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Majjhima Nikāya 98 Middle Discourses 98Middle Discourses 98
Vāseṭṭhasutta To VāseṭṭhaWith Vāseṭṭha
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. on one occasion the Blessed One was staying at Icchānaṅgala in the Icchānaṅgala forest grove.At one time the Buddha was staying in a forest near Icchānaṅgala.
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ—And on that occasion many well-known wealthy brahmans were dwelling in Icchānaṅgala, i.e.,Now 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. Caṅkī the brahman, Tārukkha the brahman, Pokkharasāti the brahman, Jānusoṇin the brahman, Todeyya the brahman, and many other well-known wealthy brahmans.the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others.
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: Then, while the young brahmans Vāseṭṭha and Bhāradvāja were walking and wandering about to exercise their legs, this conversation arose between them:Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question:
“kathaṁ, bho, brāhmaṇo hotī”ti? “How is one a brahman?”“How do you become a brahmin?”
Bhāradvājo māṇavo evamāha: The young brahman Bhāradvāja said,Bhāradvāja said this:
“yato kho, bho, ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena—“When one is well-born on both sides, the mother’s & the father’s, is of pure descent for seven generations of fathers—uncriticized & irreproachable in the telling of one’s birth:“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. It’s to that extent that one is a brahman.”then you’re a brahmin.”
Vāseṭṭho māṇavo evamāha: The young brahman Vāseṭṭha said,Vāseṭṭha said this:
“yato kho, bho, sīlavā ca hoti vattasampanno ca—“When one is virtuous & consummate in one’s practices,“When you’re ethical and accomplished in doing your duties—
ettāvatā kho, bho, brāhmaṇo hotī”ti. it’s to that extent that one is a brahman.”then you’re a brahmin.”
Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ. But neither was the young brahman Bhāradvāja able to win over the young brahman Vāseṭṭha, nor was the young brahman Vāseṭṭha able to win over the young brahman Bhāradvāja.But neither was able to persuade the other.
Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: Then the young brahman Vāseṭṭha said to the young brahman Bhāradvāja,So Vāseṭṭha said to Bhāradvāja,
“ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe. “Bhāradvāja, this Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—is staying at Icchānaṅgala in the Icchānaṅgala forest grove.“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: And of that Master Gotama this fine reputation has spread:He has this good reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’‘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. Come, let’s go to Gotama the contemplative and, on arrival, ask him about this matter.Come, let’s go to see him and ask him about this matter.
Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti. However he answers, that’s how we’ll hold it.”As he answers, so we’ll remember it.”
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi. “As you say, master,” the young brahman Bhāradvāja responded to the young brahman Vāseṭṭha.“Yes, worthy sir,” replied Bhāradvāja.
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. So the young brahmans Vāseṭṭha and Bhāradvāja went to the Blessed One and, on arrival, exchanged courteous greetings with him.So they went to the Buddha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. After an exchange of friendly greetings & courtesies, they sat to one side.When the greetings and polite conversation were over, they sat down to one side,
Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi: As they were sitting there, the young brahman Vāseṭṭha addressed the Blessed One in verses:and Vāseṭṭha addressed the Buddha in verse:
“Anuññātapaṭiññātā, Master, we’re acknowledged & self-proclaimed“We’re both authorized masters
tevijjā mayamasmubho; as masters of the three knowledges:of the three Vedas.
Ahaṁ pokkharasātissa, I, a student of Pokkharasāti,I’m a student of Pokkharasāti,
tārukkhassāyaṁ māṇavo. this one, of Tārukka.and he of Tārukkha.
Tevijjānaṁ yadakkhātaṁ, Whatever is taughtWe’re fully qualified
tatra kevalinosmase; by masters of the three knowledges,in all the Vedic experts teach.
Padakasmā veyyākaraṇā, in that we are adept—As philologists and grammarians,
jappe ācariyasādisā; grammarians & philologists,we match our tutors in recitation.
Tesaṁ no jātivādasmiṁ, on a par with our teachers in recitation.We have a dispute
vivādo atthi gotama. We have a dispute, Gotama,regarding genealogy.
