..續本文上一頁n 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 Brâhmana.

　　 397. Him I call indeed a Brâhmana who has cut all fetters, who never trembles, is independent and unshackled.

　　 398. Him I call indeed a Brâhmana 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 Brâhmana 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 Brâhmana 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 Vasishtha-Bharadvâgasûtra. These verses are translated by D”Alwis in his Nirvâna, pp. 113-118, and again by Fausböll, Suttanipâta, v. 620 seq.

　　The text contains puns on kiñkana, 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 Brâhmana 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 Brâhmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.

　　 403. Him I call indeed a Brâhmana 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 Brâhmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.

　　 405. Him I call indeed a Brâhmana who finds no fault with other beings, whether feeble or strong, and does not kill nor cause slaughter.

　　 406. Him I call indeed a Brâhmana who is tolerant with the intolerant, mild with fault-finders, and free from passion among the passionate.

　　 407. Him I call indeed a Brâhmana from whom anger and hatred, pride and envy have dropt like a mustard seed from the point of a needle.

　　 408. Him I call indeed a Brâhmana who utters true speech, instructive and free from harshness, so that he offend no one.

　　 409. Him I call indeed a Brâhmana who takes nothing in the world that is not given him, be it long or short, small or large, good or bad.

　　 410. Him I call indeed a Brâhmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.

　　[405. On tasa and thâvara, see Childers, s.v., and D”Alwis, Nirvâna, p. 115. On danda, ”the rod,” see Hibbert Lectures, p. 355, note.]

　　p. 93

　　 411. Him I call indeed a Brâhmana who has no interests, and when he has understood (the truth), does not say How, how

　　 and who has reached the depth of the Immortal.

　　 412. Him I call indeed a Brâhmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.

　　 413. Him I call indeed a Brâhmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.

　　 414. Him I call indeed a Brâhmana who has traversed this miry road; the impassable world and its…

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