With Vāseṭṭha

“We’re both authorized masters of the three Vedas. I’m a student of Pokkharasāti,*Pokkharasāti’s conversion to Buddhism is recorded in DN 3, 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 (MN 99:15.5). 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. MN 99:10.3 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 DN 13:5.2 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.

“Anuññātapaṭiññātā, tevijjā mayamasmubho; Ahaṁ pokkharasātissa, tārukkhassāyaṁ māṇavo.

“We’re both authorized masters “Anuññātapaṭiññātā, of the three Vedas. tevijjā mayamasmubho; I’m a student of Pokkharasāti,*Pokkharasāti’s conversion to Buddhism is recorded in DN 3, 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 (MN 99:15.5). 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. MN 99:10.3 clarifies that he is of the Upamañña lineage.Ahaṁ pokkharasātissa, and he of Tārukkha.*In Pali we never meet Tārukkha and he is only mentioned in his absence. Bhāradvāja advocates his path at DN 13:5.2 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.tārukkhassāyaṁ māṇavo.

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.

Tevijjānaṁ yadakkhātaṁ, tatra kevalinosmase; Padakasmā veyyākaraṇā,*veyyākaraṇā → no byākaraṇā (si, sya-all, km, mr) jappe ācariyasādisā; Tesaṁ no jātivādasmiṁ, vivādo atthi gotama.

We’re fully qualified Tevijjānaṁ yadakkhātaṁ, in all the Vedic experts teach. tatra kevalinosmase; As philologists and grammarians, Padakasmā veyyākaraṇā,*veyyākaraṇā → no byākaraṇā (si, sya-all, km, mr)we match our tutors in recitation. jappe ācariyasādisā; We have a dispute Tesaṁ no jātivādasmiṁ, regarding genealogy. vivādo atthi gotama.

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.

Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati; Ahañca kammunā brūmi,*kammunā → kammanā (bj, pts1ed) evaṁ jānāhi cakkhuma.

For Bhāradvāja says that Jātiyā brāhmaṇo hoti, one is a brahmin due to birth, bhāradvājo iti bhāsati; but I declare it’s because of one’s deeds. Ahañca kammunā brūmi,*kammunā → kammanā (bj, pts1ed)Oh Clear-eyed One, know this as our debate. evaṁ jānāhi cakkhuma.

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

Te na sakkoma ñāpetuṁ,*ñāpetuṁ → saññattuṁ (pts1ed); saññāpetuṁ (mr) aññamaññaṁ mayaṁ ubho; Bhavantaṁ puṭṭhumāgamā, sambuddhaṁ iti vissutaṁ.

Since neither of us was able Te na sakkoma ñāpetuṁ,*ñāpetuṁ → saññattuṁ (pts1ed); saññāpetuṁ (mr)to convince the other, aññamaññaṁ mayaṁ ubho; we’ve come to ask you, sir, Bhavantaṁ puṭṭhumāgamā, renowned as the awakened one. sambuddhaṁ iti vissutaṁ.

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

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

As people honor with cupped palms Candaṁ yathā khayātītaṁ, the moon on the cusp of waxing, pecca pañjalikā janā; bowing, they revere Vandamānā namassanti, Gotama in the world. lokasmiṁ gotamaṁ.

We 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 DN 16:5.6.3. 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.”

Cakkhuṁ loke samuppannaṁ, mayaṁ pucchāma gotamaṁ; Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā;*kammunā → kammanā (bj, pts1ed) Ajānataṁ no pabrūhi, yathā jānemu brāhmaṇan”ti.

We 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 DN 16:5.6.3.Cakkhuṁ loke samuppannaṁ, the Eye arisen in the world: mayaṁ pucchāma gotamaṁ; is one a brahmin due to birth, Jātiyā brāhmaṇo hoti, or else because of deeds? udāhu bhavati kammunā;*kammunā → kammanā (bj, pts1ed)We don’t know, please tell us, Ajānataṁ no pabrūhi, so we can recognize a brahmin.” yathā jānemu brāhmaṇan”ti.

