So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying in a forest near Icchānaṅgala. ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ—the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others. caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “How do you become a brahmin?” “kathaṁ, bho, brāhmaṇo hotī”ti?

Bhāradvāja said this: Bhāradvājo māṇavo evamāha: “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—“yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, then you’re a brahmin.” ettāvatā kho bho brāhmaṇo hotī”ti.

Vāseṭṭha said this: Vāseṭṭho māṇavo evamāha: “When you’re ethical and accomplished in doing your duties—“yato kho, bho, sīlavā ca hoti vatasampanno ca, then you’re a brahmin.” ettāvatā kho, bho, brāhmaṇo hotī”ti. But neither was able to persuade the other. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.

So Vāseṭṭha said to Bhāradvāja, Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: “Worthy Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. “ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; He has this good reputation: taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘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.’ ‘itipi …pe… buddho bhagavā’ti. Come, let’s go to see him and ask him about this matter. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṁ gotamaṁ etamatthaṁ pucchissāma. As he answers, so we’ll remember it.” Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti. “Yes, worthy sir,” replied Bhāradvāja. “Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

So they went to the Buddha and exchanged greetings with him. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. When the greetings and polite conversation were over, they sat down to one side, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. and Vāseṭṭha addressed the Buddha in verse: Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:

“We’re both authorized masters “Anuññātapaṭiññātā, of the three Vedas. tevijjā mayamasmubho; I’m a student of Pokkharasāti, Ahaṁ pokkharasātissa, and he of Tārukkha. tārukkhassāyaṁ māṇavo.

We’re fully qualified Tevijjānaṁ yadakkhātaṁ, in all the Vedic experts teach. Tatra kevalinosmase; As philologists and grammarians, Padakasma veyyākaraṇā, we match our tutors in recitation. Jappe ācariyasādisā.

We have a dispute Tesaṁ no jātivādasmiṁ, regarding genealogy. vivādo atthi gotama; For Bhāradvāja says that Jātiyā brāhmaṇo hoti, one is a brahmin due to birth, bhāradvājo iti bhāsati; but I declare it’s because of one’s deeds. Ahañca kammunā brūmi, Oh Clear-eyed One, know this as our debate. evaṁ jānāhi cakkhuma.

Since neither of us was able Te na sakkoma saññāpetuṁ, to convince the other, aññamaññaṁ mayaṁ ubho; we’ve come to ask you, sir, Bhavantaṁ puṭṭhumāgamhā, renowned as the awakened one. sambuddhaṁ iti vissutaṁ.

As people honor with joined palms Candaṁ yathā khayātītaṁ, the moon on the cusp of waxing, pecca pañjalikā janā; bowing, they revere Vandamānā namassanti, Gotama in the world. evaṁ lokasmi gotamaṁ.

We ask this of Gotama, Cakkhuṁ loke samuppannaṁ, the Eye arisen in the world: mayaṁ pucchāma gotamaṁ; is one a brahmin due to birth, Jātiyā brāhmaṇo hoti, or else because of deeds? udāhu bhavati kammunā; We don’t know, please tell us, Ajānataṁ no pabrūhi, so we can recognize a brahmin.” yathā jānemu brāhmaṇaṁ”.

“I shall explain to you,” “Tesaṁ vo ahaṁ byakkhissaṁ, said the Buddha, (vāseṭṭhāti bhagavā) “accurately and in sequence, Anupubbaṁ yathātathaṁ; the taxonomy of living creatures, Jātivibhaṅgaṁ pāṇānaṁ, for species are indeed diverse. Aññamaññā hi jātiyo.

Know the grass and trees, Tiṇarukkhepi jānātha, though they lack self-awareness. na cāpi paṭijānare; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. aññamaññā hi jātiyo.

Next there are bugs and moths, Tato kīṭe paṭaṅge ca, and so on, to ants and termites. yāva kunthakipillike; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. aññamaññā hi jātiyo.

Know the quadrupeds, too, Catuppadepi jānātha, both small and large. Khuddake ca mahallake; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. Aññamaññā hi jātiyo.

