Brāhmaṇa Vagga — The Chapter on the Brahmin
The Dhammapada · Chapter 26 · 41 verses with translation and commentary
Verse 383
ฉินฺท โสตํ ปรกฺกมฺม กาเม ปนูท พฺราหฺมณ สงฺขารานํ ขยํ ญตฺวา อกตญฺญูสิ พฺราหฺมณ ฯ
O brahmin, strive to cut off the stream; drive out all sensual desires. Having known the ending of formations, you will realize that which no condition can fabricate.
This verse was spoken with reference to a deeply devout brahmin, addressed to the monks so that they might see that the word "brahmin" in its highest sense means an arahant free of defilements, not a brahmin by birth.
The Buddha urges one to strive to cut off the "stream," which is craving that sweeps the mind along after every mood, and to subdue all sensual desires. When one sees clearly the ending of formations — those fabricated things that arise and pass and are impermanent — one penetrates Nibbāna, the state that no condition can fabricate.
The lesson is that nobility is measured by the effort to purify the heart, not by lineage. As long as one lets the stream of craving carry one along, the mind can never reach the far shore.
Verse 384
ยทา ทฺวเยสุ ธมฺเมสุ ปารคู โหติ พฺราหฺมโณ อถสฺส สพฺเพ สํโยคา อตฺถํ คจฺฉนฺติ ชานโต ฯ
When the brahmin has gone to the far shore in the two things, then for him who knows, all bonds come to their ending.
This verse was spoken to thirty monks, pointing out the path to realization through cultivating the two things, namely samatha (calming and steadying the mind) and vipassanā (seeing clearly things as they truly are).
When the practitioner reaches the far shore — that is, perfects both — then all the saṃyoga, the bonds of defilement that tie beings to existence, dissolve completely for one who has such realization.
The lesson is that meditation must proceed with both calm and wisdom walking together. Calm alone does not cut off defilements; only insight-wisdom can carry one to the far shore of true liberation.
Verse 385
ยสฺส ปารํ อปารํ วา ปาราปารํ น วิชฺชติ วีตทฺทรํ วิสญฺญุตฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He for whom there is no near shore, no far shore, nor both near and far shore, who is free of distress and released from bondage — him I call a brahmin.
This verse was spoken in answer to Māra, who had come to ask about "shores," the Buddha turning the meaning of the word deeper than Māra had conceived.
"The near shore" means clinging to the six internal sense bases (eye, ear, nose, tongue, body, mind) as "me and mine"; "the far shore" likewise means clinging to the six external sense bases (form, sound, smell, taste, touch, mental object). Whoever can let go of both shores, with no place left to cling, free of distress and defilement — that one is the true brahmin.
The lesson is that suffering arises because the mind reaches out to grasp inner and outer things as "self." One who can set all of it down is thereby wholly freed from suffering.
Verse 386
ฌายึ วิรชมาสีนํ กตกิจฺจํ อนาสวํ อุตฺตมตฺถํ อนุปฺปตฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
The meditator, free of dust, dwelling alone, his task accomplished, without taints, who has attained the highest goal — him I call a brahmin.
This verse was spoken in answer to a brahmin who came to ask who should be called a brahmin, the Buddha pointing to inner virtue, not caste.
The true brahmin is one who meditates (cultivating jhāna and insight), is free of dust — that is, defilement — who dwells at peace alone, whose task is accomplished — the task of the whole path — who is without taints and has attained the highest goal, namely the fruit of arahantship.
The lesson is that inner peace and the completion of the mind's work are the marks of the noble one — not outer garb or self-proclaiming words.
Verse 387
ทิวา ตปติ อาทิจฺโจ รตฺติมาภาติ จนฺทิมา สนฺนทฺโธ ขตฺติโย ตปติ ฌายี ตปติ พฺราหฺมโณ อถ สพฺพมโหรตฺตึ พุทฺโธ ตปติ เตชสา ฯ
The sun shines by day, the moon shines by night; the warrior in his armor is resplendent, the brahmin in meditation is resplendent; but the Buddha shines with majesty by day and by night.