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

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

“I shall explain to you,” “Tesaṁ vo ahaṁ byakkhissaṁ, said the Buddha, (vāseṭṭhāti bhagavā) “accurately and in sequence, Anupubbaṁ yathātathaṁ; the taxonomy of living creatures, Jātivibhaṅgaṁ pāṇānaṁ, for species are indeed diverse. Aññamaññāhi jātiyo.

Know 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.

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

Know the grass and trees, Tiṇarukkhepi jānātha, though they lack self-awareness. na cāpi paṭijānare; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, 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.aññamaññā hi jātiyo.

Next there are bugs that crawl or fly,*Paṭaṅga is either “cloth-goer” (in reference to an insect’s wings) or “flyer” (from pata, “fly”). It seems to be a general term for flying insects, including moths, butterflies, grasshoppers, etc. It is often, as here, paired with kīṭa, suggesting a contrast between earthbound and airborne bugs. and so on, to ants and termites. They’re defined by birth, for species are indeed diverse.

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

Next there are bugs that crawl or fly,*Paṭaṅga is either “cloth-goer” (in reference to an insect’s wings) or “flyer” (from pata, “fly”). It seems to be a general term for flying insects, including moths, butterflies, grasshoppers, etc. It is often, as here, paired with kīṭa, suggesting a contrast between earthbound and airborne bugs.Tato kīṭe paṭaṅge ca, and so on, to ants and termites. yāva kunthakipillike; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. aññamaññā hi jātiyo.

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

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

Know the quadrupeds, too, Catuppadepi jānātha, both small and large. khuddake ca mahallake; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. aññamaññā hi jātiyo.

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

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

Know, too, the long-backed snakes, Pādudarepi jānātha, crawling on their bellies. urage dīghapiṭṭhike; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. aññamaññā hi jātiyo.

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

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

Next know the fish, Tato macchepi jānātha, whose range is the water. udake vārigocare; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. aññamaññā hi jātiyo.

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

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

Next know the birds, Tato pakkhīpi jānātha, winged chariots in flight. pattayāne vihaṅgame; They’re defined by birth, Liṅgaṁ jātimayaṁ tesaṁ, for species are indeed diverse. aññamaññā hi jātiyo.

While 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.

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

While the differences between these species Yathā etāsu jātīsu, are defined by birth, liṅgaṁ jātimayaṁ puthu; the differences between humans Evaṁ natthi manussesu, are not defined by birth.*Having established common ground, the Buddha does not hesitate to disagree with Bhāradvāja.liṅgaṁ jātimayaṁ puthu.

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

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

Not by hair nor by head, Na kesehi na sīsehi, not by ear nor by eye, na kaṇṇehi na akkhīhi; not by mouth nor by nose, Na mukhena na nāsāya, not by lips nor by eyebrow, na oṭṭhehi bhamūhi vā.

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

Na gīvāya na aṁsehi, na udarena na piṭṭhiyā; Na soṇiyā na urasā, na sambādhe na methune.*na sambādhe na methune → na sambādhā na methunā (mr)

not by shoulder nor by neck, Na gīvāya na aṁsehi, not by belly nor by back, na udarena na piṭṭhiyā; not by buttocks nor by breast, Na soṇiyā na urasā, not by groin nor by genitals, na sambādhe na methune.*na sambādhe na methune → na sambādhā na methunā (mr)

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.

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

not by hands nor by feet, Na hatthehi na pādehi, not by fingers nor by nails, naṅgulīhi nakhehi vā; not by knees nor by thighs, Na jaṅghāhi na ūrūhi, not by color nor by voice: na vaṇṇena sarena vā; none of these are defined by birth Liṅgaṁ jātimayaṁ neva, as it is for other species. yathā aññāsu jātisu.

In specific 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.

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

In specific human bodies Paccattañca sarīresu, you can’t find such distinctions. manussesvetaṁ na vijjati; The distinctions among humans Vokārañca manussesu, are spoken of by convention.*The Buddha rejects any essentialist theory of human differentiation.samaññāya pavuccati.

