A Path of Self-Discipline and Spiritual Growth
This Noble Eightfold Path is brahmacariya 正见、正思惟、正语、正业、正命、正精进、正念、正定; The destruction of rāga, dosa, moha 贪嗔痴 止息– this is the final goal of brahmacariya.
SN 45.6 Paṭhama aññatara bhikkhu sutta
The practice of Brahmacariya is characterized by self-discipline 自制, purity 清净, and spiritual devotion 灵修. It encompasses a wide array of practices designed to cultivate self-control, focus the mind, and align oneself with spiritual growth.
One form of Brahmacariya involves adhering to the noble eightfold path, which includes right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The ultimate goal is the destruction of rāga, dosa, moha.
While the general practice of Brahmacariya typically involves leading a disciplined life in seclusion, focusing on the study of knowledge and spiritual development to maintain a clear and pure mind. This lifestyle entails not only abstaining from certain activities, but also adhering to a strict code of conduct, incorporating practices such as dietary restrictions, regular meditation, and the pursuit of knowledge.
By embracing Brahmacariya, individuals can tap into their energy reserves through abstinence, strengthen their focus, and deepen their spiritual connection. This practice can bring about enhancements in physical and mental well-being, heightened creativity, and improved emotional stability. It also enables individuals to break free from negative habits, reduce stress, and cultivate healthier relationships with others.
Additionally, Brahmacariya serves as a formal lifestyle with a set of ethical principles that offer a path to self-realization and spiritual enlightenment. By embracing the principles of self-discipline, purity, and devotion, individuals can transform their lives and make positive contributions to society.
AN 4.25. Brahmacariya sutta
“Bhikkhus, this brahmacariya is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’
“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na itivādappamokkhānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti.
But rather, this brahmacariya is lived for the sake of restraint 自制, abandoning 放下, dispassion 离欲, and cessation 止息.”
Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthaṁ pahānatthaṁ virāgatthaṁ nirodhatthanti.
The Blessed One taught the brahmacariya, not based on tradition,
Saṁvaratthaṁ pahānatthaṁ, brahmacariyaṁ anītihaṁ;
culminating in nibbāna 涅槃, lived for the sake of restraint 自制 and abandoning 放弃.
Adesayi so bhagavā, nibbānogadhagāminaṁ;
This is the path of the great beings, the path followed by the great seers.
Esa maggo mahantehi, anuyāto mahesibhi.
Those who practice it as taught by the Buddha,
Ye ca taṁ paṭipajjanti, yathā buddhena desitaṁ;
acting upon the Teacher’s guidance, will make an end of suffering.
Dukkhassantaṁ karissanti, satthusāsanakārino”ti.
SN 45.6. A Certain Bhikkhu
At Savatthī.
Sāvatthinidānaṁ.
Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
“Venerable sir, it is said, ‘brahmacariya, brahmacariya.’
“‘brahmacariyaṁ, brahmacariyan’ti, bhante, vuccati.
What, venerable sir, is the brahmacariya? What is the final goal of the brahmacariya?”
Katamaṁ nu kho, bhante, brahmacariyaṁ, katamaṁ brahmacariyapariyosānan”ti?
“This Noble Eightfold Path, bhikkhu, is the brahmacariya;
“Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṁ, seyyathidaṁ—
that is, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
正见、正思惟、正语、正业、正命、正精进、正念、正定
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
The destruction of rāga, the destruction of dosa, the destruction of moha: this is the final goal of the brahmacariya.” 贪嗔痴 止息
Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo—idaṁ brahmacariyapariyosānan”ti.
26. Brāhmaṇa Vagga – The Brāhmana
1. Chinda sotaṃ parakkamma, kāme panuda Brāhmaṇa;
Saṅkhārānaṃ khayaṃ ñatvā, akataññū’si Brāhmaṇa.
Strive to cross the stream over to reach the other shore, the brāhmana discards his sense desires. Having known the end of all formations, the brāhmana knows the Uncreated.
2. Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;
Atha’ssa sabbe saṃyogā, atthaṃ gacchanti jānato.
Of these two things, a brāhmana (would choose) to go to the other shore. All bonds vanish for ones who know.
3. Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati;
Vītaddaraṃ visaṃyuttaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who knows the other shore, this shore, and both shores, who is fearless and unbounded — him I call a brāhmana.
4. Jhāyiṃ virajam āsīnaṃ, katakiccaṃ anāsavaṃ;
Uttamatthaṃ anuppattaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who is meditative, stainless and secluded, who has done his duty and is without taints, has attained the highest goal — him I call a brāhmana.
5. Divā tapati ādicco, rattimābhāti candimā;
Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;
Atha sabbam ahorattiṃ, buddho tapati tejasā.