This verse was spoken to the Elder Ānanda, the Buddha comparing the splendor of various things in the world with the majesty of the Buddha.
The sun shines only by day, the moon only by night; the warrior is resplendent when clad in armor, the brahmin resplendent when in meditation — each shines according to its time and cause. But the Buddha shines all day and night with majesty, namely the five splendors: the splendor of virtue, of quality, of wisdom, of merit, and of the Dhamma.
The lesson is that worldly splendors all have their limits and conditions, but the light of inner virtue shines at all times and never goes out.
Verse 388
พาหิตปาโป หิ พฺราหฺมโณ สมจริยา สมโณติ วุจฺจติ ปพฺพาชยมตฺตโน มลํ ตสฺมา ปพฺพชิโตติ วุจฺจติ ฯ
He who has cast off evil is called a brahmin; because of his calm conduct he is called a samaṇa. Therefore, one who drives out his own stain is called a "gone-forth one" (pabbajita).
This verse was spoken with reference to a certain monk who had gone forth, the Buddha explaining the origin of three terms for renunciants, linking each to virtue.
One who has cast off evil is called a brahmin (for "brahmin" means one who has cast off evil).
One of calm conduct — who has stilled all unwholesome states — is called a samaṇa.
One who drives out the stain — defilements such as lust — is called a pabbajita, a gone-forth one.
The lesson is that these honorable titles do not come from the outer state of renunciation, but from truly cleansing the heart of evil and defilement.
Verse 389
น พฺราหฺมณสฺส ปหเรยฺย นาสฺส มุญฺเจถ พฺราหฺมโณ ธิ พฺราหฺมณสฺส หนฺตารํ ตโต ธิ ยสฺส มุญฺจติ ฯ
One should not strike a brahmin, nor should a brahmin retaliate against one who strikes him. Shame on him who strikes a brahmin; greater shame on the brahmin who retaliates.
This verse was spoken with reference to the Elder Sāriputta, foremost in patience, who did not retaliate even when provoked.
The Buddha teaches that a brahmin (an arahant) should not strike a fellow brahmin, nor retaliate. Though the one who strikes first is already blameworthy, the one who angrily retaliates is more blameworthy still, because, knowing full well, he still lets his heart become a slave to anger.
The lesson is that the noble one never harms anyone, and when harmed does not repay enmity with enmity. To bring enmity to a halt is the mark of one who has wisdom and a lofty heart.
Verse 390
น พฺราหฺมณสฺเสตทกิญฺจิ เสยฺโย ยทานิเสโธ มนโส ปิเยหิ ยโต ยโต หึสมโน นิวตฺตติ ตโต ตโต สมฺมติเมว ทุกฺขํ ฯ
That the brahmin restrains his mind from what is dear is no small excellence. Wherever the mind bent on harm turns away, from that very thing suffering is stilled.
This verse continues the story of the Elder Sāriputta, foremost in forbearance.
The Buddha teaches that for a brahmin to restrain the mind from what is dear — which here means not letting the anger that so readily arises show itself — is no small excellence, because from whatever object the mind bent on harming turns away, from that very object suffering is stilled.
The lesson is that the more we restrain the mind from harming or from anger, the more suffering fades. To conquer oneself is therefore the true victory.
Verse 391
ยสฺส กาเยน วาจาย มนสา นตฺถิ ทุกฺกตํ สํวุตํ ตีหิ ฐาเนหิ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who has done no wrong by body, speech, or mind, who is restrained in all three ways — him I call a brahmin.
This verse was spoken to the nuns (bhikkhunīs), with reference to Mahāpajāpatī Gotamī, the Buddha's foster-mother and the first bhikkhunī.
The true brahmin is one who has done no evil by body, speech, or mind, restrained in all three doors: the door of the body, the door of speech, and the door of the mind.
The lesson is that purity must be complete through all three channels. Orderly body and gentle speech are not enough if the mind still thinks evil; only one who guards all three gates consistently is truly noble.
