26. Brahmins · Translation: Bhikkhu Sujato, SuttaCentral
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cutChinda
the streamsotaṁ
strivingparakkamma,
sensual pleasureskāme
cast asidepanuda
brahminbrāhmaṇa;
of conditionsSaṅkhārānaṁ
the endingkhayaṁ
knowingñatvā,
know the uncreatedakataññūsi
brahminbrāhmaṇa.
Cut the stream, striving! Cast aside sensual pleasures, brahmin. Knowing the ending of conditions, know the uncreated, brahmin.
whenYadā
in dualitiesdvayesu
in phenomenadhammesu,
gone beyondpāragū
ishoti
brahminbrāhmaṇo;
then for himAthassa
allsabbe
fetterssaṁyogā,
to an endatthaṁ
they gogacchanti
for the one who knowsjānato.
When a brahmin has gone beyond dualistic phenomena, then they consciously make an end of all fetters.
for whomYassa
crossing overpāraṁ
crossing backapāraṁ
orvā,
crossing over and backpārāpāraṁ
notna
is foundvijjati;
stress-freeVītaddaraṁ
detachedvisaṁyuttaṁ,
that one Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
One for whom there is no crossing over or crossing back, or crossing over and back; stress-free, detached, that’s who I declare a brahmin.
absorbedJhāyiṁ
rid of hopes, seatedvirajamāsīnaṁ,
task completed, without defilementskatakiccamanāsavaṁ;
arrived at the highest goalUttamatthamanuppattaṁ,
him Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
Absorbed, rid of hopes, their task completed, without defilements, arrived at the highest goal: that’s who I declare a brahmin.
by dayDivā
blazestapati
the sunādicco,
at night radiatesrattimābhāti
the mooncandimā;
in armorSannaddho
the aristocratkhattiyo
shinestapati,
absorbedjhāyī
shinestapati
the brahminbrāhmaṇo;
butAtha
all day and nightsabbamahorattiṁ,
the Buddhabuddho
blazestapati
with glorytejasā.
The sun blazes by day, the moon radiates at night, the aristocrat shines in armor, and the brahmin shines in absorption. But all day and all night, the Buddha blazes with glory.
since they've banished evilBāhitapāpoti
a brahminbrāhmaṇo,
serene lifeSamacariyā
an ascetic's so-calledsamaṇoti
is calledvuccati;
having renounced one's own stainPabbājayamattano
stainmalaṁ,
thereforeTasmā
a renunciant“pabbajito”ti
is calledvuccati.
A brahmin’s so-called since they’ve banished evil, an ascetic’s so-called since they live a serene life. One who has renounced all stains is said to be a “renunciant”.
notNa
a brahminbrāhmaṇassa
should strikepahareyya,
nor shouldnāssa
should releasemuñcetha
a brahminbrāhmaṇo;
woe toDhī
a brahminbrāhmaṇassa
the one who hurtshantāraṁ,
thentato
woe fordhī
the one whoyassa
retaliatesmuñcati.
One should never strike a brahmin, nor should a brahmin retaliate. Woe to the one who hurts a brahmin, and woe for the one who retaliates.
notNa
for a brahmin anythingbrāhmaṇassetadakiñci
betterseyyo,
whenYadā
holding backnisedho
of the mindmanaso
from attachmentspiyehi;
from whereverYato
whereveryato
a cruel wishhiṁsamano
recoilsnivattati,
right thereTato
theretato
suffering subsides indeedsammatimeva
sufferingdukkhaṁ.
Nothing is better for a brahmin than to hold their mind back from attachment. From wherever a cruel wish recoils, right there suffering subsides.
for whomYassa
by bodykāyena
by speechvācāya,
by mindmanasā
there is notnatthi
wrongdoingdukkaṭaṁ;
restrainedSaṁvutaṁ
in threetīhi
respectsṭhānehi,
him Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
Who does nothing wrong by body, speech or mind, restrained in these three respects, that’s who I declare a brahmin.
from whomYamhā
the Dhammadhammaṁ
you should learnvijāneyya,
taught by the awakened Buddhasammāsambuddhadesitaṁ;
graciouslySakkaccaṁ
himtaṁ
you should honornamasseyya,
as the sacred flameaggihuttaṁva
a brahminbrāhmaṇo.
You should graciously honor the one from whom you learn the Dhamma taught by the awakened Buddha, as a brahmin honors the sacred flame.
notNa
by matted hairjaṭāhi
notna
by familygottena,
notna
by birthjaccā
ishoti
a brahminbrāhmaṇo;
in whomYamhi
truth andsaccañca
dhammadhammo
andca,
heso
puresucī
heso
andca
a brahminbrāhmaṇo.
