Khuddaka Nikaya - Sutta Nipata - Vasettha Sutta

9. VASETTHASUTTA.
A dispute arose between two young men, Bharadvaga and Vasettha, the former
contending man to be a Bramana by birth, the latter by deeds. They agreed to
go and ask Samana Gotama, and he answered that man is a Bramana by his work
only. The two young men are converted.--Text (from Magghimanikaya) and
translation in Alwis's Buddhist Nirvana, p. 103.
So it was heard by me:
At one time Bhagavat dwelt at Ikkhanamkala, in the Ikkhanamkala forest. At
that time many distinguished,
[1. Etadiso vinabhavo.]
p. 109
wealthy Bramanas lived at Ikkhanamkala, as the Bramana Kamkin, the Bramana
Tarukkha, the Bramana Pokkharasati, the Brahmana Ganussoni, the Bramana Todeyya,
and other distinguished, wealthy Bramanas.
Then this dialogue arose between the young men Vasettha and Bharadvaga while
walking about:
'How does one become a Bramana?'
The young man Bharadvaga said: 'When one is noble by birth on both sides, on
the mother's and on the father's side, of pure conception up to the seventh
generation of ancestors, not discarded and not reproached in point of birth, in
this way one is a Bramana.'
The young man Vasettha said: 'When one is virtuous and endowed with (holy)
works, in this way he is a Bramana.'
Neither could the young man Bharadvaga convince the young man Vasettha, nor
could the young man Vasettha convince the young man Bharadvaga. Then the young
man Vasettha addressed the young man Bharadvaga: 'O Bharadvaga, this Samana
Gotama, the Sakya son, gone out from the Sakya family, dwells at Ikkhanamkala,
in the forest of Ikkhanamkala, and the following good praising words met the
venerable Gotama: "And so he is Bhagavat, the venerable, the enlightened, the
glorious, let us go, O venerable Bharadvaga, let us go (to the place) where the
Samana Gotama is, and having gone there let us ask the Samana Gotama about this
matter, and as the Samana Gotama replies so will we understand it."'
'Very well, O venerable one;' so the young man Bharadvaga answered the young
man Vasettha.
p. 110
Then the young men Vasettha and Bharadvaga went (to the place) where Bhagavat
was, and having gone, they talked pleasantly with Bhagavat, and after having had
some pleasant and remarkable conversation (with him) they sat down apart.
Sitting down apart the young man Vasettha addressed Bhagavat in stanzas:
1. 'We are accepted and acknowledged masters of the three Vedas[1], I am (a
pupil) of Pokkharasati, and this young man is (the pupil) of Tarukkha. (594)
2. 'We are accomplished in all the knowledge propounded by those who are
acquainted with the three Vedas, we are padakas (versed in the metre),
veyyakaranas (grammarians?), and equal to our teachers in recitation (gappa)[2].
(595)
3. 'We have a controversy regarding (the distinctions of) birth, O Gotama!
Bharadvaga says, one is a Bramana by birth, and I say, by deeds; know this, O
thou clearly-seeing! (596)
4. 'We are both unable to convince each other, (therefore) we have come to
ask thee (who art) celebrated as perfectly enlightened. (597)
5. 'As people adoring the full moon worship (her) with uplifted clasped
hands, so (they worship) Gotama in the world. (598)
6. 'We ask Gotama who has come as an eye to the world: Is a man a Brahmana by
birth, or is he so
[1. Anuññatapatiññata
Tevigga mayam asm' ubho.
2. Tevigganam[*] yad akkhatam
Tatra kevalino 'smase,
Padak' asma veyyakarana,
Gappe[+] akariyasadisa.
*. Tevigganam = tivedanam. Commentator; but compare v. 63.
+. Gappe = vede. Commentator.]
p. 111
by deeds? Tell us who do not know, that we may know a Bramana.' (599)
7. 'I will explain to you, O Vasettha,'--so said Bhagavat,--'in due order the
exact distinction of living beings according to species, for their species are
manifold. (600)
8. 'Know ye the grass and the trees, although they do not exhibit (it), the
marks that constitute species are for them, and (their) species are manifold.