Verse 392
ยมฺหา ธมฺมํ วิชาเนยฺย สมฺมาสมฺพุทฺธเทสิตํ สกฺกจฺจํ นํ นมสฺเสยฺย อคฺคิหุตฺตํว พฺราหฺมโณ ฯ
From whatever teacher one comes to understand the Dhamma taught by the Perfectly Enlightened One, one should reverently honor that teacher as a brahmin honors the sacred fire.
This verse was spoken with reference to the Elder Sāriputta, who showed gratitude toward the Elder Assaji, the teacher who first gave him the Dhamma.
The Buddha teaches that whoever has come to understand the Dhamma taught by the Perfectly Enlightened One, through whatever teacher, should reverently honor that teacher, just as a brahmin honors with utmost reverence the fire he worships.
The lesson is that gratitude toward one who points the way of Dhamma is a most beautiful virtue. Even if the Dhamma received was but little, one should repay it with reverence and honor forever.
Verse 393
น ชฏาหิ น โคตฺเตหิ น ชจฺจา โหติ พฺราหฺมโณ ยมฺหิ สจฺจญฺจ ธมฺโม จ โส สุจี โส จ พฺราหฺมโณ ฯ
Not by matted hair, nor by clan, nor by birth does one become a brahmin. But in whom there is truth and Dhamma, he is pure, and he is a brahmin.
This verse was spoken in answer to a matted-hair brahmin who came to ask who should be called a brahmin, for he supposed that lineage and matted hair made one a brahmin.
The Buddha shows that one is a brahmin not by matted hair, not by clan, not by birth, but whoever has truth — the knowledge that penetrates the Four Noble Truths — and Dhamma — the nine supramundane states — within, that one is pure and a true brahmin.
The lesson is that nobility lies not in hairstyle, ancestry, or outer status, but in the truth and Dhamma present in the heart.
Verse 394
กินฺเต ชฏาหิ ทุมฺเมธ กินฺเต อชินสาฏิยา อพฺภนฺตรนฺเต คหณํ พาหิรํ ปริมชฺชสิ ฯ
What use to you, O fool, is your matted hair? What use your garment of antelope hide? Within you is a tangle, yet you polish only the outside.
This verse was spoken with reference to a deceitful brahmin who kept observances "like a bat," feigning austerity outwardly to fool the villagers.
The Buddha reproaches: what use are matted hair and the antelope-hide garment, when outwardly you appear polished and smooth, but within you are a tangle of defilements such as lust.
The lesson is that adorning the outer shell to look austere and holy is worthless if the heart is still full of defilement. The Dhamma teaches us to cleanse the inside, not to decorate the outside to deceive others' eyes.
Verse 395
ปํสุกูลธรํ ชนฺตุํ กิสนฺธมนิสนฺถตํ เอกํ วนสฺมึ ฌายนฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
The one who wears rag-robes, lean, with veins showing all over the body, meditating alone in the forest — him I call a brahmin.
This verse was spoken with reference to Kisā Gotamī, endowed with the virtue of contentment, addressed to Sakka, king of the gods.
The true brahmin is one who wears rag-robes gathered from a rubbish heap, so lean the veins show through eating little, and who meditates alone in the forest.
The lesson is that one who forsakes bodily comfort and devotes himself to meditation in calm contentment is beautiful with inner virtue. Fewness of wants and effort in solitude are therefore the ornaments of the noble one.
Verse 396
น จาหํ พฺราหฺมณํ พฺรูมิ โยนิชํ มตฺติสมฺภวํ โภวาที นาม โส โหติ ส เว โหติ สกิญฺจโน อกิญฺจนํ อนาทานํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
I do not call one a brahmin merely because he is born from a mother's womb. If he still has attachments, he is only a "bho-sayer" (bhovādī). The one free of attachments, free of grasping — him alone I call a brahmin.
This verse was spoken to a certain brahmin who claimed that, being born into a brahmin family, he ought to be called a brahmin.
