Dhammapada

The Dhammapada is a versified Buddhist scripturetraditionally ascribed to the Buddha himself. It is one of the best-known texts from the Theravada canon.

The title, Dhammapada, is a compound term composed of dhamma and pada, each word having a number of denotations and connotations. Generally, dhamma can refer to the Buddha's "doctrine" or an "eternal truth" or "righteousness" or all "phenomena"; and, at its root, pada means "foot" and thus by extension, especially in this context, means either "path" or "verse" (cf. "prosodic foot") or both. English translations of this text's title have used various combinations of these and related words.

Siddhārtha Gautama lived from around 563 to 483 BCE in India. After an intense spiritual quest as a young man, he became "enlightened," and is still called "The Buddha" - The Enlightened or Awakened One.

The followers of the Buddha collected and recorded his talks and sayings; and, of course, later Buddhists added to these spiritual riches with commentaries, compilations, summaries, interpretations, revelations and insights. By 400 BCE, there was an extensive collection of handwritten Buddhist scriptures in both the Sanskrit and Pali languages, and some contend (e.g., Georg Feuerstein)that compilations of the Sayings of the Buddha, like the Dhammapada, were in existence. By 100 BCE there were organized and "standardized" or "approved" collections of these handwritten scriptures, including the Dhammapada.

The collection in the Pali language, the canonical language of Buddhism in Southeast Asia, is called the Tipitaka(Three Baskets) Canon. The Abdhidharma and Dharmapada writings are included in the Tipitaka Canon. After nearly 2,300 years the standard Pali Tipitaka Canon has become very large. The Pali Text Society version of theTipitaka, printed in 1877, consists of 57 large volumes.

For over twenty centuries, the most quoted scripture (Sutta) from the Three Baskets Canon (Tipitaka) has been the "Dhammapada Sutta." In the Pali language, Dhamma means truth, principles, Buddhist doctrine, law, and discipline; and, Pada means path, way, step, foot. Sutta means threads, terse sayings, proverbs, wisdom, scripture, holy book, etc.. Dhammapada Sutta is the Pali name for the scripture, and Dharmapada Sutra is the Sanskrit name of the collection of verses. Thus, this traditional Buddhist teaching text and revered scripture tells us how to walk the path of truth, or follow the path of wisdom.

The Dhammapada Sutta has a long and vibrant oral tradition. Serious followers of Buddhism, and many Southeast Asian monks, would memorize the Dharmapada Sutra. The sayings, or "threads (sutras) of wisdom," were widely repeated for teaching and inspiration in East Asian Buddhist cultures for over twenty centuries. Many verses are part of the folk wisdom, and some verses are clichés in those cultures.

The earliest extant handwritten version of the Dhammapada Sutta is on birch bark scrolls found in clay jars buried in a monastery in Eastern Afghanistan. These ancient manuscripts, called the "Gandhāran Buddhist Texts" or the "Kharosthi Manuscripts" are now in the possession of the British Museum Library. It has been estimated by archeologists and Buddhist scholars that these manuscripts come from around 100 CE.

One influential commentary on the Dhammapada Sutta by the Buddhist monk and scholar, Buddhaghosa, circa the Fifth Century CE, arranged the Sutta into 423 verses arranged into 26 chapters, and provided 305 stories or parables which give some context for each of the verses. There are Tibetan versions of the Dharmapada Sutra which include up to 1,000 verses, arranged in 33 chapters. Today, nearly all translations of the Dhammapada Sutta include 423 verses arranged into 26 chapters.

Initially, the Tipitaka Canon in the Pali language represented the Theravada, rather than Mahayana, traditions of Buddhism. However, over many centuries, aspects of the Mahayana and Tibetan Schools of Buddhism appeared in a number of the sayings included in the later Dhammapada and Udanavarga compilations in other languages. For example, vivid ideas of rewards in heaven and punishment in hell are more rooted in the lay person's Mahayana traditions, as well as Hindu and Islamic religions, rather than the early Theravada Buddhism. Even the Buddha himself kept a polite silence about supernatural realms, so as to avoid theological disagreements that did not contribute to the quest for enlightenment. On the other hand, the Dhammapada still lacks emphasis upon the Mahayana vision ofbodhicitta - the altruistic motivation to become a Buddha for the sake of others.

There are many translations of the Dhammapada Scripture from the Pali or Sanskrit languages into the English language, and, of course, into all other major languages. One of the earliest published translations of the Dhammapada Sutta from the Pali language into the English language was prepared by the scholar Friedrich Max Müller in 1869. There is a Tibetan version of the Dharmapada Sutra, from Sanskrit sources, called the Udanavarga, compiled by a scholar-monk named Dharmatrata, from around 200 CE; which was first translated into English in 1892 by W.W. Rockhill. The Chinese version of the Dhammapada was translated into English by Samuel Beal in 1878.

