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Majjhima Nikāya 98

Vāseṭṭhasutta

With Vāseṭṭha · Translation: Bhikkhu Sujato, SuttaCentral

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whoeverYo indeedhi anykoci among humansmanussesu,
cattle-keepinggorakkhaṁ lives offupajīvati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
a farmerkassako heso notna a brahminbrāhmaṇo.
whoeverYo indeedhi anykoci among humansmanussesu,
by various professionsputhusippena livesjīvati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
a professionalsippiko heso notna a brahminbrāhmaṇo.
whoeverYo indeedhi anykoci among humansmanussesu,
tradevohāraṁ lives offupajīvati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
a tradervāṇijo heso notna a brahminbrāhmaṇo.
whoeverYo indeedhi anykoci among humansmanussesu,
by serving othersparapessena livesjīvati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
a servantpessako heso notna a brahminbrāhmaṇo.
whoeverYo indeedhi anykoci among humansmanussesu,
stealingadinnaṁ lives offupajīvati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
a banditcoro this oneeso notna a brahminbrāhmaṇo.
whoeverYo indeedhi anykoci among humansmanussesu,
archeryissatthaṁ lives offupajīvati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
a warrioryodhājīvo notna a brahminbrāhmaṇo.
whoeverYo indeedhi anykoci among humansmanussesu,
by priesthoodporohiccena livesjīvati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
a sacrificeryājako heso notna a brahminbrāhmaṇo.
whoeverYo indeedhi anykoci among humansmanussesu,
villagegāmaṁ and nationraṭṭhañca taxesbhuñjati;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,

Anyone among humans who lives off keeping cattle: know them, Vāseṭṭha, as a farmer, not a brahmin. Anyone among humans who lives off various professions: know them, Vāseṭṭha, as a professional, not a brahmin. Anyone among humans who lives off trade: know them, Vāseṭṭha, as a trader, not a brahmin. Anyone among humans who lives off serving others: know them, Vāseṭṭha, as a servant, not a brahmin. Anyone among humans who lives off stealing: know them, Vāseṭṭha, as a bandit, not a brahmin. Anyone among humans who lives off archery: know them, Vāseṭṭha, as a warrior, not a brahmin. Anyone among humans who lives off priesthood: know them, Vāseṭṭha, as a sacrificer, not a brahmin. Anyone among humans who taxes village and nation, know them, Vāseṭṭha,

a rulerrājā this oneeso notna brahminbrāhmaṇo.

as a ruler, not a brahmin.

notNa and Icāhaṁ a brahminbrāhmaṇaṁ I callbrūmi,
one born from the wombyonijaṁ born of a mothermattisambhavaṁ;
one who says 'worthy'Bhovādi justnāma heso ishoti,
ifsace ishoti possessing attachmentssakiñcano;
having nothingAkiñcanaṁ taking nothinganādānaṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
all fettersSabbasaṁyojanaṁ having cut offchetvā,
whoyo indeedve notna is anxiousparitassati;
one who has gone beyond attachmentSaṅgātigaṁ detachedvisaṁyuttaṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
having cutChetvā the strapnaddhiṁ and the harnessvarattañca,
the haltersandānaṁ with the bridle toosahanukkamaṁ;
with the cross-bar liftedUkkhittapalighaṁ awakenedbuddhaṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
abuseAkkosaṁ and killing and cagingvadhabandhañca,
not angryaduṭṭho whoyo endurestitikkhati;
with patience as powerKhantībalaṁ with an army of powerbalānīkaṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
not irritableAkkodhanaṁ practicing observancesvatavantaṁ,
virtuoussīlavantaṁ not pretentiousanussadaṁ;
tamedDantaṁ bearing the final bodyantimasārīraṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
like water on a lotus leafVāripokkharapatteva,
like a mustard seed from the point of a needleāraggeriva a mustard seedsāsapo;
whoYo notna is smearedlimpati by sensual pleasureskāmesu,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
whoYo of sufferingdukkhassa understandspajānāti,
right hereidheva the end of his ownkhayamattano;
with burden put downPannabhāraṁ detachedvisaṁyuttaṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
of deep wisdomGambhīrapaññaṁ intelligentmedhāviṁ,
of the path and what is not the pathmaggāmaggassa expertkovidaṁ;
arrived at the highest goalUttamatthamanuppattaṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
not mixingAsaṁsaṭṭhaṁ with householdersgahaṭṭhehi,
with the homelessanāgārehi and bothcūbhayaṁ;
a migrant with no bastion, few in wishesAnokasārimappicchaṁ,
that Itamahaṁ callbrūmi a brahminbrāhmaṇaṁ.
having laid asideNidhāya violencedaṇḍaṁ against creaturesbhūtesu,
firmtasesu and frailthāvaresu andca;

