English
While relatives look on, and lament profusely; Each mortal, one by one, is led away like an ox to slaughter. The world is thus afflicted, by death and by old age; Therefore the wise do not grieve, knowing the way of the world. Whose path you do not know, whether coming or going; Not seeing both ends, you lament in vain. If lamenting could bring forth any benefit; A wise person would do it, though deluded, harming oneself. Not by weeping and sorrow does one attain peace of mind; More suffering arises, and the body is harmed. One becomes thin and discolored, harming oneself by oneself; The departed are not sustained by it, lamentation is useless. A being not abandoning sorrow experiences more suffering; Lamenting the deceased, one falls under sorrow's sway. See others too, travelers, people subject to their karma; Having come under death's sway, beings here tremble. Whatever they think will be, from that it turns out otherwise; Such is separation, see the way of the world. Even if one lives a hundred years, or more, a young person; One is separated from the kin group, and gives up life here. Therefore, having heard the Arahant, one should subdue lamentation; Seeing the deceased, thinking, "This cannot be mine." Just as a burning refuge is extinguished by water; So too a wise, discerning, skillful, clever person; Should quickly dispel arisen sorrow, like wind scatters cotton. Lamentation, idle talk, and one's own dejection; Seeking one's own happiness, one should pull out one's own dart. With the dart pulled out, unattached, having attained peace of mind; Having overcome all sorrow, one becomes sorrowless, extinguished. The Dart Sutta, the eighth, is finished. 9. The Vāseṭṭha Sutta Thus have I heard – At one time the Blessed One was dwelling in Icchānaṅgala, in the Icchānaṅgala forest grove. Now at that time many well-known, well-known Brahmin householders were residing in Icchānaṅgala, namely – The brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known, well-known great brahmin householders. Then, as the young brahmins Vāseṭṭha and Bhāradvāja were walking about, strolling around, this discussion arose between them: "How, sirs, does one become a brahmin?" The young brahmin Bhāradvāja said this: "When, sirs, one is well-born on both sides, from mother and from father, with pure lineage back seven generations of ancestors, unreproached, unblamed in respect of birth, to that extent, sirs, one is a brahmin." The young brahmin Vāseṭṭha said this: "When, sirs, one is virtuous and accomplished in practices, to that extent, sirs, one is a brahmin." The young brahmin Bhāradvāja could not convince the young brahmin Vāseṭṭha, nor could the young brahmin Vāseṭṭha convince the young brahmin Bhāradvāja. Then the young brahmin Vāseṭṭha addressed the young brahmin Bhāradvāja: "This ascetic Gotama, sir Bhāradvāja, a Sakyan, gone forth from the Sakya clan, is dwelling in Icchānaṅgala, in the Icchānaṅgala forest grove. Indeed, this excellent reputation has spread concerning that Master Gotama: 'Thus... he is the Buddha, the Blessed One.' Come, sir Bhāradvāja, let us go to the ascetic Gotama. Having gone, we will ask the ascetic Gotama about this matter. As the ascetic Gotama explains it to us, so will we remember it." "Yes, sir," the young brahmin Bhāradvāja replied to the young brahmin Vāseṭṭha. Then the young brahmins Vāseṭṭha and Bhāradvāja approached the Blessed One. Having approached, they exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, they sat down to one side. Sitting to one side, "Acknowledged and recognized, We are both knowers of the three Vedas; I am of Pokkharasāti, This young man is of Tārukkha. What is declared by the knowers of the three Vedas, In that we are complete; We are grammarians of words, Like teachers in recitation. Among us, Gotama, There is a dispute about birth; Bhāradvāja says, 'One is a brahmin by birth'; But I say, 'By action,' know this, O Seer. We two cannot Convince each other; We have come to ask the Blessed One, Who is known as the Perfectly Awakened One. As people, with clasped hands, Revere and worship the moon, Which has overcome its waning, So do they Gotama in the world. We ask Gotama, The eye arisen in the world: Is one a brahmin by birth, Or does one become so by action? Tell us, who do not know, How one knows a brahmin." "I will explain to you, (Vāseṭṭha, said the Blessed One) In due order, truly; The division of beings by birth, For indeed, their births are different. You know even grasses and trees, Though they do not declare it; Their distinguishing marks are by birth, For indeed, their births are different. Then, from insects and moths, Down to ants and termites; Their distinguishing marks are by birth, For indeed, their births are different. You know even quadrupeds, Both small and large; Their distinguishing marks are by birth, For indeed, their births are different. You know even the footless and belly-creepers, Long-backed reptiles; Their distinguishing marks are by birth, For indeed, their births are different. Then, you know even fish, Water-dwellers, water-goers; Their distinguishing marks are by birth, For indeed, their births are different. Then, you know even birds, Winged, flying creatures; Their distinguishing marks are by birth, For indeed, their births are different. Just as in these various births, There are distinct marks of birth; So there are no such marks Among humans, by b- By birth, diverse. 