Chinda sotaṁ parakkamma, kāme panuda, brāhmaṇa,
Strive and cut off the stream, remove desire, brahmin,

saṅkhārānaṁ khayaṁ ñatvā, akataññūsi, brāhmaṇa. [383]
knowing the destruction of the conditioned, be one who knows that which is not made, What is not made is Nibbāna.
brahmin.

Yadā dvayesu dhammesu pāragū hoti brāhmaṇo,
When a brahmin has, through two things, I.e. calmness (samatha) and insight (vipassanā). crossed over,

athassa sabbe saṁyogā atthaṁ gacchanti jānato. [384]
then, for one who knows, all the fetters are laid to rest.

 

Yassa pāraṁ apāraṁ vā pārāpāraṁ na vijjati,
For whom the near shore, the far shore or both do not exist,

vītaddaraṁ visaṁyuttaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [385]
free of anxiety, being detached, that one I say is a brahmin.

 

Jhāyiṁ virajam-āsīnaṁ, katakiccaṁ anāsavaṁ,
The meditator sitting down, the one who is dustless, who has done his duty, without pollutants,

uttamatthaṁ anuppattaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [386]
who has reached the ultimate good, that one I say is a brahmin.

 

Divā tapati ādicco, rattiṁābhāti candimā,
The sun is radiant by day, the moon shines by night,

sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo,
the accoutred noble is radiant, the meditating brahmin is radiant,

atha sabbam-ahorattiṁ Buddho tapati tejasā. [387]
yet every day and night the Buddha is radiant through his power.

 

 

Na brāhmaṇassa pah^areyya, nāssa muñcetha brāhmaṇo,
A brahmin should not hit a brahmin, nor should he abandon him,

dhī brāhmaṇassa hantāraṁ, tato: dhī yassa muñcati. [389]
woe to the one who strikes a brahmin, further: woe to the one who abandons him.

 

 

Yassa kāyena vācāya manasā natthi dukkataṁ,
For whom there is no wrong-doing bodily, verbally or mentally,

saṁvutaṁ tīhi ṭhānehi, tam-ahaṁ brūmi brāhmaṇaṁ. [391]
being restrained in (these) three things, that one I say is a brahmin.

 

Yamhā Dhammaṁ vijāneyya Sammāsambuddhadesitaṁ,
That one from whom one learned Dhamma taught by the Perfect Sambuddha,

sakkaccaṁ taṁ namasseyya, aggihuttaṁ va brāhmaṇo. [392]
with respect bow down to him, like brahmin (bows) at fire-sacrifice.

 

Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo,
Not because of matted hair, family or birth is one a true brahmin,

yamhi saccañ-ca Dhammo ca, so sucī so va brāhmaṇo. [393]
in whom there is truth and Dhamma, that one is pure, that one is surely a brahmin.

 

Kiṁ te jaṭāhi dummedha, kiṁ te ajinasāṭiyā?
Why do you have your hair matted, stupid one, and why your deer-skin?

Abbhantaraṁ te gahanaṁ, bāhiraṁ parimajjasi. [394]
Within you there is a jungle, Comm: a jungle of defilements. you (only) polish the outside.

 

Paṁsukūladharaṁ jantuṁ, kisaṁ dhamanisanthataṁ,
That one who wears discarded clothes, who is lean Her name means the lean (Kisā) Gotamī. with protruding veins,

ekaṁ vanasmiṁ jhāyantaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [395]
who meditates alone in the forest, that one I say is a brahmin. This statement, which occurred also in vs. 385, 386 & 391 now becomes the refrain in all the remaining verses.

 

Na cāhaṁ brāhmaṇaṁ brūmi yonijaṁ mattisambhavaṁ,
I do not call one a brahmin simply because of being born from a (certain) womb, From here to the end all the verses are drawn from Vāseṭṭhasutta (MN 98 and Sn 3.9); it is worth noting that this chapter is exceptionally long, and the parallel collections are much shorter.

bhovādī nāma so hoti sace hoti sakiñcano;
that one is just one who says ‘bho’ It was a way for brahmins to address non-brahmins, implying their inferiority. if he is attached;

akiñcanaṁ anādānaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [396]
having nothing and unattached, that one I say is a brahmin.