In the English translations of the Dharmapada Sutra that I have studied, there are some verses that have considerable literary elegance and poetic force, while the majority of the verses favor a plain and matter of fact prose style. There is some repetition of specific verses, and extensive repetition of the central ideas, e.g., "do good and avoid evil; or, pacify and purify the mind."

The primary emphasis in the Dhammapada is on personal behavior, morals, Buddhist precepts, ethics, rightness, personal responsibility, living a good life, control of the emotions and desires, reducing suffering and sadness, and cultivating a tranquil mind. I have included a number of publications in the bibliography below that deal with these topics, but are not specifically related to the Dhammapada.

For readers who want a good introduction and informative guide to the chapters, may I suggest The Dhammapada: Verses on the Way by Glen Wallis. Juan Mascaro's translation includes a longer introduction, in the spirit of R. H. Blyth, with many cross-cultural comparisons. Osho has given a series of 12 longer lectures on the Dhamapada Sutta. There is an online commentary on each verse based on Mr. Burlingame's commentary (2 volumes) on the Dhammapada Sutta for the Pali Text Society. There is also a commentary by the Venerable Narada available online. There is an illustrated version of the Dhammapada Sutta with a color painting for each verse. The stories and parables included in Buddhagosha's commentary in the 5th Century CE are best presented by Daw Mya Tin.

Chapters 25-26 Verses 360-423

Dhammapada Sutta, Chapter 25, Verses 360-382

Verse 360 (25:360)

360. Good is the control of the eye; good is the control of the ear; good is the control of the nose; good is the control of the tongue. Narada 1959

360.  Good is restraint of eye and ear, of smell and taste.   Wagiswara 1912   

360. Restraint in the eye is good, good is restraint in the ear, in the nose restraint is good, good is restraint in the tongue. Muller 1881

Verse 361 (25:361)

361. In the body restraint is good, good is restraint in speech, in thought restraint is good, good is restraint in all things. A Bhikshu, restrained in all things,
is freed from all pain. Muller 1881

361. Good is the control of the body; good is the control of the speech; good is the control of the mind; good is the control of everything. Restrained at all points,
the Bhiksu is freed from sorrow. Narada 1959

361.  Good is restraint of action and of speech; and, the restraint of mind and of every sense is good.  The Bhikkhu restrained in all things casts  aside every care.   Wagiswara 1912   

Verse 362 (25:362)

362. He who is controlled in hand, in foot, in speech, and in the head; he who delights in meditation, and is composed; he who is alone, and is contented,
is called a Bhiksu. Narada 1959

362.  Best amongst the temperate is he who is temperate in hand, foot and tongue.   The man of inward joy and calm– him I call Bhikkhu.   Wagiswara 1912   

362. He who controls his hand, he who controls his feet, he who controls his speech, he who is well controlled, he who delights inwardly, who is collected,
who is solitary and content, him they call Bhikshu. Muller 1881

Verse 363 (25:363)

363.  The Bhikkhu who is temperate and moderate in speech, not puffed up, but a wise preacher and interpreter– sweet are his words!   Wagiswara 1912   

363. The Bhikshu who controls his mouth, who speaks wisely and calmly, who teaches the meaning and the law, his word is sweet. Muller 1881

363. A Bhiksu who is controlled in tongue, who speaks wisely, who is humble, who explains the meaning and the text — sweet is his speech. Narada 1959

Verse 364 (25:364)

364. That Bhiksu who dwells in Dharma, who delights in Dharma, who meditates in Dharma, and who well remembers Dharma, does not fall away from the
Sublime Dharma. Narada 1959

364.  He who abides in the law and takes his pleasure therein, revolving it in his mind and pondering it, he is a Bhikkhu who falls not away from the Law.   Wagiswara 1912   

364. He who dwells in the law, delights in the law, meditates on the law, follows the law, that Bhikshu will never fall away from the true law. Muller 1881

Verse 365 (25:365)

365. Let him not despise what he has received, nor ever envy others: a mendicant who envies others does not obtain peace of mind. Muller 1881

365. Let him not despise the offerings given to him, and let him not be envious of others. The Bhiksu who envies others does not attain Samadhi. Narada 1959

365.  Let him neither make much of his own gain, nor envy that of others.  The Bhikkhu who envies others attains not the true meditation.   Wagiswara 1912   

Verse 366 (25:366)

366. If a Bhiksu does not despise what he receives, though receiving but little, even the gods praise him whose life is pure and full of endeavor. Narada 1959

