SNP 3.9 With Vāseṭṭha

Reference Translation by Bhikkhu Sujato (CC0).

So I have heard.

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

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

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

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

“How do you become a brahmin?”

Bhāradvāja said this:

“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—

then you’re a brahmin.”

Vāseṭṭha said this:

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

then you’re a brahmin.”

But neither was able to persuade the other.

So Vāseṭṭha said to Bhāradvāja,

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

He has this good reputation:

‘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.’

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

As he answers, so we’ll remember it.”

“Yes, worthy sir,” replied Bhāradvāja.

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

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

and Vāseṭṭha addressed the Buddha in verse:

“We’re both authorized masters

of the three Vedas.

I’m a student of Pokkharasāti,

and he of Tārukkha.

We’re fully qualified

in all the Vedic experts teach.

As philologists and grammarians,

we match our tutors in recitation.

We have a dispute

regarding genealogy.

For Bhāradvāja says that

one is a brahmin due to birth,

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

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

Since neither of us was able

to convince the other,

we’ve come to ask you, sir,

renowned as the awakened one.

As people honor with cupped palms

the moon on the cusp of waxing,

bowing, they revere

Gotama in the world.

We ask this of Gotama,

the Eye arisen in the world:

is one a brahmin due to birth,

or else because of deeds?

We don’t know, please tell us,

so we can recognize a brahmin.”

“I shall explain to you,”

said the Buddha,

“accurately and in sequence,

the taxonomy of living creatures,

for species are indeed diverse.

Know the grass and trees,

though they lack self-awareness.

They’re defined by birth,

for species are indeed diverse.

Next there are bugs that crawl or fly,

and so on, to ants and termites.

They’re defined by birth,

for species are indeed diverse.

Know the quadrupeds, too,

both small and large.

They’re defined by birth,

for species are indeed diverse.

Know, too, the long-backed snakes,

crawling on their bellies.

They’re defined by birth,

for species are indeed diverse.

Next know the fish,

whose habitat is the water.

They’re defined by birth,

for species are indeed diverse.

Next know the birds,

winged chariots in flight.

They’re defined by birth,

for species are indeed diverse.

While the differences between these species

are defined by birth,

the differences between humans

are not defined by birth.

Not by hair nor by head,

not by ear nor by eye,

not by mouth nor by nose,

not by lips nor by eyebrow,

not by shoulder nor by neck,

not by belly nor by back,

not by buttocks nor by breast,

not by groin nor by genitals,

not by hands nor by feet,

not by fingers nor by nails,

not by knees nor by thighs,

not by color nor by voice:

none of these are defined by birth

as it is for other species.

In specific human bodies

you can’t find such distinctions.

The distinctions among humans

are spoken of by convention.

Anyone among humans

who lives off keeping cattle:

know them, Vāseṭṭha,

as a farmer, not a brahmin.

Anyone among humans

who lives off various professions:

know them, Vāseṭṭha,

as a professional, not a brahmin.

Anyone among humans

who lives off trade:

know them, Vāseṭṭha,

as a trader, not a brahmin.

Anyone among humans

who lives off serving others:

know them, Vāseṭṭha,

as a servant, not a brahmin.

Anyone among humans

who lives off stealing:

know them, Vāseṭṭha,

as a bandit, not a brahmin.

Anyone among humans

who lives off archery:

know them, Vāseṭṭha,

as a warrior, not a brahmin.

Anyone among humans

who lives off priesthood:

know them, Vāseṭṭha,

as a sacrificer, not a brahmin.

Anyone among humans

who taxes village and nation,

know them, Vāseṭṭha,

as a ruler, not a brahmin.

I don’t call someone a brahmin

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

If they still have attachments,

they’re just someone who says ‘worthy’.

Having nothing, taking nothing:

that’s who I declare a brahmin.

Having cut off all fetters

they have no anxiety;

they’ve slipped their chains and are detached:

that’s who I declare a brahmin.

They’ve cut the strap and harness,

the halter and bridle too;

with cross-bar lifted, they’re awakened:

that’s who I declare a brahmin.

Abuse, killing, caging:

they endure these without anger.

Patience is their powerful army:

that’s who I declare a brahmin.

Not irritable or pretentious,

dutiful in precepts and observances,

tamed, bearing their final body:

that’s who I declare a brahmin.

Like water from a lotus leaf,

like a mustard seed off a pin-point,

sensual pleasures slip off them:

that’s who I declare a brahmin.

They understand for themselves

the end of suffering in this life;

with burden put down, detached:

that’s who I declare a brahmin.

Deep in wisdom, intelligent,

expert in the path and what is not the path;

arrived at the highest goal:

that’s who I declare a brahmin.

