With Vāseṭṭha · Translation: Bhikkhu Sujato, SuttaCentral
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Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. 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. Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti?
So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala. 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. Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”
Bhāradvājo māṇavo evamāha: “yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī”ti.
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.”
Vāseṭṭho māṇavo evamāha: “yato kho, bho, sīlavā ca hoti vatasampanno ca, ettāvatā kho, bho, brāhmaṇo hotī”ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.
Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties— then you’re a brahmin.” 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 …pe… 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.
“We’re both authorized masters of the three Vedas. I’m a student of Pokkharasāti, and he of Tārukkha.
Tevijjānaṁ yadakkhātaṁ, Tatra kevalinosmase; Padakasma veyyākaraṇā, Jappe ācariyasādisā.
We’re fully qualified in all the Vedic experts teach. As philologists and grammarians, we match our tutors in recitation.
Tesaṁ no jātivādasmiṁ, vivādo atthi gotama; Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati; Ahañca kammunā brūmi, evaṁ jānāhi cakkhuma.
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.
Te na sakkoma saññāpetuṁ, aññamaññaṁ mayaṁ ubho; Bhavantaṁ puṭṭhumāgamhā, sambuddhaṁ iti vissutaṁ.
Since neither of us was able to convince the other, we’ve come to ask you, sir, renowned as the awakened one.
Candaṁ yathā khayātītaṁ, pecca pañjalikā janā; Vandamānā namassanti, evaṁ lokasmi gotamaṁ.
As people honor with cupped palms the moon on the cusp of waxing, bowing, they revere Gotama in the world.
Cakkhuṁ loke samuppannaṁ, mayaṁ pucchāma gotamaṁ; Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā; Ajānataṁ no pabrūhi, yathā jānemu brāhmaṇaṁ”.
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, 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.
Tiṇarukkhepi jānātha, na cāpi paṭijānare; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
Know the grass and trees, though they lack self-awareness. They’re defined by birth, for species are indeed diverse.
Tato kīṭe paṭaṅge ca, yāva kunthakipillike; Liṅgaṁ jātimayaṁ tesaṁ, aññamaññā hi jātiyo.
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.
Catuppadepi jānātha, Khuddake ca mahallake; Liṅgaṁ jātimayaṁ tesaṁ, Aññamaññā hi jātiyo.
Know the quadrupeds, too, both small and large. They’re defined by birth, for species are indeed diverse.
Pādūdarepi jānātha, Urage dīghapiṭṭhike; Liṅgaṁ jātimayaṁ tesaṁ, Aññamaññā hi jātiyo.
Know, too, the long-backed snakes, crawling on their bellies. They’re defined by birth, for species are indeed diverse.
Tato macchepi jānātha, Odake vārigocare; Liṅgaṁ jātimayaṁ tesaṁ, Aññamaññā hi jātiyo.
Next know the fish, whose habitat is the water. They’re defined by birth, for species are indeed diverse.
Tato pakkhīpi jānātha, Pattayāne vihaṅgame; Liṅgaṁ jātimayaṁ tesaṁ, Aññamaññā hi jātiyo.
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.
While the differences between these species are defined by birth, the differences between humans are not defined by birth.
Na kesehi na sīsena, Na kaṇṇehi na akkhibhi; Na mukhena na nāsāya, Na oṭṭhehi bhamūhi vā.
Not by hair nor by head, not by ear nor by eye, not by mouth nor by nose, not by lips nor by eyebrow,
Na gīvāya na aṁsehi, Na udarena na piṭṭhiyā; Na soṇiyā na urasā, Na sambādhe na methune.
not by shoulder nor by neck, not by belly nor by back, not by buttocks nor by breast, not by groin nor by genitals,
Na hatthehi na pādehi, Nāṅgulīhi nakhehi vā; Na jaṅghāhi na ūrūhi, Na vaṇṇena sarena vā; Liṅgaṁ jātimayaṁ neva, Yathā aññāsu jātisu.
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.
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