366.  Even the gods praise that Bhikkhu whose own gain is slight, yet who covets not the gain of other men, but lives pure and strenuous.   Wagiswara 1912   

366. A Bhikshu who, though he receives little, does not despise what he has received, even the gods will praise him, if his life is pure, and if he is not slothful. Muller 1881

Verse 367 (25:367)

367. He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu. Muller 1881

367. He who has no thought of "I" and "mine" whatever towards mind and body, he who grieves not for that which he has not, he is indeed called a Bhiksu. Narada 1959

367.  He who clings not to self-hood and to existence, but mourns at the vanity of this fleeting world, he is called Bhikkhu.   Wagiswara 1912   

Verse 368 (25:368)

368. The Bhiksu who abides in loving-kindness, who is pleased with the Buddha’s teaching, attains to that state of peace and happiness, where the conditioned things has
ceased. Narada 1959

368.  The Bhikkhu who lives kindly and trusts in Buddha's Teaching he approaches Nirvana, the calm and blissful end of rebirth.   Wagiswara 1912  

368. The Bhikshu who acts with kindness, who is calm in the doctrine of Buddha, will reach the quiet place (Nirvana), cessation of natural desires, and happiness. Muller 1881

Verse 369 (25:369)

369.  Bale out the ship, O Bhikkhu, then will it go lightly.  Cut the thongs of lust and hate.  So will you come to Nirvana.   Wagiswara 1912 

369. O Bhikshu, empty this boat! if emptied, it will go quickly; having cut off passion and hatred thou wilt go to Nirvana. Muller 1881

369. Empty this boat of your life, O Bhiksu! Empty it, you will move swiftly. Cutting off lust and hated, you will thereby go to Nirvana. Narada 1959

Verse 370 (25:370)

370. Cut off the five — self-illusion, doubts, indulgence in wrongful rites and ceremonies, sensuous desire and hatred! Give up five — attachment to the Realm of Form,
attachment to the Formless Realms, conceit, restlessness and ignorance. Further cultivate five — confidence, heedfulness, effort, concentration and wisdom. The Bhiksu
who has gone beyond the five bonds (i.e. lust, hate, delusion, pride, false views) is called "Flood-crosser". Narada 1959

370.  Cut the five bonds, leave other five, and take in their place five more.  He who has got beyond the five evil states is said to have crossed the flood.   Wagiswara 1912   

370. Cut off the five (senses), leave the five, rise above the five. A Bhikshu, who has escaped from the five fetters, he is called Oghatinna, `saved from the flood.' Muller 1881

Verse 371 (25:371)

371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought to what gives pleasure that thou mayest not for thy heedlessness have to swallow the
iron ball (in hell), and that thou mayest not cry out when burning, `This is pain.' Muller 1881

371. Meditate, O Bhiksu. Be mindful. Do not let your mind whirl on sensual pleasures. Do not be careless and swallow a ball of lead, just as not crying "This is sorrow"
when burnt. Narada 1959

371.  Keep vigil, Bhikkhu, be not slothful, let not your mind dally with delights.  Suffer not the pangs of hell, and wail not as the flames devour you, "O day of woe"!   Wagiswara 1912   

Verse 372 (25:372)

372. Without knowledge there is no meditation, without meditation there is no knowledge: he who has knowledge and meditation is near unto Nirvana. Muller 1881

372.  There is no meditation apart from wisdom, there is no wisdom apart from meditation.  Those in whom wisdom and meditation meet are not far from Nirvana.   Wagiswara 1912   

372. There is no concentration in one who lacks wisdom, nor is there wisdom in him who lacks concentration; but he who has both concentration and wisdom, is in the
presence of Nirvana. Narada 1959

Verse 373 (25:373)

373.  Divine pleasure is his who enters into solitude, the Bhikkhu who is calmed and sees the law with the seeing eye.   Wagiswara 1912   

373. A Bhikshu who has entered his empty house, and whose mind is tranquil, feels a more than human delight when he sees the law clearly. Muller 1881

373. The Bhiksu who has retired to a lonely abode, who has calmed his mind, and who perceives the doctrine clearly, experiences a joy transcending that of man. Narada 1959

Verse 374 (25:374)

374. Whenever he reflects on the rise and fall of the Skandhas (Aggregates), he experiences joy and happiness of those who know that Nirvana is immortal. Narada 1959

374.  Whenever he ponders the beginning and the end of the elements of being, he finds joy and bliss.  Nectar it is to those who know.   Wagiswara 1912   

374. As soon as he has considered the origin and destruction of the elements (khandha) of the body, he finds happiness and joy which belong to those who
know the immortal (Nirvana). Muller 1881

Verse 375 (25:375)

