《法句經》卷2〈35 梵志品〉：「截流而渡，無欲如梵，知行已盡，是謂梵志」(CBETA, T04, no. 210, p. 572, b22-23)。
《法句經》卷2〈34 沙門品〉：「截流自恃，逝心却欲，仁不割欲，一意猶走。」(CBETA, T04, no. 210, p. 572, b8-9)。
《法集要頌經》卷4〈33 梵志品〉：「當求截流度，梵志無有欲，內自觀諸情，是名為梵志。」(CBETA, T04, no. 213, p. 799, b4-5)
《法集要頌經》卷4〈33 梵志品〉：「截流而已渡，無欲如梵天，智行以盡漏，是名為梵志。」(CBETA, T04, no. 213, p. 798, a18-19)。
截流而渡者，流者結使之本，漏出色聲香味細滑意法，猶如江河諸流盡趣于海。凡夫結使亦復如是，漏出塵勞色聲香味細滑意法。彼修行人執智慧劍斷而使住，不復漏出結使纏縛，是故說，截流而渡也。無欲如梵者，思惟斷欲，猶如梵志晝夜精勤，勞形苦體暴露屍骸，日夜翹足仰事日月，願生梵天，受彼天福為梵豪尊，便於此間專精一意，思惟斷欲修清淨行。是故說，無欲如梵也。知行已盡者，無欲之人內外清淨，練精其心無復塵垢，是故說，知行已盡也。逮無量德者，如此之人受供無量，施一切凡夫人，不如施一須陀洹。所以然者，畢當盡一切生死，更不處三有故。斯陀含、阿那含，眾行具足功德無量；施百須陀洹不如施一斯陀含，施百斯陀含不如施一阿那含。是故說，逮無量德。」(CBETA, T04, no. 212, p. 678, a17-b5)
chinda sotaṃ parakkamma, kāme panuda brāhmaṇa
saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇa.
Having undertaken the effort, cut off the stream of suffering. Dispel sense-pleasures, Brahmin!
Having realized the destruction of conditioned things, you know the Nirvana, Brahmin!
chinda sotaṃ parakkamma kāme panuda brāhmaṇa
| | | | | |
V.act. N.m. V.ger. N.m. V.act. N.m.
2.Sg.impt. Acc.Sg. | Acc.Pl. 2.Sg.imp. Voc.Sg.
|___________| | |_______| |
saṅkhārānaṃ khayaṃ ñatvā akata+ññū asi brāhmaṇa
| | | | | | |
N.m. N.m. V.ger. Adj. Adj.m. V.act.in. N.m.
Gen.Pl. Acc.Sg. | | Nom.Sg. 3.Sg.pres. Voc.Sg.
|______________| | |____| | |
|_____________| |__________| |
Vocabulary and Grammar:
chinda, V.: cut off, destroy. The verb root is chid-. 2.Sg.act.imp. = chinda.
sotaṃ: sota-, N.m.: stream. Acc.Sg. = sotaṃ.
parakkamma, V.ger: undertake, show courage. The verb root is kam- (to walk, to enter into) with the prefix para- (over, beyond).
kāme: kāma-, N.m.: sense-pleasure, sense desire. Acc.Pl. = kāme.
panuda, V.: remove, dispel, drive away, reject. The verb root is nud-, with the strengthening prefix pa-. 2.Sg.act.imp. = panuda.
brāhmaṇa: brāhmaṇa-, N.m.: Brahmin, a holy man. Voc.Sg. = brāhmaṇa.
saṅkhārānaṃ: saṅkhārāna-, N.m.: conditioned thing, world of phenomena. The meaning of this word is very wide, here we will use "conditioned thing". It comprises all of the world around us, including ourselves. Gen.Pl. = saṅkhārānaṃ.
khayaṃ: khaya-, N.m.: destruction, dissolution, end. Acc.Sg. = khayaṃ.
ñatva, V.ger.: having known. It is a ger. of the verb ña- (to know).
akataññū: akataññū-, Adj.: who knows the Nirvana. It is a compound of:
akata-, Adj.: uncreated, not made. It is the word kata-, Adj: done, made (it is a p.p. of the verb root kar-, to do) with the negative prefix a-. It is an epithet for the Nirvana.
-ññū-, Adj.suf.: knowing. It is derived from the verb root ña- (to know).
Nom.Sg.m. = akataññū.
asi, V.: [you] are. The verb root is as- (to be). 2.Sg.act.in.pres. = asi.
Euphonic combination: akataññū + asi = akataññūsi.
This verse consists of three syntactically separate sentences. They are:
1) chinda sotaṃ parakkamma (having undertaken the effort, cut off the stream [of suffering]). The subject is omitted; the verb implies the second person singular pronoun. The verb is chinda (cut off, 2nd person, singular, active, imperative). It has an attribute, the gerund parakkamma (having undertaken). The object is the noun sotaṃ (stream, accusative singular).
2) kāme panuda brāhmaṇa (dispel sense-pleasures, Brahmin). The subject is the noun brāhmaṇa (Brahmin, vocative singular). The verb is panuda (dispel, 2nd person, singular, active, imperative). The object is the noun kāme (sense-pleasures, accusative plural).
3) saṅkhārānaṃ khayaṃ ñatva akataññūsi brāhmaṇa (having realized the destruction of conditioned things, you know the Nirvana, Brahmin). This can be further analysed into two segments:
a) saṅkhārānaṃ khayaṃ ñatvā (having realized the destruction of conditioned things). The verb is in gerund, ñatvā (having known). The object is the noun khayaṃ (destruction, accusative singular). It has an attribute, the noun saṅkhārānaṃ (of conditioned things, genitive plural).
b) akataññūsi brāhmaṇa (you know the Nirvana, Brahmin). The subject is the noun brāhmaṇa (Brahmin, vocative singular). The verb is asi ([you] are, 2nd person, singular, active, indicative, present tense). The object is the compound akataññū (knower of the Nirvana, nominative singular).
A certain Brahmin in Savatthi was a follower of the Buddha. Often he invited the monks to his house and he would address them as Arahants. Those monks, who had not yet attained the Arahantship, were embarrassed and many monks started to avoid the Brahmin's house.
The Brahmin felt sad and asked the Buddha why so many monks stopped coming to his house. The Buddha then questioned the monks and they told him about the Brahmin's form of address. The Buddha told them that the Brahmin did not mean anything bad; he spoke only out of his respect and devotion to the Arahants. Then the Buddha spoke this verse, saying that monks should uproot the stream of suffering, realize the destruction of conditioned things and experience the Nirvana.