The Collection of Minor Texts

If with a corrupted mind one speaks or acts;

Suffering follows one in consequence, as the wheel follows the foot of the ox.

If with a pure mind one speaks or acts;

Happiness follows one in consequence, like an unrepelled shadow.

For those who harbour such thoughts, their hatred does not subside.

For those who do not harbour such thoughts, their hatred subsides.

Through non-animosity they are pacified - this is an ancient principle.

Those here who do understand - through that their conflicts are stilled.

Immoderate in eating, lazy, with inferior energy;

Indeed Māra overpowers that one, as wind overpowers a weak tree.

Moderate in eating, faithful, with aroused energy;

Indeed Māra does not overpower that one, as wind does not overpower a rocky mountain.

Devoid of self-control and truth, is not worthy of the ochre robe.

Endowed with self-control and truth, that one truly deserves to wear the ochre robe.

They do not attain the essential, dwelling in the range of wrong intention.

They attain the essential, dwelling in the range of right intention.

So lust penetrates an undeveloped mind.

So lust does not penetrate a well-developed mind.

One grieves and is afflicted, seeing one's own defiled actions.

One rejoices and is delighted, seeing one's own purified actions.

One burns thinking "I have done evil", and burns even more having gone to a bad destination.

One delights thinking "I have done merit", and delights even more having gone to a good destination.

Like a cowherd counting the cows of others, one has no share in the ascetic life.

Having abandoned lust, hatred, and delusion, understanding rightly, with a well liberated mind;

Not clinging here or beyond, one has a share in the ascetic life.

The diligent do not die, those who are negligent are as if dead.

Rejoice in diligence, delighting in the range of the noble ones.

Those wise ones touch Nibbana, the unsurpassed security from bondage.

Self-controlled, living according to the Teaching, diligent, fame increases.

Let the wise person make an island that no flood can overwhelm.

The wise one guards diligence like the finest wealth.

For the diligent one, meditating, attains abundant happiness.

Having ascended the palace of wisdom, sorrowless, he observes the sorrowful generation;

As one on a mountain peak observes those on the ground, so the wise one observes the fools.

The wise one leaves them behind like a swift horse outpacing a weak one.

They praise diligence, negligence is always blamed.

Advances burning all fetters small and large, like fire.

Is incapable of decline, and is indeed close to Nibbāna.

The wise person makes it straight, like a fletcher straightens an arrow shaft.

This mind flounders about in trying to escape Māra's domain.

Good is the taming of the mind; a tamed mind brings happiness.

The wise should guard the mind; a guarded mind brings happiness.

Those who will restrain the mind are freed from Māra's bonds.

With wavering confidence, wisdom does not reach fulfilment.

Who has abandoned both merit and evil, for the wakeful one there is no fear.

One should fight Māra with the weapon of wisdom, and should guard one's conquest and not dwell therein.

Cast out, devoid of consciousness, like a useless piece of wood.

A wrongly directed mind would do one even greater harm.

A rightly directed mind would do one greater good.

Who will examine the well-taught words of the Teaching, as a skilled person would examine a flower?

The trainee will examine the well-taught words of the Teaching, as a skilled person would examine a flower.

Having cut off Death's flower-arrows, one should go beyond the sight of the King of Death.

Death takes them away like a great flood takes a sleeping village.

Not yet satiated with sensual pleasures, the End-maker brings under his control.

Flies away taking its taste, even so should a sage move in the village.

One should look rather at what oneself has done and left undone.

Even so well-spoken speech is fruitless for one who does not act.

Even so well-spoken speech is fruitful for one who acts.

Even so, when one is born a mortal, one should do much that is wholesome.

But the scent of the good goes against the wind, the superior person pervades all directions.

Among these kinds of odours, the odour of virtue is unsurpassed.

But the odour of the virtuous wafts supreme among deities.

Liberated through right final knowledge, Māra does not find their path.

A lotus might grow there, sweet-smelling and delightful.