The Buddha refuses: I do not call one a brahmin merely because he is born from a mother's womb, if he still has the encumbrance of defilements; he is only a bhovādī — one who goes about calling himself "sir." But the one free of the encumbrance of defilements, free of clinging — him alone do we call a brahmin.
The lesson is that self-flattering titles make no one lofty. Nobility comes from a heart empty of defilement and clinging.
Verse 397
สพฺพสํโยชนํ เฉตฺวา โย เว น ปริตสฺสติ
He who, having cut off all fetters, does not tremble, who has gone beyond attachments, who is free of bondage — him I call a brahmin.
This verse was spoken to the monks, with reference to Uggasena, a former acrobat who had realized the Dhamma.
The true brahmin is one who has cut off all the fetters that bind the mind to existence and so does not tremble with fear from craving, one who has gone beyond attachments and is free of bondage — the yokes that bind beings to the round of saṃsāra.
The lesson is that a mind still holding bonds and attachments is forever anxious and trembling; when all are cut, it is steady, unshaken by anything. That is true freedom.
Verse 398
เฉตฺวา นทฺธึ วรตฺตญฺจ สนฺทานํ สหนุกฺกมํ อุกฺขิตฺตปลิฆํ พุทฺธํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who has cut the strap and the thong and the cord, together with its fastenings, who has lifted the crossbar, the awakened one — him I call a brahmin.
This verse was spoken to about five hundred monks, the Buddha comparing defilements to bonds that must be cut away.
The true brahmin is one who has cut all the bonds: the strap, which is anger; the thong, which is craving; the cord, which is the sixty-two views; its fastenings, which are the latent defilements; and who has lifted the crossbar, which is ignorance — the awakened one.
The lesson is that the heart of the ordinary person is bound with many layers: anger, desire, wrong view, and delusion. One who cuts through them all is completely free.
Verse 399
อกฺโกสํ วธพนฺธญฺจ อทุฏฺโฐ โย ติติกฺขติ ขนฺตีพลํ พลาณีกํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who, without malice, endures abuse, beating, and imprisonment, whose strength is patience, whose army is patience — him I call a brahmin.
This verse was spoken to the monks, with reference to the brahmin Akkosaka-Bhāradvāja, who came to abuse the Buddha, but the Buddha endured it with patience.
The true brahmin is one who, without malice, endures abuse, beating, and imprisonment, whose strength and army are patience, like a mighty host.
The lesson is that one armored in patience is never defeated by abuse or any harmful act. Steadfast forbearance is therefore a noble strength greater than bodily strength.
Verse 400
อกฺโกธนํ วตวนฺตํ สีลวนฺตํ อนุสฺสทํ ทนฺตํ อนฺติมสารีรํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
Free of anger, dutiful, virtuous, without swelling craving, tamed, bearing his final body — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Sāriputta, who was reviled by his mother yet remained unshaken.
The true brahmin is one who is free of anger, keeps his duties and virtue, has no swelling craving (that is, no puffed-up longing), who is tamed, and who bears his final body — that is, will be born no more.
The lesson is that one who subdues anger, stands firm in virtue and duty, and extinguishes swelling craving reaches the end of the round of rebirth. Training one's own heart is therefore the path to liberation.
Verse 401
วาริ โปกฺขรปตฺเตว อารคฺเคริว สาสโป โย น ลิมฺปติ กาเมสุ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who does not cling to sensual desires, as water does not cling to a lotus leaf, as a mustard seed does not rest on the point of an awl — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Nun Uppalavaṇṇā, who, even when violated, remained steadfast of heart and unattached to sensual desire.
The true brahmin is one who does not cling to sensual desires, just as water rolls off and does not cling to a lotus leaf, and as a mustard seed cannot rest on the point of an awl.
The lesson is that a well-trained heart can dwell amid the strands of sensuality without becoming attached, like a lotus leaf that never gets wet. This is a purity that need not flee the world, yet does not let the world stain the heart.