Jātiyā brāhmaṇo hoti, on the topic of birth.For Bhāradvāja says that
bhāradvājo iti bhāsati; Bhāradvāja says that one is a brahmanone is a brahmin due to birth,
Ahañca kammunā brūmi, through birth,but I declare it’s because of one’s deeds.
evaṁ jānāhi cakkhuma. I say through action.Oh Clear-eyed One, know this as our debate.
Te na sakkoma ñāpetuṁ, Know this, One with Eyes.Since neither of us was able
aññamaññaṁ mayaṁ ubho; Neither of us can win over the other.to convince the other,
Bhavantaṁ puṭṭhumāgamā, We come, asking the masterwe’ve come to ask you, sir,
sambuddhaṁ iti vissutaṁ. reputed to be self-awakened.renowned as the awakened one.
Candaṁ yathā khayātītaṁ, As people goingAs people honor with cupped palms
pecca pañjalikā janā; with hands palm-to-palm over the heartthe moon on the cusp of waxing,
Vandamānā namassanti, pay homage, veneratingbowing, they revere
lokasmiṁ gotamaṁ. the moon when it’s just past new,Gotama in the world.
Cakkhuṁ loke samuppannaṁ, in the same way in the world, Gotama,We ask this of Gotama,
mayaṁ pucchāma gotamaṁ; we ask Gotama, the Eye arisen in the world:the Eye arisen in the world:
Jātiyā brāhmaṇo hoti, Is one a brahman through birthis one a brahmin due to birth,
udāhu bhavati kammunā; or is it through action?or else because of deeds?
Ajānataṁ no pabrūhi, Tell us, who don’t know,We don’t know, please tell us,
yathā jānemu brāhmaṇan”ti. how we might know a brahman.”so we can recognize a brahmin.”
“Tesaṁ vo ahaṁ byakkhissaṁ, I will answer you“I shall explain to you,”
(vāseṭṭhāti bhagavā) (Vāseṭṭha,” said the Blessed One,)said the Buddha,
Anupubbaṁ yathātathaṁ; step-by-step, as it really is.“accurately and in sequence,
Jātivibhaṅgaṁ pāṇānaṁ, Animals are divided by nature,the taxonomy of living creatures,
Aññamaññāhi jātiyo. for their species differ, one from another.for species are indeed diverse.
Tiṇarukkhepi jānātha, You know grasses & trees,Know the grass and trees,
na cāpi paṭijānare; even though they don’t proclaim themselves:though they lack self-awareness.
Liṅgaṁ jātimayaṁ tesaṁ, Their distinguishing markings are made by nature,They’re defined by birth,
aññamaññā hi jātiyo. for their species differ, one from another.for species are indeed diverse.
Tato kīṭe paṭaṅge ca, Then beetles & moths,Next there are bugs that crawl or fly,
yāva kunthakipillike; down to white ants:and so on, to ants and termites.
Liṅgaṁ jātimayaṁ tesaṁ, Their distinguishing markings are made by nature,They’re defined by birth,
aññamaññā hi jātiyo. for their species differ, one from another.for species are indeed diverse.
Catuppadepi jānātha, You know four-footed beasts,Know the quadrupeds, too,
khuddake ca mahallake; small & large:both small and large.
Liṅgaṁ jātimayaṁ tesaṁ, Their distinguishing markings are made by nature,They’re defined by birth,
aññamaññā hi jātiyo. for their species differ, one from another.for species are indeed diverse.
Pādudarepi jānātha, You know belly-footed ones,Know, too, the long-backed snakes,
urage dīghapiṭṭhike; long-backed snakes:crawling on their bellies.
Liṅgaṁ jātimayaṁ tesaṁ, Their distinguishing markings are made by nature,They’re defined by birth,
aññamaññā hi jātiyo. for their species differ, one from another.for species are indeed diverse.
Tato macchepi jānātha, Then you know fish too,Next know the fish,
udake vārigocare; in the water, with water their range:whose habitat is the water.
Liṅgaṁ jātimayaṁ tesaṁ, Their distinguishing markings are made by nature,They’re defined by birth,
aññamaññā hi jātiyo. for their species differ, one from another.for species are indeed diverse.
Tato pakkhīpi jānātha, Then you know birds, with wings as their vehicles,Next know the birds,
pattayāne vihaṅgame; coursing through the sky:winged chariots in flight.
