婆羅門品

Brāhmaṇavagga

婆羅門品
The Brahman

383

Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa,
saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇa.

勇敢斷除於欲流，汝當棄欲婆羅門，若知於諸行滅盡，汝便知無作涅槃。
Cut across the stream, making an effort, drive away sensual pleasures, o brahman. Knowing the termination of conditioned things, you know the uncreated, o brahman.

For akataññū, see the note on 97. Here the reference to knowing the destruction of the saṅkhāras (Skt saṃskāra, where the connection with a-kṛta is more obvious) possibly hints at nibbāna being the place where there are no kṛta things, i.e. no saṅkhāras “conditioned things”. For -ññū < Skt -jña, see the note on 7.
For the meaning “cut across” for chindati when associated with sota, see the note on 347.
Dhp-a: mahantena parakkamena parakkamitvā. This would appear to be the explanation of parakkamma, i.e. an absolutive, but the cty reads parakkama in both verse and lemma. PDhp parākrāmma and Udāna-v parākramya support the view that it is an absolutive, GDhp parakamu is inconclusive.

384

Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo,
ath’assa sabbe saṃyogā, atthaṃ gacchanti jānato.

若常住於二法，婆羅門達彼岸，所有一切繫縛，從彼智者而滅。
When the brahman has reached the far shore in the two-fold things, then for him, knowing, all bonds disappear.

For pāragū, see the note on 85. For -gū < Skt -ga, see the note on 7. The usual phrase is sabbadhammānaṃ pāragū, and it is not clear what dvayesu dhammesu means. The introductory story tells of Sāriputta asking the Buddha what the dve dhammā are and being told that they are samatha and vipassanā. It is noteworthy, however, that dve and dvaya do not have the same meaning, since dvaya means “twofold” rather than “two”. Sn 886 states, saccam musā ti dvayadhammam āhu, on which Nidd comments mayhaṃ saccaṃ tuyhaṃ musā ti evam āhaṃsu. This would seem to be a reflection of the meaning “twofold nature, falsehood” found for dvaya in Skt. If this is the idea here, then dvaya dhamma would mean something like “pairs of opposites”, of which truth and falsehood would be one example. Another pair might be indicated by dvedhāpatha (to bhava and vibhava) at 282.
The other three versions similarly have forms from dharma, but Udāna-v has a different accompanying adjective from the rest, GDhp dva’eṣu, PDhp dayesu, Udāna-v sveṣu. The Udāna-v reading has a parallel in Pāli in Ud yadā sakesu dhammesu pāragū hoti brāhmaṇo, which is explained (Ud-a) yadā sakesu dhammesū ti yasmiṃ kāle saka-attabhāvasaṅkhātesu pañcasu upādānakkhandhadhammesu.

385

Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati,
vītaddaraṃ visaṃyuttaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

無彼岸此岸，兩岸悉皆無，離苦無繫縛，是謂婆羅門。
For whom there is neither the far shore nor the near shore nor both, him, free from distress and without connections, I call a brahman.

I take pāra and apāra to mean the next world and this world. For difficulties arising from the interpretation of pāra as nibbāna, see Brough.
For the meaning “free from fear (or distress)” for vīta-ddara, see the note on 205. If dara is connected with daratha “suffering, pain, distress”, then d > dd is m.c.

386

Jhāyiṃ virajam-āsīnaṃ, katakiccam-anāsavaṃ,
uttamattham-anuppattaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

彼人入禪定，安住離塵垢，所作皆已辦，無諸煩惱漏，證最高境界，是謂婆羅門。
Whoever is meditative, free from defilement, seated, whose work is done, is without āsavas, and has attained to the highest goal, him I call a brahman.

387

Divā tapati ādicco, rattim-ābhāti candimā,
sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo,
atha sabbam-ahorattiṃ, buddho tapati tejasā.

日照晝兮月明夜，剎帝利武裝輝耀，婆羅門禪定光明，佛陀光普照晝夜。
The sun shines by day, the moon is bright by night, the warrior shines when his armour is fastened on, the brahman shines when meditating, but the awakened one shines all day and night by his radiance.

Here atha = “but”, see the note on 85.
We need the sense of tapati in pāda b, so we may suspect that the finite verb ābhāti (also in Udāna-v and PDhp, GDhp has avha’i which is not the expected finite verb form) is a later addition.

