3:9 Vāseṭṭha

Thus have I heard. On one occasion the Blessed One was dwelling at Icchānaṅgala, in a woodland grove near Icchānaṅgala. Now on that occasion a number of very well-known affluent brahmins were staying at Icchānaṅgala, that is, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other very well-known affluent brahmins.

Then, while the brahmin students Vāseṭṭha and Bhāradvāja were walking and wandering for exercise, this chance conversation arose between them: “How, sir, is one a brahmin?”

The brahmin student Bhāradvāja said: “When one is well born on both his maternal and paternal sides, of pure descent as far back as the seventh generation of ancestors, unassailable and impeccable with respect to birth, then one is a brahmin.”

The brahmin student Vāseṭṭha said: “When one is of good behavior and proficient in the observances, then one is a brahmin.” But Bhāradvāja could not [116] convince Vāseṭṭha, nor could Vāseṭṭha convince Bhāradvāja.

Then the brahmin student Vāseṭṭha addressed the brahmin student Bhāradvāja: “GoodReading bho in place of Ee kho. Bhāradvāja, the ascetic Gotama, the son of the Sakyans who went forth from a Sakyan clan, is dwelling at Icchānaṅgala, in the woodland grove near Icchānaṅgala. Now a good report about that Master Gotama has circulated thus: ‘That Blessed One is . . . the Enlightened One, the Blessed One.’ Come, good Bhāradvāja, let us go to the ascetic Gotama and ask him about this matter. As he answers, so we will retain it in mind.”

“Yes, sir,” the brahmin student Bhāradvāja replied.

Then the brahmin students Vāseṭṭha and Bhāradvāja went to the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, they sat down to one side. The brahmin student Vāseṭṭha then addressed the Blessed One in verses thus:

[Prologue]I have added the section headings here and below.

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594“We are both acknowledged to possess
the knowledge we claim of the Three Vedas,
for I am Pokkharasāti’s pupil
and he is a pupil of Tārukkha. (1)

595“We are consummate in what is taught
by the experts in the Three Vedas;
skilled in philology and grammar,
in recitation we are like our teachers. (2) [117]

596. “A dispute has arisen between us, Gotama,
over the doctrine of birth:
Bhāradvāja says thus:
‘One is a brahmin by birth,’
but I say one is such by action.
Know thus, One with Vision. (3)

597“Since neither of us was able
to convince the other [of our view],
we have come to ask you, sir,
widely famed to be enlightened. (4)

598“As when the moon becomes full
people salute it with reverence,
so in the world, venerating you,
they pay homage to Gotama. (5)

599“So now we ask Gotama,
the eye arisen in the world:
Is one a brahmin by birth
or is one such by action?
Explain to us who do not know
how we should understand a brahmin.” (6)

[The inherent distinctions among other living beings]

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(Vāseṭṭha,” said the Blessed One)

600. “I will explain to you both,
“in proper sequence, as they are,
the generic divisions of living beings;
for their kinds differ from one another.I render jāti variously, according to context, as “birth,” “class,” and “kind.” (7)

601“Know the grass and trees as well,
though they do not even make any claims:
their distinctive mark is produced by birth;
for their kinds differ from one another. (8) [118]

602“Next come the moths and butterflies
even through the various kinds of ants:
their distinctive mark is produced by birth;
for their kinds differ from one another. (9)

603“Then know the four-footed beings,
those both small and large:
their distinctive mark is produced by birth;
for their kinds differ from one another. (10)

604“Know those whose bellies are their feet,
that is, the serpents, those long-backed creatures:
their distinctive mark is produced by birth;
for their kinds differ from one another. (11)

605“Know too the fish that dwell in water,
whose range is the liquid depths:
their distinctive mark is produced by birth;
for their kinds differ from one another. (12)

606“Next know the birds,
who fly with their wings in the sky:
their distinctive mark is produced by birth;
for their kinds differ from one another. (13)

[Humans are not intrinsically different from each other]

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607“While among these many kinds of beings,
their distinctive marks are determined by birth,
among humans there are no distinctive marks
produced by their particular birth. (14)

608“Not by the hairs or the head,
not by the ears or the eyes;
not by the mouth or the nose,
not by the lips or the brow; (15)

609“not by the neck or the shoulders,
not by the belly or the back;
not by the buttocks or the breast,
nor by the anus or genitals; (16)

