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The Dhammapada · 2 of 5 · tr. F. Max Müller

Chapter XXVI, Section 1b

'Both' in the first edition of my translation was a misprint for 'birth.' 394. I have not copied the language of the Bible more than I was justified in. The words are abbhantaran te gahana m , bâhira m parima gg asi, 'interna est abyssus, externum mundas.' Cf. G âtaka, vol. i. p. 481. 395. The expression Kisan dhamanisanthatam is the Sanskrit k ri sa m dhamanîsantatam, the frequent occurrence of which in the Mahâbhârata has been pointed out by Boehtlingk, s.v. dhamani. It looks more like a Brâhmanic than like a Buddhist phrase.] p. 91 emaciated and covered with veins, who lives alone in the forest, and meditates, him I call indeed a Brâhma n a. 396. I do not call a man a Brâhma n a 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 Brâhma n a. 397. Him I call indeed a Brâhma n a who has cut all fetters, who never trembles, is independent and unshackled. 398. Him I call indeed a Brâhma n a who has cut the strap and the thong, the chain with all that pertains to it, who has burst the bar, and is awakened. 399. Him I call indeed a Brâhma n a who, though he has committed no offence, endures reproach, bonds, and stripes, who has endurance for his force, and strength for his army. 400. Him I call indeed a Brâhma n a who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body. [396. From verse 396 to the first half of verse 423, the text of the Dhammapada agrees with the text of the Vasish th a-Bharadvâ g asûtra. These verses are translated by D'Alwis in his Nirvâ n a, pp. 113-118, and again by Fausböll, Suttanipâta, v. 620 seq . The text contains puns on ki ñk ana, which means 'wealth,' but also 'attachment;' cf. Childers, s.v. 398. D'Alwis points out a double entendre in these words. Nandhi may be either the strap that goes round a drum, or enmity; varatta may be either a thong or attachment; sandâna either chain or scepticism; sabanakkamam either due order or all its concomitants; paligha either bar or ignorance. 399. The exact meaning of balânîka is difficult to find. Does it mean, possessed of a strong army, or facing a force, or leading a force?] p. 92 401. Him I call indeed a Brâhma n a who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle. 402. Him I call indeed a Brâhma n a who, even here, knows the end of his suffering, has put down his burden, and is unshackled. 403. Him I call indeed a Brâhma n a whose knowledge is deep, who possesses wisdom, who knows the right way and the wrong, and has attained the highest end. 404. Him I call indeed a Brâhma n a who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.
Themes
◆Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The text describes a state of being 'emaciated and covered with veins' who lives alone in the forest, implying the body is a condition to be transcended.

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◆Detachment Gelassenheitpraxis

Eckhart's Abgeschiedenheit/Gelassenheit — radical letting-go of will, image, and grasping that opens the soul to God; distinct from inner_silence (quietness) and from material renunciation, and adjacent to Sufi tark and Buddhist non-grasping as a practice rather than a metaphysical claim.

The passage repeatedly emphasizes cutting fetters, being unshackled, and having no attachments as marks of true Brahmana status.

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◆Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

Salvation is defined by direct knowledge of the end of suffering and the right way rather than external rituals or wealth.

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◆Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

The verses list specific virtues such as being dutiful, virtuous, and free from anger as criteria for a true Brahmana.

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◆Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

The text mentions being 'awakened' and possessing wisdom as attributes of the true Brahmana.

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◆Meditationpraxis

Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.

The passage explicitly mentions a person who 'lives alone in the forest, and meditates' as an example of a Brahmana.

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◆Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The text uses paradoxical statements such as wealth being associated with poverty and arrogance being linked to virtue.

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◆Poverty Of Spiritanthropology

Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).

The passage states that the poor who is free from all attachments is called a true Brahmana, aligning with the concept of spiritual poverty.

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◆Renunciation Of Wealthethics

The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.

Verse 396 explicitly contrasts wealth and arrogance with the poor who is free from attachments as the true measure of a Brahmana.

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◆Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

The text emphasizes knowing the end of suffering and possessing wisdom as essential attributes of liberation.

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◆Soul Migrationcosmology

The transmigration of the soul across lives.

Verse 402 mentions 'has put down his burden' and 'received his last body,' implying a final state of release from the cycle of birth.

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◆Sunyata Emptinesssoteriology

The Buddhist doctrine that all phenomena lack independent self-nature; emptiness as the positive recognition that things arise only in dependence on conditions — distinct from kenoma's mere deficiency.

The concept of being free from attachments and having no self-nature is central to the definition of the true Brahmana provided in the text.

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