‘Evaṁ me SHB: Evam-me. sutan,’-ti Vāseṭṭhasuttaṁ.
‘Thus I heard’, this is the Discourse concerning Vāseṭṭha.

Tattha, ‘Icchānaṅgalavanasaṇḍe’ ti SHB: Icchānaṅkala-, and similarly throughout.
Herein, ‘In the Icchānaṅgala jungle thicket’ means

Icchānaṅgalagāmassa avidūre vanasaṇḍe.
in the jungle thicket not too far from the village of Icchānaṅgala.

‘Caṅkī’ ti ādayo pañca pi janā Rañño Pasenadissa Kosalassa purohitā eva.
‘Caṅkī’ and so on means the five people who were religious advisors to King Pasenadi of Kosala.

‘Aññe ca abhiññātā’ ti aññe ca bahū abhiññātā brāhmaṇā.
‘Other well-known (brahmins)’ means many other well-known brahmins.

Te kira chaṭṭhe chaṭṭhe māse dvīsu ṭhānesu sannipatanti.
It seems every six months they would assemble in (one of) two places.

Yadā jātiṁ sodhetukāmā honti
When they desired to purify their caste They would probably have bathed while reciting certain prayers to re-establish their caste status.

tadā Pokkharasātissa santike jātisodhanatthaṁ ukkaṭṭhāyaṁ sannipatanti.
then they would assemble near Pokkharasāti especially to purify their caste.

Yadā mante sodhetukāmā honti,
When they desired to purify the (Vedic) mantras, Purifying here means reciting together so as to check for mistakes.

tadā Icchānaṅgale sannipatanti.
then they would assemble at Icchānaṅgala.

Imasmiṁ kāle mantasaṁsodhanatthaṁ tattha sannipatiṁsu.
At this time they had assembled there for the purpose of completely purifying the (Vedic) mantras.

‘Ayam-antarākathā’ ti
‘This discussion’ means

yaṁ attano sahāyakabhāvānurūpaṁ kathaṁ kathento anuvicariṁsu,
they were discussing what was suitable in a friendly discussion as they strolled around,

tassā kathāya antarā ayam-aññā kathā udapādi:
and this topic for discussion arose amongst other topics:

‘Sīlavā’ ti guṇavā.
‘Virtuous’ means having good qualities.

‘Vattasampanno’ ti ācārasampanno.
‘Endowed with good conduct’ means endowed with good practices.

‘Anuññātapaṭiññātā’ ti sikkhitā tumhe ti evaṁ ācariyehi anuññātā:
‘Acknowledged, sanctioned’ means acknowledged as trained by their teachers, (saying):

“Āma ācariya sikkhitamhā,” ti evaṁ sayañ-ca paṭiññātā. SHB: paṭisaññātā.
“Yes, teacher, we have been trained,” thus they are sanctioned.

‘Asmā’ ti bhavāma.
‘We are’ means we are (alternative verb).

‘Ahaṁ Pokkharasātissa Tārukkhassāyaṁ māṇavo’ ti
‘I am Pokkharasāti’s and this one is Tārukkha’s student’ means

ahaṁ Pokkharasātissa jeṭṭhantevāsī aggasisso,
I am Pokkharasāti’s senior attendant, or chief pupil,

ayaṁ Tārukkhassā ti dīpeti.
this one is Tārukkha’s, so it is explained.

‘Tevijjānan’-ti tivedānaṁ brāhmaṇānaṁ.
‘The three Vedas’ means (knowledge of) the brahmins’ three Vedas.

‘Yad-akkhātan’-ti yaṁ atthato ca byañjanato ca ekaṁ padam-pi akkhātaṁ.
‘What is declared’ means that which is declared in each word according to the meaning and syllables.

Tattha, ‘Kevalinosmase’ ti taṁ sakalaṁ jānanato, tattha niṭṭhāgatamhā ti attho.
Herein, ‘We are complete’, the meaning is knowing all this, we have come to completion.

Idāni taṁ kevalibhāvaṁ āvikaronto ‘Padakasmā...’ ti ādim-āha.
Now explaining completeness according to (the line) ‘The words...’ and so on, is what is said.

‘Tattha jappe ... ācariyasādisā’ ti kathanaṭṭhāne mayaṁ ācariyasadisā yeva.
‘Herein chanting ... like our teachers’ means we surely recite the same way as our teachers.

‘Kammanā’ ti dasakusalakammapathakammunā.
‘According to deeds’ means according to the ten types of wholesome deeds. Specifically ruling out bad, or unwholesome, deeds.

Ayaṁ hi pubbe, sattavidhaṁ kāyavacīkammaṁ sandhāya,
Because formerly, in reference to the seven ways of bodily and verbal deeds,

“Yato kho, bho, sīlavā hotī” ti āha,
this was said: “When, dear friend, one is virtuous”,

tividhaṁ manokammaṁ sandhāya “vattasampanno” ti.
in reference to the three ways of mental deeds “good conduct” (is said).

Tena samannāgato hi ācārasampanno hoti.
Endowed with this there is good practice.

‘Cakkhumā’ ti pañcahi cakkhūhi Cakkhumabhāvena,
‘Visionary’ means having the five eyes of the Visionary, 1. the physical eye (Maṁsacakkhu); 2. the divine-eye (dibbacakkhu); 3. the eye of wisdom (paññācakkhu); 4. the eye of a Buddha (Buddhacakkhu); 5. the all-seeing eye (samantacakkhu).

Bhagavantaṁ ālapati.
he is addressing the Fortunate One.

‘Khayātītan’-ti ūnabhāvaṁ atītaṁ, paripuṇṇan-ti attho.
‘Full’ means having a state of deficiency (only) in the past, full is the meaning.

‘Peccā’ ti upagantvā.
‘Approach’ means come close to.

‘Namassantī’ ti namo karonti.
‘Pay homage’ means make homage.

