3.9. The Discourse to Vāseṭṭha

Evaṁ 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?

Bhāradvājo māṇavo evamāha:

“yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena,

ettāvatā kho bho brāhmaṇo hotī”ti.

Vāseṭṭho māṇavo evamāha:

“yato kho, bho, sīlavā ca hoti vatasampanno ca,

ettāvatā kho, bho, brāhmaṇo hotī”ti.

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

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 …pe… 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.

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:

“Anuññātapaṭiññātā,

tevijjā mayamasmubho;

Ahaṁ pokkharasātissa,

tārukkhassāyaṁ māṇavo.

Tevijjānaṁ yadakkhātaṁ,

Tatra kevalinosmase;

Padakasma veyyākaraṇā,

Jappe ācariyasādisā.

Tesaṁ no jātivādasmiṁ,

vivādo atthi gotama;

Jātiyā brāhmaṇo hoti,

bhāradvājo iti bhāsati;

Ahañca kammunā brūmi,

evaṁ jānāhi cakkhuma.

Te na sakkoma saññāpetuṁ,

aññamaññaṁ mayaṁ ubho;

Bhavantaṁ puṭṭhumāgamhā,

sambuddhaṁ iti vissutaṁ.

Candaṁ yathā khayātītaṁ,

pecca pañjalikā janā;

Vandamānā namassanti,

evaṁ lokasmi gotamaṁ.

Cakkhuṁ loke samuppannaṁ,

mayaṁ pucchāma gotamaṁ;

Jātiyā brāhmaṇo hoti,

udāhu bhavati kammunā;

Ajānataṁ no pabrūhi,

yathā jānemu brāhmaṇaṁ”.

“Tesaṁ vo ahaṁ byakkhissaṁ,

(vāseṭṭhāti bhagavā)

Anupubbaṁ yathātathaṁ;

Jātivibhaṅgaṁ pāṇānaṁ,

Aññamaññā hi jātiyo.

Tiṇarukkhepi jānātha,

na cāpi paṭijānare;

Liṅgaṁ jātimayaṁ tesaṁ,

aññamaññā hi jātiyo.

Tato kīṭe paṭaṅge ca,

yāva kunthakipillike;

Liṅgaṁ jātimayaṁ tesaṁ,

aññamaññā hi jātiyo.

Catuppadepi jānātha,

Khuddake ca mahallake;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Pādūdarepi jānātha,

Urage dīghapiṭṭhike;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Tato macchepi jānātha,

Odake vārigocare;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Tato pakkhīpi jānātha,

Pattayāne vihaṅgame;

Liṅgaṁ jātimayaṁ tesaṁ,

Aññamaññā hi jātiyo.

Yathā etāsu jātīsu,

Liṅgaṁ jātimayaṁ puthu;

Evaṁ natthi manussesu,

Liṅgaṁ jātimayaṁ puthu.

Na kesehi na sīsena,

Na kaṇṇehi na akkhibhi;

Na mukhena na nāsāya,

Na oṭṭhehi bhamūhi vā.

Na gīvāya na aṁsehi,

Na udarena na piṭṭhiyā;

Na soṇiyā na urasā,

Na sambādhe na methune.

Na hatthehi na pādehi,

Nāṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi,

Na vaṇṇena sarena vā;

Liṅgaṁ jātimayaṁ neva,

Yathā aññāsu jātisu.

Paccattañca sarīresu,

Manussesvetaṁ na vijjati;

Vokārañca manussesu,

Samaññāya pavuccati.

Yo hi koci manussesu,

Gorakkhaṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Kassako so na brāhmaṇo.

Yo hi koci manussesu,

Puthusippena jīvati;

Evaṁ vāseṭṭha jānāhi,

Sippiko so na brāhmaṇo.

Yo hi koci manussesu,

Vohāraṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Vāṇijo so na brāhmaṇo.

Yo hi koci manussesu,

Parapessena jīvati;

Evaṁ vāseṭṭha jānāhi,

Pessiko so na brāhmaṇo.

Yo hi koci manussesu,

Adinnaṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Coro eso na brāhmaṇo.

Yo hi koci manussesu,

Issatthaṁ upajīvati;

Evaṁ vāseṭṭha jānāhi,

Yodhājīvo na brāhmaṇo.