Liṅgaṁ jātimayaṁ tesaṁ, Their distinguishing markings are made by nature,They’re defined by birth,
aññamaññā hi jātiyo. for their species differ, one from another.for species are indeed diverse.
Yathā etāsu jātīsu, While these speciesWhile the differences between these species
liṅgaṁ jātimayaṁ puthu; have many distinguishing marks made by nature,are defined by birth,
Evaṁ natthi manussesu, human beingsthe differences between humans
liṅgaṁ jātimayaṁ puthu. don’t have many distinguishing marks made by nature:are not defined by birth.
Na kesehi na sīsehi, not through hair or head,Not by hair nor by head,
na kaṇṇehi na akkhīhi; not through ears or eyes;not by ear nor by eye,
Na mukhena na nāsāya, not through face or nose,not by mouth nor by nose,
na oṭṭhehi bhamūhi vā. not through mouth or lips.not by lips nor by eyebrow,
Na gīvāya na aṁsehi, not through neck or shoulders,not by shoulder nor by neck,
na udarena na piṭṭhiyā; not through belly or back;not by belly nor by back,
Na soṇiyā na urasā, not through buttocks or chest,not by buttocks nor by breast,
na sambādhe na methune. not through groin or intercourse.not by groin nor by genitals,
Na hatthehi na pādehi, not through hands or feet,not by hands nor by feet,
naṅgulīhi nakhehi vā; not through fingers or nails;not by fingers nor by nails,
Na jaṅghāhi na ūrūhi, not through calves or thighs,not by knees nor by thighs,
na vaṇṇena sarena vā; not through complexion or voice.not by color nor by voice:
Liṅgaṁ jātimayaṁ neva, Their distinguishing mark is not made by naturenone of these are defined by birth
yathā aññāsu jātisu. as it is for other species.as it is for other species.
Paccattañca sarīresu, In human beings that’s not foundIn specific human bodies
manussesvetaṁ na vijjati; individually in their bodies,you can’t find such distinctions.
Vokārañca manussesu, but their identification is describedThe distinctions among humans
samaññāya pavuccati. in terms of convention:are spoken of by convention.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
gorakkhaṁ upajīvati; makes a living by guarding cows,who lives off keeping cattle:
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha,know them, Vāseṭṭha,
kassako so na brāhmaṇo. as a farmer, not as a brahman.as a farmer, not a brahmin.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
puthusippena jīvati; makes a living through various crafts,who lives off various professions:
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha,know them, Vāseṭṭha,
sippiko so na brāhmaṇo. as a craftsman, not as a brahman.as a professional, not a brahmin.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
vohāraṁ upajīvati; makes a living through trade,who lives off trade:
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha,know them, Vāseṭṭha,
vāṇijo so na brāhmaṇo. as a merchant, not as a brahman.as a trader, not a brahmin.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
parapessena jīvati; makes a living by serving others,who lives off serving others:
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha,know them, Vāseṭṭha,
pessako so na brāhmaṇo. as a servant, not as a brahman.as a servant, not a brahmin.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
adinnaṁ upajīvati; makes a living through stealing,who lives off stealing:
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha:know them, Vāseṭṭha,
coro eso na brāhmaṇo. This is a thief, not a brahman.as a bandit, not a brahmin.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
issatthaṁ upajīvati; makes a living through arrow & sword,who lives off archery:
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha,know them, Vāseṭṭha,
yodhājīvo na brāhmaṇo. as a soldier, not as a brahman.as a warrior, not a brahmin.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
porohiccena jīvati; makes a living through priesthood,who lives off priesthood:
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha,know them, Vāseṭṭha,
yājako so na brāhmaṇo. as a sacrificer, not as a brahman.as a sacrificer, not a brahmin.
Yo hi koci manussesu, Whoever, among human beings,Anyone among humans
gāmaṁ raṭṭhañca bhuñjati; makes a living through partaking of city & state,who taxes village and nation,
Evaṁ vāseṭṭha jānāhi, you know him thus, Vāseṭṭha,know them, Vāseṭṭha,
rājā eso na brāhmaṇo. as a king, not as a brahman.as a ruler, not a brahmin.
Na cāhaṁ brāhmaṇaṁ brūmi, I don’t call one a brahmanI don’t call someone a brahmin
yonijaṁ mattisambhavaṁ; for being born of a mother or sprung from a womb.after the mother’s womb they’re born from.