Verse 402
โย ทุกฺขสฺส ปชานาติ อิเธว ขยมตฺตโน ปนฺนภารํ วิสญฺญุตฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who, even here, understands the ending of his own suffering, who has laid down the burden and is released from bondage — him I call a brahmin.
This verse was spoken to a certain brahmin, pointing out that the true brahmin lies in the ending of suffering within oneself.
The true brahmin is one who, within this teaching, clearly understands the ending of his own suffering, who has laid down the burden — the heavy aggregates and defilements — and is released from bondage, the yokes that bind beings to existence.
The lesson is that as long as one carries the burden of clinging, it is heavy and full of suffering. Only one who lays this burden down is light and at ease, truly reaching the ending of suffering.
Verse 403
คมฺภีรปญฺญํ เมธาวึ มคฺคามคฺคสฺส โกวิทํ อุตฺตมตฺถํ อนุปฺปตฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He of deep wisdom, wise, skilled in the path and the non-path, who has attained the highest goal — him I call a brahmin.
This verse was spoken to Sakka, king of the gods, and the deities, with reference to the Elder Nun Khemā, foremost in wisdom.
The true brahmin is one who is of deep wisdom, wise, skilled in the path and the non-path — that is, who knows clearly which states lead to woeful realms, which lead to good realms, which are the path to Nibbāna, and which are not the path — until he has attained the highest goal, the fruit of arahantship.
The lesson is that wisdom that can distinguish the right path from the wrong is essential. One who walks the right path reaches the goal, while one who wanders astray, however hard he strives, does not reach the aim he has set.
Verse 404
อสํสฏฺฐํ คหฏฺเฐหิ อนาคาเรหิ จูภยํ อโนกสารึ อปฺปิจฺฉํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who is not intimate with either group — householders and homeless ones — who wanders without a home, wanting little — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Tissa who dwelt at the mountain cliff, who delighted in calm solitude.
The true brahmin is one who is not intimate with the two groups — both householders and homeless ones — not mixing through seeing, hearing, conversing, or eating and drinking together, one who wanders without attachment and wants little.
The lesson is that calm depends on solitude from the group and on fewness of wants. One who is not entangled in intimacy has time and an empty heart enough to strive with full devotion.
Verse 405
นิธาย ทณฺฑํ ภูเตสุ ตเสสุ ถาวเรสุ จ โย น หนฺติ น ฆาเตติ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who has laid down the rod toward all beings, whether trembling or firm, who neither kills nor causes to kill — him I call a brahmin.
This verse was spoken to the monks, with reference to a certain monk who cultivated loving-kindness.
The true brahmin is one who has laid down the rod toward all beings, whether beings still trembling — that is, still having craving — or beings that are firm — that is, free of craving — one who neither kills himself nor causes others to kill.
The lesson is that true loving-kindness must extend equally to all kinds of beings. Non-harming, both by oneself and by directing others, is the foundation of the noble one.
Verse 406
อวิรุทฺธํ วิรุทฺเธสุ อตฺตทณฺเฑสุ นิพฺพุตํ สาทาเนสุ อนาทานํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
Unopposing among those who oppose, at peace among those who take up arms, free of grasping among those who grasp — him I call a brahmin.
This verse was spoken to the monks, with reference to a young novice who had patience even when provoked.
The true brahmin is one who is unopposing among those who bear ill will, at peace among those who pick quarrels with him, and free of grasping among those who cling.
The lesson is that nobility is tested in the hardest situations — when one is among people bent on harm and clinging. One who still remains loving, calm, and able to let go in such conditions is truly one of a lofty heart.
Verse 407
ยสฺส ราโค จ โทโส จ มาโน มกฺโข จ ปาติโต
He who has made lust, hatred, delusion, conceit, and detraction fall away, as a mustard seed falls from the point of an awl — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Mahāpanthaka, who led his dull-witted younger brother to realization of the Dhamma.
The true brahmin is one who has made lust (rāga), hatred (dosa), delusion (moha), conceit (māna), and detraction (makkha) (belittling others' virtues) fall away, not letting them settle in the heart, just as a mustard seed falls from the point of an awl, unable to cling there at all.
