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

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

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

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

[405. On tasa and thavara, see Childers, s.v., and D'Alwis, Nirvana, p. 115. On danda, 'the rod,' see Hibbert Lectures, p. 355, note.]

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

414. Him I call indeed a Brahmana who has traversed this miry road; the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

415. Him I call indeed a Brahmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.

416. Him I call indeed a Brahmana who, leaving all longings, travels about without a home, and in whom all covetousness is extinct.

417. Him I call indeed a Brahmana who, after leaving all bondage to men, has risen above all

[411. Akathankathi is explained by Buddhaghosa as meaning, 'free from doubt or hesitation.' He also uses kathankatha in the sense of 'doubt' (verse 414). ln the Kavyadarsa, III, 17, the commentator explains akatham by katharahitam, nirvivadam, which would mean, 'without a katha, a speech, a story without contradiction, unconditionally.' From our passage, however, it seems as if kathankatha was a noun derived from kathankathayati, 'to say How, how?' so that neither the first nor the second element had anything to do with kath, 'to relate;' and in that case akatham, too, ought to be taken in the sense of 'without a Why.'

412. See . The distinction between good and evil vanishes when a man has retired from the world, and has ceased to act, longing only for deliverance.]

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