Bhovādi nāma so hoti, He’s called a ‘bho-sayer’If they still have attachments,
sace hoti sakiñcano; if he has anything at all.they’re just someone who says ‘worthy’.
Akiñcanaṁ anādānaṁ, But someone with nothing, who clings to no thing:Having nothing, taking nothing:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Sabbasaṁyojanaṁ chetvā, Having cut every fetter,Having cut off all fetters
yo ve na paritassati; he doesn’t get ruffled.they have no anxiety;
Saṅgātigaṁ visaṁyuttaṁ, Beyond attachment, unshackled:they’ve slipped their chains and are detached:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Chetvā naddhiṁ varattañca, Having cut the strap & thong,They’ve cut the strap and harness,
sandānaṁ sahanukkamaṁ; cord & bridle,the halter and bridle too;
Ukkhittapalighaṁ buddhaṁ, having thrown off the bar, awakened:with cross-bar lifted, they’re awakened:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Akkosaṁ vadhabandhañca, He endures—unangered—Abuse, killing, caging:
aduṭṭho yo titikkhati; insult, assault, & imprisonment.they endure these without anger.
Khantībalaṁ balānīkaṁ, His army is strength; his strength, forbearance:Patience is their powerful army:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Akkodhanaṁ vatavantaṁ, Free from anger, duties observed,Not irritable or pretentious,
sīlavantaṁ anussadaṁ; principled, with no overbearing pride,dutiful in precepts and observances,
Dantaṁ antimasārīraṁ, trained, a ‘last-body’:tamed, bearing their final body:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Vāripokkharapatteva, Like water on a lotus leaf,Like water from a lotus leaf,
āraggeriva sāsapo; a mustard seed on the tip of an awl,like a mustard seed off the point of a pin,
Yo na limpati kāmesu, he doesn’t adhere to sensual pleasures:sensual pleasures slip off them:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yo dukkhassa pajānāti, He discerns right here, for himself,They understand for themselves
idheva khayamattano; on his own, his own ending of stress.the end of suffering in this life;
Pannabhāraṁ visaṁyuttaṁ, Unshackled, his burden laid down:with burden put down, detached:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Gambhīrapaññaṁ medhāviṁ, Wise, deeply discerning,Deep in wisdom, intelligent,
maggāmaggassa kovidaṁ; astute as to what is the path & what’s not;expert in the path and what is not the path;
Uttamatthamanuppattaṁ, his ultimate goal attained:arrived at the highest goal:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Asaṁsaṭṭhaṁ gahaṭṭhehi, Uncontaminated by householdersMixing with neither
anāgārehi cūbhayaṁ; & houseless ones alike;householders nor the homeless;
Anokasārimappicchaṁ, living with no home, with next to no wants:a migrant with no bastion, few in wishes:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Nidhāya daṇḍaṁ bhūtesu, Having put aside violence against beingsThey’ve laid aside violence
tasesu thāvaresu ca; fearful or firm,against creatures firm and frail;
Yo na hanti na ghāteti, he neither kills nor gets others to kill:not killing or making others kill:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Aviruddhaṁ viruddhesu, Unopposing among opposition,Not fighting among those who fight,
attadaṇḍesu nibbutaṁ; unbound among the armed,quenched among those who have taken up arms,
Sādānesu anādānaṁ, unclinging among those who cling:not grasping among those who grasp:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yassa rāgo ca doso ca, His passion, aversion,They’ve discarded greed and hate,
māno makkho ca ohito; conceit, & contempt, have fallen away—along with conceit and contempt,
Sāsaporiva āraggā, like a mustard seed from the tip of an awl:like a mustard seed off the point of a pin:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Akakkasaṁ viññāpaniṁ, He would say what’s non-grating, instructive,The words they utter
giraṁ saccaṁ udīraye; true speech,are polished, informative, and true,
Yāya nābhisajje kiñci, abusing no one:and don’t offend anyone:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yo ca dīghaṁ va rassaṁ vā, Whether long or short,They don’t steal anything in the world,