388

Bāhitapāpo ti brāhmaṇo, samacariyā samaṇo ti vuccati,
pabbājayam-attano malaṃ, tasmā pabbajito ti vuccati.

棄除惡業者，是名婆羅門，行為清淨者，則稱為沙門，自除垢穢者，是名出家人。
Having put aside evil he is a brahman. Because of living in equanimity he is called an ascetic. Making his impurity go forth therefore he is called one who has gone forth.

Note that the etymology brāhmaṇa < bāhita must have been made in a dialect where brāhmaṇa had become *bāhana, cf. the note on 267.
For samacariyā as the instr in -ā of an *a-*stem noun, i.e. -carya or -caryā, see the note on 270.
The cty, followed by PED, gives an etymology based upon Skt śama, but GDhp has sama’irya, not śama-, see the note on sama in 142. This shows that the “etymology” was constructed in a dialect in which śramaṇa had already become samaṇa.
In view of GDhp parvahi’a, Udāna-v pravrājayitvā and pravāhiya, we might have expected an absolutive *pabbājiya “having made … go forth” in pāda c, rather than the present participle pabbājayaṃ, although Th 349 has sabbapāpam pavāhayiṃ.

389

Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo,
dhī brāhmaṇassa hantāraṃ, tato dhī yassa muñcati.

莫打婆羅門，婆羅門莫瞋，打彼者可恥，忿發恥更甚。
A brahman should not strike a brahman, nor should he release (angry words) against him. Woe to the killer of a brahman, and woe to him who releases (angry words) against him.

I follow Brough and the cty, in thinking that brāhmaṇo is the subject of both pahareyya and muñcetha.
For the sandhi of na + assa > nāssa in pāda b, and for the violation of the two morae rule, see the note on 70.
For the sandhi of yo + assa > yassa (y’assa) in pāda d, see the note on 10. PDhp reads ya ssa vā su na muccati, GDhp tada vi dhi yo na mujadi, Udāna-v dhik taṃ yaś ca pramuñcati.

390

Na brāhmaṇassetad-akiñci seyyo, yadā nisedho manaso piyehi,
yato yato hiṃsamano nivattati, tato tato sammatimeva dukkhaṃ.

婆羅門此非小益，若自喜樂制其心，隨時斷除於害心，是唯得止於苦痛。
This is no advantage for a brahman, when there is restraint of the mind from pleasant things. The more his mind turns away (from such things), the more suffering is calmed indeed.

This verse presents major problems, in that we do not know if in pāda a the two negatives (na and a-kiñci) make a positive, or merely emphasise each other, or if in pāda b piyehi is positive or negative (see below). Of the verse Brough says “an editor … will, if he is wise, refrain from trying to translate the untranslatable”.
Pāda a is corrupt, but GDhp has bhodi and Udāna-v asti. This suggests that seyyo is also from the root as-, possibly a development < siyā, lengthened to sīyā m.c.
I follow the other versions (GDhp y’asa, Udāna-v hy asya) in believing that there is no reference to hiṃsā in pāda c, and I understand hiṃsamano to stand for hi ssa (< the enclitic sma) mano, with the change of hissa > hiṃsa. For the CC/NC alternation, see the note on 19.
Pāda b is ambiguous, in that piyehi may stand for (a)piyehi, with a- elided after manaso. The same is true of Udāna-v yathā priyebhyo and of GDhp maṇasa pri’aṇi. We cannot therefore be certain whether it is exclusion from pleasant or unpleasant things. Since there would appear to be little merit is turning one’s mind from unpleasant things, I assume that pleasant things are meant here.
For -d as an historic form in a fossilised sandhi position in etad = etaṃ, see the note on 72.
There is a problem with sammati-m-eva dukkhaṃ in pāda d. GDhp has samudim aha saca, Udāna-v saṃvṛtam eti duḥkham, saṃvṛtim aiti satyam. I translate sammati as the passive of the verb śam-, although the other versions suggest that some traditions took it as the noun sammati (more commonly sammuti), which was back-formed into Skt as saṃvṛti or saṃvṛta. For the sandhi consonant -m- in sammati-m-eva in pāda d, see the note on 34. Against Brough’s belief that there are no examples in Pāli of sandhi -m- after indicative verb, see Norman 1974.
In pāda b I translate nisedho as a noun, although Brough suggests that it was originally an optative nisedhe.

