dhammapada26a

Chapter 26

BRAHMANA VAGGA (The Brahmana)

Contents

1 Not all bhikkhus are Arahants
2 Tranquillity and Insight
3 Where is the ‘Other Shore'?
4 Who is a real brahmana?
5 Glory of the Buddha
6 Not every recluse is a bhikkhu
7 No one should strike an Arahant
8 Maha Pajapati Gotami asks for ordination
9 Honour those worthy of honour
10 A brahmana is one who has realised the Dhamma
11 - 20
21 - 30
31 - 40

XXVI:1 REALISE THE UNCREATED

Chinda sotam parakkamma - kame panuda brahmana
Sankharanam khayam natva - akatannu’ si brahmana.

O brahmana,¹ cut off the stream² of craving with diligence, and abandon sense desires. Knowing the destruction of conditioned things, be O brahmana, a knower of the Unmade³ (Nibbana).

XXVI:1 Not all bhikkhus are Arahants

Once in Savatthi, there lived a brahmin who became extremely devoted to the Buddha and his bhikkhus. Always, he invited the bhikkhus to his house for alms food. When they arrived at his house, he addressed them as ‘Arahants’ and respectfully requested them to enter his house. When they were addressed thus, those who had not attained Arahanthood felt embarrassed and after that they avoided going to the brahmin’s house.

When the bhikkhus avoided his house, the brahmin felt sad and depressed. He reported to the Buddha that the bhikkhus were avoiding his house. When questioned, they told the Buddha that the brahmin addressed all of them as Arahants. He then asked them whether they felt false pride and undue elation when they were thus addressed. They answered in the negative. To them the Buddha said, ‘Bhikkhus! The brahmin is using this form of address only out of respect because of his boundless devotion to the Arahants. Bhikkhus should try to attain Arahanthood by uprooting the stream of craving.’

Note:

1.Though a racial term here it is applied either to a Buddha or an Arahant - to one who, has completed the Way and has won Enlightenment.

XXVI:2 CULTIVATE CONCENTRATION AND INSIGHT

Yada dvayesu dhammesu - paragu hoti brahmano
Atha’ ssa sabbe samyoga - attham gacchanti janato.

When in two states¹ a brahmana goes to the Farther Shore,² then all the fetters of that ‘one who knows’ pass away.

XXVI:2 Tranquillity and Insight

On one occasion, a group of bhikkhus came to pay homage to the Buddha. The Venerable Sariputta, seeing that the time was ripe for those bhikkhus to attain Arahanthood, approached the Buddha and asked a question, solely for the benefit of those bhikkhus. The question was: ‘What are the two Dhammas?’ The Buddha replied, ‘Sariputta! Tranquillity and Insight Meditation are the two Dhammas for maintaining peace and reality in life.’

Notes:

1.Concentration (samatha) and Insight (vipassana).

2.That is, in acquiring higher intellect (abhinna).

XXVI:3 THE UNBOUND PERSON IS A BRHAMANA

Yassa param aparam va - paraparam na vijjati
Vitaddaram visamyuttam - tam aham brumi brahmanam

He who has for him neither this shore (i.e. the sense bases) nor the other shore (i.e. the sense objects), and who is distressed and free from moral defilements,¹ - him I call a brahmana.

XXVI:3 Where is the ‘Other Shore’?

On one occasion, Mara came to the Buddha disguised as a man and asked, ‘Venerable Sir! You often say the word ‘Param’, what is the meaning of that word?’ The Buddha, knowing that it was Mara who was asking that question, admonished him, ‘O wicked Mara! The word ‘Param’ has nothing to do with you. ‘Param’ which means ‘the other shore’ can be reached only by the Arahants who are free from moral defilement.’

Note:

1.’This shore’ and ‘the other shore’ are used in the sense of internal and external ayatanas. The internal ayatanas are the sense bases, viz., eye, ear, nose, tongue, body and mind; the external ayatanas are the sense objects, viz., visible object, sound, odour, taste, touch and mind-object.