The disciple of the Fully Enlightened One shines forth through wisdom.

Long is the round of rebirths for fools who do not understand the true Teaching.

One should firmly resolve to wander alone - there is no fellowship with a fool.

When even oneself is not one's own, how then children, how then wealth?

But the fool who thinks himself wise is indeed called a "fool."

He does not understand the Teaching, just as a spoon does not know the taste of soup.

He quickly understands the Teaching, just as the tongue knows the taste of soup.

Doing an evil action, which has bitter fruit.

With tearful face and weeping, one experiences its result.

Whose result one experiences with joy and happiness.

But when the evil ripens, the fool meets with suffering.

He is not worth a sixteenth part of those who have comprehended the Teaching.

Smouldering it follows the fool, like fire covered by ashes.

It destroys his good fortune, splitting his head.

Authority in monasteries and honour in other families.

Let them be under my power in whatever needs to be done or not done;"

Thus the fool's intention, desire and conceit increase.

Having understood this through direct knowledge, the monk, a disciple of the Enlightened One;

Should not seek delight in honour, but should cultivate seclusion.

One who speaks in reproof, intelligent - one should associate with such a wise person;

For one who associates with such a person, it becomes better, not worse.

For such a one is dear to the good, but not dear to the bad.

One should associate with good friends, one should associate with superior persons.

The wise person always delights in the Teaching proclaimed by the noble ones.

Carpenters bend wood, the wise tame themselves.

So the wise are not moved by blame and praise.

So the wise become clear upon hearing the teachings.

Whether touched by happiness or suffering, the wise do not show high or low.

One should not wish for one's own success through wrong means; one should be virtuous, wise, and righteous.

There are other beings here who run along just on the shore.

Those people will reach perfection, crossing the realm of death so hard to cross.

Having gone forth from home to homelessness, for seclusion where delight is far away.

A wise person should purify oneself from mental defilements.

Those who delight in relinquishing grasping, without clinging;

With taints destroyed and brilliant, they have attained final Nibbāna in the world.

Who has abandoned all knots, no passion is found.

Like swans leaving a lake, they leave home after home.

The void and the signless deliverance are their range;

Like birds in the sky, their destination is hard to trace.

Whose range is the void and signless deliverance;

Like birds in the sky, his track is hard to trace.

Who has abandoned conceit and is taintless - even deities envy such a one.

Like a lake free from mud, for such a one there are no more rounds of births.

For one with perfect final knowledge, liberated, peaceful, such a one.

Who has destroyed opportunity and vomited expectation - that one is indeed the highest person.

Wherever Arahants dwell - that is a delightful place.

Those free from lust will delight there, for they are not seekers of sensual pleasures.

Made up of meaningless terms, better is a single meaningful term, hearing which one becomes peaceful.

Made up of meaningless terms, better is a single meaningful verse term, hearing which one becomes peaceful.

Made up of meaningless terms, better is a single term of Teaching, hearing which one becomes peaceful.

Yet he who conquers himself alone is the supreme victor in battle.

For a person who is self-tamed, always living with restraint.

Can turn that person's victory into defeat.

Yet if for a moment one should honour one who has developed oneself;

That honour is better than a hundred years of offerings.

Yet if for a moment one should honour one who has developed oneself;

That honour is better than a hundred years of offerings.

All that is not worth one quarter of the homage to the upright ones.

Four qualities increase: life span, beauty, happiness and strength.

Better is one day of life of a virtuous meditator.

Better is one day of life of a wise meditator.

Better is one day of life of one who firmly arouses energy.

Better is one day of life of one who sees rise and fall.

Better is one day of life of one who sees the Deathless state.

Better is one day of life of one who sees the supreme Teaching.

For when one is slow in doing merit, the mind delights in evil.

Let them not form desire for it, painful is the accumulation of evil.

Let them form desire for it, pleasant is the accumulation of merit.

But when the evil ripens, then the evil one sees evil deeds.