375. And this is the beginning here for a wise Bhikshu: watchfulness over the senses, contentedness, restraint under the law; keep noble friends whose life is pure, and who
are not slothful. Muller 1881

375. This becomes the beginning for a wise Bhiksu: sense-control, contentment, restrained with regard to the fundamental Disciplinary Code, association with beneficent
and energetic friends whose livelihood is pure. Narada 1959

375.  This is the beginning in my teaching for a wise Bhikkhu: self-mastery, contentment, and control by the precepts; to cultivate those who  are noble, righteous, and zealous friends; to be hospitable and courteous– this is to be glad and to make an end of sorrow.   Wagiswara 1912   

Verse 376 (25:376)

376. Let him be cordial in his ways and refined in conduct; and be filled thereby with joy, he will make an end of sorrow. Narada 1959

376.  This is the beginning in my teaching for a wise Bhikkhu: self-mastery, contentment, and control by the precepts; to cultivate those who  are noble, righteous, and zealous friends; to be hospitable and courteous– this is to be glad and to make an end of sorrow.   Wagiswara 1912   

376. Let him live in charity, let him be perfect in his duties; then in the fulness of delight he will make an end of suffering. Muller 1881

Verse 377 (25:377)

377.  As jasmine sheds its withered blossoms so, O Bhikkhus, do you put away lust and hatred.   Wagiswara 1912   

377. As the Vassika plant sheds its withered flowers, men should shed passion and hatred, O ye Bhikshus! Muller 1881

377. Even as the jasmine creeper sheds its withered flowers, you, O Bhiksu, should totally cast off lust and hatred. Narada 1959

Verse 378 (25:378)

378. The Bhiksu who is calm in body, calm in speech and calm in mind, who is master of himself and who has left out worldly things, is
truly called a "peaceful one." Narada 1959

378.  He who is controlled in act, in speech, in thought, and altogether calmed, having purged away worldliness, that Bhikkhu is called calm.   Wagiswara 1912   

378. The Bhikshu whose body and tongue and mind are quieted, who is collected, and has rejected the baits of the world, he is called quiet. Muller 1881

Verse 379 (25:379)

379. Rouse thyself by thyself, examine thyself by thyself, thus self- protected and attentive wilt thou live happily, O Bhikshu! Muller 1881

379. Do censure yourself. Do examine yourself. Self-guarded and mindful, O Bhiksu, you will live happily. Narada 1959

379.  Come, rouse thyself!  Examine thine own heart. The Bhikkhu who is thus self-guarded and mindful will live in happiness.   Wagiswara 1912   

Verse 380 (25:380)

380. You are indeed, the protector of yourself. You are, indeed, your own refuge. Therefore, control your own self as a merchant
controls a noble horse. Narada 1959

380.  Each man is his own helper, each his own host; therefore, curb thyself as the merchant curbs a spirited horse.   Wagiswara 1912   

380. For self is the lord of self, self is the refuge of self; therefore curb thyself as the merchant curbs a good horse. Muller 1881

Verse 381 (25:381)

381.  The glad Bhikkhu, who puts his trust in Buddha's Preaching, goes to Nirvana– the calm and blissful end of rebirth.   Wagiswara 1912   

381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha will reach the quiet place (Nirvana), cessation of natural desires, and happiness. Muller 1881

381. It is full of joy and confidence in the Buddha’s teaching. The Bhiksu will attain the blissful peaceful state, where the conditioned things has ceased. Narada 1959

Verse 382 (25:382)

382. The Bhiksu who devotes himself to the Buddha’s teaching when he is still young, illuminates this world, like the moon freed from clouds. Narada 1959

382.  Let the young Bhikkhu apply himself to Buddha's Preaching.  So will he light up the world as the moon escaped from the clouds.   Wagiswara 1912   

382. He who, even as a young Bhikshu, applies himself to the doctrine of Buddha, brightens up this world, like the moon when free from clouds. Muller 1881

Dharmapada Sutra, Chapter 26, Verses 383-423

Verse 383 (26:383)

383. Stop the stream valiantly, drive away the desires, O Brahmin (Brahmana)! When you have understood the destruction of all that was made,
you will understand that which was not made. Muller 1881

383.  Play the man and stem the flood of passion!  Cast off your lusts, Brahmin.  Having having known the ending of the perishable,  thou knowest the imperishable, Brahmin.   Wagiswara 1912   

383. Strive and go beyond the stream. O Brahmin, discard the sense-desires. Knowing the destruction of conditioned things,
O Brahmin, be a knower of Nirvana. Narada 1959

Verse 384 (26:384)

384. In two states of concentration and insight, when a Brahmin goes to the Further Shore, all the fetters of that "one who knows" are broken. Narada 1959

