The Appearance of Earth Essence

"Vāseṭṭha, at that time the world was covered in water, shrouded in darkness. There was no sun, no moon, no stars, no day or night, no months or seasons, no years, and no distinction between male and female. Beings were simply known as 'beings.' After a very long time, earth essence appeared on the water's surface, just as a film forms on the surface of cooling milk. This earth essence had color, fragrance, and taste. It was the color of fine butter or excellent cream, and as sweet as pure honey. At this time, one being with a greedy nature tasted the earth essence with his finger, wanting to know what it was. After tasting it, he developed a liking for it, and craving arose. Seeing him do this, other beings also began to taste it with their fingers, and they too developed a liking for it, and craving arose."

The Appearance of the Sun, Moon, and Stars

"Then these beings began to scoop up the earth essence with their hands to eat. When they did this, their self-luminosity disappeared. After their self-luminosity disappeared, the sun and moon appeared. After the sun and moon appeared, the stars appeared. After the stars appeared, day and night came into being. After day and night, months and seasons appeared. After months and seasons, years came to be. In this way, the world was reformed."

"These beings continued to feed on the earth essence, sustaining themselves with it for a long time. As they consumed more of it, their bodies gradually became coarser, and differences in appearance began to emerge. Some beings were attractive, others were ugly. Those who were attractive looked down upon those who were ugly, saying: 'We are better looking than they are, they are uglier than we are.' Because of their pride, the earth essence disappeared. After the earth essence disappeared, they gathered together, lamenting: 'Oh, the flavor! Oh, the flavor!' Even today, when people taste something delicious, they say: 'Oh, the flavor! Oh, the flavor!' They are simply using ancient expressions without understanding their meaning."

The Appearance of Ground Fungus

"Vāseṭṭha, after the earth essence disappeared, ground fungus appeared, like mushrooms. It had color, fragrance, and taste. It was the color of fine butter or excellent cream, and as sweet as pure honey."

"These beings began to feed on the ground fungus, sustaining themselves with it for a long time. The more they ate of it, the coarser their bodies became, and the differences in appearance grew more pronounced. Some beings were attractive, others were ugly. Those who were attractive looked down upon those who were ugly, saying: 'We are better looking than they are, they are uglier than we are.' Because of their pride, the ground fungus also disappeared."

The Appearance of Creepers

"After the ground fungus disappeared, creepers appeared, like bamboo shoots. They had color, fragrance, and taste. They were the color of fine butter or excellent cream, and as sweet as pure honey."

"These beings began to feed on the creepers, sustaining themselves with them for a long time. The more they ate of them, the coarser their bodies became, and the differences in appearance grew more pronounced. Some beings were attractive, others were ugly. Those who were attractive looked down upon those who were ugly, saying: 'We are better looking than they are, they are uglier than we are.' Because of their pride, the creepers also disappeared."

"After the creepers disappeared, they gathered together, lamenting: 'Oh, what we have lost! Oh, we have lost our creepers!' Even today, when people encounter misfortune, they say: 'Oh, what we have lost! Oh, what we have lost!' They are simply using ancient expressions without understanding their meaning."

The Appearance of Rice Without Cultivation

"After the creepers disappeared, rice that required no cultivation appeared. It had no husk or chaff, was fragrant and pure, with plump grains. What was harvested in the evening grew back by morning; what was harvested in the morning grew back by evening; the harvested areas showed no signs of depletion. So these beings began to feed on this rice that required no cultivation, sustaining themselves with it for a long time."

The Appearance of Male and Female Characteristics

"As these beings fed on the rice that required no cultivation, their bodies became coarser, and differences in appearance became more pronounced. Female characteristics appeared in women, and male characteristics appeared in men. Women began to contemplate men excessively, and men began to contemplate women excessively. As they contemplated each other excessively, passion arose, and their bodies became inflamed with desire. Due to this desire, they engaged in sexual activity."

"At that time, when beings saw others engaging in sexual activity, some threw mud, some threw ashes, some threw cow dung, saying: 'Away with impurity! Away with impurity! How can one being do such a thing to another being!' Even today, in some regions during wedding ceremonies, people throw mud, ashes, and cow dung. They are simply following ancient customs without understanding their meaning."

Sexual Behavior

"Vāseṭṭha, at that time such behavior was considered improper, but now it is considered proper. In those days, beings who engaged in sexual activity could not enter villages or towns for a month or two. When these beings became excessively indulgent in this improper behavior, they began to build houses to conceal it."

