Sutta Nipata Chapter 3: The Great Chapter
3:9 With Vāseṭṭha
- © Translated from the Pali by Bhante Sujato.(More copyright information)
3:9 With Vāseṭṭha
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, Jāṇussoṇi, Todeyya, and others.
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?”
Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry 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, “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.”
“Yes, 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:
Vāseṭṭha
594
“We’re both authorized masters
of the three Vedas.
I’m a student of Pokkharasāti,
and he of Tārukkha.
595
We’re fully qualified
in all the Vedic experts teach.
As philologists and grammarians,
we match our teachers in recitation.
596
We have a dispute
regarding the question of ancestry.
For Bhāradvāja says that
one is a brahmin due to birth,
but I declare it’s because of one’s actions.
Oh seer, know this as our debate.
597
Since neither of us was able
to convince the other,
we’ve come to ask you, sir,
renowned as the awakened one.
598
As people honor with joined palms
the moon on the cusp of waxing,
bowing, they revere
Gotama in the world.
599
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.”
Buddha
600
“I shall explain to you,”
said the Buddha,
“accurately and in sequence,
the taxonomy of living creatures,
for species are indeed diverse.
601
Know the grass and trees,
though they lack self-awareness.
They’re defined by birth,
for species are indeed diverse.
602
Next there are bugs and moths,
and so on, to ants and termites.
They’re defined by birth,
for species are indeed diverse.
603
Know the quadrupeds, too,
both small and large.
They’re defined by birth,
for species are indeed diverse.
604
Know, too, the long-backed snakes,
crawling on their bellies.
They’re defined by birth,
for species are indeed diverse.
605
Next know the fish,
whose habitat is the water.
They’re defined by birth,
for species are indeed diverse.
606
Next know the birds,
flying with wings as chariots.
They’re defined by birth,
for species are indeed diverse.
607
While the differences between these species
are defined by birth,
the differences between humans
are not defined by birth.
608
Not by hair nor by head,
not by ear nor by eye,
not by mouth nor by nose,
not by lips nor by eyebrow,
609
not by shoulder nor by neck,
not by belly nor by back,
not by buttocks nor by breast,
not by groin nor by genitals,
610
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.
611
In individual human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.
612
Anyone among humans
who lives off keeping cattle:
know them, Vāseṭṭha,
as a farmer, not a brahmin.
613
Anyone among humans
who lives off various professions:
know them, Vāseṭṭha,
as a professional, not a brahmin.
614
Anyone among humans
who lives off trade:
know them, Vāseṭṭha,
as a trader, not a brahmin.
615
Anyone among humans
who lives off serving others:
know them, Vāseṭṭha,
as an employee, not a brahmin.
616
Anyone among humans
who lives off stealing:
know them, Vāseṭṭha,
as a bandit, not a brahmin.
617
Anyone among humans
who lives off archery:
know them, Vāseṭṭha,
as a soldier, not a brahmin.
618
Anyone among humans
who lives off priesthood:
know them, Vāseṭṭha,
as a sacrificer, not a brahmin.
619
Anyone among humans
who taxes village and nation,
know them, Vāseṭṭha,
as a ruler, not a brahmin.
620
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.
621
Having cut off all fetters
they have no anxiety;
they’ve got over clinging, and are detached:
that’s who I call a brahmin.
622
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.
623
Abuse, killing, caging:
they endure these without anger.
Patience is their powerful army:
that’s who I call a brahmin.
624
Not irritable or stuck up,
dutiful in precepts and observances,
tamed, bearing their final body:
that’s who I call a brahmin.
625
Like water from a lotus leaf,
like a mustard seed off a pin-point,
sensual pleasures slip off them:
that’s who I call a brahmin.
626
They understand for themselves
the end of suffering in this life;
with burden put down, detached:
that’s who I call a brahmin.
627
Deep in wisdom, intelligent,
expert in the variety of paths;
arrived at the highest goal:
that’s who I call a brahmin.
628
Socializing with neither
householders nor the homeless;
a migrant with no shelter, few in wishes:
that’s who I call a brahmin.