Not by matted hair or family, or birth is one a brahmin. Those who are truthful and principled: they are pure, they are brahmins.
whyKiṁ
yourte
with matted hairjaṭāhi
simpletondummedha,
whykiṁ
yourte
with deer-skin garmentajinasāṭiyā;
insideAbbhantaraṁ
yourte
tanglegahanaṁ,
outsidebāhiraṁ
you polishparimajjasi.
Why the matted hair, you simpleton, and why the skin of deer? The tangle is inside you, yet you polish up your outsides.
wearing robes of ragsPaṁsukūladharaṁ
personjantuṁ,
leankisaṁ
with veins showingdhamanisanthataṁ;
aloneEkaṁ
in the forestvanasmiṁ
meditatingjhāyantaṁ,
him Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
A personage who wears robes of rags, lean, their limbs showing veins, meditating alone in the forest, that’s who I declare a brahmin.
notNa
and Icāhaṁ
a brahminbrāhmaṇaṁ
I callbrūmi,
born from a wombyonijaṁ
born from a mothermattisambhavaṁ;
one who says 'worthy'Bhovādi
justnāma
heso
ishoti,
ifsace
he ishoti
with attachmentssakiñcano;
having nothingAkiñcanaṁ
taking nothinganādānaṁ,
him Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
I don’t call someone a brahmin after the mother’s womb they’re born from. If they still have attachments, they’re just someone who says “worthy”. Having nothing, taking nothing: that’s who I declare a brahmin.
all fettersSabbasaṁyojanaṁ
having cut offchetvā,
whoyo
indeedve
notna
has anxietyparitassati;
having gone beyond attachmentSaṅgātigaṁ
detachedvisaṁyuttaṁ,
that one Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
Having cut off all fetters they have no anxiety. They’ve slipped their chains and are detached: that’s who I declare a brahmin.
having cutChetvā
the strapnaddhiṁ
and the harnessvarattañca,
the haltersandānaṁ
and bridle toosahanukkamaṁ;
with cross-bar liftedUkkhittapalighaṁ
awakenedbuddhaṁ,
that one Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
They’ve cut the strap and harness, the halter and bridle too, with cross-bar lifted, they’re awakened: that’s who I declare a brahmin.
abuseAkkosaṁ
and killing, cagingvadhabandhañca,
without angeraduṭṭho
whoyo
endurestitikkhati;
patience-powerKhantībalaṁ
powerful armybalānīkaṁ,
him Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
Abuse, killing, caging: they endure these without anger. Patience is their powerful army: that’s who I declare a brahmin.
free from angerAkkodhanaṁ
dutiful in observancesvatavantaṁ,
dutiful in preceptssīlavantaṁ
not pretentiousanussadaṁ;
tamedDantaṁ
bearing their final bodyantimasārīraṁ,
that one Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
Not irritable or pretentious, dutiful in precepts and observances, tamed, bearing their final body: that’s who I declare a brahmin.
waterVāri
like on a lotus leafpokkharapatteva,
like on the point of a needleāraggeriva
a mustard seedsāsapo;
whoYo
notna
is stainedlimpati
by sensual pleasureskāmesu,
himtamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
Like water from a lotus leaf, like a mustard seed off the point of a pin, sensual pleasures slip off them: that’s who I declare a brahmin.
whoYo
of sufferingdukkhassa
understandspajānāti,
just hereidheva
the end for oneselfkhayamattano;
with burden put downPannabhāraṁ
detachedvisaṁyuttaṁ,
him Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
They understand for themselves the end of suffering in this life; with burden put down, detached: that’s who I declare a brahmin.
deep in wisdomGambhīrapaññaṁ
intelligentmedhāviṁ,
expert in the path and what is not the pathmaggāmaggassa
expertkovidaṁ;
arrived at the highest goalUttamatthamanuppattaṁ,
that onetamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
Deep in wisdom, intelligent, expert in the path and what is not the path; arrived at the highest goal: that’s who I declare a brahmin.
not mixedAsaṁsaṭṭhaṁ
with householdersgahaṭṭhehi,
with the homelessanāgārehi
and bothcūbhayaṁ;
a migrant with no bastion, few in wishesAnokasārimappicchaṁ,
that one Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
Mixing with neither householders nor the homeless; a migrant with no bastion, few in wishes: that’s who I declare a brahmin.
having laid asideNidhāya
violencedaṇḍaṁ
against creaturesbhūtesu,
the frailtasesu
the firmthāvaresu
andca;
whoYo
notna
killshanti
notna
makes killghāteti,
him Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
They’ve laid aside violence against creatures firm and frail; not killing or making others kill: that’s who I declare a brahmin.
not fightingAviruddhaṁ
among those who fightviruddhesu,
among those who have taken up armsattadaṇḍesu
quenchednibbutaṁ;
among those who graspSādānesu
not graspinganādānaṁ,
him Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
Not fighting among those who fight, quenched among those who have taken up arms, not grasping among those who grasp: that’s who I declare a brahmin.