But when the good ripens, then the good one sees good deeds.

By the falling of water drops even a water pot is filled;

A fool becomes full of evil, accumulating little by little.

By the falling of water drops even a water pot is filled;

A wise one becomes full of merit, accumulating little by little.

Like one who loves life avoiding poison, one should avoid evil deeds.

Poison does not affect one without a wound; there is no evil for one who does none.

That evil returns to the fool himself, like fine dust thrown against the wind.

The fortunate go to heaven, the taintless attain final Nibbāna.

There exists no place on earth where one can escape from evil action.

There exists no place on earth where death cannot overcome one.

Making oneself the example, one should neither kill nor cause to kill.

Making oneself the example, one should neither kill nor cause to kill.

Seeking happiness for oneself, he does not gain happiness after death.

Seeking happiness for oneself, he gains happiness after death.

Indeed, angry talk is painful, and blows might strike you in return.

You have attained Nibbāna; no rivalry is found in you.

So do aging and death drive the life span of living beings.

The dull-witted one is tormented by his own actions like one burnt by fire.

Quickly falls into one of ten states.

Severe affliction, or derangement of mind one may reach.

Or utter destruction of relatives, or loss of wealth.

With the breaking up of the body, that unwise one is reborn in hell.

Nor dust and dirt, nor squatting austerities, purify a mortal who has not overcome perplexity.

Having laid down the rod towards all beings, that one is a brahmin, that one is an ascetic, that one is a monk.

Who avoids drowsiness, like a good horse avoids the whip.

By faith, virtuous behavior, and energy, by concentration and investigation of states;

Perfect in true knowledge and conduct, mindful, you will abandon this immense suffering.

Carpenters bend wood, those of good vows tame themselves.

Enveloped in darkness, will you not seek a light?

Afflicted and full of intentions, for whom there is no stable maintenance.

This putrid heap breaks up, for life ends in death.

Are dove-grey - seeing them, what delight is there?

Where aging and death, conceit and contempt are stored.

But the Teaching of the good does not age, indeed the peaceful ones proclaim this to the good.

His flesh grows, but his wisdom does not grow.

While seeking the house-builder; painful is birth again and again.

All your rafters are broken, the house-peak is destroyed;

The mind has gone to the unconditioned, the destruction of cravings has been reached.

They pine away like old herons in a lake without fish.

They lie like worn-out bows, sighing over the past.

During one of the three watches, the wise person should keep vigil.

Then one may instruct another; the wise person would not be defiled.

When tamed one would tame, for oneself is indeed hard to tame.

With oneself well tamed, one gains a protector hard to gain.

Crushes the fool, as a diamond crushes a stone-made gem.

Does to oneself just as one's enemy wishes.

But what is beneficial and good, that is extremely difficult.

Based on evil view;

Like fruits of the reed, one splits oneself for self-destruction.

By oneself is evil left undone, by oneself indeed is one purified;

Purity and impurity depend on oneself; no one can purify another.

Having understood one's own good, one should be devoted to one's true good.

One should not pursue wrong view, should not be one who increases worldliness.

One who lives by the Teaching dwells happily, both in this world and the next.

One who lives by the Teaching dwells happily, both in this world and the next.

One who views the world thus, the King of Death does not see.

Where fools sink down, but for those who understand there is no attachment.

Like the moon freed from clouds, he illuminates this world.

Like the moon freed from clouds, he illuminates this world.

Like a bird freed from a net, few go to heaven.

The wise are led from the world, having conquered Māra with his army.

Who has rejected the world beyond, there is no evil that cannot be done.

But the wise one rejoicing in giving, by that very deed becomes happy hereafter.

Or lordship over all worlds, the fruit of stream-entry is better.

That Buddha of infinite range, trackless - by what track will you lead him?

That Buddha of infinite range, trackless - by what track will you lead him?

Even deities envy them, the fully enlightened ones, the mindful ones.

