MN 98 With Vāseṭṭha

Reference Translation by Bhikkhu Sujato (CC0).

Evaṁ me sutaṁ—

¶ 1So I have heard.

ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

¶ 2At one time the Buddha was staying in a forest near Icchānaṅgala.

Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ—

¶ 3Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included

caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.

¶ 4the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.

Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi:

¶ 5Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question:

“kathaṁ, bho, brāhmaṇo hotī”ti?

¶ 6“How do you become a brahmin?”

Bhāradvājo māṇavo evamāha:

¶ 7Bhāradvāja said this:

“yato kho, bho, ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena—

¶ 8“When you’re well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation—

ettāvatā kho, bho, brāhmaṇo hotī”ti.

¶ 9then you’re a brahmin.”

Vāseṭṭho māṇavo evamāha:

¶ 10Vāseṭṭha said this:

“yato kho, bho, sīlavā ca hoti vattasampanno ca—

¶ 11“When you’re ethical and accomplished in doing your duties—

ettāvatā kho, bho, brāhmaṇo hotī”ti.

¶ 12then you’re a brahmin.”

Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.

¶ 13But neither was able to persuade the other.

Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi:

¶ 14So Vāseṭṭha said to Bhāradvāja,

“ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

¶ 15“Worthy Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

¶ 16He has this good reputation:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

¶ 17‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṁ gotamaṁ etamatthaṁ pucchissāma.

¶ 18Come, let’s go to see him and ask him about this matter.

Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti.

¶ 19As he answers, so we’ll remember it.”

“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

¶ 20“Yes, worthy sir,” replied Bhāradvāja.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.

¶ 21So they went to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

¶ 22When the greetings and polite conversation were over, they sat down to one side,

Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:

¶ 23and Vāseṭṭha addressed the Buddha in verse:

“Anuññātapaṭiññātā,

¶ 24“We’re both authorized masters

tevijjā mayamasmubho;

¶ 25of the three Vedas.

Ahaṁ pokkharasātissa,

¶ 26I’m a student of Pokkharasāti,

tārukkhassāyaṁ māṇavo.

¶ 27and he of Tārukkha.

Tevijjānaṁ yadakkhātaṁ,

¶ 28We’re fully qualified

tatra kevalinosmase;

¶ 29in all the Vedic experts teach.

Padakasmā veyyākaraṇā,

¶ 30As philologists and grammarians,

jappe ācariyasādisā;

¶ 31we match our tutors in recitation.

Tesaṁ no jātivādasmiṁ,

¶ 32We have a dispute

vivādo atthi gotama.

¶ 33regarding genealogy.

Jātiyā brāhmaṇo hoti,

¶ 34For Bhāradvāja says that

bhāradvājo iti bhāsati;

¶ 35one is a brahmin due to birth,

Ahañca kammunā brūmi,

¶ 36but I declare it’s because of one’s deeds.

evaṁ jānāhi cakkhuma.

¶ 37Oh Clear-eyed One, know this as our debate.

Te na sakkoma ñāpetuṁ,

¶ 38Since neither of us was able

aññamaññaṁ mayaṁ ubho;

¶ 39to convince the other,

Bhavantaṁ puṭṭhumāgamā,

¶ 40we’ve come to ask you, sir,

sambuddhaṁ iti vissutaṁ.

¶ 41renowned as the awakened one.

Candaṁ yathā khayātītaṁ,

¶ 42As people honor with cupped palms

pecca pañjalikā janā;

¶ 43the moon on the cusp of waxing,

Vandamānā namassanti,

¶ 44bowing, they revere

lokasmiṁ gotamaṁ.

¶ 45Gotama in the world.

Cakkhuṁ loke samuppannaṁ,

¶ 46We ask this of Gotama,

mayaṁ pucchāma gotamaṁ;

¶ 47the Eye arisen in the world:

Jātiyā brāhmaṇo hoti,

¶ 48is one a brahmin due to birth,

udāhu bhavati kammunā;

¶ 49or else because of deeds?