384. If the Brahmin has reached the other shore in both restraint and contemplation, all bonds vanish from him who has obtained knowledge. Muller 1881

384.  When the Brahmin has traveled the twofold path of meditation, then indeed his chains fall off him, for he knows the truth.   Wagiswara 1912   

Verse 385 (26:385)

385. He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brahmin (Brahmana). Muller 1881

385.  Him I call the Brahmin whom desire assails not from within nor from without, in whom is no fear, he is indeed free.   Wagiswara 1912   

385. He for whom there is neither this nor the Further Shore, nor both who is undistressed and unbound — I call him a Brahmin. Narada 1959

Verse 386 (26:386)

386.  Him I call Brahmin who is meditative, clean of heart, solitary, who has done his duty and got rid of taints, who has reached the goal of effort.   Wagiswara 1912   

386. He who is meditative, stainless and secluded, he who has done his duty and is free from corruptions, he who has attained the supreme
Goal — I call him a Brahmin. Narada 1959

386. He who is thoughtful, blameless, settled, dutiful, without passions, and who has attained the highest end, him I call indeed a Brahmin. Muller 1881

Verse 387 (26:387)

387. The sun is bright by day, the moon shines by night, the warrior is bright in his armor, the Brahmin is bright in his meditation; but Buddha, the Awakened,
is bright with splendor day and night. Muller 1881

387.  The sun shines by day, the moon lights up the night; radiant is the soldier in his panoply, radiant the Brahmin in his meditation;  but the Buddha in his brightness is radiant day and night.   Wagiswara 1912   

387. The sun shines by day; the moon is radiant by night. The warrior shines in his armor. The Brahmin shines in his meditation. But the Buddha shines
in glory all day and night. Narada 1959

Verse 388 (26:388)

388. He is called a Brahmin because he has discarded evil, and because he lives in peace. He is called a Samanera because he gives up the impurities;
he is called a Pabbajita, a pilgrim. Narada 1959

388. Because a man is rid of evil, therefore he is called Brahmin; because he walks quietly, therefore he is called Samana; because he has sent away
his own impurities, therefore he is called a Pilgrim (Pravragita, Pabbagita). Muller 1881

388.  By Brahmin I mean one who has put away evil.  His serenity is a man called Samano.  For excluding his own sin is a man called recluse.   Wagiswara 1912   

Verse 389 (26:389)

389. No one should attack a Brahmin, but no Brahmin if attacked should let himself fly at his aggressor! Woe to him who strikes a Brahmin,
more woe to him who flies at his aggressor! Muller 1881

389.  Do no evil to a Brahmin.  Let not the Brahmin return evil for evil.  Woe to him who kills a Brahmin; yea, rather, woe to  that Brahmin who loses his temper!  Wagiswara 1912    

389. One should never hurt a Brahmin, nor as Brahmin should vent his wrath on one who has hurt him. Shame on him who hurt a Brahmin!
More shame on him who gives vent to his wrath! Narada 1959

Verse 390 (26:390)

390.  It is no slight benefit to a Brahmin when he learns to hold his impulses in check.  From whatever motive evil temper is controlled, by  that control grief is truly soothed.   Wagiswara 1912   

390. Unto a Brahmin that (non-retaliation) is of no small advantage. If he holds back his mind from dear things, whenever the intent
to harm ceases, then and then sorrow subsides. Narada 1959

390. It advantages a Brahmin not a little if he holds his mind back from the pleasures of life; when all wish to injure has vanished,
pain will cease. Muller 1881

Verse 391 (26:391)

391. Him I call indeed a Brahmin who does not offend by body, word, or thought, and is controlled on these three points. Muller 1881

391.  By whomsoever no evil is done in deed, or word, or thought, him I call a Brahmin who is guarded in these three.   Wagiswara 1912   

391. He who does no evil through body, speech or mind and who is restrained in these three respects — I call him a Brahmin. Narada 1959

Verse 392 (26:392)

392. If one understands the doctrine preached by the fully enlightened one from anybody, one should reverence him devoutly, even as a Braham
reveres the sacrificial-fire. Narada 1959

392. After a man has once understood the law as taught by the Well Awakened, The Buddha, let him worship it carefully, as the Brahmin
worships the sacrificial fire. Muller 1881

392.  As the Brahmin honors the burnt-sacrifice, so do thou honour him, from whomsoever is learnt the law of the true Buddha.   Wagiswara 1912   

Verse 393 (26:393)

393. A man does not become a Brahmin by his platted hair, by his family, or by birth; in whom there is truth and righteousness, he is blessed, he is a Brahmin. Muller 1881

393.  Not by matted locks, nor by lineage, nor by caste is one a Brahmin.  He is the Brahmin in whom are truth and righteousness and purity.   Wagiswara 1912   

