Majjhima Nikāya

MN98: Vāseṭṭhasutta - With Vāseṭṭha

1Thus have I heard.[n.900] The text of this sutta has not been included in the PTS ed. of the Majjhima Nikāya, for the same reason given in n.867. The bracketed page numbers refer to the Anderson-Smith ed. of Sn. On one occasion the Blessed One was living at Icchānaṅgala, in the wood near Icchānaṅgala.

Now on that occasion a number of well-known, well-to-do brahmins were staying at Icchānaṅgala, that is, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known, well-to-do brahmins.

Then, while the brahmin students Vāseṭṭha and Bhāradvāja were walking and wandering for exercise, this discussion arose between them: "How is one a brahmin?"

2The brahmin student Bhāradvāja said: "When one is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth, then one is a brahmin." The brahmin student Vāseṭṭha said: "When one is virtuous and fulfils the observances, then one is a brahmin."

3But the brahmin student Bhāradvāja could not convince the brahmin student Vāseṭṭha, nor could the brahmin student Vāseṭṭha convince the brahmin student Bhāradvāja.

4Then the brahmin student Vāseṭṭha addressed the brahmin student Bhāradvāja: "Sir, the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, is living at Icchānaṅgala, in the wood near Icchānaṅgala. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ Come, Bh̄radvāja, let us go to the recluse Gotama and ask him about this matter. As he answers, so we will remember it." — "Yes, sir," the brahmin student Bhāradvāja replied.

5Then the two brahmin students, Vāseṭṭha and Bhāradvāja, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, they sat down at one side and the brahmin student Vāseṭṭha addressed the Blessed One in stanzas thus:


6"We are both acknowledged to possess
The knowledge we claim of the Triple Veda,
For I am Pokkharasāti's pupil
And he a pupil of Tārukkha.

7We have attained full mastery
Over all that the Vedic experts teach;
Skilled in philology and grammar
We match our teachers in recitation. A dispute has arisen between us, Gotama,
Concerning the question of birth and class:

8Bhāradvāja says one is a brahmin by birth,
While I hold one is a brahmin by action.[n.901] Here the word "kamma" has to be understood as present action or deed, and not past action producing its present consequences.
Know this, O Seer, as our debate.

9Since neither of us could convince the other,
Or make him see his point of view,
We have come to ask you, sir,
Widely famed to be a Buddha.

10As people turn with palms upraised
Towards the moon when it starts to wax,
So in the world do they venerate you
And pay homage to you, Gotama.

11So now we ask of you, Gotama,
The eye uprisen in the world:
Is one a brahmin by birth or action?
Explain to us who do not know
How we should recognise a brahmin."


12"I teach you in order as they really are,
Vāseṭṭha," said the Blessed One,
"The generic divisions of living beings;
For many are the kinds of birth.

13Know first the grass and trees:
Though they lack self-awareness,
Their birth is their distinctive mark;
For many are the kinds of birth.

14Next come the moths and butterflies
And so on through to ants and termites:
Their birth is their distinctive mark;
For many are the kinds of birth.

15Then know the kinds of quadrupeds
Of varied sorts both small and large:
Their birth is their distinctive mark;
For many are the kinds of birth.

16Know those whose bellies are their feet,
To wit, the long-backed class of snakes:
Their birth is their distinctive mark;
For many are the kinds of birth.

17Know too the water-dwelling fish
That pasture in the liquid world:
Their birth is their distinctive mark;
For many are the kinds of birth.

18Next know the birds that wing their way
As they range in open skies:
Their birth is their distinctive mark;
For many are the kinds of birth.

19"While in these births the differences
Of birth make their distinctive mark,
With humans no differences of birth
Make a distinctive mark in them.

20Nor in the hairs nor in the head
Nor in the ears nor in the eyes
Nor in the mouth nor in the nose
Nor in the lips nor in the brows;

21Nor in the shoulders or the neck
Nor in the belly or the back
Nor in the buttocks or the breast
Nor in the genitals or ways of mating;

22Nor in the hands nor in the feet
Nor in the fingers or the nails
Nor in the knees nor in the thighs
Nor in their colour or in voice:
Here birth makes no distinctive mark
As with the other kinds of birth.