whoseYassa
greedrāgo
andca
hatedoso
andca,
conceitmāno
contemptmakkho
andca
discardedpātito;
like a mustard seedSāsaporiva
off the pointāraggā,
him Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
They’ve discarded greed and hate, along with conceit and contempt, like a mustard seed off the point of a pin: that’s who I declare a brahmin.
polishedAkakkasaṁ
informativeviññāpaniṁ,
speechgiraṁ
true, may one uttersaccamudīraye;
by whichYāya
one does not offendnābhisaje
anyonekañci,
that one Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
The words they utter are polished, informative, and true, and don’t offend anyone: that’s who I declare a brahmin.
whoever hereYodha
longdīghaṁ
orva
shortrassaṁ
orvā,
tinyaṇuṁ
hugethūlaṁ
beautiful or uglysubhāsubhaṁ;
in the worldLoke
not stolenadinnaṁ
does not takenādiyati,
him Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
They don’t steal anything in the world, long or short, tiny or huge, beautiful or ugly: that’s who I declare a brahmin.
hopesĀsā
of whomyassa
notna
are foundvijjanti,
in thisasmiṁ
worldloke
in the nextparamhi
orca;
with no need for hopeNirāsāsaṁ
detachedvisaṁyuttaṁ,
that one Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
They have no hope in this world or the next; with no need for hope, detached: that’s who I declare a brahmin.
for whom attachmentsYassālayā
notna
are foundvijjanti,
having knownaññāya
free from indecisionakathaṅkathī;
arrived at the deathlessAmatogadhamanuppattaṁ,
that one Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
They have no clinging, knowledge has freed them of indecision, they’ve arrived at the objective, freedom from death: that’s who I declare a brahmin.
who hereYodha
merit andpuññañca
demerit and,pāpañca,
bothubho
has overcome the attachmentsaṅgamupaccagā;
sorrowlessAsokaṁ
stainlessvirajaṁ
pure,suddhaṁ,
him Itamahaṁ
declarebrūmi
a brahmin.brāhmaṇaṁ.
They’ve escaped the chain of both good and bad deeds; sorrowless, stainless, pure: that’s who I declare a brahmin.
like the moonCandaṁva
spotlessvimalaṁ
pure,suddhaṁ,
clear and unclouded;vippasannamanāvilaṁ;
they've ended relish for rebirth,Nandībhavaparikkhīṇaṁ,
that one Itamahaṁ
declarebrūmi
a brahmin.brāhmaṇaṁ.
Pure as the spotless moon, clear and unclouded, they’ve ended relish for rebirth: that’s who I declare a brahmin.
who thisYomaṁ
swamppalipathaṁ
gruelingduggaṁ,
transmigrationsaṁsāraṁ
has got past delusionmohamaccagā;
crossed overTiṇṇo
gone to the far shorepāraṅgato
meditatingjhāyī,
free of indecisionanejo
free of indecisionakathaṅkathī;
not graspingAnupādāya
quenchednibbuto,
him Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
They’ve got past this grueling swamp of delusion, transmigration. Meditating in stillness, free of indecision, they have crossed over to the far shore. They’re quenched by not grasping: that’s who I declare a brahmin.
who hereYodha
sensual pleasureskāme
having given uppahantvāna,
homeless oneanāgāro
wanders forthparibbaje;
ended rebirth in the sensual realmKāmabhavaparikkhīṇaṁ,
that one indeed Itamahaṁ
declarebrūmi
a brahminbrāhmaṇaṁ.
They’ve given up sensual pleasures, and have gone forth from lay life; they’ve ended rebirth in the sensual realm: that’s who I declare a brahmin.
who hereYodha
cravingtaṇhaṁ
having given uppahantvāna,
homelessanāgāro
should wander forthparibbaje;
with craving for becoming fully destroyedTaṇhābhavaparikkhīṇaṁ,
him Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
homelessanāgāro
should wander forthparibbaje;
with craving for becoming fully destroyedTaṇhābhavaparikkhīṇaṁ,
him Itamahaṁ
I declarebrūmi
a brahminbrāhmaṇaṁ.
They’ve given up craving, and have gone forth from lay life; they’ve ended craving to be reborn: that’s who I declare a brahmin. and have gone forth from lay life; they’ve ended craving to be reborn: that’s who I declare a brahmin.
Story of Jotika TheraJotikattheravatthu
who hereYodha
cravingtaṇhaṁ
having given uppahantvāna,
They’ve given up craving,
having abandonedHitvā
humanmānusakaṁ
yoke,yogaṁ,
heavenlydibbaṁ
yokeyogaṁ
slipped out ofupaccagā;
unyoked from all yokes,Sabbayogavisaṁyuttaṁ,
that one Itamahaṁ
I declarebrūmi
brahmin.brāhmaṇaṁ.
They’ve thrown off the human yoke, and slipped out of the heavenly yoke; unyoked from all yokes: that’s who I declare a brahmin.
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