The sun shines by day; the moon shines by night. the warrior king (khattiya) shines when armored. The brāhmana shines when meditating. And the Buddha shines with splendor all day and night.
6. Bāhitapāpo’ti brāhmaṇo, samacariyā samaṇo’ti vuccati;
Pabbājay’attano malaṃ, tasmā “pabbajito”ti vuccati.
One is called a brāhmana because he keeps away from evil; one is called a śamaṇa because he has wholesome conduct; he is called pabbajita, one-gone-forth (monk), because he has given up one’s own impurities.
7. Na Brāhmaṇassa pahareyya, n’āssa muñcetha brāhmaṇo;
Dhī Brāhmaṇassa hantāraṃ, tato dhī yassa muñcati.
One should not strike a brāhmana, nor should a brāhmana vent (his wrath) on one who has struck him. Shame on him who strikes a brāhmana! More shame on him who gives vent (to his wrath)!
8. Na Brāhmaṇass’etadakiñci seyyo, yadā nisedho manaso piyehi;
Yato yato hiṃsamano nivattatim, tato tato sammatimeva dukkhaṃ.
For a brāhmana, there is nothing better than when he is holding the mind back from agreeable things. When one turns away from a wish to hurt, then one just calms down the dukkha.
9. Yassa kāyena vācāya, manasā natthi dukkataṃ;
Saṃvutaṃ tīhi ṭhānehi, tam ahaṃ brūmi Brāhmaṇaṃ.
He who does no bad thing through body, speech or mind, who is restrained in these three ways — him I call a brāhmana.
10. Yamhā dhammaṃ vijāneyya, sammāsambuddha desitaṃ;
Sakkaccaṃ taṃ namasseyya, aggihuttaṃ ’va brāhmaṇo.
From whom you learned the dhamma, that is taught by the Fully Enlightened Buddha, you should duly pay your respects to him, as a brāhmana reveres the sacrificial fire.
11. Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;
Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.
Not by tangled hair, nor by family, nor by birth does one become a brāhmana. Who has the truth and the dhamma, is pure, he is a brāhmana.
12. Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;
Abbhantaraṃ te gahaṇaṃ, bāhiraṃ parimajjasi.
What use is your tangled hair, fool? What use is your deer skin garment? Inside you don’t go to work on; outside, you work hard on.
13. Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;
Ekaṃ vanasmiṃ jhāyantaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who wears just rags from a dust heap, is lean, with veins showing, who meditates alone in the forest — him I call a brāhmana.
14. Na c’āhaṃ Brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;
Bhovādi nāma so hoti, sa ce hoti sakiñcano;
Akiñcanaṃ anādānaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
I do not call him a brāhmana merely because he is born of such a womb, born from such a mother. If he has attachments, he is to be called with a title only. He who has no attachments, is free from clinging — him I call a brāhmana.
15. Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;
Saṅgātigaṃ visaṃyuttaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has cut off all bonds, who is undisturbed, who has overcome attachments, unbound — him I call a brāhmana.
16. Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;
Ukkhittapaḷighaṃ buddhaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has cut off the strap and harness, fetter together with a bridle, who has all the obstacles removed and is buddha — him I call a brāhmana.
17. Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;
Khantibalaṃ balānīkaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who, without anger, endures abuse, beating and imprisonment, whose strength is the power of patience 忍耐 — him I call a brāhmana.
18. Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;
Dantaṃ antimasārīraṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who is friendly, observance, virtuous, without arrogance; restrained and having his final body — him I call a brāhmana.
19. Vāripokkharapatt’eva, āragger’iva sāsapo;
Yo na limpati kāmesu, tam ahaṃ brūmi Brāhmaṇaṃ.
Like water on a lotus leaf, like a mustard seed on a needle’s point,
one will never stains oneself with sense pleasures, him I call a brāhmana.
20. Yo dukkhassa pajānāti, idh’eva khayam attano;
Pannabhāraṃ visaṃyuttaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
Who understands by himself the dukkha in this world and the solution, who has put down the burden and is free — him I call a brāhmana.
21. Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;
Uttamatthaṃ anuppattaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He whose knowledge is deep, who is intelligent, who knows what is the path and what is not, who has reached the highest goal — him I call a brāhmana.
22. Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi c’ūbhayaṃ;
Anokasāriṃ appicchaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who is not mixed with householders, nor the homeless wanderers (monks), nor both, free from worldly attachment, easily satisfied — him I call a brāhmana.
23. Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;
Yo na hanti na ghāteti, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has put aside sticks when dealings with beings, whether feeble or strong, who neither injures nor kills, him I call a brāhmana.
24. Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;
Sādānesu anādānaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who is friendly among the hostile, peaceful among the violent, unattached among the attached — him I call a brāhmana.
25. Yassa rāgo ca doso ca, māno makkho ca pātito;
Sāsapor’iva āraggā, tam ahaṃ brūmi Brāhmaṇaṃ.
Who has destroyed raga, dosa, conceit and hypocrisy, like a mustard seed (destroyed) by the point of a needle — him I call a brāhmana.
26. Akakkasaṃ viññāpaniṃ, giraṃ saccaṃ udīraye;
Yāya n’ābhisaje kañci, tam ahaṃ brūmi Brāhmaṇaṃ.
He who speaks gentle, informative, true words, by which he does not offend anyone — him I call a brāhmana.
27. Yo’dha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃim;
Loke adinnaṃ nādiyati, tam ahaṃ brūmi Brāhmaṇaṃ.
He who in this world takes nothing that is not given, be it long or short, small or great, pleasant or unpleasant — him I call a brāhmana.
28. Āsā yassa na vijjanti, asmiṃ loke paramhi ca;
Nirāsāmsaṃ visaṃyuttaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has no wish for this world or for the next, who is not dependent, not grouping — him I call a brāhmana.
29. Yassālayā na vijjanti, aññāya akathaṃkathī;
Amatogadhaṃ anuppattaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has no clinging, who have found, without doubts, and attained how to plunge into the deathlessness,— him I call a brāhmana.
30. Yo’dha puññañca pāpañca, ubho saṅgaṃ upaccagā;
Asokaṃ virajaṃ suddhaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has escaped grouping with worldly good things, bad things or both, who is free from grief, stainless, and pure — him I call a brāhmana.
31. Candaṃ ’va vimalaṃ suddhaṃ, vippasannam anāvilaṃ;
Nandībhavaparikkhīṇaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who is, like the moon, clean, pure, vippasanna (seeing things as they really are), and undisturbed, who has destroyed delight for (worldly) existence — him I call a brāhmana.
32. Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ moham accagā;
Tiṇṇo pāragato jhāyī, anejo akathaṃkathī;
Anupādāya nibbuto, tam ahaṃ brūmi Brāhmaṇaṃ.
Who has escaped the hardship, bad place, samsāra and moha (delusion), who has crossed, reached the other side, meditating (work in the body), free from craving, without doubts, not attached (to the world), who is free – him I call a brāhmana.
33. Yo’dha kāme pahamtvāna, anāgāro paribbaje;
Kāmabhavaparikkhīṇaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
Whatever worldly sense pleasures he has abandoned, a homeless wanderer, completely removed sense pleasures for (worldly) existence — him I call a brāhmana.
34. Yo’dha taṇhaṃ pahantvāna, anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
Whatever in this world he has abandoned craving for, a homeless wanderer, completely removed craving for (worldly) existence — him I call a brāhmana.
35. Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;
Sabbayogavisaṃyuttaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has given up bondage with mankind and heavenly beings as well, is detached from all bonds — him I call a brāhmana.
36. Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;
Sabbalokābhibhuṃ vīraṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has given up likes and dislikes, calm and free from attachments, who has transcended all the worldly and is brave — him I call a brāhmana.
37. Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;
Asattaṃ sugataṃ buddhaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who knows all about the vanishing and coming into (worldly) existence, who is unattached, sugata (to go to the super), and buddha — him I call a brāhmana.
38. Yassa gatiṃ na jānanti, devā gandhabbamānusā;
Khīṇāsavaṃ arahantaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has no more birth, whether deva nor gandhabba, nor mankind, who has removed all taints, and has become arahant — him I call a brāhmana.
39. Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;
Akiñcanaṃ anādānaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
He who has no clinging to anything of past, present, or future, who is free from attachment (clinging 取)— him I call a brāhmana.
40. Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;
Anejaṃ nahātakaṃ buddhaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
The most excellent leader who is, courageous, the great seer ṛṣi 仙, the victorious, free from craving, the purified, the buddha — him I call a brāhmana.
41. Pubbenivāsaṃ yo vedī, saggāpāyañca passata;
Atho jātikkhayaṃ patto, abhiñjāvosito muni;
Sabbavositavosānaṃ, tam ahaṃ brūmi Brāhmaṇaṃ.
That sage who knows his former abodes (lives), who sees the blissful and the woeful states (births), who has reached the end of (worldly) rebirths, who has attained higher wisdom (liberating, higher than the worldly), who has attained all accomplishments — him I call a brāhmana.
Reference:
https://buddhism.lib.ntu.edu.tw/lesson/pali/reading/gatha383.htm#gatha
Gautama Dhamma 
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