DHAMMAPADA

Chinda sotaṃ parakkamma,
kāme panuda brāhmaṇa;
Saṅkhārānaṃ khayaṃ ñatvā,
akataññūsi brāhmaṇa.

383. Oh Brāhmin, dry up this river of craving! Oh Brāhmin, dispel sense desire! Realizing the destruction of all the conditioned things, oh Brāhmin, become ungrateful to the five groups of clinging.

Yadā dvayesu dhammesu,
pāragū hoti brāhmaṇo;
Athassa sabbe saṃyogā,
atthaṃ gacchanti jānato.

384. When the Brāhmin has reached the full culmination of calm and insight meditations, all bonds come to their end; realizing this truth, he becomes liberated.

Yassa pāraṃ apāraṃ vā,
pārāpāraṃ na vijjati;
Vītaddaraṃ visaṃyuttaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

385. He for whom there is neither this shore called internal sense bases nor the other shore called the external sense bases, nor both shores, and he who is released from defilements and free of distress, him do I call true Brāhmin.

Jhāyiṃ virajamāsīnaṃ,
kata­kicca­ma­nāsa­vaṃ;
Uttamat­tha­manup­pattaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

386. He who meditates, freed of the stain of defilements, who has completed the path to Nibbāna, is free from impurities, and has reached the
highest goal, liberation, him do I call a true Brāhmin.

Divā tapati ādicco,
rattimābhāti candimā;
Sannaddho khattiyo tapati,
jhāyī tapati brāhmaṇo;
Atha sabba­maho­rattiṃ,
buddho tapati tejasā.

387. The sun shines by day, the moon glows at night. The warrior king shines in armour. A true Brāhmin shines in meditation. But all day and all night, the Buddha shines in splendour.

Bāhitapāpoti brāhmaṇo,
Samacariyā samaṇoti vuccati;
Pabbā­ja­yamattano malaṃ,
Tasmā “pabbajito”ti vuccati.

388. Because he has discarded evil, he is called a Brāhmin; because he is engaged in Dhamma and pure conduct, he is called a monk; and because he drives out his defilements, this person is called a monk.

Na brāhmaṇassa pahareyya,
nāssa muñcetha brāhmaṇo;
Dhī brāhmaṇassa hantāraṃ,
tato dhī yassa muñcati.

389. One should not strike the liberated one, the true Brāhmin. He does not show anger, which no longer exists in him. Shame on the person who hits the true Brāhmin and a greater shame on the person who shows anger!

Na brāhma­ṇas­seta­da­kiñci seyyo,
Yadā nisedho manaso piyehi;
Yato yato hiṃsamano nivattati,
Tato tato sammatimeva dukkhaṃ.

390. The quality of patience in a Brāhmin is not an insignificant quality. The hateful person enjoys hating. The liberated Brāhmin turns his mind away from thoughts of harming. To the extent the thoughts of harming wears away, to that extent does his suffering subside.

Yassa kāyena vācāya,
manasā natthi dukkaṭaṃ;
Saṃvutaṃ tīhi ṭhānehi,
tamahaṃ brūmi brāhmaṇaṃ.

391. He who does no evil by body, speech, and mind, and is restrained in these three ways—him do I call a Brāhmin.

Yamhā dhammaṃ vijāneyya,
sammā­sambud­dha­desitaṃ;
Sakkaccaṃ taṃ namasseyya,
aggihuttaṃva brāhmaṇo.

392. Just as a Brāhmin worships a fire ritual, so does the grateful person respectfully worship his teacher from whom he learnt the Dhamma that was taught by the fully enlightened Buddha.

Na jaṭāhi na gottena,
na jaccā hoti brāhmaṇo;
Yamhi saccañca dhammo ca,
so sucī so ca brāhmaṇo.

393. Not by matted hair, nor by clan, and nor by birth does one become a Brāhmin. The one who realizes the Four Noble Truths, follows Dhamma,
and leads a pure life, is a true Brāhmin.

Kiṃ te jaṭāhi dummedha,
kiṃ te ajinasāṭiyā;
Abbhantaraṃ te gahanaṃ,
bāhiraṃ parimajjasi.

394. Oh one with little wisdom, what use is matted hair? What use is an antelope skin robe? Within you is the tangle of defilements; only outside
do you groom.

Paṃsu­kūla­dharaṃ jantuṃ,
kisaṃ dhama­ni­san­tha­taṃ;
Ekaṃ vanasmiṃ jhāyantaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

395. The person who wears a robe made of discarded rags, who is lean, with veins showing all over the body, and who meditates alone in the forest—him do I call a Brāhmin.

