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DISCOURSE TO VASETTHA

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National Integration Programme Unit Ministry of Justice, Law Reforms, and National Integration
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FOREWORD
The Vasettha Sutta, preached by the Buddha to two Brahamin youngsters while he was residing in the jungle thicket by name Icchanangala, deserves the attention of all who uphold the sanctity of human life. The scientific and logical analysis of the humankind presented in this discourse over two thousand five hundred years ago will.no doubt, delight all present day humanitarian compatriots. In this age wherein a national effort is being made to resolve human conflicts through common consensus, having renounced tendencies to gain political and ethnic advantages out of war and peace, the National Integration Programme Unit (NIPU) thought it opportune to print and publicize this discourse to _ awaken national consciousness. There is, no doubt, that this document will be treasured by the general public who harbour a sympathetic attitude towards all ethnic groups of our country, Sri Lanka. May this discourse be a beacon to the peace process of our land! May the Triple Gem Bless you all! VV.J.M.Lokubandara Minister of Buddha Sasana, Minister of Justice, Law Reforms, and National Integration, and Leader of the Parliament 28 February, 2002

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DISCOURSE TO VAsEfTHA (Vaseghasutta)2

(Sn. f1S) THUS have I heard; At one time the Lord was staying

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near Icchanangala in forest glade near Icchanangala. Now at that time many wealthy and distinguished brahmans were linving ii Icchanangala, such as the brahman Canki! the brahman Tarukkha, the brahman Pokkharasati, the brahman Janussoni, the brahman Todeyya, and other wealthy and distinguished brahmans," Then as the brahman youths Vasettha and Bharadvaja were pacing up and down and roaming about on foot, the chance conversation arose; "How is one a brahman?" The brahman, youth Bharadvaja spoke thus; 'If one is of pure birth, on both the mother's and the father's side, and is of pure decent back through seven generations, unchallenged and irreproachable in respect of birth, then is one a brahman," The brahman youth Vasettha spoke thus;" If one is of moral habit and right practice,' then is one a brahman," But neither was Bharadvaja the brahman youth (Sn, 116) able to convince Vasettha the brahman youth, nor was Vasettha the brahman youth able to convince Bharadvaja the brahn .m youth, Then Vasenha the brahman youth spoke thus to Bharadvaja the brahman youth; "Bharadvaja, this recluse Gotama, the son of the Sakyans, gone forth from a
2 The text of the Discourse is not given in M. ii, It is the same as the Vciseuhasutta at Sn. p. 115 ff. The Comys (SnA. 462 ff, and MA. iii. 431 (jJ) show several interesting variations. Cf, also D. I 235 ff. 3 4

A, iii. 431 says that Canki and the four others were priests of King Pasenadi.

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MA. iii. 431; "every six months they gather together in two places; if they want to purify (their) birth; (jilt;;'" sodhetukiuna), then for this purpose they gatehr together at Ukkattha Pokkharasati, If they want to purify the mentras, then they gather together at Icchanangala, At this time they gathered together there for purifying the mantras," SnA, 462 says that they were there for meditating upon and thoroughly examining the Vedas,

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Sakyan clan, is staying near Icchanangala in a forest glade near Icchanangala, And a lovely report has gone abroad about the recluse Gotama thus;' ... the Awakened One, the Lord," Let us go good Bharadvaja; we will approach the recluse Gotama, and having approached we will ask the recluse Gotama about this matter, and as the recluse Gotama explains it to us, so will we accept it" "Yes. sir" the brahman youth Bharadvaja answered the brahman youth Vasettha in assent. Then the brahman youths Vasettha and Bharadvaja approached the Lord; having approached, they exchanged greetings with the Lord; having conversed in a friendly and courteous way, they sat down at a respectful distance, As he was sitting down at a respectful distance, Vasettha the brahman youth addressed the Lord in these verses; Vdseuha -"Both of us have been recognised as2 and we claim to be three-Veda-Imen), I, of Pokkharasati (a pupil), this brahman youth of Tarukkha, (594)3 In what is pointed out of the three Vedas-in that we are whole; We are versed in the pada-pdtha, 4 grammarians, in speaking we are like teachers. (595).
-,

