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Majjhima Nikāya 98

Vāseṭṭhasutta

With Vāseṭṭha · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard —sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā in Icchānaṅgalaicchānaṅgale was stayingviharati in the Icchānaṅgala forest thicket.icchānaṅgalavanasaṇḍe.

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

at that timeTena indeedkho nowpana at the timesamayena severalsambahulā very well-knownabhiññātā very well-knownabhiññātā well-to-do brahminsbrāhmaṇamahāsālā in Icchānaṅgalaicchānaṅgale were residingpaṭivasanti, that is to sayseyyathidaṁ—
Caṅkīcaṅkī the brahminbrāhmaṇo, Tārukkhatārukkho the brahminbrāhmaṇo, Pokkharasātipokkharasāti the brahminbrāhmaṇo, Jāṇussoṇijāṇussoṇi the brahminbrāhmaṇo, Todeyyatodeyyo the brahminbrāhmaṇo, othersaññe andca very well-knownabhiññātā very well-knownabhiññātā well-to-do brahminsbrāhmaṇamahāsālā.

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.

thenAtha indeedkho of Vāseṭṭha-and-Bhāradvājavāseṭṭhabhāradvājānaṁ of the studentsmāṇavānaṁ for a walkjaṅghāvihāraṁ of those walking aboutanucaṅkamantānaṁ of those wandering aboutanuvicarantānaṁ this intermediate talkayamantarākathā aroseudapādi:
“how,“kathaṁ, sir,bho, a brahminbrāhmaṇo does one become?”hotī”ti?
BhāradvājaBhāradvājo the studentmāṇavo said this:evamāha:
“when“yato indeed,kho, sir,bho, on both sidesubhato well bornsujāto on the mother’s sidemātito andca on the father’s sidepitito andca stemming from a clean vesselsaṁsuddhagahaṇiko as far asyāva the seventhsattamā generation of paternal ancestorspitāmahayugā irrefutableakkhitto impeccableanupakkuṭṭho with respect to birth—jātivādena—
to that extentettāvatā indeed,kho, sir,bho, a brahminbrāhmaṇo does one become.”hotī”ti.
VāseṭṭhaVāseṭṭho the studentmāṇavo said this:evamāha:
“when“yato indeed,kho, sir,bho, ethicalsīlavā andca one ishoti accomplished in doing one’s dutiesvattasampanno and—ca—
to that extentettāvatā indeed,kho, sir,bho, a brahminbrāhmaṇo does one become.”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.”

but neitherNeva indeedkho was ableasakkhi Bhāradvājabhāradvājo young brahminmāṇavo Vāseṭṭhavāseṭṭhaṁ young brahminmāṇavaṁ to persuadesaññāpetuṁ, notna butpana was ableasakkhi Vāseṭṭhavāseṭṭho young brahminmāṇavo Bhāradvājabhāradvājaṁ young brahminmāṇavaṁ to persuadesaññāpetuṁ.

But neither was able to persuade the other.

thenAtha indeedkho Vāseṭṭhavāseṭṭho young brahminmāṇavo to Bhāradvājabhāradvājaṁ young brahminmāṇavaṁ addressedāmantesi:
this“ayaṁ indeedkho, worthy sirbho Bhāradvājabhāradvāja, asceticsamaṇo Gotamagotamo son of the Sakyanssakyaputto from a Sakyan familysakyakulā gone forthpabbajito in Icchānaṅgalaicchānaṅgale is stayingviharati in the Icchānaṅgala forest groveicchānaṅgalavanasaṇḍe.
himTaṁ indeedkho nowpana the venerablebhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputationkittisaddo spread abroadabbhuggato:
because of this‘itipi heso the Blessed Onebhagavā perfectedarahaṁ fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā’ti.
comeĀyāma, worthy sirbho Bhāradvājabhāradvāja, whereyena asceticsamaṇo Gotamagotamo to him we will approachtenupasaṅkamissāma; having approachedupasaṅkamitvā the asceticsamaṇaṁ Gotamagotamaṁ this matteretamatthaṁ we will askpucchissāma.
asYathā to usno asceticsamaṇo Gotamagotamo will answerbyākarissati sotathā itnaṁ we will rememberdhāressāmā”ti.
yes“Evaṁ, worthy sirbho”ti indeedkho Bhāradvājabhāradvājo young brahminmāṇavo to Vāseṭṭhavāseṭṭhassa young brahminmāṇavassa repliedpaccassosi.