‘Cakkhuṁ loke samuppannan’-ti
‘The Eye has arisen in the world’ means

avijjandhakāre loke taṁ andhakāraṁ vidhamitvā,
having destroyed the darkness of blind-ignorance in the world,

lokassa diṭṭhadhammikādi-atthadassanena Cakkhu hutvā sampannaṁ.
for showing the benefit of the world and what belongs to this world and so on he is endowed with the Eye.

Evaṁ, Vāseṭṭhena thometvā, yācito, Bhagavā,
Thus, having been praised by Vāseṭṭha, and being requested, the Fortunate One,

dve pi jane saṅgaṇhanto: ‘Tesaṁ vohaṁ vyakkhissan...’-ti ādim-āha.
treating the two people kindly, (said): ‘I will explain this to you...’ and so on is what is said.

Tattha, ‘Vyakkhissan’-ti vyākarissāmi.
Herein, ‘I will explain’ means I will explain (alternate form).

‘Anupubban’-ti tiṭṭhatu tāva brāhmaṇacintā,
‘In order’ means, let’s leave the ideas of the brahmins,

tiṇarukkhakīṭapaṭaṅgato paṭṭhāya anupaṭipāṭiyā ācikkhissāmī ti attho.
and I will explain to you successively beginning with plants, trees, arthropods and grasshoppers is the meaning.

‘Jātivibhaṅgan’-ti jātivitthāraṁ.
‘A classification of the species’ means an exposition of the species.

‘Aññamaññā hi jātiyo’ ti
‘For the species are different’ means

tesaṁ tesaṁ hi pāṇānaṁ jātiyo aññamaññā nānappakārā ti attho.
for the species of the various creatures are different, of many kinds, is the meaning.

‘Tiṇarukkhe’ ti, anupādiṇṇakajātiṁ kathetvā,
‘Plants and trees’ means, not having spoken about grasping another species,

pacchā upādiṇṇakajātiṁ kathessāmi,
(but) later grasping this species I will say,

“Evaṁ tassa SHB: Evam-assa. jātibhedo pākaṭo bhavissatī,” ti imaṁ desanaṁ ārabhi.
“This will be his natural species differentiation,” and so this teaching is begun.

Mahāsīvalitthero pana:
But the Elder Mahāsīvali says:

“Kiṁ, Bhante, anupādiṇṇakaṁ bījanānatāya nānaṁ,
“Why is there non-grasping, venerable Sir, with the diversity of seeds,

upādiṇṇakaṁ kammanānatāyā?” ti
(but there is) grasping with a diversity of action?”

“Evaṁ vattuṁ na vaṭṭatī.” ti
“What is said in this way is not right.”

Pucchito āma na vaṭṭati kammañ-hi yoniyaṁ khipati. SHB: khīpati.
When asked (thus) it is certainly not right because an intentional deed despatches one to a womb.

Yonisiddhā ime sattā nānāvaṇṇā hontī ti.
There are various types of beings that occur in the womb.

‘Tiṇarukkhe,’ ti ettha, antopheggū bahisāro antamaso,
‘Plants and trees,’ herein, at the very least having pith on the inside, and wood on the outside,

tālanāḷikerādayo pi tiṇāneva;
(such as) palms, coconut and so on (these) are plants;

antosārā pana bahipheggū, sabbe rukkhā nāma.
but having heartwood on the inside and pith on the outside (these) are all known as trees.

‘Na cāpi paṭijānare’ ti
‘Although they do not acknowledge it’ means

“Mayaṁ tiṇā mayaṁ rukkhā” ti vā,
saying: “We are plants, we are trees,” or

“Ahaṁ tiṇaṁ, ahaṁ rukkho,” ti vā evaṁ na jānanti.
“I am a plant, I am a tree,” they do not know it in this way.

‘Liṅgaṁ jātimayan’-ti ajānantānam-pi ca
‘Sign of their species’ means without knowing it

tesaṁ jātimayam-eva, saṇṭhānaṁ attano,
there is the sign of their species, their own form,

mūlabhūtatiṇādisadisam-eva hoti.
like the root and body of the plant and so on are the same.

Kiṁ kāraṇā?
Why is that?

‘Aññamaññā hi jātiyo.’
‘The species are different.’

Yasmā aññā tiṇajāti, aññā rukkhajāti.
Because plant species are one thing, tree species are another.

Tiṇesu pi aññā tālajāti, aññā nāḷikerajāti, evaṁ vitthāretabbaṁ.
In plants, palms are one species, and reeds are another species, thus it should be explained.

Iminā idaṁ dasseti yaṁ jātivasena nānā hoti,
Through this it is shown that on account of species there is diversity,

taṁ attano paṭiññaṁ, paresaṁ vā upadesaṁ vinā pi,
even without one’s own acknowledgment, or without another’s indication,

aññajātito visesena gayhati.
it is known See the Sanskrit dictionaries for this meaning of gayhati, s.v. grah. by a distinction from other species.

Yadi ca jātiyā brāhmaṇo bhaveyya,
If there would be a brahmin by species,

so pi attano paṭiññaṁ, paresaṁ vā upadesaṁ vinā,
even without one’s own acknowledgment, or without another’s indication,

khattiyato vessato suddato vā visesena gayheyya, na ca gayhati.
he would be known as distinct from nobles, traders and workers, (but) he is not known.

Tasmā na jātiyā brāhmaṇo ti.
Therefore he is not a brahmin by birth.

Parato pana, ‘Yathā etāsu jātīsū...’ ti
But further, ‘Just as in these species...’ See verse 14 below, where the argument is taken up again.

gāthāya etam-atthaṁ vacībhedeneva āvikarissati.
through the words in the verse (below) the meaning will be explained.