(601)
9. 'Then (know ye) the worms, and the moths, and the different sorts of ants,
the marks that constitute species are for them, and (their) species are
manifold. (602)
10. 'Know ye also the four-footed (animals), small and great, the marks that
constitute species are for them, and (their) species are manifold. (603)
11. 'Know ye also the serpents, the long-backed snakes, the marks that
constitute species are for them, and (their) species are manifold. (604)
12. 'Then know ye also the fish which range in the water, the marks that
constitute species are for them, and (their) species are manifold. (605)
13. 'Then know ye also the birds that are borne along on wings and move
through the air, the marks that constitute species are for them, and (their)
species are manifold. (606)
14. 'As in these species the marks that constitute species are abundant, so
in men the marks that constitute species are not abundant. (607)
15. 'Not as regards their hair, head, ears, eyes, mouth, nose, lips, or
brows, (608)
16. 'Nor as regards their neck, shoulders, belly, back, hip, breast, female
organ, sexual intercourse, (609)
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17. 'Nor as regards their hands, feet, palms, nails, calves, thighs, colour,
or voice are there marks that constitute species as in other species. (610)
18. 'Difference there is in beings endowed with bodies, but amongst men this
is not the case, the difference amongst men is nominal (only)[1]. (611)
19. 'For whoever amongst men lives by cowkeeping,--know this, O Vasettha,--he
is a husbandman, not a Bramana.' (612)
20. 'And whoever amongst men lives by different mechanical arts,--know this,
O Vasettha,--he is an artisan, not a Bramana. (613)
21. 'And whoever amongst men lives by trade,--know this, O Vasettha,--he is a
merchant, not a Bramana. (614)
22. And whoever amongst men lives by serving others,--know this, O
Vasettha,--he is a servant, not a Brahmana. (615)
23. 'And whoever amongst men lives by theft,--know this, O Vasettha,--he is a
thief, not a Brahmana. (616)
24. 'And whoever amongst men lives by archery,--know this, O Vasettha,--he is
a soldier, not a Bramana. (617)
25. 'And whoever amongst men lives by performing household ceremonials,--know
this, O Vasettha,--he is a sacrificer, not a Bramana. (618)
26. 'And whoever amongst men possesses villages and countries,--know this, O
Vasettha,--he is a king, not a Bramana. (619)
[1. Pakkattam sasarîresu,
Manussesv-etam na viggati,
Vokarañ ka manussesu
Samaññaya pavukkati.]
p. 113
27. 'And I do not call one a Bramana on account of his birth or of his origin
from (a particular) mother; he may be called bhovadi, and he may be wealthy,
(but) the one who is possessed of nothing and seizes upon nothing, him I call a
Brahmana[1]. (620)
28. 'Whosoever, after cutting all bonds, does not tremble, has shaken off
(all) ties and is liberated, him I call a Bramana. (621)
29. 'The man who, after cutting the strap (i.e. enmity), the thong (i.e.
attachment), and the rope (i.e. scepticism) with all that pertains to it, has
destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call
a Bramana. (622)
30. 'Whosoever, being innocent, endures reproach, blows, and bonds, the man
who is strong in (his) endurance and has for his army this strength, him I call
a Bramana. (623)
31. 'The man who is free from anger, endowed with (holy) works, virtuous,
without desire, subdued, and wearing the last body, him I call a Brahmana. (624)
32. 'The man who, like water on a lotus leaf, or a mustard seed on the point
of a needle, does not cling to sensual pleasures, him I call a Brahmana. (625)
33. 'The man who knows in this world the destruction of his pain, who has
laid aside (his) burden, and is liberated, him I call a Bramana. (626)
34. 'The man who has a profound understanding, who is wise, who knows the
true way and the wrong way, who has attained the highest good, him I call a
Bramana. (627)
[1. Comp. Dhp. v. 396, &c.]
p. 114
35. 'The man who does not mix with householders nor with the houseless, who
wanders about without a house, and who has few wants, him I call a Brahmana.
