Deep Commentary

This verse was taught by the Buddha at Bamboo Grove Monastery in connection with the Elder Mahapanthaka, known as Big Wayman. According to the story, when the Elder Cūḷapanthaka, known as Little Wayman, could not memorize even a single verse after three months, his elder brother Mahapanthaka sent him away from the monastery, shut the door, and said, “You lack ability and cannot understand the Dharma. You have also renounced worldly happiness. What reason remains for you to stay here? Go away.” The monks discussed the matter, saying, “Friends, the Elder Mahapanthaka has acted in such a way. Surely even those who have abandoned defilements may sometimes still feel anger.” Then the Buddha came and asked, “Monks, what are you gathered here discussing?” They reported the matter to him. The Buddha said, “Monks, that is not so. Those who have abandoned the defilements have no inner taints, no greed, hatred, or delusion. He acted as he did because he placed the Dharma and the spirit of the Dharma above all else.” The main teaching of this verse is that practitioners must abandon the three poisons. These three bring countless forms of suffering and bondage. The Buddha taught that those who have gone forth should live with discipline, virtue, and wisdom—a noble way of life directed upward. If practitioners still harbor and indulge these poisons, their spiritual life will not bear much wholesome fruit. Buddhism aims at breaking attachment to self. As long as we cling to self and to fixed views, we continue wandering in the painful cycle of birth and death. Greed, hatred, delusion, and pride should be cast out as one would drive poisonous snakes from the house. Otherwise, these deadly snakes may destroy our life without our even noticing. They block our progress toward the secure refuge of liberation. We must courageously remove them; only then can the house of our heart become peaceful, warm, and happy. The story shows that although Cūḷapanthaka was not as intellectually gifted as his brother, that did not mean he could not practice. What matters most is removing the defilements and afflictions in the mind. Even if one has studied widely, mastered many scriptures, or possesses vast knowledge of past and present, without diligent practice to purify the mind, such learning brings little benefit on the path of liberation. For this reason, Buddhism emphasizes practice more than theory. What benefit is there in learning without practice? It merely increases intellectual views. Yet such knowledge can itself become an obstacle, giving rise to arrogance and contempt for others, causing one to look down on those considered uneducated. One should beware: much learning without practice can lead to decline. This is an undeniable truth. Therefore, we must skillfully balance study and practice. Study should support practice. Clear eyes are needed to see the road and avoid dangerous pits; this is like understanding the teaching. Strong legs are needed to walk; this is like actual practice. Bright eyes with weak legs cannot go far, and strong legs without clear eyes may remain stuck in one place. Thus study and practice, theory and experience, must go together. Knowledge and action must become one. Only then will great benefit arise in the spiritual path.