[1]Cf. vv. 229-30.
[1]Cf. vv. 229-30.
[2]Nāma rūpa, a traditional Vedic term for "mind and Matter," the immortal and the perishable, borrowed by the Buddha to stand for the mental and bodily compound in the individual, cf.Buddhist Psychology, Mrs. C.A. Rhys-Davids, pp. 23-5.
[2]Nāma rūpa, a traditional Vedic term for "mind and Matter," the immortal and the perishable, borrowed by the Buddha to stand for the mental and bodily compound in the individual, cf.Buddhist Psychology, Mrs. C.A. Rhys-Davids, pp. 23-5.
[3]The body with its needs and passions (water in the boat) hampers the progress across the stream.
[3]The body with its needs and passions (water in the boat) hampers the progress across the stream.
[4]I. The first five fetters ofdelusion of self,doubt,ceremonial observance,lustandill-will.II. The second five fetters ofdesire for form,desire for the formless,pride,vanityandignorance.III. If the verb of the third clause,vuttaribhāvaye, be translated "pay attention to," as is possible, the meaning will be, "develop the five good qualities offaith,zeal,concentration,meditation,wisdom."IV. This may refer to the second five fetters, by throwing off which one becomes an Arahat.
[4]
I. The first five fetters ofdelusion of self,doubt,ceremonial observance,lustandill-will.II. The second five fetters ofdesire for form,desire for the formless,pride,vanityandignorance.III. If the verb of the third clause,vuttaribhāvaye, be translated "pay attention to," as is possible, the meaning will be, "develop the five good qualities offaith,zeal,concentration,meditation,wisdom."IV. This may refer to the second five fetters, by throwing off which one becomes an Arahat.
I. The first five fetters ofdelusion of self,doubt,ceremonial observance,lustandill-will.
II. The second five fetters ofdesire for form,desire for the formless,pride,vanityandignorance.
III. If the verb of the third clause,vuttaribhāvaye, be translated "pay attention to," as is possible, the meaning will be, "develop the five good qualities offaith,zeal,concentration,meditation,wisdom."
IV. This may refer to the second five fetters, by throwing off which one becomes an Arahat.
[5]"Toss thee," readingkāmagunā bhamiṁsu(forkāmagune bhamassu) as Prof. Dines Andersen suggests (p. 192,Glossary to Dhammapada.Pt. 2).
[5]"Toss thee," readingkāmagunā bhamiṁsu(forkāmagune bhamassu) as Prof. Dines Andersen suggests (p. 192,Glossary to Dhammapada.Pt. 2).
[6]Cf. v. 107. One of the tortures in the hells.
[6]Cf. v. 107. One of the tortures in the hells.
[7]"ecstasy,"jhāna. There are four stages of mystic meditation leading to rebirth in the higher worlds.
[7]"ecstasy,"jhāna. There are four stages of mystic meditation leading to rebirth in the higher worlds.
[8]"Empty cell,"suññāgāram, may refer to the meditation in the "cave of the heart," when all thought vibrations are stilled, cf. v. 37.
[8]"Empty cell,"suññāgāram, may refer to the meditation in the "cave of the heart," when all thought vibrations are stilled, cf. v. 37.
[9]"The rise and fall," readingudayavyayam. cf. v. 113.
[9]"The rise and fall," readingudayavyayam. cf. v. 113.
[10]'immortality':viz.: 'the Ambrosial'.
[10]'immortality':viz.: 'the Ambrosial'.