aṇuṁ thūlaṁ subhāsubhaṁ; small, large, attractive, not,long or short,
Loke adinnaṁ nādeti, he takes nothing not-given in the world:tiny or huge, beautiful or ugly:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Āsā yassa na vijjanti, His longingThey have no hope
asmiṁ loke paramhi ca; for this world & the next can’t be found;for this world or the next;
Nirāsāsaṁ visaṁyuttaṁ, free from longing, unshackled:with no need for hope, detached:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yassālayā na vijjanti, His attachments, his homes, can’t be found.They have no clinging,
aññāya akathaṅkathiṁ; He, through knowing, is unperplexed,knowledge has freed them of indecision,
Amatogadhaṁ anuppattaṁ, has reached a footing in the deathless:they’ve arrived at the objective of freedom from death:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yodhapuññañca pāpañca, He has gone beyond attachment hereThey’ve escaped the chain
ubho saṅgaṁ upaccagā; for both merit & evil—of both good and bad deeds;
Asokaṁ virajaṁ suddhaṁ, sorrowless, dustless, & pure:sorrowless, stainless, pure:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Candaṁ va vimalaṁ suddhaṁ, Spotless, pure like the moonPure as the spotless moon,
vippasannaṁ anāvilaṁ; —limpid & calm—clear and unclouded,
Nandībhavaparikkhīṇaṁ, his delight in becoming totally gone:they’ve ended relish for rebirth:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yo imaṁ palipathaṁ duggaṁ, He has made his way past this hard-going path:They’ve got past this grueling swamp
saṁsāraṁ mohamaccagā; delusion, wandering-on, has gone beyond.of delusion, transmigration.
Tiṇṇo pāraṅgato jhāyī, Crossed over, gone beyond, absorbed in jhāna,Meditating in stillness, free of indecision,
anejo akathaṅkathī; free from want, from perplexity,they have crossed over to the far shore.
Anupādāya nibbuto, through no-clinging, unbound:They’re quenched by not grasping:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yodhakāme pahantvāna, Whoever, abandoning sensual passions here,They’ve given up sensual pleasures,
anāgāro paribbaje; would go forth from home—and have gone forth from lay life;
Kāmabhavaparikkhīṇaṁ, his sensual passions, becomings, totally gone:they’ve ended rebirth in the sensual realm:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yodhataṇhaṁ pahantvāna, Whoever, abandoning craving here,They’ve given up craving,
anāgāro paribbaje; would go forth from home—and have gone forth from lay life;
Taṇhābhavaparikkhīṇaṁ, his cravings, becomings, totally gone:they’ve ended craving to be reborn:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Hitvā mānusakaṁ yogaṁ, Having left behind the human bond,They’ve thrown off the human yoke,
dibbaṁ yogaṁ upaccagā; having made his way past the divine,and slipped out of the heavenly yoke;
Sabbayogavisaṁyuttaṁ, from all bonds unshackled:unyoked from all yokes:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Hitvā ratiñca aratiṁ, Having left behind delight & displeasure,Giving up desire and discontent,
sītībhūtaṁ nirūpadhiṁ; cooled, with no acquisitions—they’re cooled and free of attachments;
Sabbalokābhibhuṁ vīraṁ, a hero who has conquered all the world, every world:a hero, master of the whole world:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Cutiṁ yo vedi sattānaṁ, He knows beings’ passing awayThey know the passing away
upapattiñca sabbaso; and their re-arising, in every way;and rebirth of all beings;
Asattaṁ sugataṁ buddhaṁ, unattached, awakened, well-gone:unattached, holy, awakened:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yassa gatiṁ na jānanti, He whose course they don’t knowGods, centaurs, and humans
devā gandhabbamānusā; —devas, gandhabbas, & human beings—don’t know their destiny;
Khīṇāsavaṁ arahantaṁ, his effluents ended, an arahant:the perfected ones with defilements ended:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Yassa pure ca pacchā ca, He who has nothingThey have nothing before or after,
majjhe ca natthi kiñcanaṁ; —in front, behind, in between—or even in between.