Evaṁ anupādiṇṇakesu jātiṁ dassetvā,
Having thus shown the species without grasping,

upādiṇṇakesu dassento, ‘Tato kīṭe...’ ti ādim-āha.
showing those with grasping, ‘Then arthropods...’ and so on is said.

‘Yāva kunthakipillike’, ti kunthakipillikaṁ pariyantaṁ katvā ti attho.
‘Up to ants (and other) insects’, the meaning is having made ants (and other) insects the limit.

Ettha, ca ye uppatitvā gacchanti, te ‘paṭaṅgā’ nāma.
Herein, after jumping in the air they proceed, This is a so-called etymological definition, understanding the word as being pataṁ + ga. (therefore) they are called ‘grasshoppers’.

‘Aññamaññā hi jātiyo’ ti
‘For the species are different’ means

tesam-pi nīlarattādi vaṇṇavasena jātiyo nānappakārā va honti.
because their colour is blue, red and so on there are species of diverse kinds.

‘Khuddake’ ti kālakādayo.
‘Small’ means squirrels and so on.

‘Mahallake’ ti biḷārādayo.
‘Large’ means cats and so on.

‘Pādūdare’ ti udarapāde, udaraṁ yeva yesaṁ pādā ti vuttaṁ hoti.
‘Reptiles’ means (they use their) stomach as feet, those whose stomach is their feet is what is said.

‘Dīghapiṭṭhike’ ti sappānaṁ hi sīsato yāva naṅguṭṭhā piṭṭhi yeva hoti,
‘Pythons’ means because it is (like) snakes from its head as far as its back and tail,

tena te ‘dīghapiṭṭhikā’ ti vuccanti.
through that they say ‘pythons.’ Literally, long backs. The exact identification is unsure, Abhidhānappadīpaka places it in its lists of names for snakes.

‘Odake’ ti SHB: Udake ti. udake, udakamhi jāte.
‘Aquatics’ means belonging to water, born in the water.

‘Pakkhī’ ti sakuṇe.
‘Birds’ means birds (alternative word).

Te va pattehi yantī ti ‘pattayānā.’
They fly with their wings (therefore) they are ‘flying creatures.’

Vehāsaṁ gacchantī ti ‘vihaṅgamā.’
They go through the sky (therefore) they are ‘those who go through the sky.’

Evaṁ, thalajalākāsagocarānaṁ pāṇānaṁ jātibhedaṁ dassetvā,
Thus, having shown that there is a species differentiation of living beings on the ground, in the water and in the air,

idāni yenādhippāyena taṁ dasseti,
now with the intention of showing where,

taṁ āvikaronto, ‘Yathā etāsū...’ ti SHB: etāhū ti. gātham-āha.
explaining this the verse, ‘Just as in these...’ was spoken.

Tassattho saṅkhepena, vutto va.
That is the meaning in short, is what was said.

Vitthārato panettha yaṁ vattabbaṁ,
But here is what should be spoken about in extension,

taṁ sayam-eva dassento, ‘Na kesehī...’ ti ādim-āha.
showing it oneself, ‘Not with the hair...’ See the next verse below. and so on is said.

Tatrāyaṁ yojanā, yaṁ vuttaṁ,
Herein this is how to construe it, that which is said,

“Natthi manussesu liṅgajātimayaṁ SHB: liṅgaṁ jātimayaṁ. puthū,” ti
“In humans there is no sign that the species is various,”

“Taṁ evaṁ natthī,” ti veditabbaṁ.
should be known: “This is not so.”

Seyyathidaṁ?
In what way?

‘Na kesehī...’ ti
‘Not with the hair...’

Na hi: “Brāhmaṇānaṁ edisā kesā honti, khattiyānaṁ edisā” ti niyamo atthi,
There is no limitation (saying): “The hair of brahmins is such-like, of nobles is such-like,”

yathā hatthi-assamigādīnan-ti iminā nayena sabbaṁ yojetabbaṁ.
as it could be construed of all the elephants, horses, deer and so on in similar ways.

‘Liṅgaṁ jātimayaṁ neva yathā aññāsu jātisū,’ ti
‘There is no sign of a species as there is in other species,’

idaṁ pana vuttassevatthassa nigamanan-ti veditabbaṁ.
it should be known that this is the explanation of what is said, it is the conclusion.

Tassa yojanā, evaṁ yasmā imehi kesādīhi natthi
This is how to construe it, because there is nothing through this hair and so on

manussesu liṅgaṁ jātimayaṁ puthu,
that is a different sign of species in humans,

tasmā veditabbam-etaṁ:
therefore this is to be known:

“Brāhmaṇādi bhedesu manussesu liṅgaṁ jātimayaṁ neva,
“There is no sign of a species that differentiates brahmins from (other) humans and so on,

yathā aññāsu jātisū.” ti
as there is in other species.”

Idāni evaṁ jātibhede asati pi, brāhmaṇo, khattiyo,
Although now differentiation of species is not found, as brahmin, noble,

idaṁ nānattaṁ yathā jātaṁ,
this diversity is according to birth,

taṁ dassetuṁ ‘Paccattan...’-ti gātham-āha.
it is said this is to be shown in the ‘There is divergence...’ verse.

Tattha ‘Vokāran’-ti nānattaṁ.
Herein ‘Difference’ means diversity.

Ayaṁ panettha saṅkhepattho,
Herein, this is, however, the meaning in short,

yathā hi tiracchānānaṁ yonīnaṁ siddham-eva kesādi saṇṭhānena nānattaṁ,
because, for animals, diversity in the composition of hair and so on happens in the womb,

tathā brāhmaṇādīnaṁ attano attano sarīre taṁ natthi.
(but) for brahmins and so on there is no (such diversity) in their bodies.

Evaṁ sante pi, yad-etaṁ, “brāhmaṇo khattiyo” ti vokāraṁ,
Even this being so, with this designation of “brahmin, noble”,

taṁ vokārañ-ca manussesu samaññāya pavuccati,
the difference in humans is said to be through designation,

vohāramatteneva pavuccatī ti.
is said to be only through the designation.

