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

na 蝉墨濒补产产补迟补尘补迟迟别苍补 b膩husaccena v膩 pana |
补迟丑补惫腻 蝉补尘腻诲丑颈濒腻产丑别苍补 vivicca sayanena v膩 || 271 ||
辫丑耻蝉腻尘颈 苍别办办丑补尘尘补蝉耻办丑补峁� 补辫耻迟丑耻箩箩补苍补蝉别惫颈迟补峁� |
bhikkhu 惫颈蝉蝉腻蝉补m腻辫腻诲颈 appatto 腻蝉补惫补办办丑补测补峁� || 272 ||

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

272. 鈥�should you, O bhikkhu, be content, 鈥淚鈥檝e touched the bliss of letting go bhikkhu not enjoyed by common folk鈥�, though you鈥檝e not gained pollution鈥檚 end.

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

鈥�has a monk the bliss of his recluse life, with Nibb膩nic 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. 鈥淲e 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.鈥� Likewise those of the monks who had attained the fruit of the third path, considered thus within themselves, 鈥淔or us it would be no hard matter now to attain arahatship.鈥� One day all of them approached the Buddha, saluted him, and seated themselves respectfully to one side.

The Buddha asked them, 鈥淏ut, monks, have you brought your religious duties to consummation?鈥� The monks replied, 鈥淰enerable, 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.鈥� When the Buddha heard their reply, he said, 鈥淢onks, 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, 鈥楤ut little suffering is involved in our present existence.鈥� On the contrary, not until he has attained destruction of the depravities, should he allow himself to think, 鈥業 have attained true bliss.鈥欌��

Explanatory Translation (Verse 271)

蝉墨濒补产产补迟补尘补迟迟别苍补 puna b膩husaccena v膩
补迟丑补惫腻 蝉补尘腻诲丑颈 濒腻产丑别苍补 vivicca sayanena v膩

蝉墨濒补产产补迟补尘补迟迟别苍补: only through precepts and rights; puna: and also; b膩husaccena v膩: through much learning; 补迟丑补惫腻: not only; 蝉补尘腻诲丑颈 濒腻产丑别苍补: through the attainment of tranquility; vivicca sayanena v膩: or through secluded lodging

These two stanzas are an admonition to the monks making an effort to reach the state of blemishlessness鈥�狈颈产产腻苍补. 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)

补辫耻迟丑耻箩箩补苍补蝉别惫颈迟补峁� 苍别办办丑补尘尘补蝉耻办丑补峁� 辫丑耻蝉腻尘颈
bhikkhu 腻蝉补惫补办办丑补测补峁� appatto 惫颈蝉蝉腻蝉补峁� na 腻辫腻诲颈

补辫耻迟丑耻箩箩补苍补蝉别惫颈迟补峁� [aputhujjanasevita]: patronized by those who have risen above the worldly; 苍别办办丑补尘尘补蝉耻办丑补峁� [nekkhammasukha]: the joy of renunciation; 辫丑耻蝉腻尘颈: I touch with my mind; bhikkhu: the monk; 腻蝉补惫补办办丑补测补峁� appatto [appatta]: without reaching the release from the blemishes; 惫颈蝉蝉腻蝉补峁� [惫颈蝉蝉腻蝉补]: to confidence; na 腻辫腻诲颈: 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 鈥淚 have experienced the joy of renunciation not possible for the ordinary.鈥� Do not slacken your effort until you attain 狈颈产产腻苍补.

Commentary and exegetical material (Verse 271-272)

苍别办办丑补尘尘补蝉耻办丑补峁�: 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 V膩r膩nasi. Thereupon the Buddha addressed the group of five monks as follows:

There are these two extremes (补苍迟腻), O鈥� monks, which should be avoided by one who has renounced (pabbajitena):

(1) Indulgence in sensual pleasures鈥搕his is base, vulgar, worldly, ignoble and profitless and,

(2) Addiction to self-mortification鈥搕his is painful, ignoble and profitless.