Know, too, the long-backed snakes, Pādūdarepi jānātha, crawling on their bellies. Urage dīghapiṭṭhike; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. Aññamaññā hi jātiyo.

Next know the fish, Tato macchepi jānātha, whose habitat is the water. Odake vārigocare; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. Aññamaññā hi jātiyo.

Next know the birds, Tato pakkhīpi jānātha, winged chariots in flight. Pattayāne vihaṅgame; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. Aññamaññā hi jātiyo.

While the differences between these species Yathā etāsu jātīsu, are defined by birth, Liṅgaṁ jātimayaṁ puthu; the differences between humans Evaṁ natthi manussesu, are not defined by birth. Liṅgaṁ jātimayaṁ puthu.

Not by hair nor by head, Na kesehi na sīsena, not by ear nor by eye, Na kaṇṇehi na akkhibhi; not by mouth nor by nose, Na mukhena na nāsāya, not by lips nor by eyebrow, Na oṭṭhehi bhamūhi vā.

not by shoulder nor by neck, Na gīvāya na aṁsehi, not by belly nor by back, Na udarena na piṭṭhiyā; not by buttocks nor by breast, Na soṇiyā na urasā, not by groin nor by genitals, Na sambādhe na methune.

not by hands nor by feet, Na hatthehi na pādehi, not by fingers nor by nails, Nāṅgulīhi nakhehi vā; not by knees nor by thighs, Na jaṅghāhi na ūrūhi, not by color nor by voice: Na vaṇṇena sarena vā; none of these are defined by birth Liṅgaṁ jātimayaṁ neva, as it is for other species. Yathā aññāsu jātisu.

In specific human bodies Paccattañca sarīresu, you can’t find such distinctions. Manussesvetaṁ na vijjati; The distinctions among humans Vokārañca manussesu, are spoken of by convention. Samaññāya pavuccati.

Anyone among humans Yo hi koci manussesu, who lives off keeping cattle: Gorakkhaṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a farmer, not a brahmin. Kassako so na brāhmaṇo.

Anyone among humans Yo hi koci manussesu, who lives off various professions: Puthusippena jīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a professional, not a brahmin. Sippiko so na brāhmaṇo.

Anyone among humans Yo hi koci manussesu, who lives off trade: Vohāraṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a trader, not a brahmin. Vāṇijo so na brāhmaṇo.

Anyone among humans Yo hi koci manussesu, who lives off serving others: Parapessena jīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a servant, not a brahmin. Pessiko so na brāhmaṇo.

Anyone among humans Yo hi koci manussesu, who lives off stealing: Adinnaṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a bandit, not a brahmin. Coro eso na brāhmaṇo.

Anyone among humans Yo hi koci manussesu, who lives off archery: Issatthaṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a soldier, not a brahmin. Yodhājīvo na brāhmaṇo.

Anyone among humans Yo hi koci manussesu, who lives off priesthood: Porohiccena jīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a sacrificer, not a brahmin. Yājako eso na brāhmaṇo.

Anyone among humans Yo hi koci manussesu, who taxes village and nation, Gāmaṁ raṭṭhañca bhuñjati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a ruler, not a brahmin. Rājā eso na brāhmaṇo.