Mixing with neither

householders nor the homeless;

a migrant with no bastion, few in wishes:

that’s who I declare a brahmin.

They’ve laid aside violence

against creatures firm and frail;

not killing or making others kill:

that’s who I declare a brahmin.

Not fighting among those who fight,

quenched among those who have taken up arms,

not grasping among those who grasp:

that’s who I declare a brahmin.

They’ve discarded greed and hate,

along with conceit and contempt,

like a mustard seed off the point of a pin:

that’s who I declare a brahmin.

The words they utter

are polished, informative, and true,

and don’t offend anyone:

that’s who I declare a brahmin.

They don’t steal anything in the world,

long or short,

fine or coarse, beautiful or ugly:

that’s who I declare a brahmin.

They have no hope

for this world or the next;

with no need for hope, detached:

that’s who I declare a brahmin.

They have no clinging,

knowledge has freed them of indecision,

they’ve arrived at the objective, freedom from death:

that’s who I declare a brahmin.

They’ve escaped clinging

to both good and bad deeds;

sorrowless, stainless, pure:

that’s who I declare a brahmin.

Pure as the spotless moon,

clear and undisturbed,

they’ve ended relish for rebirth:

that’s who I declare a brahmin.

They’ve got past this grueling swamp

of delusion, transmigration.

Meditating in stillness, free of indecision,

they have crossed over to the far shore.

They’re quenched by not grasping:

that’s who I declare a brahmin.

They’ve given up sensual stimulations,

and have gone forth from lay life;

they’ve ended rebirth in the sensual realm:

that’s who I declare a brahmin.

They’ve given up craving,

and have gone forth from lay life;

they’ve ended craving to be reborn:

that’s who I declare a brahmin.

They’ve thrown off the human yoke,

and slipped out of the heavenly yoke;

unyoked from all yokes:

that’s who I declare a brahmin.

Giving up desire and discontent,

they’re cooled and free of attachments;

a hero, master of the whole world:

that’s who I declare a brahmin.

They know the passing away

and rebirth of all beings;

unattached, holy, awakened:

that’s who I declare a brahmin.

Gods, centaurs, and humans

don’t know their destiny;

the perfected ones with defilements ended:

that’s who I declare a brahmin.

They have nothing before or after,

or even in between.

Having nothing, taking nothing:

that’s who I declare a brahmin.

Captain of the herd, excellent hero,

great seer and victor;

unstirred, washed, awakened:

that’s who I declare a brahmin.

They who know their past lives,

see heaven and places of loss,

and have attained the ending of rebirth,

that’s who I declare a brahmin.

For name and clan are formulated

as mere convention in the world.

Produced by mutual agreement,

they’re formulated in each case.

For a long time this misconception

has prejudiced those who don’t understand.

Ignorant, they declare

that one is a brahmin by birth.

You’re not a brahmin by birth,

nor by birth a non-brahmin.

You’re a brahmin by your deeds,

and by deeds a non-brahmin.

You’re a farmer by your deeds,

by deeds you’re a professional;

you’re a trader by your deeds,

by deeds are you a servant;

you’re a bandit by your deeds,

by deeds you’re a warrior;

you’re a sacrificer by your deeds,

by deeds you’re a ruler.

In this way the astute regard deeds

in accord with truth.

Seeing dependent origination,

they’re expert in deeds and their results.

Deeds make the world go on,

deeds make people go on;

sentient beings are bound by deeds,

like a moving chariot’s linchpin.

By fervor and spiritual practice,

by restraint and by self-control:

that’s how to become a brahmin,

this is the supreme brahmin.

Accomplished in the three knowledges,

peaceful, with rebirth ended,

know them, Vāseṭṭha,

as the Divinity and Sakka to the wise.”

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

“Excellent, worthy Gotama! Excellent! …

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

​

Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

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

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

Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi:

“kathaṁ, bho, brāhmaṇo hotī”ti?

Bhāradvājo māṇavo evamāha:

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

ettāvatā kho bho brāhmaṇo hotī”ti.

Vāseṭṭho māṇavo evamāha:

“yato kho, bho, sīlavā ca hoti vatasampanno ca,

ettāvatā kho, bho, brāhmaṇo hotī”ti.

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

Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi:

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

taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

‘itipi …pe… buddho bhagavā’ti.

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

Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti.

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

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

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:

“Anuññātapaṭiññātā,

tevijjā mayamasmubho;

Ahaṁ pokkharasātissa,

tārukkhassāyaṁ māṇavo.