23In human bodies in themselves
Nothing distinctive can be found.
Distinction among human beings
Is purely verbal designation.[n.902] Sāmaññā. MA: Among animals the diversity in the shape of their bodily parts is determined by their species yoni, but that species differentiation is not found in the individual bodies of brahmins and other classes of humans. Such being the case, the distinction between brahmins, khattiyas, etc., is purely a verbal designation; it is spoken of as mere conventional expression.

24"Who makes his living among men[n.903] MA: Up to this point the Buddha has criticised the assertion of Bhāradvāja that birth makes one a brahmin. Now he will uphold the assertion of Vāseṭṭha that action makes one a brahmin. For the ancient brahmins and other wise ones in the world would not recognise the brahminhood of one defective in livelihood, virtue, and conduct.
By agriculture, you should know
Is called a farmer, Vāseṭṭha;
He is not a brahmin.

25Who makes his living among men
By varied crafts, you should know
Is called a craftsman, Vāseṭṭha;
He is not a brahmin.

26Who makes his living among men
By merchandise, you should know
Is called a merchant, Vāseṭṭha;
He is not a brahmin.

27Who makes his living among men
By serving others, you should know
Is called a servant, Vāseṭṭha;
He is not a brahmin.

28Who makes his living among men
By stealing, you should know
Is called a robber, Vāseṭṭha;
He is not a brahmin.

29Who makes his living among men
By archery, you should know
Is called a soldier, Vāseṭṭha;
He is not a brahmin.

30Who makes his living among men
By priestly craft, you should know
Is called a chaplain, Vāseṭṭha;
He is not a brahmin.

31Whoever governs among men
The town and realm, you should know
Is called a ruler, Vāseṭṭha;
He is not a brahmin.

32"I call him not a brahmin
Because of his origin and lineage.
If impediments still lurk in him,
He is just one who says ‘Sir.’[n.904] Bhovādi. Bho, "sir," was a mode of address used among the brahmins. From this point on the Buddha will identify the true brahmin with the arahant. Verses 32–59 here are identical with Dhp 396–423, except for an additional couplet in Dhp 423.
Who is unimpeded and clings no more:
He is the one I call a brahmin.

33Who has cut off all fetters
And is no more by anguish shaken,
Who has overcome all ties, detached:
He is the one I call a brahmin.

34Who has cut each strap and thong,
The reins and bridle-band as well,
Whose cross-bar is lifted, the awakened one:
He is the one I call a brahmin.

35Who endures without a trace of hate
Abuse, violence, and bondage too,
With strength of patience well arrayed:
He is the one I call a brahmin.

36Who does not flare up with anger,
Dutiful, virtuous, and humble,
Subdued, bearing his final body:
He is the one I call a brahmin.

37Who, like the rain on lotus leaves,
Or mustard seed on the point of an awl,
Clings not at all to sensual pleasures:
He is the one I call a brahmin.

38Who knows right here within himself
The destruction of all suffering,
With burden lowered, and detached:
He is the one I call a brahmin.

39Who with deep understanding, wise,
Can tell the path from the not-path
And has attained the goal supreme:
He is the one I call a brahmin.

40Aloof alike from householders
And those gone into homelessness,
Who wanders without home or wish:
He is the one I call a brahmin.

41Who has laid aside the rod
Against all beings frail or bold,
Who does not kill or have them killed:
He is the one I call a brahmin.

42Who is unopposed among opponents,
Peaceful among those given to violence,
Who does not cling among those who cling:
He is the one I call a brahmin.

43Who has dropped all lust and hate,
Dropped conceit and contempt,
Like mustard seed on the point of an awl:
He is the one I call a brahmin.

44Who utters speech free from harshness,
Full of meaning, ever truthful,
Which does not offend anyone:
He is the one I call a brahmin.

45Who in the world will never take
What is not given, long or short,
Small or big or fair or foul:
He is the one I call a brahmin.

46Who has no more inner yearnings
Regarding this world and the next,
Who lives unyearning and detached:
He is the one I call a brahmin.

47Who has no more indulgences
No more perplexity since he knows;
Who has gained firm footing in the Deathless:
He is the one I call a brahmin.

48Who has transcended all ties here
Of both merit and evil deeds,
Is sorrowless, stainless, and pure:
He is the one I call a brahmin.

49Who, pure as the spotless moon,
Is clear and limpid, and in whom
Delight and being have been destroyed:
He is the one I call a brahmin.

