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of those evil, unwholesome states, the husk disappeared. When the husk had disappeared, uncultivated rice appeared, without husk, without chaff, pure, fragrant, yielding grain. What we gathered in the evening for our evening meal, by morning it was ripe and regrown. What we gathered in the morning for our morning meal, by evening it was ripe and regrown. No trace was discernible. Eating that uncultivated rice, feeding on that, for a long, long time we remained. With the appearance of those evil, unwholesome states, the husk enveloped the grain, the chaff enveloped the grain, what was cut did not regrow, a trace was discernible, the rice stood in clumps. "Let us now divide the rice, let us establish boundaries!" Then, Vāseṭṭha, those beings divided the rice, they established boundaries. 129. Then, Vāseṭṭha, a certain being, greedy by nature, guarding his own share, took another's share, not given, and ate it. They seized him, and having seized him, they said this: "Indeed, good being, you do evil, since guarding your own share, you take another's share, not given, and eat it. Good being, do not do such a thing again!" "Yes, sirs," Vāseṭṭha, that being replied to those beings. A second time, Vāseṭṭha, that being, guarding his own share, took another's share, not given, and ate it. A third time, Vāseṭṭha, that being, guarding his own share, took another's share, not given, and ate it. They seized him, and having seized him, they said this: "Indeed, good being, you do evil, since guarding your own share, you take another's share, not given, and eat it. Good being, do not do such a thing again!" Some struck him with their hands, some struck him with clods of earth, some da they struck with a stick. From then on, Vāseṭṭha, taking what is not given appeared, blame appeared, false speech appeared, taking up a stick appeared. The Great Elect King Then, Vāseṭṭha, those beings gathered, having gathered, they lamented – ‘Indeed, evil things have appeared among beings, where taking what is not given has appeared, blame has appeared, false speech has appeared, taking up a stick has appeared. What if we were to elect one being, who would rightly censure what should be censured, rightly blame what should be blamed, rightly banish what should be banished. And we will give him a share of our rice.’ Then, Vāseṭṭha, those beings approached that being who was the most handsome, the most comely, the most pleasing, the most majestic among them, and said to him: ‘Come, good sir, censure rightly what should be censured, blame rightly what should be blamed, banish rightly what should be banished. And we will give you a share of our rice.’ ‘Yes, good sirs,’ Vāseṭṭha, that being replied to those beings, and he rightly censured what should be censured, rightly blamed what should be blamed, rightly banished what should be banished. And they gave him a share of their rice. ‘Agreed upon by the great multitude,’ Vāseṭṭha, thus the first term ‘Mahāsammata, Mahāsammata’ arose. ‘Lord of the fields,’ Vāseṭṭha, thus the second term ‘Khattiya, Khattiya’ arose. ‘He delights others by Dhamma,’ Vāseṭṭha, thus the third term ‘Rājā, Rājā’ arose. Thus, Vāseṭṭha, this circle of Khattiyas came into being with these ancient, primordial terms for those very beings, not for others. For those who were similar, not for those who were dissimilar. By Dhamma, not by un-Dhamma. For Dhamma, Vāseṭṭha, is supreme among these people both in this present life and in the life to come. Brāhmaṇa The Circle 132. Then, Vāseṭṭha, some of those beings thought thus: ‘Evil, indeed, have become the states manifest among beings, in that taking what is not given is found, blame is found, false speech is found, taking up sticks is found, banishment is found. What if we were to ward off these evil, unwholesome states?’ They warded off those evil, unwholesome states. Because they warded off evil, unwholesome states, Vāseṭṭha, the first word, ‘Brāhmaṇas, Brāhmaṇas,’ arose. They made leaf huts in the forest and meditated in the leaf huts, without coals, without smoke, having laid down their pestles. In the evening for the evening meal, in the morning for the morning meal, they went down to villages, towns, and royal capitals, seeking food. Having obtained food, they returned again to the forest and meditated in the leaf huts. Seeing them, people said thus: ‘These beings, sirs, have made leaf huts in the forest and meditate in the leaf huts, without coals, without smoke, having laid down their pestles. In the evening for the evening meal, in the morning for the morning meal, they go down to villages, towns, and royal capitals, seeking food. Having obtained food, they return again to the forest and meditate in the leaf huts.’ Because they meditated, Vāseṭṭha, the second word, ‘Meditators, Meditators,’ arose. However, Vāseṭṭha, some of those beings, unable to attain that meditation in the leaf huts in the forest, went down to the vicinity of villages, the vicinity of towns, and remained there making texts. Seeing them, people said thus: ‘These beings, sirs, unable to attain that meditation in the leaf huts in the forest, have gone down to the vicinity of villages, the vicinity of towns, and remain there making texts. They do not meditate now. Thus. “Now, Vāseṭṭha, since these do not meditate, the third word, ‘non-meditators, non-meditators,’ arose. At that time, Vāseṭṭha, this was considered inferior, but now it is considered superior. Thus, Vāseṭṭha, in this way, the ancient, foremost word for this group of brahmins came into being from those very beings, not from others, from those similar, not from those dissimilar, by Dhamma, not by non-Dhamma. For Dhamma, Vāseṭṭha, is supreme among people in this visible world and in the world to come. The Group of Vessas 133. “Now, Vāseṭṭha, some of those very beings took up sexual conduct and engaged in various trades. Since they took up sexual conduct and engaged in various trades, the word, ‘vessas, vessas,’ arose. Thus, Vāseṭṭha, in this way, the ancient, foremost word for this group of vessas came into being from those very beings, not from others, from those similar, not from those dissimilar, by Dhamma, not by non-Dhamma. For Dhamma, Vāseṭṭha, is supreme among people in this visible world and in the world to come. The Group of Suddas 134. “Now, Vāseṭṭha, those remaining beings among those very beings were cruel in their conduct, mean in their conduct. Since they were cruel in their conduct, mean in their conduct, the word, ‘suddas, suddas,’ arose. Thus, Vāseṭṭha, in this way, the ancient, foremost word for this group of suddas came into being from those very beings, not from others, from those similar, not from those dissimilar, by Dhamma, not by non-Dhamma. For Dhamma, Vāseṭṭha, is supreme among people in this visible world and in the world to come. 135. “There was a time, Vāseṭṭha, when even a khattiya, blaming his own state, went forth from home into homelessness. thinking, 'I will be a recluse.' And a brahmin too, Vāseṭṭha, And a merchant too, Vāseṭṭha, And a worker too, Vāseṭṭha, condemning his own status, goes forth from home to homelessness, thinking, 'I will be a recluse.' From these four circles, Vāseṭṭha, the circle of recluses arose, from those very beings, not from others, from those similar, not from those dissimilar, by Dhamma, not by un-Dhamma. For Dhamma, Vāseṭṭha, is supreme among people in this very life and in the life to come. Discourse on Misconduct, etc. 136. And a warrior too, Vāseṭṭha, having committed misconduct by body, having committed misconduct by speech, having committed misconduct by mind, holding wrong view, undertaking actions based on wrong view, due to undertaking actions based on wrong view, with the breakup of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell. And a brahmin too, Vāseṭṭha, And a merchant too, Vāseṭṭha, And a worker too, Vāseṭṭha, And a recluse too, Vāseṭṭha, having committed misconduct by body, having committed misconduct by speech, having committed misconduct by mind, holding wrong view, undertaking actions based on wrong view, due to undertaking actions based on wrong view, with the breakup of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell. And a warrior too, Vāseṭṭha, having committed good conduct by body, having committed good conduct by speech, having committed good conduct by mind, holding right view, undertaking actions based on right view, due to undertaking actions based on right view, with the breakup of the body, after death, is reborn in a good destination, a heavenly world. And a brahmin too, Vāseṭṭha, And a merchant too, Vāseṭṭha, And a worker too, Vāseṭṭha, And a recluse too, Vāseṭṭha, having committed good conduct by body, having committed good conduct by speech, having committed good conduct by mind, holding right view, undertaking actions based on right view, due to undertaking actions based on right view, with the breakup of the body, after death, is reborn in a good destination. is reborn in the heavenly world. 137. “A Khattiya, Vāseṭṭha, who acts doubly by body, acts doubly by speech, acts doubly by mind, who has a mixed view, undertakes mixed actions, and because of undertaking mixed actions after the breaking up of the body, after death, experiences both pleasure and pain. A Brāhmaṇa, Vāseṭṭha… A Vessa, Vāseṭṭha… A Sudda, Vāseṭṭha… A Samaṇa, Vāseṭṭha, who acts doubly by body, acts doubly by speech, acts doubly by mind, who has a mixed view, undertakes mixed actions, and because of undertaking mixed actions after the breaking up of the body, after death, experiences both pleasure and pain. Development of Factors of Awakening 138. “A Khattiya, Vāseṭṭha, who is restrained in body, restrained in speech, restrained in mind, and who pursues the development of the seven factors of awakening, attains Nibbāna in this very life. A Brāhmaṇa, Vāseṭṭha… A Vessa, Vāseṭṭha…