The lesson is that one who has trained the heart well does not let these defilements take root in the mind; the instant they arise, he shakes them off, so the heart is smooth and free of stain.
Verse 408
อกกฺกสํ วิญฺญาปนึ คิรํ สจฺจํ อุทีรเย ยาย นาภิสเช กญฺจิ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who speaks words that are not harsh, that convey meaning, that are true, by which he offends no one — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Pilindavaccha, who, though in the habit of calling others "outcaste," had a heart free of hatred.
The true brahmin is one who speaks words that are not harsh, that convey their meaning clearly, that are true, and that give no one cause for offense.
The lesson is that the speech of the noble one is complete in every quality — gentle, meaningful, sincere, and giving rise to no discord. Such beautiful speech brings peace to both speaker and listener.
Verse 409
โยธ ทีฆํ วา รสฺสํ วา อณุํ ถูลํ สุภาสุภํ โลเก อทินฺนํ นาทิยติ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who in this world takes nothing that is not given, whether long or short, small or large, fair or foul — him I call a brahmin.
This verse was spoken to the monks, with reference to a certain monk who was wrongly suspected of theft, though he was innocent.
The true brahmin is one who takes nothing that its owner has not given, whether the thing be long or short, small or large, fair or foul.
The lesson is that honesty must be pure in every case, without regard to whether a thing is of great or little worth. One who consistently keeps from taking what is not given has a clean heart worthy of praise.
Verse 410
อาสา ยสฺส น วิชฺชนฺติ อสฺมึ โลเก ปรมฺหิ จ นิราสยํ วิสํยุตฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who has no longings in this world or the next, free of longing, free of bondage — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Sāriputta.
The true brahmin is one who has no longing in this world or the next, where "longing" (āsā) here means craving, one who is free of thirsting desire and free of bondage, the yokes that bind one to existence.
The lesson is that as long as the mind sets hopeful longings on anything, it is still bound by craving. One who has extinguished the longing that is craving is free, no longer needing to hope or wait for anything.
Verse 411
ยสฺสาลยา น วิชฺชนฺติ อญฺญาย อกถงฺกถี อมโตคธํ อนุปฺปตฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He in whom there are no attachments, who is free of doubt through clear knowing, who has plunged into and attained the deathless — him I call a brahmin.
This verse was spoken to the monks, with reference to Mahāmoggallāna, the chief disciple on the left.
The true brahmin is one who has no attachment, where "attachment" here means craving, one who is free of doubt through clear realization and who has plunged into the deathless — Nibbāna — having attained it.
The lesson is that clinging attachment is craving that holds the heart fast, while doubt and hesitation block wisdom. One who has cut off both attachment and doubt penetrates the Deathless, the highest goal.
Verse 412
โยธ ปุญฺญญฺจ ปาปญฺจ อุโภ สงฺคํ อุปจฺจคา อโสกํ วิรชํ สุทฺธํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who in this world has passed beyond both bonds, of merit and of evil, who is sorrowless, dustless, and pure — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Revata, who strove in the forest.
The true brahmin is one who has abandoned both merit and evil, stepping beyond clinging to the wholesome and the unwholesome, who has passed beyond the bonds of attachment, is sorrowless, dustless as if free of defilement, and pure.
The lesson is that one who realizes the highest Dhamma passes beyond even clinging to merit, for he no longer needs to accumulate good for a future existence. A heart that has set down both good and evil is utterly cleansed, free of all sorrow and stain.
Verse 413
จนฺทํว วิมลํ สุทฺธํ วิปฺปสนฺนมนาวิลํ นนฺทิภวปริกฺขีณํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
Pure as the bright moon, with a mind serene and unclouded, in whom delight in existence is exhausted — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Candābha, who had once borne a radiance like the moon upon his brow.
