中部第 98 经（Sujato 英译）第 1 阅读页 · With Vāseṭṭha · 1/3

Middle Discourses 98Middle Discourses 98With VāseṭṭhaWith Vāseṭṭha

So I have heard.So I have heard.At one time the Buddha was staying in a forest near Icchānaṅgala.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 includedNow 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.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:Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question:“How do you become a brahmin?”“How do you become a brahmin?”

Bhāradvāja said this: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—“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.”then you’re a brahmin.”

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

But neither was able to persuade the other.But neither was able to persuade the other.So Vāseṭṭha said to Bhāradvāja,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.“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: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 gods and humans, awakened, blessed.’‘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 gods and humans, awakened, blessed.’Come, let’s go to see him and ask him about this matter.Come, let’s go to see him and ask him about this matter.

As he answers, so we’ll remember it.”As he answers, so we’ll remember it.”“Yes, worthy sir,” replied Bhāradvāja.“Yes, worthy sir,” replied Bhāradvāja.So they went to the Buddha and exchanged greetings with him.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,When the greetings and polite conversation were over, they sat down to one side,and Vāseṭṭha addressed the Buddha in verse:and Vāseṭṭha addressed the Buddha in verse:“We’re both authorized masters“We’re both authorized masters

of the three Vedas.of the three Vedas.I’m a student of Pokkharasāti,I’m a student of Pokkharasāti,and he of Tārukkha.and he of Tārukkha.

We’re fully qualifiedWe’re fully qualifiedin all the Vedic experts teach.in all the Vedic experts teach.As philologists and grammarians,As philologists and grammarians,

we match our tutors in recitation.we match our tutors in recitation.We have a disputeWe have a disputeregarding genealogy.regarding genealogy.

For Bhāradvāja says thatFor Bhāradvāja says thatone is a brahmin due to birth,one is a brahmin due to birth,but I declare it’s because of one’s deeds.but I declare it’s because of one’s deeds.

Oh Clear-eyed One, know this as our debate.Oh Clear-eyed One, know this as our debate.Since neither of us was ableSince neither of us was ableto convince the other,to convince the other,

we’ve come to ask you, sir,we’ve come to ask you, sir,renowned as the awakened one.renowned as the awakened one.As people honor with cupped palmsAs people honor with cupped palms

the moon on the cusp of waxing,the moon on the cusp of waxing,bowing, they reverebowing, they revereGotama in the world.Gotama in the world.

We ask this of Gotama,We ask this of Gotama,the Eye arisen in the world:the Eye arisen in the world:is one a brahmin due to birth,is one a brahmin due to birth,

or else because of deeds?or else because of deeds?We don’t know, please tell us,We don’t know, please tell us,so we can recognize a brahmin.”so we can recognize a brahmin.”

“I shall explain to you,”“I shall explain to you,”said the Buddha,said the Buddha,“accurately and in sequence,“accurately and in sequence,

the taxonomy of living creatures,the taxonomy of living creatures,for species are indeed diverse.for species are indeed diverse.Know the grass and trees,Know the grass and trees,

though they lack self-awareness.though they lack self-awareness.They’re defined by birth,They’re defined by birth,for species are indeed diverse.for species are indeed diverse.

Next there are bugs that crawl or fly,Next there are bugs that crawl or fly,and so on, to ants and termites.and so on, to ants and termites.They’re defined by birth,They’re defined by birth,

for species are indeed diverse.for species are indeed diverse.Know the quadrupeds, too,Know the quadrupeds, too,both small and large.both small and large.

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

crawling on their bellies.crawling on their bellies.They’re defined by birth,They’re defined by birth,for species are indeed diverse.for species are indeed diverse.

Next know the fish,Next know the fish,whose habitat is the water.whose habitat is the water.They’re defined by birth,They’re defined by birth,

for species are indeed diverse.for species are indeed diverse.Next know the birds,Next know the birds,winged chariots in flight.winged chariots in flight.

They’re defined by birth,They’re defined by birth,for species are indeed diverse.for species are indeed diverse.While the differences between these speciesWhile the differences between these species

are defined by birth,are defined by birth,the differences between humansthe differences between humansare not defined by birth.are not defined by birth.

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

not by lips nor by eyebrow,not by lips nor by eyebrow,not by shoulder nor by neck,not by shoulder nor by neck,not by belly nor by back,not by belly nor by back,

not by buttocks nor by breast,not by buttocks nor by breast,not by groin nor by genitals,not by groin nor by genitals,not by hands nor by feet,not by hands nor by feet,

not by fingers nor by nails,not by fingers nor by nails,not by knees nor by thighs,not by knees nor by thighs,not by color nor by voice:not by color nor by voice:

none of these are defined by birthnone of these are defined by birthas it is for other species.as it is for other species.In specific human bodiesIn specific human bodies

you can’t find such distinctions.you can’t find such distinctions.The distinctions among humansThe distinctions among humansare spoken of by convention.are spoken of by convention.

Anyone among humansAnyone among humanswho lives off keeping cattle:who lives off keeping cattle:know them, Vāseṭṭha,know them, Vāseṭṭha,

as a farmer, not a brahmin.as a farmer, not a brahmin.Anyone among humansAnyone among humanswho lives off various professions:who lives off various professions:

know them, Vāseṭṭha,know them, Vāseṭṭha,as a professional, not a brahmin.as a professional, not a brahmin.Anyone among humansAnyone among humans

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

Anyone among humansAnyone among humanswho lives off serving others:who lives off serving others:know them, Vāseṭṭha,know them, Vāseṭṭha,

as a servant, not a brahmin.as a servant, not a brahmin.