In the Minor Collection

If with a corrupted mind one speaks or acts;

From that, suffering follows him, like a wheel the foot of the one who pulls.

If with a clear mind one speaks or acts;

From that, happiness follows him, like a shadow that does not depart.

For those who harbour such thoughts, enmity is not appeased.

For those who do not harbour such thoughts, enmity is appeased.

By non-enmity they are appeased; this is an eternal principle.

Those who understand this, thereby their quarrels are appeased.

Not knowing moderation in food, lazy, of inferior energy;

Him indeed Māra overpowers, as the wind a weak tree.

Knowing moderation in food, faithful, putting forth strenuous energy;

Him indeed Māra does not overpower, as the wind a rocky mountain.

Devoid of self-control and truth, he does not deserve the ochre robe.

Endowed with self-control and truth, he indeed deserves the ochre robe.

They do not attain the substance, being in the domain of wrong thought.

They attain the substance, being in the domain of right thought.

So lust penetrates an undeveloped mind.

So lust does not penetrate a well-developed mind.

He grieves, he suffers, having seen his own defiled action.

He rejoices, he is glad, having seen the purity of his own action.

He is tormented thinking "evil was done by me", he is tormented even more having gone to an unfortunate realm.

He rejoices thinking "merit was done by me", he rejoices even more having gone to a good destination.

Like a cowherd counting the cattle of others, he is not a partaker of asceticism.

Having abandoned lust and hate and delusion, with right understanding and well-liberated mind,

Not clinging here or beyond, he is a partaker of asceticism.

The heedful do not die, the heedless are as if already dead.

They rejoice in diligence, delighted in the resort of the noble ones.

The wise touch Nibbāna, the unsurpassed freedom from bondage.

For one who is restrained, living righteously, diligent, fame increases.

The wise one should make an island, which the mental flood cannot overwhelm.

But the wise one guards diligence as the foremost wealth.

For the diligent one, meditating, attains abundant happiness.

Having ascended the palace of wisdom, free from sorrow, the sorrowful generation;

Like one standing on a mountain looks upon those standing on the ground, the wise one looks upon the foolish.

Like a swift horse leaving behind a weak one, the wise one goes on.

They praise diligence, heedlessness is always blamed.

Goes burning up mental fetters, subtle and gross, like a fire.

Is unable to decline, he is near to Nibbāna itself.

The wise one makes it straight, as a fletcher does an arrow.

This mind trembles, to abandon the realm of Māra.

The taming of the mind is good, a tamed mind brings happiness.

The wise one should guard the mind, a guarded mind brings happiness.

Those who will restrain the mind, will be freed from Māra's bondage.

For one of wavering confidence, wisdom is not fulfilled.

For one who has abandoned merit and evil, there is no fear for the vigilant one.

One should fight Māra with the weapon of wisdom, and should protect what is conquered, being without attachment.

Discarded, devoid of consciousness, like a useless log.

A wrongly directed mind can do worse to him than that.

A rightly directed mind can do better for him than that.

Who will select the well-expounded passage of the Teaching, like a skilled person a flower.

A trainee will select the well-expounded passage of the Teaching, like a skilled person a flower.

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

Death takes him away, as a great flood a sleeping village.

Unsatisfied in sensual pleasures, Death brings under his control.

Departs having taken the nectar, so should a sage wander in the village.

One should consider only oneself, what one has done and left undone.

So well-spoken words are fruitless for one who does not practise them.

So well-spoken words are fruitful for one who practises them.

So by a mortal born, much wholesome should be done.

But the odour of the good goes against the wind, a good person pervades all directions.

Of these kinds of odours, the odour of morality is unsurpassed.

But the odour of the moral ones, blows as the highest among the gods.

Completely liberated through final knowledge, Māra does not find the path.

A lotus might grow there, fragrant and delightful.

The disciple of the Perfectly Self-awakened One outshines them with wisdom.

Long is the wandering in the round of rebirths for the foolish, not understanding the Good Teaching.

One should firmly pursue the solitary life, there is no companionship with a fool.

Indeed, oneself is not one's own, whence sons, whence wealth?

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

He does not know the Teaching, just as a ladle the flavour of curry.

He quickly knows the Teaching, just as the tongue the flavour of curry.

