snp3.6:38 Having cut off defilements and clingings, being wise, they enter no womb. They’ve cast aside the bog of the three perceptions, the one they call ‘noble’ does not return to creation.

snp3.6:39 One here who is accomplished <j>and skillful in all forms of good conduct; always understanding the teaching, everywhere not stuck, freed in mind, who has no aversion: they are ‘well-conducted’.

snp3.6:40 They wander full of wisdom, having banished any deed that results in suffering, deceit and conceit, as well as greed and anger, above, below, all round, between. They have made a limit on name and form; the one they call a ‘wanderer’ <j>has reached their destination.”

snp3.6:41 And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and extolled the Buddha in his presence with fitting verses:

snp3.6:42 “O one of vast wisdom, <j>there are three and sixty opinions based on the doctrines of ascetics: they are expressions of perception, <j>based on perception. Having dispelled them all, <j>you passed over the dark flood.

snp3.6:43 You have gone to the end, gone beyond suffering, you are perfected, a fully awakened Buddha; <j>I think you have ended defilements. Brilliant, thoughtful, abounding in wisdom, ender of suffering—you brought me across!

snp3.6:44 When you understood my uncertainty, you brought me beyond doubt—homage to you! A sage, accomplished in the ways of sagacity, you are gentle, not hardhearted, <j>O Kinsman of the Sun.

snp3.6:45 Any doubts that I once had, you have answered for me, O Clear-eyed One. Clearly you are a sage, an Awakened One, there are no hindrances in you.

snp3.6:46 All your distress is blown away and mown down. Cooled, tamed, steadfast: truth is your strength.

snp3.6:47 O giant among giants, O great hero, when you are speaking all the angels rejoice, including both Nārada and Pabbata.

snp3.6:48 Homage to you, O thoroughbred! Respect to you, supreme among men! In the world with its angels, you have no rival.

snp3.6:49 You are the Buddha, you are the Teacher, you are the sage who has overcome Satan; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.

snp3.6:50 You have transcended attachments, your defilements are shattered; you are a lion free of grasping, with fear and dread given up.

snp3.6:51 Like a graceful lotus to which water does not stick, so both good and evil do not stick to you. Stretch out your feet, great hero: Sabhiya bows to the Teacher.”

snp3.6:52 Then the wanderer Sabhiya bowed with his head to the Buddha’s feet and said, “Excellent, sir! Excellent! … I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

snp3.6:53 “Sabhiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I recognize individual differences in this matter.”

snp3.6:54 “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence. And Venerable Sabhiya became one of the perfected.

With Sela

snp3.7:1 So I have heard. At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa. The matted-hair ascetic Keṇiya heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. 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 fit for training, teacher of people, awakened, blessed.’ He has realized with his own insight this world—with its angels, devils, and heavenly hosts, this population with its ascetics and brahmins, angels and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

snp3.7:2 So Keṇiya approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then he said to the Buddha, “Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” When he said this, the Buddha said to him, “The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.”

snp3.7:3 For a second time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply.

snp3.7:4 For a third time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Keṇiya rose from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and kin, “My friends and colleagues, relatives and kin: please listen! The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. Please help me out with the manual preparations.” “Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set up a water jar, and some spread out seats. Meanwhile, Keṇiya set up the pavilion himself.

snp3.7:5 Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns.

snp3.7:6 And at that time Keṇiya was devoted to Sela. Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage. He saw the preparations going on, and said to Keṇiya, “Worthy Keṇiya, is your son or daughter being married? Or are you setting up a grand sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”

snp3.7:7 “There is no marriage, Worthy Sela, and the king is not coming. Rather, I am setting up a grand sacrifice. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. 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 fit for training, teacher of people, awakened, blessed.’ He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.” “Did you say ‘the awakened one’?” “I said ‘the awakened one’.” “Did you say ‘the awakened one’?” “I said ‘the awakened one’.”

snp3.7:8 Then Sela thought: “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil.” He said, “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

snp3.7:9 When he said this, Keṇiya pointed with his right arm and said, “There, worthy Sela, at that line of blue forest.” Then Sela, together with his young students, approached the Buddha. He said to his young students, “Come quietly, gentlemen, tread gently. For the Buddhas are intimidating, like a lion living alone. When I’m consulting with the ascetic Gotama, don’t interrupt. Wait until I’ve finished speaking.”

snp3.7:10 Then Sela went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except two, which he had doubts about: whether the private parts were sheathed in a foreskin, and the largeness of the tongue.