393. Not by matted hair, nor by family, nor by birth that one becomes a Brahmin. But in whom there exist both truth and righteousness, he is pure, he is a Brahmin. Narada 1959

Verse 394 (26:394)

394. What is the use of your matted hair, foolish man, and what is the use of your antelope skin garment, if you are full of passions within yourself and
without adorning yourself. Narada 1959

394.  What boots your tangled hair, fool, what avails your garment of skins?  You have adorned the outer parts, within you are full of uncleanness.   Wagiswara 1912   

394. What is the use of platted hair, O fool! what of the raiment of goat-skins? Within thee there is ravening, but the outside thou make clean. Muller 1881

Verse 395 (26:395)

395.  A man clothed in cast-off rags, lean, with knotted veins, meditating alone in the forest, him I call a Brahmin.   Wagiswara 1912   

395. The man who wears dirty raiment's, who is emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brahmin. Muller 1881

395. The person who wears worn-out robes, who is lean, whose veins stand out, who meditates alone in the forest — I call him a Brahmin. Narada 1959

Verse 396 (26:396)

396. I do not call him a Brahmin merely because he is born of a Brahmin womb or sprung from a Brahmin mother. He is merely a "Dear-addresser", if he has impediments.
He who is free from impediments, free from clinging — I call him a Brahmin. Narada 1959

396.  Not him do I call Brahmin who is merely born of a Brahmin mother.  Men may give him salutation as a Brahmin, though he be not detached from the world.   Him I call a Brahmin who has attachment to nothing.   Wagiswara 1912   

396. I do not call a man a Brahmin because of his origin or of his mother. He is indeed arrogant, and he is wealthy: but the poor, who is free from all attachments,
him I call indeed a Brahmin. Muller 1881

Verse 397 (26:397)

397. Him I call indeed a Brahmin who has cut all fetters, who never trembles, is independent and unshackled. Muller 1881

397. He who has cut off all fetters, who does not tremble, who has gone beyond ties, who is unbound — I call him a Brahmin. Narada 1959

397.  Him I call a Brahmin who has cut the bonds, who does not thirst for pleasures, who has left behind the hindrances.   Wagiswara 1912   

Verse 398 (26:398)

398. He who has cut the strap (hatred), the thong (craving), and the rope (heresy), together with all their fastenings (latest tendencies), who has
thrown up the cross-bar (ignorance), who is enlightened (Buddha) — I call him a Brahmin. Narada 1959

398.  Whoso has cut the cable, and the rope and the chain with all its links, and has pushed aside the bolt, this wise one I call a Brahmin.   Wagiswara 1912   

398. Him I call indeed a Brahmin who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. Muller 1881

Verse 399 (26:399)

399.  Whoever bears patiently abuse and injury and imprisonment, whose bodyguard is fortitude, he is the Brahmin.   Wagiswara 1912   

399. Him I call indeed a Brahmin who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force,
and strength for his army. Muller 1881

399. He who, though innocent, endures reproach, flogging and punishments, without anger, whose power and the potent army is patience — I call
him a Brahmin. Narada 1959

Verse 400 (26:400)

400. He who is free from anger, but is faithful, virtuous, free from craving, self-controlled and bears his final body — I call him a Brahmin. Narada 1959

400.  He is the Brahmin who does not give way to anger, who is careful of religious duties, who is upright, pure, and controlled, who has reached his last birth.    Wagiswara 1912   

400. Him I call indeed a Brahmin who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. Muller 1881

Verse 401 (26:401)

401. Him I call indeed a Brahmin who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. Muller 1881

401. Like water on a lotus leaf, like a mustard seed on the point of a needle, he who does not cling to sensual pleasures — I call him a Brahmin. Narada 1959

401.  He who clings not to pleasures as water clings not to the lotus leaf, nor mustard-seed to the needle-point, him I call Brahmin.   Wagiswara 1912   

Verse 402 (26:402)

402. He who realize the destruction of his sorrow here in this world, who has laid the burden aside and is emancipated — I call him a Brahmin. Narada 1959

402.  He is the Brahmin who in this very world knows the end of sorrow, who has laid the burden aside and is free.   Wagiswara 1912   

402. Him I call indeed a Brahmin who, even here, knows the end of his suffering, has put down his burden, and is unshackled. Muller 1881

Verse 403 (26:403)

403.  Whoso is wise with deep wisdom, seeing the right way and the wrong, and has reached the goal, him I call Brahmin.   Wagiswara 1912   

403. Him I call indeed a Brahmin whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. Muller 1881

403. He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the supreme goal (Nirvana) — I call him a Brahmin. Narada 1959

