KN.DHP383-423 — Brahmins
Cut the stream, exert yourself, O Brahmin; dispel desires. Having understood the cessation of formations, you are a knower of the unconditioned, O Brahmin.
When a Brahmin has reached the far shore in both these states, then all his bonds come to an end, for he knows.
For whom there is neither this shore nor the other shore, nor both, who is free from distress and unbound, him I call a Brahmin.
Meditating, free from defilements, seated, having accomplished his task, without taints, having attained the highest goal, him I call a Brahmin.
By day the sun shines, by night the moon; the warrior shines in armor, the Brahmin shines in meditation; but all day and night, the Buddha shines with radiance.
He who has removed evil is called a Brahmin; he who lives in peace is called a recluse; he who has removed his own impurities is called one who has gone forth.
One should not strike a Brahmin, nor should a Brahmin retaliate. Shame on him who strikes a Brahmin, and more shame on him who retaliates.
There is nothing better for a Brahmin than when he restrains his mind from what is dear. From wherever the mind turns away from harming, from there, suffering ceases.
For whom there is no wrongdoing by body, speech, or mind, who is restrained in these three ways, him I call a Brahmin.
From whom one would learn the Dhamma taught by the Fully Enlightened One, one should revere him with respect, as a Brahmin reveres the sacrificial fire.
Not by matted hair, nor by lineage, nor by birth does one become a Brahmin. In whom there is truth and righteousness, he is pure, he is a Brahmin.
What use are your matted hair, O fool? What use is your antelope skin garment? Within you is a tangle, you cleanse the outside.
Wearing rag-robes, lean, with veins showing, alone in the forest, meditating, him I call a Brahmin.
I do not call one a Brahmin by birth from a mother. If he has possessions, he is merely addressed as Sir. He who is free from possessions and clinging, him I call a Brahmin.
Having cut all bonds, he who does not tremble, who has gone beyond attachments, unbound, him I call a Brahmin.
Having cut the strap and the thong, the rope with its appurtenances, having lifted the crossbar, awakened, him I call a Brahmin.
Whoever endures abuse, assault, and imprisonment without anger, with patience as his strength, him I call a Brahmin.
I call him a Brahmin.
The Story of Elder Sāriputta
One who is free from anger, who is disciplined, virtuous, and ever composed; who is tamed and has reached the final body, I call him a Brahmin.
The Story of Elder Uppalavaṇṇā
Like water on a lotus leaf, or a mustard seed on the point of a needle; one who is not attached to sensual pleasures, I call him a Brahmin.
The Story of a Certain Brahmin
One who understands the end of suffering here itself, who has laid down the burden and is detached, I call him a Brahmin.
The Story of Nun Khemā
One who is wise, intelligent, and skilled in knowing the path and the non-path; who has attained the highest goal, I call him a Brahmin.
The Story of Elder Tissa of Pabbhāra
One who is not associated with householders or the homeless, who is content and has few desires, I call him a Brahmin.
The Story of a Certain Disciple
One who has laid down the rod against all beings, whether moving or still; who neither kills nor causes to kill, I call him a Brahmin.
The Story of the Novices
One who is not opposed among the opposed, who is calm among those with weapons; who is unattached among the attached, I call him a Brahmin.
The Story of Elder Mahāpanthaka
One whose lust, hatred, pride, and hypocrisy have fallen away, like a mustard seed from the point of a needle, I call him a Brahmin.
The Story of Elder Pilindavaccha
One who speaks gentle, instructive words, who utters truth and does not offend anyone, I call him a Brahmin.
The Story of a Certain Elder
One who does not take what is not given, whether long or short, small or large, beautiful or ugly, I call him a Brahmin.
The Story of Elder Sāriputta
One who has no desires in this world or the next, who is free from longing and detached, I call him a Brahmin.
The Story of Elder Mahāmoggallāna
One who has no attachments, who is wise and free from doubt; who has attained the deathless, I call him a Brahmin.
The Story of Elder Revata
One who has transcended both merit and demerit, who is sorrowless, stainless, and pure, I call him a Brahmin.