391

Yassa kāyena vācāya, manasā natthi dukkaṭaṃ,
saṃvutaṃ tīhi ṭhānehi, tam-ahaṃ brūmi brāhmaṇaṃ.

不以身語意，行作諸惡業，制此三處者，是謂婆羅門。
By whom no evil is done in body, mind, (and) voice, him, restrained in these three respects, I call a brahman.

For saṃvuta with the instr case, see the note on 225.
I take yassa as the gen of the agent with the past participle -kaṭaṃ.

392

Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ,
sakkaccaṃ taṃ namasseyya, aggihuttaṃ va brāhmaṇo.

正等覺者所說法，不論從何而得聞，於彼說者應敬禮，如婆羅門敬聖火。
From whom one might learn the doctrine taught by the fully-awakened one, him one should worship reverently, as a brahman worships the sacrificial fire.

Note that brāhmaṇa is used here (somewhat inappropriately in the brāhmaṇa section) of a caste brahman. Note the development of -hutta < Skt -hotra via -hotta.
It appears that sakkaccaṃ is an absolutive with -ṃ added. PDhp reads sakkacca, Udāna-v satkṛtyainaṃ. For the extension of an absolutive by -ṃ, cf. upapajjaṃ (see CPD s.v. upapajja), peccaṃ (see PED s.v. pecca), and see Th 1242.

393

Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo,
yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.

不因髻髮與種族，亦非生為婆羅門，誰知真實及達摩，彼為幸福婆羅門。
Not by matted locks, not by birth, does one become a brahman. In whom is truth and righteousness, he is pure and he is a brahman.

For jaṭā, cf. 141.
We should perhaps have read sucī for sukhī with the v.l., Udāna-v reads sa śucir brāhmaṇaḥ sa ca. I translate sucī.

394

Kiṃ te jaṭāhi dummedha? kiṃ te ajinasāṭiyā?
abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasi.

愚者結髮髻，衣羊皮何益？內心具欲林，形儀徒嚴飾。
What is the use to you, o fool, of matted locks, what is the use of a garment of goat skins? There is a thicket inside you, you clean the outside.

Rau suggests reading garahaṃ for gahaṇaṃ, but GDhp reads gahaṇa and Udāna-v gahanaṃ.

395

Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ,
ekaṃ vanasmiṃ jhāyantaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

諸著糞掃衣，消瘦露經脈，林中獨入定，是謂婆羅門。
A creature wearing clothes from a dust heap, thin, with his veins showing, meditating alone in the forest, him I call a brahman.

396

Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ,
bhovādi nāma so hoti, sace hoti sakiñcano, akiñcanaṃ anādānaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

所謂婆羅門，非從母胎生，如執諸煩惱，但名說菩者，若無一切執，是謂婆羅門。
But I do not call one born in a (brahman) womb a brahman, having his origin in a (brahman) mother. He is called “one who says ‘bho’”, if he has possessions. One without possessions and without attachments, him I call a brahman.

These verses (396-423) also occur at Sn 620-47.
Translators are divided in their interpretation of bho-vādin, some taking it as a sign of disrespect. The cty is non-committal about this. In GD I translated bho-vādin as “one who addresses others disrespectfully”, I am now not certain of this translation. In Skt bhavat seems to be used respectfully and, despite PED, I would now follow C&P is believing that bho-vādin means “one who merely knows proper etiquette in greeting others, one who addresses others respectfully”. At Ja bhovādi occurs as a synonym of brāhmaṇa.
This verse occurs at Sn 620 with the reading sa ve, and Dhp-a reads sa ve in both the repetition of the verse and the explanation, with ce as a v.l. in both places. For the c/v alternation see the note on 50. The version of this verse at GDhp, however, which is written in the Kharoṣṭhī script where the akṣaras ca and va are not confused, reads sayi. This might be thought to support the reading sace, since intervocalic -v- would not be elided, but it is not impossible that yi = the emphatic particle ye, which has the same meaning as ve. Udāna-v, however, reads sa ced and this is supported by the Tibetan Udāna-v. I translate ce.
The cty includes the word mātisampatti in the explanation, which supports PED’s suggestion that *matti- < māti- = mātri < mātari < mātṛ-, Udāna-v reads mātṛsambhavaṃ. With mattisambhava, cf. pettikasambhava in Ja.