Na cāhaṃ brāhmaṇaṃ brūmi,
yonijaṃ mattisambhavaṃ;
Bhovādi nāma so hoti,
sace hoti sakiñcano;
Akiñcanaṃ anādānaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

396. I do not call him a Brāhmin because he was merely conceived into a Brāhmin mother’s womb and was born from that Brāhmin mother. He is someone with defilements; therefore he is a venerable sir only by name. But he who is free from defilements and clinging —him do I call a Brāhmin.

Sabba­saṃ­yoja­naṃ chetvā,
yo ve na paritassati;
Saṅgātigaṃ visaṃyuttaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

397. He, who, has cut off all bonds, does not tremble at all, and, who has overcome all ties of defilements and is released from them—him do I call a Brāhmin.

Chetvā naddhiṃ varattañca,
sandānaṃ sahanukkamaṃ;
Ukkhitta­pali­ghaṃ buddhaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

398. He who has cut off the rope called hatred, the strong cord called craving, the great chain called wrong views, and he who has lifted up and destroyed the crossbar called ignorance and is enlightened—him do I call a Brāhmin.

Akkosaṃ vadhabandhañca,
aduṭṭho yo titikkhati;
Khantībalaṃ balānīkaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

399. He who endures abuse, beating, and punishment without hating and who has patience as his power and as his mighty army—him do I call a Brāhmin.

Akkodhanaṃ vatavantaṃ,
sīlavantaṃ anussadaṃ;
Dantaṃ antimasārīraṃ,
tamahaṃ brūmi brāhmaṇaṃ.

400. He who is free from anger, observant in proper conduct and duties, virtuous, without craving, self-controlled, and bears his final body—him do I call a Brāhmin.

Vāri pok­kha­ra­pat­teva,
āraggeriva sāsapo;
Yo na limpati kāmesu,
tamahaṃ brūmi brāhmaṇaṃ.

401. Like a slipping water drop on a lotus leaf or a mustard seed falling off the point of a needle, he who is not attached to sense pleasures—him do I call a Brāhmin.

Yo dukkhassa pajānāti,
idheva khayamattano;
Pannabhāraṃ visaṃyuttaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

402. He who realizes for himself that his suffering will come to an end in this very life, who has laid aside the burden of defilements and is released from them—him do I call a Brāhmin.

Gambhīrapaññaṃ medhāviṃ,
maggāmaggassa kovidaṃ;
Uttamat­tha­manup­pattaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

403. He who has profound wisdom, who is extremely wise, skilled in distinguishing the right path and wrong path, and has reached the highest goal, liberation—him do I call a Brāhmin.

Asaṃsaṭṭhaṃ gahaṭṭhehi,
anāgārehi cūbhayaṃ;
Anoka­sā­ri­map­pic­chaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

404. He who does not mingle with householders, monks and nuns, is without craving, and is with few wishes—him do I call a Brāhmin.

Nidhāya daṇḍaṃ bhūtesu,
tasesu thāvaresu ca;
Yo na hanti na ghāteti,
tamahaṃ brūmi brāhmaṇaṃ.

405. He who has given up violence towards beings both fearless and fearful, who neither kills nor influences others to kill—him do I call a Brāhmin.

Aviruddhaṃ viruddhesu,
attadaṇḍesu nibbutaṃ;
Sādānesu anādānaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

406. He who is friendly among those who oppose, is peaceful among the violent, and does not cling among those who cling—him do I call a Brāhmin.

Yassa rāgo ca doso ca,
māno makkho ca pātito;
Sāsaporiva āraggā,
tamahaṃ brūmi brāhmaṇaṃ.

407. He whose passion, hatred, conceit, and ungratefulness have fallen off from his mind like a mustard seed from the point of a needle—him do I call a Brahman.

Akakkasaṃ viññāpaniṃ,
giraṃ saccamudīraye;
Yāya nābhisaje kañci,
tamahaṃ brūmi brāhmaṇaṃ.

408. He who speaks gentle, beneficial, sweet, and truthful words, who never makes others angry— him do I call a Brāhmin.

Yodha dīghaṃ va rassaṃ vā,
aṇuṃ thūlaṃ subhāsubhaṃ;
Loke adinnaṃ nādiyati,
tamahaṃ brūmi brāhmaṇaṃ.

409. He who in this world does not steal anything, be it long or short, large or small, beautiful or not—him do I call a Brāhmin.