Hard is the hearing of the true Teaching, rare is the arising of Enlightened Ones.

Purifying one's own mind - this is the teaching of the Enlightened Ones.

One who has gone forth does not harm others, one is not an ascetic when harming others.

Moderation in eating, and a secluded dwelling place;

And dedication to the higher mind - this is the Teaching of the Enlightened Ones.

'Sensual pleasures give little gratification and much suffering,' thus understanding, the wise person.

The disciple of the Perfectly Enlightened One delights in the destruction of craving.

Shrines at parks and trees, human beings stricken with fear.

Having come to this refuge, one is not released from all suffering.

Sees with right wisdom the four noble truths:

The noble eightfold path, leading to the peace of suffering.

Having come to this refuge, one is released from all suffering.

Where that wise one is born, that family prospers in happiness.

Happy is the concord of the Community, happy is the austerity of those in concord.

Who have transcended proliferation, crossed over sorrow and lamentation.

The merit cannot be reckoned by anyone: "this much."

Among human beings with animosity, we dwell without animosity.

Among sick human beings, we dwell in health.

Among greedy human beings, we dwell without greed.

We shall feed on rapture like the Radiant deities.

The peaceful one lies in happiness, having abandoned both victory and defeat.

There are no sufferings like the aggregates, no happiness higher than peace.

Having known this as it really is, Nibbāna is the highest happiness.

Trust is the highest kinship, Nibbāna is the highest happiness.

One is free from anguish and evil, drinking the taste of rapture in the Teaching.

By not seeing fools, one would always be happy.

Association with fools is painful, like being with an enemy always;

But association with the wise is pleasant, like meeting with relatives.

The wise and the one with wisdom, the learned one, the one of stable virtuous behavior, the one with vows, the noble one;

Such a superior person of good wisdom one should associate with, as the moon follows the path of the stars.

Abandoning the good and grasping what is dear, one envies those who exert themselves.

Not seeing what is dear is painful, and seeing what is not dear is painful.

There are no knots for those who have nothing dear or not dear.

For one freed from what is dear, there is no sorrow - whence fear?

For one freed from affection, there is no sorrow - whence fear?

For one freed from delight, there is no sorrow - whence fear?

For one freed from sensual pleasure, there is no sorrow - whence fear?

For one freed from craving, there is no sorrow - whence fear?

Doing one's own work - such a one do people hold dear.

Whose mind is not bound to sensual pleasures - such a one is called "upstream-bound."

Relatives, friends and well-wishers delight in his return.

Their merits welcome them, as relatives welcome one dear who has returned.

No suffering follows one who clings not to name-and-form, who owns nothing.

That one I call a charioteer - others merely hold the reins.

Conquer the miserly with giving, with truth the speaker of falsehood.

By these three means one may go to the presence of the deities.

They go to the deathless state, where having gone they do not grieve.

Intent upon extinction, the taints come to an end.

They blame one who sits in silence, they blame one who speaks much;

They blame one who speaks in moderation, in this world there is no one unblameable.

A person entirely blamed, or entirely praised.

One of flawless conduct, intelligent, established in wisdom and virtuous behavior.

Even deities praise that one, by brahmā too is that one praised.

Having abandoned bodily misconduct, one should practise good bodily conduct.

Having abandoned verbal misconduct, one should practise good verbal conduct.

Having abandoned mental misconduct, one should practise good mental conduct.

The wise are restrained in mind, they are indeed well restrained.

You stand at the departure point, and you have no provisions for the journey.

With stains removed, without blemish, you will go to the noble plane of the deities.

You have no dwelling in between, and you have no provisions for the journey.

With stains removed and without blemish, you will not come again to birth and aging.

Like a silversmith, he should remove his own stain.

So their own actions lead to a bad destination one who transgresses in conduct.

Laziness is a stain on beauty, negligence is a stain on a guard.

Evil qualities are indeed stains, both in this world and the next.

