---
title: "Middle Discourses · Majjhima Nikāya"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 107 of 165
url: https://scriptura.si/works/pali-majjhima-nikaya/107/
cite: "The Buddha, tr. Bhikkhu Sujato, Middle Discourses · Majjhima Nikāya, section 107. Scriptura (scriptura.si), https://scriptura.si/works/pali-majjhima-nikaya/107/"
---

# Middle Discourses · Majjhima Nikāya

*The Buddha, tr. Bhikkhu Sujato*

The 152 middle-length discourses: the simile of the saw, the snake and the raft, mindfulness of breathing, Aṅgulimāla, and the Buddha’s own account of his awakening.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 107. MN 98 · With Vāseṭṭha

Source: https://scriptura.si/works/pali-majjhima-nikaya/107/ · cite a paragraph as https://scriptura.si/works/pali-majjhima-nikaya/107/#p-N

[¶0] MN 98 · With Vāseṭṭha

> Pali: MN 98 · Vāseṭṭhasutta

[¶1] So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

[¶2] Now 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.

> Pali: 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.

[¶3] Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”

> Pali: Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti?

[¶4] Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation— then you’re a brahmin.”

> Pali: Bhāradvājo māṇavo evamāha: “yato kho, bho, ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena— ettāvatā kho, bho, brāhmaṇo hotī”ti.

[¶5] Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties— then you’re a brahmin.”

> Pali: Vāseṭṭho māṇavo evamāha: “yato kho, bho, sīlavā ca hoti vattasampanno ca— ettāvatā kho, bho, brāhmaṇo hotī”ti.

[¶6] But neither was able to persuade the other.

> Pali: Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.

[¶7] So 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 fit for training, 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.”

> Pali: 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 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.

[¶8] “Yes, worthy sir,” replied Bhāradvāja.

> Pali: “Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

[¶9] So 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:

> Pali: 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:

[¶10] “We’re both authorized masters
of the three Vedas.
I’m a student of Pokkharasāti,
and he of Tārukkha.

> Pali: “Anuññātapaṭiññātā,
tevijjā mayamasmubho;
Ahaṁ pokkharasātissa,
tārukkhassāyaṁ māṇavo.

[¶11] We’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.

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

[¶12] For 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.

> Pali: Jātiyā brāhmaṇo hoti,
bhāradvājo iti bhāsati;
Ahañca kammunā brūmi,
evaṁ jānāhi cakkhuma.

[¶13] Since neither of us was able
to convince the other,
we’ve come to ask you, sir,
renowned as the awakened one.

> Pali: Te na sakkoma ñāpetuṁ,
aññamaññaṁ mayaṁ ubho;
Bhavantaṁ puṭṭhumāgamā,
sambuddhaṁ iti vissutaṁ.

[¶14] As people honor with cupped palms
the moon on the cusp of waxing,
bowing, they revere
Gotama in the world.

> Pali: Candaṁ yathā khayātītaṁ,
pecca pañjalikā janā;
Vandamānā namassanti,
lokasmiṁ gotamaṁ.

[¶15] We ask this of Gotama,
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.”

> Pali: Cakkhuṁ loke samuppannaṁ,
mayaṁ pucchāma gotamaṁ;
Jātiyā brāhmaṇo hoti,
udāhu bhavati kammunā;
Ajānataṁ no pabrūhi,
yathā jānemu brāhmaṇan”ti.

[¶16] “I shall explain to you,”
said the Buddha,
“accurately and in sequence,
the taxonomy of living creatures,
for species are indeed diverse.

> Pali: “Tesaṁ vo ahaṁ byakkhissaṁ,
(vāseṭṭhāti bhagavā)
Anupubbaṁ yathātathaṁ;
Jātivibhaṅgaṁ pāṇānaṁ,
Aññamaññāhi jātiyo.

[¶17] Know the grass and trees,
though they lack self-awareness.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tiṇarukkhepi jānātha,
na cāpi paṭijānare;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶18] Next there are bugs that crawl or fly,
and so on, to ants and termites.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tato kīṭe paṭaṅge ca,
yāva kunthakipillike;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶19] Know the quadrupeds, too,
both small and large.
They’re defined by birth,
for species are indeed diverse.

> Pali: Catuppadepi jānātha,
khuddake ca mahallake;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶20] Know, too, the long-backed snakes,
crawling on their bellies.
They’re defined by birth,
for species are indeed diverse.

> Pali: Pādudarepi jānātha,
urage dīghapiṭṭhike;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶21] Next know the fish,
whose habitat is the water.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tato macchepi jānātha,
udake vārigocare;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶22] Next know the birds,
winged chariots in flight.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tato pakkhīpi jānātha,
pattayāne vihaṅgame;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶23] While the differences between these species
are defined by birth,
the differences between humans
are not defined by birth.

> Pali: Yathā etāsu jātīsu,
liṅgaṁ jātimayaṁ puthu;
Evaṁ natthi manussesu,
liṅgaṁ jātimayaṁ puthu.

