Majjhima Nikāya — Discursos Médios — 98 — With Vāseṭṭha

1So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala.

2Now 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.

3Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”

4Bhāradvāja 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.”

5Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties— then you’re a brahmin.”

6But neither was able to persuade the other.

7So 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.”

8“Yes, worthy sir,” replied Bhāradvāja.

9So 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:

10“We’re both authorized masters
of the three Vedas.
I’m a student of Pokkharasāti,
and he of Tārukkha.

11We’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.

12For 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.

13Since neither of us was able
to convince the other,
we’ve come to ask you, sir,
renowned as the awakened one.

14As people honor with cupped palms
the moon on the cusp of waxing,
bowing, they revere
Gotama in the world.

15We 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.”

16“I shall explain to you,”
said the Buddha, “accurately and in sequence,
the taxonomy of living creatures,
for species are indeed diverse.

17Know the grass and trees,
though they lack self-awareness.
They’re defined by birth,
for species are indeed diverse.

18Next there are bugs that crawl or fly,
and so on, to ants and termites.
They’re defined by birth,
for species are indeed diverse.

19Know the quadrupeds, too,
both small and large.
They’re defined by birth,
for species are indeed diverse.

20Know, too, the long-backed snakes,
crawling on their bellies.
They’re defined by birth,
for species are indeed diverse.

21Next know the fish,
whose habitat is the water.
They’re defined by birth,
for species are indeed diverse.

22Next know the birds,
winged chariots in flight.
They’re defined by birth,
for species are indeed diverse.

23While the differences between these species
are defined by birth,
the differences between humans
are not defined by birth.

24Not by hair nor by head,
not by ear nor by eye,
not by mouth nor by nose,
not by lips nor by eyebrow,

25not by shoulder nor by neck,
not by belly nor by back,
not by buttocks nor by breast,
not by groin nor by genitals,

26not 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.

27In specific human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.

28Anyone among humans
who lives off keeping cattle:
know them, Vāseṭṭha,
as a farmer, not a brahmin.

29Anyone among humans
who lives off various professions:
know them, Vāseṭṭha,
as a professional, not a brahmin.

30Anyone among humans
who lives off trade:
know them, Vāseṭṭha,
as a trader, not a brahmin.

31Anyone among humans
who lives off serving others:
know them, Vāseṭṭha,
as a servant, not a brahmin.

32Anyone among humans
who lives off stealing:
know them, Vāseṭṭha,
as a bandit, not a brahmin.

33Anyone among humans
who lives off archery:
know them, Vāseṭṭha,
as a warrior, not a brahmin.

34Anyone among humans
who lives off priesthood:
know them, Vāseṭṭha,
as a sacrificer, not a brahmin.

35Anyone among humans
who taxes village and nation,
know them, Vāseṭṭha,
as a ruler, not a brahmin.

36I 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.

37Having cut off all fetters
they have no anxiety;
they’ve slipped their chains and are detached:
that’s who I declare a brahmin.

38They’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.

39Abuse, killing, caging:
they endure these without anger.
Patience is their powerful army:
that’s who I declare a brahmin.

40Not irritable or pretentious,
dutiful in precepts and observances,
tamed, bearing their final body:
that’s who I declare a brahmin.

41Like 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.

42They understand for themselves
the end of suffering in this life;
with burden put down, detached:
that’s who I declare a brahmin.

43Deep 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.

44Mixing with neither
householders nor the homeless;
a migrant with no bastion, few in wishes:
that’s who I declare a brahmin.

45They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I declare a brahmin.

46Not 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.

47They’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.

48The words they utter
are polished, informative, and true,
and don’t offend anyone:
that’s who I declare a brahmin.

49They don’t steal anything in the world,
long or short,
tiny or huge, beautiful or ugly:
that’s who I declare a brahmin.

50They have no hope
for this world or the next;
with no need for hope, detached:
that’s who I declare a brahmin.

51They 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.

52They’ve escaped the chain
of both good and bad deeds;
sorrowless, stainless, pure:
that’s who I declare a brahmin.

53Pure as the spotless moon,
clear and unclouded,
they’ve ended relish for rebirth:
that’s who I declare a brahmin.

54They’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.

55They’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.

56They’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.

57They’ve thrown off the human yoke,
and slipped out of the heavenly yoke;
unyoked from all yokes:
that’s who I declare a brahmin.

58Giving 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.

59They know the passing away
and rebirth of all beings;
unattached, holy, awakened:
that’s who I declare a brahmin.

60Gods, centaurs, and humans
don’t know their destiny;
the perfected ones with defilements ended:
that’s who I declare a brahmin.

61They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I declare a brahmin.

62Captain of the herd, excellent hero,
great seer and victor;
unstirred, washed, awakened:
that’s who I declare a brahmin.

63They 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.

64For name and clan are formulated
as mere convention in the world.
Produced by mutual agreement,
they’re formulated in each case.

65For a long time this misconception
has prejudiced those who don’t understand.
Ignorant, they declare
that one is a brahmin by birth.

66You’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.

67You’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;

68you’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.

69In this way the astute regard deeds
in accord with truth.
Seeing dependent origination,
they’re expert in deeds and their results.

70Deeds make the world go on,
deeds make people go on;
sentient beings are bound by deeds,
like a moving chariot’s linchpin.

71By fervor and spiritual practice,
by restraint and by self-control:
that’s how to become a brahmin,
this is the supreme brahmin.

72Accomplished in the three knowledges,
peaceful, with rebirth ended,
know them, Vāseṭṭha,
as the Divinity and Sakka to the wise.”

73When 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.”