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Pali text, illustration and English translation of Dhammapada verse 266-267:

na tena bhikkh奴 hoti 测腻惫补迟腻 bhikkhate pare |
惫颈蝉蝉补峁� 诲丑补尘尘补峁� 蝉补尘腻诲腻测补 bhikkhu hoti na 迟腻惫补迟腻 || 266 ||
yo'dha pu帽帽a帽ca p膩pa帽ca 产腻丑别迟惫腻 产谤补丑尘补肠补谤颈测补惫腻 |
蝉补峁卥丑腻测补 loke carati sa ve bhikkh奴'ti vuccati || 267 ||

266. Though one begs from others by this alone鈥檚 no bhikkhu. Not just by this a bhikkhu but from all Dhamma doing.

267. Who both good and evil deeds has gone beyond with holy life, having discerned the world he fares and 鈥楤hikkhu鈥� he is called.

By mere begging of food, one is no bhikkhu. Nor by adopting any commoner鈥檚 way.

Beyond good and evil, noble in conduct, loving and discerning he lives, the true monk.

The Story of a Br膩hmin

While residing at the Jetavana Monastery, the Buddha spoke these verses with reference to a br膩hmin.

The story goes that this br膩hmin retired from the world and became a monk of an heretical order. As he went about on his alms-round he thought to himself, 鈥淭he Buddha addresses as monks his own disciples who go about on alms-round; he ought to address me also as a monk.鈥� Accordingly, he approached the Buddha and said to him, 鈥淰enerable, I also support my life by going about on alms-round;address me as a monk.鈥� But the Buddha said to him, 鈥淏r膩hmin, I do not call a man a monk merely because he receives alms. For a man who adopts and practices all the forms is not therefore a monk. But he that weighs well all the aggregates of being and acts accordingly, he is a monk indeed.鈥�

Explanatory Translation (Verse 266)

测腻惫补迟腻 pare bhikkhate tena bhikkhu na hoti,
惫颈蝉蝉补峁� 诲丑补尘尘补峁� 蝉补尘腻诲腻测补 迟腻惫补迟腻 bhikkhu na hoti

测腻惫补迟腻: because (someone); pare: from others; bhikkhate: begs; tena: by that; bhikkhu na hoti: (he) does not become a monk; 惫颈蝉蝉补峁� 诲丑补尘尘补峁� [dhamma]: repulsive belief; 蝉补尘腻诲腻测补: embracing;迟腻惫补迟腻: to that extent; bhikkhu na hoti: does not become a monk

No one becomes a monk merely because he begs from others. An individual, though begging, does not become a monk if he embraces vicious and repulsive beliefs.

Explanatory Translation (Verse 267)

idha yo 辫耻帽帽补峁� ca 辫腻辫补峁� ca 产腻丑别迟惫腻 产谤补丑尘补肠补谤颈测补惫腻
loke 蝉补峁卥丑腻测补 carati sa ve bhikkh奴 iti vuccati

idha: in this (dispensation);yo: if someone; 辫耻帽帽补峁� ca: merit; 辫腻辫补峁� ca: and evil actions; 产腻丑别迟惫腻: giving up (rising above); 产谤补丑尘补肠补谤颈测补惫腻: living higher discipline; loke: in this world; 蝉补峁卥丑腻测补: reflecting wisely; carati: if one lives; ca: that person; ve: certainly; bhikkh奴 iti: a monk; vuccati: is called

Who rises above both good and bad and treads the path of higher discipline, reflecting wisely, that person indeed deserves to be described as a monk.

Commentary and exegetical material (Verse 266-267)

The Buddha鈥�s encounters with br膩hmins: In the course of his earthly mission the Buddha encountered mostly aggressive br膩hmins, who confronted him. One of these is the nameless br膩hmin who occasioned the present verses. Although he was not significant enough to have his name known, some other br膩hmins He had to deal with were remarkably well-known. Some of them were:

厂辞峁嘺诲补峁囜笉补: The Buddha, accompanied by a group of many monks, arrived in the city of 颁补尘辫腻, in the Kingdom of Anga, and was staying on the bank of the pond 骋补驳驳补谤腻. At that time, the br膩hmin 厂辞峁嘺诲补峁囜笉补 was living in 颁补尘辫腻, enjoying the area donated to him by King 叠颈尘产颈蝉腻谤补.