Ettāvatā Bhagavā Bhāradvājassa vādaṁ niggaṇhitvā,
Thus far the Fortunate One has censured Bhāradvāja’s view,

idāni yadi jātiyā brāhmaṇo bhaveyya,
now if one can be a brahmin by birth (only),

ājīvasīlācāravipanno pi brāhmaṇo bhaveyya.
one can be a brahmin even though lacking good livelihood, virtue and practices.

Yasmā pana porāṇā brāhmaṇā tassa brāhmaṇabhāvaṁ na icchanti,
Because the brahmins of old did not desire this brahmin status,

loke ca aññe pi paṇḍitamanussā tasmā Vāseṭṭhassa vādaṁ paggaṇhanto,
other wise humans in the world therefore were supporting Vāseṭṭha’s view,

‘Yo hi koci manussesū...’ ti aṭṭha gāthā āha.
and he spoke the eight verses (beginning): ‘Whoever amongst humans...’

Tattha, ‘Gorakkhan’-ti khettarakkhaṁ, “kasikamman”-ti vuttaṁ hoti.
Herein, ‘Protecting cattle’ means protecting the fields, “husbandry” is what is said.

‘Go’ ti hi pathaviyā nāmaṁ, tasmā evam-āha.
‘Cattle’ is a name for the earth, A meaning attested in the Sanskrit dictionaries, see e.g. SED, s.v. pthivī. therefore this was said.

‘Puthu sippenā’ ti tantavāyakammādi nānāsippena.
‘By a craft of a certain kind’ means by a craft such as weaving work and so on.

‘Vohāran’-ti vaṇijjaṁ.
‘Business’ means trading.

‘Parapessenā’ ti paresaṁ veyyāvaccakammena.
‘By way of service to others’ means through being another’s agent.

‘Issatthan’-ti āvudhajīvikaṁ, “usuñ-ca sattiñ-cā” ti vuttaṁ hoti.
‘Aa archer’ means a weapon-bearer, “an arrow or a spear” is what is said.

‘Porohiccenā’ ti purohitakammena.
‘By advising’ means by working as a religious advisor.

Evaṁ brāhmaṇasamayena ca lokavohārena ca
Thus through the brahmin view and through wordly usage

ājīvasīlācāravipannassa abrāhmaṇabhāvaṁ sādhetvā,
we have concluded that a brahmin lacking a good livelihood, virtue and practices, has no brahmin status,

evaṁ sante, na SHB: santena na; seeming haplography. jātiyā brāhmaṇo, guṇehi pana brāhmaṇo hoti.
as that is the case, one is not a brahmin by birth, but one is a brahmin through good qualities.

Tasmā, yattha katthaci kule jāto yo guṇavā,
Therefore, the one who is endowed with good qualities in whatever family,

so brāhmaṇo, ayam-ettha ñāyo, ti
he is a brahmin, herein this is the right method,

evam-etaṁ ñāyaṁ atthato āpādetvā,
thus this is the right method produced from the meaning,

idāni naṁ vacībhedena pakāsento:
now explaining the words:

‘Na cāhaṁ brāhmaṇan’-ti ādim-āha.
‘I do not (call) one a brahmin’ and so on was said.

Tassattho:
The meaning of this is:

ahaṁ hi yvāyaṁ catunnaṁ yonīnaṁ yattha katthaci jāto,
from whichever of the four wombs he is born,

tatrāpi vā visesena yo brāhmaṇassa saṁvaṇṇitāya mātari sambhūto,
the one who has the distinction of being arisen in a mother who is praised as a brahmin,

taṁ: ‘Yonijaṁ mattisambhavaṁ,’
(but) he is: ‘Simply ... born from the womb of a (certain) mother,’

yā cāyaṁ ubhato sujāto ādinā nayena brāhmaṇehi,
whoever is well-born on both sides and so on through the brahmins’ method,

brāhmaṇassa parisuddha-uppattimaggasaṅkhātā yoni vuttaṁ,
it is said a brahmin’s womb is reckoned as a pure birth canal,

saṁsuddhagahaṇiko ti iminā ca mātisampatti,
and there is a pure gestation through the excellency of the mother,

tato pi jātasambhūtattā yonijo,
even so the fact is the birth has been produced in a womb,

mattisambhavo ti vuccati,
it is said he is simply born from a (certain) mother,

taṁ, ‘Yonijaṁ mattisambhavaṁ’
that, ‘Simply ... born from a (certain) mother’

iminā ca yonijamattisambhavamattena na brāhmaṇaṁ brūmi.
I say from simply being born through the womb of a (certain) mother one is not a brahmin.

Kasmā?
Why?

Yasmā, “bho bho” ti, vacanamattena,
Because, saying “bho bho” is merely words,

aññehi sakiñcanehi pi visiṭṭhattā,
he has distinction through his other attachments,

‘Bhovādi nāma so hoti, sace hoti sakiñcano,’ sapalibodho.
‘That one is just one who says ‘bho’ if he is attached’, having impediments.

Yo panāyaṁ, yattha katthaci jāto pi,
But the one who, wherever he is born,

rāgādikiñcanābhāvena akiñcano,
having nothing through the state of not having passion and so on,

sabbagahaṇapaṭinissaggena anādāno,
unattached through the giving up of all graspings,

‘Akiñcanam-anādānaṁ, tam-ahaṁ brūmi brāhmaṇaṁ.’
‘Having nothing and unattached, that one I say is a brahmin.’

Kasmā?
Why?

Yasmā bāhitapāpo ti.
Because he has removed bad things. This is an untranslatable play on words, as elsewhere it is said that a person is a brāhmaṇa from removing bad things: bāhitapāpa.

