Thus have I heard:

At one time the Radiant One was dwelling at Icchānaṅgala. Now at that time a number of notable and prosperous brahmins were staying at Icchānangala, that is to say the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoni and Todeyya, as well as other notable and prosperous brahmins.

Then, as the young brahmins Vāseṭṭha and Bhāradvaja were walking and wandering for exercise this subject of discussion arose between them. “How is one a brahmin?” The young brahmin Bhāradvaja said, “When one is well-born on both sides, of pure maternal and paternal descent through seven generations in the past, then one is a brahmin”.

But Vāseṭṭha the young brahmin said, “When one is virtuous and fulfils one’s vows, then one is a brahmin”. Bhāradvaja could not convince Vāseṭṭha while the latter failed to convince the former.

Then Vāseṭṭha said to Bhāradvaja, “Sir, the samaṇa Gotama son of the Sakyas who left home from the Sakyan clan is living at Icchānaṅgala, in the forest near Icchānaṅgala. Now the good reputation of Master Gotama has spread in this way: ‘That Radiant One is accomplished, completely Awakened, possessed of True Knowledge and conduct, well-gone for himself and others, knower of the worlds, unexcelled trainer of those who can be tamed, teacher of devas and humanity, Awake and Radiant.’ Come, Bhāradvaja, let us go to the samaṇa Gotama and ask him about this. As he replies, so will we bear his words in mind.”

“Yes, sir”, Bharadvaja replied.

So the two young brahmins approached the Radiant One and exchanged greetings with him. When this courteous and amiable talk was concluded, they sat down to one side, and the young brahmin Vāseṭṭha addressed the Radiant One in verse:

Vāseṭṭha
Of Pokkharasāti the pupil I am,
while student of Tārukkha is he;
both of us have acknowledged mastery
in the threefold Veda lore.

We have attained totality
over all the Vedic masters teach;
as philologists, grammarians,
and we chant as our masters do.

The subject of “birth”, O Gotama,
is contention’s cause with us:
he, a Bhāradvāja, does declare
“birth” is due to brahmin caste,
while I say it’s by karma caused:
know it thus, O One-with-Eyes.

Sir, to ask about this we have come,
to you acclaimed as Wide Awake,
each of us unable is
the other to convince.

As they raise their lotussed hands
towards the moon waxed full,
so to you, by this world revered,
we pay homage too.

So now of Gotama the Eye
uprisen in the world, we ask:
Is one by “birth” a brahmin,
or a brahmin karma-caused?
Explain to us who do not know
how we should “brahmin” recognize?

Buddha
I shall analyse for you,
in order due and as they are,
the types of “birth” ’mong living things,
for many are the sorts of birth.

First, there’s grasses and the trees,
though of themselves they nothing know,
each species possessing its own marks,
for many are the sorts of birth.

Next come beetles, butterflies,
and so on to the termites, ants,
each species possessing its own marks,
for many are the sorts of birth.

Then, know of those four-footed kinds,
both the tiny and the huge,
each species possessing its own marks
for many are the sorts of birth.

Know those whose bellies are their feet,
that is, the long-backed group of snakes,
each species possessing its own marks,
for many are the sorts of birth.

Know too the many kinds of fish,
living in their watery world,
each species possessing its own marks,
for many are the sorts of birth.

Then know the varied winged ones,
the birds that range the open skies,
each species possessing its own marks,
for many are the sorts of birth.

While in those births are differences,
each having their own distinctive marks,
among humanity such differences
of species—no such marks are found.

Neither in hair, nor in the head,
not in the ears or eyes,
neither found in mouth or nose,
not in lips or brows.

Neither in neck, nor shoulders found,
not in belly or the back,
neither in buttocks nor the breast,
not in groin or sexual parts.

Neither in hands nor in the feet,
not in fingers or the nails,
neither in knees nor in the thighs,
not in their “colour”, not in sound,
here is no distinctive mark
as in the many other sorts of birth.

In human bodies as they are,
such differences cannot be found:
the only human differences
are those in names alone.

’Mong humankind whoever lives
by raising cattle on a farm,
O Vāseṭṭha you should know
as farmer not as Brahmin then.

’Mong humankind whoever lives
by trading wares here and there,
O Vāseṭṭha you should know
as merchant not as Brahmin then.

’Mong humankind whoever lives
by work of many arts and crafts,
O Vāseṭṭha you should know
as craftsman not as Brahmin then.

’Mong humankind whoever lives
by serving other’ needs and wants,
O Vāseṭṭha you should know
as servant not as Brahmin then.

’Mong humankind whoever lives
by taking things that are not given,
O Vāseṭṭha you should know
as a thief not Brahmin then.

’Mong humankind whoever lives
by the skill of archery,
O Vāseṭṭha you should know
as soldier not as Brahmin then.

’Mong humankind whoever lives
by performing priestly rites,
O Vāseṭṭha you should know
as a priest not Brahmin then.

’Mong humankind whoever lives
through enjoying towns and lands,
O Vāseṭṭha you should know
as rajah not as Brahmin then.

Him I call not a brahmin, though
born from brahmin mother’s line,
if with sense of ownership,
he’s just supercilious:
owning nothing and unattached—
one such I say’s a Brahmin then.