397

Sabbasaṃyojanaṃ chetvā, yo ve na paritassati,
saṅgātigaṃ visaṃyuttaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

斷除一切結，彼實無恐怖，無著離繫縛，是謂婆羅門。
Whoever indeed having cut off every fetter does not tremble, him, gone beyond attachment, without connections, I call a brahman.

For paritassati, cf. parittase in Sn 924.

398

Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ,
ukkhittapalighaṃ buddhaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

除皮帶與韁，及斷繩所屬，捨障礙覺者，是謂婆羅門。
Whoever having cut the strap and the thong, the fastening with appurtenances, has thrown up the bar (got rid of obstacles), is awakened, him I call a brahman.

These words are used metaphorically. The cty tells a story about two oxen which broke these various things.
In Skt parigha is a beam for locking a gate. One who has lifted the beam up has therefore removed an obstacle in his path. Udāna-v reads utkṣiptaparikha. In Skt parikhā is a moat or ditch. It makes no sense to speak of someone raising this. The Skt tradition seems to have confused parikhā and parigha, doubtless through a dialect where both words became pari(g)ha, and has therefore wrongly backformed the word, confusing it with saṃkiṇṇaparikha “one who has filled in the moat”, i.e. removed an obstacle in his way. Both words are epithet of an arahant.
For the eastern r/l alternation, see the note on 32.

399

Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati,
khantībalaṃ balānīkaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

能忍罵與打，而無有瞋恨，具忍力強軍，是謂婆羅門。
Whoever, (although he) has committed no offence, bears patiently abuse and flogging and imprisonment, him, with endurance for his force, and force for his army, I call a brahman.

Udāna-v reads ākrośāṃ vadhabandhāṃś ca. For akkosaṃ and vadhabandhañ as possible acc pl see the note on 64.
The repetition of bala is awkward, although it is also repeated in GDhp. Both versions of Udāna-v include vrata, kṣāntivratabalopetaṃ, kṣāntibāla vratānīkaṃ. It is possible that the original version of the verse had vrata (perhaps in the form vada or vala) in place of the second bala. Rau suggests reading bālānīkaṃ instead of balānīkaṃ.

400

Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ,
dantaṃ antimasārīraṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

無有瞋怒具德行，持戒不為諸欲潤，調禦得達最後身，我稱彼為婆羅門。
Whoever is without anger, has taken a vow, is virtuous, is undefiled, is tamed, with his last body, him I call a brahman.

For an-ussuta, cf. an-avassuta- 39. These are forms from the root sru “to flow”. CPD “not overflown” is perhaps misleading. Udāna-v has bahuśrutam. Sn 624 reads anussadam.

401

Vāri pokkharapatte va, āraggeriva sāsapo,
yo na limpati kāmesu, tam-ahaṃ brūmi brāhmaṇaṃ.

猶如水落於蓮葉，如置芥子於針鋒，不染著於愛欲者，我稱彼為婆羅門。
Whoever dose not cling to sensual pleasures, just as water does not cling to lotus leaf, or a mustard seed to the point of an awl, him I call a brahman.

For the image of water and a lotus leaf, cf. 336.
For sandhi -r- in āragge-r-iva, see the note on 338.
For the image of the mustard seed and the point of an awl, cf. 407.
For the usages of lippati with the instr and loc cases, see Th 10, and cf. 336.

402

Yo dukkhassa pajānāti, idh’eva khayam-attano,
pannabhāraṃ visaṃyuttaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

若人於此世界中，覺悟消滅其自苦，放棄重負得解脫，我稱彼為婆羅門。
Whoever in this very place knows the termination of his own suffering, him, with burden laid aside, without connections, I call a brahman.

403

Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ,
uttamattham-anuppattaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

有甚深智慧，善辨道非道，證無上境界，是謂婆羅門。
Whose knowledge is profound, who possesses wisdom, knows the right and wrong way, has attained to the highest goal, him I call a brahman.

404

Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ,
anokasārim-appicchaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

不與俗人混，不與僧相雜，無家無欲者，是謂婆羅門。
Whoever does not mingle with householders, or the houseless, both, who does not frequent houses, and has few desires, him I call a brahman.

For ubhayaṃ as an adverbial acc, see CPD (s.v. ubhaya).
For anāgāra, cf. 415-6. It should historically be anagāra.

405

Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca,
yo na hanti na ghāteti, tam-ahaṃ brūmi brāhmaṇaṃ.