Ajānataṁ no pabrūhi,

¶ 50We don’t know, please tell us,

yathā jānemu brāhmaṇan”ti.

¶ 51so we can recognize a brahmin.”

“Tesaṁ vo ahaṁ byakkhissaṁ,

¶ 52“I shall explain to you,”

(vāseṭṭhāti bhagavā)

¶ 53said the Buddha,

Anupubbaṁ yathātathaṁ;

¶ 54“accurately and in sequence,

Jātivibhaṅgaṁ pāṇānaṁ,

¶ 55the taxonomy of living creatures,

Aññamaññāhi jātiyo.

¶ 56for species are indeed diverse.

Tiṇarukkhepi jānātha,

¶ 57Know the grass and trees,

na cāpi paṭijānare;

¶ 58though they lack self-awareness.

Liṅgaṁ jātimayaṁ tesaṁ,

¶ 59They’re defined by birth,

aññamaññā hi jātiyo.

¶ 60for species are indeed diverse.

Tato kīṭe paṭaṅge ca,

¶ 61Next there are bugs that crawl or fly,

yāva kunthakipillike;

¶ 62and so on, to ants and termites.

Liṅgaṁ jātimayaṁ tesaṁ,

¶ 63They’re defined by birth,

aññamaññā hi jātiyo.

¶ 64for species are indeed diverse.

Catuppadepi jānātha,

¶ 65Know the quadrupeds, too,

khuddake ca mahallake;

¶ 66both small and large.

Liṅgaṁ jātimayaṁ tesaṁ,

¶ 67They’re defined by birth,

aññamaññā hi jātiyo.

¶ 68for species are indeed diverse.

Pādudarepi jānātha,

¶ 69Know, too, the long-backed snakes,

urage dīghapiṭṭhike;

¶ 70crawling on their bellies.

Liṅgaṁ jātimayaṁ tesaṁ,

¶ 71They’re defined by birth,

aññamaññā hi jātiyo.

¶ 72for species are indeed diverse.

Tato macchepi jānātha,

¶ 73Next know the fish,

udake vārigocare;

¶ 74whose range is the water.

Liṅgaṁ jātimayaṁ tesaṁ,

¶ 75They’re defined by birth,

aññamaññā hi jātiyo.

¶ 76for species are indeed diverse.

Tato pakkhīpi jānātha,

¶ 77Next know the birds,

pattayāne vihaṅgame;

¶ 78winged chariots in flight.

Liṅgaṁ jātimayaṁ tesaṁ,

¶ 79They’re defined by birth,

aññamaññā hi jātiyo.

¶ 80for species are indeed diverse.

Yathā etāsu jātīsu,

¶ 81While the differences between these species

liṅgaṁ jātimayaṁ puthu;

¶ 82are defined by birth,

Evaṁ natthi manussesu,

¶ 83the differences between humans

liṅgaṁ jātimayaṁ puthu.

¶ 84are not defined by birth.

Na kesehi na sīsehi,

¶ 85Not by hair nor by head,

na kaṇṇehi na akkhīhi;

¶ 86not by ear nor by eye,

Na mukhena na nāsāya,

¶ 87not by mouth nor by nose,

na oṭṭhehi bhamūhi vā.

¶ 88not by lips nor by eyebrow,

Na gīvāya na aṁsehi,

¶ 89not by shoulder nor by neck,

na udarena na piṭṭhiyā;

¶ 90not by belly nor by back,

Na soṇiyā na urasā,

¶ 91not by buttocks nor by breast,

na sambādhe na methune.