50Who has passed beyond the swamp,
The mire, saṁsāra, all delusion,
Who has crossed to the further shore
And meditates within the jhānas,
Is unperturbed and unperplexed,
Attained Nibbāna through no clinging:
He is the one I call a brahmin.

51Who has abandoned sensual pleasures
And wanders here in homelessness
With sense desires and being destroyed:
He is the one I call a brahmin.

52Who has abandoned craving too,
And wanders here in homelessness,
With craving and being both destroyed:
He is the one I call a brahmin.

53Who leaves behind all human bonds
And has cast off the bonds of heaven,
Detached from all bonds everywhere:
He is the one I call a brahmin.

54Who leaves behind delight and discontent,
Who is cool and acquisitionless,
The hero who has transcended the whole world:
He is the one I call a brahmin.

55Who knows how beings pass away
To reappear in many a mode,
Unclutching he, sublime, awake:
He is the one I call a brahmin.

56Whose destination is unknown
To gods, to spirits, and to men,
An arahant with taints destroyed:
He is the one I call a brahmin.

57Who has no impediments at all,
Before, behind, or in the middle,
Who is unimpeded and clings no more:
He is the one I call a brahmin.

58The herd's leader, perfected hero,
The great seer whose victory is won,
Unperturbed, cleansed, awakened:
He is the one I call a brahmin.

59Who knows his manifold past lives
And sees the heavens and states of woe,
Who has reached the destruction of birth:
He is the one I call a brahmin.

60"For name and clan are assigned
As mere designations in the world;
Originating in conventions,
They are assigned here and there.

61For those who do not know this fact,
Wrong views have long underlain their hearts;
Not knowing, they declare to us:
‘One is a brahmin by birth.’

62One is not a brahmin by birth,
Nor by birth a non-brahmin.
By action is one a brahmin,
By action is one a non-brahmin.

63For men are farmers by their acts,[n.905] MA: By the present volitional action which accomplishes the work of farming, etc.
And by their acts are craftsmen too;
And men are merchants by their acts,
And by their acts are servants too.

64And men are robbers by their acts,
And by their acts are soldiers too;
And men are chaplains by their acts,
And by their acts are rulers too.

65"So that is how the truly wise
See action as it really is,
Seers of dependent origination,
Skilled in action and its results.[n.906] With this verse the word "kamma" undergoes a shift in meaning signalled by the term "dependent origination." "Kamma" here no longer means simply present action determining one's social status, but action in the special sense of a force binding beings to the round of existence. This same line of thought becomes even clearer in the next verse.

66Action makes the world go round,
Action makes this generation turn.
Living beings are bound by action
Like the chariot wheel by the linchpin.

67Asceticism, the holy life,
Self-control and inner training —
By this one becomes a brahmin,
In this supreme brahminhood lies.[n.907] This verse and the following one again refer to the arahant. Here, however, the contrast is not between the arahant as the one made holy by his actions and the born brahmin unworthy of his designation, but between the arahant as the one liberated from the bondage of action and result and all other beings who remain tied by their actions to the wheel of birth and death.

68One possessing the triple knowledge,
Peaceful, with being all destroyed:
Know him thus, O Vāseṭṭha,
As Brahmā and Sakka for those who understand."

69When this was said, the brahmin students Vāseṭṭha and Bhāradvāja said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! … From today let Master Gotama remember us as lay followers who have gone to him for refuge for life."

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ — caṅkī brāhmaṇo, tārukkho brāhmaṇo

63Kassako kammunā hoti,, 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?

2Bhāradvājo māṇavo evamāha: "yato kho, bho, ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena –  ettāvatā kho, bho, brāhmaṇo hotī"ti.

3Vāseṭṭho māṇavo evamāha: "yato kho, bho, sīlavā ca hoti vattasampanno ca –  ettāvatā kho, bho, brāhmaṇo hotī"ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.

4Atha 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.

5Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi: 


tevijjā mayamasmubho;
Ahaṁ pokkharasātissa,
tārukkhassāyaṁ māṇavo.

7Tevijjānaṁ yadakkhātaṁ,
tatra kevalinosmase;
Padakasmā veyyākaraṇā,
jappe ācariyasādisā;
Tesaṁ no jātivādasmiṁ,
vivādo atthi gotama.

8Jātiyā brāhmaṇo hoti,
bhāradvājo iti bhāsati;
Ahañca kammunā brūmi,
evaṁ jānāhi cakkhuma.