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.

thenAtha indeedkho Vāseṭṭha-and-Bhāradvājavāseṭṭhabhāradvājā young brahminsmāṇavā whereyena the Blessed Onebhagavā to him they approachedtenupasaṅkamiṁsu; having approachedupasaṅkamitvā with the Blessed Onebhagavatā withsaddhiṁ they exchanged greetingssammodiṁsu.
of greetingsSammodanīyaṁ conversationkathaṁ politesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ they sat downnisīdiṁsu.
to one sideEkamantaṁ seatednisinno indeedkho Vāseṭṭhavāseṭṭho young brahminmāṇavo the Blessed Onebhagavantaṁ with versesgāthāhi he addressedajjhabhāsi:

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:

approved and acknowledged“Anuññātapaṭiññātā,
masters of the three Vedastevijjā we are bothmayamasmubho;
IAhaṁ of Pokkharasātipokkharasātissa,
and he is of Tārukkhatārukkhassāyaṁ studentmāṇavo.
of the three-Veda mastersTevijjānaṁ whatever is taughtyadakkhātaṁ,
theretatra we are fully qualifiedkevalinosmase;
as philologistsPadakasmā grammariansveyyākaraṇā,
in recitationjappe matching our tutorsācariyasādisā;
of thoseTesaṁ ourno in the debate on birthjātivādasmiṁ,
disputevivādo there isatthi Gotamagotama.
due to birthJātiyā a brahminbrāhmaṇo ishoti,
Bhāradvājabhāradvājo thusiti speaksbhāsati;
but IAhañca due to deedskammunā I declarebrūmi,
thusevaṁ knowjānāhi clear-eyed onecakkhuma.
weTe notna we are ablesakkoma to convinceñāpetuṁ,
each otheraññamaññaṁ wemayaṁ bothubho;
sirBhavantaṁ we have come to askpuṭṭhumāgamā,
fully awakenedsambuddhaṁ thusiti renownedvissutaṁ.
the moonCandaṁ asyathā passed beyond waningkhayātītaṁ,
afterwardspecca with cupped palmspañjalikā peoplejanā;
bowingVandamānā they honornamassanti,
in the worldlokasmiṁ Gotamagotamaṁ.
the eyeCakkhuṁ in the worldloke arisensamuppannaṁ,
wemayaṁ askpucchāma Gotamagotamaṁ;
due to birthJātiyā a brahminbrāhmaṇo ishoti,
orudāhu does one becomebhavati due to deedskammunā;
to us who do not knowAjānataṁ ourno tellpabrūhi,
so thatyathā we may knowjānemu a brahminbrāhmaṇan”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.”

of those“Tesaṁ to youvo Iahaṁ I shall explainbyakkhissaṁ,
Vāseṭṭha, quotation marker(vāseṭṭhāti the Blessed Onebhagavā)
in sequenceAnupubbaṁ accuratelyyathātathaṁ;
the taxonomyJātivibhaṅgaṁ of living creaturespāṇānaṁ,
for speciesAññamaññāhi are diversejātiyo.
grass and trees, tooTiṇarukkhepi knowjānātha,
notna andcāpi they lack self-awarenesspaṭijānare;
definedLiṅgaṁ by birthjātimayaṁ of themtesaṁ,
for speciesaññamaññā indeedhi are diversejātiyo.
nextTato bugskīṭe that crawlpaṭaṅge andca,
and so onyāva to ants and termiteskunthakipillike;
definedLiṅgaṁ by birthjātimayaṁ of themtesaṁ,
for speciesaññamaññā indeedhi are diversejātiyo.
quadrupeds, tooCatuppadepi knowjānātha,
smallkhuddake andca largemahallake;
definedLiṅgaṁ by birthjātimayaṁ of themtesaṁ,
for speciesaññamaññā indeedhi are diversejātiyo.
crawling on their bellies, tooPādudarepi knowjānātha,
snakesurage long-backeddīghapiṭṭhike;
definedLiṅgaṁ by birthjātimayaṁ of themtesaṁ,
for speciesaññamaññā indeedhi are diversejātiyo.
nextTato fish, toomacchepi knowjānātha,
in the waterudake whose habitat is watervārigocare;
definedLiṅgaṁ by birthjātimayaṁ of themtesaṁ,
for speciesaññamaññā indeedhi are diversejātiyo.
nextTato birds, toopakkhīpi knowjānātha,
winged chariotspattayāne in flightvihaṅgame;
definedLiṅgaṁ by birthjātimayaṁ of themtesaṁ,
for speciesaññamaññā indeedhi are diversejātiyo.

“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.

asYathā in theseetāsu among speciesjātīsu,
the distinctionliṅgaṁ born of birthjātimayaṁ diverseputhu;
thusEvaṁ there is notnatthi among humansmanussesu,
a distinctionliṅgaṁ born of birthjātimayaṁ diverseputhu.
notNa by hairkesehi notna by headsīsehi,
notna by earkaṇṇehi notna by eyeakkhīhi;
notNa by mouthmukhena notna by nosenāsāya,
notna by lipsoṭṭhehi by eyebrowsbhamūhi orvā.
notNa by neckgīvāya notna by shouldersaṁsehi,
notna by bellyudarena notna by backpiṭṭhiyā;
notNa by buttockssoṇiyā notna by breasturasā,
notna by groinsambādhe notna by genitalsmethune.
notNa by handshatthehi notna by feetpādehi,
by fingersnaṅgulīhi by nailsnakhehi orvā;
notNa by kneesjaṅghāhi notna by thighsūrūhi,
notna by colorvaṇṇena by voicesarena orvā;
a distinctionLiṅgaṁ born of birthjātimayaṁ indeed notneva,
asyathā in otheraññāsu among speciesjātisu.
and individuallyPaccattañca in bodiessarīresu,
this among humansmanussesvetaṁ notna is foundvijjati;
and the distinctionVokārañca among humansmanussesu,
by conventionsamaññāya is spoken ofpavuccati.

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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