I 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. Having cut off all fetters they have no anxiety; they’ve slipped their chains and are detached: that’s who I declare a brahmin. They’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. Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I declare a brahmin. Not irritable or pretentious, dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin. Like 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. They understand for themselves the end of suffering in this life; with burden put down, detached: that’s who I declare a brahmin. Deep 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. Mixing with neither householders nor the homeless; a migrant with no bastion, few in wishes: that’s who I declare a brahmin. They’ve laid aside violence against creatures firm and frail;

whoYo notna killshanti notna makes killghāteti,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
not fightingAviruddhaṁ among those who fightviruddhesu,
among those who have taken up armsattadaṇḍesu quenchednibbutaṁ;
among those who graspSādānesu not graspinganādānaṁ,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
of whomYassa greedrāgo andca hatedoso andca,
conceitmāno contemptmakkho andca discardedohito;
like a mustard seed off the point of a pinSāsaporiva from the point of a pināraggā,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
polishedAkakkasaṁ informativeviññāpaniṁ,
wordsgiraṁ truesaccaṁ they utterudīraye;
by whichYāya does not offendnābhisajje anyonekiñci,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
whoYo andca longdīghaṁ orva shortrassaṁ orvā,
tinyaṇuṁ hugethūlaṁ beautiful or uglysubhāsubhaṁ;
in the worldLoke not givenadinnaṁ does not stealnādeti,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
hopesĀsā of whomyassa notna are foundvijjanti,
in thisasmiṁ worldloke in the nextparamhi andca;
with no need for hopeNirāsāsaṁ detachedvisaṁyuttaṁ,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
whose clingingsYassālayā notna are foundvijjanti,
by knowledgeaññāya freed from indecisionakathaṅkathiṁ;
arrived at the objective of freedom from deathAmatogadhaṁ attainedanuppattaṁ,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
here good andYodhapuññañca evil andpāpañca,
bothubho the chainsaṅgaṁ has escapedupaccagā;
sorrowlessAsokaṁ stainlessvirajaṁ puresuddhaṁ,
him Itamahaṁ declarebrūmi a brahminbrāhmaṇaṁ.
the moonCandaṁ asva spotlessvimalaṁ puresuddhaṁ,
clearvippasannaṁ uncloudedanāvilaṁ;
ended relish for rebirthNandībhavaparikkhīṇaṁ,

not killing or making others kill: that’s who I declare a brahmin. Not 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. 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 declare a brahmin. The words they utter are polished, informative, and true, and don’t offend anyone: that’s who I declare a brahmin. They don’t steal anything in the world, long or short, tiny or huge, beautiful or ugly: that’s who I declare a brahmin. They have no hope for this world or the next; with no need for hope, detached: that’s who I declare a brahmin. They 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. They’ve escaped the chain of both good and bad deeds; sorrowless, stainless, pure: that’s who I declare a brahmin. Pure as the spotless moon, clear and unclouded, they’ve ended relish for rebirth:

him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
whoYo thisimaṁ swamppalipathaṁ gruelingduggaṁ,
transmigrationsaṁsāraṁ they’ve got past delusionmohamaccagā;
crossed overTiṇṇo gone to the far shorepāraṅgato meditatingjhāyī,
unstirredanejo free of indecisionakathaṅkathī;
by not graspingAnupādāya quenchednibbuto,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
who here sensual pleasuresYodhakāme having given uppahantvāna,
homelessanāgāro they wander forthparibbaje;
ended rebirth in the sensual realmKāmabhavaparikkhīṇaṁ,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
who here cravingYodhataṇhaṁ having given uppahantvāna,
homelessanāgāro they wander forthparibbaje;
ended craving to be rebornTaṇhābhavaparikkhīṇaṁ,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
having given upHitvā humanmānusakaṁ yokeyogaṁ,
heavenlydibbaṁ yokeyogaṁ they slipped out ofupaccagā;
unyoked from all yokesSabbayogavisaṁyuttaṁ,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
having given upHitvā desire andratiñca discontentaratiṁ,
cooledsītībhūtaṁ free of attachmentsnirūpadhiṁ;
master of the whole worldSabbalokābhibhuṁ herovīraṁ,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
passing awayCutiṁ whoyo knowsvedi of beingssattānaṁ,
and rebirthupapattiñca in every waysabbaso;
unattachedAsattaṁ holysugataṁ awakenedbuddhaṁ,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
whoseYassa destinygatiṁ notna they knowjānanti,
godsdevā centaurs and humansgandhabbamānusā;
with defilements endedKhīṇāsavaṁ perfectedarahantaṁ,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
whoseYassa beforepure andca afterpacchā andca,
in betweenmajjhe andca there is notnatthi anythingkiñcanaṁ;
having nothingAkiñcanaṁ taking nothinganādānaṁ,
him Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
captain of the herdUsabhaṁ excellentpavaraṁ herovīraṁ,
great seermahesiṁ victorvijitāvinaṁ;
unstirredAnejaṁ washednhātakaṁ awakenedbuddhaṁ,

that’s who I declare a brahmin. 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 quenched by not grasping: that’s who I declare a brahmin. They’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. They’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. They’ve thrown off the human yoke, and slipped out of the heavenly yoke; unyoked from all yokes: that’s who I declare a brahmin. Giving 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. They know the passing away and rebirth of all beings; unattached, holy, awakened: that’s who I declare a brahmin. Gods, centaurs, and humans don’t know their destiny; the perfected ones with defilements ended: that’s who I declare a brahmin. They have nothing before or after, or even in between. Having nothing, taking nothing: that’s who I declare a brahmin. Captain of the herd, excellent hero, great seer and victor; unstirred, washed, awakened:

that one Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.
past livesPubbenivāsaṁ whoyo knowsvedi,
heaven and places of losssaggāpāyañca seespassati;
and thenAtho the end of rebirthjātikkhayaṁ attainedpatto,
that one Itamahaṁ I declarebrūmi a brahminbrāhmaṇaṁ.