629
They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I call a brahmin.
630
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.
631
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.
632
The words they utter
are sweet, informative, and true,
and don’t offend anyone:
that’s who I call a brahmin.
633
They don’t steal anything in the world,
long or short,
fine or coarse, beautiful or ugly:
that’s who I call a brahmin.
634
They have no hope
for this world or the next.
with no need for hope, detached:
that’s who I call a brahmin.
635
They have no clinging,
knowledge has freed them of indecision,
they’ve plunged right into the deathless:
that’s who I call a brahmin.
636
They’ve escaped clinging
to both good and bad deeds;
sorrowless, stainless, pure:
that’s who I call a brahmin.
637
Pure as the spotless moon,
clear and undisturbed,
they’ve ended delight and future lives:
that’s who I call a brahmin.
638
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.
639
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.
640
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.
641
They’ve given up human bonds,
and gone beyond heavenly bonds;
detached from all attachments:
that’s who I call a brahmin.
642
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.
643
They know the passing away
and rebirth of all beings;
unattached, holy, awakened:
that’s who I call a brahmin.
644
Gods, fairies, and humans
don’t know their destiny;
the perfected ones with defilements ended:
that’s who I call a brahmin.
645
They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I call a brahmin.
646
Leader of the herd, excellent hero,
great hermit and victor;
unstirred, washed, awakened:
that’s who I call a brahmin.
647
They know their past lives,
and sees heaven and places of loss,
and has attained the ending of rebirth,
that’s who I call a brahmin.
648
For name and clan are formulated
as mere convention in the world.
Produced by mutual agreement,
they’re formulated for each individual.
649
For a long time this misconception
has prejudiced those who don’t understand.
Ignorant, they declare
that one is a brahmin by birth.
650
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.
651
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;
652
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.
653
In this way the astute regard deeds
in accord with truth.
Seeing dependent origination,
they’re expert in deeds and their results.
654
Deeds make the world go on,
deeds make people go on;
sentient beings are bound by deeds,
like a moving chariot’s linchpin.
655
By austerity and spiritual practice,
by restraint and by self-control:
that’s how to become a brahmin,
this is the supreme brahmin.
656
Accomplished in the three knowledges,
peaceful, with rebirth ended,
know them, Vāseṭṭha,
as Brahmā and Sakka to the wise.”
When he had spoken, Vāseṭṭha and Bhāradvāja said to him: “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
Vāseṭṭhasutta
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:
594"Anuññātapaṭiññātā,
tevijjā mayamasmubho;
Ahaṁ pokkharasātissa,
tārukkhassāyaṁ māṇavo.
595
Tevijjānaṁ yadakkhātaṁ,
Tatra kevalinosmase;
Padakasma veyyākaraṇā,
Jappe ācariyasādisā.
596
Tesaṁ no jātivādasmiṁ,
vivādo atthi gotama;
Jātiyā brāhmaṇo hoti,
bhāradvājo iti bhāsati;
Ahañca kammunā brūmi,
evaṁ jānāhi cakkhuma.
597
Te na sakkoma saññāpetuṁ,
aññamaññaṁ mayaṁ ubho;
Bhavantaṁ puṭṭhumāgamhā,
sambuddhaṁ iti vissutaṁ.
598
Candaṁ yathā khayātītaṁ,
pecca pañjalikā janā;
Vandamānā namassanti,
evaṁ lokasmi gotamaṁ.
599
Cakkhuṁ loke samuppannaṁ,
mayaṁ pucchāma gotamaṁ;
Jātiyā brāhmaṇo hoti,
udāhu bhavati kammunā;
Ajānataṁ no pabrūhi,
yathā jānemu brāhmaṇaṁ".
(vāseṭṭhāti bhagavā):
600 "Tesaṁ vo ahaṁ byakkhissaṁ,
Anupubbaṁ yathātathaṁ;
Jātivibhaṅgaṁ pāṇānaṁ,
Aññamaññā hi jātiyo.