Verse 404 (26:404)

404. He who is no intimate either with house-holders or with the homeless ones, who wanders without an abode, who has no desires — I call him a Brahmin. Narada 1959

404.  He is the Brahmin who is not entangled either with householders or with recluses, who has no home and few wants.   Wagiswara 1912   

404. Him I call indeed a Brahmin who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires. Muller 1881

Verse 405 (26:405)

405. Him I call indeed a Brahmin who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter. Muller 1881

405. He who has laid aside the cudgel in dealing with beings, whether feeble or strong, who neither harms nor kills — I call him a Brahmin. Narada 1959

405.  He who lays down the rod, who neither kills, nor causes the death of creatures, moving or fixed, he is the Brahmin.   Wagiswara 1912    

Verse 406 (26:406)

406. He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached — I call him a Brahmin. Narada 1959

406.  Not opposing those who oppose, calm amidst the fighters, not grasping amidst men who grasp, he is the Brahmin.   Wagiswara 1912    

406. Him I call indeed a Brahmin who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate. Muller 1881

Verse 407 (26:407)

407. Him I call indeed a Brahmin from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle. Muller 1881

407. He from whom lust, hatred, pride and detraction are fallen off, like a mustard seed from the point of a needle — I call him a Brahmin. Narada 1959

407.  He is the Brahmin from whom anger, and hatred, and pride, and slander have dropped away, as the mustard seed from the needle point.   Wagiswara 1912    

Verse 408 (26:408)

408. He who speak gently, with instructive and true words, who gives offence to nobody in his speech — I call him a Brahmin. Narada 1959

408.  If one were to preach gentle, and instructive, and truthful words by which no man is offended, he is the Brahmin.   Wagiswara 1912    

408. Him I call indeed a Brahmin who utters true speech, instructive and free from harshness, so that he offend no one. Muller 1881

Verse 409 (26:409)

409.  Whoso takes nothing small or great, good or bad, unless it be given him, he is the Brahmin.   Wagiswara 1912 

409. Him I call indeed a Brahmin who takes nothing in the world that is not given him, be it long or short, small or large, good or bad. Muller 1881

409. He who takes nothing that is not given in this world, whether it is long or short, small or great, fair or foul — I call him a Brahmin. Narada 1959

Verse 410 (26:410)

410. He who has no craving desires, pertaining to this world or to the next, who is free from desires and emancipated — I call him a Brahmin. Narada 1959

410.  In whom are found no longings, who is free and detached from this world and the next, he is the Brahmin.   Wagiswara 1912   

410. Him I call indeed a Brahmin who fosters no desires for this world or for the next, has no inclinations, and is unshackled. Muller 1881

Verse 411 (26:411)

411. He who has no craving desires, is free from doubts through his knowledge, has gained a firm footing in the Deathless (Nirvana) — I call him a Brahmin. Narada 1959

411. Him I call indeed a Brahmin who has no interests, and when he has understood (the truth), does not say "How, how?" He has reached the depth of the Immortal. Muller 1881

411.  Him I call a Brahmin in whom lust is not found, who has cast off doubt, who knows the path that leads to Nirvana and reaches it.   Wagiswara 1912      

Verse 412 (26:412)

412. Herein he who has transcended both good and bad, and the ties (of lust, hatred, delusion, pride and false views) as well, who is pure, free from sorrow,
free from stain — I call him a Brahmin. Narada 1959

412.  Who in this life has passed from the grip of either merit or demerit, free of sorrow, cleansed and purified, him I call Brahmin.   Wagiswara 1912   

412. Him I call indeed a Brahmin who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity. Muller 1881

Verse 413 (26:413)

413.  He who is clear as the moon, pure, and limpid, and serene, who has quenched his thirst for life; who has passed through this impassable  quagmire of rebirth, and infatuation; who has waded through it and got beyond it; who is meditative and supplies no fuel to the fires of lust and  doubt, him I call a Brahmin.    Wagiswara 1912  

413. He who is spotless as the moon, who is pure, serene and unperturbed, who has destroyed craving for becoming — I call him a Brahmin. Narada 1959

413. Him I call indeed a Brahmin who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct. Muller 1881

Verse 414 (26:414)

414. He who has gone beyond the lust, and illusion in the difficult path (of transmigration), and has crossed the ocean of life (of Samsara), who is meditative,
free from craving and doubts, who clings to nothing, who has attained Nirvana — I call him a Brahmin. Narada 1959

414.  He who is clear as the moon, pure, and limpid, and serene, who has quenched his thirst for life; who has passed through this impassable  quagmire of rebirth, and infatuation; who has waded through it and got beyond it; who is meditative and supplies no fuel to the fires of lust and  doubt, him I call a Brahmin.   Wagiswara 1912    