Kiñcabhiyyo, ‘Sabbasaṁyojanaṁ chetvā’ ti ādi sattavīsati gāthā.
Moreover, ‘(Whoever) has cut off all the fetters’ and so on (for) twenty-seven verses.

Tattha, ‘Sabbasaṁyojanan’-ti sabbaṁ dasavidham-pi saṁyojanaṁ.
Herein, ‘All the fetters’ means all the ten kinds of fetters. 1. embodiment view (sakkāyadiṭṭhi); 2. uncertainty (vicikicchā); (3) grasping at virtue and practices (sīlabbataparāmāsa); 4. passion for sense pleasures (kāmarāga); 5. ill-will (vyāpāda); 6. passion for form (rūparāga); 7. passion for the formless (arūparāga); 8. conceit (māna); 9. agitation (uddhacca); 10. ignorance (avijjā).

‘Na paritassatī’ ti taṇhāparitassanāya na paritassati.
‘Does not tremble’ means he does not tremble through the trembling caused by craving.

‘Saṅgātigan’-ti rāgasaṅgādayo atikkantaṁ.
‘Surmounting attachments’ means overcoming attachment to passion and so on.

‘Visaṁyuttan’-ti SHB: Visaññuttan-ti; spelling difference. catūhi yonīhi sabbakilesehi vā visaṁyuttaṁ.
‘Detached’ means detached from the four (lower) births Birth in hell (niraya), the animal realm (tiracchānayoni), the hungry ghosts (petayoni) and the world of the demons (asuraloka). or (detached) from all the defilements.

‘Naddhin’-ti upanāhaṁ.
‘Thong’ means enmity.

‘Varattan’-ti taṇhaṁ.
‘Strap’ means craving.

‘Sandānan’-ti yottapāsaṁ, diṭṭhipariyuṭṭhānassetaṁ adhivacanaṁ.
‘Rope’ means a yoke-sling, this is a designation for possession by views.

‘Sahanukkaman’-ti anukkamo vuccati, pāse pavesanagaṇṭhi,
‘Bridle’ means a rein it is said, the knot that enters over a sling,

diṭṭhānusayassetaṁ nāmaṁ.
this is a name for the underlying tendency to views.

‘Ukkhittapalighan’-ti ettha paligho ti avijjā.
‘Thrown off the obstacle’, herein, ignorance is an obstruction.

‘Buddhan’-ti catusaccabuddhaṁ.
‘Awakened’ means awakened to the four noble truths.

‘Titikkhatī’ ti khamati.
‘Forebears’ means has patience.

‘Khantibalan’-ti adhivāsanakhantibalaṁ.
‘Strength of endurance’ means strength of endurance and perseverance.

Sā pana sakiṁ uppannā ‘balānīkaṁ’ SHB: balānīkan-; different sandhi. nāma na hoti,
But once arisen it is known as the ‘strength of might’,

punappunaṁ uppannā pana hoti.
it arises again and again.

Tassā atthitāya ‘balānīkaṁ’.
Because of the presence (of endurance) there is ‘strength of might’.

‘Vatavantan’-ti dhutaṅgavantaṁ.
‘Dutiful’ means endowed with the ascetic duties.

‘Sīlavantan’-ti guṇavantaṁ.
‘Virtuous’ means endowed with good qualities.

‘Anussadan’-ti rāgādi-ussadavirahitaṁ.
‘Taint-free’ means fully free of the taint of passion and so on.

“Anussutan”-ti pi pāṭho, anavassutan-ti attho.
“Lust-free” is another reading, the meaning is free of desire.

‘Dantan’-ti nibbisevanaṁ.
‘Well-trained’ means not being self-indulgent.

‘Na lippatī’ ti na allīyati.
‘Not smeared’ means one isn’t clinging.

‘Kāmesū’ ti kilesakāmavatthukāmesu.
‘By sensual desires’ means by the defilement of sensual desires and sensual object. Kāma is traditionally divided into its subjective and objective states, sensual desire and sensual object.

‘Dukkhassa pajānāti idheva khayan,’-ti
‘Whoever knows right here the destruction of ... suffering’,

ettha, Arahattaphalaṁ, dukkhassa khayo ti adhippetaṁ.
herein, the fruit of Arahatship, the destruction of suffering is what is intended.

‘Pajānātī’ ti adhigamavasena jānāti.
‘Knows’ means he knows through attainment.

‘Pannabhāran’-ti ohitabhāraṁ,
‘Putting down the burden’ means laying down the burden,

khandhakilesa-abhisaṅkhārakāmaguṇabhāre otāretvā ṭhitaṁ.
standing (firm) after lowering the burden of the accumulated strands of sensual desire and the mass of defilements.

‘Visaṁyutta’-padaṁ vuttattham-eva.
The word ‘detached’ has the meaning already given (previously).

‘Gambhīrapaññan’-ti gambhīresu ārammaṇesu pavattapaññaṁ.
‘Deeply wise’ means being in a state of wisdom in regard to deep subjects.

‘Medhāvin’-ti pakatipaññāya paññavantaṁ.
‘Sagacious’ means endowed with wisdom regarding natural wisdom.

‘Anāgārehi cūbhayan’-ti anāgārehi ca visaṁsaṭṭhaṁ ubhayañ-ca,
‘With ... either the houseless’ means doesn’t mix with either (householders or) the houseless,

dvīhi pi cetehi visaṁsaṭṭham-evā ti attho.
doesn’t mix these two (kinds of people) is the meaning.

‘Anokasārin,’-ti okaṁ vuccati pañcakāmaguṇālayo,
‘Wandering homeless’, home it is said means clinging to the five strands of sense pleasure,

taṁ anallīyamānan-ti attho.
having a non-clinging mind is the meaning.

‘Appicchan’-ti anicchaṁ.
‘Few desires’ means without desire.

‘Tasesū’ ti sataṇhesu.
‘Against fearful’ means against those having craving.