610“not by the hands or the feet
nor by the fingers or nails;
not by the knees or the thighs
nor by their color or voice:
birth does not make a distinctive mark
as it does for the other kinds of beings. (17) [119]

611“Separately among human beings
nothing distinctive is found in their bodies.Reading with Be paccattañca sarīresu as against Ce and Ee paccattaṃ sasarīresu. MN (Ce) has paccattaṃ ca sarīresu.
Classification among human beings
is spoken of by designation. (18)

[How human differences are conventional]

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612“The one among humans
who lives by husbandry,
you should know, Vāseṭṭha:
he is a farmer, not a brahmin. (19)

613“The one among humans
who earns his living by various crafts,
you should know, Vāseṭṭha:
he is a craftsman, not a brahmin. (20)

614“The one among humans
who lives by trade,
you should know, Vāseṭṭha:
he is a merchant, not a brahmin. (21)

615“The one among humans
who lives by serving others,
you should know, Vāseṭṭha:
he is a servant, not a brahmin. (22)

616“The one among humans
who lives by stealing,
you should know, Vāseṭṭha:
he is a thief, not a brahmin. (23)

617“The one among humans
who earns his living by archery,
you should know, Vāseṭṭha:
he is a warrior, not a brahmin. (24)

618“The one among humans
who lives by priestly service,
you should know, Vāseṭṭha:
he is a priest,Yājako. More literally, one who performs the sacrifice. not a brahmin. (25)

619“The one among humans
who rules over village and realm,
you should know, Vāseṭṭha:
he is a king, not a brahmin. (26)

[The marks of a true brahmin]

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620. “I do not call someone a brahmin
based on genealogy and maternal origin.
He is just a pompous speaker
ifI read sace with Be and Ce and all three editions of Pj II, as against Ee sa ve. MN (Ce) has sace. he is impeded by things.
One who owns nothing, taking nothing:
he is the one I call a brahmin. (27)

621. “One who has cut off all fetters,
who is not agitated,
who has overcome all ties, detached:
he is the one I call a brahmin. (28) [120]

622“One who has cut the strap and thong,
the reins and bridle-band as well,
whose shaft is lifted, enlightened:
he is the one I call a brahmin. (29)

623“One who, without hatred,
endures insults, attacks, and bondage;
whose power is patience, a powerful troop:
he is the one I call a brahmin. (30)

624“One who is without anger,
observant, of good behavior, without swellings,
tamed, bearing his final body:
he is the one I call a brahmin. (31)

625“Like water on a lotus leaf,
or a mustard seed on the point of an awl,
one who does not cling to sensual pleasures:
he is the one I call a brahmin. (32)

626“One who understands right here
the destruction of suffering for himself,
whose burden is lowered, detached:
he is the one I call a brahmin. (33)

627“One of deep wisdom, intelligent,
skilled in the path and the non-path,
who has reached the supreme goal:
he is the one I call a brahmin. (34)

628“One who does not form bonds
with either householders or homeless ones,
who wanders without abode, of few desires:
he is the one I call a brahmin. (35)

629“One who, having put down the rod
toward all beings frail and firm,
does not kill or make others kill:
he is the one I call a brahmin. (36)

630“Not hostile among the hostile,
quenched among those who take up the rod,
not taking among those who take:
he is the one I call a brahmin. (37)

631“One from whom lust and hatred,
conceit and denigration have dropped away,
like mustard seeds from the point of an awl:
he is the one I call a brahmin. (38) [121]

632“One who utters no rough speech,
whose speech is articulate and truthful,
by which he does not hurt anyone:
he is the one I call a brahmin. (39)

633“One hereFollowing Norman, I read with Be and Ce yo ’dha as against Ee yo ca. who does not take
anything in the world not given,
long or short, subtle or gross, fine or plain:
he is the one I call a brahmin. (40)

634“One in whom there are no yearnings
for this world and the next,
without desire,I read with Ce nirāsasaṃ (Be nirāsāsaṃ) as against Ee nirāsayaṃ. detached:
he is the one I call a brahmin. (41)

635“One in whom there are no attachments,
who, through knowledge, is rid of doubt,
who has arrived at firm ground in the deathless:
he is the one I call a brahmin. (42)

