383
Chinda sotaṁ parakkamma,
kāme panuda brāhmaṇa;
Saṅkhārānaṁ khayaṁ ñatvā,
akataññūsi brāhmaṇa.
With continuous effort, cut off the stream,
dispel sensual desires, O sage;
having known the wearing away of conditioned phenomena,
be one who knows the unmade.
384
Yadā dvayesu dhammesu,
pāragū hoti brāhmaṇo;
Athassa sabbe saṁyogā,
atthaṁ gacchanti jānato.
When a sage, through the two qualities, [1]
has gone beyond;
then all fetters come to an end,
for one who knows fully.
385
Yassa pāraṁ apāraṁ vā,
pārāpāraṁ na vijjati;
Vītaddaraṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
One for whom the far shore, the near shore,
as well as the far and near shore are not present;
fearless and disentangled,
him I call a true sage.
386
Jhāyiṁ virajamāsīnaṁ,
katakiccamanāsavaṁ;
Uttamatthamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
One who is meditative, unblemished and settled,
taintless, having done what needed to be done;
who has reached the ultimate goal,
him I call a true sage.
387
Divā tapati ādicco,
rattimābhāti candimā;
Sannaddho khattiyo tapati,
jhāyī tapati brāhmaṇo;
Atha sabbamahorattiṁ,
buddho tapati tejasā.
The sun shines by day,
the moon brightens the night;
the warrior shines in his armor,
the sage in meditation;
the Buddha shines resplendent,
all day and all night.
388
Bāhitapāpoti brāhmaṇo,
Samacariyā samaṇoti vuccati;
Pabbājayamattano malaṁ,
Tasmā “pabbajito”ti vuccati.
One who has renounced evil is called a sage,
through even conduct, he is called an ascetic;
having cast off his own defilements,
he is thus called one who has gone forth. [2]
389
Na brāhmaṇassa pahareyya,
nāssa muñcetha brāhmaṇo;
Dhī brāhmaṇassa hantāraṁ,
tato dhī yassa muñcati.
One should not strike a sage,
nor should a sage retaliate;
shame on the one who harms a sage,
greater shame still on the one who retaliates.
390
Na brāhmaṇassetadakiñci seyyo,
Yadā nisedho manaso piyehi;
Yato yato hiṁsamano nivattati,
Tato tato sammatimeva dukkhaṁ.
Nothing is better for a sage than
restraining the mind from what is dear;
to the extent the intent to harm wears away,
to that extent suffering subsides.
391
Yassa kāyena vācāya,
manasā natthi dukkaṭaṁ;
Saṁvutaṁ tīhi ṭhānehi,
tamahaṁ brūmi brāhmaṇaṁ.
One who has no wrongdoing
in body, speech, or mind;
who is fully restrained in all three,
him I call a sage.
392
Yamhā dhammaṁ vijāneyya,
sammāsambuddhadesitaṁ;
Sakkaccaṁ taṁ namasseyya,
aggihuttaṁva brāhmaṇo.
From whom one would learn the Dhamma,
as taught by the perfectly Awakened One;
that one should be revered with respect,
like a brahmin honors the sacred fire.
393
Na jaṭāhi na gottena,
na jaccā hoti brāhmaṇo;
Yamhi saccañca dhammo ca,
so sucī so ca brāhmaṇo.
Not by matted hair, nor by lineage,
nor by birth does one become a sage;
in whom truth and Dhamma dwell,
he is pure, he is truly a sage.
394
Kiṁ te jaṭāhi dummedha,
kiṁ te ajinasāṭiyā;
Abbhantaraṁ te gahanaṁ,
bāhiraṁ parimajjasi.
What use are your matted locks, O undiscerning one?
What use is your fur garment?
Within you is the tangle [of passion],
yet you only groom the outside.
395
Paṁsukūladharaṁ jantuṁ,
kisaṁ dhamanisanthataṁ;
Ekaṁ vanasmiṁ jhāyantaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
A rag-robed wanderer,
lean, with veins standing out;
meditating alone in the forest,
him I call a true sage.