"At this time, a lazy being thought: 'Why should I work hard gathering rice morning and evening? I might as well gather enough rice for both morning and evening at once.' So he gathered enough rice for both morning and evening."

"Another being came to him and said: 'Come, let's go gather rice.' 'No need, I have already gathered enough for both morning and evening.' The other being imitated his practice and gathered enough rice for two days, saying: 'This is good too.'"

"Then another being came to him and said: 'Come, let's go gather rice.' 'No need, I have already gathered enough for two days.' That being imitated his practice and gathered enough rice for four days, saying: 'This is good too.'"

"Yet another being came to him and said: 'Come, let's go gather rice.' 'No need, I have already gathered enough for four days.' That being imitated his practice and gathered enough rice for eight days, saying: 'This is good too.'"

"When these beings began to store rice, the rice began to develop husks and chaff, it no longer grew back after harvesting, harvested areas showed signs of depletion, and the rice began to grow in distinct patches."

The Division of Rice

"So these beings gathered together, lamenting: 'Evil ways have appeared among beings. We were once mind-made, feeding on joy, self-luminous, moving through the air, dwelling in glory, and lasting for a long time. Then the earth essence appeared, and we began to feed on it with our hands, causing our self-luminosity to disappear. When our luminosity disappeared, the sun and moon appeared, followed by stars, day and night, months, seasons, and years. We fed on earth essence, then on ground fungus, then on creepers, and now on this rice that requires no cultivation. But because of the appearance of evil ways, the rice has developed husks and chaff, it no longer grows back after harvesting, harvested areas show signs of depletion, and it grows in distinct patches. Let us divide the rice and set boundaries.' So they divided the rice and established boundaries."

"At this time, a greedy being, while guarding his own share, took another's share without it being given and ate it. Others caught him and said: 'You have done something evil, taking another's share without it being given. Do not do this again.' He replied: 'Very well.' But he did the same thing a second and third time. Again the others caught him, saying: 'You have done something evil, taking another's share without it being given. Do not do this again.' Some struck him with their hands, some with clods of earth, some with sticks. From that time on, there was stealing, censure, lying, and punishment."

The Election of a King by the People

"So these beings gathered together again, lamenting: 'Evil ways have appeared among beings; now there is stealing, censure, lying, and punishment. Let us select one person who can rightly censure those who deserve censure, rightly banish those who deserve banishment. We will each give him a portion of our rice as payment.'"

"'He is approved by the people' so he was called 'Mahā-sammata' (Great Elect) this was the origin of the first title. 'He is lord of the fields' so he was called 'Khattiya' (Noble) this was the origin of the second title. 'He brings joy to others through righteousness' so he was called 'Raja' (King) this was the origin of the third title. This is how the Khattiya class originated according to ancient tradition, from these very beings, not from others, from those who were alike, not unlike, and in accordance with Dhamma, not contrary to it. For Dhamma is the best thing for people in this life and the next."

The Brahmin Class

"At this time, some beings thought: 'Evil ways have appeared among beings; now there is stealing, censure, lying, punishment, and banishment. Let us put aside evil, unwholesome things.' So they put aside evil, unwholesome things. 'They put aside evil, unwholesome things' so they were called 'Brahmins' this was the origin of their first title. They built leaf huts in the forest and meditated there, without fire, without smoke, without mortar and pestle, begging for food in villages and towns morning and evening. After obtaining food, they returned to their leaf huts in the forest to meditate. People seeing this said: 'These beings build leaf huts in the forest and meditate there, without fire, without smoke, without mortar and pestle, begging for food in villages and towns morning and evening. After obtaining food, they return to their leaf huts in the forest to meditate.' 'They meditate' so they were called 'Jhāyakas' (Meditators) this was the origin of their second title."

"Some beings, unable to maintain meditation in forest leaf huts, came to the outskirts of villages and towns to compose texts. People seeing this said: 'These beings, unable to maintain meditation in forest leaf huts, have come to the outskirts of villages and towns to compose texts; now they do not meditate.' 'Now they do not meditate' so they were called 'Ajjhāyakas' (Non-meditators) this was the origin of their third title. At that time it was considered inferior, but now it is considered superior. This is how the Brahmin class originated according to ancient tradition, from these very beings, not from others, from those who were alike, not unlike, and in accordance with Dhamma, not contrary to it. For Dhamma is the best thing for people in this life and the next."