The Story of Elder Candābha
Like the moon, pure, clear, and unblemished; who has destroyed the delight in existence, I call him a Brahmin.
The Story of Elder Sīvali
One who has crossed the difficult path of saṃsāra, who has overcome delusion; who is a meditator, unshaken, free from doubt, and unattached, I call him a Brahmin.
The Story of Elder Sundarasamudda
One who, having abandoned sensual pleasures, wanders homeless; who has destroyed the delight in existence, I call him a Brahmin.
The Story of Elder Jaṭila
One who, having abandoned craving, wanders homeless; who has destroyed the delight in craving, I call him a Brahmin.
The Story of Elder Jotika
One who, having abandoned craving, wanders homeless; who has destroyed the delight in craving, I call him a Brahmin.
I declare him a Brahmin who, having abandoned human attachment, has transcended divine attachment; who is free from all bonds, him I call a Brahmin.
I declare him a Brahmin who, having abandoned both pleasure and displeasure, is cooled and without attachment; who is a hero, conquering all worlds, him I call a Brahmin.
I declare him a Brahmin who knows the passing away and rebirth of beings, who is unattached, a well-gone one, a Buddha, him I call a Brahmin.
I declare him a Brahmin whose path is unknown to gods, gandharvas, and humans; who is an Arahant with taints destroyed, him I call a Brahmin.
I declare him a Brahmin who has nothing before, after, or in between; who is without possessions and without attachment, him I call a Brahmin.
I declare him a Brahmin who is a supreme bull, a hero, a great sage, a conqueror; who is unshaken, bathed, a Buddha, him I call a Brahmin.
I declare him a Brahmin who knows past abodes, sees heaven and hell; who has attained the end of birth, a sage perfected in higher knowing; who has completed all tasks, him I call a Brahmin.
The Brahmin Chapter, the twenty-sixth.
Thus, in the first pair chapter, there are fourteen stories; in the heedfulness chapter, nine; in the mind chapter, nine; in the flower chapter, twelve; in the fool chapter, fifteen; in the wise chapter, eleven; in the Arahant chapter, ten; in the thousand chapter, fourteen; in the evil chapter, twelve; in the punishment chapter, eleven; in the old age chapter, nine; in the self chapter, ten; in the world chapter, eleven; in the Buddha chapter, nine; in the happiness chapter, eight; in the dear chapter, nine; in the anger chapter, eight; in the stain chapter, twelve; in the righteous chapter, ten; in the path chapter, twelve; in the miscellaneous chapter, nine; in the hell chapter, nine; in the elephant chapter, eight; in the craving chapter, twelve; in the disciple chapter, twelve; in the Brahmin chapter, forty-three stories.
In the Dhammapada, the enumeration of chapters:
Pair, heedfulness, mind, flower, fool, wise; Arahant, thousand, evil, punishment, ten; Old age, self, world, Buddha, happiness, dear; Anger, stain, righteous, path, twenty; Miscellaneous, hell, elephant, craving, disciple, Brahmin; These are the twenty-six chapters, taught by the kinsman of the sun.
The enumeration of verses:
In the pair chapter, twenty verses; in heedfulness, twelve; In the mind chapter, eleven; in the flower chapter, sixteen; In the fool chapter, sixteen verses; in the wise chapter, fourteen; In the Arahant chapter, ten verses; in the thousand chapter, sixteen; In the evil chapter, thirteen; in the punishment chapter, ten and seven.
In the section of eleven on aging, there are ten in the self section. In the section of twelve on the world, there are thirteen in the Buddha section. In the sections on happiness and affection, there are twelve verses. In the section on anger, there are fourteen, and in the section on impurities, twenty-one. Seventeen in the section on the establishment of the Dhamma, and seventeen in the path section. In the miscellaneous section, there are sixteen verses, and in the sections on hell and serpents, fourteen each. Twenty-six in the section on craving, and twenty-three in the section on disciples. Forty-one verses in the supreme section on Brahmins. Four hundred verses, and twenty-three more. In the Dhammapada collection, taught by the kinsman of the sun. Thus, the Dhammapada is complete.