| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ९८
Majjhima Nikāya 98
The Middle-Length Suttas Collection 98
वासेट्ठसुत्त
Vāseṭṭhasutta
With Vāseṭṭha
एवं मे सुतं—एकं समयं भगवा इच्छानङ्गले विहरति इच्छानङ्गलवनसण्डे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā icchānaṅgale1 viharati icchānaṅgalavanasaṇḍe.
So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala.
तेन खो पन समयेन सम्बहुला अभिञ्ञाता अभिञ्ञाता ब्राह्मणमहासाला इच्छानङ्गले पटिवसन्ति, सेय्यथिदं—चङ्की ब्राह्मणो, तारुक्खो ब्राह्मणो, पोक्खरसाति ब्राह्मणो, जाणुस्सोणि ब्राह्मणो, तोदेय्यो ब्राह्मणो, अञ्ञे च अभिञ्ञाता अभिञ्ञाता ब्राह्मणमहासाला।
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ—caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi2 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, Pokkharasādi, Jānussoṇi, Todeyya, and others.
अथ खो वासेट्ठभारद्वाजानं माणवानं जङ्घाविहारं अनुचङ्कमन्तानं अनुविचरन्तानं अयमन्तराकथा उदपादि: “कथं, भो, ब्राह्मणो होती”ति?
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti?
Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”
भारद्वाजो माणवो एवमाह: “यतो खो, भो, उभतो सुजातो मातितो च पितितो च संसुद्धगहणिको याव सत्तमा पितामहयुगा अक्खित्तो अनुपक्कुट्ठो जातिवादेन—एत्तावता खो, भो, ब्राह्मणो होती”ति।
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.
Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation—then you’re a brahmin.”
वासेट्ठो माणवो एवमाह: “यतो खो, भो, सीलवा च होति वत्तसम्पन्नो च—एत्तावता खो, भो, ब्राह्मणो होती”ति।
Vāseṭṭho māṇavo evamāha: “yato kho, bho, sīlavā ca hoti vattasampanno ca—ettāvatā kho, bho, brāhmaṇo hotī”ti.
Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties—then you’re a brahmin.”
नेव खो असक्खि भारद्वाजो माणवो वासेट्ठं माणवं सञ्ञापेतुं, न पन असक्खि वासेट्ठो माणवो भारद्वाजं माणवं सञ्ञापेतुं।
Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.
But neither was able to persuade the other.
अथ खो वासेट्ठो माणवो भारद्वाजं माणवं आमन्तेसि: “अयं खो, भो भारद्वाज, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो इच्छानङ्गले विहरति इच्छानङ्गलवनसण्डे। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। आयाम, भो भारद्वाज, येन समणो गोतमो तेनुपसङ्कमिस्साम; उपसङ्कमित्वा समणं गोतमं एतमत्थं पुच्छिस्साम। यथा नो समणो गोतमो ब्याकरिस्सति तथा नं धारेस्सामा”ति।
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.
So Vāseṭṭha said to Bhāradvāja, “Master 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 who wish to train, 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.”
“एवं, भो”ति खो भारद्वाजो माणवो वासेट्ठस्स माणवस्स पच्चस्सोसि।
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.
“Yes, sir,” replied Bhāradvāja.
अथ खो वासेट्ठभारद्वाजा माणवा येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवता सद्धिं सम्मोदिंसु। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो वासेट्ठो माणवो भगवन्तं गाथाहि अज्झभासि:
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:
“अनुञ्ञातपटिञ्ञाता, तेविज्जा मयमस्मुभो; अहं पोक्खरसातिस्स, तारुक्खस्सायं माणवो।
“Anuññātapaṭiññātā, tevijjā mayamasmubho; Ahaṁ pokkharasātissa, tārukkhassāyaṁ māṇavo.
“We’re both authorized masters of the three Vedas. I’m a student of Pokkharasādi, and he of Tārukkha.
तेविज्जानं यदक्खातं, तत्र केवलिनोस्मसे; पदकस्मा वेय्याकरणा, जप्पे आचरियसादिसा; तेसं नो जातिवादस्मिं, विवादो अत्थि गोतम।
Tevijjānaṁ yadakkhātaṁ, tatra kevalinosmase; Padakasmā veyyākaraṇā, jappe ācariyasādisā; Tesaṁ no jātivādasmiṁ, vivādo atthi gotama.