The Vessa Class

"Some beings engaged in various trades, being given to sensual pleasures. 'They engage in various trades' so they were called 'Vessas' this is how the Vessa class originated, from these very beings, not from others, from those who were alike, not unlike, and in accordance with Dhamma, not contrary to it. For Dhamma is the best thing for people in this life and the next."

The Sudda Class

"The remaining beings lived by hunting and other inferior occupations. 'They live by inferior occupations' so they were called 'Suddas' this is how the Sudda class originated, from these very beings, not from others, from those who were alike, not unlike, and in accordance with Dhamma, not contrary to it. For Dhamma is the best thing for people in this life and the next."

"Vāseṭṭha, sometimes a Khattiya, dissatisfied with his own way of life, goes forth from home into homelessness as a samana. Similarly, Brahmins, Vessas, and Suddas might do the same. From these four classes came the class of samanas, from these very beings, not from others, from those who were alike, not unlike, and in accordance with Dhamma, not contrary to it. For Dhamma is the best thing for people in this life and the next."

Discussion of Unwholesome and Wholesome Conduct

"Vāseṭṭha, if a Khattiya acts unwholesomely with body, speech, and mind, holds wrong views, and acts according to wrong views, then for these reasons, after the dissolution of the body at death, he will be reborn in a state of deprivation, in an unfortunate destination, in the lower realms, in hell. The same applies to Brahmins... Vessas... Suddas... Samanas who act unwholesomely and hold wrong views; they too will be reborn in hell after death."

"Conversely, if a Khattiya acts wholesomely with body, speech, and mind, holds right views, and acts according to right views, then for these reasons, after the dissolution of the body at death, he will be reborn in a fortunate destination, in the heavenly world. The same applies to Brahmins... Vessas... Suddas... Samanas who act wholesomely and hold right views; they too will be reborn in the heavenly world after death."

"Vāseṭṭha, if a Khattiya has both wholesome and unwholesome conduct with body, speech, and mind, holds mixed views, and acts according to mixed views, then for these reasons, after the dissolution of the body at death, he will experience both pleasure and pain. The same applies to Brahmins... Vessas... Suddas... Samanas with mixed conduct; they too will experience both pleasure and pain after death."

The Practice of the Factors of Enlightenment

"Vāseṭṭha, if a Khattiya purifies his conduct of body, speech, and mind, and develops the seven factors of enlightenment, he can attain Nibbana in this very life. The same applies to Brahmins... Vessas... Suddas... Samanas; if they purify their conduct and develop the seven factors of enlightenment, they too can attain Nibbana in this very life."

"Vāseṭṭha, among these four classes, anyone who becomes a bhikkhu and attains Arahantship, having destroyed the defilements, completed the holy life, done what had to be done, laid down the burden, reached the goal, destroyed the fetters of existence, and gained liberation through perfect knowledge he is declared to be the foremost. This is in accordance with Dhamma, not contrary to it. For Dhamma is the best thing for people in this life and the next."

"Vāseṭṭha, Brahma Sanankumara spoke this verse:

'Among people who take pride in birth,

The Khattiya is the highest;

But one perfect in knowledge and conduct

Is highest among gods and humans.'"

"Vāseṭṭha, this verse spoken by Brahma Sanankumara is well-spoken, not ill-spoken; it is meaningful, not meaningless, and I endorse it. I too say:

'Among people who take pride in birth,

The Khattiya is the highest;

But one perfect in knowledge and conduct

Is highest among gods and humans.'"

After the Blessed One had spoken thus, Vāseṭṭha and Bhāradvāja were delighted and rejoiced in his words.

End of the fourth discourse, the Aggañña Sutta.

