“11.  The mind of any one unshaken by the ways of the world,
    exemption from sorrow, freedom from passion, and security: 
    this is the greatest blessing.

    “12.  Those who having done these things become invincible on
    all sides, attain happiness on all sides:  this is the greatest
    blessing.”

“At another time also Gotama Buddha was discoursing on caste.  You know that the Hindus are divided into the Brahmans, or the priestly caste, which is the highest; next the Kshatriyas, or the warrior and statesman caste; next the Vaishyas, or the herdsman and farmer caste; lastly, the Sudras, or the menial caste.  Now, once upon a time the two youths Vasettha and Bharadvaja had a discussion as to what constitutes a Brahman.  Thus, Vasettha and Bharadvaja went to the place where Bhagava was, and having approached him were well pleased with him; and having finished a pleasing and complimentary conversation, they sat down on one side.  Vasettha, who sat down on one side, addressed Buddha in verse:  ...

“3.  O Gotama! we have a controversy regarding [the distinctions of] birth.  Thus know, O wise one! the point of difference between us:  Bharadvaja says that a Brahman is such by reason of his birth.

    “4.  But I affirm that he is such by reason of his conduct....

    “7.  Bhagava replied:  ...

    “53.  I call him alone a Brahman who is fearless, eminent,
    heroic, a great sage, a conqueror, freed from attachments—­one
    who has bathed in the waters of wisdom, and is a Buddha.

    “54.  I call him alone a Brahman who knows his former abode, who
    sees both heaven and hell, and has reached the extinction of
    births.

    “55.  What is called ‘name’ or ‘tribe’ in the world arises from
    usage only.  It is adopted here and there by common consent.

    “56.  It comes from long and uninterrupted usage, and from the
    false belief of the ignorant.  Hence the ignorant assert that a
    Brahman is such from birth.

    “57.  One is not a Brahman nor a non-Brahman by birth:  by his
    conduct alone is he a Brahman, and by his conduct alone is he
    a non-Brahman,

    “58.  By his conduct he is a husbandman, an artisan, a merchant,
    a servant;

    “59.  By his conduct he is a thief, a warrior, a sacrificer, a
    king....

    “62.  One is a Brahman from penance, charity, observance of the
    moral precepts and the subjugation of the passions.  Such is
    the best kind of Brahmanism.”