Doing evil action, which has bitter fruit.

The result of which one experiences with tearful face, weeping.

The result of which one experiences delighted, glad at heart.

But when evil ripens, the fool undergoes suffering.

He is not worth a sixteenth fraction of those who have comprehended the Dhamma.

Burning, it follows the fool, like fire covered with ashes.

It destroys the fool's bright portion, splitting his head asunder.

And supremacy in residences, and veneration among other families.

Let them be under my control alone, in whatever duties or non-duties;

Such is the thought of a fool, desire and conceit grow.

Having understood this thus, a monk, a disciple of the Buddha;

Should not delight in honour, but should cultivate seclusion.

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

For one associating with such a person, it is better, not worse.

For he is dear to the good, but disagreeable to the bad.

One should associate with good friends, one should associate with the highest of men.

In the Teaching proclaimed by the Noble One, the wise person always delights.

Carpenters straighten wood, the wise tame themselves.

So the wise do not waver amidst blame and praise.

So having heard the teachings, the wise become serene.

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

One should not wish for one's own success not by rule; such a one would be moral, wise, and righteous.

And this other generation just runs along the shore.

Those people will go beyond, the realm of Death so hard to cross.

Having come from home to homelessness, in seclusion where delight is hard.

The wise one should purify oneself of the mental defilements of the mind.

Who delight in the relinquishment of grasping, by non-clinging;

Those who have eliminated the mental corruptions, brilliant, they are quenched in the world."

For one who has abandoned all mental knots, no fever is found.

Like swans leaving a lake, they give up home after home.

Emptiness and signless, deliverance is their resort;

Like birds in space, their destination is hard to trace.

Emptiness and signless, deliverance is whose resort;

Like birds in space, his track is hard to trace.

Who has abandoned conceit, who is without mental corruptions, even the gods envy such a one.

Like a lake free from mud, for such a one there is no wandering in the round of rebirths.

To one completely liberated through final knowledge, to one at peace, to such a one.

One whose opportunity is destroyed, who has vomited hope, he indeed is the highest man.

Wherever Worthy Ones dwell, that place is pleasant.

Those without lust will delight there, they are not seekers of sensual pleasures.

One beneficial term is better, hearing which one becomes calm.

One verse is better, hearing which one becomes calm.

One passage of the Teaching is better, hearing which one becomes calm.

Yet he who conquers himself alone, he indeed is the best of battle-victors.

For a self-restrained person, always conducting oneself with restraint.

Could turn to defeat the victory of such a being.

Yet if one should honour even for a moment one with a developed self;

That very honouring is better than what is offered for a hundred years.

Yet if one should honour even for a moment one with a developed self;

That very honouring is better than what is offered for a hundred years.

All that does not come to a fourth part, paying respect to those who have gone straight is better.

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

Better is the life of one day, of a moral meditator.

Better is the life of one day, of a wise meditator.

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

Better is the life of one day, of one seeing rise and fall.

Better is the life of one day, of one seeing the Deathless state.

Better is the life of one day, of one seeing the highest teaching.

For when one does merit slowly, the mind delights in evil.

He should not set his desire upon it, painful is the accumulation of evil.

He should set his desire upon it, pleasant is the accumulation of merit.

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

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

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

The fool is filled with evil, accumulating it little by little.

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

The wise one is filled with merit, accumulating it little by little.

Like one desiring to live avoids poison, one should avoid evil deeds.

Poison does not follow one without a wound, there is no evil for one who does not do it.

The evil returns to that very fool, like subtle dust thrown against the wind.

Those of good destination go to heaven, the taintless ones attain final Nibbāna.

There is no spot on earth found, where standing one could be freed from evil deeds.

There is no spot on earth found, where standing one would not be overcome by death.

Having made oneself the comparison, one should neither strike nor cause to strike.

Having made oneself the comparison, one should neither strike nor cause to strike.

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

Seeking happiness for oneself, after death he obtains happiness.

For vehement talk is painful, retribution would touch you.

You have attained Nibbāna, no impetuosity is found in you.

Thus ageing and death drive away the life of living beings.

The imprudent one, by his own actions, is tormented as if burnt by fire.

He quickly undergoes one of ten states.

Or even a grave illness, and derangement of the mind one may reach.