(628)
36. 'Whosoever, after refraining from hurting (living) creatures, (both)
those that tremble and those that are strong, does not kill or cause to be
killed, him I call a Bramana. (629)
37. 'The man who is not hostile amongst the hostile, who is peaceful amongst
the violent, not seizing (upon anything) amongst those that seize (upon
everything), him I call a Bramana. (630)
38. 'The man whose passion and hatred, arrogance and hypocrisy have dropt
like a mustard seed from the point of a needle, him I call a Bramana. (631)
39. 'The man that utters true speech, instructive and free from harshness, by
which he does not offend any one, him I call a Bramana. (632)
40. 'Whosoever in the world does not take what has not been given (to him),
be it long or short, small or large, good or bad, him I call a Brahmana. (633)
41. 'The man who has no desire for this world or the next, who is desireless
and liberated, him I call a Bramana. (634)
42. 'The man who has no desire, who knowingly is free from doubt; and has
attained the depth of immortality, him I call a Bramana. (635)
43. 'Whosoever in this world has overcome good and evil, both ties, who is
free from grief and defilement, and is pure, him I call a Bramana. (636)
44. 'The man that is stainless like the moon, pure, serene, and undisturbed,
who has destroyed joy, him I call a Bramana. (637)
p. 115
45. 'Whosoever has passed over this quagmire difficult to pass, (who has
passed over) revolution (samsara) and folly, who has crossed over, who has
reached the other shore, who is meditative, free from desire and doubt, calm
without seizing (upon anything), him I call a Bramana. (638)
46. 'Whosoever in this world, after abandoning sensual pleasures, wanders
about houseless, and has destroyed the existence of sensual pleasures
(kamabhava), him I call a Bramana. (639)
47. 'Whosoever in this world, after abandoning desire, wanders about
houseless, and has destroyed the existence of desire (tanhabhava), him I call a
Bramana. (640)
48. 'Whosoever, after leaving human attachment (yoga), has overcome divine
attachment, and is liberated from all attachment, him I call a Brahmana. (641)
49. 'The man that, after leaving pleasure and disgust, is calm and free from
the elements of existence (nirupadhi), who is a hero, and has conquered all the
world, him I call a Bramana. (642)
50. 'Whosoever knows wholly the vanishing and reappearance of beings, does
not cling to (anything); is happy (sugata), and enlightened, him I call a
Bramana. (643)
51. 'The man whose way neither gods nor Gandhabbas nbr men know, and whose
passions are destroyed, who is a saint, him I call a Bramana. (644)
52. 'The man for whom there is nothing, neither before nor after nor in the
middle, who possesses nothing, and does not seize (upon anything), him I call a
Bramana. (645)
53. 'The (man that is undaunted like a) bull, who
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is eminent, a hero, a great sage (mahesi), victorious, free from desire,
purified, enlightened, him I call a Bramana. (646)
54. 'The man who knows his former dwellings, who sees both heaven and hell,
and has reached the destruction of births, him I call a Bramana. (647)
55. 'For what has been designated as "name" and "family" in the world is only
a term, what has been designated here and there is understood by common
consent[1]. (648)
56. 'Adhered to for a long time are the views of the ignorant, the ignorant
tell us, one is a Bramana by birth. (649)
57. 'Not by birth is one a Bramana, nor is one by birth no Bramana; by work
(kammana) one is a Bramana, by work one is no Bramana. (650)
58. 'By work one is a husbandman, by work one is an artisan, by work one is a
merchant, by work one is a servant. (651)
59. 'By work one is a thief, by work one is a soldier, by work one is a
sacrificer, by work one is a king. (652)
60. 'So the wise, who see the cause of things and understand the result of
work, know this work as it really is[2]. (653)
61. 'By work the world exists, by work mankind
[1. Samañña h' esa lokasmim
Namagottam pakappitam,
Sammukka samudagatam
Tattha tattha pakappitam.
2. Evam etam yathabhûtam
Kammam passanti pandita
Patikkasamuppadadasa
Kammavipakakovida.]
p. 117
exists, beings are bound by work as the linch-pin of the rolling cart (keeps the
wheel on)[1]. (654)
62. 'By penance, by a religious life, by self-restraint, and by temperance,
by this one is a Bramana, such a one (they call) the best Bramana. (655)
63. 'He who is endowed with the threefold knowledge[2], is calm, and has
destroyed regeneration,--know this, O Vasettha,--he is to the wise Brahman and
Sakka.' (656)
This having been said, the young men Vasettha and Bharadvaga spoke to
Bhagavat as follows:
'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As
one raises what has been overthrown, or reveals what has been hidden, or tells
the way to him who has gone astray, or holds out an oil lamp in the dark that
those who have eyes may see the objects, even so by the venerable Gotama in
manifold ways the Dhamma has been illustrated; we take refuge in the venerable
Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama
receive us as followers (upasaka), who from this day for life have taken refuge
(in him).'
Vasetthasutta is ended.
[1. Kammana vattatî loko,
Kammana vattatî paga,
Kammanibandhana satta
Rathasanîva yayato.
2. Tîhi viggahi sampanno.]

Majjhima Nikaya - Vasettha Sutta

98. Vasettha Sutta - English MAJJHIMA NIKAYA II
5. 8. Vàseññhasuttaü
(98) To the Brahmin Vasettha

Thus I heard. At one time the Blessed One lived in the forest of Icchànakala
near the village Icchànakala. At that time many well-known brahmin householders
lived in Icchànakala, such as the brahmins Chanki, Tàrukkha, Pokkharasàti,
Jànussoni, Todeyya and other well-known brahmin householders.