‘Thāvaresū’ ti nittaṇhesu.
‘Against ... fearless’ means against those without craving.

‘Attadaṇḍesū’ ti gahitadaṇḍesu.
‘Amongst those holding weapons’ means amongst those with weapons held high.

‘Nibbutan’-ti kilesanibbānena nibbutaṁ.
‘Calm’ means calm through the emancipation from defilements.

‘Ādānesū’ ti sa-upādānesu.
‘Amongst those attached’ means amongst those still with attachments.

‘Akakkasan’-ti niddosaṁ.
‘Not coarse’ means without hatred.

Sadoso hi rukkho pi sakakkaso ti vuccati.
It is with hatred, (like) a tree is coarse it is said.

‘Viññāpanin’-ti atthaviññāpikaṁ apisuṇaṁ.
‘Informed’ means informed with meaning, and not slanderous.

‘Saccan’-ti avisaṁvādikaṁ.
‘Truth’ means actual.

‘Udīraye’ ti bhaṇati.
‘Speaks’ means says.

‘Yāya nābhisajje’ ti
‘Through which no one will be angry’ means

yāya girāya parassa sajjanaṁ vā lagganaṁ vā na karoti,
through another’s word no one has clinging or sticking,

tādisaṁ apharusaṁ giraṁ bhāsatī ti attho.
the one who speaks words that are not harsh is the meaning.

‘Dīghan’-ti suttāruḷhabhaṇḍaṁ.
‘Long’ means goods such as strings of ornaments. This appears to be a reference to the Vinaya Suttavibhaṅga, where we find that suttāruḷhaṁ, strings of ornaments, is listed as one of the things not to be stolen (PTS Vin III 47).

‘Rassan’-ti vippakiṇṇabhaṇḍaṁ.
‘Short’ means goods such as are strewn around. This may be a reference to the stealing of bindings of sticks that were strewn around (bandhane chinne kaṭṭhāni vippakiṇṇāni) that is mentioned in the Suttavibhaṅga (PTS Vin III 62).

‘Aṇun’-ti khuddakaṁ.
‘Small’ means minor.

‘Thūlan’-ti mahantaṁ.
‘Large’ means major.

‘Subhāsubhan’-ti sundarāsundaraṁ.
‘Attractive or unattractive’ means lovely or unlovely.

Dīghabhaṇḍañ-hi appaggham-pi hoti mahaggham-pi.
For long goods are valuable or not valuable.

Rassādīsu pi eseva nayo.
For short and so on this is also the method.

Iti ettāvatā na sabbaṁ pariyādiṇṇaṁ,
So far not all are overpowered,

‘subhāsubhan’-ti iminā pana pariyādiṇṇaṁ hoti.
but he is overpowered by this ‘attractive or unattractive’.

‘Nirāsayan’-ti nittaṇhaṁ.
‘Without longings’ means without craving.

‘Ālayā’ ti taṇhālayā.
‘Desires’ means desire because of craving,

‘Aññāyā’ ti jānitvā.
‘Through knowledge’ means having knowledge.

‘Amatogadhan’-ti amatabbhantaraṁ.
‘Immersion in the deathless’ means internally deathless.

‘Anuppattan’-ti anuppaviṭṭhaṁ.
‘Has attained’ means has reached.

‘Ubho saṅgan’-ti ubhayam-petaṁ saṅgaṁ.
‘Clinging to both’ means clinging to both of these.

‘Puññaṁ’ hi sagge laggāpeti, apuññaṁ apāye,
‘Merit’ because of adhering to heaven, demerit (because of adhering) to the underworld,

tasmā ubhayam-petaṁ saṅgan-ti āha.
therefore clinging to both of these is said.

‘Upaccagā’ ti atīto.
‘Overcome’ means got past.

‘Anāvilan’-ti āvilakārakakilesavirahitaṁ.
‘Undisturbed’ means being free from the disturbance caused by defilements.

‘Nandībhavaparikkhīṇan’-ti parikkhīṇanandiṁ, parikkhīṇabhavaṁ.
‘Has destroyed joy in existence’ has destroyed joy, has destroyed existence.

‘Yo iman,’-ti gāthāya avijjā yeva visaṁvādakaṭṭhena palipatho,
‘Whoever … this,’ in this verse ignorance is the dangerous path through being deceptive,

mahāviduggatāya ‘duggaṁ’,
the ‘dangerous path’ through the great and difficult passage,

saṁsaranaṭṭhena saṁsāro,
births and deaths through transmigrating,

mohanaṭṭhena moho ti vutto.
delusion is said because of being lost in delusion.

‘Tiṇṇo’ ti caturoghatiṇṇo.
‘Crossed over’ means crossed over the four floods.

‘Pāragato’ ti Nibbānaṁ gato.
‘To the further side’ means having gone to Nibbāna.

‘Jhāyī’ ti ārammaṇalakkhaṇūpanijjhānavasena jhāyī.
‘The meditator’ means the one who meditates on account of meditation on the objects and characteristics (of existence).

‘Anejo’ ti nittaṇho.
‘Lust-free’ means without craving.

‘Anupādāya nibbuto’ ti kiñci gahaṇaṁ agahetvā,
‘Who is unattached, is cooled down’ means not having grasped anything,

sabbakilesanibbānena nibbuto.
cooled down through emancipation from all defilements.

‘Kāme’ ti duvidhe pi kāme.
‘Sensual desires the two kinds of sensual desires. Objective and subjective.

‘Anāgāro’ ti anāgāro hutvā.
‘Homeless’ means having become homeless.

‘Paribbaje’ ti paribbajati.
‘Would wander’ means he wanders about.

‘Kāmabhavaparikkhīṇan’-ti khīṇakāmaṁ khīṇabhavaṁ.
‘Destroying pleasures and existence’ means having destroyed pleasures, having destroyed existence.

