MN 98

Vāseṭṭhasutta

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

With Vāseṭṭha

So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala.

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.

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.

Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti? Bhāradvājo māṇavo evamāha: “yato kho, bho, ubhato sujāto 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 vattasampanno ca— ettāvatā kho, bho, brāhmaṇo hotī”ti.

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.”

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

But neither was able to persuade the other.

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 so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ 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.

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.

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:

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:

“Anuññātapaṭiññātā, tevijjā mayamasmubho; Ahaṁ pokkharasātissa, tārukkhassāyaṁ māṇavo. Tevijjānaṁ yadakkhātaṁ, tatra kevalinosmase; Padakasmā veyyākaraṇā, jappe ācariyasādisā; Tesaṁ no jātivādasmiṁ, vivādo atthi gotama. Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati; Ahañca kammunā brūmi, evaṁ jānāhi cakkhuma. Te na sakkoma ñāpetuṁ, aññamaññaṁ mayaṁ ubho; Bhavantaṁ puṭṭhumāgamā, sambuddhaṁ iti vissutaṁ. Candaṁ yathā khayātītaṁ, pecca pañjalikā janā; Vandamānā namassanti, lokasmiṁ gotamaṁ. Cakkhuṁ loke samuppannaṁ, mayaṁ pucchāma gotamaṁ; Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā; Ajānataṁ no pabrūhi, yathā jānemu brāhmaṇan”ti.

“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.”

“Tesaṁ vo ahaṁ byakkhissaṁ, (vāseṭṭhāti bhagavā) Anupubbaṁ yathātathaṁ; Jātivibhaṅgaṁ pāṇānaṁ, Aññamaññāhi 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. Pādudarepi jānātha, urage dīghapiṭṭhike; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Tato macchepi jānātha, udake vārigocare; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo. Tato pakkhīpi jānātha, pattayāne vihaṅgame; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.

“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.

Yathā etāsu jātīsu, liṅgaṁ jātimayaṁ puthu; Evaṁ natthi manussesu, liṅgaṁ jātimayaṁ puthu. Na kesehi na sīsehi, na kaṇṇehi na akkhīhi; 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, naṅgulīhi 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.

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.

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, pessako 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 so na brāhmaṇo. Yo hi koci manussesu, gāmaṁ raṭṭhañca bhuñjati; Evaṁ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

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.

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. Vāripokkharapatteva, 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 ohito; Sāsaporiva āraggā, tamahaṁ brūmi brāhmaṇaṁ. Akakkasaṁ viññāpaniṁ, giraṁ saccaṁ udīraye; Yāya nābhisajje kiñci, tamahaṁ brūmi brāhmaṇaṁ. Yo ca dīghaṁ va rassaṁ vā, aṇuṁ thūlaṁ subhāsubhaṁ; Loke adinnaṁ nādeti, tamahaṁ brūmi brāhmaṇaṁ. Āsā yassa na vijjanti, asmiṁ loke paramhi ca; Nirāsāsaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yassālayā na vijjanti, aññāya akathaṅkathiṁ; Amatogadhaṁ anuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yodhapuññañca pāpañca, ubho saṅgaṁ upaccagā; Asokaṁ virajaṁ suddhaṁ, tamahaṁ brūmi brāhmaṇaṁ. Candaṁ va vimalaṁ suddhaṁ, vippasannaṁ anāvilaṁ; Nandībhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yo imaṁ palipathaṁ duggaṁ, saṁsāraṁ mohamaccagā; Tiṇṇo pāraṅgato jhāyī, anejo akathaṅkathī; Anupādāya nibbuto, tamahaṁ brūmi brāhmaṇaṁ. Yodhakāme pahantvāna, anāgāro paribbaje; Kāmabhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ. Yodhataṇhaṁ pahantvāna, anāgāro paribbaje; Taṇhābhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ. Hitvā mānusakaṁ yogaṁ, dibbaṁ yogaṁ upaccagā; Sabbayogavisaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ. Hitvā ratiñca aratiṁ, sītībhūtaṁ 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.

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 the point of a pin, 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, tiny or huge, 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 of freedom from death: that’s who I declare a brahmin. They’ve escaped the chain of both good and bad deeds; sorrowless, stainless, pure: that’s who I declare a brahmin. Pure as the spotless moon, clear and unclouded, 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 pleasures, 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 end of rebirth: that’s who I declare a brahmin.

Samaññā hesā lokasmiṁ, nāmagottaṁ pakappitaṁ; Sammuccā samudāgataṁ, tattha tattha pakappitaṁ. Dīgharattānusayitaṁ, diṭṭhigatamajānataṁ; Ajānantā no pabrunti, 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, pessako hoti kammunā. Coropi kammunā hoti, yodhājīvopi kammunā; Yājako kammunā hoti, rājāpi hoti kammunā.

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.

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.

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.”

Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate”ti.

When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy Gotama! Excellent! As 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. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”