snp3.7:11 Then it occurred to the Buddha, “Sela sees all the marks except two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.” The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

snp3.7:12 Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’ Why don’t I extoll him in his presence with fitting verses?” Then Sela extolled the Buddha in his presence with fitting verses:

snp3.7:13 “O Blessed One, your body’s perfect, you’re radiant, handsome, lovely to behold; golden colored, with teeth so white; you’re strong.

snp3.7:14 The characteristics of a handsome man, the marks of a great man, are all found on your body.

snp3.7:15 Your eyes are clear, your face is fair, you’re formidable, upright, majestic. In the midst of the Saṅgha of ascetics, you dazzle like the sun.

snp3.7:16 You’re a mendicant fine to see, with skin that shines like lustrous gold. But with such excellent appearance, what do you want with the ascetic life?

snp3.7:17 You’re fit to be a king, a wheel-turning monarch, chief of charioteers, victorious in the four quarters, lord of the Black Plum Tree Land.

snp3.7:18 Aristocrats, nobles, and kings ought follow your rule. Gotama, may you reign as king of kings, lord of mankind!”

snp3.7:19 “I am a king, Sela”, said the Buddha, “the supreme king of the teaching. By the teaching I roll forth the wheel which cannot be rolled back.”

snp3.7:20 “You claim to be awakened,” said Sela the brahmin, “the supreme king of the teaching. ‘I roll forth the teaching’: so you say, Gotama.

snp3.7:21 Then who is your general, the disciple who follows the Teacher’s way? Who keeps rolling the wheel of the teaching you rolled forth?”

snp3.7:22 “By me the wheel was rolled forth,” said the Buddha, “the supreme wheel of the teaching. Sāriputta, taking after the Realized One, keeps it rolling on.

snp3.7:23 I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha.

snp3.7:24 Dispel your doubt in me— make up your mind, brahmin! The sight of a Buddha is hard to find again.

snp3.7:25 I am a Buddha, brahmin, the supreme surgeon, one of those whose appearance in the world is hard to find again.

snp3.7:26 A messenger of God, unequaled, crusher of Satan’s army; having subdued all my opponents, I rejoice, fearing nothing from any quarter.”

snp3.7:27 “Pay heed, good fellows, to what is spoken by the Clear-eyed One. The surgeon, the great hero, roars like a lion in the jungle.

snp3.7:28 A messenger of God, unequaled, crusher of Satan’s army; who would not be inspired by him, even one born in a dark class?

snp3.7:29 Those who wish may follow me; those who don’t may go. Right here, I’ll go forth in his presence, the one of such outstanding wisdom.”

snp3.7:30 “Sir, if you endorse the teaching of the Buddha, we’ll also go forth in his presence, the one of such outstanding wisdom.”

snp3.7:31 “These three hundred brahmins with cupped palms held up, ask: ‘May we lead the spiritual life in your presence, Blessed One?’”

snp3.7:32 “The spiritual life is well explained,” said the Buddha, “apparent in the present life, immediately effective. Here the going forth isn’t in vain for one who trains with diligence.”

snp3.7:33 And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence. And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat down on the seat spread out together with the Saṅgha of mendicants.

snp3.7:34 Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:

snp3.7:35 “The foremost of sacrifices <j>is the offering made for God’s sake; the hymn to God the Light-giver is the foremost of prayer; of humans, the king is the foremost; the ocean’s the foremost of rivers;

snp3.7:36 the foremost of stars is the moon; the sun is the foremost of blazes; for those who sacrifice seeking merit, the Saṅgha is the foremost.”

snp3.7:37 When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left. Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. And Venerable Sela together with his assembly became perfected.

snp3.7:38 Then Sela with his assembly went to the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

snp3.7:39 “This is the eighth day since we went for refuge, O Clear-eyed One. In these seven days, Blessed One, we’ve become tamed in your teaching.

snp3.7:40 You are the Buddha, you are the Teacher, you are the sage who has overcome Satan; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.

snp3.7:41 You have transcended attachments, your defilements are shattered; you are a lion free of grasping, with fear and dread given up.

snp3.7:42 These three hundred mendicants stand with cupped palms raised. Stretch out your feet, great hero: let these giants bow to the Teacher.”

