaste who ate dog's flesh (dog- men). (22)

138. He has won the highest renown not equalled by any other noble one. People of all classes, including royalty and Brahmin's, throng to his place to wait upon him. (23)

139. That Noble One, Mātaṇga, having attained the right endowments (Samāpatti) of meditation (śamatha bhāvanā)

and having become free from the defilements, after conquering passionate desires, has taken flight on the celestial vehicle of his {8) endowments after towards the Brahman world.

His low caste could not prevent him from being reborn in the Brahma world. (24)

140/1. The Brahmins who recite the Vedas and who reply so much on their incantations also, if they habitually commit evil deeds, they fall into disrepute in the present life and they are destined to the neither world after death.

Their high caste cannot prevent such a destiny or such disgrace. (25/6)

142. One does not become a scoundrel by virtue of one's birth.
Nor does one become a noble one on the same account.

It is on account of one's own volitional actions,
that one becomes a scoundrel or a Noble One. (27)

(Thus said the Buddha)

When the Buddha said so, Aggika Bhāradvāja, the Brahmin said (in glee):

excellent, Gotama, Sir, excellent! Your teaching is splendid indeed!
From this day on, till I die, please take me as one of your disciples.

End of the seventh Vasala Sutta