9.
The Discourse to Vāseṭṭha
Thus have I heard - On one occasion the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala forest thicket. Now at that time several well-known wealthy brahmins were dwelling at Icchānaṅgala, as follows - the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known wealthy brahmins. Then, as the young men Vāseṭṭha and Bhāradvāja were walking up and down and wandering about on a walk, this discussion arose - "How, friend, does one become a brahmin?"
The young man Bhāradvāja said thus - "When, friend, one is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth - to this extent, friend, one is a brahmin."
The young man Vāseṭṭha said thus - "When, friend, one is virtuous and accomplished in observances - to this extent, friend, one is a brahmin." Indeed the young man Bhāradvāja was not able to convince the young man Vāseṭṭha, nor was the young man Vāseṭṭha able to convince the young man Bhāradvāja.
Then the young man Vāseṭṭha addressed the young man Bhāradvāja: "This, friend Bhāradvāja, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is dwelling at Icchānaṅgala in the Icchānaṅgala forest thicket; And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed... etc. the Enlightened One, the Blessed One.' Come, friend Bhāradvāja, let us go to where the ascetic Gotama is; having approached, we will ask the ascetic Gotama about this matter. As the ascetic Gotama answers us, so we will remember it." "Yes, friend," the young man Bhāradvāja assented to the young man Vāseṭṭha.
Then the young men Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, the young man Vāseṭṭha addressed the Blessed One in verses -
600.
I am of Pokkharasāti, this young man is of Tārukkha.
601.
In verse and grammar, in recitation equal to our teachers.
602.
One is a brahmin by birth, thus Bhāradvāja says;
But I say by action, know this, O One with Vision.
603.
We have come to ask you, renowned as the Enlightened by himself.
604.
Paying homage, they venerate Gotama thus in the world.
605.
Is one a brahmin by birth, or does one become so by action?
Tell us who do not know, so that we may know the brahmin."
606.
The analysis of births among living beings, for births are mutually different.
607.
Their mark is determined by birth, for births are mutually different.
608.
Their mark is determined by birth, for births are mutually different.
609.
Their mark is determined by birth, for births are mutually different.
610.
Their mark is determined by birth, for births are mutually different.
611.
Their mark is determined by birth, for births are mutually different.
612.
Their mark is determined by birth, for births are mutually different.
613.
Thus there is not among humans, a mark determined by birth that is manifold.
614.
Not by mouth, not by nose, not by lips or eyebrows.
615.
Not by hip, not by chest, not by private parts, not by sexual organs.
616.
Not by calves, not by thighs, not by colour or voice;
There is indeed no mark determined by birth, as in other births.
617.
And the distinction among humans is spoken of by convention.
618.
Thus, Vāseṭṭha, know that he is a farmer, not a brahmin.
619.
Thus, Vāseṭṭha, know that he is a craftsman, not a brahmin.
620.
Thus, Vāseṭṭha, know that he is a merchant, not a brahmin.
621.
Thus, Vāseṭṭha, know that he is a servant, not a brahmin.
622.
Thus, Vāseṭṭha, know that he is a thief, not a brahmin.
623.
Thus, Vāseṭṭha, know that he is a warrior, not a brahmin.
624.
Thus, Vāseṭṭha, know that he is a sacrificer, not a brahmin.
625.
Thus, Vāseṭṭha, know that he is a king, not a brahmin.
626.
He is called a 'bho-sayer' by name, if he has possessions;
One who owns nothing, without grasping, him I call a brahmin.
627.
Gone beyond attachment, unbound, him I call a brahmin."
628.
With the bar lifted, awakened, him I call a brahmin.
629.
Whose power is patience, whose military unit is power, him I call a brahmin.
630.
Tamed, bearing the final body, him I call a brahmin.
631.
Whoever does not cling to sensual pleasures, him I call a brahmin.
632.
With burden laid down, unbound, him I call a brahmin.
633.
Having attained the highest good, him I call a brahmin.
634.
Not dwelling in a home, of few wishes, him I call a brahmin.
635.
Whoever neither kills nor causes to kill, him I call a brahmin.
636.
Without grasping among those with grasping, him I call a brahmin.
637.
Like a mustard seed from a needle's tip, him I call a brahmin.
638.
By which one does not offend anyone, him I call a brahmin.
639.
Him I call a brahmin.
640.
Desireless, unbound, him I call a brahmin.
641.
Who has reached the state grounded upon the Deathless, him I call a brahmin.
642.
Sorrowless, stainless, pure, him I call a brahmin.
643.
With delight and existence brought to an end, him I call a brahmin.
644.
Who has crossed over, gone beyond, a meditator, without longing, free from doubt;
Quenched by non-clinging, him I call a brahmin.
645.
With sensual existence brought to an end, him I call a brahmin.
646.
With craving and existence brought to an end, him I call a brahmin.
647.
Unbound from all bonds, him I call a brahmin.
648.
A hero, overlord of all the world, him I call a brahmin.
649.
Non-attached, the Fortunate One, awakened, him I call a brahmin.
650.
One who has eliminated the mental corruptions, a Worthy One, him I call a brahmin.
651.
One who owns nothing, without grasping, him I call a brahmin.
652.
Without longing, bathed, awakened, him I call a brahmin.
653.
And also has attained the elimination of birth, him I call a brahmin.
654.
Arisen from convention, arranged here and there.
655.
Not knowing, they tell us, 'One is a brahmin by birth.'
656.
By action one is a brahmin, by action one is a non-brahmin.
657.
By action one is a merchant, by action one is a servant.
658.
By action one is a sacrificer, by action too one is a king.
659.
Seers of dependent origination, skilled in the result of action.
660.
Beings are bound by action, like the linchpin of a moving chariot.
661.
By this one is a brahmin, this is the highest brahmin quality.
662.
Thus, Vāseṭṭha, know this, he is Brahmā and Sakka to those who understand."
When this was said, the young men Vāseṭṭha and Bhāradvāja said to the Blessed One: "Excellent, Master Gotama! Etc. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life."
The Discourse on Vāseṭṭha is concluded as ninth.