Having abandoned this stain, be stainless, monks.

Forward and impudent, whose life is corrupt.

Who is free from attachment, not impudent, who lives purely and sees.

Takes what is not given in the world, and goes to another's wife,

In drinking liquor and wine, digs up his own root

Know thus, good person: evil things are unrestrained;

One who becomes dejected about others' food and drink;

Neither by day nor by night does he attain concentration.

Indeed by day and by night, he attains concentration.

There is no net like delusion, no river like craving.

For others' faults one winnows like chaff;

But conceals one's own like a crafty gambler.

His taints increase; he is far from the destruction of taints.

People delight in proliferation, the Truth Finders are free from proliferation.

Formations are not permanent, there is no perturbation of the Enlightened Ones.

But the wise person who decides both what is good and harmful.

That intelligent one who protects the Teaching is called "righteous."

One who is secure, free from enmity, free from fear is called "wise."

But one who, having heard even a little, sees the Teaching with the body;

One who is not negligent regarding the Teaching, that one truly upholds the Teaching.

Though one is advanced in age, one is called "grown old in vain."

That wise one who has expelled the stains is called an "elder."

Does one become of good character who is envious, miserly, and deceitful.

That wise one who has expelled hatred is called "of good character."

Full of desire and greed, how can one be an ascetic.

Because of calming evil deeds, one is called an "ascetic".

By merely undertaking various observances, one does not become a monk thereby.

Lives in the world with understanding, that one is truly called a "monk".

One who, like holding up a balance, takes what is excellent, being wise.

One who understands both worlds, by that is called a "sage".

One is called "noble" by non-harming of all living beings.

Nor by gaining concentration, nor by dwelling in seclusion.

A monk should not rest content until the destruction of taints is attained.

Dispassion is the best of states, and the One with Vision is the best of two-legged beings.

Practice this, for this is Mara's delusion.

The path has been proclaimed by me, having known the extraction of the dart.

Those who practise, the meditators, will be released from Mara's bondage.

Then one becomes disenchanted with suffering, this is the path to purification.

Then one becomes disenchanted with suffering, this is the path to purification.

Then one becomes disenchanted with suffering, this is the path to purification.

With intentions depressed, lazy, the idle one does not find the path by wisdom.

One should purify these three courses of action, and accomplish the path proclaimed by the seers.

Having known this two-fold path, for existence and non-existence;

One should so apply oneself that wisdom increases.

Having cut down forest and undergrowth, be forestless, monks.

For that long is his mind imprisoned, like a suckling calf to its mother.

Cultivate only the path of peace - the Nibbāna taught by the Fortunate One.

Thus the fool reflects, not understanding the obstacle.

Death takes them away like a great flood takes a sleeping village.

For one seized by the End-maker, there is no protection among relatives.

Should quickly clear the path leading to Nibbāna.

The wise one gives up limited happiness, seeing abundant happiness.

Being bound by the bond of animosity, one is not freed from animosity.

For the conceited and unmindful, their taints increase.

They do not pursue what should not be done, they are persevering in what should be done;

For the mindful and clearly comprehending ones, their taints come to an end.

Having destroyed the kingdom with its ministers, the brahmin goes free from trouble.

Having destroyed the tiger as fifth, the brahmin goes free from trouble.

Those who day and night have mindfulness constantly directed to the Enlightened One.

Those who day and night have mindfulness constantly directed to the Teaching.

Those who day and night have mindfulness constantly directed to the Community.

Those who day and night have mindfulness constantly directed to the body.

Those whose minds day and night delight in non-harming.

Those whose minds day and night delight in development.

Dwelling with unequals is painful, the traveller is pursued by suffering;

Therefore one should not be a traveller, nor one pursued by suffering.

Whatever region one frequents, there one is honoured.

The non-peaceful are not seen here, like arrows shot in the night.

Alone taming oneself, one would delight in the forest's edge.

Both these become equal hereafter, humans of low actions in the beyond.