There is contention between us, Gotama, in respect of birth: 'By birth one is a brahman' - so speaks Bharadvaja; But I say, 'By doing" -let the Visioned One know it thus. (596) As we are each unable to convince the other, We come to ask the revered Self-Awakened One, widely famed. (597) As people salute the moon when it has come to the full, So, in the world, honouring him, do they thus praise Gotama. ,598) We are asking Gotama, the Eye risen in the world: Is one by birth a brahman or does one (so) become by doing? Tell us this who know not, that a brahman we may know" (599) Gotama? - "Vasettha", said the Lord, "I will expound To you in gradual and very truth Division in the Kinds" of living things; (600) For kinds divide". Behold the grass and trees! They reason not, yet they possess the mark
I kammana, see above. p. 380, n. 1. It therefore appears to mean by accomplished training, that is in slla, and mind development' and thus has no pronounced reference to past kamma working in the present. PED. gives "by character". In the 'ollowing verses, e.g. 650 ff., I foIlow E. M. Hare in translating as "deeds": 136: kammana vasalo hoti kammand hoti brahmano, which SnA. 183 explains as: "he is an outcaste from thriving on impure kamma, a brahman from driving out what is impure by means of pur kamma" (or, "doing" kammunI2. where kammuna is but a variat of the instrumental kammana).

MA. iii, 432=SnA. 463, in explanation of kammand (Sn, 596) say; 'to say one" is of moral habit' (silavci) refers to the sevenfold ways of skilled kamma in gesture and speech; referring to the threefold kamma of mind, one says 'endowed with right practice" (vat(t)a-sampanna)" See M, Sta, 41 for this tenfold way of skilled action.
2 3

a.s«

By their teachers. These numbers refer to Sn. verse numbers. For passages paralled to these verses see the Concordance in Wov, Cads, p 199/

2 From here to the end of the verses I give E. M. Hare's translation in Woven Cadences. 3

jdti. kind or birth.

• 11lere is a diversity of kind.

• An educated brahman who can pronounce each world in a mamra separately "without coalescence or samdhi and with its own specific accent" is a padaka;

o/the ~das.

Le.- versed in Vedic lines and words. See R. N. Dandekar, Cultunu Back ground UCR. Vol. XI. Nos. 3 and 4. July-October, 1953, p. 139.

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After their kind, for kinds indeed divide. (601) Consider then the beetles, moths and ants: They after their kind too possess the mark . (602) And so four-footed creatures, great and small ...... (603) The reptiles, snakes, the long-backed animals ...... (604) Fish and pond-feeders, water-denizens ... (605) Birds and the winged creatures, fowls 0' the air, They after their kind all possess the mark; (606) For kinds divide. Each after his kind bears His mark; in man there is not manifold' (607) Not in the hair or head or ears or eyes, Not in the mouth or nose or lips or brows, (608) Not in the throat, hips, belly or the back, Not in the rump, sex-organs or the breast, (609) Not in the hands or feet, fingers or nails, Not in the legs or thighs, colour or voice, Is mark that forms his kind as in all else. (610) Nothing unique' is in men's bodies found: The difference in men is nominal. (611) The man forsooth who earns his livelihood By minding cows and fields, know, Vasettha, He is a farmer, not a brahmana! (612) Who works at diverse crafts, know him 'to be An artisan and not a brahmana! (613) Who plies a trade for livelihood, know him To be a trader, not a brahmana! (614) Who toils in service for another man, Know as a servant, not a brahmana! (615)
I 2

Who lives by taking things not giv'n know him To be a thief and not a brahmana! (616) Who lives indeed by archery, know him To be a soldier, not a brahmana! (617) Who lives by priestly craft, know him to be A celebrant and not a brahmana! (618) And he who owns the village, countryside, . Know him as a rajah and no brahmana! (619) I call none 'brahlhhnJ from mere parentage, Tho' he be 'Sir' -ed and wealthy too: the man Of naught, who grasps not, brahman him I call! (620) Who cuts all fetters, thirsting not, fears not, Fetter-free, bondless, brahman him I call. (621) Who cuts thong, halter, strap and cord, throws off The bar, 1 has woken brahman him I call. (622) Who, blameless, bears blows, bonds, abuse, will armed With strength of patience, brahman him I call. (623) Him wrathless, spotless, moral, free of pride, 2 Last body bearing, tamed, I brahman, call. (624) As water on a leaf, as seed on awl, Who to lust clings not, brahman him I call. (625)
I

i. e. No variety of native marks. Or specific,

Or, lifts the barrier, ukkhittapaligha, anussadam:

as at M. i. 139.