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

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

Anyone among humans Yo hi koci manussesu, who lives off keeping cattle: gorakkhaṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a farmer, not a brahmin. kassako so na brāhmaṇo.

Anyone among humans who lives off various professions:*Sippa here is usually translated “craft”, but this refers primarily to occupations making things by hand. In DN 2 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.

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

Anyone among humans Yo hi koci manussesu, who lives off various professions:*Sippa here is usually translated “craft”, but this refers primarily to occupations making things by hand. In DN 2 there is a long list of sippa, only a few of which are “crafts”. “Profession” fits better.puthusippena jīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a professional, not a brahmin. sippiko so na brāhmaṇo.

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

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

Anyone among humans Yo hi koci manussesu, who lives off trade: vohāraṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a trader, not a brahmin. vāṇijo so na brāhmaṇo.

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

Yo hi koci manussesu, parapessena jīvati; Evaṁ vāseṭṭha jānāhi, pessako so na brāhmaṇo.*pessako → pessiko (bj, sya-all, km, pts1ed)

Anyone among humans Yo hi koci manussesu, who lives off serving others: parapessena jīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a servant, not a brahmin. pessako so na brāhmaṇo.*pessako → pessiko (bj, sya-all, km, pts1ed)

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

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

Anyone among humans Yo hi koci manussesu, who lives off stealing: adinnaṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a bandit, not a brahmin. coro eso na brāhmaṇo.

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

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

Anyone among humans Yo hi koci manussesu, who lives off archery: issatthaṁ upajīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a warrior, not a brahmin. yodhājīvo na brāhmaṇo.

Anyone 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.

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

Anyone among humans Yo hi koci manussesu, who lives off priesthood: porohiccena jīvati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, 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.yājako so na brāhmaṇo.

Anyone among humans who taxes village and nation,*Read bhuñjati at MN 98:10.30 with yathābhuttañca bhuñjatha at DN 17:1.9.4, DN 26:6.7, and MN 129:35.7. 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.

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

Anyone among humans Yo hi koci manussesu, who taxes village and nation,*Read bhuñjati at MN 98:10.30 with yathābhuttañca bhuñjatha at DN 17:1.9.4, DN 26:6.7, and MN 129:35.7. 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”.gāmaṁ raṭṭhañca bhuñjati; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as a ruler, not a brahmin. rājā eso na brāhmaṇo.

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’.*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).

Na cāhaṁ brāhmaṇaṁ brūmi, yonijaṁ mattisambhavaṁ; Bhovādi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario so hoti,*Bhovādi → bhovādī (sya-all, km) sace hoti sakiñcano; Akiñcanaṁ anādānaṁ, tamahaṁ brūmi brāhmaṇaṁ.

I don’t call someone a brahmin Na cāhaṁ brāhmaṇaṁ brūmi, after the mother’s womb they’re born from. yonijaṁ mattisambhavaṁ; If they still have attachments, Bhovādi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario so hoti,*Bhovādi → bhovādī (sya-all, km)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.sace hoti sakiñcano; Having nothing, taking nothing: Akiñcanaṁ anādānaṁ, 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).tamahaṁ brūmi brāhmaṇaṁ.

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

Sabbasaṁyojanaṁ chetvā, yo ve na paritassati; Saṅgātigaṁ visaṁyuttaṁ,*visaṁyuttaṁ → visaññuttaṁ (bj, cck, mr) tamahaṁ brūmi brāhmaṇaṁ.

Having cut off all fetters Sabbasaṁyojanaṁ chetvā, they have no anxiety; yo ve na paritassati; they’ve slipped their chains and are detached: Saṅgātigaṁ visaṁyuttaṁ,*visaṁyuttaṁ → visaññuttaṁ (bj, cck, mr)that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

They’ve cut the strap and harness, the halter and bridle too; with cross-bar lifted, they’re awakened:*For an explanation of the “cross-bar”, see MN 22:31.1 and note. that’s who I declare a brahmin.

Chetvā naddhiṁ varattañca,*naddhiṁ → nandiṁ (bj); nandhiṁ (pts1ed) sandānaṁ sahanukkamaṁ; Ukkhittapalighaṁ buddhaṁ, tamahaṁ brūmi brāhmaṇaṁ.