In-depth Analysis of this Profound Buddhist Scripture:

1. The Origin of the Universe and Life

The text begins with the appearance of "earth essence," describing an evolution from chaos to order. This reflects Buddhism's unique view of the universe's origin:

Initially a dark expanse of water, symbolizing the state before differentiation

The appearance of earth essence like a film on cooling milk, suggesting the natural evolution of life from simple to complex

Beings were initially "mind-made," luminous, and could fly through the air, symbolizing a pristine spiritual state

2. The Fall of Human Nature and the Birth of Civilization

Through a series of food sources (earth essence → ground fungus → creepers → rice), the text reveals the process of human nature's decline:

From initial purity to the gradual emergence of greed

From equality without distinction to the emergence of beauty and ugliness

From selflessness to selfishness, eventually leading to the establishment of social systems

3. The Formation of Social Classes

The text details the origin of the four classes (Khattiya, Brahmin, Vessa, Sudda):

Khattiya (Noble/Warrior): Emerged to maintain social order

Brahmin (Priest): Emerged in pursuit of spiritual purification

Vessa (Merchant): Emerged to engage in productive activities

Sudda (Worker): Emerged to perform basic work and service occupations

4. Profound Philosophical Insights

Law of Causality: All phenomena have their causes and conditions

View of Equality: All beings are essentially the same

Law of Karma: Good and evil actions determine future destinies

Path to Liberation: Through practice, one can achieve Nibbana

5. Modern Implications

This text still holds important lessons for modern society:

Warning against the proliferation of greed

Emphasizing the importance of moral and spiritual cultivation

Pointing out that social systems are human constructs

Advocating the ideal of equality among all beings

6. The Path of Practice

The text concludes by pointing out:

True nobility lies not in birth but in conduct

Through the practice of the seven factors of enlightenment, liberation can be achieved

Attaining Arahantship is the highest achievement

The Seven Factors of Enlightenment Explained:

1. Mindfulness (Sati)

Definition: Maintaining awareness, not losing right mindfulness

Metaphor: Like driving while staying focused, constantly aware of the road and dashboard

Practical application: Being fully present when eating, walking, etc.

2. Investigation of Phenomena (Dhamma-vicaya)

Definition: The ability to discern good from evil, right from wrong

Metaphor: Like carefully comparing products when shopping to choose the most suitable one

Practical application: When faced with temptation, being able to discern what should and shouldn't be done

3. Energy/Effort (Viriya)

Definition: Continuous effort without slackening

Metaphor: Like an athlete persisting in training even when tired

Practical application: Maintaining good habits like daily reading or exercise

4. Joy (Pīti)

Definition: Joy arising from practice

Metaphor: Like the sense of achievement after completing a difficult task

Practical application: The joy felt after helping others

5. Tranquility (Passaddhi)

Definition: Physical and mental ease

Metaphor: Like the feeling of relief after putting down a heavy burden

Practical application: The ease felt after letting go of worries

6. Concentration (Samādhi)

Definition: Mind not scattered, focused on one point

Metaphor: Like a calm lake surface that clearly reflects everything

Practical application: The mental state when deeply focused on work

7. Equanimity (Upekkhā)

Definition: Non-attachment, maintaining the middle way

Metaphor: Like a scale maintaining balance, not leaning to either side

Practical application: Maintaining evenness of mind in the face of gain and loss

Methods for Practicing the Seven Factors:

1. Gradual progression: Start with the easiest

2. Mutual support: The seven factors complement each other

3. Situation-appropriate: Adjust focus according to circumstances

Practical Application Suggestions:

1. Morning: Practice mindfulness

2. While working: Practice investigation and energy

3. When facing difficulties: Practice tranquility and equanimity

4. During leisure: Practice concentration and joy

The Seven Factors of Enlightenment are like seven essential components of a car:

Mindfulness is the steering wheel, determining direction

Investigation is the navigation system, guiding the way

Energy is the engine, providing power

Joy is the sound system, bringing pleasure

Tranquility is the suspension system, maintaining smoothness

Concentration is the brake system, controlling speed

Equanimity is the balancing system, maintaining stability

Through practicing the Seven Factors of Enlightenment, we can:

1. Enhance focus

2. Strengthen judgment

3. Maintain a positive attitude

4. Attain inner peace

5. Achieve harmony of body and mind

Remember: The practice of the Seven Factors is not achieved overnight but requires continuous practice, like learning any skill, requiring time and patience. Choose one or two factors to focus on each day, progress gradually, and results will eventually come.

Explanation of Arahant:

What is an Arahant?