¶ 92not by groin nor by genitals,

Na hatthehi na pādehi,

¶ 93not by hands nor by feet,

naṅgulīhi nakhehi vā;

¶ 94not by fingers nor by nails,

Na jaṅghāhi na ūrūhi,

¶ 95not by knees nor by thighs,

na vaṇṇena sarena vā;

¶ 96not by color nor by voice:

Liṅgaṁ jātimayaṁ neva,

¶ 97none of these are defined by birth

yathā aññāsu jātisu.

¶ 98as it is for other species.

Paccattañca sarīresu,

¶ 99In specific human bodies

manussesvetaṁ na vijjati;

¶ 100you can’t find such distinctions.

Vokārañca manussesu,

¶ 101The distinctions among humans

samaññāya pavuccati.

¶ 102are spoken of by convention.

Yo hi koci manussesu,

¶ 103Anyone among humans

gorakkhaṁ upajīvati;

¶ 104who lives off keeping cattle:

Evaṁ vāseṭṭha jānāhi,

¶ 105know them, Vāseṭṭha,

kassako so na brāhmaṇo.

¶ 106as a farmer, not a brahmin.

Yo hi koci manussesu,

¶ 107Anyone among humans

puthusippena jīvati;

¶ 108who lives off various professions:

Evaṁ vāseṭṭha jānāhi,

¶ 109know them, Vāseṭṭha,

sippiko so na brāhmaṇo.

¶ 110as a professional, not a brahmin.

Yo hi koci manussesu,

¶ 111Anyone among humans

vohāraṁ upajīvati;

¶ 112who lives off trade:

Evaṁ vāseṭṭha jānāhi,

¶ 113know them, Vāseṭṭha,

vāṇijo so na brāhmaṇo.

¶ 114as a trader, not a brahmin.

Yo hi koci manussesu,

¶ 115Anyone among humans

parapessena jīvati;

¶ 116who lives off serving others:

Evaṁ vāseṭṭha jānāhi,

¶ 117know them, Vāseṭṭha,

pessako so na brāhmaṇo.

¶ 118as a servant, not a brahmin.

Yo hi koci manussesu,

¶ 119Anyone among humans

adinnaṁ upajīvati;

¶ 120who lives off stealing:

Evaṁ vāseṭṭha jānāhi,

¶ 121know them, Vāseṭṭha,

coro eso na brāhmaṇo.

¶ 122as a bandit, not a brahmin.

Yo hi koci manussesu,

¶ 123Anyone among humans

issatthaṁ upajīvati;

¶ 124who lives off archery:

Evaṁ vāseṭṭha jānāhi,

¶ 125know them, Vāseṭṭha,

yodhājīvo na brāhmaṇo.

¶ 126as a warrior, not a brahmin.

Yo hi koci manussesu,

¶ 127Anyone among humans

porohiccena jīvati;

¶ 128who lives off priesthood:

Evaṁ vāseṭṭha jānāhi,

¶ 129know them, Vāseṭṭha,

yājako so na brāhmaṇo.

¶ 130as a sacrificer, not a brahmin.

Yo hi koci manussesu,

¶ 131Anyone among humans

gāmaṁ raṭṭhañca bhuñjati;

¶ 132who taxes village and nation,

Evaṁ vāseṭṭha jānāhi,

¶ 133know them, Vāseṭṭha,

rājā eso na brāhmaṇo.

¶ 134as a ruler, not a brahmin.

Na cāhaṁ brāhmaṇaṁ brūmi,

¶ 135I don’t call someone a brahmin

yonijaṁ mattisambhavaṁ;

¶ 136after the mother’s womb they’re born from.

Bhovādi nāma so hoti,

¶ 137If they still have attachments,

sace hoti sakiñcano;

¶ 138they’re just someone who says ‘worthy’.

Akiñcanaṁ anādānaṁ,

¶ 139Having nothing, taking nothing:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 140that’s who I declare a brahmin.

Sabbasaṁyojanaṁ chetvā,

¶ 141Having cut off all fetters

yo ve na paritassati;

¶ 142they have no anxiety;

Saṅgātigaṁ visaṁyuttaṁ,

¶ 143they’ve slipped their chains and are detached:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 144that’s who I declare a brahmin.