396
Na cāhaṁ brāhmaṇaṁ brūmi,
yonijaṁ mattisambhavaṁ;
Bhovādi nāma so hoti,
sace hoti sakiñcano;
Akiñcanaṁ anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
I do not call him a sage
merely because of his lineage or high-born mother;
such a one is simply called bhovādi,
if he still possesses impediments;
but he who owns nothing and does not grasp at anything,
him I call a true sage.
397
Sabbasaṁyojanaṁ chetvā,
yo ve na paritassati;
Saṅgātigaṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
He who has severed every fetter,
who is not perturbed by anything;
who, overcoming attachments, is disentangled,
him I call a true sage.
398
Chetvā naddhiṁ varattañca,
sandānaṁ sahanukkamaṁ;
Ukkhittapalighaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
He who has cut off the strap and the leather tie,
the halter along with its attachments;
he who has lifted the obstacle, [3]
him I call a true sage.
399
Akkosaṁ vadhabandhañca,
aduṭṭho yo titikkhati;
Khantībalaṁ balānīkaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
He who bears without being offended
abuse, beating, and imprisonment;
whose power, real might, is patience,
him I call a true sage.
400
Akkodhanaṁ vatavantaṁ,
sīlavantaṁ anussadaṁ;
Dantaṁ antimasārīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Without anger, dutiful,
virtuous, and humble;
tamed, and bearing the final body,
him I call a true sage.
401
Vāri pokkharapatteva,
āraggeriva sāsapo;
Yo na limpati kāmesu,
tamahaṁ brūmi brāhmaṇaṁ.
Like water on a lotus leaf,
or a mustard seed on a needle’s tip—
he who does not cling to sensual pleasures,
him I call a true sage.
402
Yo dukkhassa pajānāti,
idheva khayamattano;
Pannabhāraṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
One who knows clearly the wearing away of suffering,
right here and now, within himself;
who has cast off the burden, is disentangled,
him I call a true sage.
403
Gambhīrapaññaṁ medhāviṁ,
maggāmaggassa kovidaṁ;
Uttamatthamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
One of deep wisdom, who has cultivated discernment,
who is skilled in knowing what is and what is not the path;
who has arrived at the ultimate goal,
him I call a true sage.
404
Asaṁsaṭṭhaṁ gahaṭṭhehi,
anāgārehi cūbhayaṁ;
Anokasārimappicchaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Who is not entangled with householders,
as well as homeless wanderers;
who does not delight in a dwelling place,
him I call a true sage.
405
Nidhāya daṇḍaṁ bhūtesu,
tasesu thāvaresu ca;
Yo na hanti na ghāteti,
tamahaṁ brūmi brāhmaṇaṁ.
One who has renounced violence,
toward all beings, whether frail or firm;
who neither kills nor causes to kill,
him I call a true sage.
406
Aviruddhaṁ viruddhesu,
attadaṇḍesu nibbutaṁ;
Sādānesu anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Friendly amidst the hostile,
peaceful amidst the violent;
not grasping where others grasp,
him I call a true sage.
407
Yassa rāgo ca doso ca,
māno makkho ca pātito;
Sāsaporiva āraggā,
tamahaṁ brūmi brāhmaṇaṁ.
One for whom passion and aversion,
and conceit and contempt have fallen away;
like a mustard seed from the tip of a needle,
him I call a true sage.
408
Akakkasaṁ viññāpaniṁ,
giraṁ saccamudīraye;
Yāya nābhisaje kañci,
tamahaṁ brūmi brāhmaṇaṁ.
He who utters gentle, instructive,
and truthful words;
without insulting anyone,
him I call a true sage.
409
Yodha dīghaṁ va rassaṁ vā,
aṇuṁ thūlaṁ subhāsubhaṁ;
Loke adinnaṁ nādiyati,
tamahaṁ brūmi brāhmaṇaṁ.
Whoever in this world does not take what is not given,
whether long or short;
small or large, attractive or repulsive,
him I call a true sage.
410
Āsā yassa na vijjanti,
asmiṁ loke paramhi ca;
Nirāsāsaṁ visaṁyuttaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Who has no longing,
in this world or the next;
who is without expectation and unbound,
him I call a true sage.