Yo hi koci manussesu,

Porohiccena jīvati;

Evaṁ vāseṭṭha jānāhi,

Yājako eso na brāhmaṇo.

Yo hi koci manussesu,

Gāmaṁ raṭṭhañca bhuñjati;

Evaṁ vāseṭṭha jānāhi,

Rājā eso na brāhmaṇo.

Na cāhaṁ brāhmaṇaṁ brūmi,

Yonijaṁ mattisambhavaṁ;

Bhovādi nāma so hoti,

Sace hoti sakiñcano;

Akiñcanaṁ anādānaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Sabbasaṁyojanaṁ chetvā,

Yo ve na paritassati;

Saṅgātigaṁ visaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Chetvā naddhiṁ varattañca,

Sandānaṁ sahanukkamaṁ;

Ukkhittapalighaṁ buddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Akkosaṁ vadhabandhañca,

Aduṭṭho yo titikkhati;

Khantībalaṁ balānīkaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Akkodhanaṁ vatavantaṁ,

Sīlavantaṁ anussadaṁ;

Dantaṁ antimasārīraṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Vāri pokkharapatteva,

Āraggeriva sāsapo;

Yo na limpati kāmesu,

Tamahaṁ brūmi brāhmaṇaṁ.

Yo dukkhassa pajānāti,

Idheva khayamattano;

Pannabhāraṁ visaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Gambhīrapaññaṁ medhāviṁ,

Maggāmaggassa kovidaṁ;

Uttamatthamanuppattaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Asaṁsaṭṭhaṁ gahaṭṭhehi,

Anāgārehi cūbhayaṁ;

Anokasārimappicchaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Nidhāya daṇḍaṁ bhūtesu,

Tasesu thāvaresu ca;

Yo na hanti na ghāteti,

Tamahaṁ brūmi brāhmaṇaṁ.

Aviruddhaṁ viruddhesu,

Attadaṇḍesu nibbutaṁ;

Sādānesu anādānaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassa rāgo ca doso ca,

Māno makkho ca pātito;

Sāsaporiva āraggā,

Tamahaṁ brūmi brāhmaṇaṁ.

Akakkasaṁ viññāpaniṁ,

Giraṁ saccamudīraye;

Yāya nābhisaje kañci,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha dīghaṁ va rassaṁ vā,

Aṇuṁ thūlaṁ subhāsubhaṁ;

Loke adinnaṁ nādiyati,

Tamahaṁ brūmi brāhmaṇaṁ.

Āsā yassa na vijjanti,

Asmiṁ loke paramhi ca;

Nirāsāsaṁ visaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassālayā na vijjanti,

Aññāya akathaṅkathī;

Amatogadhamanuppattaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha puññañca pāpañca,

Ubho saṅgamupaccagā;

Asokaṁ virajaṁ suddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Candaṁva vimalaṁ suddhaṁ,

Vippasannamanāvilaṁ;

Nandībhavaparikkhīṇaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yomaṁ palipathaṁ duggaṁ,

Saṁsāraṁ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī,

Anejo akathaṅkathī;

Anupādāya nibbuto,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha kāme pahantvāna,

Anāgāro paribbaje;

Kāmabhavaparikkhīṇaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yodha taṇhaṁ pahantvāna,

Anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Hitvā mānusakaṁ yogaṁ,

Dibbaṁ yogaṁ upaccagā;

Sabbayogavisaṁyuttaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Hitvā ratiñca aratiṁ,

Sītibhūtaṁ nirūpadhiṁ;

Sabbalokābhibhuṁ vīraṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Cutiṁ yo vedi sattānaṁ,

Upapattiñca sabbaso;

Asattaṁ sugataṁ buddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassa gatiṁ na jānanti,

Devā gandhabbamānusā;

Khīṇāsavaṁ arahantaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Yassa pure ca pacchā ca,

Majjhe ca natthi kiñcanaṁ;

Akiñcanaṁ anādānaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Usabhaṁ pavaraṁ vīraṁ,

Mahesiṁ vijitāvinaṁ;

Anejaṁ nhātakaṁ buddhaṁ,

Tamahaṁ brūmi brāhmaṇaṁ.

Pubbenivāsaṁ yo vedi,

Saggāpāyañca passati;

Atho jātikkhayaṁ patto,

Tamahaṁ brūmi brāhmaṇaṁ.