636“One who here has transcended ties,
as well as both merit and evil,
who is sorrowless, dustless, and pure:
he is the one I call a brahmin. (43)

637“One who is, like the moon,
stainless, pure, clear, and limpid;
for whom delight in existence is destroyed:
he is the one I call a brahmin. (44)

638“One who has passed beyond this swamp,
the mire, saṃsāra, delusion,
a meditator who has crossed over, gone beyond,
without impulse and rid of doubt;
who has attained nibbāna through no clinging:
he is the one I call a brahmin. (45)

639“One here who has abandoned sensual pleasures,
who wanders without a home,
with sensual desire and existence destroyed:
he is the one I call a brahmin. (46)

640“One here who has abandoned craving,
who wanders without a home,
with craving and existence destroyed:
he is the one I call a brahmin. (47)

641“One who has discarded the human bond
and transcended the celestial bond,
fully detached from all bonds:
he is the one I call a brahmin. (48)

642“One who has discarded delight and discontent,
become cool, without acquisitions,
a hero who has overcome the whole world:
he is the one I call a brahmin. (49) [122]

643“One who completely knows
the passing away and rebirth of beings,
unstuck, fortunate, enlightened:
he is the one I call a brahmin. (50)

644“One whose destination they do not know —
whether devas, gandhabbas, or humans —
an arahant with influxes destroyed:
he is the one I call a brahmin. (51)

645“Before, after, and in the middle —
one for whom there is nothing at all,
one who owns nothing, taking nothing:
he is the one I call a brahmin. (52)

646“The chief bull, the excellent hero,
the great rishi whose victory is won,
without impulse, cleansed, enlightened:
he is the one I call a brahmin. (53)

647“One who knows his past abodes,
who sees heaven and the plane of misery,
who has reached the destruction of birth:
he is the one I call a brahmin. (54)

[Distinctions are based on deeds]

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648“For the name and clan ascribed to one
are a designation in the world.
Having originated by convention,
they are ascribed here and there. (55)

649“For those who do not know this,
wrong view has long been their tendency.
It is just not knowing that they say:
‘One is a brahmin by birth.’ (56)

650“One is not a brahmin by birth,
nor by birth a non-brahmin.
By action one becomes a brahmin,
by action one becomes a non-brahmin.Compare with verse 136. (57)

651“One becomes a farmer by action,
by action one becomes a craftsmen.
One becomes a merchant by action,
by action one becomes a servant. (58)

652“One becomes a thief by action,
by action one becomes a soldier.
One becomes a priest by action,
by action one becomes a king. (59) [123]

[The world goes round by action]

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653“So that is how the wise
see action as it really is —
seers of dependent origination,
skilled in action and its result. (60)

654“By kamma the world goes round,
by kamma the population goes round.
Sentient beings are fastened by kamma,
which is like the linch pin of a moving chariot. (61)

655“By austerity, by the spiritual life,
by self-control and by inner taming —
by this one becomes a brahmin;
this is supreme brahminhood. (62)

656“One possessing the three clear knowledges,
peaceful, for whom renewed existence is finished:
know him thus, Vāseṭṭha,
as Brahmā and Sakka for those who understand.” (63)

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When this was said, the brahmin students Vāseṭṭha and Bhāradvāja said to the Blessed One: “Excellent, Master Gotama! . . . [as at I,7] . . . We now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider us lay followers who from today have gone for refuge for life.”

Vāseṭṭhasutta

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?

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.

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.

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.

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:

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594"Anuññātapaṭiññātā,
tevijjā mayamasmubho;
Ahaṁ pokkharasātissa,
tārukkhassāyaṁ māṇavo.

595 Tevijjānaṁ yadakkhātaṁ,
Tatra kevalinosmase;
Padakasma veyyākaraṇā,
Jappe ācariyasādisā.

596 Tesaṁ no jātivādasmiṁ,
vivādo atthi gotama;
Jātiyā brāhmaṇo hoti,
bhāradvājo iti bhāsati;
Ahañca kammunā brūmi,
evaṁ jānāhi cakkhuma.