To the two young brahmins Vasettha and Bhàradvàja while walking and wandering
for exercise, this dispute arose. ßFriend, how does one become a brahminû. The
young man Bhàradvàja said ßIf some one is unsoiled and undisturbed, on both the
mother's and father's side as far back as seven generations he becomes a
brahmin. û Young Vasettha said, ßIf some one becomes virtuous and endowed with
good conduct, he becomes a brahminû. Neither of them could convince the other on
this dispute, and young Vàseññha said to the young man Bhàradvàja ßFriend,
Bhàradvàja, there is the recluse Gotama the son of the Sàkyas, gone forth from
the Sàkya clan, his fame is spread in this manner. He is worthy, all knowing,
endowed with knowledge and conduct, well gone, knower of the worlds,
incomparable tamer of those to be tamed, Teacher of gods and men, enlightened
and blessed. Let us approach him and ask this question, and as he explains it,
let us both accept it. Young Bhàradvàja agreed to the young man Vàseññha's
suggestion. Then the two young men approached the Blessed One, exchanged
friendly greetings, sat on a side and the young man Vàseññha addressed the
Blessed One in verses.
594. The two of us accept and acknowledge that we are learned in the three
Vedas,
I am a pupil of Pokkharasàti, and this young man of Tàrukkha.
595. We both can recite the three Vedas completely,
In explaining the meanings of words and grammar, we are like our teachers.
596. O! Gotama, we have a dispute on birth.
Bhàradvàja says ßby birth a Brahmin is madeû
And I say ßby actions a Brahmin is made. û
597. Each of us could not convince the other
We came to ask about it from the well-known all enlightned one
598. When the moon has gone beyond waning, people encounter it with clasped
hands,
Likewise Gotama is worshipped with clasped hands by the world.
599. The world is enlightened, we ask Gotama, does one become a brahmin by birth
or else by actions? We do not know this, enlighten us so that we may know the
brahmin. û
600. The Blessed One said:
ßVaseññha, I will tell you step by step how it happens,
The classification of living things in this and other births.
601. Look at the grass and trees, although they are not aware,
This and the other have attributes peculiar to their births.
602. So also insects, like grasshoppers and ants
They have attributes peculiar to their births.
603. Look at the animals small and large
They have attributes peculiar to their births.
604. Look at the serpents with long backs going on their bellies,
They have attributes peculiar to their births.
605. Look at the fish too, who find food in the water.
They have attributes peculiar to their births.
606. Look at the birds flying through the air.
They have attributes peculiar to their births.
607. Although these have various attributes, at birth,
In humans various attributes are not evident at birth.
608. They are not in the hair, head, ears or eyes
Not in the mouth, nose, lips or eye-lashes
609. Not in the neck, flanks stomach or back,
Not in the buttocks, chest, pudendum, nor in the sexual intercourse.
610. Not in the hands, feet, fingers or nails, nor in the knees and calves,
Not in the hue or voice, by which to know their birth.
611. In the individual bodies of humans, these are not evident,
They are designated by the activities of humans.
612. Among humans whoever makes a livelihood by looking after cattle,
Vàseññha, know him as a farmer, not as a brahmin.
613. Among humans whoever makes a livelihood doing a craft,
Vàseññha, know him as a craftsman, not as a brahmin.
614. Among humans whoever makes a livelihood by trading,
Vàseññha, know him as a merchant, not as a brahmin.
615. Among humans whoever makes a livelihood working for others,
Vàseññha, know him as a workman, not a brahmin.
616. Among humans whoever makes a livelihood out of what is not given,
Vàseññha, know he is a robber, not a brahmin.
617. Among humans whoever makes a livelihood serving the king,
Vàseññha, know he is a soldier, not a brahmin.
618. Among humans whoever makes a livelihood by advising the king,
Vàseññha, know he is the adviser, not a brahmin.
619. Among humans whoever makes a livelihood
enjoying the wealth of the village andcountry,
Vàsseññhs, know he is the king, not a brahmin.
620. One born of a brahmin woman's womb is not a brahmin,
By address, he is sir, he has defilements,
When he has no defilements and no seizings, I call him a brahmin.
621. When all bonds are cut, if one is not worried,
Bonds, cut and unyoked, I call him a brahmin.
622. Cutting the straps of interest and the present fetters,
When the obstacles removed, is enlightened, I call him a brahmin.
623. If one endures scoldings and floggings without an angry mind,
Develops patience and a lot of it. I callhim a brahmin.