We’re fully qualified in all the Vedic experts teach. As philologists and grammarians, we match our teachers in recitation. We have a dispute regarding genealogy.
जातिया ब्राह्मणो होति, भारद्वाजो इति भासति; अहञ्च कम्मुना ब्रूमि, एवं जानाहि चक्खुम।
Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati; Ahañca kammunā3 brūmi, evaṁ jānāhi cakkhuma.
For Bhāradvāja says that one is a brahmin due to birth, but I declare it’s because of one’s actions. Oh Clear-eyed One, know this as our debate.
ते न सक्कोम ञापेतुं, अञ्ञमञ्ञं मयं उभो; भवन्तं पुट्ठुमागमा, सम्बुद्धं इति विस्सुतं।
Te na sakkoma ñāpetuṁ, aññamaññaṁ mayaṁ ubho; Bhavantaṁ puṭṭhumāgamā, sambuddhaṁ iti vissutaṁ.
Since neither of us was able to convince the other, we’ve come to ask you, sir, renowned as the awakened one.
चन्दं यथा खयातीतं, पेच्च पञ्जलिका जना; वन्दमाना नमस्सन्ति, लोकस्मिं गोतमं।
Candaṁ yathā khayātītaṁ, pecca pañjalikā janā; Vandamānā namassanti, lokasmiṁ gotamaṁ.
As people honor with joined palms the moon on the cusp of waxing, bowing, they revere Gotama in the world.
चक्खुं लोके समुप्पन्नं, मयं पुच्छाम गोतमं; जातिया ब्राह्मणो होति, उदाहु भवति कम्मुना; अजानतं नो पब्रूहि, यथा जानेमु ब्राह्मणन्”ति।
Cakkhuṁ loke samuppannaṁ, mayaṁ pucchāma gotamaṁ; Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā; Ajānataṁ no pabrūhi, yathā jānemu brāhmaṇan”ti.
We ask this of Gotama, the Eye arisen in the world: is one a brahmin due to birth, or else because of actions? We don’t know, please tell us, so we can recognize a brahmin.”
“तेसं वो अहं ब्यक्खिस्सं, (वासेट्ठाति भगवा) अनुपुब्बं यथातथं; जातिविभङ्गं पाणानं, अञ्ञमञ्ञाहि जातियो।
“Tesaṁ vo ahaṁ byakkhissaṁ, (vāseṭṭhāti bhagavā) Anupubbaṁ yathātathaṁ; Jātivibhaṅgaṁ pāṇānaṁ, Aññamaññāhi jātiyo.
“I shall explain to you,” said the Buddha, “accurately and in sequence, the taxonomy of living creatures, for species are indeed diverse.
तिणरुक्खेपि जानाथ, न चापि पटिजानरे; लिङ्गं जातिमयं तेसं, अञ्ञमञ्ञा हि जातियो।
Tiṇarukkhepi jānātha, na cāpi paṭijānare; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
Know the grass and trees, though they lack self-awareness. They’re defined by birth, for species are indeed diverse.
ततो कीटे पटङ्गे च, याव कुन्थकिपिल्लिके; लिङ्गं जातिमयं तेसं, अञ्ञमञ्ञा हि जातियो।
Tato kīṭe paṭaṅge ca, yāva kunthakipillike; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
Next there are bugs and moths, and so on, to ants and termites. They’re defined by birth, for species are indeed diverse.
चतुप्पदेपि जानाथ, खुद्दके च महल्लके; लिङ्गं जातिमयं तेसं, अञ्ञमञ्ञा हि जातियो।
Catuppadepi jānātha, khuddake ca mahallake; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
Know the quadrupeds, too, both small and large. They’re defined by birth, for species are indeed diverse.
पादुदरेपि जानाथ, उरगे दीघपिट्ठिके; लिङ्गं जातिमयं तेसं, अञ्ञमञ्ञा हि जातियो।
Pādudarepi jānātha, urage dīghapiṭṭhike; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
Know, too, the long-backed snakes, crawling on their bellies. They’re defined by birth, for species are indeed diverse.
ततो मच्छेपि जानाथ, उदके वारिगोचरे; लिङ्गं जातिमयं तेसं, अञ्ञमञ्ञा हि जातियो।
Tato macchepi jānātha, udake vārigocare; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
Next know the fish, whose habitat is the water. They’re defined by birth, for species are indeed diverse.