The true brahmin is one who is pure as the bright moon, with a mind serene and unclouded — that is, free of the stain of defilement — and in whom delight in existence is exhausted, that is, craving for the three realms of existence (the sensual realm, the form realm, the formless realm) is gone.
The lesson is that a mind cleansed of all defilement is bright and clear like the full moon with no cloud to veil it. When there is no more delight or pleasure in being born again, the heart is truly cool and radiant.
Verse 414
โย อิมํ ปลิปถํ ทุคฺคํ สํสารํ โมหมจฺจคา ติณฺโณ ปารคโต ฌายี อเนโช อกถงฺกถี อนุปาทาย นิพฺพุโต ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who has passed beyond this rough road, this bog of saṃsāra and delusion, who has crossed over and reached the far shore, a meditator, unstirred, free of doubt, quenched through non-clinging — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Sīvalī, foremost in gains and honor.
The true brahmin is one who has passed beyond the rough road, which is lust; the bog, which is defilement; who has crossed saṃsāra, the wandering through birth and death, and delusion; who is one who has crossed to the far shore, a meditator, unstirred, free of doubt, and quenched through non-clinging.
The lesson is that the road through saṃsāra is full of pits and mires — the defilements that keep dragging one down. One who walks through them with wisdom and meditation reaches the shore of safety, quenched utterly because no clinging remains.
Verse 415
โยธ กาเม ปหนฺตฺวาน อนาคาโร ปริพฺพเช กามภวปริกฺขีณํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who in this world has abandoned sensual desires, and wanders forth as a homeless one, in whom sensuality and existence are exhausted — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Sundarasamudda, who remained unshaken though tempted by a beautiful woman.
The true brahmin is one who has abandoned sensual desires and gone forth as a homeless one, and in whom sensuality and existence are exhausted.
The lesson is that going forth and forsaking outer sensuality is the first step, but more important is to extinguish sensual desire and the craving for existence within the heart. One who accomplishes both is a true renunciant, worthy to be called a brahmin.
Verse 416
โยธ ตณฺหํ ปหนฺตฺวาน อนาคาโร ปริพฺพเช
He who in this world has abandoned craving, and wanders forth as a homeless one, in whom craving and existence are exhausted — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Jaṭila, a former matted-hair ascetic who realized the Dhamma.
The true brahmin is one who has abandoned craving and gone forth as a homeless one, and in whom craving and existence are exhausted.
The lesson is that this verse stresses directly the extinguishing of craving, the very cause of rebirth. One who uproots thirsting desire has no seed left to fabricate existence and birth again. A going-forth accompanied by such extinguishing of craving therefore reaches the highest fruit.
Verse 417
หิตฺวา มานุสกํ โยคํ ทิพฺพํ โยคํ อุปจฺจคา สพฺพโยควิสํยุตฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who has cast off the human bond and passed beyond the divine bond, released from every bond — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder who had been a dancer (the first).
The true brahmin is one who has cast off the human bond — namely the human life span and the five strands of sensuality (form, sound, smell, taste, touch) — and has passed beyond the divine bond — the sensual pleasures of the gods — one who is released from every bond.
The lesson is that one who realizes the highest Dhamma is not caught by the pleasures of either humans or gods, for he sees them all as bonds that tie one to existence. To pass beyond both levels is therefore complete liberation.
Verse 418
หิตฺวา รติญฺจ อรติญฺจ สีติภูตํ นิรูปธึ สพฺพโลกาภิภุํ วีรํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who has abandoned both delight and discontent, grown cool, without acquisitions, who has overcome the whole world, a hero — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder who had been a dancer (the second).
The true brahmin is one who has abandoned delight — that is, delight in the five strands of sensuality — and discontent — that is, weariness with dwelling in the forest — one who is grown cool, without the defilements that are acquisitions, overcoming the whole world — that is, the five aggregates — and is a hero.
The lesson is that both delight and weariness are states of a heart not yet balanced. One who can set aside both — neither delighting in pleasure nor wearied by hardship — has a cool, steady heart above all moods.