Tevijjānaṁ yadakkhātaṁ,

Tatra kevalinosmase;

Padakasma veyyākaraṇā,

Jappe ācariyasādisā.

Tesaṁ no jātivādasmiṁ,

vivādo atthi gotama;

Jātiyā brāhmaṇo hoti,

bhāradvājo iti bhāsati;

Ahañca kammunā brūmi,

evaṁ jānāhi cakkhuma.

Te na sakkoma saññāpetuṁ,

aññamaññaṁ mayaṁ ubho;

Bhavantaṁ puṭṭhumāgamhā,

sambuddhaṁ iti vissutaṁ.

Candaṁ yathā khayātītaṁ,

pecca pañjalikā janā;

Vandamānā namassanti,

evaṁ lokasmi gotamaṁ.

Cakkhuṁ loke samuppannaṁ,

mayaṁ pucchāma gotamaṁ;

Jātiyā brāhmaṇo hoti,

udāhu bhavati kammunā;

Ajānataṁ no pabrūhi,

yathā jānemu brāhmaṇaṁ”.

“Tesaṁ vo ahaṁ byakkhissaṁ,

(vāseṭṭhāti bhagavā)

Anupubbaṁ yathātathaṁ;

Jātivibhaṅgaṁ pāṇānaṁ,

Aññamaññā hi jātiyo.

Tiṇarukkhepi jānātha,

na cāpi paṭijānare;

Liṅgaṁ jātimayaṁ tesaṁ,

aññamaññā hi jātiyo.

Tato kīṭe paṭaṅge ca,

yāva kunthakipillike;

Liṅgaṁ jātimayaṁ tesaṁ,

aññamaññā hi jātiyo.

Catuppadepi jānātha,

Khuddake ca mahallake;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Pādūdarepi jānātha,

Urage dīghapiṭṭhike;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Tato macchepi jānātha,

Odake vārigocare;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Tato pakkhīpi jānātha,

Pattayāne vihaṅgame;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Yathā etāsu jātīsu,

Liṅgaṁ jātimayaṁ puthu;

Evaṁ natthi manussesu,

Liṅgaṁ jātimayaṁ puthu.

Na kesehi na sīsena,

Na kaṇṇehi na akkhibhi;

Na mukhena na nāsāya,

Na oṭṭhehi bhamūhi vā.

Na gīvāya na aṁsehi,

Na udarena na piṭṭhiyā;

Na soṇiyā na urasā,

Na sambādhe na methune.

Na hatthehi na pādehi,

Nāṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi,

Na vaṇṇena sarena vā;

Liṅgaṁ jātimayaṁ neva,

Yathā aññāsu jātisu.

Paccattañca sarīresu,

Manussesvetaṁ na vijjati;

Vokārañca manussesu,

Samaññāya pavuccati.

Yo hi koci manussesu,

Gorakkhaṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Kassako so na brāhmaṇo.

Yo hi koci manussesu,

Puthusippena jīvati;

Evaṁ vāseṭṭha jānāhi,

Sippiko so na brāhmaṇo.

Yo hi koci manussesu,

Vohāraṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Vāṇijo so na brāhmaṇo.

Yo hi koci manussesu,

Parapessena jīvati;

Evaṁ vāseṭṭha jānāhi,

Pessiko so na brāhmaṇo.

Yo hi koci manussesu,

Adinnaṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Coro eso na brāhmaṇo.

Yo hi koci manussesu,

Issatthaṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Yodhājīvo na brāhmaṇo.

Yo hi koci manussesu,

Porohiccena jīvati;

Evaṁ vāseṭṭha jānāhi,

Yājako eso na brāhmaṇo.

Yo hi koci manussesu,

Gāmaṁ raṭṭhañca bhuñjati;

Evaṁ vāseṭṭha jānāhi,

Rājā eso na brāhmaṇo.

Na cāhaṁ brāhmaṇaṁ brūmi,

Yonijaṁ mattisambhavaṁ;

Bhovādi nāma so hoti,

Sace hoti sakiñcano;

Akiñcanaṁ anādānaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Sabbasaṁyojanaṁ chetvā,

Yo ve na paritassati;

Saṅgātigaṁ visaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Chetvā naddhiṁ varattañca,

Sandānaṁ sahanukkamaṁ;

Ukkhittapalighaṁ buddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Akkosaṁ vadhabandhañca,

Aduṭṭho yo titikkhati;

Khantībalaṁ balānīkaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Akkodhanaṁ vatavantaṁ,

Sīlavantaṁ anussadaṁ;

Dantaṁ antimasārīraṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Vāri pokkharapatteva,

Āraggeriva sāsapo;

Yo na limpati kāmesu,

Tamahaṁ brūmi brāhmaṇaṁ.