Literal meaning: One worthy of offerings

Essential meaning: A saint who has eradicated all defilements and attained liberation

Status: One of the highest achievers in Buddhism

Using metaphors:

1. An Arahant is like a fully recovered patient

   Ordinary people: Still sick (have defilements)

   Arahant: Fully recovered (eradicated defilements)

2. An Arahant is like a graduated student

   Ordinary people: Still learning (practicing)

   Arahant: Already graduated (attained liberation)

3. An Arahant is like an athlete who has completed their mission

   Ordinary people: Still training (practicing)

   Arahant: Already reached the goal (highest state)

Characteristics of an Arahant:

1. Eradication of defilements

   No more greed

   No more hatred

   No more delusion

2. Attainment of liberation

   No more cycle of birth and death

   No more creation of new karma

   No more becoming

   Ultimate liberation

3. Perfection of wisdom

   Knowing all things

   Mind without hindrances

   Complete freedom

Methods of Practice for Becoming an Arahant:

1. Purity of moral conduct

2. Practice of meditation

3. Development of wisdom

4. Elimination of attachments

Modern Implications of the Arahant Ideal:

1. Pursuit of spiritual liberation

2. Elimination of attachments and defilements

3. Development of wisdom

4. Benefiting all beings

Stages of Progress Toward Arahantship:

1. Stream-enterer: Elimination of self-view

2. Once-returner: Reduction of greed and hatred

3. Non-returner: Elimination of sensual desire

4. Arahant: Eradication of all defilements

Benefits of Attaining Arahantship:

1. Eradication of defilements

2. Liberation from birth and death

3. Perfection of wisdom

4. Complete freedom

Goals of Arahant Practice:

1. Eradication of all defilements

2. Attainment of ultimate liberation

3. Freedom from the cycle of birth and death

4. Reaching the highest state

Explanation of Evil Realms, Realms of Suffering, and Hell:

1. Evil Realms:

Refers to three unfortunate rebirth destinations: animals, hungry ghosts, and hell

Characteristics: Much suffering, difficult to practice, caused by evil karma

Metaphor: Like being trapped in a quagmire, difficult to escape

2. Realms of Suffering:

A broader term for worlds full of suffering, encompassing more than evil realms

Includes: The three evil realms, places of suffering in the human realm, and certain suffering heavenly realms

Characteristics: More suffering than happiness, harsh environments, difficult to practice

Metaphor: Like a forest full of thorns, difficult everywhere

3. Hell:

The most painful place in Buddhism, one of the evil realms

Characteristics: Extreme suffering, extremely long lifespan, difficult to escape

Main types: Eight hot hells, eight cold hells, isolated hells, etc.

Metaphor: Like a torture chamber without end

Relationship between these three:

Hell is part of the evil realms

Evil realms are part of the realms of suffering

Realms of suffering have the broadest scope, including evil realms and other places of suffering

These concepts serve as warnings and educational tools in Buddhism, reminding people to abandon evil and cultivate good, to practice diligently in order to avoid falling into suffering and attain liberation.

Buddhist Concepts of Good Realms and Heavenly Realms:

1. Good Realms:

Definition: Relatively favorable places in the cycle of rebirth

Includes: Human realm and heavenly realms

Characteristics:

  Less suffering, more happiness

  Better environments

  Easier to practice

Metaphor: Like fertile soil, suitable for spiritual growth

2. Heavenly Realms:

Definition: Worlds more beautiful than the human realm

Main classifications:

  Desire realm heavens: Such as the Four Great Kings Heaven, Tāvatiṃsa Heaven, etc.

  Form realm heavens: Such as the Brahma heavens

  Formless realm heavens: Such as the Infinite Space Heaven

Characteristics:

  Long lifespan

  Much happiness

  Little gross suffering

Metaphor: Like beautiful aerial gardens

Relationship between Good Realms and Heavenly Realms:

Heavenly realms are part of the good realms

The human realm is also considered a good realm, but with less merit than heavenly realms

Significance of these concepts:

Encouragement for good deeds: Good karma leads to rebirth in good realms

Warning against attachment: Even heavenly realms are not ultimate liberation

Appreciation of opportunity: Human rebirth is rare and valuable for practice

In conclusion, good realms and heavenly realms represent relatively favorable states within the cycle of rebirth, but in Buddhism, they are still within samsara, not places of ultimate liberation. Practitioners should use them as a foundation to pursue higher states of liberation.

This scripture is not just a religious text but a profound philosophical work on human nature, society, and the universe. It reminds us to:

Be vigilant against the growth of greed

Value moral cultivation

Pursue spiritual liberation

Practice the equality of all beings

These wisdoms still have important practical significance today, worthy of our deep contemplation and practice.