And utter elimination of relatives, and the perishable nature of possessions.

Upon the collapse of the body, the unwise one is reborn in hell.

Nor dust and dirt, nor striving in the squatting posture, can purify a mortal who has not overcome uncertainty.

Having laid aside the rod towards all beings, he is a brahmin, he is an ascetic, he is a monk.

Who awakens from sleep, like a good horse to the whip?

With faith and morality and energy, with concentration and judgment of the teaching;

Accomplished in true knowledge and conduct, mindful, you will abandon this suffering which is not small.

Carpenters straighten wood, the virtuous tame themselves.

Enveloped by darkness, why do you not seek a lamp?

Afflicted, the object of many thoughts, for which there is no stable duration.

This putrid body breaks up, for life has death as its end.

Dove-coloured - having seen them, what delight?

Where ageing and death, conceit and contempt are laid down.

But the teaching of the virtuous does not approach ageing, the virtuous indeed declare this among the virtuous."

His flesh increases, but his wisdom does not increase.

Seeking the house-builder, painful is birth again and again.

All your ribs are broken, the peak of the house is demolished;

The mind has gone to the unconditioned, it has reached the elimination of cravings.

They brood like old herons, in a pond where the fish are gone.

They lie like arrows shot from a bow, lamenting the past.

During one of the three watches, the wise person should look after himself.

Then one may instruct others - a wise person would not be defiled.

Well tamed indeed, one would tame, for the self is truly difficult to tame.

Indeed, with oneself well tamed, one obtains a protector difficult to obtain.

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

He makes himself thus, as an enemy wishes for him.

But what is indeed beneficial and good, that indeed is supremely difficult to do.

The imprudent one, relying on an evil view;

Like the fruits of the bamboo tree, he bears fruit for his own destruction.

Evil not done by oneself, by oneself one becomes pure;

Purity and impurity are individual, no one can purify another.

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

One should not pursue wrong view, one should not be an augmenter of the world.

One who practises the Teaching sleeps happily, in this world and the next.

One who practises the Teaching sleeps happily, in this world and the next.

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

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

He illuminates this world, like the moon released from a cloud.

He illuminates this world, like the moon released from a cloud.

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

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

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

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

By universal power, the fruition of stream-entry is excellent.

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 the gods envy them, the mindful Fully Enlightened Ones.

Difficult is the hearing of the Good Teaching, difficult is the arising of Buddhas.

The purification of one's own mind - this is the instruction of the Buddhas.

For one who injures others is not one who has gone forth, one who vexes others is not an ascetic.

Moderation in food, and secluded lodgings;

And devotion to higher consciousness - this is the instruction of the Buddhas.

Sensual pleasures are of little enjoyment and painful, thus having known, the wise one.

He is devoted to the elimination of craving, the disciple of the Perfectly Self-awakened One.

To parks, trees, and shrines, human beings threatened by fear.

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

Sees the four noble truths with right wisdom.

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

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

Wherever that wise one is born, that family thrives in happiness.

Pleasant is the concord of the Community, pleasant is the austere asceticism of those in unity.

Who have transcended obsession, who have crossed over sorrow and lamentation.

The merit cannot be reckoned, even this much by anyone.

Among hostile human beings, we dwell free from enmity.

Among afflicted human beings, we dwell free from affliction.

Among zealous human beings, we dwell without zeal.

We shall be feeders on rapture, like the radiant gods.

The peaceful one sleeps happily, having abandoned victory and defeat.

There is no suffering like the aggregates, there is no happiness beyond peace.

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

Trust is the highest relative, Nibbāna is the highest bliss.

One becomes free from anguish, sinless, drinking the flavour of joy in the Dhamma.

By not seeing the foolish, one would be ever happy.

Painful is communion with fools, as with an enemy always;

But the wise is pleasant to live with, like a meeting of relatives.

The wise one, the one with wisdom, the very learned, one of burden-bearing nature, observant of religious duties, a noble one;

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

Having abandoned the good, grasping at the dear, one envies those devoted to self-development.

Not seeing the dear is suffering, and so is seeing the not dear.

Mental knots are not found in those for whom there is nothing dear or not dear.

For one who is free from the dear, there is no sorrow, whence fear?