Yo dukkhassa pajānāti,

Idheva khayamattano;

Pannabhāraṁ visaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Gambhīrapaññaṁ medhāviṁ,

Maggāmaggassa kovidaṁ;

Uttamatthamanuppattaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Asaṁsaṭṭhaṁ gahaṭṭhehi,

Anāgārehi cūbhayaṁ;

Anokasārimappicchaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Nidhāya daṇḍaṁ bhūtesu,

Tasesu thāvaresu ca;

Yo na hanti na ghāteti,

Tamahaṁ brūmi brāhmaṇaṁ.

Aviruddhaṁ viruddhesu,

Attadaṇḍesu nibbutaṁ;

Sādānesu anādānaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassa rāgo ca doso ca,

Māno makkho ca pātito;

Sāsaporiva āraggā,

Tamahaṁ brūmi brāhmaṇaṁ.

Akakkasaṁ viññāpaniṁ,

Giraṁ saccamudīraye;

Yāya nābhisaje kañci,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha dīghaṁ va rassaṁ vā,

Aṇuṁ thūlaṁ subhāsubhaṁ;

Loke adinnaṁ nādiyati,

Tamahaṁ brūmi brāhmaṇaṁ.

Āsā yassa na vijjanti,

Asmiṁ loke paramhi ca;

Nirāsāsaṁ visaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassālayā na vijjanti,

Aññāya akathaṅkathī;

Amatogadhamanuppattaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha puññañca pāpañca,

Ubho saṅgamupaccagā;

Asokaṁ virajaṁ suddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Candaṁva vimalaṁ suddhaṁ,

Vippasannamanāvilaṁ;

Nandībhavaparikkhīṇaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yomaṁ palipathaṁ duggaṁ,

Saṁsāraṁ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī,

Anejo akathaṅkathī;

Anupādāya nibbuto,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha kāme pahantvāna,

Anāgāro paribbaje;

Kāmabhavaparikkhīṇaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha taṇhaṁ pahantvāna,

Anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Hitvā mānusakaṁ yogaṁ,

Dibbaṁ yogaṁ upaccagā;

Sabbayogavisaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Hitvā ratiñca aratiṁ,

Sītibhūtaṁ nirūpadhiṁ;

Sabbalokābhibhuṁ vīraṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Cutiṁ yo vedi sattānaṁ,

Upapattiñca sabbaso;

Asattaṁ sugataṁ buddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassa gatiṁ na jānanti,

Devā gandhabbamānusā;

Khīṇāsavaṁ arahantaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassa pure ca pacchā ca,

Majjhe ca natthi kiñcanaṁ;

Akiñcanaṁ anādānaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Usabhaṁ pavaraṁ vīraṁ,

Mahesiṁ vijitāvinaṁ;

Anejaṁ nhātakaṁ buddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Pubbenivāsaṁ yo vedi,

Saggāpāyañca passati;

Atho jātikkhayaṁ patto,

Tamahaṁ brūmi brāhmaṇaṁ.

Samaññā hesā lokasmiṁ,

Nāmagottaṁ pakappitaṁ;

Sammuccā samudāgataṁ,

Tattha tattha pakappitaṁ.

Dīgharattamanusayitaṁ,

Diṭṭhigatamajānataṁ;

Ajānantā no pabruvanti,

Jātiyā hoti brāhmaṇo.

Na jaccā brāhmaṇo hoti,

Na jaccā hoti abrāhmaṇo;

Kammunā brāhmaṇo hoti,

Kammunā hoti abrāhmaṇo.

Kassako kammunā hoti,

Sippiko hoti kammunā;

Vāṇijo kammunā hoti,

Pessiko hoti kammunā.

Coropi kammunā hoti,

Yodhājīvopi kammunā;

Yājako kammunā hoti,

Rājāpi hoti kammunā.

Evametaṁ yathābhūtaṁ,

Kammaṁ passanti paṇḍitā;

Paṭiccasamuppādadassā,

Kammavipākakovidā.

Kammunā vattati loko,

Kammunā vattati pajā;

Kammanibandhanā sattā,

Rathassāṇīva yāyato.

Tapena brahmacariyena,

Saṁyamena damena ca;

Etena brāhmaṇo hoti,

Etaṁ brāhmaṇamuttamaṁ.

Tīhi vijjāhi sampanno,

santo khīṇapunabbhavo;

Evaṁ vāseṭṭha jānāhi,

brahmā sakko vijānatan”ti.

Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ:

“abhikkantaṁ, bho gotama …pe…

upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

Vāseṭṭhasuttaṁ navamaṁ.