I don’t call someone a brahmin Na cāhaṁ brāhmaṇaṁ brūmi, after the mother’s womb they’re born from. Yonijaṁ mattisambhavaṁ; If they still have attachments, Bhovādi nāma so hoti, they’re just someone who says ‘worthy’. Sace hoti sakiñcano; Having nothing, taking nothing: Akiñcanaṁ anādānaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Having cut off all fetters Sabbasaṁyojanaṁ chetvā, they have no anxiety; Yo ve na paritassati; they’ve slipped their chains and are detached: Saṅgātigaṁ visaṁyuttaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve cut the strap and harness, Chetvā naddhiṁ varattañca, the halter and bridle too; Sandānaṁ sahanukkamaṁ; with cross-bar lifted, they’re awakened: Ukkhittapalighaṁ buddhaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Abuse, killing, caging: Akkosaṁ vadhabandhañca, they withstand these without anger. Aduṭṭho yo titikkhati; Patience is their powerful army: Khantībalaṁ balānīkaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Not irritable or pretentious, Akkodhanaṁ vatavantaṁ, dutiful in precepts and observances, Sīlavantaṁ anussadaṁ; tamed, bearing their final body: Dantaṁ antimasārīraṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Like water from a lotus leaf, Vāri pokkharapatteva, like a mustard seed off a pin-point, Āraggeriva sāsapo; sensual pleasures slip off them: Yo na limpati kāmesu, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They understand for themselves Yo dukkhassa pajānāti, the end of suffering in this life; Idheva khayamattano; with burden put down, detached: Pannabhāraṁ visaṁyuttaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Deep in wisdom, intelligent, Gambhīrapaññaṁ medhāviṁ, expert in the path and what is not the path; Maggāmaggassa kovidaṁ; arrived at the highest goal: Uttamatthamanuppattaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Mixing with neither Asaṁsaṭṭhaṁ gahaṭṭhehi, householders nor the homeless; Anāgārehi cūbhayaṁ; a migrant with no bastion, few in wishes: Anokasārimappicchaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve laid aside violence Nidhāya daṇḍaṁ bhūtesu, against creatures firm and frail; Tasesu thāvaresu ca; not killing or making others kill: Yo na hanti na ghāteti, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Not fighting among those who fight, Aviruddhaṁ viruddhesu, quenched among those who have taken up arms, Attadaṇḍesu nibbutaṁ; not grasping among those who grasp: Sādānesu anādānaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve discarded greed and hate, Yassa rāgo ca doso ca, along with conceit and contempt, Māno makkho ca pātito; like a mustard seed off the point of a pin: Sāsaporiva āraggā, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

The words they utter Akakkasaṁ viññāpaniṁ, are polished, informative, and true, Giraṁ saccamudīraye; and don’t offend anyone: Yāya nābhisaje kañci, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They don’t steal anything in the world, Yodha dīghaṁ va rassaṁ vā, long or short, Aṇuṁ thūlaṁ subhāsubhaṁ; fine or coarse, beautiful or ugly: Loke adinnaṁ nādiyati, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They have no hope Āsā yassa na vijjanti, for this world or the next; Asmiṁ loke paramhi ca; with no need for hope, detached: Nirāsāsaṁ visaṁyuttaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They have no clinging, Yassālayā na vijjanti, knowledge has freed them of indecision, Aññāya akathaṅkathī; they’ve plunged into freedom from death: Amatogadhamanuppattaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve escaped clinging Yodha puññañca pāpañca, to both good and bad deeds; Ubho saṅgamupaccagā; sorrowless, stainless, pure: Asokaṁ virajaṁ suddhaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Pure as the spotless moon, Candaṁva vimalaṁ suddhaṁ, clear and undisturbed, Vippasannamanāvilaṁ; they’ve ended relish for rebirth: Nandībhavaparikkhīṇaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve got past this grueling swamp Yomaṁ palipathaṁ duggaṁ, of delusion, transmigration. Saṁsāraṁ mohamaccagā; Meditating in stillness, free of indecision, Tiṇṇo pāraṅgato jhāyī, they have crossed over to the far shore. Anejo akathaṅkathī; They’re quenched by not grasping: Anupādāya nibbuto, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up sensual stimulations, Yodha kāme pahantvāna, and have gone forth from lay life; Anāgāro paribbaje; they’ve ended rebirth in the sensual realm: Kāmabhavaparikkhīṇaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up craving, Yodha taṇhaṁ pahantvāna, and have gone forth from lay life; Anāgāro paribbaje; they’ve ended craving to be reborn: Taṇhābhavaparikkhīṇaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They’ve thrown off the human yoke, Hitvā mānusakaṁ yogaṁ, and slipped out of the heavenly yoke; Dibbaṁ yogaṁ upaccagā; unyoked from all yokes: Sabbayogavisaṁyuttaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Giving up desire and discontent, Hitvā ratiñca aratiṁ, they’re cooled and free of attachments; Sītibhūtaṁ nirūpadhiṁ; a hero, master of the whole world: Sabbalokābhibhuṁ vīraṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They know the passing away Cutiṁ yo vedi sattānaṁ, and rebirth of all beings; Upapattiñca sabbaso; unattached, holy, awakened: Asattaṁ sugataṁ buddhaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Gods, centaurs, and humans Yassa gatiṁ na jānanti, don’t know their destiny; Devā gandhabbamānusā; the perfected ones with defilements ended: Khīṇāsavaṁ arahantaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They have nothing before or after, Yassa pure ca pacchā ca, or even in between. Majjhe ca natthi kiñcanaṁ; Having nothing, taking nothing: Akiñcanaṁ anādānaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