For one who is free from love, there is no sorrow, whence fear?

For one who is free from delight, there is no sorrow, whence fear?

For one who is free from sensuality, there is no sorrow, whence fear?

For one who is free from craving, there is no sorrow, whence fear?

Doing one's own work, that one people hold dear.

And with consciousness unbound to sensual pleasures, is called an upstream-goer.

Relatives, friends and companions delight in his arrival.

Merits receive him, like relatives a dear one who has arrived.

Sufferings do not befall one who does not cling to mentality-materiality, one who owns nothing.

Him I call a charioteer, the other person is merely a rein-holder.

One should conquer the miser by giving, the speaker of falsehood by truth.

By these three grounds, one may go to the presence of the gods.

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

Inclined to Nibbāna, mental corruptions come to an end.

They blame one who sits silent, they blame one who speaks much;

They blame even one who speaks moderately, there is no one in the world who is not blamed.

A man completely blamed, or completely praised.

One of flawless conduct, intelligent, endowed with wisdom and morality.

Even the gods praise him, he is praised even by Brahmā.

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

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

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

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

You stand at the threshold of departure, yet you have no provisions for the journey.

With stain blown off, without blemish, you will reach the divine noble plane.

There is no resting place for you in between, and you have no provisions for the journey.

With stain blown off, without blemish, you will not again undergo birth and ageing.

Like a smith with silver, should blow away one's own stain.

So one's own actions lead to an unfortunate realm one who indulges too much.

Idleness is the stain of beauty, negligence is the stain of one who guards.

Evil mental states are indeed stains, in this world and the next.

Having abandoned this stain, be stainless, monks.

A braggart, reckless, defiled in living.

Not sluggish, not impudent, living purely, seeing clearly.

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

Right here in this world, he uproots himself.

Let not greed and what is not the Teaching afflict you for a long time unto suffering.

Whoever therein becomes ashamed regarding others' drink and food;

He, neither by day nor by night, attains concentration.

He indeed, by day or by night, attains concentration.

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

For he winnows the faults of others just as chaff;

But one's own he conceals, like a cheat, the fraudulent gambler.

His mental corruptions grow, he is far from the elimination of mental corruptions.

People are fond of obsession, the Tathāgatas are without obsession.

Activities are not eternal, there is no perturbation for the Buddhas.

But whoever, being wise, discriminates both benefit and harm.

Protected by the Teaching, the wise one is called "righteous".

One who enjoys security, free from enmity, fearless, is called "wise".

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

He indeed is a bearer of the Teaching, whoever is not negligent of the Teaching.

His age is fully ripe, he is called "one grown old in vain".

He indeed, the wise one who has vomited stain, is called "an elder".

Is a man of good disposition, if envious, stingy, fraudulent.

He, having vomited out hate, the wise one, is called "of good disposition".

One possessed of desire and greed, how can he be an ascetic?

Through the calming of evil things, he is called "an ascetic".

Having taken up a foul teaching, one is not a monk by that much.

Wanders in the world with understanding, he indeed is called "a monk".

But whoever, as if holding up a balance, having taken the excellent, is wise.

Whoever understands both worlds, he is called a "sage" because of that.

By non-violence towards all living beings, one is called "noble".

Or by the attainment of concentration, or by secluded dwelling.

A monk should not become complacent, not having attained the elimination of mental corruptions."

Dispassion is foremost of phenomena, and of two-footed beings, the one with vision.

You should proceed along this, this is the deception of Māra.

The path has been declared to you by me, having understood the extraction of the dart.

Those practising will be freed, meditators, from Māra'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 mind of sunken thought, lazy, the idle one does not find the path by wisdom.

One should purify these three courses of action, one should attain the path proclaimed by the seers.

Having known this twofold path, for existence and non-existence;

One should so establish oneself, that wisdom may increase.

Having cut down both the forest and the undergrowth, be free from craving, monks.

So long is his mind bound, like a milk-sucking calf to its mother.

Develop only the path of peace, Nibbāna taught by the Fortunate One.

Thus the fool thinks, not understanding the obstacle.

Death takes him away, as a great flood a sleeping village.

For one overcome by the Ender, there is no protection among kin.

Should quickly purify the path leading to Nibbāna.