They’ve cut the strap and harness, Chetvā naddhiṁ varattañca,*naddhiṁ → nandiṁ (bj); nandhiṁ (pts1ed)the halter and bridle too; sandānaṁ sahanukkamaṁ; with cross-bar lifted, they’re awakened:*For an explanation of the “cross-bar”, see MN 22:31.1 and note.Ukkhittapalighaṁ buddhaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

Abuse, killing, caging: Akkosaṁ vadhabandhañca, they endure these without anger. aduṭṭho yo titikkhati; Patience is their powerful army: Khantībalaṁ balānīkaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

Not irritable or pretentious, Akkodhanaṁ vatavantaṁ, dutiful in precepts and observances, sīlavantaṁ anussadaṁ; tamed, bearing their final body: Dantaṁ antimasārīraṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

Like 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.

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

Like rain off a lotus leaf, Vāripokkharapatteva, like a mustard seed off the point of a pin, āraggeriva sāsapo; sensual pleasures slip off them: Yo na limpati kāmesu, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

They understand for themselves Yo dukkhassa pajānāti, the end of suffering in this life; idheva khayamattano; with burden put down, detached: Pannabhāraṁ visaṁyuttaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

Deep 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 DN 13:3.1, where they were concerned to distinguish one path as correct. arrived at the highest goal: that’s who I declare a brahmin.

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

Deep in wisdom, intelligent, Gambhīrapaññaṁ medhāviṁ, 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 DN 13:3.1, where they were concerned to distinguish one path as correct.maggāmaggassa kovidaṁ; arrived at the highest goal: Uttamatthamanuppattaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

Mixing with neither householders nor the homeless; a migrant with no bastion, few in wishes:*The “migrant with no shelter” (anokasārī) is defined at SN 22.3:5.1 as one free of attachments. that’s who I declare a brahmin.

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

Mixing with neither Asaṁsaṭṭhaṁ gahaṭṭhehi, householders nor the homeless; anāgārehi cūbhayaṁ; a migrant with no bastion, few in wishes:*The “migrant with no shelter” (anokasārī) is defined at SN 22.3:5.1 as one free of attachments.Anokasārimappicchaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

They’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.

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

They’ve laid aside violence Nidhāya daṇḍaṁ bhūtesu, against creatures firm and frail; tasesu thāvaresu ca; not killing or making others kill: Yo na hanti na ghāteti, 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.tamahaṁ brūmi brāhmaṇaṁ.

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.

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

Not fighting among those who fight, Aviruddhaṁ viruddhesu, quenched among those who have taken up arms, attadaṇḍesu nibbutaṁ; not grasping among those who grasp: Sādānesu anādānaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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.

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

They’ve discarded greed and hate, Yassa rāgo ca doso ca, along with conceit and contempt, māno makkho ca ohito; like a mustard seed off the point of a pin: Sāsaporiva āraggā, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

The words they utter Akakkasaṁ viññāpaniṁ, are polished, informative, and true, giraṁ saccaṁ udīraye; and don’t offend anyone: Yāya nābhisajje kiñci, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

They don’t steal anything in the world, Yo ca dīghaṁ va rassaṁ vā, long or short, aṇuṁ thūlaṁ subhāsubhaṁ; fine or coarse, beautiful or ugly: Loke adinnaṁ nādeti, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

They have no hope*Āsā 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.

Āsā yassa na vijjanti, asmiṁ loke paramhi ca; Nirāsāsaṁ visaṁyuttaṁ,*Nirāsāsaṁ → nirāsayaṁ (bj, pts1ed) tamahaṁ brūmi brāhmaṇaṁ.

They have no hope*Āsā 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.Āsā yassa na vijjanti, for this world or the next; asmiṁ loke paramhi ca; with no need for hope, detached: Nirāsāsaṁ visaṁyuttaṁ,*Nirāsāsaṁ → nirāsayaṁ (bj, pts1ed)that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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.