Samaññā hesā lokasmiṁ,

Nāmagottaṁ pakappitaṁ;

Sammuccā samudāgataṁ,

Tattha tattha pakappitaṁ.

Dīgharattamanusayitaṁ,

Diṭṭhigatamajānataṁ;

Ajānantā no pabruvanti,

Jātiyā hoti brāhmaṇo.

Na jaccā brāhmaṇo hoti,

Na jaccā hoti abrāhmaṇo;

Kammunā brāhmaṇo hoti,

Kammunā hoti abrāhmaṇo.

Kassako kammunā hoti,

Sippiko hoti kammunā;

Vāṇijo kammunā hoti,

Pessiko hoti kammunā.

Coropi kammunā hoti,

Yodhājīvopi kammunā;

Yājako kammunā hoti,

Rājāpi hoti kammunā.

Evametaṁ yathābhūtaṁ,

Kammaṁ passanti paṇḍitā;

Paṭiccasamuppādadassā,

Kammavipākakovidā.

Kammunā vattati loko,

Kammunā vattati pajā;

Kammanibandhanā sattā,

Rathassāṇīva yāyato.

Tapena brahmacariyena,

Saṁyamena damena ca;

Etena brāhmaṇo hoti,

Etaṁ brāhmaṇamuttamaṁ.

Tīhi vijjāhi sampanno,

santo khīṇapunabbhavo;

Evaṁ vāseṭṭha jānāhi,

brahmā sakko vijānatan”ti.

Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ:

“abhikkantaṁ, bho gotama …pe…

upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

Vāseṭṭhasuttaṁ navamaṁ.

SC 1Thus have I heard. On one occasion the Blessed One was dwelling in the forest grove near Icchānaṇgala. On this occasion many famous, wealthy brahmins were living in Icchānaṇgala, such as the brahmin Caṅki, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoni, the brahmin Todeyya, and other famous, wealthy brahmins. Then while the students Vāseṭṭha and Bhāradvāja were walking for exercise, this conversation arose: “How is one a brahmin?”

SC 2The student Bhāradvāja said, “Sir, when one is well-born on both one‘s maternal side and paternal side, of pure descent as far back as the seventh ancestor with no disruption, irreproachable in terms of birth – then one is a brahmin.”

SC 3The student Vāseṭṭha said, “Sir, when one is virtuous and well-behaved, then one is a brahmin.”

SC 4Bhāradvāja was not able to convince Vāseṭṭha, and Vāseṭṭha was not able to convince Bhāradvāja.

SC 5Then Vāseṭṭha said to Bhāradvāja, “Sir Bhāradvāja, the contemplative Gotama, a son of the Sakyan clan who become a renunciate, now dwells in the forest grove near Icchānaṇgala. A good rumor has been spread about that honorable Gotama which says, ‘He is the Blessed One, the Worthy One, the fully self-enlightened one, perfect in knowledge and conduct, sublime, the world-knower, the unsurpassed teacher of devas and humans, the Awakened One, the Blessed One.’ Come, Sir Bhāradvāja, we will approach the Blessed One and ask him about this. We will hold it in whatever way the Blessed One explains it.”

SC 6“Yes, sir,” Bhāradvāja replied to Vāseṭṭha.

SC 7Then Vāseṭṭha and Bhāradvāja approached the Blessed One and conversed with him. When the appropriate polite conversation was finished they sat to one side. When they were seated to one side, Vāseṭṭha addressed the Blessed One in verse:

SC 8“We are both sanctioned and acknowledged as bearers of the Three Knowledges;

SC 9I am a student of Pokkharasāti, and this is a student of Tārukkha.

SC 10“We are completely familiar with everything stated in the Three Knowledges;

SC 11We know the words and the explanations, we are equal to our teachers in recitation.

SC 12“There is a dispute between us about birth, Gotama.

SC 13Bhāradvāja says one is a brahmin by birth, and I say it is by action.

SC 14You know the way it is, Seer.¹

SC 15“We are not able to convince each other,

SC 16So we came to ask you, the honorable one, reputed to be a completely enlightened being.

SC 17“Just as people salute the moon when it becomes full,

SC 18In this world, they respectfully honor Gotama.

SC 19“We ask Gotama, the Eye that has arisen in the world:

SC 20Is one a brahmin by birth, or by action?