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35

Who knows here now that ill for self is quenched, Burden-dropped;" bondless, brahman him I call. (626) Him of deep wisdom, sage, skilled in all ways, Won to the goal supreme, I brahman call. (627) . Who not with homeless nor with householder sorts, Frugal, resort-less brahman him I call. (628) Who rod lays by 'gainst weak and strong, slays not, To slay incites none, brahman him Icall. (629) Him cool 4 mid violence, mid foes no foe, Mid grasping grasping not, I brahman .1 call. (630) I From whom hate, passion, pride, and guile have fall'n As seed from needle, brahman him I call. (631) Who teaches gently, utters words of truth, And none offendeth, brahman him I call. (632) Who here takes naught, long, short, small, large, good, bad, Nothing not given, brahman him I call. (633) In whom no hopes are found for here or yon, Fetter-free, hope-free, brahman him I call. (634)
3 4

In whom no grooves are found, gone doubt, who knows, Won to depths deathless, S brahman him I call. (635) Who here has passed bond of both good and ill, Griefless, cleansed, dustless, brahman him I call. (636) , Him spotless, cleansed, unclouded, clear as moon, With 'life'! and pleasure quenched, I brahman call. (637) Who hath this bog, false, painful round, passed o'er Crossed and yon-fared, a muser, doubt gone, still, . Cool 2 in detachment, brahman him I call. (638) Who pleasures here forsakes and homeless fares, Lust and 'life'! ended, brahman him I call. (639) Who craving here forsakes and homeless fares, Craving, 'life'! ended, brahman him I call. (640) Him rid human yoke, passed deva-Ioke, Fetterless, free of yokes, brahman him I call. (641)
, amasogadha; the plunge into deathlessness. I bhava.

pannabhdra, as at M. i. 139.
nibbuta.

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37

Him rid likes and dislikes, cool,' detached, Vigorous, free of yokes, I brahman call. (642) Who knows of all men the rise and fall, uncaught, Awake, well-faring, brahman him I call. (643) Whose lot men, devas, gandharvas know not, Cankerless, whorthy," brahman him I call, (644) Him for whom present, future, past, holds naught, Who grasps not, man-of-naught, I brahman call. (645) The bull, elect, the here, victor, sage, Awake, stilt, washen, brahman him I call. (646) Who knows him former life, sees heav'n and hell, Won to birth's ending, brahman him I call, (647) . What the world holds as 'name' and 'lineage', Is indeed nominal, terms risen here And there by popular opinion, (648) Adhered to long, views of the ignorant! The ignorant declares: 'A brahman is (649)
2 3 4

By birth'. None is by birth a brahman; none By birth no brahmana; by deeds is one A brahman, by deeds no brahmana! (650) By deeds one is a farmer and by deeds An artisan, by deeds a trader too; (651) By deeds one is a servant and a thief, By deeds a soldier and a celebrant, And even so a rajah is by deeds. (652) 'Tis thus in truth the wise perceive the deed, Seers of origin by way of cause, I . Men expert in result of deeds. The world (653) Revolves by deeds, mankind revolves by deeds; As pin holds fast the rolling chariot's wheel, So beings are in bondage held by deeds. (654) A brahman one becomes by Brahma-faring, By temperance, austerity, restraint: This is indeed supreme for brahmanhood. (655) Who by three Vedas is accomplished, With no more coming here, and man-of-calm, Know thou, Vasettha, even thus of him: He is of knowers Sakka' and Brahma!' (656)
I

nibhuta. sitibhuta, cooled, become cool.

arahantam:

paticcasamuppidadasii:

2 Note at Wov. Cads. p. 97 reads: "Sn. Index suggests word-play; so perhaps 'best possible of knowers.' Tihi Vijjiihi may refer to the 'triple lore' given in verse 647 above, see K. S. i. 208 and G. S. i. 149."

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39

When this had been said, the brahman youths Vasettha and Bharadvaia spoke thus to the Lord: "It is wonderful, good Gotama .... " we are going to the revered Gotama for refuge' and to dhamma and to the Order of monks. May the revered Gotama accept us as lay-disciples going for refuge from today forth for as long as life lasts." Discourse to Vasettha:

3 According to DA. 406 this was their first time of going for refuge. The second was after they had heard the Tevijja Suttanta (D. Sta. 13); a few days afterwards they "went forth", were ordained and attained arahantship. DA. 406 refers to the Aggaiifia Sutta (D. Sta. 27) for this event, which DA. 872 states to be the case.

PTS. Middle length Sayings II Sutta no. 38 Translated from the Pali by l. B. Homer 40