[¶24] Not by hair nor by head,
not by ear nor by eye,
not by mouth nor by nose,
not by lips nor by eyebrow,

> Pali: Na kesehi na sīsehi,
na kaṇṇehi na akkhīhi;
Na mukhena na nāsāya,
na oṭṭhehi bhamūhi vā.

[¶25] not by shoulder nor by neck,
not by belly nor by back,
not by buttocks nor by breast,
not by groin nor by genitals,

> Pali: Na gīvāya na aṁsehi,
na udarena na piṭṭhiyā;
Na soṇiyā na urasā,
na sambādhe na methune.

[¶26] not 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.

> Pali: Na hatthehi na pādehi,
naṅgulīhi nakhehi vā;
Na jaṅghāhi na ūrūhi,
na vaṇṇena sarena vā;
Liṅgaṁ jātimayaṁ neva,
yathā aññāsu jātisu.

[¶27] In specific human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.

> Pali: Paccattañca sarīresu,
manussesvetaṁ na vijjati;
Vokārañca manussesu,
samaññāya pavuccati.

[¶28] Anyone among humans
who lives off keeping cattle:
know them, Vāseṭṭha,
as a farmer, not a brahmin.

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

[¶29] Anyone among humans
who lives off various professions:
know them, Vāseṭṭha,
as a professional, not a brahmin.

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

[¶30] Anyone among humans
who lives off trade:
know them, Vāseṭṭha,
as a trader, not a brahmin.

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

[¶31] Anyone among humans
who lives off serving others:
know them, Vāseṭṭha,
as a servant, not a brahmin.

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

[¶32] Anyone among humans
who lives off stealing:
know them, Vāseṭṭha,
as a bandit, not a brahmin.

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

[¶33] Anyone among humans
who lives off archery:
know them, Vāseṭṭha,
as a warrior, not a brahmin.

> Pali: Yo hi koci manussesu,
issatthaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
yodhājīvo na brāhmaṇo.

[¶34] Anyone among humans
who lives off priesthood:
know them, Vāseṭṭha,
as a sacrificer, not a brahmin.

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

[¶35] Anyone among humans
who taxes village and nation,
know them, Vāseṭṭha,
as a ruler, not a brahmin.

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

[¶36] I 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’.
Having nothing, taking nothing:
that’s who I declare a brahmin.

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

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

> Pali: Sabbasaṁyojanaṁ chetvā,
yo ve na paritassati;
Saṅgātigaṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶38] They’ve cut the strap and harness,
the halter and bridle too;
with cross-bar lifted, they’re awakened:
that’s who I declare a brahmin.

> Pali: Chetvā naddhiṁ varattañca,
sandānaṁ sahanukkamaṁ;
Ukkhittapalighaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶39] Abuse, killing, caging:
they endure these without anger.
Patience is their powerful army:
that’s who I declare a brahmin.

> Pali: Akkosaṁ vadhabandhañca,
aduṭṭho yo titikkhati;
Khantībalaṁ balānīkaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

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

> Pali: Akkodhanaṁ vatavantaṁ,
sīlavantaṁ anussadaṁ;
Dantaṁ antimasārīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶41] Like water from 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.

> Pali: Vāripokkharapatteva,
āraggeriva sāsapo;
Yo na limpati kāmesu,
tamahaṁ brūmi brāhmaṇaṁ.

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

> Pali: Yo dukkhassa pajānāti,
idheva khayamattano;
Pannabhāraṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶43] Deep in wisdom, intelligent,
expert in the path and what is not the path;
arrived at the highest goal:
that’s who I declare a brahmin.

> Pali: Gambhīrapaññaṁ medhāviṁ,
maggāmaggassa kovidaṁ;
Uttamatthamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶44] Mixing with neither
householders nor the homeless;
a migrant with no bastion, few in wishes:
that’s who I declare a brahmin.

> Pali: Asaṁsaṭṭhaṁ gahaṭṭhehi,
anāgārehi cūbhayaṁ;
Anokasārimappicchaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶45] They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I declare a brahmin.

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

[¶46] Not 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.

> Pali: Aviruddhaṁ viruddhesu,
attadaṇḍesu nibbutaṁ;
Sādānesu anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶47] They’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.

> Pali: Yassa rāgo ca doso ca,
māno makkho ca ohito;
Sāsaporiva āraggā,
tamahaṁ brūmi brāhmaṇaṁ.

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

> Pali: Akakkasaṁ viññāpaniṁ,
giraṁ saccaṁ udīraye;
Yāya nābhisajje kiñci,
tamahaṁ brūmi brāhmaṇaṁ.

[¶49] They don’t steal anything in the world,
long or short,
tiny or huge, beautiful or ugly:
that’s who I declare a brahmin.

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

[¶50] They have no hope
for this world or the next;
with no need for hope, detached:
that’s who I declare a brahmin.

