dhp.383-423 Dhammapada

Strive and cut off the stream, remove desire, brahmin,
knowing the destruction of the conditioned, be one who knows that which is not made,
brahmin.
When a brahmin has, through two things, crossed over,
then, for one who knows, all the fetters are laid to rest.

For whom the near shore, the far shore or both do not exist,
free of anxiety, being detached, that one I say is a brahmin.

The meditator sitting down, the one who is dustless, who has done his duty, without pollutants,
who has reached the ultimate good, that one I say is a brahmin.

The sun is radiant by day, the moon shines by night,
the accoutred noble is radiant, the meditating brahmin is radiant,
yet every day and night the Buddha is radiant through his power.

Warding off wickedness one is called a brahmin,
one living austerely is said to be an ascetic,
because of driving forth all stain from oneself
one is said to be one who has gone forth.

A brahmin should not hit a brahmin, nor should he abandon him,
woe to the one who strikes a brahmin, further: woe to the one who abandons him.

It is no little good for the brahmin:
when the mind is held back from what is dear,
whenever his mind turns back from violence,
then there is a calming of suffering.

For whom there is no wrong-doing bodily, verbally or mentally,
being restrained in these three things, that one I say is a brahmin.

That one from whom one learned Dhamma taught by the Perfect Sambuddha,
with respect bow down to him, like brahmin bows at fire-sacrifice.

Not because of matted hair, family or birth is one a true brahmin,
in whom there is truth and Dhamma, that one is pure, that one is surely a brahmin.

Why do you have your hair matted, stupid one, and why your deer-skin?
Within you there is a jungle, you only polish the outside.

That one who wears discarded clothes, who is lean with protruding veins,
who meditates alone in the forest, that one I say is a brahmin.

I do not call one a brahmin simply because of being born from a certain womb,
that one is just one who says ‘bho’ if he is attached;
having nothing and unattached, that one I say is a brahmin.

Whoever has cut off all the fetters surely does not tremble,
surmounting attachments, detached, that one I say is a brahmin.

Whoever has cut off the thong, the strap, the rope, together with the bridle,
who has thrown off the obstacle and is awakened, that one I say is a brahmin.

Whoever, being pure, forbears with punishment, bondage and abuse,
having the strength of endurance, having an army of strengths,, that one I say is a brahmin.

Whoever is controlled of mind, dutiful, virtuous, taint-free,
well-trained and in his last body, that one I say is a brahmin.

Like water on the lotus leaf, like a mustard seed on a needle,
he who is unsmeared by desires, that one I say is a brahmin.

Whoever knows right here the destruction of his suffering,
putting down the burden, detached, that one I say is a brahmin.

The deeply wise sagacious one, skilled in what is path and not path,
who has reached the ultimate good, that one I say is a brahmin.

Whoever doesn’t mix with either householders or the houseless,
wandering homeless, with few desires, that one I say is a brahmin.

Whoever has laid down the stick used against fearful and fearless beings,
who neither hurts nor kills, that one I say is a brahmin.

Being friendly with the hostile, calm amongst those holding a stick,
not attached amongst those attached, that one I say is a brahmin.

Whoever has dropped off passion and hatred, conceit and anger,
like a mustard seed from a needle, that one I say is a brahmin.

Whoever speaks a word of truth that is informed and is not coarse,
through which no one would be angry, that one I say is a brahmin.

Whoever in the world does not take what is not given, long, short,
small, large, attractive or unattractive, that one I say is a brahmin.

For the one who has no longings in this world or in the next world,
being without longings, detached, that one I say is a brahmin.

For the one who has no desires, who, through knowledge, is without doubt,
who has reached immersion in the deathless, that one I say is a brahmin.

Whoever here has overcome clinging to both merit and demerit,
who is griefless, dustless and pure, that one I say is a brahmin.

Whoever just like the moon is stainless, pure, clear and undisturbed,
has destroyed joy in existence, that one I say is a brahmin.

He who has crossed the difficult and dangerous path through births and deaths and delusion,
the meditator who has crossed over to the further shore, free of lust and free of doubt,
unattached and cooled down, that one I say is a brahmin.

Whoever, giving up sensual desires, would wander homeless here,
destroying desires and existence, that one I say is a brahmin.

Whoever, giving up craving, would wander homeless here,
destroying craving and existence, that one I say is a brahmin.

Abandoning the human yoke, overcoming the divine yoke,
being unattached to all yokes, that one I say is a brahmin.

Abandoning delight and aversion, cooled off and free from cleaving,
a hero who vanquished the whole world, that one I say is a brahmin.

Whoever knows in every way beings’ passing and their rebirth,
unattached, fortunate, awake, that one I say is a brahmin.

