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26.
383
Cut off the stream of craving. Strive hard and renounce the sense pleasures, O Brahman. When you comprehend the secret of the destruction of all composite things, O Brahman, you will know the Uncreated (nirvana).
- Cut the stream and go across, abandon sensuality, brahmin. When you have achieved the stilling of the activities of the mind, you will know the unconditioned, brahmin. (Ⅰ) - chhinda sotaM parakkamma kaame panuda braahmaNa
sankhaaraanaM khayaM ñatvaa akat'aññuu'si braahmaNa. (Ⅴ)
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26.
384
When the Brahman has reached the farther shore of the two states (of tranquillity and insight), then all the fetters of that knowing one disappear.
- When a brahmin has crossed beyond duality, then all the fetters of such a seer come to an end. (Ⅰ) - yadaa dvayesu dhammesu paaraguu hoti braahmaNo
ath'assa sabbe saMyogaa atthaM gachchhanti jaanato. (Ⅴ)
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26.
385
He for whom there exist neither the farther (the external six senses), nor the hither (the internal six senses), nor both of these, and who is devoid of fear and free from fetters him I call a Brahman.
- When a man knows no this shore, other shore, or both - such a one, free from anxiety, liberated, that is what I call a brahmin. (Ⅰ) - yassa paaraM apaaraM vaa paar'aapaaraM na vijjati
viita-ddaraM visaMyuttaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
386
He who is contemplative, lives without passions, is steadfast and has performed his duties, who is free from sensuous influxes and has attained the highest goal -- him I call a Brahman.
- Meditating, free from stain, settled in mind, with job accomplished, without inflowing thoughts, and having achieved the supreme purpose - that is what I call a brahmin. (Ⅰ) - jhaayiM virajam aasiinaM kata-kichcham anaasavaM
uttam'attham anuppattaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
387
The sun shines by day, the moon by night; the warrior is resplendent in armor and the Brahman radiant in meditation. But Buddha, the Awakened One, illumines both day and night by the splendor of his wisdom.
- By day it is the sun which shines, at night the moon shines forth. A warrior shines in his armour, and a brahmin shines in meditation. But at all times, by day and by night, the Buddha shines in his glory. (Ⅰ) - divaa tapati aadichcho rattim aabhaati chandimaa
sannaddho khattiyo tapati jhaayii tapati braahmaNo
atha sabbam aho-rattiM buddho tapati tejasaa. (Ⅴ)
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26.
388
Because a man has discarded all evil, he is called a Brahman; because of his balanced conduct, he is called a monk (samana); because he has rid himself of all impurities, he is called a recluse (pabbajita.
- A brahmin is called so by breaking with evil deeds. It is by pious behaviour that a man is called a man of religion, and by casting out blemishes one is called one gone forth. (Ⅰ) - Note -- The impurities are ten in number: greed, hate, delusion, conceit, speculative views, doubt, mental torpor, restlessness, shamelessness, and lack of moral scruples. (Ⅱ) - baahita-paapo ti braahmaNo sama-chariyaa samaNo ti vuchchati
pabbajayam attano malaM tasmaa pabbajito ti vuchchati. (Ⅴ)
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26.
389
One should not strike a Brahman; neither should a Brahman give way to anger against him who strikes. Woe to him who slays a Brahman; but greater woe to the Brahman who vents his wrath (on the aggressor).
- One should not strike a brahmin, and nor should a brahmin lose his temper. Shame on him who strikes a brahmin, and shame on him who loses his temper because of it. (Ⅰ) - na braahmaNassa pahareyya n'aassa muñchetha braahmaNo
dhii braahmaNassa hantaaraM tato dhii yassa muñchati. (Ⅴ)
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26.
390
It is no small advantage to a Brahman to restrain the mind from clinging to pleasurable things. In proportion to the degree that he abstains from wishing to injure others, to that degree will suffering cease.
- Nothing is better in a brahmin than this - that he restrains his mind from pleasurable things. Suffering disappears for him to the same extent that he gets rid of thoughts of harming anyone. (Ⅰ) - na braahmaNass'etad akiñchi seyyo
yadaa nisedho manaso piyehi
yato yato hiMsa-mano nivattati
tato tato sammati-m-eva dukkhaM. (Ⅴ)
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26.
391
He who has not committed unwholesome deeds through body, speech, or mind, and who is restrained in these three avenues -- him I call a Brahman.
- He who does no wrong with body, speech or mind, but is restrained in all three spheres - that is what I call a brahmin. (Ⅰ) - yassa kaayena vaachaaya manasaa n'atthi du-kkaTaM
saMvutaM tiiti Thaanehi tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
392
Even as the (orthodox) Brahman bows down to the sacrificial fire, so one should make obeisance to him who understands the Dhamma as proclaimed by the Fully Enlightened One.