383.Cut off the stream,[1]O Brāhmana, right manfully;Repel desires; when thou hast known the endOf things conditioned, thou shalt beA knower of the Uncreate.[2]384.When by the twofold law (restraint and ecstasy),By virtue of the knowledge he hath gained,The Brāhmana hath crossed the stream;Then every fetter falls away.385.Whoso the stream hath crossed and from this shore hath passed,[3]Free from all cares, unfettered; one to whomThis shore and that alike are naught;Him I deem a Brāhmaṇa.386.Whoso dwells meditiative, passionless,And free from all Taints, his course hath run,Whoso hath won the highest Goal—Him I deem a Brāmaṇa.387."One who is rid of evil" is a Brāmaṇa;Samaṇais one who tranquil hath become;"Gone forth from all impurity";The hermit ispabbajjācalled.[4]388.Let not a Brāhmaṇa assail a Brāhmaṇa;Nor let him with the assailant angry be,Woe to the striker; greater woeTo him that, stricken, strikes again.390.No little profit cometh to the BrāhmaṇaWho hath his mind from pleasant things restrained;Soon as the lust to harm is goneAll sorrowing is laid to rest.391.Whoso offendeth not in thought and word and deed,In whom no evil from these three is seen;Whoso is in these three controlled;Him I deem a Brāhmaṇa.392.If there be one from whom thou canst obtain the NormWhich He, the All-Awakened One, declared,Revere him, as a BrāhmaṇaThe sacrificial fire reveres.393.Not matted hair, nor caste, nor noble birth can makeThe Brāhmaṇa; but he that knows the truthAnd knows the Norm, is blest indeed;And him I deem a Brāhmaṇa.394.Of what avail to thee, O fool, is matted hair?And what avails thy garment made of skins?The outer part thou makest clean,But all is ravening within.[5]395.Whoso wears rags from dustheaps picked, whoso is lean,With veins o'erspread, who in the jungle dwellsAnd meditates in loneliness;[6]Him I deem a Brāhmaṇa.396.One is not Brāhmaṇa because of race or birth;"Hail-fellow" is such called, and riches hath.[7]Possessing naught, free from desireIs one I call a Brāhmaṇa.397.Whoso hath cut all fetters off and hath no fearOf what may him befall; whoso from bondsAnd all attachments is released;Is one I call a Brāhmaṇa.398.Whoso hath cut the strap, the leathern thong, the ropes[8]And all thereto pertaining, and the barHath lifted; him, the Awakened one;Him I deem a Brāhmaṇa.399.He who endures, tho' innocent of all offence,Abuse and blows and e'en imprisonmentWith patience strong, a host in strength;Him I deem a Brāhmaṇa.400.Who hath no anger, who to all his vows is true,Upright in life, from passion free, subdued,No more on earth to be reborn;Him I deem a Brāhmaṇa.401.Who like a dew-drop on a lotus-lily leaf,Or seed of mustard on a needle's point,Clings not to any worldly bliss;Him I deem a Brāhmaṇa.402.Who knoweth even in this world his sorrow's end,Who bath laid down the burden of desire,Emancipated from his bonds;Him I deem a Brāhmaṇa.403.Whoso is deep in wisdom and intelligence,Who can with skill discern the right and wrong,Who hath attained the highest goal;Him I deem a Brāhmaṇa.404.Whoso with householders and wanderers alikeSmall dealings hath, who lives the homeless life,A mendicant of scanty needs;Him I deem a Brāhmaṇa.405.Whoso withholds the rod of painful punishmentFrom living creatures, be they weak or strong,Who neither strikes nor makes to strike,Him I deem a Brāhmaṇa.406.Whoso forbearance hath to those that hinder him,And to the angry showeth gentleness,Among the greedy without greed;Him I deem a Brāhmaṇa.407.From whom all anger, hate, hypocrisy and prideHave fall'n away, as from a needle's pointA grain of mustard-seed falls off;Him I deem a Brāhmaṇa.408.Gentle in ways and apt to teach his fellow-men,Whoso will utter truth and naught but truth,Whoso in speech offendeth not;Him I deem a Brāhmaṇa.409.He that takes nothing in this world that is not given,Whatever it may be, or great or small,Or long or short or good or bad;Him I deem a Brāhmaṇa.410.In whom is seen no more the longing of desireFor this world or beyond, who hath no lust,Who hath no fetters any more;Him I deem a Brāhmaṇa.411.In whom is seen no craving, who, because he knows,Asks not in doubt the How or Why, for heHath reached Nibbāna's peace profound;Him I deem a Brāhmaṇa.412.Whoso on earth hath passed beyond the oppositesOf good and evil, and is free from grief,From passion and impurity;Him I deem a Brāhmaṇa.413.Who, like the moon on high, is stainless, pure and calm,Translucent and serene, who hath restrainedThe rise of all delightful states;Him I deem a Brāhmaṇa.414.Whoso hath trod the hard and muddy road of births,Hath crossed delusion, reached the other shore,Nor lusts, nor doubts, grasps not, is calm,Him I deem a Brāhmaṇa.415.Who homeless wanders through this world, a mendicant,Abandoning desires, who hath restrainedThe rise of sensual delight;Him I deem a Brāhmaṇa.416.Who homeless wanders through this world a mendicant,Abandoning his lust; who hath restrainedThe rise of craving and desire;Him I deem a Brāhmaṇa.417.Whoso hath left behind all ties that bind on earth,And e'en the heavenly world transcended hath;Whoso from every tie is free;Him I deem a Brāhmaṇa.415.Who joy and pain hath left, who from the heat of lifeIs cooled, and hath no basis of rebirth,Heroic conqueror of the worlds;Him I deem a Brāhmaṇa.419.Who knows the rise and fall of things in birth and death,Who is not of the world, who hath the pathWell trod, who hath become awake;Him I deem a Brāhmaṇa.420.Whose passage[9]hence the gods themselves cannot discern,Nor demi-gods nor men; a worthy oneIn whom the passions are subdued;Him I deem a Brāhmaṇa.421.To whom pertaineth naught of past or future thingsOr of the present; one who owneth naught,Who hath no wish for anything;Him I deem a Brāhmaṇa.422.Dauntless,[10]pre-eminent, heroic mighty seer,The conqueror, desireless one, made clean,[11]Whose eyes have opened to the light,[12]Him I deem a Brāhmaṇa.423.Who knows his former births, who sees both heaven and hell,[13]Who now at last hath reached the end of births;Perfect in knowledge he who hath done all things well,That sage I call a Brāhmaṇa.