Chetvā naddhiṁ varattañca,

¶ 145They’ve cut the strap and harness,

sandānaṁ sahanukkamaṁ;

¶ 146the halter and bridle too;

Ukkhittapalighaṁ buddhaṁ,

¶ 147with cross-bar lifted, they’re awakened:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 148that’s who I declare a brahmin.

Akkosaṁ vadhabandhañca,

¶ 149Abuse, killing, caging:

aduṭṭho yo titikkhati;

¶ 150they endure these without anger.

Khantībalaṁ balānīkaṁ,

¶ 151Patience is their powerful army:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 152that’s who I declare a brahmin.

Akkodhanaṁ vatavantaṁ,

¶ 153Not irritable or pretentious,

sīlavantaṁ anussadaṁ;

¶ 154dutiful in precepts and observances,

Dantaṁ antimasārīraṁ,

¶ 155tamed, bearing their final body:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 156that’s who I declare a brahmin.

Vāripokkharapatteva,

¶ 157Like rain off a lotus leaf,

āraggeriva sāsapo;

¶ 158like a mustard seed off the point of a pin,

Yo na limpati kāmesu,

¶ 159sensual pleasures slip off them:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 160that’s who I declare a brahmin.

Yo dukkhassa pajānāti,

¶ 161They understand for themselves

idheva khayamattano;

¶ 162the end of suffering in this life;

Pannabhāraṁ visaṁyuttaṁ,

¶ 163with burden put down, detached:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 164that’s who I declare a brahmin.

Gambhīrapaññaṁ medhāviṁ,

¶ 165Deep in wisdom, intelligent,

maggāmaggassa kovidaṁ;

¶ 166expert in what is the path and what is not the path;

Uttamatthamanuppattaṁ,

¶ 167arrived at the highest goal:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 168that’s who I declare a brahmin.

Asaṁsaṭṭhaṁ gahaṭṭhehi,

¶ 169Mixing with neither

anāgārehi cūbhayaṁ;

¶ 170householders nor the homeless;

Anokasārimappicchaṁ,

¶ 171a migrant with no bastion, few in wishes:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 172that’s who I declare a brahmin.

Nidhāya daṇḍaṁ bhūtesu,

¶ 173They’ve laid aside violence

tasesu thāvaresu ca;

¶ 174against creatures firm and frail;

Yo na hanti na ghāteti,

¶ 175not killing or making others kill:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 176that’s who I declare a brahmin.

Aviruddhaṁ viruddhesu,

¶ 177Not fighting among those who fight,

attadaṇḍesu nibbutaṁ;

¶ 178quenched among those who have taken up arms,

Sādānesu anādānaṁ,

¶ 179not grasping among those who grasp:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 180that’s who I declare a brahmin.

Yassa rāgo ca doso ca,

¶ 181They’ve discarded greed and hate,

māno makkho ca ohito;

¶ 182along with conceit and contempt,

Sāsaporiva āraggā,

¶ 183like a mustard seed off the point of a pin:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 184that’s who I declare a brahmin.

Akakkasaṁ viññāpaniṁ,

¶ 185The words they utter

giraṁ saccaṁ udīraye;

¶ 186are polished, informative, and true,

Yāya nābhisajje kiñci,

¶ 187and don’t offend anyone:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 188that’s who I declare a brahmin.

Yo ca dīghaṁ va rassaṁ vā,

¶ 189They don’t steal anything in the world,

aṇuṁ thūlaṁ subhāsubhaṁ;

¶ 190long or short,

Loke adinnaṁ nādeti,

¶ 191fine or coarse, beautiful or ugly:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 192that’s who I declare a brahmin.