- One should reverently pay homage to the man from whom one has learned the Truth, taught by the True Buddha, like a brahmin does to the sacrificial fire. (Ⅰ) - yamhaa dhammaM vijaaneyya sammaa-sambuddha-desitaM
sakkachchaM taM namasseyya aggi-hutaM va braahmaNo. (Ⅴ)
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26.
393
Not by matted hair, by lineage, nor by birth (caste) does one become a Brahman. But the one in whom there abide truth and righteousness, he is pure; he is a Brahman.
- One is not a brahmin by virtue of matted hair, lineage or caste. When a man possesses both Truth and truthfulness, then he is pure, then he is a brahmin. (Ⅰ) - na jaTaahi na gottena na jachchaa hoti braahmaNo
yamhi sachchaM cha dhammo cha so suchii so cha braahmaNo. (Ⅴ)
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26.
394
O fool, what is the use of matted hair, and to what avail is raiment made of antelope skin? Outwardly you cleanse yourself, but within you is a jungle of passions.
- What use is your matted hair, you fool? What use is your antelope skin? You are tangled inside, and you are just making the outside pretty. (Ⅰ) - kiM te jaTaahi dummedha kiM te ajina-saaTiyaa
abbhantaraM te gahanaM baahiraM parimajjasi. (Ⅴ)
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26.
395
He who wears the cast-off garments (of a hermit), who is emaciated with the veins of his body standing out, who is solitary and contemplative in the forest -- him I call a Brahman.
- The man who wears robes made from rags off the dust heap, who is gaunt, with his sinews standing out all over his body, alone meditating in the forest - that is what I call a brahmin. (Ⅰ) - paMsu-kuula-dharaM jantuM kisaM dhamani-santhataM
ekaM vanasmiM jhaayantaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
396
I do not call him a Brahman merely because he is born in the caste of the noble ones, or of a Brahman mother. If he is a possessor (of passions), he becomes known by the appellation bhovadi. But one who is free from possessions (craving) and from worldly attachments -- him I call a Brahman.
- I do not call him a brahmin who is so by natural birth from his mother. He is just a supercilious person if he still has possessions of his own. He who owns nothing of his own, and is without attachment - that is what I call a brahmin. (Ⅰ) - Note -- Bhovadi is a familiar form of address used by the Brahmans during the time of Buddha for equals and for inferiors. When the haughty Brahmans and Jains came to discuss metaphysical problems with the Buddha, they often addressed him simply, "Bho, Gotama!" Therefore, the Buddhists used to designate the Brahmans by this appellation which involves a certain amount of contempt. Bhovadin literally means one who uses the term "bho!" (Ⅱ) - na ch'ahaM braahmaNaM bruumi yoni-jaM matti-sambhavaM
bho-vaadi naama so hoti sache hoti sakiñchano
akiñchanaM anaadaanaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
397
He who has cut off all impediments and does not tremble with fears, who has passed beyond attachments and is free from shackles -- him I call a Brahman.
- He who, having cut off all fetters, does not get himself upset, but is beyond bonds - that liberated man is what I call a brahmin. (Ⅰ) - sabba-saMyojanaM chhetvaa yo ve na paritassati
sang'aatigaM visaMyuttaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
398
He is enlightened who has cut the strap (of ill will) and the thong (of craving), who has broken the chain (of heretical views) with its appurtenances (latent tendencies), and has removed the crossbar (of ignorance) -- him I call a Brahman.
- He who has cut off both bond and strap, halter as well as bridle, who has removed the barrier, himself a Buddha - that is what I call a brahmin. (Ⅰ) - chhetvaa naddhiM varattaM cha sandaanaM sah'anukkamaM
ukkhitta-palighaM buddhaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
399
He who with forgiveness bears up under reproach, abuse and punishment, and who looks upon patience as his army and strength as his force -- him I call a Brahman.
- He who endures undisturbed criticism, ill-treatment and bonds, strong in patience, and that strength his power - that is what I call a brahmin. (Ⅰ) - akkosaM vadha-bandhaM cha aduTTho yo titikkhati
khantii-balaM bal'aaniikaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
400
He who is free from anger, who vigilantly performs his religious practices, who is virtuous, pure, self-restrained, and bears his physical body for the last time -- him I call a Brahman.
- Without anger, devout, upright, free from craving, disciplined and in his last body - that is what I call a brahmin. (Ⅰ) - akkodhanaM vatavantaM siilavantaM anussadaM
dantaM antima-saariiraM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
401
He who, like water on a lotus leaf, or a mustard seed on the point of an awl, does not cling to sensuous pleasures him I call a Brahman.