The people of the city who heard of the qualities and the attainments of the Buddha went in large numbers towards the pond 骋补驳驳补谤腻 where the Buddha was staying. 厂辞峁嘺诲补峁囜笉补 who saw the people going in large numbers in the direction of the pond, heard from his attendant that they were going to see the Buddha. 厂辞峁嘺诲补峁囜笉补 told his attendant to inform the people that he himself wished to join them and see the Buddha.

About five hundred br膩hmins who had come to 颁补尘辫腻 heard of the wish of 厂辞峁嘺诲补峁囜笉补 to see the Buddha, and went and told him that it was beneath his dignity to go and see the Buddha, and that the proper thing was for the Buddha to come and see 厂辞峁嘺诲补峁囜笉补. When these br膩hmins reminded 厂辞峁嘺诲补峁囜笉补 of his birth, qualities and attainments, he spared no pains in describing to them the high birth, the supreme virtues, and the attainments of the Buddha in detail. Finally, 厂辞峁嘺诲补峁囜笉补 succeeded in convincing them of the greatness of the Buddha, and went in their company to see the Buddha.

厂辞峁嘺诲补峁囜笉补 entered into conversation with the Buddha, and was able to listen to a long exposition of the doctrine. Being fully satisfied with the teaching of the Buddha, he took refuge in the Triple Gem, and offered himself as a life-long devotee of the Buddha. After inviting the Buddha and the monks to meals, he offered them alms the next day at his residence.

碍奴峁璦诲补苍迟补. When the Buddha was travelling in Magadha in the company of about five hundred monks. He came to the br膩hmin village of Kh膩num膩t膩 and was staying at its mango grove. At this time, the br膩hmin 碍奴峁璦诲补苍迟补 was living in this village donated to him by King 叠颈尘产颈蝉腻谤补. He also had made preparations for an animal sacrifice on a large scale, and cattle, calves, goats and lambs, numbering seven hundred in each group, were tethered for sacrifice.

The people of the village were going in large numbers to the mango grove to see the Buddha, and were seen by 碍奴峁璦诲补苍迟补. When he heard of the purpose of their visit, he also intimated to them his wish to join them. However, the hundreds of br膩hmins who had come to take part in the sacrifice tried to dissuade him from going to see the Buddha, and referred to his status and attainments in lofty terms. After listening to them, 碍奴峁璦诲补苍迟补 spoke to them of the greatness of the Buddha in all respects, and after convincing them of the greatness of the Buddha, he went in their company to the mango grove to see Him.

The Buddha preached to him a long discourse, dwelling mainly on morality and the observance of the precepts, and unfolded the Four Noble Truths. 碍奴峁璦诲补苍迟补, while listening to the doctrine, realized the fruit of 厂辞迟腻辫补迟迟颈. He abandoned the animal sacrifice, and offered alms to the Buddha and the monks the next day at the sacrificial hall.

笔辞办办丑补谤补蝉腻迟颈. When the Buddha was travelling in the kingdom of Kosala, in the company of about five hundred monks, He came to the br膩hmin village of 滨肠肠丑腻苍补峁単补濒补, and began to spend the time in 滨肠肠丑腻苍补峁単补濒补 Grove. At this time, the br膩hmin 笔辞办办丑补谤补蝉腻迟颈 was living in the city of Ukka峁�峁環膩, and was enjoying its proceeds. This city had been donated to him by Pasenadi, the King of Kosala.

笔辞办办丑补谤补蝉腻迟颈 had a learned pupil called 础尘产补峁�峁�丑补 under him, and he asked his pupil to go and see the Buddha at the grove and ascertain whether the Buddha had the greatness attributed to Him by the people. The pupil asked the teacher how he could ascertain whether the Buddha had the greatness attributed to Him. He advised his pupil to look for the thirty-two marks of a great person in the Buddha, for such a person, according to their teaching, is destined to be a Universal Monarch if he remains a layman, and a fully enlightened Sanctified One if he renounces the world.

础尘产补峁�峁�丑补 took leave of his teacher, and went by chariot, in the company of a large number of young men, to the grove in which the Buddha dwelt. When he knocked at the door of the chamber of the Buddha, as he was told by the monks who were outside, the Buddha opened the door. 础尘产补峁�峁�丑补 entered the chamber with his followers, and his followers sat down. He kept standing and walking while talking to the Buddha.

The Buddha asked him whether that was the way he used to talk to his teachers and elders. He said that it was different with them, but with shaven-headed dark monks, he was used to talk in that manner. The Buddha remarked that he was ill-educated and undisciplined. 础尘产补峁�峁�丑补 then found fault with the S膩kyans, and referred to them in disparaging terms. The Buddha pointed out to him that he descended from a servant girl of the S膩kyans, and he admitted the fact.