一切強弱有情中，彼人盡棄於刀杖，不自殺不教他殺，我稱彼為婆羅門。
Whoever, having laid aside violence with regard to creatures moving and still, neither kills nor causes to kill, him I call a brahman.

406

Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ,
sādānesu anādānaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

於仇敵中友誼者，執杖人中溫和者，執著人中無著者，我稱彼為婆羅門。
Whoever is not hostile among the hostile, at rest among those who are violent, not clinging among those who are clinging, him I call a brahman.

For nibbutaṃ as the opposite of attadaṇḍesu, see Norman 1994A.

407

Yassa rāgo ca doso ca, māno makkho ca pātito,
sāsaporiva āraggā, tam-ahaṃ brūmi brāhmaṇaṃ.

貪欲瞋恚並慢心，以及虛偽皆脫落，猶如芥子落針鋒，我稱彼為婆羅門。
Whose passion and hatred, pride and hypocrisy have been made to fall, like a mustard seed from the point of an awl, him I call a brahman.

For sandhi -r- in sāsapo-r-iva, see the note on 338.
For the image of the mustard seed and the point of an awl, see 401.

408

Akakkasaṃ viññāpaniṃ, giraṃ saccam-udīraye,
yāya nābhisaje kañci, tam-ahaṃ brūmi brāhmaṇaṃ.

不言粗惡語，說益語實語，不解怒於人，是謂婆羅門。
Whoever would utter speech which is not harsh, informative, pleasant, by which he would offend no one, him I call a brahman.

For the suggestion that sacca is < Skt *sātya “pleasant”, rather than satya “true”, see the note on 224.
For abhisaje, see CPD (s.v. abhisajati), and cf. Sn 386. For kañci, see the note on 133.

409

Yodha dīghaṃ va rassaṃ vā, aṇuṃthūlaṃ subhāsubhaṃ,
loke adinnaṃ nādiyati, tam-ahaṃ brūmi brāhmaṇaṃ.

於此善或惡，修短與粗細，不與而不取，是謂婆羅門。
But whoever does not take in the world what is not given, be it long or short, small or large, pleasant or unpleasant, him I call a brahman.

For *dha GDhp has du and Udāna-v tu. This suggests that in the exemplars followed by the redactors of those two texts there was a reading ca which thay interpreted in the meaning “but”, cf. 412 415-6. For the dha/ca/tu alternation, see the note on 267. Sn 633 reads ca, but in GD I read and translated ‘dha in place of ca, following Be and seeing a parallelism with Sn 636 639 and 640, all of which begin with yo’dha. I now think that I was wrong to read ‘dha.
For aṇuṃ-, see the note on 31.
Note the v.l. nādiyati for nādiyate, and cf. ādiyati 246. For the palatalisation of -a- > -i- before -y-, see the note on 20.
In pāda a va is m.c. for vā.

410

Āsā yassa na vijjanti, asmiṃ loke paramhi ca,
nirāsāsaṃ visaṃyuttaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

對此世他世，均無有欲望，無欲而解脫，是謂婆羅門。
Whoever has no desires for this world or the next, him, without desire, without connections, I call a brahman.

For the word-play on āsā and nirāsaya, and for the change in my translation of the latter, see Sn 369. Udāna-v reads nirāśiṣaṃ, which makes a better word-play with āsā, and supports the reading nirāsāsaṃ in Ch. C&P read nirāsayaṃ in the verse, but nirāsaṃ in the lemma, without comment.

411

Yassālayā na vijjanti, aññāya akathaṃkathī,
amatogadham-anuppattaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

無有貪欲者，了悟無疑惑，證得無生地，是謂婆羅門。
Whoever has no desires, is without doubt because of his knowledge, him, arrived at the firm foundation of the death-free, I call a brahman.

I take ogadha to be a by-form of ogādha, and therefore retain in the translation “firm basis, foundation” which I adopted for Sn 635.

412

Yodha puññañca pāpañca, ubho saṅgam-upaccagā,
asokaṃ virajaṃ suddhaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

若於此世間，不著善與惡，無憂與清淨，是謂婆羅門。
But whoever has passed beyond good and evil, both attachments, him, without grief, without defilement, pure, I call a brahman.