- Like water on a lotus leaf, like a mustard seed on the point of an pin, he who is not stuck to the senses - that is what I call a brahmin. (Ⅰ) - vaari pokkhara-patte va aaragge-r-iva saasapo
yo na limpati kaamesu tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
402
He who while in this world realizes the end of his suffering, who has laid aside the burden (of his skandhas) and is free from attachments -- him I call a Brahman.
- He who has experienced the end of his suffering here in this life, who has set down the burden, freed! - that is what I call a brahmin. (Ⅰ) - yo dukkhassa pajaanaati idh'eva khayam attano
panna-bhaaraM visaMyuttaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
403
He whose wisdom is deep, who is expert in knowledge and in discerning the right from the wrong path; he who has realized the supreme goal -- him I call a Brahman.
- The sage of profound wisdom, the expert in the right and wrong road, he who has achieved the supreme purpose - that is what I call a brahmin. (Ⅰ) - gambhiira-paññaM medhaaviM magg'aamaggassa kovidaM
uttam'attham anuppattaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
404
He who does not associate closely either with householders (laymen) or with the homeless (mendicants), who does not frequent houses and who is content with few wants -- him I call a Brahman.
- Not intimate with laity or monks, wandering about with no abode, and few needs - that is what I call a brahmin. (Ⅰ) - asaMsaTThaM gaha'TThehi anaagaarehi ch'uubhayaM
anoka-saarim app'ichchhaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
405
He who has laid aside the cudgel that injures any creature whether moving or still, who neither slays nor causes to be slain -- him I call a Brahman.
- Abandoning violence to all living creatures moving or still, he who neither kills or causes killing - that is what I call a brahmin. (Ⅰ) - nidhaaya daNDaM bhuutesu tasesu thaavaresu cha
yo na hanti na ghaateti tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
406
He who is tolerant amongst the intolerant, who is calm amongst the violent, and who is unattached amongst those who are attached -- him I call a Brahman.
- Unagitated amongst the agitated, at peace among the violent, without clinging among those who cling - that is what I call a brahmin. (Ⅰ) - aviruddhaM viruddhesu atta-daNDesu nibbutaM
saadaanesu anaadaanaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
407
The one from whom lust and hatred, pride and hypocrisy have fallen away, like a mustard seed from the point of an awl -- him I call a Brahman.
- He from whom desire and aversion, conceit and hypocrisy have fallen away, like a mustard seed on the point of a pin - that is what I call a brahmin. (Ⅰ) - yassa raago cha doso cha maano makkho cha paatito
saasapo-r-iva aar'aggaa tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
408
He who speaks gentle, instructive and truthful words, whose utterances offend no one -- him I call a Brahman.
- He who utters only gentle, instructive and truthful speech, criticising no-one - that is what I call a brahmin. (Ⅰ) - akakkasaM viññaapaniM giraM sachcham udiiraye
yaaya n'aabhisaje kiñchi tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
409
He who takes no object in this world that is not given to him, be it short or long, small or great, fair or ugly -- him I call a Brahman.
- He who takes nothing in the world that has not been given him, long or short, big or small, attractive or that is what I call a brahmin. (Ⅰ) - yo'dha diighaM va rassaM vaa aNuM thuulaM subh'aasubhaM
loke adinnaM n'aadiyati tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
410
He who has no desires regarding this world or the next, who is free of longings and without fetters -- him I call a Brahman.
- He who has no desires in this world or the next, without longings, freed! - that is what I call a brahmin. (Ⅰ) - aasaa yassa na vijjanti asmiM loke paramhi cha
nir-aasaasaM visaMyuttaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
411
He who is free from craving and free from doubt through the realization of truth, and who has reached the depth of the deathless state (nirvana) -- him I call a Brahman.
- He who has no attachments and has been freed from uncertainty by realisation, who has plunged into the deathless - that is what I call a brahmin. (Ⅰ) - yass'aalayaa na vijjanti aññaaya akathan-kathii
amat'ogadham anuppattaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
412
He who has transcended the bonds of both merit and demerit, who is sorrowless, free from passions, and pure him I call a Brahman.
- He who has even here and now transcended the fetter of both good and evil, who is sorrowless, faultless and pure - that is what I call a brahmin. (Ⅰ) - yo'dha puññaM cha paapaM cha ubho sangam upachchagaa
asokaM virajaM suddhaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
413
He who like the moon, is stainless, pure, serene and unruffled, in whom desire for existence is extinguished -- him I call a Brahman.