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

They have no clinging, Yassālayā na vijjanti, knowledge has freed them of indecision, aññāya akathaṅkathiṁ; they’ve arrived at the objective of freedom from death: Amatogadhaṁ anuppattaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

They’ve escaped the snare Yodhapuññañca pāpañca, of both good and bad deeds; ubho saṅgaṁ upaccagā; sorrowless, stainless, pure: Asokaṁ virajaṁ suddhaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

Pure as the spotless moon, Candaṁ va vimalaṁ suddhaṁ, clear and undisturbed, vippasannaṁ anāvilaṁ; they’ve ended relish for rebirth: Nandībhavaparikkhīṇaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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.

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

They’ve got past this grueling swamp Yo imaṁ palipathaṁ duggaṁ, of delusion, transmigration. saṁsāraṁ mohamaccagā; Meditating in stillness, free of indecision, Tiṇṇo pāraṅgato jhāyī, they have crossed over to the far shore. anejo akathaṅkathī; They’re quenched by not grasping: Anupādāya nibbuto, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

They’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.

Yodhakāme pahantvāna,*pahantvāna → pahatvāna (bj) anāgāro paribbaje; Kāmabhavaparikkhīṇaṁ, tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up sensual stimulations, Yodhakāme pahantvāna,*pahantvāna → pahatvāna (bj)and have gone forth from lay life; anāgāro paribbaje; they’ve ended rebirth in the sensual realm: Kāmabhavaparikkhīṇaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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.

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

They’ve given up craving, Yodhataṇhaṁ pahantvāna, and have gone forth from lay life; anāgāro paribbaje; they’ve ended craving to be reborn: Taṇhābhavaparikkhīṇaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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.

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

They’ve thrown off the human yoke, Hitvā mānusakaṁ yogaṁ, and slipped out of the heavenly yoke; dibbaṁ yogaṁ upaccagā; unyoked from all yokes: Sabbayogavisaṁyuttaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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.

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

Giving up desire and discontent, Hitvā ratiñca aratiṁ, they’re cooled and free of attachments; sītībhūtaṁ nirūpadhiṁ; a hero, master of the whole world: Sabbalokābhibhuṁ vīraṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

They know the passing away Cutiṁ yo vedi sattānaṁ, and rebirth of all beings; upapattiñca sabbaso; unattached, holy, awakened: Asattaṁ sugataṁ buddhaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

Gods, centaurs, and humans Yassa gatiṁ na jānanti, don’t know their destiny; devā gandhabbamānusā; the perfected ones with defilements ended: Khīṇāsavaṁ arahantaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

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

They have nothing before or after, Yassa pure ca pacchā ca, or even in between. majjhe ca natthi kiñcanaṁ; Having nothing, taking nothing: Akiñcanaṁ anādānaṁ, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

Usabhaṁ pavaraṁ vīraṁ, mahesiṁ vijitāvinaṁ; Anejaṁ nhātakaṁ buddhaṁ,*nhātakaṁ → nahātakaṁ (bj, cck, pts1ed) tamahaṁ brūmi brāhmaṇaṁ.

Captain of the herd, excellent hero, Usabhaṁ pavaraṁ vīraṁ, great seer and victor; mahesiṁ vijitāvinaṁ; unstirred, washed, awakened: Anejaṁ nhātakaṁ buddhaṁ,*nhātakaṁ → nahātakaṁ (bj, cck, pts1ed)that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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.

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

They who know their past lives, Pubbenivāsaṁ yo vedi, see heaven and places of loss, saggāpāyañca passati; and have attained the end of rebirth: Atho jātikkhayaṁ patto, that’s who I declare a brahmin. tamahaṁ brūmi brāhmaṇaṁ.

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

Samaññā hesā lokasmiṁ, nāmagottaṁ pakappitaṁ; Sammuccā samudāgataṁ, tattha tattha pakappitaṁ.

For name and clan are formulated Samaññā hesā lokasmiṁ, as mere convention in the world. nāmagottaṁ pakappitaṁ; Produced by mutual agreement, Sammuccā samudāgataṁ, they’re formulated in each case. tattha tattha pakappitaṁ.