The Dart

snp3.8:1 Unforeseen and unknown is the extent of this mortal life— hard and short and bound to pain.

snp3.8:2 There is no way that those born will not die. On reaching old age death follows: such is the nature of living creatures.

snp3.8:3 As ripe fruit are always in danger of falling, so mortals once born are always in danger of death.

snp3.8:4 As clay pots made by a potter all end up being broken, so is the life of mortals.

snp3.8:5 Young and old, foolish and wise— all go under the sway of death; all are destined to die.

snp3.8:6 When those overcome by death leave this world for the next, a father cannot protect his son, nor relatives their kin.

snp3.8:7 See how, while relatives look on, wailing profusely, mortals are led away one by one, like a cow to the slaughter.

snp3.8:8 And so the world is stricken by old age and by death. That is why the attentive do not grieve, for they understand the way of the world.

snp3.8:9 For one whose path you do not know— not whence they came nor where they went— you lament in vain, seeing neither end.

snp3.8:10 If a bewildered person, lamenting and self-harming, could extract any good from that, then those who see clearly would do the same.

snp3.8:11 For not by weeping and wailing will you find peace of heart. It just gives rise to more suffering, and distresses your body.

snp3.8:12 Growing thin and pale, you hurt yourself. It does nothing to help the dead: your lamentation is in vain.

snp3.8:13 Unless a personage gives up grief, they fall into suffering all the more. Bewailing those whose time has come, you fall under the sway of grief.

snp3.8:14 See, too, other folk departing, passing on according to their deeds; fallen under the sway of death, beings flounder while still here.

snp3.8:15 For however they imagine it, it turns out to be something else. Such is separation: see the way of the world!

snp3.8:16 Even if a human lives a hundred years or more, they are parted from their family circle, they leave this life behind.

snp3.8:17 Therefore, having learned from the Perfected One, dispel lamentation. Seeing the dead and departed, think: “I cannot escape this.”

snp3.8:18 As one would extinguish a blazing refuge with water, so too an attentive one—a wise, astute, and skilled person— would swiftly blow away grief that comes up, like the wind a tuft of cotton.

snp3.8:19 One who seeks their own happiness would pluck out the dart from themselves— the wailing and praying, and sadness inside.

snp3.8:20 With dart plucked out, unattached, having found peace of mind, overcoming all sorrow, one is sorrowless and quenched.

With Vāseṭṭha

snp3.9:1 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, Jānussoṇi, Todeyya, and others. Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”

snp3.9:2 Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation— then you’re a brahmin.”

snp3.9:3 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.

snp3.9:4 So Vāseṭṭha said to Bhāradvāja, “Worthy 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 fit for training, teacher of people, awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.” “Yes, worthy sir,” replied Bhāradvāja.

snp3.9:5 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:

snp3.9:6 “We’re both authorized masters of the three Vedas. I’m a student of Pokkharasāti, and he of Tārukkha.

snp3.9:7 We’re fully qualified in all the Vedic experts teach. As philologists and grammarians, we match our tutors in recitation.

snp3.9:8 We have a dispute regarding genealogy. 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.

snp3.9:9 Since neither of us was able to convince the other, we’ve come to ask you, sir, renowned as the awakened one.

snp3.9:10 As people honor with cupped palms the moon on the cusp of waxing, bowing, they revere Gotama in the world.

snp3.9:11 We ask this of Gotama, 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.”

snp3.9:12 “I shall explain to you,” said the Buddha, “accurately and in sequence, the taxonomy of living creatures, for species are indeed diverse.

snp3.9:13 Know the grass and trees, though they lack self-awareness. They’re defined by birth, for species are indeed diverse.

snp3.9:14 Next there are bugs that crawl or fly, and so on, to ants and termites. They’re defined by birth, for species are indeed diverse.

snp3.9:15 Know the quadrupeds, too, both small and large. They’re defined by birth, for species are indeed diverse.

snp3.9:16 Know, too, the long-backed snakes, crawling on their bellies. They’re defined by birth, for species are indeed diverse.

snp3.9:17 Next know the fish, whose habitat is the water. They’re defined by birth, for species are indeed diverse.

snp3.9:18 Next know the birds, winged chariots in flight. They’re defined by birth, for species are indeed diverse.

snp3.9:19 While the differences between these species are defined by birth, the differences between humans are not defined by birth.

snp3.9:20 Not by hair nor by head, not by ear nor by eye, not by mouth nor by nose, not by lips nor by eyebrow,

snp3.9:21 not by shoulder nor by neck, not by belly nor by back, not by buttocks nor by breast, not by groin nor by genitals,

snp3.9:22 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.

snp3.9:23 In specific human bodies you can’t find such distinctions. The distinctions among humans are spoken of by convention.

snp3.9:24 Anyone among humans who lives off keeping cattle: know them, Vāseṭṭha, as a farmer, not a brahmin.

snp3.9:25 Anyone among humans who lives off various professions: know them, Vāseṭṭha, as a professional, not a brahmin.

snp3.9:26 Anyone among humans who lives off trade: know them, Vāseṭṭha, as a trader, not a brahmin.