624. Not angry, austere, virtuous not haughty
With taming he bears the last body, I call him a brahmin.
625. Like water that does not stay on the lotus leaf,
the mustard seed that slips from the tip of the
rrow, When not soiled in sensuality, I call him a brahmin.
626. He understands unpleasantness, having diminished
the self view here itself.
When the load bandoned is unyoked, I call him a brahmin.
627. With deep wisdom becomes clever in the path andnon-path,
When attained to the highest truth, I call him a brahmin.
628. Not soiled by householders or by those gone forth,
When he becomes homeless with few desires, I call him a brahmin.
629. Giving up punishing living things infirm or firm,
When he does not kill or hurt anyone, I call him a brahmin.
630. Among enemies without enmity,
among those hurting the self, extinguished,
When among the seizing without a seizing, I call him a brahmin.
631. Like mustard seeds on the tip of a sword, if his greed and hate,
Measuring and malice fall away, I call him a brahmin.
632. Instructs without harsh words, bringing out the truth
When he does not curse anybody, I call him a brahmin.
633. Long or short, small or large, agreeable or disagreeable,
When he does not take anything not given, I call him a brahmin.
634. Is without desires for this world and the next,
When without desires is unyoked, I call him a brahmin.
635. When he has no roosting places, knowing what should and should not be done,
And has taken a dive in the deathless, I call him a brahmin.
636. Overcoming both bonds of merit and demerit
Made pure, without grief, and not attached. Then I call him a brahmin.
637. Like the extremely pure moon undisturbed and without stains,
When the interest `to be' is destroyed, I call him a brahmin.
638. Overcoming this difficult path of deluded existence, concentrates,
Is fearless, doubts overcome, is extinguished without seizings, I call him a
Brahmin.
639. Giving up sensuality, one goes forth as a homeless
When his sensuous thoughts are destroyed, I call him a brahmin.
640. Giving up craving, one goes forth as a homeless.
When his greedy thoughts are destroyed, I call him a brahmin.
641. Giving up the human yoke, overcomes the heavenly yoke,
When he is unyoked, I call him a brahmin.
642. Giving up attachment and aversion is cooled and without seizings,
When the hero wins over the whole world, I call him a brahmin.
643. Seeing the fading of beings and also their arising
Is unsoiled, well gone and enlightened, I call him a brahmin.
644. His movements [1] are not known by gods heavenly musicians or humans,
When desires destroyed, he becomes worthy, I call him a brahmin.
645. Has no defiling things in the past, afterwards or in the middle,
When not defiled and not holding I call him a brahmin.
646. The noble bull, the heroic great sage, the fearless winner,
The bather, the enlightened one, I call him a brahmin.
647. Knowing earlier births, and seeing heavenly and hellish existences,
Comes to the destruction of birth, I call him a brahmin.
648. The usual way of the world is to be planned about name and clan,
But accumulated things meet coincidently, at the right time.
649. Ignorantly entangled in views for a long time,
The not knowing tell us, that by birth a brahmin is born.
650. By birth a brahmin is not born, by birth a non-brahmin is not born,
By actions a brahmin is born, by actions a non-brahmin is born.
651. By actions a farmer is born, by actions a craftsman is born,
By actions a merchant is born, by actions a workman is born.
652. By actions a robber is born, by actions a soldier is born,
By actions an adviser is born, by actions a king is born.
653. Thus the wise see action as it really is,
Seeing it dependently arise becomes clever in the results of actions.
654. By actions the world rolls on, by actions the populace roll on,
Beings bound to actions, go on, like the linch pin of the wheel.
655. By austerities, leading the holy life, restraint and taming,
By these a brahmin is born, that is the most noble brahmin.
656. Endowed with the three knowledges, appeased and rebirth destroyed
Vàseññha know it as recognizing Brahmà and Sakha.
When this was said the two young men Vàseññha and Bhàradvàja said thus to the
Blessed One: ßNow we know good Gotama. It seems as though something overturned
is re-installed, something covered is made manifest, As though the path is told
to someone who has lost his way. It seems as though an oil lamp is lighted for
the darkness, for those who have eyes to see forms. In various ways good Gotama
has explained the
Teaching. Now I take refuge in good Gotama, in the Teaching and the Community of
bhikkhus. Good Gotama, remember us as disciples who have taken refuge from today
until life lasts.



[1] Does not know the movements (gatiü na jànanti) means that nobody knows what
he thinks. In other words he does not think like a god, a heavenly musician or a
human, so his thoughts or movements cannot be traced.