For ‘dha Udāna-v has tu and GDhp du < tu, cf. 409. Here Sn 636 has ‘dha. For the alternation dha/ca/tu see the note on 267.
Udāna-v ubhau saṅgāv upatyagāt. This suggests that we should take saṅgaṃ as a masculine acc pl. For the acc pl in -aṃ, see the note on 64.
For upaccagā, cf. 315.

413

Candaṃ va vimalaṃ suddhaṃ, vippasannam-anāvilaṃ,
nandībhavaparikkhīṇaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

如月淨無瑕，澄靜而清明，滅於再生欲，是謂婆羅門。
Whoever is spotless and pure like the moon, serene, not defiled, with joy and existence exhausted, him I call a brahman.

The cty is, then, explaining the cpd as though it were bhavanandīparikkhīṇaṃ. There is, however, no reason why the cpd should not have been written in this form, if this were the author’s intention, since it would be metrical. Cf. the similar cpds in 415-6, which are explained as dvandva cpds. I translate all three cpds as dvandvas.
Udāna-v has nandībhavaparikṣīṇaṃ, but as a conjecture, GDhp has nanibhavaparikṣiṇa and sarvabhavaparikṣiṇa. The latter suggests that we should take nandībhava, etc., as “existence of joy/desire, etc.”.

414

Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ moham-accagā,
tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī,
anupādāya nibbuto, tam-ahaṃ brūmi brāhmaṇaṃ.

超越泥濘崎嶇道，並踰愚癡輪回海，得度彼岸住禪定，無欲而又無疑惑，無著證涅槃寂靜，我稱彼為婆羅門。
Whoever has gone beyond this difficult path, journeying-on, delusion, crossed over, arrived at the far shore, meditative, without desire, without doubts, has gained nibbāna without grasping, him I call a brahman.

For the eastern r/l alternation in palipatha, see the note on 91.
Udāna-v has saṃsāraugham upatyagāt, and Bernhard’s note suggests the reading saṃsāram oham accagā here. A different punctuation of this suggestion would give the cpd saṃsāra-m-oham (< ogham), with the meaning “the flood of saṃsāra”. The nasalisation of -a- before -m- would result in saṃsāra-m-oham, which would be interpreted as saṃsāraṃ moham. For such nasalisation, see the note on 25.
For aneja, cf. 422 and iñjita 255 and see Th 205.
For pāragato, see the note on 85.

415

Yodha kāme pahantvāna, anāgāro paribbaje,
kāmabhavaparikkhīṇaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

棄捨欲樂於此世，出家而成無家人，除滅欲樂生起者，我稱彼為婆羅門。
But whoever, giving up sensual pleasures, would wander about without a house, him, with sensual pleasures and existence exhausted, I call a brahman.

For ‘dha GDhp has du < tu (there is no equivalent in Udāna-v), cf. 409. For the alternation dha/ca/tu, see the note on 267. Sn 639 reads ‘dha.
For the first long -ā- in anāgāra, see the note on 404.
The cty, then, is taking kāmabhava as a dvandva cpd. Radhakrishnan takes it as a reversed tatpuruṣa cpd, and translates Dhp 415 “in whom all craving for existence is extinguished”, but I do not think that this is possible. There is no reason why bhavakāma- should not have been written, if this were the author’s intention, since it would be metrical. Cf. the similar cpd in 413, which is explained as a tatpuruṣa cpd. Udāna-v has kāmāsravavisaṃyuktaṃ, GDhp reads kamabhokaparikṣiṇa. Cf. 416.

416

Yodha taṇhaṃ pahantvāna, anāgāro paribbaje,
taṇhābhavaparikkhīṇaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

棄捨愛欲於此世，出家而成無家人，除滅愛欲生起者，我稱彼為婆羅門。
But whoever, giving up craving, would wander about without a house, him, with craving and existence exhausted, I call a brahman.

There is no GDhp parallel and Udāna-v has no equivalent to ‘dha, but we may assume that ‘dha here is the same as in 409 412 415. Sn 640 reads ‘dha.
The cty is explaining taṇhābhava as a dvandva, cf. 413 415.

417

Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā,
sabbayogavisaṃyuttaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

遠離人間縛，超越天上縛，除一切縛者，是謂婆羅門。
Giving up human connection, he has (also) gone beyond divine connection. Him, disconnected from all connections, I call a brahman.

