mn98:1.1So I have heard.This sutta is repeated verbatim at Snp3.9. At one time the Buddha was staying in a forest near Icchānaṅgala.

mn98:2.1Now 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.Also at DN13:2.1 and MN99:13.3.

mn98:3.1Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question:We meet Vāseṭṭha and Bhāradvāja as the students of Pokkharasāti and Tārukkha respectively in DN13, at the end of which they went for refuge. Some time later they must have sought the monkhood, as in DN27:1.3 they are living in the Sangha awaiting ordination. “How do you become a brahmin?”

mn98:3.3Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation—The ideal of brahminhood was a long-standing one, and so was the conflict over what exactly made someone a brahmin. Bhāradvāja expresses the most obvious and socially widespread understanding that it is simply a matter of birth then you’re a brahmin.”

mn98:3.6Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties—Vattasampanno (Sanskrit vṛttasaṁpanna) means “one of good conduct¸one who has fulfilled their duties” rather than having a technical sense of fulfilling religious observances or rites. For example, Manusmṛti 8.179 advises that one should deposit money with someone who is “of good conduct, knows the law, and speaks the truth” (vṛttasampanne dharmajñe satyavādini. See also eg. Mahābhārata 3.188.90b, 13.61.029a, Rāmāyaṇa 1.47.25c).
Compare the discussion at DN4:21.1, where the Buddha leads Soṇadaṇḍa to agree that the essential qualities of a brahmin were ethical conduct and wisdom. then you’re a brahmin.”

mn98:4.1But neither was able to persuade the other.

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mn98:5.1So 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 who wish to train, 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.”

mn98:5.7“Yes, worthy sir,” replied Bhāradvāja.

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mn98:6.1So 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:

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mn98:7.1“We’re both authorized masters
of the three Vedas.
I’m a student of Pokkharasāti,Pokkharasāti’s conversion to Buddhism is recorded in DN3, which marks a turning point in the embracing of Buddhism by leading brahmins. The suttas of the Dīgha Nikāya that follow reverberate with the consequences of this encounter. He was one of the most influential brahmins of his time, although the Buddha elsewhere denied that he had any special knowledge (MN99:15.1). Brahmanical texts know him as an influential teacher around the time of the Buddha; his name is spelled Pauṣkarasādi in Sanskrit. He is cited on grammar by Kātyāyana and Patañjali, and in the Taittirīya-prātiśākhya; on allowable food and theft in the Āpastamba Dharmasūtra; and on Vedic ritual in the Śāṅkhāyana-Āraṇyaka. MN99:10.3 clarifies that he is of the Upamañña lineage.
and he of Tārukkha.In Pali we never meet Tārukkha and he is only mentioned in his absence. Bhāradvāja advocates his path at DN13:5.2 but without details. There is a Tārukṣya of Aitareya Āraṇyaka 3.1.6.1 whose view was that union (with Brahmā) arose with the conjunction of speech and breath; this was discussed alongside the views of many other brahmins. In Rig Veda 8.46.32 a certain Balbūtha Tarukṣa the Dāsa makes an offering to a sage. Sāyaṇa, the Vedic commentator, says that Balbūtha Tarukṣa was a guardian of cows, evidently alluding to the Aitareya Āraṇyaka, which describes Tārukṣya as a guardian of his teacher’s cows, thus locating Tārukṣya in the lineage of Tarukṣa. Hiraṇyakeśīgṛhyasūtra 2.8.19 also mentions him as a teacher, there spelled Tarukṣa.

mn98:7.5We’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.

mn98:7.11For 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.

mn98:7.15Since neither of us was able
to convince the other,
we’ve come to ask you, sir,
renowned as the awakened one.

mn98:7.19As people honor with joined palms
the moon on the cusp of waxing,
bowing, they revere
Gotama in the world.

mn98:7.23We ask this of Gotama,The Buddha as “eye” evokes the common (eg. Rig Veda 1.164.14, 5.40.8, 5.59.5, 10.10.9) Vedic image of the Sun as the “eye of all” (viśvacakṣāḥ, 7.63.1), the “eye” for “eyes to see” (10.158.4), moving as an unaging wheel through the sky (1.164.14). See DN16:5.6.2.
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.”

