Vāseṭṭhasutta

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Majjhima Nikāya 98

With Vāseṭṭha · Translation: Bhikkhu Sujato, SuttaCentral

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Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

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

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.

Now 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.

Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi:
“kathaṁ, bho, brāhmaṇo hotī”ti?
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.
Vāseṭṭho māṇavo evamāha:
“yato kho, bho, sīlavā ca hoti vattasampanno ca—
ettāvatā kho, bho, brāhmaṇo hotī”ti.

Then as the 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, stemming from a clean vessel, with irrefutable and impeccable genealogy 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.”

Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.

But neither was able to persuade the other.

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.
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

So 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.” “Yes, worthy sir,” replied Bhāradvāja.

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:

“Anuññātapaṭiññātā,
tevijjā mayamasmubho;
Ahaṁ pokkharasātissa,
tārukkhassāyaṁ māṇavo.
Tevijjānaṁ yadakkhātaṁ,
tatra kevalinosmase;
Padakasmā veyyākaraṇā,
jappe ācariyasādisā;
Tesaṁ no jātivādasmiṁ,
vivādo atthi gotama.
Jātiyā brāhmaṇo hoti,
bhāradvājo iti bhāsati;
Ahañca kammunā brūmi,
evaṁ jānāhi cakkhuma.
Te na sakkoma ñāpetuṁ,
aññamaññaṁ mayaṁ ubho;
Bhavantaṁ puṭṭhumāgamā,
sambuddhaṁ iti vissutaṁ.
Candaṁ yathā khayātītaṁ,
pecca pañjalikā janā;
Vandamānā namassanti,
lokasmiṁ gotamaṁ.
Cakkhuṁ loke samuppannaṁ,
mayaṁ pucchāma gotamaṁ;
Jātiyā brāhmaṇo hoti,
udāhu bhavati kammunā;
Ajānataṁ no pabrūhi,
yathā jānemu brāhmaṇan”ti.

“We’re both authorized masters of the three Vedas. I’m a student of Pokkharasāti, and he of Tārukkha. We’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. For 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. Since neither of us was able to convince the other, we’ve come to ask you, sir, renowned as the awakened one. As people honor with cupped palms the moon on the cusp of waxing, bowing, they revere Gotama in the world. We 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.”

“Tesaṁ vo ahaṁ byakkhissaṁ,
(vāseṭṭhāti bhagavā)
Anupubbaṁ yathātathaṁ;
Jātivibhaṅgaṁ pāṇānaṁ,
Aññamaññāhi jātiyo.
Tiṇarukkhepi jānātha,
na cāpi paṭijānare;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.
Tato kīṭe paṭaṅge ca,
yāva kunthakipillike;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.
Catuppadepi jānātha,
khuddake ca mahallake;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.
Pādudarepi jānātha,
urage dīghapiṭṭhike;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.
Tato macchepi jānātha,
udake vārigocare;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.
Tato pakkhīpi jānātha,
pattayāne vihaṅgame;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

“I shall explain to you,” said the Buddha, “accurately and in sequence, the taxonomy of living creatures, for species are indeed diverse. Know the grass and trees, though they lack self-awareness. They’re defined by birth, for species are indeed diverse. Next there are bugs that crawl or fly, and so on, to ants and termites. They’re defined by birth, for species are indeed diverse. Know the quadrupeds, too, both small and large. They’re defined by birth, for species are indeed diverse. Know, too, the long-backed snakes, crawling on their bellies. They’re defined by birth, for species are indeed diverse. Next know the fish, whose habitat is the water. They’re defined by birth, for species are indeed diverse. Next know the birds, winged chariots in flight. They’re defined by birth, for species are indeed diverse.

Yathā etāsu jātīsu,
liṅgaṁ jātimayaṁ puthu;
Evaṁ natthi manussesu,
liṅgaṁ jātimayaṁ puthu.
Na kesehi na sīsehi,
na kaṇṇehi na akkhīhi;
Na mukhena na nāsāya,
na oṭṭhehi bhamūhi vā.
Na gīvāya na aṁsehi,
na udarena na piṭṭhiyā;
Na soṇiyā na urasā,
na sambādhe na methune.
Na hatthehi na pādehi,
naṅgulīhi nakhehi vā;
Na jaṅghāhi na ūrūhi,
na vaṇṇena sarena vā;
Liṅgaṁ jātimayaṁ neva,
yathā aññāsu jātisu.
Paccattañca sarīresu,
manussesvetaṁ na vijjati;
Vokārañca manussesu,
samaññāya pavuccati.

While the differences between these species are defined by birth, the differences between humans are not defined by birth. Not by hair nor by head, not by ear nor by eye, not by mouth nor by nose, not by lips nor by eyebrow, not by shoulder nor by neck, not by belly nor by back, not by buttocks nor by breast, not by groin nor by genitals, 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. In specific human bodies you can’t find such distinctions. The distinctions among humans are spoken of by convention.

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