snp3.9:27 Anyone among humans who lives off serving others: know them, Vāseṭṭha, as a servant, not a brahmin.

snp3.9:28 Anyone among humans who lives off stealing: know them, Vāseṭṭha, as a bandit, not a brahmin.

snp3.9:29 Anyone among humans who lives off archery: know them, Vāseṭṭha, as a warrior, not a brahmin.

snp3.9:30 Anyone among humans who lives off priesthood: know them, Vāseṭṭha, as a sacrificer, not a brahmin.

snp3.9:31 Anyone among humans who taxes village and nation, know them, Vāseṭṭha, as a ruler, not a brahmin.

snp3.9:32 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’. Having nothing, taking nothing: that’s who I declare a brahmin.

snp3.9:33 Having cut off all fetters they have no anxiety; they’ve slipped their chains and are detached: that’s who I declare a brahmin.

snp3.9:34 They’ve cut the strap and harness, the halter and bridle too; with cross-bar lifted, they’re awakened: that’s who I declare a brahmin.

snp3.9:35 Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I declare a brahmin.

snp3.9:36 Not irritable or pretentious, dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin.

snp3.9:37 Like water from 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.

snp3.9:38 They understand for themselves the end of suffering in this life; with burden put down, detached: that’s who I declare a brahmin.

snp3.9:39 Deep in wisdom, intelligent, expert in the path and what is not the path; arrived at the highest goal: that’s who I declare a brahmin.

snp3.9:40 Mixing with neither householders nor the homeless; a migrant with no bastion, few in wishes: that’s who I declare a brahmin.

snp3.9:41 They’ve laid aside violence against creatures firm and frail; not killing or making others kill: that’s who I declare a brahmin.

snp3.9:42 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.

snp3.9:43 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.

snp3.9:44 The words they utter are polished, informative, and true, and don’t offend anyone: that’s who I declare a brahmin.

snp3.9:45 They don’t steal anything in the world, long or short, tiny or huge, beautiful or ugly: that’s who I declare a brahmin.

snp3.9:46 They have no hope for this world or the next; with no need for hope, detached: that’s who I declare a brahmin.

snp3.9:47 They have no clinging, knowledge has freed them of indecision, they’ve arrived at the objective, freedom from death: that’s who I declare a brahmin.

snp3.9:48 They’ve escaped clinging to both good and bad deeds; sorrowless, stainless, pure: that’s who I declare a brahmin.

snp3.9:49 Pure as the spotless moon, clear and unclouded, they’ve ended relish for worldly existence: that’s who I declare a brahmin.

snp3.9:50 They’ve got past this grueling swamp of delusion and error. 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.

snp3.9:51 They’ve given up sensual pleasures, and have gone forth from lay life; they’ve ended attachment to the sensual realm: that’s who I declare a brahmin.

snp3.9:52 They’ve given up craving, and have gone forth from lay life; they’ve ended craving for worldly existence: that’s who I declare a brahmin.

snp3.9:53 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.

snp3.9:54 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.

snp3.9:55 They know the passing away and resurrection of all beings; unattached, holy, awakened: that’s who I declare a brahmin.

snp3.9:56 Angels, jinn, and humans don’t know their destiny; the perfected ones with defilements ended: that’s who I declare a brahmin.

snp3.9:57 They have nothing before or after, or even in between. Having nothing, taking nothing: that’s who I declare a brahmin.

snp3.9:58 Captain of the herd, excellent hero, great seer and victor; unstirred, washed, awakened: that’s who I declare a brahmin.

snp3.9:59 They who know the lessons of earlier peoples, see heaven and places of loss, and have attained salvation, that’s who I declare a brahmin.

snp3.9:60 For name and clan are formulated as mere convention in the world. Produced by mutual agreement, they’re formulated in each case.

snp3.9:61 For a long time this misconception has prejudiced those who don’t understand. Ignorant, they declare that one is a brahmin by birth.

snp3.9:62 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.

snp3.9:63 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;

snp3.9:64 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.

snp3.9:65 In this way the astute regard deeds in accord with truth. Seeing dependent origination, they’re expert in deeds and their results.

snp3.9:66 Deeds make the world go on, deeds make people go on; sentient beings are bound by deeds, like a moving chariot’s linchpin.

snp3.9:67 By fervor and spiritual practice, by restraint and by self-control: that’s how to become a brahmin, this is the supreme brahmin.

snp3.9:68 Accomplished in the three knowledges, peaceful, with craving ended, know them, Vāseṭṭha, as a noble leader to the wise.”

snp3.9:69 When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

With Kokālika

snp3.10:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

snp3.10:2 When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

snp3.10:3 For a second time … For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”