For a true brahmana (i.e. Arahant) there is neither ‘this shore’ nor ‘the other shore’; which means that the senses of the Arahant are calmed, and his passions extinguished.

XXVI:4 HE WHO IS MEDITATIVE AND PURE IS A BRAHMANA

Jhayim virajam asinam - katakiccam anasavam
Uttamattham anuppattam - tam aham brumi brahmanam.

He who is meditative,¹ stainless and secluded,² he who has done his duty and is free from corruptions,³he who has attained the Highest Goal⁴- him I call a brahmana.

XXVI:4 Who is a real brahmana?

One day, a brahmin thought to himself, ‘Gotama Buddha calls his disciples ‘brahmana’. I am also a brahmin by caste. I should also be called a brahmana.’ So thinking, he went to the Buddha and posed his question. The Buddha replied, ‘I don’t call one a brahmana simply because of his caste; I only call one a brahmana who has attained Arahanthood.’*

Notes:

1. He who practises concentration (samatha) and insight (vipassana).

2. Asinam, living alone in the forest.

3. By realising the four Truths and eradicating the fetters.

4. That is, Nibbana.

In Buddhism, Sainthood cannot be conferred on anybody. We have to work to attain Sainthood. All beings have the potential to become Saints by purifying their minds of all-mental impurities and defilement.

XXVI:5 THE BUDDHA SHINES THROUGHOUT DAY AND NIGHT

Diva tapati adicco - rattim abhati candima
Sannaddho khattiyo tapati - jhayi tapati brahmano
Atha sabbam ahorattim - Buddho tapati tejasa.

By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the Arahant; but the Buddha in his glory shines at all times, by day and by night.

XXVI:5 Glory of the Buddha

It was the full moon day of the seventh month when King Pasenadi of Kosala came to visit the Buddha. The king was then resplendent in his full royal regalia. At that time, Venerable Kaludayi was also present in the same room, sitting at the edge of the congregation. He was in deep mental absorption (Jhana), and his body became bright and golden. In the sky, the Venerable Ananda noticed that the sun was setting and the moon was just coming out, with both the sun and the moon radiating rays of light.

When Ananda looked at the Buddha, he suddenly perceived that the light that was then radiating from the Buddha far surpassed the light shining from the others. Seeing the Buddha in his glory and splendour, Ananda immediately exclaimed, ‘O, Venerable Sir! The light that shines forth from your noble body far surpasses the light from the king, the light from Venerable Kaludayi, and the light from the sun and the moon.’ The Buddha replied, ‘All Buddhas shine both by night and by day, and shine with fivefold brightness.’*

Note:

The Buddha eclipses immorality by the power of morality (sila), vice by the power of virtue (guna), ignorance by the power of wisdom (panna), demerit by the power of merit (punna), unrighteousness by the power of righteousness (dhamma).

XXVI:6 HOLY HAS DISCARDED ALL EVIL

Bahitapapo ti brahmano - samacariya samano’ ti vuccati
Pabbajay’ attano malam - tasma pabbajito’ ti vuccati.

Because he has discarded evil, he is called a brahmana; because he lives in peace,¹ he is called a samana; because he gives up the impurities, he is called a pabbajita² -- recluse.

XXVI:6 Not every recluse is a bhikkhu

Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples ‘Pabbajita - bhikkhus’ and since he was also a recluse, he should also be called ‘pabbajita’. So he went to the Buddha and posed his question. The Buddha replied: ‘I don’t call a recluse a pabbajita; a pabbajita is one who has uprooted all defilements and impurities of the mind.’

Notes:

1.Having subdued all evil.

2.One who leaves the household life for the homeless life of a recluse; in Buddhism it means one who has given up the impurities of the household life to become a bhikkhu.