ततो पक्खीपि जानाथ, पत्तयाने विहङ्गमे; लिङ्गं जातिमयं तेसं, अञ्ञमञ्ञा हि जातियो।
Tato pakkhīpi jānātha, pattayāne vihaṅgame; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
Next know the birds, flying with wings as chariots. They’re defined by birth, for species are indeed diverse.
यथा एतासु जातीसु, लिङ्गं जातिमयं पुथु; एवं नत्थि मनुस्सेसु, लिङ्गं जातिमयं पुथु।
Yathā etāsu jātīsu, liṅgaṁ jātimayaṁ puthu; Evaṁ natthi manussesu, liṅgaṁ jātimayaṁ puthu.
While the differences between these species are defined by birth, the differences between humans are not defined by birth.
न केसेहि न सीसेहि, न कण्णेहि न अक्खीहि; न मुखेन न नासाय, न ओट्ठेहि भमूहि वा।
Na kesehi na sīsehi, na kaṇṇehi na akkhīhi; Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.
Not by hair nor by head, not by ear nor by eye, not by mouth nor by nose, not by lips nor by eyebrow,
न गीवाय न अंसेहि, न उदरेन न पिट्ठिया; न सोणिया न उरसा, न सम्बाधे न मेथुने।
Na gīvāya na aṁsehi, na udarena na piṭṭhiyā; Na soṇiyā na urasā, na sambādhe na methune.
not by shoulder nor by neck, not by belly nor by back, not by buttocks nor by breast, not by groin nor by genitals,
न हत्थेहि न पादेहि, नङ्गुलीहि नखेहि वा; न जङ्घाहि न ऊरूहि, न वण्णेन सरेन वा; लिङ्गं जातिमयं नेव, यथा अञ्ञासु जातिसु।
Na hatthehi na pādehi, naṅgulīhi nakhehi vā; Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā; Liṅgaṁ jātimayaṁ neva, yathā aññāsu jātisu.
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.
पच्चत्तञ्च सरीरेसु, मनुस्सेस्वेतं न विज्जति; वोकारञ्च मनुस्सेसु, समञ्ञाय पवुच्चति।
Paccattañca sarīresu, manussesvetaṁ na vijjati; Vokārañca manussesu, samaññāya pavuccati.
In individual human bodies you can’t find such distinctions. The distinctions among humans are spoken of by convention.
यो हि कोचि मनुस्सेसु, गोरक्खं उपजीवति; एवं वासेट्ठ जानाहि, कस्सको सो न ब्राह्मणो।
Yo hi koci manussesu, gorakkhaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, kassako so na brāhmaṇo.
Anyone among humans who lives off keeping cattle: know them, Vāseṭṭha, as a farmer, not a brahmin.
यो हि कोचि मनुस्सेसु, पुथुसिप्पेन जीवति; एवं वासेट्ठ जानाहि, सिप्पिको सो न ब्राह्मणो।
Yo hi koci manussesu, puthusippena jīvati; Evaṁ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.
Anyone among humans who lives off various professions: know them, Vāseṭṭha, as a professional, not a brahmin.
यो हि कोचि मनुस्सेसु, वोहारं उपजीवति; एवं वासेट्ठ जानाहि, वाणिजो सो न ब्राह्मणो।
Yo hi koci manussesu, vohāraṁ upajīvati; Evaṁ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.
Anyone among humans who lives off trade: know them, Vāseṭṭha, as a trader, not a brahmin.
यो हि कोचि मनुस्सेसु, परपेस्सेन जीवति; एवं वासेट्ठ जानाहि, पेस्सको सो न ब्राह्मणो।
Yo hi koci manussesu, parapessena jīvati; Evaṁ vāseṭṭha jānāhi, pessako4 so na brāhmaṇo.
Anyone among humans who lives off serving others: know them, Vāseṭṭha, as an employee, not a brahmin.
यो हि कोचि मनुस्सेसु, अदिन्नं उपजीवति; एवं वासेट्ठ जानाहि, चोरो एसो न ब्राह्मणो।
Yo hi koci manussesu, adinnaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, coro eso na brāhmaṇo.
Anyone among humans who lives off stealing: know them, Vāseṭṭha, as a bandit, not a brahmin.