After listening to a long discourse of the Buddha and satisfying himself that He had the thirty-two great marks, 础尘产补峁�峁�丑补 took leave of the Buddha, and went to his teacher 笔辞办办丑补谤补蝉腻迟颈, He told 笔辞办办丑补谤补蝉腻迟颈 that the Buddha was endowed with the thirty-two marks of a great man and that he had a long conversation with Him. When 笔辞办办丑补谤补蝉腻迟颈 heard how his pupil had spoken to the Buddha, he lost his temper, and kicked him in anger.

笔辞办办丑补谤补蝉腻迟颈 forthwith went to the Buddha, apologized to Him for the shortcomings of his pupil, and listened to the doctrine of the Buddha. He realized the doctrine and took refuge in the Triple Gem, and offered himself as a life-long devotee of the Buddha.

闯腻苍耻蝉蝉辞苍颈. 闯腻苍耻蝉蝉辞苍颈 was a learned br膩hmin who lived in the br膩hmin village of 惭补苍补蝉腻办补迟补 in the kingdom of Kosala. When the Buddha was residing at the Jetavana Monastery in 厂腻惫补迟迟丑颈, 闯腻苍耻蝉蝉辞苍颈 was travelling at noon through the city of 厂腻惫补迟迟丑颈 in a chariot drawn by allwhite mares. On the way he met the wandering ascetic Pilotika, and asked him where he was coming from. He said that he was coming from meeting the Venerable Gotama.

鈥淲hat do you think of the Venerable Gotama? Is He highly learned? Is He very erudite?鈥� asked 闯腻苍耻蝉蝉辞苍颈. 鈥淲ho am I to fathom the wisdom and estimate the erudition of the Venerable Gotama? It is only another person like the monk Gotama who is capable of measuring and estimating his wisdom and erudition.鈥�

鈥淵ou are speaking very highly of the monk Gotama,鈥� remarked 闯腻苍耻蝉蝉辞苍颈. 鈥淲ho am I to speak highly of the monk Gotama? He is praised by the praiseworthy. He is the greatest among all deities and men,鈥� said Pilotika. 闯腻苍耻蝉蝉辞苍颈 asked, 鈥淗ow did you come to be so pleased with the monk Gotama?鈥� Pilotika explained the greatness of the Buddha, making use of the simile of the feet of the elephant. After listening to Pilotika, 闯腻苍耻蝉蝉辞苍颈 hastened to see the Buddha, and met Him. He also told the Buddha everything that Pilotika said about the Buddha, using the simile of the feet of the elephant. The Buddha completed the discourse of the simile, and preached the C奴lahatthipadopama Sutta in full. At the end of the discourse, 闯腻苍耻蝉蝉辞苍颈 praised the Buddha and became a life-long disciple of the Buddha.

On another occasion, the Buddha preached to him the Bhayabherava Sutta, where He explained the theory of cause and effect, and said that His doctrine is a middle way teaching which avoids both materialism and nihilism.

Sela and Keniya. When the Buddha was travelling with one thousand two hundred and fifty monks in the region of Anguttar膩pa, He came to the suburb of 膧辫补苍补. The matted-haired ascetic Keniya who had heard much about the greatness of the Buddha went to see the Him. After he listened to the admonition of the Buddha, he was highly pleased with Him, and invited Him to alms with the fraternity of monks.

The Buddha, however, did not accept the invitation, as the fraternity of monks was large and Keniya was a follower of the br膩hmins. When Keniya pleaded for the third time and made his request, the Buddha accepted his invitation in silence. Keniya went to his hermitage and with the help of his friends and relations made all preparations for the great feast in honour of the Buddha. The building of the pavilion was undertaken by Keniya himself.

When these preparations were in progress a highly educated br膩hmin called Sela, who was a teacher of three hundred pupils and a follower of Keniya, came to this spot and inquired what all those preparations were for, and heard that they were for the Buddha who was dwelling in their suburb, 膧辫补苍补. When Sela saw the personality of the Buddha endowed with the thirty-two marks of a great being, he was highly satisfied, and praised the personality of the Buddha in a number of verses. After the Buddha replied to him, he begged for ordination, and with his following entered the order and received higher ordination. In due course, they became sanctified ones.

The next day, Keniya entertained the Buddha and the fraternity of monks with a great feast at his hermitage, at the end of which the Buddha gave over the merits to him in two verses.