The evil ones, due to their evil actions, arise in hell.

If an immoral person, unrestrained, should eat the alms-food of the country.

Acquisition of demerit, uncomfortable sleep, thirdly blame, and fourthly hell.

And the king imposes severe punishment, therefore a man should not consort with another's wife.

So the life of an ascetic wrongly practiced drags one to hell.

A dubious spiritual life does not yield great fruit.

For a lax wandering forth scatters even more dust.

Better done is a good deed, which having done, one does not regret.

So you should guard yourself - do not let the moment pass you by;

For those who have missed the opportunity grieve, consigned to hell.

Having taken up wrong views, beings go to a bad destination.

Having taken up wrong views, beings go to a bad destination.

Having taken up wrong views, beings go to a bad destination.

Through undertaking right view, beings go to a good destination.

Harsh speech fallen like an arrow from a bow, for many people are of poor virtue.

The tamed one is best among human beings, who endures harsh speech.

And great tusked elephants, but better still is one who has tamed oneself.

As one well-tamed by oneself, the tamed one goes with the tamed.

Imprisoned, he does not eat his food, the elephant remembers the elephant forest.

Like a great pig fattened on fodder, the fool returns again and again to the womb.

Today I shall thoroughly restrain it, as a mahout controls a rutting elephant.

Pull yourself out of the bad destination, as an elephant sunk in mud.

Overcoming all dangers, wander with him, mindful and content.

Like a king abandoning a conquered realm, wander alone like a bull elephant in the forest.

Wander alone and do no evil, living at ease like a bull elephant in the forest.

Merit is pleasant at life's end, pleasant is the abandoning of all suffering.

Pleasant in the world is being dutiful to ascetics, and being dutiful to brahmins is pleasant.

Pleasant is the gaining of wisdom, pleasant is the non-doing of evil.

He runs from existence to existence, like a monkey seeking fruit in the forest.

One's sorrows grow like grass after rain.

Sorrows fall away from them like water drops from a lotus.

Dig up the root of craving, as one seeking grass-roots digs up grass;

Let not Māra break you again and again, as a stream breaks reeds.

When the underlying tendency to craving is not removed, this suffering arises again and again.

The currents of wrong views carry one away, the intentions based upon lust.

Having seen that creeper which has arisen, cut its root with wisdom.

Those people attached to pleasure, seeking happiness, indeed undergo birth and aging.

Fettered and bound by fetters, they meet with suffering again and again for a long time.

Therefore one should dispel thirst, wishing for one's own dispassion.

Look at that person: freed, he runs back to bondage.

Far stronger is the infatuation with jewels and earrings, and the longing for children and wives.

Having cut this too they wander forth, without longing, having abandoned sensual pleasure.

Having cut this too the wise go forth, without longing, having abandoned all suffering.

With mind liberated in every way, you will not come again to birth and aging.

Craving increases more and more, indeed this makes the bond strong.

This one will make an end, this one will cut Māra's bond.

He has cut off the darts of existence, this is his final body.

He would know the combination of letters, and what comes before and after;

He is called "one with the final body, of great wisdom, a great man."

All-abandoning, liberated in the destruction of craving, having directly known by myself, whom should I point to?

The delight in the Teaching surpasses all delights, the destruction of craving overcomes all suffering.

Through craving for wealth the fool destroys oneself as if another.

Therefore, what is given to those without lust bears great fruit.

Therefore, what is given to those without hatred bears great fruit.

Therefore, what is given to those without delusion bears great fruit.

Therefore, what is given to those without desire bears great fruit.)

Restraint of the nose is good, restraint of the tongue is good.

Restraint of mind is good, good is restraint in all things;

The monk restrained in everything is freed from all suffering.

Delighting internally, concentrated, solitary, content - him they call a monk.

Who illuminates the meaning and the Teaching - sweet is his speech.

A monk recollecting the Teaching does not fall away from the true Teaching.