यो हि कोचि मनुस्सेसु, इस्सत्थं उपजीवति; एवं वासेट्ठ जानाहि, योधाजीवो न ब्राह्मणो।
Yo hi koci manussesu, issatthaṁ upajīvati; Evaṁ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.
Anyone among humans who lives off archery: know them, Vāseṭṭha, as a soldier, not a brahmin.
यो हि कोचि मनुस्सेसु, पोरोहिच्चेन जीवति; एवं वासेट्ठ जानाहि, याजको सो न ब्राह्मणो।
Yo hi koci manussesu, porohiccena jīvati; Evaṁ vāseṭṭha jānāhi, yājako so na brāhmaṇo.
Anyone among humans who lives off priesthood: know them, Vāseṭṭha, as a sacrificer, not a brahmin.
यो हि कोचि मनुस्सेसु, गामं रट्ठञ्च भुञ्जति; एवं वासेट्ठ जानाहि, राजा एसो न ब्राह्मणो।
Yo hi koci manussesu, gāmaṁ raṭṭhañca bhuñjati; Evaṁ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.
Anyone among humans who taxes village and nation, know them, Vāseṭṭha, as a ruler, not a brahmin.
न चाहं ब्राह्मणं ब्रूमि, योनिजं मत्तिसम्भवं; भोवादि नाम सो होति, सचे होति सकिञ्चनो; अकिञ्चनं अनादानं, तमहं ब्रूमि ब्राह्मणं।
Na cāhaṁ brāhmaṇaṁ brūmi, yonijaṁ mattisambhavaṁ; Bhovādi5 nāma so hoti, sace hoti sakiñcano; Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.
I don’t call someone a brahmin after the mother or womb they came from. If they still have attachments, they’re just someone who says ‘sir’. Having nothing, taking nothing: that’s who I call a brahmin.
सब्बसंयोजनं छेत्वा, यो वे न परितस्सति; सङ्गातिगं विसंयुत्तं, तमहं ब्रूमि ब्राह्मणं।
Sabbasaṁyojanaṁ chetvā, yo ve na paritassati; Saṅgātigaṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Having cut off all fetters they have no anxiety; they’ve slipped their chains and are detached: that’s who I call a brahmin.
छेत्वा नद्धिं वरत्तञ्च, सन्दानं सहनुक्कमं; उक्खित्तपलिघं बुद्धं, तमहं ब्रूमि ब्राह्मणं।
Chetvā naddhiṁ6 varattañca, sandānaṁ sahanukkamaṁ; Ukkhittapalighaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They’ve cut the strap and harness, the reins and bridle too; with cross-bar lifted, they’re awakened: that’s who I call a brahmin.
अक्कोसं वधबन्धञ्च, अदुट्ठो यो तितिक्खति; खन्तीबलं बलानीकं, तमहं ब्रूमि ब्राह्मणं।
Akkosaṁ vadhabandhañca, aduṭṭho yo titikkhati; Khantībalaṁ balānīkaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I call a brahmin.
अक्कोधनं वतवन्तं, सीलवन्तं अनुस्सदं; दन्तं अन्तिमसारीरं, तमहं ब्रूमि ब्राह्मणं।
Akkodhanaṁ vatavantaṁ, sīlavantaṁ anussadaṁ; Dantaṁ antimasārīraṁ, tamahaṁ brūmi brāhmaṇaṁ.
Not irritable or stuck up, dutiful in precepts and observances, tamed, bearing their final body: that’s who I call a brahmin.
वारिपोक्खरपत्तेव, आरग्गेरिव सासपो; यो न लिम्पति कामेसु, तमहं ब्रूमि ब्राह्मणं।
Vāripokkharapatteva, āraggeriva sāsapo; Yo na limpati kāmesu, tamahaṁ brūmi brāhmaṇaṁ.
Like rain off a lotus leaf, like a mustard seed off the point of a pin, sensual pleasures slip off them: that’s who I call a brahmin.
यो दुक्खस्स पजानाति, इधेव खयमत्तनो; पन्नभारं विसंयुत्तं, तमहं ब्रूमि ब्राह्मणं।
Yo dukkhassa pajānāti, idheva khayamattano; Pannabhāraṁ visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They understand for themselves the end of suffering in this life; with burden put down, detached: that’s who I call a brahmin.