 

Sabbasaṁyojanaṁ chetvā yo ve na paritassati,
Whoever has cut off all the fetters surely does not tremble,

saṅgātigaṁ visaṁyuttaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [397]
surmounting attachments, detached, that one I say is a brahmin.

 

Chetvā naddhiṁ varattañ-ca, sandānaṁ sahanukkamaṁ,
(Whoever) has cut off the thong, the strap, the rope, together with the bridle,

ukkhittapalighaṁ buddhaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [398]
who has thrown off the obstacle and is awakened, that one I say is a brahmin. The commentary interprets the meaning as follows: Whoever has cut off hatred, craving, the sixty-two views together with the latent tendencies, and thrown off ignorance, that one I call a brahmin.

 

Akkosaṁ vadhabandhañ-ca aduṭṭho yo titikkhati,
Whoever, being pure, forbears with punishment, bondage and abuse,

khantībalaṁ balānīkaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [399]
having the strength of endurance, having an army of strengths,, that one I say is a brahmin.

 

Akkodhanaṁ vatavantaṁ, sīlavantaṁ anussutaṁ,
(Whoever is) controlled of mind, dutiful, virtuous, taint-free,

dantaṁ antimasārīraṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [400]
well-trained and in his last body, that one I say is a brahmin.

 

Vāri pokkharapatte va, āragge-r-iva sāsapo,
Like water on the lotus leaf, like a mustard seed on a needle,

yo na lippati kāmesu, tam-ahaṁ brūmi brāhmaṇaṁ. [401]
he who is unsmeared by desires, that one I say is a brahmin.

 

Yo dukkhassa pajānāti idheva khayam-attano,
Whoever knows right here the destruction of his suffering,

pannabhāraṁ visaṁyuttaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [402]
putting down the burden, detached, that one I say is a brahmin.

 

Gambhīrapaññaṁ medhāviṁ, maggāmaggassa kovidaṁ,
The deeply wise sagacious one, skilled in what is path and not path,

uttamatthaṁ anuppattaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [403]
who has reached the ultimate good, that one I say is a brahmin.

 

Asaṁsaṭṭhaṁ gahaṭṭhehi anāgārehi cūbhayaṁ,
(Whoever) doesn’t mix with either householders or the houseless,

anokasāriṁ appicchaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [404]
wandering homeless, with few desires, that one I say is a brahmin.

 

Nidhāya daṇḍaṁ bhūtesu tasesu thāvaresu ca,
* Whoever has laid down the stick (used) against fearful and fearless beings,

yo na hanti na ghāteti, tam-ahaṁ brūmi brāhmaṇaṁ. [405]
who neither hurts nor kills, that one I say is a brahmin.

 

Aviruddhaṁ viruddhesu, attadaṇḍesu nibbutaṁ,
Being friendly with the hostile, calm amongst those holding a stick,

sādānesu anādānaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [406]
not attached amongst those attached, that one I say is a brahmin.

 

Yassa rāgo ca doso ca māno makkho ca pātito,
Whoever has dropped off passion and hatred, conceit and anger,

sāsapo-r-iva āraggā, tam-ahaṁ brūmi brāhmaṇaṁ. [407]
like a mustard seed from a needle, that one I say is a brahmin.

 

Akakkasaṁ viññapaniṁ giraṁ saccaṁ udīraye,
(Whoever) speaks a word of truth that is informed and is not coarse,

yāya nābhisaje kañci, tam-ahaṁ brūmi brāhmaṇaṁ. [408]
through which no one would be angry, that one I say is a brahmin.

 

Yodha dīghaṁ va rassaṁ vā aṇuṁ-thūlaṁ subhāsubhaṁ,
* Whoever in the world does not take what is not given, long, short,

loke adinnaṁ nādiyati, tam-ahaṁ brūmi brāhmaṇaṁ. [409]
small, large, attractive or unattractive, that one I say is a brahmin.

 

Āsā yassa na vijjanti asmiṁ loke paramhi ca,
For the one who has no longings in this world or in the next world,

nirāsayaṁ visaṁyuttaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [410]
being without longings, detached, that one I say is a brahmin.