A monk who lives envying others does not attain concentration.

The deities praise him indeed, who lives purely and is untiring.

And does not grieve over what is not, that one is truly called a "monk".

One should attain the peaceful state, happiness in the calming of formations.

Having cut off lust and hatred, then you will go to Nibbāna.

A monk who has overcome five attachments is called "one who has crossed the flood."

Do not heedlessly swallow the iron ball, do not cry "This is suffering" while burning.

One who has both meditation and wisdom is indeed close to Nibbāna.

There is superhuman delight when rightly seeing the Teaching.

One gains rapture and gladness - that is the Deathless for those who understand.

Guarding the faculties, contentment, and restraint according to the code of monastic rules.

Let one be skilled in conduct, being hospitable;

Then, full of gladness, one will make an end of suffering.

Even so, monks, should you shed lust and hatred.

A monk who has rejected worldly things is called "at peace."

Thus self-guarded and mindful, you will live happily, monk.

Oneself is one's own destination;

Therefore control yourself, as a merchant does a fine horse.

One should attain the peaceful state, happiness in the calming of formations.

Like the moon freed from clouds, he illuminates this world.

Having known the destruction of formations, you are one who knows the Uncreated, brahmin.

Then all his bonds vanish, for one who knows.

Free from anguish and unfettered, that one I call a brahmin.

Who has reached the highest goal, that one I call a brahmin.

The armed noble blazes, the meditating brahmin blazes;

Then throughout the entire night, the Enlightened One shines with fiery heat.

Having banished one's own stain, therefore one is called "one gone forth."

Shame on one who strikes a brahmin, and more shame on one who lets loose.

Whenever the harmful mind turns away, then and there suffering is indeed calmed.

Restrained in these three states, that one I call a brahmin.

One should respectfully pay homage to that, as a brahmin to the sacrificial fire.

One in whom there is truth and the Teaching, that one is pure, that one is a brahmin.

Your interior is a thicket, you polish only the exterior.

Meditating alone in the forest, that one I call a brahmin.

He is just one who says 'bho', if he owns something;

One who owns nothing and does not grasp, that one I call a brahmin.

Gone beyond ties and unfettered, that one I call a brahmin.

One who has lifted the barrier and is enlightened, that one I call a brahmin.

Who has patience as strength and as an army, that one I call a brahmin.

Tamed, bearing their final body, that one I call a brahmin.

One who does not cling to sensual pleasures, that one I call a brahmin.

Who has laid down the burden and is detached, that one I call a brahmin.

Who has reached the highest goal, that one I call a brahmin.

Wandering without a home and having few wishes, that one I call a brahmin.

One who neither kills nor causes to kill, that one I call a brahmin.

Who does not grasp among those who grasp, that one I call a brahmin.

Like a mustard seed from the point of a needle, that one I call a brahmin.

By which one offends no one, that one I call a brahmin.

Who does not take what is not given in the world, that one I call a brahmin.

Without longings and detached, that one I call a brahmin.

Who has reached the ground of the Deathless, that one I call a brahmin.

Sorrowless, dustless and pure, that one I call a brahmin.

One who has destroyed delight and existence, that one I call a brahmin.

Who has crossed to the far shore, a meditator, unstirred, free from doubt;

Who is quenched without clinging, that one I call a brahmin.

One who has destroyed sensual pleasures and existence, that one I call a brahmin.

One who has destroyed craving and existence, that one I call a brahmin.

One who is detached from all bonds, that one I call a brahmin.

The hero who is overlord of all worlds, that one I call a brahmin.

Unattached, fortunate and enlightened, that one I call a brahmin.

An Arahant with taints destroyed, that one I call a brahmin.

One who owns nothing and does not grasp, that one I call a brahmin.

Unstirred, spiritually cleansed and enlightened, that one I call a brahmin.

And has reached the destruction of birth, a sage perfected in direct knowledge;

Who has reached perfection in all accomplishments, that one I call a brahmin.