Udāna-v has kāmāṃ and kāmān in pādas ab instead of yogaṃ. This would support a suggestion that yogaṃ is an acc pl form. For acc pl in -aṃ, see the note on 64.
For upaccagā, cf. 315.

418

Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ,
sabbalokābhibhuṃ vīraṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

棄捨喜不喜，清涼無煩惱，勇者勝世間，是謂婆羅門。
Whoever giving up pleasure and non-pleasure, has become cold, without acquisitions (which lead to rebirth), having overcome all the world, a hero, him I call a brahman.

Fausbøll reads dhīraṃ for vīraṃ, but the cty’s gloss viriyavantaṃ confirms vīraṃ. For the dh/v alternation, see the note on 193.
In pāda b nirūpadhiṃ is m.c.

419

Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso,
asattaṃ sugataṃ buddhaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

若遍知一切，有情死與生，無執善逝佛，是謂婆羅門。
Whoever knows in every way the passing away and uprising of living creatures, him, unattached, a well-farer, awakened, I call a brahman.

For vedi, cf. Skt vetti from the root vid-. There is one example of veti in Pāli (Th 497); elsewhere veti > vedi, perhaps by analogy with the aorist, or from a belief that the root vid- ought to retain -d-. See Geiger §140.1. Cf. vedi 423.
For sugata, see the note on 285.
For the suffix -so in sabbaso, see Sn 288.
For the suggestion that GDhp vavati ca vi sarvaśo supports a view that an earlier pi has been omitted in pāda b, because there were nine syllables, see Brough. We could have overcome this porblem by assuming resolution of the first syllable.

420

Yassa gatiṃ na jānanti, devā gandhabbamānusā,
khīṇāsavaṃ arahantaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

諸天乾闥婆及人，俱不知彼之所趣，煩惱漏盡阿羅漢，我稱彼為婆羅門。
Whose (place of) rebirth gods, gandhabbas and men do not know, him, with āsavas extinguished, an arahant, I call a brahman.

In pāda b we should, perhaps, read a cpd with Udāna-v, i.e. devagandhabbamānusā, GDhp is ambiguous.
The cty tells a story, which is also found in Th-a of Vaṅgīsa, who was able by tapping on a skull to say in which of the five gatis (hell, animal world, world of pettis, world of men, world of gods) the owner of the skull had been reborn at death, but who was unable to do this in the case of the skull of one who was parinibbuta, i.e. khīṇāsava, because he had not gone to any place of rebirth (gati). Cf. the note on 92.

421

Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ,
akiñcanaṃ anādānaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

前後與中間，彼無有一物，不著一物者，是謂婆羅門。
For whom there is nothing, before and after and in the middle, him, having nothing, without grasping, I call a brahman.

Note pure in place of the expected puro < Skt puras. For the eastern alternation -e/-o, see the note on 32. For pure … pacchā … majjhe, cf. 348.

422

Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ,
anejaṃ nhātakaṃ buddhaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

牛王最尊勇猛者，大仙無欲勝利者，浴已無垢及覺者，我稱彼為婆羅門。
Whoever is a bull of a man, outstanding, a hero, a great sage, a conqueror, without desire, cleansed, awakened, him I call a brahman.

Note the v.l. dhīraṃ for vīraṃ. The cty’s gloss shows that this cannot be correct.
For aneja, see the note on 414.
For snātaka in the brahmanical technical sense, see MW (s.v. snātaka). For the Buddhist metaphorical interpretation of this term “washed clean of defilements by the water of the eight-fold path”, see Th 24 and cf. Sn 521.

423

Pubbenivāsaṃ yo vedi, saggāpāyañca passati,
atho jātikkhayaṃ patto, abhiññāvosito muni,
sabbavositavosānaṃ, tam-ahaṃ brūmi brāhmaṇaṃ.

牟尼能知於前生，並且天界及惡趣，獲得除滅於再生，業已完成無上智，一切圓滿成就者，我稱彼為婆羅門。
Whoever knows his previous abodes, and perceives the heavens and hells, and has reached the cessation of births, is a sage prefected in knowledge, him, having perfected all perfections, I call a brahman.

For vedi, see the note on 419.
For pubbenivāsa, see Thī 63.
Udāna-v has svargāpāyāṃś ca, i.e. an acc pl. For saggāpāyañ as a possible acc pl, see the note on 64. It could also be regarded as a dvandva cpd which is a neuter sg collective.