गम्भीरपञ्ञं मेधाविं, मग्गामग्गस्स कोविदं; उत्तमत्थमनुप्पत्तं, तमहं ब्रूमि ब्राह्मणं।
Gambhīrapaññaṁ medhāviṁ, maggāmaggassa kovidaṁ; Uttamatthamanuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Deep in wisdom, intelligent, expert in the variety of paths; arrived at the highest goal: that’s who I call a brahmin.
असंसट्ठं गहट्ठेहि, अनागारेहि चूभयं; अनोकसारिमप्पिच्छं, तमहं ब्रूमि ब्राह्मणं।
Asaṁsaṭṭhaṁ gahaṭṭhehi, anāgārehi cūbhayaṁ; Anokasārimappicchaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Socializing with neither householders nor the homeless; a migrant with no shelter, few in wishes: that’s who I call a brahmin.
निधाय दण्डं भूतेसु, तसेसु थावरेसु च; यो न हन्ति न घातेति, तमहं ब्रूमि ब्राह्मणं।
Nidhāya daṇḍaṁ bhūtesu, tasesu thāvaresu ca; Yo na hanti na ghāteti, tamahaṁ brūmi brāhmaṇaṁ.
They’ve laid aside violence against creatures firm and frail; not killing or making others kill: that’s who I call a brahmin.
अविरुद्धं विरुद्धेसु, अत्तदण्डेसु निब्बुतं; सादानेसु अनादानं, तमहं ब्रूमि ब्राह्मणं।
Aviruddhaṁ viruddhesu, attadaṇḍesu nibbutaṁ; Sādānesu anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Not fighting among those who fight, extinguished among those who are armed, not taking among those who take: that’s who I call a brahmin.
यस्स रागो च दोसो च, मानो मक्खो च ओहितो; सासपोरिव आरग्गा, तमहं ब्रूमि ब्राह्मणं।
Yassa rāgo ca doso ca, māno makkho ca ohito; Sāsaporiva āraggā, tamahaṁ brūmi brāhmaṇaṁ.
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 call a brahmin.
अकक्कसं विञ्ञापनिं, गिरं सच्चं उदीरये; याय नाभिसज्जे किञ्चि, तमहं ब्रूमि ब्राह्मणं।
Akakkasaṁ viññāpaniṁ, giraṁ saccaṁ udīraye; Yāya nābhisajje kiñci, tamahaṁ brūmi brāhmaṇaṁ.
The words they utter are sweet, informative, and true, and don’t offend anyone: that’s who I call a brahmin.
यो च दीघं व रस्सं वा, अणुं थूलं सुभासुभं; लोके अदिन्नं नादेति, तमहं ब्रूमि ब्राह्मणं।
Yo ca dīghaṁ va rassaṁ vā, aṇuṁ thūlaṁ subhāsubhaṁ; Loke adinnaṁ nādeti, tamahaṁ brūmi brāhmaṇaṁ.
They don’t steal anything in the world, long or short, fine or coarse, beautiful or ugly: that’s who I call a brahmin.
आसा यस्स न विज्जन्ति, अस्मिं लोके परम्हि च; निरासासं विसंयुत्तं, तमहं ब्रूमि ब्राह्मणं।
Āsā yassa na vijjanti, asmiṁ loke paramhi ca; Nirāsāsaṁ7 visaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They have no hope for this world or the next; with no need for hope, detached: that’s who I call a brahmin.
यस्सालया न विज्जन्ति, अञ्ञाय अकथङ्कथिं; अमतोगधं अनुप्पत्तं, तमहं ब्रूमि ब्राह्मणं।
Yassālayā na vijjanti, aññāya akathaṅkathiṁ; Amatogadhaṁ anuppattaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They have no clinging, knowledge has freed them of indecision, they’ve arrived at the culmination of the deathless: that’s who I call a brahmin.
योधपुञ्ञञ्च पापञ्च, उभो सङ्गं उपच्चगा; असोकं विरजं सुद्धं, तमहं ब्रूमि ब्राह्मणं।
Yodhapuññañca pāpañca, ubho saṅgaṁ upaccagā; Asokaṁ virajaṁ suddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They’ve escaped the snare of both good and bad deeds; sorrowless, stainless, pure: that’s who I call a brahmin.