Āsā yassa na vijjanti,

¶ 193They have no hope

asmiṁ loke paramhi ca;

¶ 194for this world or the next;

Nirāsāsaṁ visaṁyuttaṁ,

¶ 195with no need for hope, detached:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 196that’s who I declare a brahmin.

Yassālayā na vijjanti,

¶ 197They have no clinging,

aññāya akathaṅkathiṁ;

¶ 198knowledge has freed them of indecision,

Amatogadhaṁ anuppattaṁ,

¶ 199they’ve arrived at the objective of freedom from death:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 200that’s who I declare a brahmin.

Yodhapuññañca pāpañca,

¶ 201They’ve escaped the snare

ubho saṅgaṁ upaccagā;

¶ 202of both good and bad deeds;

Asokaṁ virajaṁ suddhaṁ,

¶ 203sorrowless, stainless, pure:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 204that’s who I declare a brahmin.

Candaṁ va vimalaṁ suddhaṁ,

¶ 205Pure as the spotless moon,

vippasannaṁ anāvilaṁ;

¶ 206clear and undisturbed,

Nandībhavaparikkhīṇaṁ,

¶ 207they’ve ended relish for rebirth:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 208that’s who I declare a brahmin.

Yo imaṁ palipathaṁ duggaṁ,

¶ 209They’ve got past this grueling swamp

saṁsāraṁ mohamaccagā;

¶ 210of delusion, transmigration.

Tiṇṇo pāraṅgato jhāyī,

¶ 211Meditating in stillness, free of indecision,

anejo akathaṅkathī;

¶ 212they have crossed over to the far shore.

Anupādāya nibbuto,

¶ 213They’re quenched by not grasping:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 214that’s who I declare a brahmin.

Yodhakāme pahantvāna,

¶ 215They’ve given up sensual stimulations,

anāgāro paribbaje;

¶ 216and have gone forth from lay life;

Kāmabhavaparikkhīṇaṁ,

¶ 217they’ve ended rebirth in the sensual realm:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 218that’s who I declare a brahmin.

Yodhataṇhaṁ pahantvāna,

¶ 219They’ve given up craving,

anāgāro paribbaje;

¶ 220and have gone forth from lay life;

Taṇhābhavaparikkhīṇaṁ,

¶ 221they’ve ended craving to be reborn:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 222that’s who I declare a brahmin.

Hitvā mānusakaṁ yogaṁ,

¶ 223They’ve thrown off the human yoke,

dibbaṁ yogaṁ upaccagā;

¶ 224and slipped out of the heavenly yoke;

Sabbayogavisaṁyuttaṁ,

¶ 225unyoked from all yokes:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 226that’s who I declare a brahmin.

Hitvā ratiñca aratiṁ,

¶ 227Giving up desire and discontent,

sītībhūtaṁ nirūpadhiṁ;

¶ 228they’re cooled and free of attachments;

Sabbalokābhibhuṁ vīraṁ,

¶ 229a hero, master of the whole world:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 230that’s who I declare a brahmin.

Cutiṁ yo vedi sattānaṁ,

¶ 231They know the passing away

upapattiñca sabbaso;

¶ 232and rebirth of all beings;

Asattaṁ sugataṁ buddhaṁ,

¶ 233unattached, holy, awakened:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 234that’s who I declare a brahmin.

Yassa gatiṁ na jānanti,

¶ 235Gods, centaurs, and humans

devā gandhabbamānusā;

¶ 236don’t know their destiny;

Khīṇāsavaṁ arahantaṁ,

¶ 237the perfected ones with defilements ended:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 238that’s who I declare a brahmin.

Yassa pure ca pacchā ca,

¶ 239They have nothing before or after,

majjhe ca natthi kiñcanaṁ;

¶ 240or even in between.

Akiñcanaṁ anādānaṁ,

¶ 241Having nothing, taking nothing:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 242that’s who I declare a brahmin.