411
Yassālayā na vijjanti,
aññāya akathaṅkathī;
Amatogadhamanuppattaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
One in whom there is no attachment,
who through final knowledge harbors no doubt;
who has arrived at the deathless,
him I call a true sage.
412
Yodha puññañca pāpañca,
ubho saṅgamupaccagā;
Asokaṁ virajaṁ suddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Whoever here has overcome the bonds
of both merit and demerit;
who is sorrow-free, unblemished, and pure,
him I call a true sage.
413
Candaṁva vimalaṁ suddhaṁ,
vippasannamanāvilaṁ;
Nandībhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Like the moon—stainless, pure,
clear, settled, and tranquil;
who has eradicated enjoyment in existence,
him I call a true sage.
414
Yomaṁ palipathaṁ duggaṁ,
saṁsāraṁ mohamaccagā;
Tiṇṇo pāraṅgato jhāyī,
anejo akathaṅkathī;
Anupādāya nibbuto,
tamahaṁ brūmi brāhmaṇaṁ.
Whoever has crossed this obstructed, difficult path
of cyclic existence, surpassing delusion;
the meditator who has crossed over to the far shore,
unshakeable, without doubt;
without any clinging remaining, quenched,
him I call a true sage.
415
Yodha kāme pahantvāna,
anāgāro paribbaje;
Kāmabhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Whoever here has abandoned sense pleasures,
and lives the wandering life as a homeless one;
finished with sensual existence,
him I call a true sage.
416
Yodha taṇhaṁ pahantvāna,
anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Whoever here has abandoned craving,
and lives the wandering life as a homeless one;
who has exhausted craving for existence,
him I call a true sage.
417
Yodha taṇhaṁ pahantvāna,
anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Having abandoned the human yoke,
transcending the divine yoke;
unyoked from all yokes,
him I call a true sage.
418
Hitvā ratiñca aratiñca,
sītibhūtaṁ nirūpadhiṁ;
Sabbalokābhibhuṁ vīraṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Having abandoned delight and dissatisfaction,
who is cooled and free from clinging;
a hero who has conquered the whole world,
him I call a true sage.
419
Cutiṁ yo vedi sattānaṁ,
upapattiñca sabbaso;
Asattaṁ sugataṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Whoever knows the passing away of beings,
and their rebirth in every way;
unattached, fortunate, awake,
him I call a true sage.
420
Yassa gatiṁ na jānanti,
devā gandhabbamānusā;
Khīṇāsavaṁ arahantaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
Whose path is unknown
to gods, gandhabbas, and humans;
whose taints have worn away, an Arahant,
him I call a true sage.
421
Yassa pure ca pacchā ca,
majjhe ca natthi kiñcanaṁ;
Akiñcanaṁ anādānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
For whom there is nothing before and after,
and no attachment to the present either;
who owns nothing and does not grasp at anything,
him I call a true sage.
422
Usabhaṁ pavaraṁ vīraṁ,
mahesiṁ vijitāvinaṁ;
Anejaṁ nhātakaṁ buddhaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
A distinguished leader, heroic,
a great seer, a conquerer;
unshakeable, purified, awakened,
him I call a true sage.
423
Pubbenivāsaṁ yo vedi,
saggāpāyañca passati;
Atho jātikkhayaṁ patto,
abhiññāvosito muni;
Sabbavositavosānaṁ,
tamahaṁ brūmi brāhmaṇaṁ.
He who knows his former births,
who sees heaven and hell;
who has reached the end of birth,
who has attained perfect understanding;
who has reached the summit of spiritual excellence,
him I call a true sage.
The dual meditative paths of serenity (samatha) and insight (vipassanā).
In this verse, the Buddha makes a rapid series of etymological puns to redefine spiritual titles based on internal purity rather than social caste. Brāhmaṇa is linked to bāhita (having expelled evil); samaṇa is linked to samacariyā (even/peaceful conduct); and pabbajito is linked to pabbājaya (having banished/cast off impurities).
This verse uses the harnessing of an animal as a metaphor for spiritual bondage. Commentaries equate the strap to hatred, the leather tie to craving, the halter/accessories to the 62 wrong views, and the overarching obstacle (the crossbar) to ignorance. The Arahant has dismantled all of these.