613. Not by hairs, not by head, Not by ears, not by eyes; Not by mouth, not by nose, Not by lips, or by brows. 614. Not by neck, not by shoulders, Not by belly, not by back; Not by hips, not by chest, Not by genitals, not by intercourse. 615. Not by hands, not by feet, Not by fingers, or by nails; Not by shins, not by thighs, Not by color, or by voice; Is the mark of birth, not indeed, As in other species. 616. And in individual bodies, Among humans, this is not found; And the distinction among humans, Is declared by convention. 617. Whoever among humans, Lives by cattle-herding; Thus, Vāseṭṭha, know, He is a farmer, not a brahmin. 618. Whoever among humans, Lives by various crafts; Thus, Vāseṭṭha, know, He is a craftsman, not a brahmin. 619. Whoever among humans, Lives by trade; Thus, Vāseṭṭha, know, He is a merchant, not a brahmin. 620. Whoever among humans, Lives by serving others; Thus, Vāseṭṭha, know, He is a servant, not a brahmin. 621. Whoever among humans, Lives by taking what is not given; Thus, Vāseṭṭha, know, He is a thief, not a brahmin. 622. Whoever among humans, Lives by archery; Thus, Vāseṭṭha, know, He is a soldier, not a brahmin. 623. Whoever among humans, Lives by priesthood; Thus, Vāseṭṭha, know, He is a sacrificer, not a brahmin. 624. Whoever among humans, Enjoys a village and a kingdom; Thus, Vāseṭṭha, know, He is a king, not a brahmin. 625. And I do not call a brahmin, One born from a womb, from a mother; He is called a "Bhovādi", If he has possessions; One who is possessionless, Without grasping, Him I call a brahmin. 626. Having cut all fetters, He indeed does not tremble; One who has gone beyond attachments, Who is unbound, Him I call a brahmin. Having cut the strap and the thong, and the rope with its attachment; who has lifted the bar, awakened, him I call a brahmin. Abuse, assault, and imprisonment, who, being harmless, endures; whose strength is patience, whose army is strength, him I call a brahmin. Who is not angry, who is dutiful, who is virtuous, without arrogance; who is tamed, bearing the final body, him I call a brahmin. As water on a lotus leaf, as a mustard seed on an awl's point; who does not cling to sensual pleasures, him I call a brahmin. Who understands suffering, and its destruction for himself right here; who has laid down the burden, is unyoked, him I call a brahmin. Who is deep in wisdom, intelligent, skilled in the path and the non-path; who has attained the highest goal, him I call a brahmin. Unassociated with householders, and with the homeless ones, both; who wanders without a home, with few desires, him I call a brahmin. Having laid down the rod among beings, both trembling and firm; who neither kills nor causes to kill, him I call a brahmin. Unopposed among the opposed, peaceful among the violent; unattached among the attached, him I call a brahmin. Whose lust and hatred, and conceit and ingratitude are cast off; like a mustard seed from an awl's point, him I call a brahmin. Who utters speech that is not harsh, that is informative, truthful; by which he offends no one, him I call a brahmin. Who here, long or short, small or large, fair or foul; takes nothing in the world that is not given, him I call a brahmin. Whose hopes are not found, in this world or the next; who is without hope, unyoked, him I call a brahmin. Whose attachments are not found, who knows, is without doubt; who has attained the Deathless's depth, him I call a brahmin. Who here, both merit and demerit, has transcended both attachments; sorrowless, stainless, pure, him I call a brahmin. Like the moon, stainless, pure, perfectly clear, undisturbed; one whose delight in becoming is exhausted, him I call a brahmin. 643. Who has crossed this mire, this difficult path, this wandering-on, this delusion; crossed over, gone to the far shore, a meditator, without craving, without doubt; extinguished without clinging, him I call a brahmin. 644. Who here has abandoned sensual pleasures, and wanders forth homeless; one whose delight in becoming is exhausted, him I call a brahmin. 645. Who here has abandoned craving, and wanders forth homeless; one whose craving for becoming is exhausted, him I call a brahmin. 646. Having abandoned human bonds, and transcended divine bonds; one completely unbound from all bonds, him I call a brahmin. 647.