[707] "I shall explain to you both," (said the Blessed One,) "Vāseṭṭha,
in due sequence and just as it is, the analysis of the birth (jāti) of living beings;
for births are indeed diverse one from another.
Know the grasses and the trees as well: though they profess nothing of themselves,
their mark derives from birth; for births are indeed diverse one from another.
Next the insects and moths, down to the ants and termites:
their mark derives from birth; for births are indeed diverse one from another.
Know the four-footed creatures too, both small and great:
their mark derives from birth; for births are indeed diverse one from another.
Know too those whose belly is their feet — the serpents, the long-backed ones:
their mark derives from birth; for births are indeed diverse one from another.
Next know the fish as well, in the water, ranging in the waters:
their mark derives from birth; for births are indeed diverse one from another.
Next know the birds as well, borne on wings, coursing through the sky:
their mark derives from birth; for births are indeed diverse one from another.
As in these births the marks deriving from birth are manifold,
so among human beings there is no manifold mark deriving from birth:
not by the hair, not by the head, not by the ears, not by the eyes,
not by the mouth, not by the nose, not by the lips or the brows,
not by the neck, not by the shoulders, not by the belly, not by the back,
not by the hips, not by the breast, not in the groin, not in the genitals,
not by the hands, not by the feet, not by the fingers or the nails,
not by the calves, not by the thighs, not by complexion or by voice —
here the mark derives not from birth, as it does in the other births.
In their individual bodies this is not found among humans:
difference among humans is spoken of by designation alone.
Whoever among human beings makes his living tending cattle —
know thus, Vāseṭṭha: he is a farmer, not a brahmin.
Whoever among human beings makes his living by manifold crafts —
know thus, Vāseṭṭha: he is a craftsman, not a brahmin.
Whoever among human beings makes his living by trade —
know thus, Vāseṭṭha: he is a merchant, not a brahmin.
Whoever among human beings makes his living by serving others —
know thus, Vāseṭṭha: he is a servant, not a brahmin.
Whoever among human beings makes his living on what is not given —
know thus, Vāseṭṭha: he is a thief, not a brahmin.
Whoever among human beings makes his living by archery —
know thus, Vāseṭṭha: he is a soldier, not a brahmin.
Whoever among human beings makes his living by the chaplain's office —
know thus, Vāseṭṭha: he is a sacrificer, not a brahmin.
Whoever among human beings enjoys [the revenues of] village and realm —
know thus, Vāseṭṭha: he is a king, not a brahmin.
And I do not call him a brahmin who is born from a womb and sprung from a mother:
he is merely one who says 'sir' (bhovādī) if he is still possessed of impediments.
One who has nothing and takes nothing — him I call a brahmin.
Who has cut every fetter (saṃyojana) and truly does not tremble —
passed beyond ties, detached: him I call a brahmin.
Who has cut the strap and the thong, the halter together with its bridle,
who has lifted the cross-bar, awakened: him I call a brahmin.
Who, unangered, endures abuse, beating, and bonds,
whose power is patience, that power his army: him I call a brahmin.
Free of anger, given to the shaking-off [of defilement], virtuous, without swellings [of pride],
tamed, bearing his final body: him I call a brahmin.
Like water on a lotus leaf, like a mustard seed on an awl's point,
who is not smeared by sensual pleasures: him I call a brahmin.
Who understands, right here, the destruction of his own suffering (dukkha),
the burden laid down, detached: him I call a brahmin.
Of deep wisdom, intelligent, skilled in what is the path (magga) and what is not the path,
who has reached the supreme goal: him I call a brahmin.
Unmixed with householders and with the homeless, with both,
wandering without abode, of few wishes: him I call a brahmin.
Who, having laid down the rod toward beings both frail and firm,
neither kills nor causes to kill: him I call a brahmin.
Unopposed among the opposed, quenched among those who have taken up the rod,
ungrasping among those who grasp: him I call a brahmin.
From whom lust and hatred, conceit and denigration have been made to fall,
like a mustard seed from an awl's point: him I call a brahmin.
Who would utter speech unharsh, instructive, and true,
by which he would give offense to no one: him I call a brahmin.
Who in the world takes nothing that is not given —
whether long or short, small or great, fair or foul: him I call a brahmin.
In whom no hopes are found for this world or the world beyond,
free of hope, detached: him I call a brahmin.
In whom no clingings are found, who having understood is free of doubt,
who has attained the plunge into the Deathless: him I call a brahmin.
Who here has passed beyond the tie of both merit and evil,
sorrowless, dust-free, pure: him I call a brahmin.
Spotless as the moon, pure, serene, unclouded,
in whom delight in existence is exhausted: him I call a brahmin.
Who has passed beyond this mire, this hard road — the round of rebirth (saṃsāra), delusion —
who has crossed and gone to the far shore, a meditator, unstirred, free of doubt,
quenched by not clinging: him I call a brahmin.
Who here, abandoning sensual pleasures, would wander forth homeless,
in whom sensual desire and existence are exhausted: him I call a brahmin.
Who here, abandoning craving (taṇhā), would wander forth homeless,
in whom sensual desire and existence are exhausted: him I call a brahmin.
Who, leaving the human yoke behind, has passed beyond the heavenly yoke,
detached from every yoke: him I call a brahmin.
Who, leaving delight and discontent behind, has become cool, without acquisitions (upadhi),
a hero who has mastered the whole world: him I call a brahmin.
Who has known in every way the passing away of beings and their reappearance —
unattached, well-gone, awakened: him I call a brahmin.
Whose destination gods, gandhabbas, and humans do not know —
his taints (āsava) destroyed, an arahant: him I call a brahmin.
For whom there is nothing before, nothing after, and nothing in between —
who has nothing and takes nothing: him I call a brahmin.
The bull, the most excellent, the hero, the great seer, the victor,
unstirred, washed clean, awakened: him I call a brahmin.
Who has known his former abodes, who sees heaven and the states of loss,
and who has reached the destruction of birth: him I call a brahmin.
For this is mere designation in the world — name and clan;
come about by common consent, it is designated here and there.
Long has this view lain latent in those who do not know;
not knowing, they declare to us: 'One is a brahmin by birth.'
Not by birth is one an outcast (vasala); not by birth is one a brahmin.
By action (kamma) one is an outcast; by action one is a brahmin.
By action one is a farmer; by action, a craftsman;
by action one is a merchant; by action, a servant;
by action one is even a thief; even a soldier, by action;
by action one is a sacrificer; even a king, by action.
Thus the wise see this action as it really is (yathābhūta) —
seers of dependent origination (paṭiccasamuppāda), skilled in action and its result.
By action the world goes round; by action the race of beings goes round;
beings are held fast by action, as the rolling chariot by its linchpin.
By austerity, by the holy life (brahmacariya), by restraint, and by self-taming —
by this one is a brahmin; this is supreme for the Brahmās.
Accomplished in the three true knowledges (vijjā), at peace, with renewed existence destroyed —
know thus, Vāseṭṭha: to those who understand, he is Brahmā, he is Sakka."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.