XXVI:7 HARM NOT AN ARAHANT

Na brahmanassa pahareyya - n’assa muncetha brahmano
Dhi brahmanassa hantaram - tato dhi yassa muncati.

One should not strike a brahmana,¹ nor should a brahmana vent (his wrath) on one who has struck him. Shame on him who strikes a brahmana! More shame on him who gives vent (to his wrath!).

XXVI:7 AN ARAHANT DOES NOT RETALIATE

Na brahmanass’ etada kinci seyyo - yada nisedho manaso piyehi
Yato yato himsamano nivattati - tato tato sammatimeva dukkham.

Unto a brahmana that (non-retaliation) is of no small advantage. When the mind is weaned from things dear, whenever the intent to harm ceases, then and then only doth sorrow subside.

XXVI:7 No one should strike an Arahant

Many people often praised the Venerable Sariputta for his patience and forbearance. His pupils usually said, ‘Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed.’ A certain brahmin holding wrong views declared he would provoke Sariputta into anger.

When he saw Sariputta, on his alms round, he went and hit him on his back with his hand. Sariputta did not even look around to see who was the person who hit him, but proceeded on his way as if nothing had happened. The brahmin felt ashamed at what he had done. He got down on his knees at the feet of Sariputta, admitted his grevious mistake and asked for pardon. The brahmin then continued: ‘Venerable Sir! Should you forgive me, kindly come to my house for alms food.’

In the evening other bhikkhus reported to the Buddha that Sariputta had gone for alms food to the house of a brahmin who had beaten him. Further they commented that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. The Buddha replied, ‘Bhikkhus, a true brahmin does not beat another true brahmin, only an ordinary man or an ordinary brahmin would beat an Arahant in anger and ill-will.’

Note:

1.Here brahmana is used in the sense of an Arahant.

XXVI:8 HE IS A TRUE BRAHMANA WHO IS WELL-RESTRAINED

Yassa kayena vacaya - manasa natthi dukkatam
Samvutam tihi thanehi - tam aham brumi brahmanam.

He that does no evil through body, speech, or mind, who is restrained in these three respects, - him I call a brahmana.

XXVI:8 Maha Pajapati Gotami asks for ordination

Maha Pajapati Gotami was the stepmother of Gotama Buddha. On the death of Queen Maya, seven days after the birth of Prince Siddhattha, she became the chief queen of King Suddhodana. At the time, her son Nanda was only five days old. She let her own son be raised by a nurse, and she herself brought up Prince Siddhattha, the future Buddha. Thus she was a great benefactress to Prince Siddhattha.

When Prince Siddhattha returned to Kapilavatthu after his attainment of Buddhahood, Maha Pajapati went to see him and requested that women should be allowed to enter the Order as bhikkhunis; but the Buddha refused permission. Later King Suddhodana died after attaining Arahanthood. Then, while the Buddha was sojourning at the Mahavana forest near Vesali, Maha Pajapati, accompanied by five hundred ladies, came on foot from Kapilavatthu to Vesali.

They had already shaven their heads and had put on the dyed robes. For the second time, she requested the Buddha to accept women into the Order. The Venerable Ananda also interceded on her behalf. Finally the Buddha complied, with the proviso that she abide by eight special conditions (garu dhammas). She undertook to observe the garu dhammas as required and the Buddha admitted her into the Order. Thus Maha Pajapati was the first to be admitted to the Order of the bhikkhunis. The other women were also admitted to the Order.

In course of time, it came to the minds of some bhikkhunis that Maha Pajapati had not been properly admitted as a bhikkhuni because she did not have a preceptor. Therefore, she was not a true bhikkhuni. With this thought in their minds, they stopped conducting religious ceremonies with her. When the matter was reported to the Buddha, he replied, ‘Why do you say so? I myself gave the eight garu dhammas to Maha Pajapati and she had learnt and practised the garu dhammas as required by me. I myself am her preceptor. You should harbour no doubt whatsoever about an Arahant.’