‘Mānusakaṁ yogan’-ti mānusakaṁ pañcakāmaguṇayogaṁ.
‘The human yoke’ means the yoke of the five strands of human sense-pleasures.

‘Dibbaṁ yogan’-ti dibbaṁ pañcakāmaguṇayogaṁ.
‘Divine yoke’ means the yoke of the five strands of divine sense-pleasures.

‘Sabbayogavisaṁyuttan’-ti sabbakilesayogavisaṁyuttaṁ.
‘Being unattached to all yokes’ means being unattached to the yokes of all the defilements.

‘Ratin’-ti pañcakāmaguṇaratiṁ.
‘Delight’ means delight in the five strands of sense pleasure.

‘Aratin’-ti kusalabhāvanāya ukkaṇṭhitaṁ.
‘Aversion’ means dissatisfaction with the cultivation of the wholesome.

‘Vīran’-ti viriyavantaṁ.
‘A hero’ means one endowed with heroism.

‘Sugatan’-ti sundaraṁ ṭhānaṁ gataṁ, sundarāya vā paṭipattiyā gataṁ.
‘Fortunate’ means having gone to a lovely place, or having gone to a lovely practice.

‘Gatin’-ti nipphattiṁ.
‘Destiny’ means the result.

‘Pure’ ti atīte.
‘In the past’ means in the former time.

‘Pacchā’ ti anāgate.
‘In the future’ means in the later time.

‘Majjhe’ ti paccuppanne.
‘In the present’ means in the present time.

‘Kiñcanan’-ti kiñcanakārako kileso.
‘Nothing’ means doing nothing defiled.

‘Mahesin’-ti mahante guṇe pariyesanaṭṭhena mahesiṁ.
‘A great seer’ means because of seeking great qualities he is a great seer.

‘Vijitāvinan’-ti vijitavijayaṁ.
‘Victorious’ means triumphant through victory.

Evaṁ Bhagavā, guṇato khīṇāsavaṁ yeva brāhmaṇaṁ dassetvā,
Thus the Fortunate One, having shown that the pollutant-free brahmin is (such) from good qualities,

ye jātito brāhmaṇo ti abhinivesaṁ karonti,
those who have adhered (to the idea) that a brahmin is from birth,

te idam-ajānantā, sā ca nesaṁ diṭṭhi duddiṭṭhī ti dassento,
not knowing this, and showing that their view is a wrong view,

‘samaññā hesā’ ti gāthādvayam-āha.
spoke the two verses, ‘these designations’.

Tassattho:
The meaning of this is:

yad-idaṁ, brāhmaṇo khattiyo Bhāradvājo Vāseṭṭho, ti
that is, brahmin, noble, Bhāradvāja, Vāseṭṭha,

‘Nāmagottaṁ pakappitaṁ’ kataṁ abhisaṅkhataṁ,
‘Name and clan ... have been made’, made up and prepared,

‘Samaññā hesā lokasmiṁ’, vohāramattan-ti attho.
‘These designations in the world’, are only expressions is the meaning.

Kasmā?
Why?

Yasmā ‘Samuccā samudāgataṁ’ SHB: Samuccasamudāgataṁ. samanuññāya āgataṁ.
Because ‘through common consent’ they have found approval.

Etaṁ hi ‘tattha tattha’ jātakāle yevassa ñātisālohitehi ‘pakappitaṁ’ kataṁ.
This ‘here and there’ means at the time of birth relatives and kin ‘have made’, have made it up.

No ce naṁ evaṁ pakappeyyuṁ,
If they hadn’t made them,

na koci kiñci disvā ayaṁ brāhmaṇo ti vā Bhāradvājo ti vā jāneyya.
no one seeing them would know this is a brahmin or this is Bhāradvāja.

Evaṁ, pakappitañ-cetaṁ ‘dīgharattam-anusayitaṁ, diṭṭhigatam-ajānataṁ’,
Thus, having made this ‘lying latent for a long time, this false view of the ignorant’,

pakappitaṁ nāmagottaṁ,
name and clan have been made,

“nāmagottamattam-etaṁ, saṁvohāratthaṁ pakappitan,” ti
“this is just his name and clan, it is only an designation that has been made up,”

ajānantānaṁ sattānaṁ hadaye dīgharattaṁ diṭṭhigatam-anusayitaṁ.
for ignorant beings this view has been lying latent for a long time in the heart.

Tassa anusayitattā taṁ nāmagottaṁ ajānantā no pabrunti,
For those who are ignorant in a latent state say to us about his name and lineage,

“jātiyā hoti brāhmaṇo,” ti
“one is a brahmin by birth,”

ajānantāva evaṁ vadantī, ti vuttaṁ hoti.
without knowing they say this, is what is said.

Evaṁ, ye ‘jātito brāhmaṇo’ ti abhinivesaṁ karonti,
Thus, those who have adhered (to the idea) “a brahmin is from birth”,

te idaṁ vohāramattaṁ ajānantā,
are ignorant that this is only a designation,

sā ca nesaṁ diṭṭhi duddiṭṭhī, ti dassetvā,
and that their view is a wrong view, having shown this,

idāni nippariyāyam-eva jātivādaṁ paṭikkhipanto,
and now rejecting and making no distinction based on birth,

kammavādañ-ca patiṭṭhapento, ‘Na jaccā...’ ti ādim-āha.
but establishing the view of deeds, ‘Not ... by birth...’ and so on was said.

Tattha, “Kammanā,” ti upaḍḍhagāthāya vitthāraṇatthaṁ,
Herein, ‘By deeds’, in this half verse the meaning is explained,

‘Kassako kammanā’ ti ādi vuttaṁ.
‘By deeds one is a farmer’ and so on is said.

Tattha, ‘Kammanā’ ti
Herein, ‘By deeds’ means

paccuppannena kasikammādi nibbattakacetanā kammanā.
at the present time agriculture and so on is brought forth through intentional deeds.

