Verse 271-272 - The Story of Some Monks

Pali text, illustration and English translation of Dhammapada verse 271-272:

na sīlabbatamattena bāhusaccena vā pana |
athavā samādhilābhena vivicca sayanena vā || 271 ||
phusāmi nekkhammasukhaṃ aputhujjanasevitaṃ |
bhikkhu vissāsamāpādi appatto āsavakkhayaṃ || 272 ||

271. Not by vows and rituals or again by learning much or by meditative calm or by life in solitude…

272. …should you, O bhikkhu, be content, “I’ve touched the bliss of letting go bhikkhu not enjoyed by common folk”, though you’ve not gained pollution’s end.

Not by rites or rituals, nor by profound learning, not by meditative calm nor by life in solitude…

…has a monk the bliss of his recluse life, with Nibbānic goal still unreached.

The Story of Some Monks

While residing at the Jetavana Monastery, the Buddha spoke these verses with reference to some virtuous monks.

The story goes that some of these monks considered thus within themselves. “We have acquired virtue; we have taken upon ourselves the pure practices; we are exceedingly learned; we dwell in places of abode that are solitary and remote;we have developed the supernatural powers by ecstatic meditation. For us it would be no hard matter to attain arahatship; indeed, we could attain arahatship any day we wished.” Likewise those of the monks who had attained the fruit of the third path, considered thus within themselves, “For us it would be no hard matter now to attain arahatship.” One day all of them approached the Buddha, saluted him, and seated themselves respectfully to one side.

The Buddha asked them, “But, monks, have you brought your religious duties to consummation?” The monks replied, “Venerable, we have attained such and such degrees of sanctity. Therefore, whenever we wish, we are able to attain arahatship. With this thought in our minds we keep residence.” When the Buddha heard their reply, he said, “Monks, it is never proper for a monk, merely because he has kept the precepts whole and undefiled, or because he has attained the bliss of the third path, to think, ‘But little suffering is involved in our present existence.’ On the contrary, not until he has attained destruction of the depravities, should he allow himself to think, ‘I have attained true bliss.’”

Explanatory Translation (Verse 271)

sīlabbatamattena puna bāhusaccena vā
athavā samādhi lābhena vivicca sayanena vā

sīlabbatamattena: only through precepts and rights; puna: and also; bāhusaccena vā: through much learning; athavā: not only; samādhi lābhena: through the attainment of tranquility; vivicca sayanena vā: or through secluded lodging

These two stanzas are an admonition to the monks making an effort to reach the state of blemishlessness–Nibbāna. They are asked not to slacken their effort to win liberation by being content with some of the achievements which only pave the way to the final goal.

Explanatory Translation (Verse 272)

aputhujjanasevitaṃ nekkhammasukhaṃ phusāmi
bhikkhu āsavakkhayaṃ appatto vissāsaṃ na āpādi

aputhujjanasevitaṃ [aputhujjanasevita]: patronized by those who have risen above the worldly; nekkhammasukhaṃ [nekkhammasukha]: the joy of renunciation; phusāmi: I touch with my mind; bhikkhu: the monk; āsavakkhayaṃ appatto [appatta]: without reaching the release from the blemishes; vissāsaṃ [vissāsa]: to confidence; na āpādi: do not reach

Monks, do not rest content by precepts and rites. Do not even be content with extensive learning. Nor should you feel satisfied by achieving states of mental trance. Do not rest content with seclusion, assuring yourself “I have experienced the joy of renunciation not possible for the ordinary.” Do not slacken your effort until you attain Nibbāna.

Commentary and exegetical material (Verse 271-272)

nekkhammasukhaṃ: the joy of renunciation. To attain higher reaches of the joy of spiritual life, nekkhamma (renunciation) is essential.

On one occasion, the Buddha was residing at the Deer Park in Isipatana, near Vārānasi. Thereupon the Buddha addressed the group of five monks as follows:

There are these two extremes (antā), O’ monks, which should be avoided by one who has renounced (pabbajitena):

(1) Indulgence in sensual pleasures–this is base, vulgar, worldly, ignoble and profitless and,

(2) Addiction to self-mortification–this is painful, ignoble and profitless.