XXVI:9 HONOUR TO WHOM HONOUR IS DUE

Yamha dhammam vijaneyya - samma sambuddha desitam
Sakkaccam tam namasseyya - aggihuttam’va brahmano.

If from anybody one should understand the doctrine preached by the Fully Enlightened One, devoutly should one revere him, as a brahmin reveres the sacrificial fire.

XXVI:9 Honour those worthy of honour

The Venerable Sariputta was born of brahmin parents in Upatissa village. That is why he was named Upatissa. His mother was Sari. His very close friend was Kolita, another brahmin youth, son of Moggali. Both the youths were searching for the right doctrine, which would lead them to liberation from the round of rebirths, and both of them had a great desire to enter a religious order.

First, they went to Sanjaya, but they were not satisfied with his teaching. Then they wandered all over looking for a teacher who would show them the way to the Deathless, but their search was fruitless. After some time, they parted company but with the understanding that the one who found the true Dhamma first should inform the other.

About that time, the Buddha arrived at Rajagaha with a company of bhikkhus, including Venerable Assaji, one of the groups of first Five Bhikkhus. While Assaji was on an almsround, Upatissa saw him and was very much impressed by his noble countenance. So Upatissa respectfully approached Assaji and asked who his teacher was, what doctrine his teacher taught, and also briefly to explain the doctrine to him. Assaji then told Upatissa about the arising of the Buddha and about his sojourn at the Veluvana monastery in Rajagaha. He also quoted a short stanza.

Ye dhamma hetuppa bhava
tesam hetum tathagato aha

Tesan ca yo nirodho
evem vadi maha samano.

(‘The Tathagata has declared the cause and also the cessation of all phenomena, which arise from a cause. This is the doctrine held by the Great Samana’).

When the verse was only half-uttered, Upatissa comprehended the Dhamma. As promised, Upatissa went to inform Kolita that he had found the true Dhamma. Then the two friends, accompanied by many followers, went to the Buddha and requested permission to enter the Order. Thus Upatissa and Kolita, together with their followers, were admitted as bhikkhus. Upatissa and Kolita then came to be known as Sariputta and Moggallana respectively. Soon after, Moggallana and Sariputta attained Arahanthood.

The Venerable Sariputta always remembered that he had been able to meet the Buddha and attain the Deathless through Assaji. So, he always paid respects in the direction where his teacher was and he always went to bed with his head in the same direction. Other bhikkhus who were staying with him at the Jetavana monastery misinterpreted his actions and told the Buddha, ‘Venerable Sir! Sariputta still worships the various directions, as he had done before as a brahmin youth.

It seems as if he has not yet given up his old beliefs.’ Sariputta explained that he was only paying respects to his teacher, the Venerable Assaji, and that he was not worshipping the various directions. The Buddha then said, ‘Bhikkhus! Sariputta is not worshipping the various directions; he is only paying respects to his teacher who paved the way for him to meet the Buddha. It is right for him to pay homage to such a teacher.’

XXVI:10 PURE IS HE WHO IS TRUTHFUL AND RIGHTEOUS

Na jatahi na gottena
na jacca hoti brahmano

Yamhi saccan ca dhammo ca
so suci so ca brahmano.

Not by matted hair, nor by family, nor by birth does one become a brahmana. But in whom there exist both truth¹ and righteousness,² pure is he, a brahmana is he.

XXVI:10 A brahmana is one who has realised the Dhamma

Once, a brahmin ascetic thought that the Buddha called his disciples ‘brahmana’ and that being a brahmin by birth he should also be called a ‘brahmana.’ Thinking thus, he went to see the Buddha and put forward his view. The Buddha did not accept his view and said, ‘O brahmin, I don’t call one a brahmana because he keeps his hair matted or simply because of his birth. I call one a brahmana only if he fully comprehends the Four Noble Truths.’

Note:

1.The realization of the four Noble Truths.

Chapter 26 : 11 - 20