Akiñcanaṁ anādānaṁ, the one with nothing who clings to no thing:Having nothing, taking nothing:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Usabhaṁ pavaraṁ vīraṁ, A splendid bull, conqueror,Captain of the herd, excellent hero,
mahesiṁ vijitāvinaṁ; hero, great seer—great seer and victor;
Anejaṁ nhātakaṁ buddhaṁ, free from want, awakened, washed:unstirred, washed, awakened:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Pubbenivāsaṁ yo vedi, He knows his former lives.They who know their past lives,
saggāpāyañca passati; He sees heavens & states of woe,see heaven and places of loss,
Atho jātikkhayaṁ patto, has attained the ending of birth:and have attained the end of rebirth:
tamahaṁ brūmi brāhmaṇaṁ. He’s what I call a brahman.that’s who I declare a brahmin.
Samaññā hesā lokasmiṁ, For this is a convention in the world:For name and clan are formulated
nāmagottaṁ pakappitaṁ; the name & clan determined,as mere convention in the world.
Sammuccā samudāgataṁ, come into being from common consent,Produced by mutual agreement,
tattha tattha pakappitaṁ. here & there determined.they’re formulated in each case.
Dīgharattānusayitaṁ, Taking a position unknowinglyFor a long time this misconception
diṭṭhigatamajānataṁ; for a long time obsessively,has prejudiced those who don’t understand.
Ajānantā no pabrunti, those who don’t knowIgnorant, they declare
jātiyā hoti brāhmaṇo. say that one is a brahman by birth.that one is a brahmin by birth.
Na jaccā brāhmaṇo hoti, Not by birth is one a brahman,You’re not a brahmin by birth,
na jaccā hoti abrāhmaṇo; not by birth a non-brahman.nor by birth a non-brahmin.
Kammunā brāhmaṇo hoti, By action is one a brahman.You’re a brahmin by your deeds,
kammunā hoti abrāhmaṇo. By action one is a non-brahman.and by deeds a non-brahmin.
Kassako kammunā hoti, By action is one a farmer.You’re a farmer by your deeds,
sippiko hoti kammunā; By action one is a craftsman.by deeds you’re a professional;
Vāṇijo kammunā hoti, By action is one a merchant.you’re a trader by your deeds,
pessako hoti kammunā. By action one is a servant.by deeds are you a servant;
Coropi kammunā hoti, By action is one a thief.you’re a bandit by your deeds,
yodhājīvopi kammunā; By action one is a soldier.by deeds you’re a warrior;
Yājako kammunā hoti, By action is one a sacrificer.you’re a sacrificer by your deeds,
rājāpi hoti kammunā. By action one is a king.by deeds you’re a ruler.
Evametaṁ yathābhūtaṁ, The wise see action in this wayIn this way the astute regard deeds
kammaṁ passanti paṇḍitā; as it has come to be,in accord with truth.
Paṭiccasamuppādadassā, seeing dependent co-arising,Seeing dependent origination,
kammavipākakovidā. cognizant of action’s results.they’re expert in deeds and their results.
Kammunā vattati loko, Through action the world rolls on.Deeds make the world go on,
kammunā vattati pajā; People roll on through action.deeds make people go on;
Kammanibandhanā sattā, In action are beings held bound together,sentient beings are bound by deeds,
rathassāṇīva yāyato. as in a linchpin, a chariot traveling along.like a moving chariot’s linchpin.
Tapena brahmacariyena, Through austerity, the holy life,By fervor and spiritual practice,
saṁyamena damena ca; through restraint & self-control:by restraint and by self-control:
Etena brāhmaṇo hoti, That’s how one is a brahman.that’s how to become a brahmin,
etaṁ brāhmaṇamuttamaṁ. That’s a brahman unexcelled.this is the supreme brahmin.
Tīhi vijjāhi sampanno, Consummate in the three knowledges,Accomplished in the three knowledges,
santo khīṇapunabbhavo; further-becoming ended, at peace:peaceful, with rebirth ended,
Evaṁ vāseṭṭha jānāhi, Know, Vāseṭṭha:know them, Vāseṭṭha,
brahmā sakko vijānatan”ti. That’s Brahmā, that’s Sakka, for those who directly know.”as the Divinity and Sakka to the wise.”
Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: When this was said, the young brahmans Vāseṭṭha & Bhāradvāja said to the Blessed One:When he had spoken, Vāseṭṭha and Bhāradvāja said to him,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Magnificent, Master Gotama! Magnificent!“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. Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear.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.
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks.We 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. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.”From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.