 

Yassālayā na vijjanti, aññāya akathaṅkathī,
For the one who has no desires, who, through knowledge, is without doubt,

amatogadhaṁ anuppattaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [411]
who has reached immersion in the deathless, that one I say is a brahmin.

 

Yodha puññañ-ca pāpañ-ca ubho saṅgaṁ upaccagā,
Whoever here has overcome clinging to both merit and demerit, In the Majjhima commentary to Vāseṭṭhasuttaṁ pāpaṁ here is defined as apuññaṁ, which I follow in the translation.

asokaṁ virajaṁ suddhaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [412]
who is griefless, dustless and pure, that one I say is a brahmin.

 

Candaṁ va vimalaṁ suddhaṁ, vippasannam-anāvilaṁ,
(Whoever) just like the moon is stainless, pure, clear and undisturbed,

nandībhavaparikkhīṇaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [413]
has destroyed joy in existence, that one I say is a brahmin.

 

Yo imaṁ palipathaṁ duggaṁ saṁsāraṁ moham-accagā,
He who has crossed the difficult and dangerous path through births and deaths and delusion, The commentary says: Whoever has overcome the difficult path of passions and so forth, the inaccessible defilements, the round of births and deaths, the delusion of not having penetrated the four noble truths.

tiṇṇo pāragato jhāyī, anejo akathaṅkathī,
the meditator who has crossed over to the further shore, free of lust and free of doubt,

anupādāya nibbuto, tam-ahaṁ brūmi brāhmaṇaṁ. [414]
unattached and cooled down, that one I say is a brahmin.

 

Yodha kāme pahatvāna anāgāro paribbaje,
Whoever, giving up sensual desires, would wander homeless here,

kāmabhavaparikkhīṇaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [415]
destroying desires and existence, that one I say is a brahmin.

 

Yodha taṇhaṁ pahatvāna, anāgāro paribbaje,
Whoever, giving up craving, would wander homeless here,

taṇhābhavaparikkhīṇaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [416]
destroying craving and existence, that one I say is a brahmin.

 

Hitvā mānusakaṁ yogaṁ, dibbaṁ yogaṁ upaccagā,
Abandoning the human yoke, overcoming the divine yoke,

sabbayogavisaṁyuttaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [417]
being unattached to all yokes, that one I say is a brahmin.

 

Hitvā ratiñ-ca aratiñ-ca, sītibhūtaṁ nirūpadhiṁ,
Abandoning delight and aversion, cooled off and free from cleaving,

sabbalokābhibhuṁ vīraṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [418]
a hero who vanquished the whole world, that one I say is a brahmin.

 

Cutiṁ yo vedi sattānaṁ upapattiñ-ca sabbaso,
Whoever knows in every way beings’ passing and their rebirth,

asattaṁ sugataṁ buddhaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [419]
unattached, fortunate, awake, that one I say is a brahmin.

 

Yassa gatiṁ na jānanti devā gandhabbamānusā –
For the one whose destiny is unknown to gods, gandhabbas and men –

khīṇāsavaṁ Arahantaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [420]
being pollutant-free, an Arahat, that one I say is a brahmin.

 

Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṁ,
For whom there is nothing in the past, the future or the present,

akiñcanaṁ anādānaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [421]
having nothing and unattached, that one I say is a brahmin.

 

Usabhaṁ pavaraṁ vīraṁ, mahesiṁ vijitāvinaṁ,
A noble leader, heroic, a great seer, victorious,

anejaṁ nhātakaṁ buddhaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [422]
free of lust, cleansed and awakened, that one I say is a brahmin.

 

Pubbenivāsaṁ yo vedī, saggāpāyañ-ca passati,
Whoever knows their former lives, and sees heaven and the downfall,

atho jātikkhayaṁ patto, abhiññāvosito muni,
and has attained birth’s destruction, the sage, accomplished in deep knowledge,

sabbavositavosānaṁ, tam-ahaṁ brūmi brāhmaṇaṁ. [423]
who is accomplished in all accomplishments, that one I say is a brahmin.