that’s who I declare a brahmin. They 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.

designationSamaññā indeed thishesā in the worldlokasmiṁ,
name and clannāmagottaṁ formulatedpakappitaṁ;
by mutual agreementSammuccā producedsamudāgataṁ,
theretattha theretattha formulatedpakappitaṁ.
long-inheritedDīgharattānusayitaṁ,
view not knowingdiṭṭhigatamajānataṁ;
not knowingAjānantā notno they declarepabrunti,
by birthjātiyā one ishoti a brahminbrāhmaṇo.
notNa by birthjaccā a brahminbrāhmaṇo one ishoti,
norna by birthjaccā one ishoti a non-brahminabrāhmaṇo;
by deedsKammunā a brahminbrāhmaṇo one ishoti,
by deedskammunā one ishoti a non-brahminabrāhmaṇo.
a farmerKassako by deedskammunā one ishoti,
a professionalsippiko one ishoti by deedskammunā;
a traderVāṇijo by deedskammunā one ishoti,
a servantpessako one ishoti by deedskammunā.
a bandit tooCoropi by deedskammunā one ishoti,
a warrior tooyodhājīvopi by deedskammunā;
a sacrificerYājako by deedskammunā one ishoti,
a ruler toorājāpi one ishoti by deedskammunā.

For name and clan are formulated as mere convention in the world. Produced by mutual agreement, they’re formulated in each case. For a long time this misconception has prejudiced those who don’t understand. Ignorant, they declare that one is a brahmin by birth. 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. You’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; you’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.

thus thisEvametaṁ in accord with truthyathābhūtaṁ,
deedkammaṁ they seepassanti the astutepaṇḍitā;
seeing dependent originationPaṭiccasamuppādadassā,
expert in deeds and their resultskammavipākakovidā.
by deedKammunā goes onvattati the worldloko,
by deedkammunā goes onvattati peoplepajā;
bound by deedsKammanibandhanā sentient beingssattā,
like a linchpinrathassāṇīva of a moving chariotyāyato.
by fervorTapena by spiritual practicebrahmacariyena,
by restraintsaṁyamena by self-controldamena andca;
by thisEtena a brahminbrāhmaṇo he becomeshoti,
thisetaṁ the supreme brahminbrāhmaṇamuttamaṁ.
with threeTīhi knowledgesvijjāhi accomplishedsampanno,
peacefulsanto with rebirth endedkhīṇapunabbhavo;
thusEvaṁ Vāseṭṭhavāseṭṭha knowjānāhi,
the Divinitybrahmā Sakkasakko to the wisevijānatan”ti.

In this way the astute regard deeds in accord with truth. Seeing dependent origination, they’re expert in deeds and their results. Deeds make the world go on, deeds make people go on; sentient beings are bound by deeds, like a moving chariot’s linchpin. By fervor and spiritual practice, by restraint and by self-control: that’s how to become a brahmin, this is the supreme brahmin. Accomplished in the three knowledges, peaceful, with rebirth ended, know them, Vāseṭṭha, as the Divinity and Sakka to the wise.”

thusEvaṁ when saidvutte, Vāseṭṭha and Bhāradvājavāseṭṭhabhāradvājā young brahminsmāṇavā to the Blessed Onebhagavantaṁ said thisetadavocuṁ:
excellent“abhikkantaṁ, worthybho Gotamagotama, excellentabhikkantaṁ, worthybho Gotamagotama.
just asSeyyathāpi, worthybho Gotamagotama, overturnednikkujjitaṁ orvā would rightukkujjeyya, hiddenpaṭicchannaṁ orvā would revealvivareyya, to one lostmūḷhassa orvā pathmaggaṁ would point outācikkheyya, in darknessandhakāre orvā oil lamptelapajjotaṁ would holddhāreyya those with eyes‘cakkhumanto formsrūpāni will seedakkhantī’ti; just soevamevaṁ by worthybhotā by Gotamagotamena in many waysanekapariyāyena the teachingdhammo has been made clearpakāsito.
theseEte wemayaṁ to worthybhavantaṁ Gotamagotamaṁ refugesaraṇaṁ we gogacchāma and to the teachingdhammañca and to the bhikkhu Saṅghabhikkhusaṅghañca.
as lay followersUpāsake usno worthybhavaṁ Gotamagotamo may he rememberdhāretu from this day forthajjatagge as long as life lastspāṇupetaṁ refugesaraṇaṁ have gonegate”ti.
the Vāseṭṭha SuttaVāseṭṭhasuttaṁ is finishedniṭṭhitaṁ eighthaṭṭhamaṁ.

When 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.”

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