9Te na sakkoma ñāpetuṁ,
aññamaññaṁ mayaṁ ubho;
Bhavantaṁ puṭṭhumāgamā,
sambuddhaṁ iti vissutaṁ.

10Candaṁ yathā khayātītaṁ,
pecca pañjalikā janā;
Vandamānā namassanti,
lokasmiṁ gotamaṁ.

11Cakkhuṁ loke samuppannaṁ,
mayaṁ pucchāma gotamaṁ;
Jātiyā brāhmaṇo hoti,
udāhu bhavati kammunā;
Ajānataṁ no pabrūhi,
yathā jānemu brāhmaṇan"ti.


12"Tesaṁ vo ahaṁ byakkhissaṁ, (vāseṭṭhāti bhagavā)
Anupubbaṁ yathātathaṁ;
Jātivibhaṅgaṁ pāṇānaṁ,
Aññamaññāhi jātiyo.

13Tiṇarukkhepi jānātha,
na cāpi paṭijānare;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

14Tato kīṭe paṭaṅge ca,
yāva kunthakipillike;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

15Catuppadepi jānātha,
khuddake ca mahallake;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

16Pādudarepi jānātha,
urage dīghapiṭṭhike;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

17Tato macchepi jānātha,
udake vārigocare;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

18Tato pakkhīpi jānātha,
pattayāne vihaṅgame;
Lingaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

19Yathā etāsu jātīsu,
liṅgaṁ jātimayaṁ puthu;
Evaṁ natthi manussesu,
liṅgaṁ jātimayaṁ puthu.

20Na kesehi na sīsehi,
na kaṇṇehi na akkhīhi;
Na mukhena na nāsāya,
na oṭṭhehi bhamūhi vā.

21Na gīvāya na aṁsehi,
na udarena na piṭṭhiyā;
Na soṇiyā na urasā,
na sambādhe na methune.

22Na hatthehi na pādehi,
naṅgulīhi nakhehi vā;
Na jaṅghāhi na ūrūhi,
na vaṇṇena sarena vā;
Lingaṁ jātimayaṁ neva,
yathā aññāsu jātisu.

23Paccattañca sarīresu,
manussesvetaṁ na vijjati;
Vokārañca manussesu,
samaññāya pavuccati.

24Yo hi koci manussesu,
gorakkhaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
kassako so na brāhmaṇo.

25Yo hi koci manussesu,
puthusippena jīvati;
Evaṁ vāseṭṭha jānāhi,
sippiko so na brāhmaṇo.

26Yo hi koci manussesu,
vohāraṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
vāṇijo so na brāhmaṇo.

27Yo hi koci manussesu,
parapessena jīvati;
Evaṁ vāseṭṭha jānāhi,
pessako so na brāhmaṇo.

28Yo hi koci manussesu,
adinnaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
coro eso na brāhmaṇo.

29Yo hi koci manussesu,
issatthaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
yodhājīvo na brāhmaṇo.

30Yo hi koci manussesu,
porohiccena jīvati;
Evaṁ vāseṭṭha jānāhi,
yājako so na brāhmaṇo.

31Yo hi koci manussesu,
gāmaṁ raṭṭhañca bhuñjati;
Evaṁ vāseṭṭha jānāhi,
rājā eso na brāhmaṇo.

32Na cāhaṁ brāhmaṇaṁ brūmi,
yonijaṁ mattisambhavaṁ;
Bhovādi nāma so hoti,
sace hoti sakiñcano;
Akiñcanaṁ anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

33Sabbasaṁyojanaṁ chetvā,
yo ve na paritassati;
Sangātigaṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

34Chetvā naddhiṁ varattañca,
sandānaṁ sahanukkamaṁ;
Ukkhittapalighaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

35Akkosaṁ vadhabandhañca,
aduṭṭho yo titikkhati;
Khantībalaṁ balānīkaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

36Akkodhanaṁ vatavantaṁ,
sīlavantaṁ anussadaṁ;
Dantaṁ antimasārīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.

āraggeriva sāsapo;
Yo na limpati kāmesu,
tamahaṁ brūmi brāhmaṇaṁ.

38Yo dukkhassa pajānāti,
idheva khayamattano;
Pannabhāraṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

39Gambhīrapaññaṁ medhāviṁ,
maggāmaggassa kovidaṁ;
tamahaṁ brūmi brāhmaṇaṁ.

