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.