414. Him I call indeed a Brahmin who has traversed this miry road, the impassable world and its vanity, who has gone through, and reached the other shore, is
thoughtful, guileless, free from doubts, free from attachment, and content. Muller 1881

Verse 415 (26:415)

415. Him I call indeed a Brahmin who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct. Muller 1881

415. He who gives up sense-desires in this world, renounces worldly life and become a homeless one, has destroyed sense-desires and becoming — I call
him a Brahmin. Narada 1959

415.  He who in this life, deserting his lusts, goes from home into solitude, and has quenched lust, and with it the desire to be reborn, him I call Brahmin.    Wagiswara 1912   

Verse 416 (26:416)

416. He who gives up craving in this world, renounces worldly life and become a homeless one, has destroyed craving and becoming — I call him a Brahmin. Narada 1959

416.  He who in this life deserts craving, and goes from home into solitude, who has quenched craving, and with it the desire to be reborn, him I call Brahmin.   Wagiswara 1912   

416. Him I call indeed a Brahmin (Brahmana) who, leaving all longings, travels about without a home, and in whom all covetousness is extinct. Muller 1881

Verse 417 (26:417)

417.  He who has left behind him human pleasures and passed beyond heavenly ones, and is freed from all entanglement of delight, him I call Brahmin.   Wagiswara 1912   

417. Him I call indeed a Brahmin who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage. Muller 1881

417. He who discards human ties and transcends celestial ties, is completely delivered from all ties — I call him a Brahmin. Narada 1959

Verse 418 (26:418)

418. Him I call indeed a Brahmin who has left what gives pleasure and what gives pain, who is cold, and free from all germs of renewed life, the hero
who has conquered all the worlds. Muller 1881

418.  He who has left aside both gusto and disgust, who is cooled and has in him no spark of rebirth, victor in all worlds, and hero, him I call  Brahmin.   Wagiswara 1912   

418. He who has given up likes and dislikes, who is cooled and is without defilements, who has conquered the world (of Aggregates), and is
strenuous — I call him a Brahmin. Narada 1959

Verse 419 (26:419)

419. He who knows the death and rebirth of beings in every way, who is non-attached, well gone (in practice to Nirvana) and enlightened — I call him
a Brahmin. Narada 1959

419. Him I call indeed a Brahmin who knows the destruction and the return of beings everywhere, who is free from bondage, welfaring (Sugata),
and awakened (Buddha). Muller 1881

419.  He is the Brahmin who fully knows the perishing of living things and their uprising, who is detached and happy and wise.   Wagiswara 1912   

Verse 420 (26:420)

420. Him I call indeed a Brahmin whose path the gods do not know, nor spirits (Gandharvas), nor men, whose passions are extinct, and who is a
Venerable man (Arhat). Muller 1881

420.  He is the Brahmin whose way is not known to gods, nor heavenly minstrels, nor immortals.  The Arahat pure of all taint, him I call the  Brahmin.   Wagiswara 1912   

420. He whose destiny neither gods nor Gandhabhas, nor men know, who has destroyed all corruption, and is far removed from
passion (Arhat) — I call him a Brahmin. Narada 1959

Verse 421 (26:421)

421. Whoso has nothing left, of past or future or present states, who is poor and grasps at nothing, him I call Brahmin.   Wagiswara 1912   

421. He who has no clinging to Aggregates that are past, future or present, who is without clinging and grasping — I call him a Brahmin. Narada 1959

421. Him I call indeed a Brahmin (Brahmana) who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the
love of the world. Muller 1881

Verse 422 (26:422)

422. Him I call indeed a Brahmin, the manly, the noble, the hero, the great sage, the conqueror, the impassible, the accomplished, the awakened. Muller 1881

422.  The Leader Supreme, the heroic, the great Rishi, the Victor without lust and purified, the Buddha, he is the Brahmin.   Wagiswara 1912   

422. The fearless one, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser of defilements, the enlightened — I called him a Brahmin. Narada 1959

Verse 423 (26:423)

423. That sage who knows his former abodes, who sees the blissful and woeful states, who has reached the end of births, who has perfected himself with superior
wisdom, who has completed the holy life and reached the end of all passions — I call him a Brahmin. Narada 1959

423. Him I call indeed a Brahmin who knows his former abodes, who sees heaven and hell, has reached the end of births, is perfect in knowledge, a sage, and
whose perfections are all perfect. Muller 1881

423.  He is the Brahmin indeed who knows his former lives, and who knows heaven and hell, who has reached the end of births, the sage  whose knowledge is perfect, and who is perfect with all perfection.   Wagiswara 1912