[1]Cf. v. 178.
[1]Cf. v. 178.
[2]Akataññu, "unconditioned," Nibbāṇa.
[2]Akataññu, "unconditioned," Nibbāṇa.
[3]'lit. one for whom there exists neither this shore (the stream being not yet entered) nor that shore (Arahantship being yet unattained) nor both shores (as he has now attained)'.
[3]'lit. one for whom there exists neither this shore (the stream being not yet entered) nor that shore (Arahantship being yet unattained) nor both shores (as he has now attained)'.
[4]Sāhita, "removed," the supposed etymology ofBrāhmana; assamitatta, "quieted" is here supposed to be that ofsamana, ascetic monk.Pabbajjāis one who "goes forth," takes the robes, becomes ordained a Buddhist mendicant monk.
[4]Sāhita, "removed," the supposed etymology ofBrāhmana; assamitatta, "quieted" is here supposed to be that ofsamana, ascetic monk.Pabbajjāis one who "goes forth," takes the robes, becomes ordained a Buddhist mendicant monk.
[5]Cf. the words of the Christ to the Pharisees: "Now do ye Pharisees make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness." The word used,gahanam, 'grasping,' may also mean 'jungle'.
[5]Cf. the words of the Christ to the Pharisees: "Now do ye Pharisees make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness." The word used,gahanam, 'grasping,' may also mean 'jungle'.
[6]These were the marks of the early and stricter ascetics; even to-day thebhikkhusof Ceylon have their robes made of pieces of cloth sewn together, but these are not picked from the dust-heap.
[6]These were the marks of the early and stricter ascetics; even to-day thebhikkhusof Ceylon have their robes made of pieces of cloth sewn together, but these are not picked from the dust-heap.
[7]"Hail-fellow,"bhovādi, one who uses the disrespectful term ofbho, "I say! man". These Brahmins who did not accept the Buddha as Master would address Him in this way, and of course they were often wealthy men.
[7]"Hail-fellow,"bhovādi, one who uses the disrespectful term ofbho, "I say! man". These Brahmins who did not accept the Buddha as Master would address Him in this way, and of course they were often wealthy men.
[8]The strapis said to be hate;the thong, desire;the ropes, orthodoxy with its attendant narrowness;the bar, ignorance that shuts the door of knowledge.
[8]The strapis said to be hate;the thong, desire;the ropes, orthodoxy with its attendant narrowness;the bar, ignorance that shuts the door of knowledge.
[9]Cuti;gati; the "fall" from other worlds into this one, and the 'going' or passage or state of the next birth.
[9]Cuti;gati; the "fall" from other worlds into this one, and the 'going' or passage or state of the next birth.
[10]Like a bull.
[10]Like a bull.
[11]Nahātakam, an allusion to the ceremonial bathing of the Brāhmaṇa after finishing his course of studies.
[11]Nahātakam, an allusion to the ceremonial bathing of the Brāhmaṇa after finishing his course of studies.
[12]The meaning of buddha.
[12]The meaning of buddha.
[13]One who knows earth, heaven and hell, and can range them at will, is calledñānatilōka, "knower of the three worlds". Such a one is born no more, as he has learned the lessons of these worlds.
[13]One who knows earth, heaven and hell, and can range them at will, is calledñānatilōka, "knower of the three worlds". Such a one is born no more, as he has learned the lessons of these worlds.