601
Tiṇarukkhepi jānātha,
na cāpi paṭijānare;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.
602
Tato kīṭe paṭaṅge ca,
yāva kunthakipillike;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.
603
Catuppadepi jānātha,
Khuddake ca mahallake;
Lingaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.
604
Pādūdarepi jānātha,
Urage dīghapiṭṭhike;
Lingaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.
605
Tato macchepi jānātha,
Odake vārigocare;
Lingaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.
606
Tato pakkhīpi jānātha,
Pattayāne vihaṅgame;
Lingaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.
607
Yathā etāsu jātīsu,
Lingaṁ jātimayaṁ puthu;
Evaṁ natthi manussesu,
Lingaṁ jātimayaṁ puthu.
608
Na kesehi na sīsena,
Na kaṇṇehi na akkhibhi;
Na mukhena na nāsāya,
Na oṭṭhehi bhamūhi vā.
609
Na gīvāya na aṁsehi,
Na udarena na piṭṭhiyā;
Na soṇiyā na urasā,
Na sambādhe na methune.
610
Na hatthehi na pādehi,
Nāngulīhi nakhehi vā;
Na jaṅghāhi na ūrūhi,
Na vaṇṇena sarena vā;
Lingaṁ jātimayaṁ neva,
Yathā aññāsu jātisu.
611
Paccattañca sarīresu,
Manussesvetaṁ na vijjati;
Vokārañca manussesu,
Samaññāya pavuccati.
612
Yo hi koci manussesu,
Gorakkhaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Kassako so na brāhmaṇo.
613
Yo hi koci manussesu,
Puthusippena jīvati;
Evaṁ vāseṭṭha jānāhi,
Sippiko so na brāhmaṇo.
614
Yo hi koci manussesu,
Vohāraṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Vāṇijo so na brāhmaṇo.
615
Yo hi koci manussesu,
Parapessena jīvati;
Evaṁ vāseṭṭha jānāhi,
Pessiko so na brāhmaṇo.
616
Yo hi koci manussesu,
Adinnaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Coro eso na brāhmaṇo.
617
Yo hi koci manussesu,
Issatthaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Yodhājīvo na brāhmaṇo.
618
Yo hi koci manussesu,
Porohiccena jīvati;
Evaṁ vāseṭṭha jānāhi,
Yājako eso na brāhmaṇo.
619
Yo hi koci manussesu,
Gāmaṁ raṭṭhañca bhuñjati;
Evaṁ vāseṭṭha jānāhi,
Rājā eso na brāhmaṇo.
620
Na cāhaṁ brāhmaṇaṁ brūmi,
Yonijaṁ mattisambhavaṁ;
Bhovādi nāma so hoti,
Sace hoti sakiñcano;
Akiñcanaṁ anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
621
Sabbasaṁyojanaṁ chetvā,
Yo ve na paritassati;
Sangātigaṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
622
Chetvā naddhiṁ varattañca,
Sandānaṁ sahanukkamaṁ;
Ukkhittapalighaṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
623
Akkosaṁ vadhabandhañca,
Aduṭṭho yo titikkhati;
Khantībalaṁ balānīkaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
624
Akkodhanaṁ vatavantaṁ,
Sīlavantaṁ anussadaṁ;
Dantaṁ antimasārīraṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
625
Vāri pokkharapatteva,
Āraggeriva sāsapo;
Yo na limpati kāmesu,
Tamahaṁ brūmi brāhmaṇaṁ.
626
Yo dukkhassa pajānāti,
Idheva khayamattano;
Pannabhāraṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
627
Gambhīrapaññaṁ medhāviṁ,
Maggāmaggassa kovidaṁ;
Uttamatthamanuppattaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
628
Asaṁsaṭṭhaṁ gahaṭṭhehi,
Anāgārehi cūbhayaṁ;
Anokasārimappicchaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
629
Nidhāya daṇḍaṁ bhūtesu,
Tasesu thāvaresu ca;
Yo na hanti na ghāteti,
Tamahaṁ brūmi brāhmaṇaṁ.