For the one whose destiny is unknown to gods, gandhabbas and men –
being pollutant-free, an Arahat, that one I say is a brahmin.

For whom there is nothing in the past, the future or the present,
having nothing and unattached, that one I say is a brahmin.

A noble leader, heroic, a great seer, victorious,
free of lust, cleansed and awakened, that one I say is a brahmin.

Whoever knows their former lives, and sees heaven and the downfall,
and has attained birth’s destruction, the sage, accomplished in deep knowledge,
who is accomplished in all accomplishments, that one I say is a brahmin.

Strive, cut off the stream, O brahmin,
And drive out sensual craving.
Knowing the dissolution of conditioned things,
You, O brahmin, are a knower of the Uncreated.

When the brahmin has gone to the other shore
By the twofold practice (of serenity and insight), Then that sage’s every fetter falls away.

The one who is untroubled and beyond fear,
For whom there exists neither this nor the other
shore,
Nor both this and the other shore:
That one I proclaim a brahmin.

The pure one who sits absorbed in meditation,
Who has done what ought to be done,
Who is without toxins, having obtained the highest
attainment:
That one I proclaim a brahmin.

The sun shines by day, the moon by night;
In armor shines the warrior, in meditation the
brahmin.
But all day and night the Buddha shines in splendor.

One who has warded off evil is a brahmin.
One who lives in tranquility is a renunciant.
One who has driven out one’s own impurities
Is called gone forth.

Strike not a brahmin,
Nor should a brahmin give way to anger.
Shame on those who would strike a brahmin,
And greater shame on the brahmin who gives way
to anger.

For the brahmin, there is nothing better
Than restraining his mind from what it cherishes.
Whenever he turns away from the desire to harm,
He thereby appeases suffering.

The one who does no wrong in body, speech, and
mind,
Who is restrained in these three ways:
That one I proclaim a brahmin.

You should venerate your teacher by whom
You learned the true Dhamma,
Taught by the Perfectly Awakened One,
Like a brahmin venerates the sacrificial fire.

Neither by matted hair, nor ancestry, nor birth is
one a brahmin.
The brahmin is the one with whom there is the
truth, purity, and the Dhamma.

What of your matted hair, O fool?
What of your deerskin clothes?
You are a tangled thicket within,
Yet you groom the exterior!

The one wearing rags from a dust heap,
Emaciated, with veins exposed,
Alone in the forest, absorbed in meditation:
That one I proclaim a brahmin.

I do not proclaim a brahmin
Simply by being born of the womb, sprung from a
mother.
If he possesses something he is only called self-
important.
The one who has nothing, who is free from clinging:
That one I proclaim a brahmin.

The one who has overcome clinging and cut off
every fetter,
Who has overcome clinging and trembles not;
One unbound:
That one I proclaim a brahmin.

The one awakened,
Having cut off strap and thong,
The cord together with the bridle,
Having lifted the crossbar:
That one I proclaim a brahmin.

The one who endures insult, binding and beating
without anger,
Whose strength is forbearance, an army’s strength:
That one I proclaim a brahmin.

The one who is free of anger, who observes the
practice,
Who is virtuous, restrained, and humble,
Who is in the final body:
That one I proclaim a brahmin.

The one who is unsmeared by sensual craving,
Like water on a lotus leaf,
The one who is like a mustard seed on the point of an
awl:
That one I proclaim a brahmin.

The one who realizes the dissolution of suffering,
Who has laid down the burden,
Who is unbound:
That one I proclaim a brahmin.

The one endowed with intelligence and deep
knowledge,
Who knows what is and is not the path,
Who has attained the highest goal:
That one I proclaim a brahmin.

The one who is not given to society with
householders or monks,
Who is homeless and wants little:
That one I proclaim a brahmin.

The one who has set down the rod
Toward both the trembling and the firm,
Who does not kill or cause another to kill:
That one I proclaim a brahmin.

The one unhindered among the obstructed,
Cool among those who take up the rod,
Free from clinging among the attached:
That one I proclaim a brahmin.

The one who has made passion, ill will,
Conceit, and hypocrisy all fall away,
The one who is like a mustard seed on the point of an
awl:
That one I proclaim a brahmin.

The one who would utter words that are true,
Instructive, and gentle;
Words that would anger no one:
That one I proclaim a brahmin.

The one who does not take what is not given here
in the world,
Be it long or short, small or large, beautiful or ugly:
That one I proclaim a brahmin.

The one whose hopes are found
Neither in this world nor the next,
Who is independent, unyoked:
That one I proclaim a brahmin.

The one without attachments,
Who by knowing is without doubts,
Who has attained immersion into the Deathless:
That one I proclaim a brahmin.