Verse 419
จุตึ โย เวทิ สตฺตานํ อุปปตฺติญฺจ สพฺพโส อสตฺตํ สุคตํ พุทฺธํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who knows in every way the passing away and rebirth of beings, unattached, faring well, and awakened — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Vaṅgīsa, who had the ability to know from a skull where the dead were reborn.
The true brahmin is one who knows in every way the passing away and rebirth of all beings, one who is unattached, faring well (sugata), and awakened.
The lesson is that the knowledge that penetrates the wandering of beings through death and rebirth is profound wisdom, but nobler still is a heart unattached to anything. One who both knows clearly and can let go is a true brahmin.
Verse 420
ยสฺส คตึ น ชานนฺติ เทวา คนฺธพฺพมานุสา ขีณาสวํ อรหนฺตํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He whose destiny not even the gods, the gandhabbas, and humans can know, the arahant with taints destroyed — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Vaṅgīsa, as in the preceding verse.
The true brahmin is one whose destiny not even the gods, the gandhabbas, and humans can know, because he is an arahant with taints destroyed who will be reborn nowhere again.
The lesson is that as long as one has defilements, there remains a course of rebirth that can be somewhat foreseen; but the arahant who has utterly extinguished defilement has no destination that anyone can trace, for he has completely passed beyond all existence and birth.
Verse 421
ยสฺส ปุเร จ ปจฺฉา จ มชฺเฌ จ นตฺถิ กิญฺจนํ อกิญฺจนํ อนาทานํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He for whom there is no encumbrance in the past, present, or future, who is free of encumbrance and free of grasping — him I call a brahmin.
This verse was spoken to the lay follower Visākha, former husband of the Elder Nun Dhammadinnā, with reference to the Elder Nun Dhammadinnā, who had realized the Dhamma as an arahant.
The true brahmin is one who has no encumbrance of defilement in the past, present, or future, where "encumbrance" means the clinging exercised by the power of craving, one who is free of grasping.
The lesson is that a mind still anxious over what has passed, what is before it, and what is to come cannot be at peace. One who can let go in every time, with no clinging left, has a light and truly free heart.
Verse 422
อุสภํ ปวรํ วีรํ มเหสึ วิชิตาวินํ อเนชํ นฺหาตกํ พุทฺธํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
The bull, the noble, the hero, the great seeker, the victor, the unstirred, the cleansed, the awakened — him I call a brahmin.
This verse was spoken to the monks, with reference to the Elder Aṅgulimāla, a former great bandit who repented and realized the Dhamma.
The true brahmin is one who is majestic, noble, heroic, a seeker of great qualities, victorious over defilements, unstirred, cleansed of heart, and awakened.
The lesson is that however terrible one's past may have been, if one resolves firmly to turn oneself around and strive, one can cleanse the heart to purity and conquer defilement to the very end. The Dhamma thus opens a way of hope to everyone, not excluding even those who once went astray.
Verse 423
ปุพฺเพนิวาสํ โย เวทิ สคฺคาปายญฺจ ปสฺสติ อโถ ชาติกฺขยํ ปตฺโต อภิญฺญา โวสิโต มุนิ สพฺพโวสิตโวสานํ ตมหํ พฺรูมิ พฺราหฺมณํ ฯ
He who knows his former abodes, who sees the heavens and the woeful states, who has reached the ending of birth, a sage perfected through direct knowledge, whose task is wholly accomplished — him I call a brahmin.
This verse was spoken to the brahmin Devahita, who asked about the qualities of a true brahmin in the highest sense.
The true brahmin is one who recollects his former existences and has the divine eye that sees the heavens and the woeful realms, one who has reached the ending of birth, the fruit of arahantship, whose task is finished — the task of full understanding, the task of abandoning, and the task of realization — through direct knowing, a sage who has completed the holy life.
The lesson is that the last verse of this chapter gathers up all the qualities of the true brahmin in full: one who knows clearly both the past and the destinies of beings, who has utterly ended birth, and who has completed every task. That is the supreme noble one according to the teaching of the Buddha.