Captain of the herd, excellent hero, Usabhaṁ pavaraṁ vīraṁ, great seer and victor; Mahesiṁ vijitāvinaṁ; unstirred, washed, awakened: Anejaṁ nhātakaṁ buddhaṁ, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

They who know their past lives, Pubbenivāsaṁ yo vedi, see heaven and places of loss, Saggāpāyañca passati; and have attained the ending of rebirth, Atho jātikkhayaṁ patto, that’s who I declare a brahmin. Tamahaṁ brūmi brāhmaṇaṁ.

For name and clan are formulated Samaññā hesā lokasmiṁ, as mere convention in the world. Nāmagottaṁ pakappitaṁ; Produced by mutual agreement, Sammuccā samudāgataṁ, they’re formulated in each case. Tattha tattha pakappitaṁ.

For a long time this misconception Dīgharattamanusayitaṁ, has prejudiced those who don’t understand. Diṭṭhigatamajānataṁ; Ignorant, they declare Ajānantā no pabruvanti, that one is a brahmin by birth. Jātiyā hoti brāhmaṇo.

You’re not a brahmin by birth, Na jaccā brāhmaṇo hoti, nor by birth a non-brahmin. Na jaccā hoti abrāhmaṇo; You’re a brahmin by your deeds, Kammunā brāhmaṇo hoti, and by deeds a non-brahmin. Kammunā hoti abrāhmaṇo.

You’re a farmer by your deeds, Kassako kammunā hoti, by deeds you’re a professional; Sippiko hoti kammunā; you’re a trader by your deeds, Vāṇijo kammunā hoti, by deeds are you a servant; Pessiko hoti kammunā.

you’re a bandit by your deeds, Coropi kammunā hoti, by deeds you’re a soldier; Yodhājīvopi kammunā; you’re a sacrificer by your deeds, Yājako kammunā hoti, by deeds you’re a ruler. Rājāpi hoti kammunā.

In this way the astute regard deeds Evametaṁ yathābhūtaṁ, in accord with truth. Kammaṁ passanti paṇḍitā; Seeing dependent origination, Paṭiccasamuppādadassā, they’re expert in deeds and their results. Kammavipākakovidā.

Deeds make the world go on, Kammunā vattati loko, deeds make people go on; Kammunā vattati pajā; sentient beings are bound by deeds, Kammanibandhanā sattā, like a moving chariot’s linchpin. Rathassāṇīva yāyato.

By fervor and spiritual practice, Tapena brahmacariyena, by restraint and by self-control: Saṁyamena damena ca; that’s how to become a brahmin, Etena brāhmaṇo hoti, this is the supreme brahmin. Etaṁ brāhmaṇamuttamaṁ.

Accomplished in the three knowledges, Tīhi vijjāhi sampanno, peaceful, with rebirth ended, santo khīṇapunabbhavo; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as the Divinity and Sakka to the wise.” brahmā sakko vijānatan”ti.

When he had spoken, Vāseṭṭha and Bhāradvāja said to him, Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: “Excellent, worthy Gotama! Excellent! … “abhikkantaṁ, bho gotama …pe… From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.” upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

Vāseṭṭhasuttaṁ navamaṁ.