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

[¶51] They have no clinging,
knowledge has freed them of indecision,
they’ve arrived at the objective of freedom from death:
that’s who I declare a brahmin.

> Pali: Yassālayā na vijjanti,
aññāya akathaṅkathiṁ;
Amatogadhaṁ anuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶52] They’ve escaped the chain
of both good and bad deeds;
sorrowless, stainless, pure:
that’s who I declare a brahmin.

> Pali: Yodhapuññañca pāpañca,
ubho saṅgaṁ upaccagā;
Asokaṁ virajaṁ suddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶53] Pure as the spotless moon,
clear and unclouded,
they’ve ended relish for rebirth:
that’s who I declare a brahmin.

> Pali: Candaṁ va vimalaṁ suddhaṁ,
vippasannaṁ anāvilaṁ;
Nandībhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶54] They’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.

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

[¶55] They’ve given up sensual pleasures,
and have gone forth from lay life;
they’ve ended rebirth in the sensual realm:
that’s who I declare a brahmin.

> Pali: Yodhakāme pahantvāna,
anāgāro paribbaje;
Kāmabhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶56] They’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.

> Pali: Yodhataṇhaṁ pahantvāna,
anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

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

> Pali: Hitvā mānusakaṁ yogaṁ,
dibbaṁ yogaṁ upaccagā;
Sabbayogavisaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶58] Giving 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.

> Pali: Hitvā ratiñca aratiṁ,
sītībhūtaṁ nirūpadhiṁ;
Sabbalokābhibhuṁ vīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.

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

> Pali: Cutiṁ yo vedi sattānaṁ,
upapattiñca sabbaso;
Asattaṁ sugataṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

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

> Pali: Yassa gatiṁ na jānanti,
devā gandhabbamānusā;
Khīṇāsavaṁ arahantaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶61] They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I declare a brahmin.

> Pali: Yassa pure ca pacchā ca,
majjhe ca natthi kiñcanaṁ;
Akiñcanaṁ anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

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

> Pali: Usabhaṁ pavaraṁ vīraṁ,
mahesiṁ vijitāvinaṁ;
Anejaṁ nhātakaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.

[¶63] They 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.

> Pali: Pubbenivāsaṁ yo vedi,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
tamahaṁ brūmi brāhmaṇaṁ.

[¶64] For name and clan are formulated
as mere convention in the world.
Produced by mutual agreement,
they’re formulated in each case.

> Pali: Samaññā hesā lokasmiṁ,
nāmagottaṁ pakappitaṁ;
Sammuccā samudāgataṁ,
tattha tattha pakappitaṁ.

[¶65] For a long time this misconception
has prejudiced those who don’t understand.
Ignorant, they declare
that one is a brahmin by birth.

> Pali: Dīgharattānusayitaṁ,
diṭṭhigatamajānataṁ;
Ajānantā no pabrunti,
jātiyā hoti brāhmaṇo.

[¶66] You’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.

> Pali: Na jaccā brāhmaṇo hoti,
na jaccā hoti abrāhmaṇo;
Kammunā brāhmaṇo hoti,
kammunā hoti abrāhmaṇo.

[¶67] You’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;

> Pali: Kassako kammunā hoti,
sippiko hoti kammunā;
Vāṇijo kammunā hoti,
pessako hoti kammunā.

[¶68] you’re a bandit by your deeds,
by deeds you’re a warrior;
you’re a sacrificer by your deeds,
by deeds you’re a ruler.

> Pali: Coropi kammunā hoti,
yodhājīvopi kammunā;
Yājako kammunā hoti,
rājāpi hoti kammunā.

[¶69] In this way the astute regard deeds
in accord with truth.
Seeing dependent origination,
they’re expert in deeds and their results.

> Pali: Evametaṁ yathābhūtaṁ,
kammaṁ passanti paṇḍitā;
Paṭiccasamuppādadassā,
kammavipākakovidā.

[¶70] Deeds make the world go on,
deeds make people go on;
sentient beings are bound by deeds,
like a moving chariot’s linchpin.

> Pali: Kammunā vattati loko,
kammunā vattati pajā;
Kammanibandhanā sattā,
rathassāṇīva yāyato.

[¶71] By fervor and spiritual practice,
by restraint and by self-control:
that’s how to become a brahmin,
this is the supreme brahmin.

> Pali: Tapena brahmacariyena,
saṁyamena damena ca;
Etena brāhmaṇo hoti,
etaṁ brāhmaṇamuttamaṁ.

[¶72] Accomplished in the three knowledges,
peaceful, with rebirth ended,
know them, Vāseṭṭha,
as the Divinity and Sakka to the wise.”

> Pali: Tīhi vijjāhi sampanno,
santo khīṇapunabbhavo;
Evaṁ vāseṭṭha jānāhi,
brahmā sakko vijānatan”ti.

[¶73] When 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.”

> Pali: Evaṁ 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.

[¶74] > Pali: Vāseṭṭhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.