- The man who is stainless, pure, clear and free from impurities like the moon, the search for pleasure extinguished - that is what I call a brahmin. (Ⅰ) - chandaM va vimalaM suddhaM vippasannam anaavilaM
nandii-bhava-parikkhiiNaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
414
He who has traversed this miry path of samsara, difficult to pass; who has rid himself of delusion, crossed over and reached the other shore; who is absorbed in contemplation, free from craving and doubts, not grasping, and inwardly calm -- him I call a Brahman.
- He who has transcended the treacherous mire of samsara and ignorance, who has crossed over, reached the other shore, meditating, motionless of mind, free from uncertainty, and who is at peace by not clinging to anything - that is what I call a brahmin. (Ⅰ) - yo imaM paLipathaM duggaM saMsaaraM moham achchagaa
tiNNo paara-gato jhaayii anejo akathan-kathii
anupaadaaya nibbuto tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
415
He who in this world has relinquished all sensuous pleasures, wanders homeless (for the welfare of the many), and has destroyed all desire (kama) for existence -- him I call a Brahman.
- He who by here and now abandoning sensuality, has gone forth a homeless wanderer, the search for pleasure extinguished - that is what I call a brahmin. (Ⅰ) - yo'dha kaame pahantvaana anaagaaro paribbaje
kaama-bhava-parikkhiiNaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
416
He who in this world has extinguished all craving, wanders homeless, and has destroyed all thirst (tanha) for existence --him I call a Brahman.
- He who by here and now abandoning craving, has gone forth a homeless wanderer, the search for pleasure extinguished - that is what I call a brahmin. (Ⅰ) - yo'dha taNhaM pahantvaana anaagaaro paribbaje
taNhaa-bhava-parikkhiiNaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
417
He who has abandoned all human ties and transcended even the celestial ties; who is truly free from all attachments -- him I call a Brahman.
- He who has abandoned human bonds, and transcended those of heaven, liberated from all bonds - that is what I call a brahmin. (Ⅰ) - hitvaa maanusakaM yogaM dibbaM yogaM upachchagaa
sabba-yoga-visaMyuttaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
418
He who has put aside what gives pleasure as well as what gives pain, who is passionless and free from the causal seeds of existence (nirupadhi), the hero who has conquered all the worlds -- him I call a Brahman.
- He who has abandoned pleasure and displeasure, is cooled off and without further fuel, the hero who has conquered all worlds - that is what I call a brahmin. (Ⅰ) - hitvaa ratiM cha aratiM cha siiti-bhuutaM nir-uupadhiM
sabba-lok'aabhibhuM viiraM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
419
He who has all knowledge concerning the death and rebirth of all beings, is unattached, who is content in himself (sugata), and enlightened (buddha) -- him I call a Brahman.
- He who has seen the passing away and rebirth of all beings, free of clinging, blessed, awakened - that is what I call a brahmin. (Ⅰ) - chutiM yo vedi sattaanaM upapattiM cha sabbaso
asattaM sugataM buddhaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
420
He whose path is unknown to devas, gandharvas and men, who has nullified all sensuous influxes and is a Holy One (arahant) -- him I call a Brahman.
- He whose path devas, spirits and men cannot know, whose inflowing thoughts are ended, a saint - that is what I call a brahmin. (Ⅰ) - yassa gatiM na jaananti devaa gandhabba-maanusaa
khiiN'aasavaM arahantaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
421
He who has no longing for what is ahead, behind, or in the middle, who possesses nothing and is attached to nothing -- him I call a Brahman.
- He who has nothing of his own, before, after or in between, possessionless and without attachment - that is what I call a brahmin. (Ⅰ) - yassa pure cha pachchhaa cha majjhe cha n'atthi kiñchanaM
akiñchanaM anaadaanaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
422
He who is fearless (as a bull), distinguished and heroic, a great sage, a conqueror; who is entirely free from craving and who has washed off all impurities, an Enlightened One -- him I call a Brahman.
- Bull-like, noble, a hero, a great sage, and a conqueror, he who is motionless of mind, washed clean and awakened - that is what I call a brahmin. (Ⅰ) - usabhaM pavaraM viiraM mah'esiM vijit'aavinaM
anejaM nhaatakaM buddhaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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26.
423
He who knows his former abodes (his lives), who perceives (through spiritual insight) both heaven and hell, who has reached the end of all births, who has perfected himself in wisdom; such a sage who has accomplished all that ought to be accomplished (on the sublime path) -- him I call a Brahman.
- He who has known his former lives and can see heaven and hell themselves, while he has attained the extinction of rebirth, a seer, master of transcendent knowledge, and master of all masteries - that is what I call a brahmin. (Ⅰ) - pubbe-nivaasaM yo vedi sagg'aapaayaM cha passati
atho jaati-kkhayaM patto abhiññaa-vosito muni
sabba-vosita-vosaanaM tam ahaM bruumi braahmaNaM. (Ⅴ)
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