I’m also reminded of this.
Dvesahāyakabhikkhuvatthu
Bahumpi ce saṁhita bhāsamāno,
Na takkaro hoti naro pamatto;
Gopova gāvo gaṇayaṁ paresaṁ,
Na bhāgavā sāmaññassa hoti.Appampi ce saṁhita bhāsamāno,
Dhammassa hoti anudhammacārī;
Rāgañca dosañca pahāya mohaṁ,
Sammappajāno suvimuttacitto;
Anupādiyāno idha vā huraṁ vā,
Sa bhāgavā sāmaññassa hoti.
Much though they may recite scripture,
if a negligent person does not apply them,
then, like a cowherd who counts the cattle of others,
they miss out on the blessings of the ascetic life.Little though they may recite scripture,
if they live in line with the teaching,
having given up greed, hate, and delusion,
with deep understanding and heart well freed,
not grasping to this life or the next,
they share in the blessings of the ascetic life.
The commentary to this says this:
The teaching beginning with “Bahumpi ce…” was spoken by the Blessed One while residing at Jetavana, concerning two companion monks.
In Sāvatthī, there were two young men from good families who were close friends. They went to the monastery and listened to the Buddha’s teaching. Having abandoned sensual pleasures, they devoted themselves wholeheartedly to the Dispensation and went forth into homelessness. After living for five years under their teacher and preceptor, they approached the Blessed One and asked about the duties in the Dispensation. Having learned in detail both the practice of insight (vipassanā-dhura) and the study of texts (gantha-dhura), one of them thought:
“Venerable sir, I went forth at an older age. I will not be able to fulfill the duty of studying texts, but I will fulfill the duty of insight.”
So he devoted himself to insight meditation, striving diligently. In time, he attained arahantship together with the analytical knowledges.
The other monk thought:
“I will fulfill the duty of study.”He gradually learned the entire Tipiṭaka, the Buddha’s word. Wherever he went, he taught the Dhamma, recited it melodiously, and instructed groups of five hundred monks. He became a teacher of eighteen large communities. Monks would receive meditation subjects from the Blessed One and then go to stay with this elder. Following his instructions, they would attain arahantship. Afterward, they would pay respects to him and say, “We wish to see the Blessed One.” The elder would reply:
“Go, friends. On my behalf, pay homage to the Blessed One and the eighty great elders. Also tell my companion elder: ‘Our teacher pays respect to you.’”
When those monks arrived and conveyed the message, the learned elder would ask, “Who is that?” They would reply, “Your companion monk, venerable sir.”
After hearing this message repeatedly, he tolerated it for some time, but eventually he became unable to endure it. When told again, “Our teacher pays respect to you,” he asked:
“What has he learned? Has he mastered any Nikāya, or even one Piṭaka?”
They replied:
“He does not even know a single four-line verse. From the time he went forth wearing rag-robes, he entered the forest.”Then the learned elder thought:
“Indeed, he has gained many disciples. When he comes, I should question him.”
Later, that elder (the arahant) came to see the Blessed One. After placing his bowl and robe at his companion’s residence, he paid homage to the Buddha and the eighty great elders, and then returned.
The learned monk arranged duties for him, prepared a seat of equal size, and sat down thinking, “I will ask him questions.”
At that moment, the Blessed One thought:
“This man might harass my son and be reborn in hell.”Out of compassion, as if wandering for alms, he went to the place where they were seated and sat on the prepared Buddha-seat.
Then the Blessed One asked the learned monk a question about the first jhāna. When he could not answer, the Buddha asked about the second jhāna, and so on through all eight attainments—both material and immaterial. The learned elder could not answer even one question. But the arahant monk answered them all.
Then the Buddha asked about the path of stream-entry. Again, the learned elder could not answer, but the arahant explained it. The Blessed One praised him, saying, “Good, good, monks!” He continued asking about the remaining paths in sequence. The learned monk could not answer any, but the arahant answered each one.
The Blessed One praised him in all four instances. Hearing this, the deities from the earth up to the Brahmā world, along with nāgas and garuḍas, all expressed their approval.
Hearing this praise, the students and fellow monks of the learned elder complained to the Buddha:
“Why did the Blessed One do this? He praised that elder, who knows nothing, in four places, but did not even give a word of praise to our teacher, who has mastered all the scriptures and leads five hundred monks!”
The Blessed One replied:
“Monks, your teacher is like a hired cowherd who looks after others’ cattle. But my son is like the owner who freely enjoys the five products of the cow.”
Then he spoke these verses:
(…the verses you already translated…)
Here, “saṁhita” refers to the Buddha’s teaching in the Tipiṭaka.
Even if someone studies and teaches much of it, if he does not practice what should be done, he is not truly acting accordingly. He does not even reflect on impermanence, suffering, and non-self—not even briefly.
He is like a cowherd who takes care of cows for wages:
- He receives them in the morning
- Returns them in the evening
- Gets paid—but cannot enjoy milk, butter, or ghee
Similarly, such a monk only gains the benefits of routine duties but not the essence of the holy life.
On the other hand, those who hear the teaching and practice properly:
- Some attain jhāna
- Some develop insight
- Some realize the paths and fruits
They are like the true owners who enjoy the milk products.
The first verse refers to a learned monk who is virtuous but negligent in practice.
The second verse refers to one who knows little but practices properly.
Even if one has learned only a small amount—just one or two sections—if he practices correctly:
- Understanding meaning
- Living in accordance with the Dhamma
- Practicing morality, ascetic practices, and meditation
Then he is truly walking in line with the Dhamma.
Such a person strives for realization immediately, thinking:
“Let it be today itself!”Through correct practice:
- He abandons greed, hatred, and delusion
- Fully understands reality
- Becomes liberated through various stages of release
- Does not cling to anything in this world or the next
Such a great arahant shares in the true fruits of the spiritual life.
At the end of the teaching, many attained stream-entry and higher realizations. The teaching benefited a great number of people.