SC 21Explain to us what we do not understand – how to know a brahmin.”

SC 22The Buddha replies:

SC 23“Vāseṭṭha, I will explain to you, sequentially and accurately,

SC 24An analysis of the distinctions in birth among beings.

SC 25“Know the grass and the trees, although they make no claim;

SC 26Birth has produced their distinctive characteristics,

SC 27And by birth they are different from each other.

SC 28“Then the moths, butterflies, ants, and termites;

SC 29Birth has produced their distinctive characteristics,

SC 30And by birth they are different from each other.

SC 31“Know the four-legged beings, both small and large;

SC 32Birth has produced their distinctive characteristics,

SC 33And by birth they are different from each other.

SC 34“Know those who move on their stomachs – long-backed snakes;

SC 35Birth has produced their distinctive characteristics,

SC 36And by birth they are different from each other.

SC 37“Know the fish, and all those who live in water;

SC 38Birth has produced their distinctive characteristics,

SC 39And by birth they are different from each other.

SC 40“Know the birds, and all the winged beings who fly through the sky;

SC 41Birth has produced their distinctive characteristics,

SC 42And by birth they are different from each other.

SC 43“In this way we see that their differences are produced by birth.

SC 44But among humans there is no difference produced by birth.

SC 45“Not by the hair or the head, not by the ears or the eyes,

SC 46Not by the mouth or the nose, not by the lips or the eyebrows,

SC 47“Not by the throat or the shoulders, not by the stomach or the back,

SC 48Not by the buttocks or the chest, not by the anus or the genitals,

SC 49“Not by the hands or the feet, not by the fingers or the nails,

SC 50Not by the knees or the thighs, not by the color or the voice –

SC 51There is no difference produced by birth, as it is with other beings.

SC 52“In human bodies no discrimination can be found.

SC 53Different human types are spoken of by designation alone.

SC 54“Among humans, know one who makes a living by herding cattle

SC 55As a farmer, Vāseṭṭha, not a brahmin.

SC 56“Among humans, know one who makes a living by crafting

SC 57As a craftsman, Vāseṭṭha, not a brahmin.

SC 58“Among humans, know one who makes a living by trading

SC 59As a merchant, Vāseṭṭha, not a brahmin.

SC 60“Among humans, know one who makes a living by serving others

SC 61As a servant, Vāseṭṭha, not a brahmin.

SC 62“Among humans, know one who makes a living by stealing

SC 63As a thief, Vāseṭṭha, not a brahmin.

SC 64“Among humans, know one who makes a living by archery

SC 65As a warrior, Vāseṭṭha, not a brahmin.

SC 66“Among humans, know one who makes a living by priesthood

SC 67As a priest, Vāseṭṭha, not a brahmin.

SC 68“Among humans, know one who rules a town or country

SC 69As a ruler, Vāseṭṭha, not a brahmin.

SC 70“I do not call one a brahmin based on a mother‘s womb.

SC 71Nor is one called a brahmin if one possesses anything.

SC 72But one who has nothing and attaches to nothing – that one I call a brahmin.

SC 73“Having severed all fetters, one who is never disturbed,

SC 74Who has transcended all limitations, free of fetters – that one I call a brahmin.

SC 75“Having cut the leash and harness, the chain and tether,

SC 76An Awakened One who has removed the lock – that I call a brahmin.

SC 77“Even when abused, attacked, imprisoned, one who flawlessly² endures it

SC 78With patience as strong as an army – that one I call a brahmin.

SC 79“Free of anger, acting appropriately, virtuous and humble,

SC 80A tamed one, bearer of its final body – that one I call a brahmin.

SC 81“Like water from a lotus leaf, like a mustard seed from a needle tip,

SC 82One to whom sensual pleasure does not stick – that one I call a brahmin.

SC 83“One who understands dukkha and has personally eliminated it here,

SC 84Unburdened and unfettered – that one I call a brahmin.

SC 85“With profound wisdom and intelligence, skilled in what is and is not the path,

SC 86Who has attained the highest goal³ – that one I call a brahmin.

SC 87“Not entangled with either householders or monastics,

SC 88Not valuing any abode, with few wishes – that one I call a brahmin.

SC 89“One who has set aside violence towards living beings, whether weak or strong,

SC 90Who neither injures nor kills – that one I call a brahmin.