mn98:8.1“I shall explain to you,”
said the Buddha,
“accurately and in sequence,
the taxonomy of living creatures,
for species are indeed diverse.

mn98:8.6Know the grass and trees,
though they lack self-awareness.
They’re defined by birth,
for species are indeed diverse.Notice how the Buddha responds clearly, yet without immediately contradicting either of them. As usual, he begins by identifying common ground, pointing out things that they will all agree on.

mn98:8.10Next there are bugs and moths,
and so on, to ants and termites.
They’re defined by birth,
for species are indeed diverse.

mn98:8.14Know the quadrupeds, too,
both small and large.
They’re defined by birth,
for species are indeed diverse.

mn98:8.18Know, too, the long-backed snakes,
crawling on their bellies.
They’re defined by birth,
for species are indeed diverse.

mn98:8.22Next know the fish,
whose range is the water.
They’re defined by birth,
for species are indeed diverse.

mn98:8.26Next know the birds,
winged chariots in flight.
They’re defined by birth,
for species are indeed diverse.

mn98:9.1While the differences between these species
are defined by birth,
the differences between humans
are not defined by birth.Having established common ground, the Buddha does not hesitate to disagree with Bhāradvāja.

mn98:9.5Not by hair nor by head,
not by ear nor by eye,
not by mouth nor by nose,
not by lips nor by eyebrow,

mn98:9.9not by shoulder nor by neck,
not by belly nor by back,
not by buttocks nor by breast,
not by groin nor by genitals,

mn98:9.13not 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.

mn98:9.19In individual human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.The Buddha rejects any essentialist theory of human differentiation.

mn98:10.1Anyone among humans
who lives off keeping cattle:
know them, Vāseṭṭha,
as a farmer, not a brahmin.

mn98:10.5Anyone among humans
who lives off various professions:Sippa here is usually translated “craft”, but this refers primarily to occupations making things by hand. In DN2 there is a long list of sippa, only a few of which are “crafts”. “Profession” fits better.
know them, Vāseṭṭha,
as a professional, not a brahmin.

mn98:10.9Anyone among humans
who lives off trade:
know them, Vāseṭṭha,
as a trader, not a brahmin.

mn98:10.13Anyone among humans
who lives off serving others:
know them, Vāseṭṭha,
as a servant, not a brahmin.

mn98:10.17Anyone among humans
who lives off stealing:
know them, Vāseṭṭha,
as a bandit, not a brahmin.

mn98:10.21Anyone among humans
who lives off archery:
know them, Vāseṭṭha,
as a soldier, not a brahmin.

mn98:10.25Anyone among humans
who lives off priesthood:
know them, Vāseṭṭha,
as a sacrificer, not a brahmin.The Buddha has been carefully leading up to this rhetorical thrust: a true brahmin is not one who performs the traditional rituals revered by the brahmins.

mn98:10.29Anyone among humans
who taxes village and nation,Read bhuñjati at MN98:10.29 with yathābhuttañca bhuñjatha at DN17:1.9.3, DN26:6.3, and MN129:35.1. Translators have rendered these with “eat”, “enjoy”, or “govern”. But compare the archaic English “use” meaning “the benefit or profit of lands”. Thus yathābhuttañca bhuñjatha means “use as has been used”, i.e. “maintain the current level of taxation”.
know them, Vāseṭṭha,
as a ruler, not a brahmin.

mn98:11.1I don’t call someone a brahmin
after the mother’s womb they’re born from.
If they still have attachments,
they’re just someone who says ‘worthy’.Bho (“worthy”) is a term of address used by brahmins when speaking to one another or to mendicants.
Having nothing, taking nothing:
that’s who I declare a brahmin.The Buddha categorically rejects Bhāradvāja’s genealogical understanding of a brahmin and endorses Vāseṭṭha’s understanding in terms of good conduct. Nonetheless, while a brahmin must have good conduct, the true meaning of the word lies in liberation and transcendence. In this, the Buddha’s position approaches that of Yājñavalkya, who argued that a brahmin, knowing the Self, gives up desire for sons, wealth, and heaven and wanders seeking alms (Bṛhadāraṇyaka Upaniṣad 3.5.1); ultimately, only one who knows the imperishable is a brahmin (3.8.10).