40Asaṁsaṭṭhaṁ gahaṭṭhehi,
anāgārehi cūbhayaṁ;
tamahaṁ brūmi brāhmaṇaṁ.

41Nidhāya daṇḍaṁ bhūtesu,
tasesu thāvaresu ca;
Yo na hanti na ghāteti,
tamahaṁ brūmi brāhmaṇaṁ.

42Aviruddhaṁ viruddhesu,
attadaṇḍesu nibbutaṁ;
Sādānesu anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

43Yassa rāgo ca doso ca,
māno makkho ca ohito;
Sāsaporiva āraggā,
tamahaṁ brūmi brāhmaṇaṁ.

44Akakkasaṁ viññāpaniṁ,
giraṁ saccaṁ udīraye;
Yāya nābhisajje kiñci,
tamahaṁ brūmi brāhmaṇaṁ.

45Yo ca dīghaṁ va rassaṁ vā,
aṇuṁ thūlaṁ subhāsubhaṁ;
Loke adinnaṁ nādeti,
tamahaṁ brūmi brāhmaṇaṁ.

46Āsā yassa na vijjanti,
asmiṁ loke paramhi ca;
Nirāsāsaṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

47Yassālayā na vijjanti,
aññāya akathaṅkathiṁ;
Amatogadhaṁ anuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

48Yodhapuññañca pāpañca,
ubho saṅgaṁ upaccagā;
Asokaṁ virajaṁ suddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

49Candaṁ va vimalaṁ suddhaṁ,
vippasannaṁ anāvilaṁ;
tamahaṁ brūmi brāhmaṇaṁ.

50Yo imaṁ palipathaṁ duggaṁ,
saṁsāraṁ mohamaccagā;
Tiṇṇo pāraṅgato jhāyī,
anejo akathaṅkathī;
Anupādāya nibbuto,
tamahaṁ brūmi brāhmaṇaṁ.

51Yodhakāme pahantvāna,
anāgāro paribbaje;
tamahaṁ brūmi brāhmaṇaṁ.

52Yodhataṇhaṁ pahantvāna,
anāgāro paribbaje;
tamahaṁ brūmi brāhmaṇaṁ.

53Hitvā mānusakaṁ yogaṁ,
dibbaṁ yogaṁ upaccagā;
tamahaṁ brūmi brāhmaṇaṁ.

54Hitvā ratiñca aratiṁ,
sītībhūtaṁ nirūpadhiṁ;
Sabbalokābhibhuṁ vīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.

55Cutiṁ yo vedi sattānaṁ,
upapattiñca sabbaso;
Asattaṁ sugataṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

56Yassa gatiṁ na jānanti,
devā gandhabbamānusā;
Khīṇāsavaṁ arahantaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

57Yassa pure ca pacchā ca,
majjhe ca natthi kiñcanaṁ;
Akiñcanaṁ anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

58Usabhaṁ pavaraṁ vīraṁ,
mahesiṁ vijitāvinaṁ;
Anejaṁ nhātakaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

59Pubbenivāsaṁ yo vedi,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
tamahaṁ brūmi brāhmaṇaṁ.

60Samaññā hesā lokasmiṁ,
nāmagottaṁ pakappitaṁ;
Sammuccā samudāgataṁ,
tattha tattha pakappitaṁ.

Ajānantā no pabrunti,
jātiyā hoti brāhmaṇo.

62Na jaccā brāhmaṇo hoti,
na jaccā hoti abrāhmaṇo;
Kammunā brāhmaṇo hoti,
kammunā hoti abrāhmaṇo.

63Kassako kammunā hoti,
sippiko hoti kammunā;
Vāṇijo kammunā hoti,
pessako hoti kammunā.

64Coropi kammunā hoti,
yodhājīvopi kammunā;
Yājako kammunā hoti,
rājāpi hoti kammunā.

65Evametaṁ yathābhūtaṁ,
kammaṁ passanti paṇḍitā;

66Kammunā vattati loko,
kammunā vattati pajā;
Kammanibandhanā sattā,
rathassāṇīva yāyato.

67Tapena brahmacariyena,
saṁyamena damena ca;
Etena brāhmaṇo hoti,
etaṁ brāhmaṇamuttamaṁ.

68Tīhi vijjāhi sampanno,
santo khīṇapunabbhavo;
Evaṁ vāseṭṭha jānāhi,
brahmā sakko vijānatan"ti.

69Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gate"ti.

Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.