SC 91“Unobstructed amidst the obstructed, enlightened amidst those who harm themselves,

SC 92Unattached amidst the attached – that one I call a brahmin.

SC 93“One from whom lust, hatred, conceit, and denigration have fallen away

SC 94Like a mustard seed from a needle – that one I call a brahmin.

SC 95“One who communicates gently, who speaks truthfully,

SC 96And who does not adhere to anything – that one I call a brahmin.

SC 97“One who does not steal anything, whether large or small, tiny or huge,

SC 98Beautiful or ugly – that one I call a brahmin.

SC 99“One in whom no aspiration can be found for this world or another,

SC 100Free of aspiration and unfettered – that one I call a brahmin.

SC 101“One in whom no underlying tendency can be found,

SC 102Who, from direct knowledge, is free of uncertainty,

SC 103And has attained immersion in the deathless – that one I call a brahmin,

SC 104“One who has transcended both good and evil,

SC 105Sorrowless, stainless, and pure – that one I call a brahmin.

SC 106“As spotless and pure as the moon, with a bright and tranquil mind,

SC 107Who has completely eliminated delight – that one I call a brahmin.

SC 108“A meditator who has crossed beyond saṁsāra –

SC 109This dangerous, difficult domain of delusion and death –

SC 110Unagitated, free of uncertainty, enlightened through non-attachment –

SC 111That one I call a brahmin.

SC 112“One who has abandoned sensuality, a homeless renunciate,

SC 113Who has completely eliminated sensual desire – that one I call a brahmin.

SC 114“One who has abandoned craving, a homeless renunciate,

SC 115Who has completely eliminated craving – that one I call a brahmin.

SC 116“One who has abandoned connection to the human world,

SC 117And transcended connection to the divine,

SC 118One who is not bound to any connection – that one I call a brahmin.

SC 119“Having abandoned liking and disliking, cooled, free of acquisition,

SC 120A hero who has conquered the entire world – that one I call a brahmin.

SC 121“One who knows the death and rebirth of all beings,

SC 122Unstuck, sublime, and awakened⁴ – that one I call a brahmin.

SC 123“One whose destination is not known, by devas, gandhabbas, or humans,

SC 124An Arahant whose corruptions have been eliminated – that one I call a brahmin.

SC 125“One for whom there is nothing before, after, or in the middle,

SC 126Having nothing, attached to nothing – that one I call a brahmin.

SC 127“A bull, a distinguished hero, a great sage, victorious,

SC 128Unagitated, cleansed, and awakened – that one I call a brahmin.

SC 129“One who knows past lives and sees both heaven and hell,

SC 130And has attained the elimination of birth – that one I call a brahmin.

SC 131“It is a convention in this world to assign a name and clan,

SC 132Produced by convention, they are assigned here and there.

SC 133“For a long time, those who do not know this have tended towards a wrong perspective,

SC 134Not understanding, they say that by means of birth one is a brahmin.

SC 135“It is not by birth that one is a brahmin; it is not by birth that one is not a brahmin.

SC 136By action one is a brahmin, and by action one is not a brahmin.

SC 137“One is a farmer by action. One is a craftsman by action.

SC 138One is a merchant by action. One is a servant by action.

SC 139“One is a thief by action. One is a warrior by action.

SC 140One is a priest by action. One is a ruler by action.

SC 141“The world goes by action; the populace goes by action.

SC 142Beings are bound to their actions, like the axle on which a wheel moves.

SC 143“By means of austerity, spiritual conduct, self-restraint, and training –

SC 144By means of this one is a brahmin; this is the ultimate brahmin.

SC 145“One who has the Three Knowledges⁵, who is peaceful, done with further existence –

SC 146Vāseṭṭha, know such a one as Brahmā and Sakkā.”

SC 147When this was said, Vāseṭṭha and Bhāradvāja said to the Blessed One, “Magnificent, Sir Gotama! Magnificent, Sir Gotama! Just one one might turn upright what has been overturned, or reveal what was hidden, or explain the path to one who is confused, or bring a lamp into the darkness so those with eyes can see – in the same way Sir Gotama has explained the Dhamma in many ways. We go for refuge to Sir Gotama, to the Dhamma, and to the monastic Saṅgha. May Sir Gotama remember us as lay disciples who have gone for refuge for life.”