‘Paṭiccasamuppādadasā’ ti iminā paccayena evaṁ hotī ti
‘Seeing conditional origination’ it is through this condition thus,

evaṁ paṭiccasamuppādadassāvino.
that he is one seeing conditional origination.

‘Kammavipākakovidā’ ti
‘Skilled in deeds and results’

sammānāvamānārahe kule kammavasena uppatti hoti,
a family is worthy of respect and disrespect because of the production of deeds,

aññā pi hīnapaṇītatā hīnapaṇīte kamme vipaccamāne hotī ti.
through knowing what is despicable and excellent there is a ripening of despicable and excellent deeds.

Evaṁ kammavipākakusalā.
Thus there is skill in deeds and results.

‘Kammanā vattatī,’ ti
‘By deeds ... goes round,’

gāthāya pana ‘loko’ ti vā ‘pajā’ ti vā ‘sattā’ ti vā eko yevattho,
in this verse ‘the world’ and ‘this generation’ and ‘beings’ have one single meaning,

vacanamattabhedo. SHB: vacanamatte bhedo?
it is only the words that differ.

Purimapadena cettha, “atthi brahmā mahābrahmā ... seṭṭho sajitā,” ti SHB: sañjitā ti; here and below.
Herein, through the first foot, “this is brahmā, mahābrahmā, ... the highest, the creator,” This refers to a passage in Kevaṭṭhasutta (DN 11): Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; there is, monastics, brahmā, mahābrahmā, the conqueror, the unconquered, the all-seeing, who wields power, the master, the maker, the unborn, the controller, the father of the born and to be born.

diṭṭhiyā paṭisedho veditabbo.
it should be known as a warding off of these (sorts of) views.

Kammanā hi tāsu tāsu gatisu vattati loko, tassa ko sajitā? ti
Through deeds there are various destinies and the world goes round, (so) who is his creator?

Dutiyapadena, “evaṁ kammanā nibbatto pi ca,
Through the second foot, “there is thus rebirth through deeds,

pavatte pi atītapaccuppannabhedena kammanā vattati,
the circle of existence goes round by the different kinds of past and present deeds,

sukhadukkhāni paccanubhonto,
experiencing happiness and suffering,

hīnapaṇītādibhedañ-ca āpajjanto pavattatī” ti dasseti.
undergoing the different kinds of what is despicable and excellent and so on” is shown.

Tatiyena tam-evatthaṁ nigameti:
With the third (foot) this concludes the meaning:

“Evaṁ sabbathā pi ‘kammanibandhanā sattā’
“Thus in every way ‘beings are bound by deeds’

kammeneva baddhā hutvā pavattanti, na aññathā” ti.
they carry on, having been bound by deeds, and not otherwise.”

Catutthena tam-etthaṁ upamāya vibhāveti.
With the fourth (foot) the meaning is made clear with a simile.

Yathā hi rathassa yāyato āṇi nibandhanaṁ hoti,
As the chariots roll on bound by their linchpin,

na tāya anibandho yāti,
and do not go when not bound by it,

evaṁ lokassa nibbattato ca pavattato ca kammanibandhanaṁ,
so for the world there is rebirthing and existing (because of) the bondage of deeds,

tena anibaddho na nibbattati nappavattatī ti.
and without that bondage there is no rebirthing or existing.

Idāni yasmā evaṁ kammanibandhano loko,
Now because the world is bound by deeds in this way,

tasmā seṭṭhena kammanā seṭṭhabhāvaṁ dassento
therefore showing the state of excellence through excellent deeds

‘Tapenā’ ti gāthādvayam-āha.
the ‘Through austerity’ pair of verses were spoken.

Tattha, ‘Tapenā’ ti dhutaṅgatapena.
Herein, ‘Through austerity’ means through the austere practices.

‘Brahmacariyenā’ ti methunaviratiyā.
‘Through celibacy’ means through abstaining from sexual intercourse.

‘Saṁyamenā’ ti sīlena.
‘Through restraint’ means through virtue.

‘Damenā’ ti indriyadamanena.
‘Through control’ means through control of the sense faculties.

‘Etenā’ ti etena
‘Through these’

seṭṭhena parisuddhena brahmabhūtena kammanā brāhmaṇo hoti.
means through these best and pure and most excellent deeds one is a brahmin.

Kasmā?
Why?

Yasmā ‘Etaṁ brāhmaṇam-uttamaṁ’,
Because ‘This is the brahmin supreme’,

yasmā etaṁ SHB: evaṁ. kammaṁ uttamo brāhmaṇaguṇo ti vuttaṁ hoti.
because this deed is said to be the supreme brahmin quality.

“Brahmānan”-ti pi pāṭho.
“Brahmās” is a reading also.

Ayaṁ panettha vacanattho:
However, this is the meaning of the words herein:

“brahmaṁ anatī” ti Brahmānaṁ,
“living the best” they are Brahmās,

“brāhmaṇabhāvaṁ āvahatī” ti vuttaṁ hoti.
“bringing about the state of brahmin” is what is said.

Dutiyagāthāya ‘santo’ ti santakileso.
In the second verse ‘peaceful’ means pacifying the defilements.

‘Brahmā Sakko’ ti Brahmā ca Sakko ca, yo evarūpo,
‘Brahmā and Sakka’ means Brahmā and Sakka, whoever is such,

so na kevalaṁ brāhmaṇo,
he is not only a brahmin,

atha kho Brahmā ca Sakko ca so ‘vijānataṁ’, paṇḍitānaṁ,
but he is also Brahmā and Sakka ‘to those who know’, to the wise ones,

‘evaṁ Vāseṭṭha, jānāhī’, ti vuttaṁ hoti.
‘know thus, Vāseṭṭha,’ is what is said.

Sesaṁ sabbattha uttānam-evā ti.
All the rest is clear.

Commentary
Translation