Deep Commentary

This Dhammapada verse was taught by the Buddha at Jetavana Monastery, concerning a certain Brahmin. According to the story: "One day a certain Brahmin thought: 'The Buddha often calls his disciples holy men (brahmins), yet I too am born into a Brahmin family—I also deserve to be called that.' Thinking thus, he went to the Buddha and raised the matter. The Buddha said: 'I do not call anyone a holy man simply because of lineage. I call only those who have attained arahantship holy men.'" (Excerpted from Dhammapada Stories, Vol. III, p. 327). In this verse, the Buddha once again emphasizes the practice of meditative concentration. For meditation is the essential gateway into the house of awakening and liberation. Although the Buddha's teachings have manifested in countless varieties, with infinite Dharma gates and infinite skillful means, they all ultimately come down to the two words 'dhyana' (meditation). Dhyana is translated into Chinese as 'calm contemplation' or 'cessation and insight.' Calm is concentration, and contemplation is wisdom; cessation is concentration, and insight is wisdom. Concentration and wisdom—or cessation and insight—are the two practices that from ancient times, all Buddhist practitioners have entered upon this path; there is no other path. Whether one practices exoteric or esoteric, Pure Land or Chan, scriptural study or precepts, all must pass through this path. The methods of practice for each Dharma gate—depth and shallowness, characteristics, existence and non-existence—may differ, but ultimately one must attain concentration and wisdom. If one steps outside this right path, the practitioner practices wrongly and will certainly fall into wrong view. Strictly speaking, that is not Buddhist practice. It was through profound concentration and wisdom that the Buddha subdued the armies of Mara and attained fruition. For practitioners wishing to abandon defilements and corruptions, the only path is to abide in meditative concentration. Meditation has the power to eliminate the five hindrances (sensual desire, ill will, sloth and torpor, restlessness and worry, doubt) and quickly lead the practitioner to the state of Nibbana. The Buddha says that one who does this is truly worthy to be called a holy man.