597 Te na sakkoma saññāpetuṁ,
aññamaññaṁ mayaṁ ubho;
Bhavantaṁ puṭṭhumāgamhā,
sambuddhaṁ iti vissutaṁ.

598 Candaṁ yathā khayātītaṁ,
pecca pañjalikā janā;
Vandamānā namassanti,
evaṁ lokasmi gotamaṁ.

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

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(vāseṭṭhāti bhagavā):

600 "Tesaṁ vo ahaṁ byakkhissaṁ,
Anupubbaṁ yathātathaṁ;
Jātivibhaṅgaṁ pāṇānaṁ,
Aññamaññā hi jātiyo.

601 Tiṇarukkhepi jānātha,
na cāpi paṭijānare;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

602 Tato kīṭe paṭaṅge ca,
yāva kunthakipillike;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

603 Catuppadepi jānātha,
Khuddake ca mahallake;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

604 Pādūdarepi jānātha,
Urage dīghapiṭṭhike;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

605 Tato macchepi jānātha,
Odake vārigocare;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

606 Tato pakkhīpi jānātha,
Pattayāne vihaṅgame;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

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607 Yathā etāsu jātīsu,
Liṅgaṁ jātimayaṁ puthu;
Evaṁ natthi manussesu,
Liṅgaṁ jātimayaṁ puthu.

608 Na kesehi na sīsena,
Na kaṇṇehi na akkhibhi;
Na mukhena na nāsāya,
Na oṭṭhehi bhamūhi vā.

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

610 Na hatthehi na pādehi,
Nāṅgulīhi nakhehi vā;
Na jaṅghāhi na ūrūhi,
Na vaṇṇena sarena vā;
Liṅgaṁ jātimayaṁ neva,
Yathā aññāsu jātisu.

611 Paccattañca sarīresu,
Manussesvetaṁ na vijjati;
Vokārañca manussesu,
Samaññāya pavuccati.

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612 Yo hi koci manussesu,
Gorakkhaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Kassako so na brāhmaṇo.

613 Yo hi koci manussesu,
Puthusippena jīvati;
Evaṁ vāseṭṭha jānāhi,
Sippiko so na brāhmaṇo.

614 Yo hi koci manussesu,
Vohāraṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Vāṇijo so na brāhmaṇo.

615 Yo hi koci manussesu,
Parapessena jīvati;
Evaṁ vāseṭṭha jānāhi,
Pessiko so na brāhmaṇo.

616 Yo hi koci manussesu,
Adinnaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Coro eso na brāhmaṇo.

617 Yo hi koci manussesu,
Issatthaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Yodhājīvo na brāhmaṇo.

618 Yo hi koci manussesu,
Porohiccena jīvati;
Evaṁ vāseṭṭha jānāhi,
Yājako eso na brāhmaṇo.

619 Yo hi koci manussesu,
Gāmaṁ raṭṭhañca bhuñjati;
Evaṁ vāseṭṭha jānāhi,
Rājā eso na brāhmaṇo.

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620 Na cāhaṁ brāhmaṇaṁ brūmi,
Yonijaṁ mattisambhavaṁ;
Bhovādi nāma so hoti,
Sace hoti sakiñcano;
Akiñcanaṁ anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

621 Sabbasaṁyojanaṁ chetvā,
Yo ve na paritassati;
Saṅgātigaṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

622 Chetvā naddhiṁ varattañca,
Sandānaṁ sahanukkamaṁ;
Ukkhittapalighaṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

623 Akkosaṁ vadhabandhañca,
Aduṭṭho yo titikkhati;
Khantībalaṁ balānīkaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

624 Akkodhanaṁ vatavantaṁ,
Sīlavantaṁ anussadaṁ;
Dantaṁ antimasārīraṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

625 Vāri pokkharapatteva,
Āraggeriva sāsapo;
Yo na limpati kāmesu,
Tamahaṁ brūmi brāhmaṇaṁ.

626 Yo dukkhassa pajānāti,
Idheva khayamattano;
Pannabhāraṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

627 Gambhīrapaññaṁ medhāviṁ,
Maggāmaggassa kovidaṁ;
Uttamatthamanuppattaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