Abandoning both these extremes the Buddha has comprehended the middle path (majjhimā paṭipadā) which promotes sight (cakkhu) and knowledge (ñāna), and which tends to peace (vūpasamāya), higher wisdom (abhiññāya), enlightenment (sambodhāya), and Nibbāna.

What, O’ monks, is that middle path the Buddha has comprehended which promotes sight and knowledge, and which tends to peace, higher wisdom, enlightenment, and Nibbāna?

The very noble eight-fold path–namely,

1. right understanding (sammādiṭṭhi),
2. right thoughts (sammā saṃkappa),
3. right speech (sammā vācā),
4. right action (sammā-kammanta),
5. right livelihood (sammā ājīva),
6. right effort (sammā vāyāma),
7. right mindfulness (sammāsati), and
8. right concentration (sammā samādhi),

–This, O’ monks, is the Middle path which the Tathāgata has comprehended.

Now this, O’ monks, is the noble truth of suffering (dukkha-ariyasacca)! Birth is suffering, decay is suffering, disease is suffering, death is suffering, to be united with the unpleasant is suffering, to be separated from the pleasant is suffering, not to get what one desires is suffering. In brief the five aggregates of attachment are suffering.

Now, this, O’ monks, is the noble truth of the cause of suffering (dukkha-samudaya-ariyasacca):

It is this craving which produces rebirth (ponobhavikā), accompanied by passionate clinging, welcoming this and that (life). It is the craving for sensual pleasures (kāmataṇhā), craving for existence (bhavataṇhā) and craving for non-existence (vibhavataṇhā).

Now, this, O’ monks, is the noble truth of the cessation of suffering (dukkha-nirodha-ariyasacca):

It is the complete separation from, and destruction of, this very craving, its forsaking, renunciation, the liberation therefrom, and non-attachment thereto.

Now, this, O’ monks, is the noble truth of the path leading to the cessation of suffering (dukkha-nirodha-gāminī-paṭipadā-ariyasacca).

It is this noble eight-fold path–namely, right understanding, right thoughts, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

(1) i. “This is the noble truth of suffering.” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

ii. “This noble truth of suffering should be perceived (pariññeyya).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. “This noble truth of suffering has been perceived (pariññāta).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

(2) i. “This is the noble truth of the cause of suffering.” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

ii. “This noble truth of the cause of suffering should be eradicated(pahātabbha).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. “This noble truth of the cause of suffering has been eradicated(pahīnaṃ).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

(3) i. “This is the noble truth of cessation of suffering.” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

ii. “This noble truth of the cessation of suffering should be realized(sacchikātabba).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. “This noble truth of the cessation of suffering has been realized(sacchikataṃ).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

(4) i. “This is the noble truth of the path leading to the cessation of suffering.” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

ii. “This noble truth of the path leading to the cessation of sufferingshould be developed (bhāvetabbaṃ).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. “This noble truth of the path leading to the cessation of sufferinghas been developed (bhāvitaṃ).” Thus, O’ monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

As long, O’ monks, as the absolute true intuitive knowledge regarding these four noble truths under their three aspects and twelve modes was not perfectly clear to me, so long I did not acknowledge in this world inclusive of deities, Māras and brāhmas, and amongst the hosts of ascetics and priests, deities and men, that I had gained the incomparable supreme enlightenment (anuttaraṃ sammāsambodhiṃ).

When, O’ monks, the absolute true intuitive knowledge regarding these four noble truths under their three aspects and twelve modes, became perfectly clear to me, then only did I acknowledge in this world inclusive of deities, Māras, brāhmas, amongst the hosts of ascetics and priests, deities and men, that I had gained the incomparable supreme enlightenment.

And there arose in me the knowledge and insight (ñāṇadassana)–“Unshakable is the deliverance of my mind. This is my last birth, and now there is no existence again.”

Thus the Buddha discoursed, and the delighted monks applauded the words of the Buddha.

When this doctrine was being expounded there arose in the Venerable Koṇḍañña the dustless, stainless, truth-seeing eye (Dhammacakkhu) and he saw that “whatever is subject to origination all that is subject to cessation.”

When the Buddha expounded the discourse of the Dhammacakka, the earth-bound deities exclaimed, “This excellent Dhammacakka which could not be expounded by any ascetic, priest, deity, Māra or brāhma in this world has been expounded by the Buddha at the Deer Park in Isipatana, near Vārānasi.