Usabhaṁ pavaraṁ vīraṁ,

¶ 243Captain of the herd, excellent hero,

mahesiṁ vijitāvinaṁ;

¶ 244great seer and victor;

Anejaṁ nhātakaṁ buddhaṁ,

¶ 245unstirred, washed, awakened:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 246that’s who I declare a brahmin.

Pubbenivāsaṁ yo vedi,

¶ 247They who know their past lives,

saggāpāyañca passati;

¶ 248see heaven and places of loss,

Atho jātikkhayaṁ patto,

¶ 249and have attained the end of rebirth:

tamahaṁ brūmi brāhmaṇaṁ.

¶ 250that’s who I declare a brahmin.

Samaññā hesā lokasmiṁ,

¶ 251For name and clan are formulated

nāmagottaṁ pakappitaṁ;

¶ 252as mere convention in the world.

Sammuccā samudāgataṁ,

¶ 253Produced by mutual agreement,

tattha tattha pakappitaṁ.

¶ 254they’re formulated in each case.

Dīgharattānusayitaṁ,

¶ 255For a long time this misconception

diṭṭhigatamajānataṁ;

¶ 256has prejudiced those who don’t understand.

Ajānantā no pabrunti,

¶ 257Ignorant, they declare

jātiyā hoti brāhmaṇo.

¶ 258that one is a brahmin by birth.

Na jaccā brāhmaṇo hoti,

¶ 259You’re not a brahmin by birth,

na jaccā hoti abrāhmaṇo;

¶ 260nor by birth a non-brahmin.

Kammunā brāhmaṇo hoti,

¶ 261You’re a brahmin by your deeds,

kammunā hoti abrāhmaṇo.

¶ 262and by deeds a non-brahmin.

Kassako kammunā hoti,

¶ 263You’re a farmer by your deeds,

sippiko hoti kammunā;

¶ 264by deeds you’re a professional;

Vāṇijo kammunā hoti,

¶ 265you’re a trader by your deeds,

pessako hoti kammunā.

¶ 266by deeds are you a servant;

Coropi kammunā hoti,

¶ 267you’re a bandit by your deeds,

yodhājīvopi kammunā;

¶ 268by deeds you’re a warrior;

Yājako kammunā hoti,

¶ 269you’re a sacrificer by your deeds,

rājāpi hoti kammunā.

¶ 270by deeds you’re a ruler.

Evametaṁ yathābhūtaṁ,

¶ 271In this way the astute regard deeds

kammaṁ passanti paṇḍitā;

¶ 272in accord with truth.

Paṭiccasamuppādadassā,

¶ 273Seeing dependent origination,

kammavipākakovidā.

¶ 274they’re expert in deeds and their results.

Kammunā vattati loko,

¶ 275Deeds make the world go on,

kammunā vattati pajā;

¶ 276deeds make people go on;

Kammanibandhanā sattā,

¶ 277sentient beings are bound by deeds,

rathassāṇīva yāyato.

¶ 278like a moving chariot’s linchpin.

Tapena brahmacariyena,

¶ 279By fervor and spiritual practice,

saṁyamena damena ca;

¶ 280by restraint and by self-control:

Etena brāhmaṇo hoti,

¶ 281that’s how to become a brahmin,

etaṁ brāhmaṇamuttamaṁ.

¶ 282this is the supreme brahmin.

Tīhi vijjāhi sampanno,

¶ 283Accomplished in the three knowledges,

santo khīṇapunabbhavo;

¶ 284peaceful, with rebirth ended,

Evaṁ vāseṭṭha jānāhi,

¶ 285know them, Vāseṭṭha,

brahmā sakko vijānatan”ti.

¶ 286as the Divinity and Sakka to the wise.”

Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ:

¶ 287When he had spoken, Vāseṭṭha and Bhāradvāja said to him,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

¶ 288“Excellent, worthy Gotama! Excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

¶ 289As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.

¶ 290We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.

¶ 291From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.