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

Dīgharattānusayitaṁ, diṭṭhigatamajānataṁ; Ajānantā no pabrunti,*Ajānantā no → ajānantā no ca (sya-all); ajānantā noti ajānantā eva (ṭīkā) | pabrunti → pabruvanti (bj, pts1ed); brūhanti (sya-all) jātiyā hoti brāhmaṇo.

For a long time this misconception Dīgharattānusayitaṁ, has prejudiced those who don’t understand. diṭṭhigatamajānataṁ; Ignorant, they declare Ajānantā no pabrunti,*Ajānantā no → ajānantā no ca (sya-all); ajānantā noti ajānantā eva (ṭīkā) | pabrunti → pabruvanti (bj, pts1ed); brūhanti (sya-all)that one is a brahmin by birth. jātiyā hoti brāhmaṇo.

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.*The Buddha comes down on Vāseṭṭha’s side, as also at Snp 1.7:24.4. Despite this definitive statement, the Buddha goes on to indicate the limits of deeds.

Na jaccā brāhmaṇo hoti,*brāhmaṇo → vasalo (sya-all, km, mr) na jaccā hoti abrāhmaṇo;*abrāhmaṇo → brāhmaṇo (sya-all, km, mr) Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.

You’re not a brahmin by birth, Na jaccā brāhmaṇo hoti,*brāhmaṇo → vasalo (sya-all, km, mr)nor by birth a non-brahmin. na jaccā hoti abrāhmaṇo;*abrāhmaṇo → brāhmaṇo (sya-all, km, mr)You’re a brahmin by your deeds, Kammunā brāhmaṇo hoti, and by deeds a non-brahmin.*The Buddha comes down on Vāseṭṭha’s side, as also at Snp 1.7:24.4. Despite this definitive statement, the Buddha goes on to indicate the limits of deeds.kammunā hoti abrāhmaṇo.

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;

Kassako kammunā hoti, sippiko hoti kammunā; Vāṇijo kammunā hoti, pessako hoti kammunā.

You’re a farmer by your deeds, Kassako kammunā hoti, by deeds you’re a professional; sippiko hoti kammunā; you’re a trader by your deeds, Vāṇijo kammunā hoti, by deeds are you a servant; pessako hoti kammunā.

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.

Coropi kammunā hoti, yodhājīvopi kammunā; Yājako kammunā hoti, rājāpi hoti kammunā.

you’re a bandit by your deeds, Coropi kammunā hoti, by deeds you’re a warrior; yodhājīvopi kammunā; you’re a sacrificer by your deeds, Yājako kammunā hoti, by deeds you’re a ruler. rājāpi hoti kammunā.

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

Evametaṁ yathābhūtaṁ, kammaṁ passanti paṇḍitā; Paṭiccasamuppādadassā, kammavipākakovidā.

In this way the astute regard deeds Evametaṁ yathābhūtaṁ, in accord with truth. kammaṁ passanti paṇḍitā; Seeing dependent origination, Paṭiccasamuppādadassā, they’re expert in deeds and their results. kammavipākakovidā.

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

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

Deeds make the world go on, Kammunā vattati loko, deeds make people go on; kammunā vattati pajā; sentient beings are bound by deeds, Kammanibandhanā sattā, like a moving chariot’s linchpin. rathassāṇīva yāyato.

By 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.

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

By fervor and spiritual practice, Tapena brahmacariyena, by restraint and by self-control: saṁyamena damena ca; that’s how to become a brahmin, Etena brāhmaṇo hoti, 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.etaṁ brāhmaṇamuttamaṁ.

Accomplished 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.

Tīhi vijjāhi sampanno, santo khīṇapunabbhavo; Evaṁ vāseṭṭha jānāhi, brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario sakko vijānatan”ti.

Accomplished in the three knowledges, Tīhi vijjāhi sampanno, peaceful, with rebirth ended, santo khīṇapunabbhavo; know them, Vāseṭṭha, Evaṁ vāseṭṭha jānāhi, as the Divinity and Sakka to the wise.”*A liberated person is revered in Buddhism like God in theistic religions.brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario sakko vijānatan”ti.