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Aggañña Sutta is the 27th Sutta of the Digha Nikaya collection. The sutta describes a discourse imparted by the Buddha to two brahmins, Bharadvaja and Vasettha, who left their family and caste to become monks. The two brahmins are insulted and maligned by their own caste for their intention to become members of the Sangha. The Buddha explains that caste and lineage cannot be compared to the achievement of morality practice and the Dhamma, as anyone from the four castes can become a monk and reach the state of Arahant. Then, he explains about the beginning of the Earth and the birth of social order and its structure, including the castes. The Buddha emphasizes the message of universality in the Dhamma and how the Dhamma is the best of all things. ==The Beginning== The Sutta begins when the Buddha is staying in Savatthi, in the temple donated by Visakkha, the mother of Migara. At that time, two brahmins, Bharadvaja and Vasettha, are training with the monks (bhikkhu) and aim to be a member of the Sangha. As usual in the evening, the Buddha rises from his meditation and strolls in the open yard near his dwelling. Vasettha sees his Teacher strolling, tells his friend, Bharadvaja, and suggests that they meet the Buddha to see if they can hear a Dhamma exposition from the Buddha. They both approach the Buddha and after some formal proprieties, the Buddha asks the two if they received insults and denigration when they left their caste and layman's life in order to join the order. Vasettha and Bharadvaja answer that they did receive a 'flood of insults'. They say that the other Brahmins maintain that the Brahmin caste is the best, as the Brahmins are of high social status and authority, pure-bred, have radiant complexions, and are born from the mouth of the God Brahma, unlike the other lower castes. So, by the opinion of the other Brahmins, how can Vasettha and Bharadvaja leave this good caste and status, thus joining together with fraudulent ascetics with shaven heads from other castes, lower in status as they are born from the feet of Brahma? To this remark, the Buddha tells them that the Brahmins have indeed forgotten about their past if they said such things. The fact is that the women in the Brahmin caste can get pregnant, give birth, and take care of their children. But the Brahmins still say that they are born from the Mouth of the God Brahma and other (castes) are born from Brahma's feet. Thus, the Brahmin's words are untrue. The Buddha said that the Brahmins are not speaking truthfully and they will reap a bad result from their own deeds. The Buddha then elaborates that if any of the caste does the following deeds: killing, taking anything that is not given, take part in sexual misconduct, lying, slandering, speaking rough words or nonsense, greedy, cruel, and practise wrong beliefs (miccha ditthi); people would still see that they do negative deeds and therefore are not worthy of respect. They will even get into trouble from their own deeds, whatever their caste (Brahmin, Khattiya, Vessa, and Sudda) might be. While those who refrain from killing, taking anything that is not given, engage in sexual misconduct, lying, slandering, speaking rough words or nonsense, being greedy, cruel, and practising wrong beliefs (miccha ditthi), will be seen by people as positive and will earn respect from the people and the wise ones. They would be profiting from their deeds, no matter what their caste might be. Logically, as the four castes can do either negative (demerit) or positive (merit) deeds, so will the wise reject the statement that only the Brahmins are the best caste. Why? Because anyone from the four castes, if they left the worldly affairs and became a monk, and due to their discipline and struggle, they become arahant, people who conquered their mind's stains, have done whatever what must be done, have been relieved from the burden, have broken the bondage of birth, achieved freedom, freed due to achieved knowledge, then he is the best among others based on Truth (Dhamma). The Buddha says, "Dhamma is the best thing for people In this life and the next as well." Further, the Buddha proves that Dhamma is indeed the best thing of all things in life. He takes the example of King Pasenadi of the Kosala Kingdom, who has now conquered the Sakyans. The Sakyans revere, praise, and serve him with respect. But, towards the Buddha, who came from the Sakyan people, King Pasenadi reveres, praises, and serves the Buddha with utmost respect. Even the monarch thinks like this: "The Shramana Gotama had perfect birth, while I am not perfect. The Shramana Gotama is mighty, while I am weak. The Shramana Gotama inspired awe and respect, while I do not. The Shramana Gotama is vastly influential and charming, while I only possess small influence." As even the King respects Dhamma, reveres Dhamma, and obeys Dhamma, therefore he bows and praises the Tathagatha. The Buddha then advises Vasettha that whoever has strong, deep-rooted, and established belief in the Tathagatha, he can declare that he is the child of Bhagavan, born from the mouth of Dhamma, created from Dhamma, and the heir of Dhamma. Therefore, the titles of the Tathagatha are the Body of Dhamma, the Body of Brahma, the Manifestation of Dhamma, and the Manifestation of Brahma. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Aggañña Sutta」の詳細全文を読む スポンサード リンク
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