630
Aviruddhaṁ viruddhesu,
Attadaṇḍesu nibbutaṁ;
Sādānesu anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
631
Yassa rāgo ca doso ca,
Māno makkho ca pātito;
Sāsaporiva āraggā,
Tamahaṁ brūmi brāhmaṇaṁ.
632
Akakkasaṁ viññāpaniṁ,
Giraṁ saccamudīraye;
Yāya nābhisaje kañci,
Tamahaṁ brūmi brāhmaṇaṁ.
633
Yodha dīghaṁ va rassaṁ vā,
Aṇuṁ thūlaṁ subhāsubhaṁ;
Loke adinnaṁ nādiyati,
Tamahaṁ brūmi brāhmaṇaṁ.
634
Āsā yassa na vijjanti,
Asmiṁ loke paramhi ca;
Nirāsāsaṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
635
Yassālayā na vijjanti,
Aññāya akathaṅkathī;
Amatogadhamanuppattaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
636
Yodha puññañca pāpañca,
Ubho saṅgamupaccagā;
Asokaṁ virajaṁ suddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
637
Candaṁva vimalaṁ suddhaṁ,
Vippasannamanāvilaṁ;
Nandībhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
638
Yomaṁ palipathaṁ duggaṁ,
Saṁsāraṁ mohamaccagā;
Tiṇṇo pāraṅgato jhāyī,
Anejo akathaṅkathī;
Anupādāya nibbuto,
Tamahaṁ brūmi brāhmaṇaṁ.
639
Yodha kāme pahantvāna,
Anāgāro paribbaje;
Kāmabhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
640
Yodha taṇhaṁ pahantvāna,
Anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
641
Hitvā mānusakaṁ yogaṁ,
Dibbaṁ yogaṁ upaccagā;
Sabbayogavisaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
642
Hitvā ratiñca aratiṁ,
Sītibhūtaṁ nirūpadhiṁ;
Sabbalokābhibhuṁ vīraṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
643
Cutiṁ yo vedi sattānaṁ,
Upapattiñca sabbaso;
Asattaṁ sugataṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
644
Yassa gatiṁ na jānanti,
Devā gandhabbamānusā;
Khīṇāsavaṁ arahantaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
645
Yassa pure ca pacchā ca,
Majjhe ca natthi kiñcanaṁ;
Akiñcanaṁ anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
646
Usabhaṁ pavaraṁ vīraṁ,
Mahesiṁ vijitāvinaṁ;
Anejaṁ nhātakaṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.
647
Pubbenivāsaṁ yo vedi,
Saggāpāyañca passati;
Atho jātikkhayaṁ patto,
Tamahaṁ brūmi brāhmaṇaṁ.
648
Samaññā hesā lokasmiṁ,
Nāmagottaṁ pakappitaṁ;
Sammuccā samudāgataṁ,
Tattha tattha pakappitaṁ.
649
Dīgharattamanusayitaṁ,
Diṭṭhigatamajānataṁ;
Ajānantā no pabruvanti,
Jātiyā hoti brāhmaṇo.
650
Na jaccā brāhmaṇo hoti,
Na jaccā hoti abrāhmaṇo;
Kammunā brāhmaṇo hoti,
Kammunā hoti abrāhmaṇo.
651
Kassako kammunā hoti,
Sippiko hoti kammunā;
Vāṇijo kammunā hoti,
Pessiko hoti kammunā.
652
Coropi kammunā hoti,
Yodhājīvopi kammunā;
Yājako kammunā hoti,
Rājāpi hoti kammunā.
653
Evametaṁ yathābhūtaṁ,
Kammaṁ passanti paṇḍitā;
Paṭiccasamuppādadassā,
Kammavipākakovidā.
654
Kammunā vattati loko,
Kammunā vattati pajā;
Kammanibandhanā sattā,
Rathassāṇīva yāyato.
655
Tapena brahmacariyena,
Saṁyamena damena ca;
Etena brāhmaṇo hoti,
Etaṁ brāhmaṇamuttamaṁ.
656Tīhi 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.