Abandoning both these extremes the Buddha has comprehended the middle path (尘补箩箩丑颈尘腻 辫补峁璱辫补诲腻) which promotes sight (cakkhu) and knowledge (帽腻苍补), and which tends to peace (惫奴辫补蝉补尘腻测补), higher wisdom (补产丑颈帽帽腻测补), enlightenment (蝉补尘产辞诲丑腻测补), and 狈颈产产腻苍补.

What, O鈥� monks, is that middle path the Buddha has comprehended which promotes sight and knowledge, and which tends to peace, higher wisdom, enlightenment, and 狈颈产产腻苍补?

The very noble eight-fold path鈥搉amely,

1. right understanding (蝉补尘尘腻诲颈峁�峁�丑颈),
2. right thoughts (蝉补尘尘腻 蝉补峁僰补辫辫补),
3. right speech (蝉补尘尘腻 惫腻肠腻),
4. right action (蝉补尘尘腻-kammanta),
5. right livelihood (蝉补尘尘腻 腻箩墨惫补),
6. right effort (蝉补尘尘腻 惫腻测腻尘补),
7. right mindfulness (蝉补尘尘腻sati), and
8. right concentration (蝉补尘尘腻 蝉补尘腻诲丑颈),

鈥揟his, O鈥� monks, is the Middle path which the 罢补迟丑腻驳补迟补 has comprehended.

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

It is this craving which produces rebirth (辫辞苍辞产丑补惫颈办腻), accompanied by passionate clinging, welcoming this and that (life). It is the craving for sensual pleasures (办腻尘补迟补峁噃腻), craving for existence (产丑补惫补迟补峁噃腻) and craving for non-existence (vi产丑补惫补迟补峁噃腻).

Now, this, O鈥� 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鈥� monks, is the noble truth of the path leading to the cessation of suffering (dukkha-nirodha-驳腻尘颈苍墨-辫补峁璱辫补诲腻-ariyasacca).

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

(1) i. 鈥淭his is the noble truth of suffering.鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

ii. 鈥淭his noble truth of suffering should be perceived (辫补谤颈帽帽别测测补).鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. 鈥淭his noble truth of suffering has been perceived (辫补谤颈帽帽腻迟补).鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

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

ii. 鈥淭his noble truth of the cause of suffering should be eradicated(辫补丑腻迟补产产丑补).鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. 鈥淭his noble truth of the cause of suffering has been eradicated(辫补丑墨苍补峁�).鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

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

ii. 鈥淭his noble truth of the cessation of suffering should be realized(蝉补肠肠丑颈办腻迟补产产补).鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. 鈥淭his noble truth of the cessation of suffering has been realized(蝉补肠肠丑颈办补迟补峁�).鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

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

ii. 鈥淭his noble truth of the path leading to the cessation of sufferingshould be developed (产丑腻惫别迟补产产补峁�).鈥� Thus, O鈥� monks, with respect to things unheard before, there arose in me the eye, the knowledge, the wisdom, the insight, and the light.

iii. 鈥淭his noble truth of the path leading to the cessation of sufferinghas been developed (产丑腻惫颈迟补峁�).鈥� Thus, O鈥� 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鈥� 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, 惭腻谤补蝉 and 产谤腻丑尘补蝉, and amongst the hosts of ascetics and priests, deities and men, that I had gained the incomparable supreme enlightenment (补苍耻迟迟补谤补峁� 蝉补尘尘腻sambodhi峁�).

When, O鈥� 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, 惭腻谤补蝉, 产谤腻丑尘补蝉, 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 (帽腻峁嘺诲补蝉蝉补苍补)鈥撯�淯nshakable is the deliverance of my mind. This is my last birth, and now there is no existence again.鈥�

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 碍辞峁囜笉补帽帽补 the dustless, stainless, truth-seeing eye (Dhammacakkhu) and he saw that 鈥渨hatever is subject to origination all that is subject to cessation.鈥�

When the Buddha expounded the discourse of the Dhammacakka, the earth-bound deities exclaimed, 鈥淭his excellent Dhammacakka which could not be expounded by any ascetic, priest, deity, 惭腻谤补 or 产谤腻丑尘补 in this world has been expounded by the Buddha at the Deer Park in Isipatana, near V膩r膩nasi.