Who fetters all has severed,
who trembles not at all,
gone beyond ties, free from bonds—
one such I say’s a Brahmin then.

Having cut strap and reins,
the rope and bridle too,
and tipped the shafts, as one Awake—
one such I say’s a Brahmin then.

Who angerless endures abuse,
beating and imprisonment,
with patience-power, an arméd might—
one such I say’s a Brahmin then.

Who’s angerless and dutiful,
of virtue full and free of lust,
who’s tamed, to final body come—
one such I say’s a Brahmin then.

Like water drop on lotus leaf,
or mustard seed on needle point,
whoso clings not to sense desires,
one such I say’s a Brahmin then.

Here who comes to Know
exhaustion of all dukkha,
laid down the burden, free from bonds—
one such I say’s a Brahmin then.

Skilled in the Path, what’s not the path,
in wisdom deep, sagacious one,
having attained the highest aim—
one such I say’s a Brahmin then.

Not intimate with those gone forth,
nor with those who dwell at home,
without a shelter, wishes few—
one such I say’s a Brahmin then.

Who has renounced all force
towards all being weak and strong,
who causes not to kill, nor kills—
one such I say’s a Brahmin then.

Among the hostile, friendly,
among the violent, cool,
detached amid the passionate—
one such I say’s a Brahmin then.

From whoever lust and hate,
conceit, contempt have dropped away,
as mustard seed from needle-point—
one such I say’s a Brahmin then.

Who utters speech instructive,
true and gentle too,
who gives offence to none—
one such I say’s a Brahmin then.

Who in the world will never take
what is not given, long or short,
the great or small, the fair or foul—
one such I say’s a Brahmin then.

In whom there are not longings found
for this world or the next,
longingless and free from bonds—
on such I say’s a Brahmin then.

In whom is no dependence found,
with Final Knowledge, free from doubt,
duly wont to the Deathless deeps—
one such I say’s a Brahmin then.

Here who’s gone beyond both bonds:
to goodness and to evil too,
one who’s sorrowless, stainless, pure—
one such I say’s a Brahmin then.

Vanished is all love of being,
like the moon—unblemished, pure,
that one serene and undisturbed—
one such I say’s a Brahmin then.

Who’s overpassed this difficult path,
delusion’s bond, the wandering-on,
who’s crossed beyond, contemplative,
craving not, no questions left,
no clinging’s fuel, so Cool become—
one such I say’s a Brahmin then.

Who has abandoned sense desires,
as homeless one renouncing all,
desire for being all consumed—
one such I say’s a Brahmin then.

Who has abandoned craving here
as homeless one renouncing all,
craving for being all consumed—
one such I say’s a Brahmin then.

Abandoned all the human bonds
and gone beyond the bonds of god
unbound one is from every bond—
one such I say’s a Brahmin then.

Abandoned boredom and delight,
become quite cool and assetless
A hero, All-worlds conqueror,
one such I say’s a Brahmin then

Whoever knows of being’ death,
their being born in every way,
unshackled, faring well, Awake—
one such I say’s a Brahmin then.

Whose destination is unknown
to humans, spirits or to gods,
pollutions faded, Arahat—
one such I say’s a Brahmin then.

For whom there is not ownership
before or after or midway,
owning nothing and unattached—
one such I say’s a Brahmin then.

One noble, most excellent, heroic too,
the great sage and the one who conquers all,
who’s faultless, washes, one Awake—
one such I say’s a Brahmin then.

Who knows their former births
and sees the states of bliss and woe
and then who wins the waste of births—
one such I say’s a Brahmin then.

Whatever’s accepted and “name” and “clan”
is just a worldly designation—
by conventions handed down
accepted everywhere.

But those asleep, unquestioning,
who take up views, who do not Know,
unknowingly they’ve long declared:
one’s a brahmin just by “birth”.

One’s not a brahmin caused by “birth”,
nor caused by “birth” a non-brahmin;
a brahmin’s one by karma caused,
by karma caused a non-brahmin.

By karma caused a farmer is,
one’s a craftsman karma-caused,
by karma caused a merchant is,
one’s a servant karma-caused.

By karma caused a robber is,
one’s a soldier karma-caused,
by karma caused a priest becomes,
one’s a ruler karma-caused.

Thus according as it is
people wise do karma see;
Seers of causal relatedness,
skilled in karma, its results.

Karma makes the world go on,
people by karma, circle round;
sentient beings are bound to karma,
as a cart is pulled by a horse.

By ardour and the Good Life leading,
with restraint and taming too:
by this a Brahmin one becomes,
one’s by this a Brahmin best.

Possessed of Triple Knowledges,
at Peace, rebirth come to an end—
know Vāseṭṭha, such a one
is Brahmā and Sakra for those who Know.

When this was said the young brahmins Vāseṭṭha and Bhāradvāja exclaimed to the Radiant One: “Magnificent, Master Gotama! The Dharma has been clarified by Master Gotama in many ways, as though he was lighting what was overthrown revealing what was hidden, showing the way to one who was lost, or holding a lamp in the dark so that those with eyes can see forms. We go for refuge to Master Gotama, to the Dharma and to the Saṅgha. May Master Gotama remember us as upāsakas who from today have Gone for Refuge for life.