mn98:11.7Having cut off all fetters
they have no anxiety;
they’ve slipped their chains and are detached:
that’s who I declare a brahmin.

mn98:11.11They’ve cut the strap and harness,
the reins and bridle too;
with cross-bar lifted, they’re awakened:For an explanation of the “cross-bar”, see MN22:31.1 and note.
that’s who I declare a brahmin.

mn98:11.15Abuse, killing, caging:
they withstand these without anger.
Patience is their powerful army:
that’s who I declare a brahmin.

mn98:11.19Not irritable or pretentious,
dutiful in precepts and observances,
tamed, bearing their final body:
that’s who I declare a brahmin.

mn98:11.23Like rain off a lotus leaf,
like a mustard seed off the point of a pin,
sensual pleasures slip off them:
that’s who I declare a brahmin.

mn98:11.27They understand for themselves
the end of suffering in this life;
with burden put down, detached:
that’s who I declare a brahmin.

mn98:11.31Deep in wisdom, intelligent,
expert in what is the path and what is not the path;The compound maggāmagga can be read either as “what is the path and what is not the path”, or as “the variety of paths” (compare phalāphala, “all sorts of fruit”). However, this was the central topic of conversation between Vāseṭṭha and Bhāradvāja at DN13:3.1, where they were concerned to distinguish one path as correct.
arrived at the highest goal:
that’s who I declare a brahmin.

mn98:11.35Mixing with neither
householders nor the homeless;
a migrant with no shelter, few in wishes:The “migrant with no shelter” (anokasārī) is defined at SN22.3 as one free of attachments.
that’s who I declare a brahmin.

mn98:11.39They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I declare a brahmin.A brahmin is identified with Mitra, the “friendly” god of alliances (Śatapatha Brāhmaṇa 4.1.4). The Brahmanical tradition endorses harmlessness except in the sacrifice (Chāndogya Upaniṣad 8.15.1), which can be read as either sheer hypocrisy or as a sacred and effective limitation on the scope of killing. Either way, the Buddha made no such exception.

mn98:11.43Not fighting among those who fight,
quenched among those who have taken up arms,
not grasping among those who grasp:
that’s who I declare a brahmin.

mn98:11.47They’ve discarded greed and hate,
along with conceit and contempt,
like a mustard seed off the point of a pin:
that’s who I declare a brahmin.

mn98:11.51The words they utter
are polished, informative, and true,
and don’t offend anyone:
that’s who I declare a brahmin.

mn98:11.55They don’t steal anything in the world,
long or short,
fine or coarse, beautiful or ugly:
that’s who I declare a brahmin.

mn98:11.59They have no hopeĀsā is probably the Pali word that comes closest to “hope” in the sense of longing for a positive destiny in the future. Hope is not a virtue in Buddhism, which is focused on what is visible in the present.
for this world or the next;
with no need for hope, detached:
that’s who I declare a brahmin.

mn98:11.63They have no clinging,
knowledge has freed them of indecision,
they’ve arrived at the culmination of freedom from death:
that’s who I declare a brahmin.

mn98:11.67They’ve escaped the snare
of both good and bad deeds;
sorrowless, stainless, pure:
that’s who I declare a brahmin.

mn98:11.71Pure as the spotless moon,
clear and undisturbed,
they’ve ended relish for rebirth:
that’s who I declare a brahmin.

mn98:11.75They’ve got past this grueling swamp
of delusion, transmigration.
Meditating in stillness, free of indecision,
they have crossed over to the far shore.
They’re quenched by not grasping:
that’s who I declare a brahmin.