628 Asaṁsaṭṭhaṁ gahaṭṭhehi,
Anāgārehi cūbhayaṁ;
Anokasārimappicchaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

629 Nidhāya daṇḍaṁ bhūtesu,
Tasesu thāvaresu ca;
Yo na hanti na ghāteti,
Tamahaṁ brūmi brāhmaṇaṁ.

630 Aviruddhaṁ viruddhesu,
Attadaṇḍesu nibbutaṁ;
Sādānesu anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

631 Yassa rāgo ca doso ca,
Māno makkho ca pātito;
Sāsaporiva āraggā,
Tamahaṁ brūmi brāhmaṇaṁ.

632 Akakkasaṁ viññāpaniṁ,
Giraṁ saccamudīraye;
Yāya nābhisaje kañci,
Tamahaṁ brūmi brāhmaṇaṁ.

633 Yodha dīghaṁ va rassaṁ vā,
Aṇuṁ thūlaṁ subhāsubhaṁ;
Loke adinnaṁ nādiyati,
Tamahaṁ brūmi brāhmaṇaṁ.

634 Āsā yassa na vijjanti,
Asmiṁ loke paramhi ca;
Nirāsāsaṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

635 Yassālayā na vijjanti,
Aññāya akathaṅkathī;
Amatogadhamanuppattaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

636 Yodha puññañca pāpañca,
Ubho saṅgamupaccagā;
Asokaṁ virajaṁ suddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

637 Candaṁva vimalaṁ suddhaṁ,
Vippasannamanāvilaṁ;
Nandībhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

638 Yomaṁ palipathaṁ duggaṁ,
Saṁsāraṁ mohamaccagā;
Tiṇṇo pāraṅgato jhāyī,
Anejo akathaṅkathī;
Anupādāya nibbuto,
Tamahaṁ brūmi brāhmaṇaṁ.

639 Yodha kāme pahantvāna,
Anāgāro paribbaje;
Kāmabhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

640 Yodha taṇhaṁ pahantvāna,
Anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

641 Hitvā mānusakaṁ yogaṁ,
Dibbaṁ yogaṁ upaccagā;
Sabbayogavisaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

642 Hitvā ratiñca aratiṁ,
Sītibhūtaṁ nirūpadhiṁ;
Sabbalokābhibhuṁ vīraṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

643 Cutiṁ yo vedi sattānaṁ,
Upapattiñca sabbaso;
Asattaṁ sugataṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

644 Yassa gatiṁ na jānanti,
Devā gandhabbamānusā;
Khīṇāsavaṁ arahantaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

645 Yassa pure ca pacchā ca,
Majjhe ca natthi kiñcanaṁ;
Akiñcanaṁ anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

646 Usabhaṁ pavaraṁ vīraṁ,
Mahesiṁ vijitāvinaṁ;
Anejaṁ nhātakaṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

647 Pubbenivāsaṁ yo vedi,
Saggāpāyañca passati;
Atho jātikkhayaṁ patto,
Tamahaṁ brūmi brāhmaṇaṁ.

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648 Samaññā hesā lokasmiṁ,
Nāmagottaṁ pakappitaṁ;
Sammuccā samudāgataṁ,
Tattha tattha pakappitaṁ.

649 Dīgharattamanusayitaṁ,
Diṭṭhigatamajānataṁ;
Ajānantā no pabruvanti,
Jātiyā hoti brāhmaṇo.

650 Na jaccā brāhmaṇo hoti,
Na jaccā hoti abrāhmaṇo;
Kammunā brāhmaṇo hoti,
Kammunā hoti abrāhmaṇo.

651 Kassako kammunā hoti,
Sippiko hoti kammunā;
Vāṇijo kammunā hoti,
Pessiko hoti kammunā.

652 Coropi kammunā hoti,
Yodhājīvopi kammunā;
Yājako kammunā hoti,
Rājāpi hoti kammunā.

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653 Evametaṁ yathābhūtaṁ,
Kammaṁ passanti paṇḍitā;
Paṭiccasamuppādadassā,
Kammavipākakovidā.

654 Kammunā vattati loko,
Kammunā vattati pajā;
Kammanibandhanā sattā,
Rathassāṇīva yāyato.

655 Tapena brahmacariyena,
Saṁyamena damena ca;
Etena brāhmaṇo hoti,
Etaṁ brāhmaṇamuttamaṁ.

656Tīhi vijjāhi sampanno,
santo khīṇapunabbhavo;
Evaṁ vāseṭṭha jānāhi,
brahmā sakko vijānatan"ti.

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Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bho gotama … pe … upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti.

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Vāseṭṭhasuttaṁ navamaṁ.