The wise one should give up limited happiness, seeing abundant happiness.

Conjoined with the bonding of enmity, he is not released from enmity.

For the arrogant and the heedless, their mental corruptions grow.

They do not pursue what is not their function, acting continuously in their function;

For the mindful, for the fully aware, mental corruptions come to an end.

Having killed the country together with followers, the brahmin goes without trouble.

Having killed the tiger-fifth, the brahmin goes without trouble.

Those whose mindfulness by day and by night, is constantly directed to the Buddha.

Those whose mindfulness by day and by night, is constantly directed to the Dhamma.

Those whose mindfulness by day and by night, is constantly directed to the Community.

Those whose mindfulness by day and by night, is constantly directed to the body.

Those whose mind by day and by night, delights in non-violence.

Those whose mind by day and by night, delights in meditation.

Living with those who are not equal is painful, the traveller is oppressed by suffering;

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

Whatever place he frequents, there he is venerated.

The unpeaceful here are not seen, like arrows shot in the night.

One taming oneself, at the forest's edge one should delight.

Both of them, after death, become equal, human beings of low action in the hereafter.

The evil ones, by their evil deeds, are reborn in hell.

Than that an immoral one, unrestrained, should consume the country's almsfood.

Acquisition of demerit, uncomfortable sleeping, blame as the third, hell as the fourth.

And the king decrees a heavy punishment, therefore a man should not resort to another's wife.

Asceticism wrongly handled drags one down to hell.

A suspicious holy life - that is not of great fruit.

For lax renunciation scatters more dust.

And what is well done is better, which having done one does not regret.

So guard yourselves, let not the moment pass you by;

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

Having undertaken wrong view, beings go to an unfortunate realm.

Having undertaken wrong view, beings go to an unfortunate realm.

Having undertaken wrong view, beings go to an unfortunate realm.

Having undertaken right view, beings go to a good destination.

I shall endure abuse, for many people are immoral.

The tamed is foremost among human beings, whoever endures harsh speech.

And elephants, great serpents; one self-restrained is better than that.

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

Bound, he does not consume a morsel, the elephant remembers the elephant forest.

Like a great hog fed on fodder, the fool enters the womb again and again.

That today I shall restrain wisely, like a goad-holder a furious elephant.

Lift yourselves out of difficulty, as an elephant sunk in mud.

Having overcome all dangers, one should wander with him, glad and mindful.

Like a king abandoning a conquered kingdom, one should wander alone, like an elephant in the forest.

One should wander alone and not do evil deeds, living at ease, like an elephant in the forest.

Merit is pleasant at the end of life; the abandoning of all suffering is pleasant.

Pleasant is asceticism in the world, and also commitment to holy life is pleasant.

Pleasant is the attainment of wisdom, the non-performance of evil is pleasant.

He floats from existence to existence, like a monkey in the forest desiring fruit.

His sorrows increase, like bīraṇa grass rained upon.

Sorrows fall from him, like a water drop from a lotus.

Dig up the root of craving, as one desiring usīra digs up bīraṇa grass;

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

So too when the underlying tendency of craving is not rooted out, this suffering arises again and again.

Thoughts dependent on lust carry along one of wrong view in great force.

And having seen that creeper arisen, cut the root with wisdom.

They, attached to comfort, seekers of happiness, they indeed are men who go to birth and ageing.

Attached to the fetters and bonds, they undergo suffering again and again for a long time.

Therefore one should dispel craving, longing for dispassion for oneself.

Come, look at that person, released, he runs back to bondage.

The longing for jewelled earrings, for sons and wives, thoroughly infatuated.

Having cut even this, they wander forth, without longing, having abandoned sensual happiness."

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

With mind liberated everywhere, you will not again undergo birth and ageing.

Craving increases even more, this one indeed makes the bondage firm.

This one indeed will put an end to it, this one will cut the bondage of Māra.

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

He would know the combination of syllables, and what precedes and follows;

He indeed is called "one in his final body, of great wisdom, a great man".

Having abandoned all, liberated through the elimination of craving, having directly known by myself, whom should I point to as teacher?

Delight in the Dhamma conquers all delights, the elimination of craving conquers all suffering.

The imprudent one, through craving for wealth, destroys none other than himself.