mn98:11.81They’ve given up sensual stimulations,
and have gone forth from lay life;
they’ve ended rebirth in the sensual realm:
that’s who I declare a brahmin.

mn98:11.85They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I declare a brahmin.

mn98:11.89They’ve thrown off the human yoke,
and slipped out of the heavenly yoke;
unyoked from all yokes:
that’s who I declare a brahmin.

mn98:11.93Giving up desire and discontent,
they’re cooled and free of attachments;
a hero, master of the whole world:
that’s who I declare a brahmin.

mn98:11.97They know the passing away
and rebirth of all beings;
unattached, holy, awakened:
that’s who I declare a brahmin.

mn98:11.101Gods, centaurs, and humans
don’t know their destiny;
the perfected ones with defilements ended:
that’s who I declare a brahmin.

mn98:11.105They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I declare a brahmin.

mn98:11.109Captain of the herd, excellent hero,
great seer and victor;
unstirred, washed, awakened:
that’s who I declare a brahmin.

mn98:11.113They who know their past lives,
see heaven and places of loss,
and have attained the end of rebirth:
that’s who I declare a brahmin.

mn98:12.1For name and clan are formulated
as mere convention in the world.
Produced by mutual agreement,
they’re formulated for each individual.

mn98:12.5For a long time this misconception
has prejudiced those who don’t understand.
Ignorant, they declare
that one is a brahmin by birth.

mn98:12.9You’re not a brahmin by birth,
nor by birth a non-brahmin.
You’re a brahmin by your deeds,
and by deeds a non-brahmin.The Buddha comes down on Vāseṭṭha’s side, as also at Snp1.7 verse 136 - . Despite this definitive statement, the Buddha goes on to indicate the limits of deeds.

mn98:12.13You’re a farmer by your deeds,
by deeds you’re a professional;
you’re a trader by your deeds,
by deeds are you a servant;

mn98:12.17you’re a bandit by your deeds,
by deeds you’re a soldier;
you’re a sacrificer by your deeds,
by deeds you’re a ruler.

mn98:13.1In this way the astute regard deeds
in accord with truth.
Seeing dependent origination,
they’re expert in deeds and their results.

mn98:13.5Deeds make the world go on,
deeds make people go on;
sentient beings are bound by deeds,
like a moving chariot’s linchpin.

mn98:13.9By fervor and spiritual practice,
by restraint and by self-control:
that’s how to become a brahmin,
this is the supreme brahmin.The text implies that a “supreme brahmin” is one who has transcended all deeds, for they bind one to transmigration.

mn98:13.13Accomplished in the three knowledges,
peaceful, with rebirth ended,
know them, Vāseṭṭha,
as the Divinity and Sakka to the wise.”A liberated person is revered in Buddhism like God in theistic religions.

mn98:14.1When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone 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, 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.

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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.

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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:

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6"Anuññātapaṭiññātā,
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;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

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

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

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

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

18Tato pakkhīpi jānātha,
pattayāne vihaṅgame;
Liṅgaṁ 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;
Liṅgaṁ 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;
Saṅgātigaṁ 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.

37Vāripokkharapatteva,
āraggeriva sāsapo;
Yo na limpati kāmesu,
tamahaṁ brūmi brāhmaṇaṁ.

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

39Gambhīrapaññaṁ medhāviṁ,
maggāmaggassa kovidaṁ;
Uttamatthamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

40Asaṁsaṭṭhaṁ gahaṭṭhehi,
anāgārehi cūbhayaṁ;
Anokasārimappicchaṁ,
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;
Nandībhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

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

51Yodhakāme pahantvāna,
anāgāro paribbaje;
Kāmabhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

52Yodhataṇhaṁ pahantvāna,
anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

53Hitvā mānusakaṁ yogaṁ,
dibbaṁ yogaṁ upaccagā;
Sabbayogavisaṁyuttaṁ,
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.

61Dīgharattānusayitaṁ,
diṭṭhigatamajānataṁ;
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;
Paṭiccasamuppādadassā,
kammavipākakovidā.

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.