So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala.

Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and others.

Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began to discussion the question of how one is a brahmin.

Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation—then you’re a brahmin.”

Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties—then you’re a brahmin.”

But neither was able to persuade the other.

So Vāseṭṭha said to Bhāradvāja, “Master Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.”

“Yes, sir,” replied Bhāradvāja.

So they went to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and Vāseṭṭha addressed the Buddha in verse:

“We’re both authorized masters
of the three Vedas.
I’m a student of Pokkharasāti,
and he of Tārukkha.

We’re fully qualified
in all the Vedic experts teach.
As philologists and grammarians,
we match our teachers in recitation.
We have a dispute
regarding the question of ancestry.

For Bhāradvāja says that
one is a brahmin due to birth,
but I declare it’s because of one’s actions.
Oh seer, know this as our debate.

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

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

We ask this of Gotama,
the eye arisen in the world:
is one a brahmin due to birth,
or else because of actions?
We don’t know, please tell us,
so that we can know a brahmin.”

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

Know the grass and trees,
though they lack self-awareness.
They’re defined by their birth,
for species are indeed diverse.

Next there are bugs and moths,
and so on, to ants and termites.
They’re defined by their birth,
for species are indeed diverse.

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

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

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

Next know the birds,
flying with wings as chariots.
They’re defined by their birth,
for species are indeed diverse.

While the differences between these species
are defined by their birth,
the differences between humans
are not defined by their birth.

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

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

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.

In individual human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.

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

Anyone among humans
who lives off various professions:
know them, Vāseṭṭha,
as a professional, not a brahmin.

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

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

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

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

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

Anyone among humans
who taxes village and nation,
know them, Vāseṭṭha,
as a ruler, not a brahmin.

I don’t call someone a brahmin
after the mother or womb they came from.
If they still have attachments,
they’re just someone who says ‘sir’.
One with nothing, by not grasping:
that’s who I call a brahmin.

Having cut off all fetters
they have no anxiety.
They’ve got over clinging, and are detached:
that’s who I call a brahmin.

They’ve cut the strap and harness,
the reins and bridle too,
with cross-bar lifted, they’re awakened:
that’s who I call a brahmin.

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

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

Like rain off a lotus leaf,
like a mustard seed off the point of a pin,
sensual pleasures slide off them:
that’s who I call a brahmin.

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

Deep in wisdom, intelligent,
expert in the variety of paths;
arrived at the highest goal:
that’s who I call a brahmin.

Socializing with neither
householders nor the homeless.
A migrant without a shelter, few in wishes:
that’s who I call a brahmin.

They’ve laid down the rod
against creatures firm and frail;
they don’t kill or cause to kill:
that’s who I call a brahmin.

Not fighting among those who fight,
they’re extinguished among those who’ve taken up arms.
Not grasping among those who grasp:
that’s who I call a brahmin.

They’ve discarded greed and hate,
conceit and denigration,
like a mustard seed off the point of a pin:
that’s who I call a brahmin.

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

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

They have no hope
for this world or the next;
free of hope, detached:
that’s who I call a brahmin.

They have no clinging,
knowledge has freed them of indecision,
they’ve arrived at the culmination of the deathless:
that’s who I call a brahmin.

They’ve escaped clinging
to both good and bad deeds;
sorrowless, stainless, pure:
that’s who I call a brahmin.

Pure as the spotless moon,
clear and undisturbed,
they’ve ended desire to be reborn:
that’s who I call a brahmin.

They’ve got past this grueling swamp
of delusion, transmigration.
They’ve crossed over to the far shore,
stilled and free of indecision.
They’re extinguished by not grasping:
that’s who I call a brahmin.

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 call a brahmin.

They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I call a brahmin.

They’ve given up human bonds,
and gone beyond heavenly bonds;
detached from all attachments:
that’s who I call a brahmin.

They’ve given up liking and disliking,
they’re cooled and free of attachments;
a hero, master of the whole world:
that’s who I call a brahmin.

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

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

They have nothing before or after,
or even in between;
one with nothing, by not grasping:
that’s who I call a brahmin.

Leader of the herd, excellent hero,
great hermit and victor;
unstirred, washed, awakened:
that’s who I call a brahmin.

They know their past lives,
and see heaven and places of loss,
and have attained the end of rebirth:
that’s who I call a brahmin.

For name and clan are assigned
as mere convention in the world.
Arising by mutual agreement,
they’re assigned to each individual.

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

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.

You’re a farmer by your deeds,
by deeds you’re a professional;
you’re a trader by your deeds,
by deeds are you an employee;

you’re a bandit by your deeds,
by deeds you’re a soldier;
you’re a sacrificer by your deeds,
by deeds you’re a ruler.

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

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

By austerity and spiritual practice,
by restraint and by taming:
that’s how to become a brahmin,
this is the supreme brahmin.

Accomplished in the three knowledges,
peaceful, with rebirth ended,
know them, Vāseṭṭha,
as Brahmā and Sakka to the wise.”

When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”