चन्दं व विमलं सुद्धं, विप्पसन्नं अनाविलं; नन्दीभवपरिक्खीणं, तमहं ब्रूमि ब्राह्मणं।
Candaṁ va vimalaṁ suddhaṁ, vippasannaṁ anāvilaṁ; Nandībhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Pure as the spotless moon, clear and undisturbed, they’ve ended desire to be reborn: that’s who I call a brahmin.
यो इमं पलिपथं दुग्गं, संसारं मोहमच्चगा; तिण्णो पारङ्गतो झायी, अनेजो अकथङ्कथी; अनुपादाय निब्बुतो, तमहं ब्रूमि ब्राह्मणं।
Yo imaṁ palipathaṁ duggaṁ, saṁsāraṁ mohamaccagā; Tiṇṇo pāraṅgato jhāyī, anejo akathaṅkathī; Anupādāya nibbuto, tamahaṁ brūmi brāhmaṇaṁ.
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 extinguished by not grasping: that’s who I call a brahmin.
योधकामे पहन्त्वान, अनागारो परिब्बजे; कामभवपरिक्खीणं, तमहं ब्रूमि ब्राह्मणं।
Yodhakāme pahantvāna, anāgāro paribbaje; Kāmabhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.
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 call a brahmin.
योधतण्हं पहन्त्वान, अनागारो परिब्बजे; तण्हाभवपरिक्खीणं, तमहं ब्रूमि ब्राह्मणं।
Yodhataṇhaṁ pahantvāna, anāgāro paribbaje; Taṇhābhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They’ve given up craving, and have gone forth from lay life; they’ve ended craving to be reborn: that’s who I call a brahmin.
हित्वा मानुसकं योगं, दिब्बं योगं उपच्चगा; सब्बयोगविसंयुत्तं, तमहं ब्रूमि ब्राह्मणं।
Hitvā mānusakaṁ yogaṁ, dibbaṁ yogaṁ upaccagā; Sabbayogavisaṁyuttaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They’ve thrown off the human yoke, and slipped out of the heavenly yoke; unyoked from all yokes: that’s who I call a brahmin.
हित्वा रतिञ्च अरतिं, सीतीभूतं निरूपधिं; सब्बलोकाभिभुं वीरं, तमहं ब्रूमि ब्राह्मणं।
Hitvā ratiñca aratiṁ, sītībhūtaṁ nirūpadhiṁ; Sabbalokābhibhuṁ vīraṁ, tamahaṁ brūmi brāhmaṇaṁ.
Giving up discontent and desire, they’re cooled and free of attachments; a hero, master of the whole world: that’s who I call a brahmin.
चुतिं यो वेदि सत्तानं, उपपत्तिञ्च सब्बसो; असत्तं सुगतं बुद्धं, तमहं ब्रूमि ब्राह्मणं।
Cutiṁ yo vedi sattānaṁ, upapattiñca sabbaso; Asattaṁ sugataṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They know the passing away and rebirth of all beings; unattached, holy, awakened: that’s who I call a brahmin.
यस्स गतिं न जानन्ति, देवा गन्धब्बमानुसा; खीणासवं अरहन्तं, तमहं ब्रूमि ब्राह्मणं।
Yassa gatiṁ na jānanti, devā gandhabbamānusā; Khīṇāsavaṁ arahantaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Gods, centaurs, and humans don’t know their destiny; the perfected ones with defilements ended: that’s who I call a brahmin.
यस्स पुरे च पच्छा च, मज्झे च नत्थि किञ्चनं; अकिञ्चनं अनादानं, तमहं ब्रूमि ब्राह्मणं।
Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṁ; Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.
They have nothing before or after, or even in between. Having nothing, taking nothing: that’s who I call a brahmin.
उसभं पवरं वीरं, महेसिं विजिताविनं; अनेजं न्हातकं बुद्धं, तमहं ब्रूमि ब्राह्मणं।
Usabhaṁ pavaraṁ vīraṁ, mahesiṁ vijitāvinaṁ; Anejaṁ nhātakaṁ8 buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.
Leader of the herd, excellent hero, great seer and victor; unstirred, washed, awakened: that’s who I call a brahmin.
पुब्बेनिवासं यो वेदि, सग्गापायञ्च पस्सति; अथो जातिक्खयं पत्तो, तमहं ब्रूमि ब्राह्मणं।
Pubbenivāsaṁ yo vedi, saggāpāyañca passati; Atho jātikkhayaṁ patto, tamahaṁ brūmi brāhmaṇaṁ.