The one who clings not to merit or demerit,
Who is free from sorrow, is dustless and pure:
That one I proclaim a brahmin.

The one who is like the moon,
Spotless, pure, unsullied, perfectly clear,
For whom the delight for becoming is exhausted:
That one I proclaim a brahmin.

The one who has transcended this mire,
This bad road, this wandering, and delusion,
Who has crossed to the other shore, emancipated,
Who meditates, free from craving, clinging, and
doubt:
That one I proclaim a brahmin.

The one, having renounced sensual desires,
Would wander about homeless,
His passions and becoming destroyed:
That one I proclaim a brahmin.

The one, having renounced craving,
Would wander about homeless,
His craving and becoming destroyed:
That one I proclaim a brahmin.

The one who, having abandoned the human bond
And transcended the divine one,
Who is indeed released from all bonds:
That one I proclaim a brahmin.

One who, having left behind attraction and
aversion,
Being tranquil, without attachments,
A hero, overcoming the whole world:
That one I proclaim a brahmin.

The one who has realized the dissipation and arising
of beings,
Who is unattached, well-gone, awakened:
That one I proclaim a brahmin.

The one whose course gods, divine musicians,
And humans do not know,
Whose toxins are destroyed, an arahant:
That one I proclaim a brahmin.

The one for whom there is nothing in front,
Behind, and in between,
Who, having nothing, is free from clinging:
That one I proclaim a brahmin.

The excellent one who is a bull, a hero,
A great sage, a conqueror, free of craving,
The one who has taken the (ritual) bath,
Who is now awake:
That one I proclaim a brahmin.

The one who knows his former lives,
And sees the heavens and hells,
Who has attained the end of birth,
And obtained the higher knowledge,
The sage who has achieved all accomplishments:
That one I proclaim a brahmin.

Exert yourself, O holy man! Cut off the stream (of craving), and discard sense desires. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreated (Nibbana)!

When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away.

He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered—him do I call a holy man.

He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal—him do I call a holy man.

The sun shines by day, the moon shines by night. The warrior shines in armor, the holy man shines in meditation. But the Buddha shines resplendent all day and all night.

Because he has discarded evil, he is called a holy man. Because he is serene in conduct, he is called a recluse. And because he has renounced his impurities, he is called a renunciate.

One should not strike a holy man, nor should a holy man, when struck, give way to anger. Shame on him who strikes a holy man, and more shame on him who gives way to anger.

Nothing is better for a holy man than when he holds his mind back from what is endearing. To the extent the intent to harm wears away, to that extent does suffering subside.

He who does no evil in deed, word and thought, who is restrained in these three ways—him do I call a holy man.

Just as a brahman priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.

Not by matted hair, nor by lineage, nor by birth does one become a holy man. But he in whom truth and righteousness exist—he is pure, he is a holy man.

What is the use of your matted hair, O witless man? What of your garment of antelope’s hide? Within you is the tangle (of passion); only outwardly do you cleanse yourself.

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

I do not call him a holy man because of his lineage or high-born mother. If he is full of impeding attachments, he is just a supercilious man. But who is free from impediments and clinging—him do I call a holy man.

He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated—him do I call a holy man.

He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened—him do I call a holy man.

He who without resentment endures abuse, beating and punishment; whose power, real might, is patience—him do I call a holy man.

He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body—him do I call a holy man.

Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures—him do I call a holy man.

He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated—him do I call a holy man.

He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal—him do I call a holy man.

He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants—him do I call a holy man.

He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill—him do I call a holy man.

He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached—him do I call a holy man.

He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle—him do I call a holy man.

He who utters gentle, instructive and truthful words, who imprecates none—him do I call a holy man.

He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad—him do I call a holy man.

He who wants nothing of either this world or the next, who is desire-free and emancipated—him do I call a holy man.

He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless—him do I call a holy man.

He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure—him do I call a holy man.

He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence—him do I call a holy man.

He who, having traversed this miry, perilous and delusive round of existence, has crossed over and reached the other shore; who is meditative, calm, free from doubt, and, clinging to nothing, has attained to Nibbana—him do I call a holy man.

He who, having abandoned sensual pleasures, has renounced the household life and become a homeless one; has destroyed both sensual desire and continued existence—him do I call a holy man.

He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence—him do I call a holy man.

He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages—him do I call a holy man.

He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds—him do I call a holy man.

He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened—him do I call a holy man.

He whose track no gods, no angels, no humans trace, the arahant who has destroyed all cankers—him do I call a holy man.

He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing—him do I call a holy man.

He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one—him do I call a holy man.

He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence—him do I call a holy man.