Āsā yassa na vijjanti,
asmiṃ loke paramhi ca;
Nirāsāsaṃ visaṃyuttaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

410. He who has no desire for this world or the next and who is desire-free and has been released from defilements—him do I call a Brāhmin.

Yassālayā na vijjanti,
aññāya akathaṅkathī;
Ama­togadha­manup­pattaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

411. He who has no craving, who through perfect realization is free from doubts, and has plunged into the deathless, Nibbāna—him do I call a Brāhmin.

Yodha puññañca pāpañca,
ubho saṅgamupaccagā;
Asokaṃ virajaṃ suddhaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

412. He who has transcended ties of both merit and demerit here in this life, and is sorrowless, taintless, and pure—him do I call a Brāhmin.

Candaṃva vimalaṃ suddhaṃ,
vippa­sanna­ma­nāvi­laṃ;
Nandī­bhava­parik­khī­ṇaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

413. He who, like the full moon, is spotless and pure, extremely serene and still, and has destroyed craving for existence—him do I call a Brāhmin.

Yomaṃ palipathaṃ duggaṃ,
saṃsāraṃ mohamaccagā;
Tiṇṇo pāraṅgato jhāyī,
anejo akathaṃkathī;
Anupādāya nibbuto,
tamahaṃ brūmi brāhmaṇaṃ.

414. He who has passed beyond the troublesome road of defilements, this difficult path, this journey of rebirths, this delusion; who has crossed over and reached the other shore; who is a meditator, free from craving, free from doubt, and clinging to nothing; and who has become cooled—him do I call a Brāhmin.

Yodha kāme pahantvāna,
anāgāro paribbaje;
Kāmabha­va­parik­khī­ṇaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

415. He who, having given up sense pleasures here, has renounced the household life and has become a monk or a nun and has destroyed both cravings for sense pleasures and existence—him do I call a Brāhmin.

Yodha taṇhaṃ pahantvāna,
anāgāro paribbaje;
Taṇhā­bhava­parik­khī­ṇaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

416. He who, having given up craving for sense pleasures here, has renounced the household life, has become a monk or a nun, and has destroyed craving and repeated existence—him do I call a Brāhmin.

Hitvā mānusakaṃ yogaṃ,
dibbaṃ yogaṃ upaccagā;
Sabba­yoga­visaṃ­yuttaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

417. He who, having given up human bondage, and having gone beyond heavenly bondage, is released from all bondage—him do I call a Brāhmin.

Hitvā ratiñca aratiñca,
sītibhūtaṃ nirūpadhiṃ;
Sabba­lo­kā­bhi­bhuṃ vīraṃ,
tamahaṃ brūmi brāhmaṇaṃ.

418. He who, having given up liking for sense pleasures and disliking for meditation, has become cooled, without defilements, and is a true hero who has conquered all the worlds—him do I call a Brāhmin.

Cutiṃ yo vedi sattānaṃ,
upapattiñca sabbaso;
Asattaṃ sugataṃ buddhaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

419. He who, in every way knows the passing away and rebirth of beings, is totally detached from all existence, has gone on the path of Nibbāna,
and is enlightened—him do I call a Brāhmin.

Yassa gatiṃ na jānanti,
devā gandhab­ba­mānusā;
Khīṇāsavaṃ arahantaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

420. He whose track no god, no angel, or no human can trace, the liberated one whose impurities are destroyed—him do I call a Brāhmin.

Yassa pure ca pacchā ca,
majjhe ca natthi kiñcanaṃ;
Akiñcanaṃ anādānaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

421. He who has no defilements with regard to the past, present and future, who is undefiled and clings to nothing—him do I call a Brāhmin.

Usabhaṃ pavaraṃ vīraṃ,
mahesiṃ vijitāvinaṃ;
Anejaṃ nhātakaṃ buddhaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

422. He who is like the best type of bull, the excellent, the great hero, the great sage, the conqueror of Māra’s army, free from craving, has cleansed defilements, and is enlightened—him do I call a Brāhmin.

Pubbenivāsaṃ yo vedi,
saggāpāyañca passati;
Atho jātikkhayaṃ patto,
abhiññāvosito muni;
Sabba­vosita­vosānaṃ,
tamahaṃ brūmi brāhmaṇaṃ.

423. He who remembers his former lives, who sees heaven and hell with his divine eye, who has attained the end of rebirth and attained the higher knowledges, and who has reached the full culmination of spiritual excellence, Nibbāna—him do I call a Brāhmin.

Sadhu! Sadhu! Sadhu!