They know their past lives, and see heaven and places of loss, and have attained the end of rebirth: that’s who I call a brahmin.
समञ्ञा हेसा लोकस्मिं, नामगोत्तं पकप्पितं; सम्मुच्चा समुदागतं, तत्थ तत्थ पकप्पितं।
Samaññā hesā lokasmiṁ, nāmagottaṁ pakappitaṁ; Sammuccā samudāgataṁ, tattha tattha pakappitaṁ.
For name and clan are formulated as mere convention in the world. Produced by mutual agreement, they’re formulated for each individual.
दीघरत्तानुसयितं, दिट्ठिगतमजानतं; अजानन्ता नो पब्रुन्ति, जातिया होति ब्राह्मणो।
Dīgharattānusayitaṁ, diṭṭhigatamajānataṁ; Ajānantā no9 pabrunti, jātiyā hoti brāhmaṇo.
For a long time this misconception has prejudiced those who don’t understand. Ignorant, they declare that one is a brahmin by birth.
न जच्चा ब्राह्मणो होति, न जच्चा होति अब्राह्मणो; कम्मुना ब्राह्मणो होति, कम्मुना होति अब्राह्मणो।
Na jaccā brāhmaṇo10 hoti, na jaccā hoti abrāhmaṇo; Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.
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.
कस्सको कम्मुना होति, सिप्पिको होति कम्मुना; वाणिजो कम्मुना होति, पेस्सको होति कम्मुना।
Kassako kammunā hoti, sippiko hoti kammunā; Vāṇijo kammunā hoti, pessako hoti kammunā.
You’re a farmer by your deeds, by deeds you’re a professional; you’re a trader by your deeds, by deeds are you an employee;
चोरोपि कम्मुना होति, योधाजीवोपि कम्मुना; याजको कम्मुना होति, राजापि होति कम्मुना।
Coropi kammunā hoti, yodhājīvopi kammunā; Yājako kammunā hoti, rājāpi hoti kammunā.
you’re a bandit by your deeds, by deeds you’re a soldier; you’re a sacrificer by your deeds, by deeds you’re a ruler.
एवमेतं यथाभूतं, कम्मं पस्सन्ति पण्डिता; पटिच्चसमुप्पाददस्सा, कम्मविपाककोविदा।
Evametaṁ yathābhūtaṁ, kammaṁ passanti paṇḍitā; Paṭiccasamuppādadassā, kammavipākakovidā.
In this way the astute regard deeds in accord with truth. Seeing dependent origination, they’re expert in deeds and their results.
कम्मुना वत्तति लोको, कम्मुना वत्तति पजा; कम्मनिबन्धना सत्ता, रथस्साणीव यायतो।
Kammunā vattati loko, kammunā vattati pajā; Kammanibandhanā sattā, rathassāṇīva yāyato.
Deeds make the world go on, deeds make people go on; sentient beings are bound by deeds, like a moving chariot’s linchpin.
तपेन ब्रह्मचरियेन, संयमेन दमेन च; एतेन ब्राह्मणो होति, एतं ब्राह्मणमुत्तमं।
Tapena brahmacariyena, saṁyamena damena ca; Etena brāhmaṇo hoti, etaṁ brāhmaṇamuttamaṁ.
By fervor and spiritual practice, by restraint and by self-control: that’s how to become a brahmin, this is the supreme brahmin.
तीहि विज्जाहि सम्पन्नो, सन्तो खीणपुनब्भवो; एवं वासेट्ठ जानाहि, ब्रह्मा सक्को विजानतन्”ति।
Tīhi vijjāhi sampanno, santo khīṇapunabbhavo; Evaṁ vāseṭṭha jānāhi, brahmā sakko vijānatan”ti.
Accomplished in the three knowledges, peaceful, with rebirth ended, know them, Vāseṭṭha, as Brahmā and Sakka to the wise.”
एवं वुत्ते, वासेट्ठभारद्वाजा माणवा भगवन्तं एतदवोचुं: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एते मयं भवन्तं गोतमं सरणं गच्छाम धम्मञ्च भिक्खुसङ्घञ्च। उपासके नो भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गते”ति।
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, Master 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, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
वासेट्ठसुत्तं निट्ठितं अट्ठमं।
Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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