Therefore what is given to those without lust is of great fruit.

Therefore what is given to those without hate is of great fruit.

Therefore what is given to those without delusion is of great fruit.

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

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

Restraint by mind is good, good is restraint everywhere;

A monk restrained everywhere is freed from all suffering.

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

He explains the meaning and the Teaching, sweet is his saying.

A monk remembering the Teaching does not fall away from the Good Teaching.

A monk longing for others', does not attain concentration.

Him indeed the gods praise, one of pure livelihood, not lazy.

And who does not grieve over what is non-existent, he indeed is called "a monk".

He would attain the peaceful state, the stilling of activities, happiness.

Having cut off both lust and hate, from that you will reach Nibbāna.

A monk who has gone beyond five attachments is called "a crosser of the mental floods".

Do not, being heedless, swallow a metal ball, do not cry "this is suffering" while burning.

In whom there is both meditative absorption and wisdom, he indeed is near to Nibbāna.

There is non-human delight, rightly seeing the Teaching with insight.

One obtains joy and gladness, that is the Deathless for those who understand.

Guarding of the faculties, contentment, and restraint in the Pātimokkha.

One should be skilled in good conduct, with the practice of friendly welcome;

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

So should you, monks, release lust and hate.

A monk who has renounced worldly gains is called "at peace".

Self-guarded, mindful, monk, you will dwell in happiness.

Indeed, oneself is one's own destination;

Therefore, one should restrain oneself, like a merchant a fine horse.

He would attain the peaceful state, the stilling of activities, happiness.

He illuminates this world, like the moon released from a cloud.

Having known the elimination of activities, you are a knower of the uncreated, brahmin."

Then all his bondages come to an end, for one who knows.

Free from anguish, unbound, him I call a brahmin.

Having attained the highest good, him I call a brahmin.

The noble shines when armoured, the brahmin shines when meditating;

But throughout all day and night, the Buddha shines with radiance.

Driving out one's own stain, therefore one is called "one who has gone forth".

Shame on the slayer of a brahmin, more shame on him who releases anger.

Whenever the harming mind turns away, from that and that, suffering is indeed appeased.

Restrained in three states, him I call a brahmin.

One should venerate him thoroughly, as a brahmin the fire-sacrifice.

In whom there is truth and the Teaching, he is pure, he is a brahmin.

Within you is a thicket, yet you polish the outside.

Alone in the forest meditating, him I call a brahmin.

He is called a 'bho-sayer' by name, if he has possessions;

One who owns nothing, without grasping, him I call a brahmin.

Gone beyond attachment, unbound, him I call a brahmin."

With the bar lifted, awakened, him I call a brahmin.

Whose power is patience, whose military unit is power, him I call a brahmin.

Tamed, bearing the final body, him I call a brahmin.

Whoever does not cling to sensual pleasures, him I call a brahmin.

With burden laid down, unbound, him I call a brahmin.

Having attained the highest good, him I call a brahmin.

Not dwelling in a home, of few wishes, him I call a brahmin.

Whoever neither kills nor causes to kill, him I call a brahmin.

Without grasping among those with grasping, him I call a brahmin.

Like a mustard seed from a needle's tip, him I call a brahmin.

By which one does not offend anyone, him I call a brahmin.

Him I call a brahmin.

Desireless, unbound, him I call a brahmin.

Who has reached the state grounded upon the Deathless, him I call a brahmin.

Sorrowless, stainless, pure, him I call a brahmin.

With delight and existence exhausted, him I call a brahmin.

Who has crossed over, gone beyond, a meditator, without longing, free from doubt;

Quenched by non-clinging, him I call a brahmin.

With sensual existence exhausted, him I call a brahmin.

With craving and existence exhausted, him I call a brahmin.

Unbound from all bonds, him I call a brahmin.

A hero, overlord of all the world, him I call a brahmin.

Non-attached, the Fortunate One, awakened, him I call a brahmin.

One who has eliminated the mental corruptions, a Worthy One, him I call a brahmin.

One who owns nothing, without grasping, him I call a brahmin.

Without longing, bathed, awakened, him I call a brahmin.

And also has attained the destruction of birth, the sage accomplished through direct knowledge;

One who has reached the end of all accomplishments, him I call a brahmin."