256
Na tena hoti dhammaṭṭho,
yenatthaṁ sāhasā naye;
Yo ca atthaṁ anatthañca,
ubho niccheyya paṇḍito.
One who rashly judges
is not firmly established in the Dhamma because of that;
a wise person evaluates
both what is beneficial and what is harmful.
257
Asāhasena dhammena,
samena nayatī pare;
Dhammassa gutto medhāvī,
“dhammaṭṭho”ti pavuccati.
One who does not indiscriminately judge,
but guides others impartially;
the discerning one who upholds the Dhamma,
is rightly called ‘firmly established in the Dhamma.’
258
Na tena paṇḍito hoti,
yāvatā bahu bhāsati;
Khemī averī abhayo,
“paṇḍito”ti pavuccati.
One is not a wise person,
just because one speaks at length;
one who is at peace, is without animosity, and is free from fear,
is rightly called ‘wise.’
259
Na tāvatā dhammadharo,
yāvatā bahu bhāsati;
Yo ca appampi sutvāna,
dhammaṁ kāyena passati;
Sa ve dhammadharo hoti,
yo dhammaṁ nappamajjati.
One is not a bearer of the Dhamma,
merely because they speak much;
but one who, even from having heard a little,
sees the Dhamma with the body;
and is not negligent regarding the Dhamma,
is truly a bearer of the Dhamma.
260
Na tena thero so hoti,
yenassa palitaṁ siro;
Paripakko vayo tassa,
“moghajiṇṇo”ti vuccati.
One is not an elder,
just because their head is grey;
one who is merely advanced in age,
is said to have grown old in vain.
261
Yamhi saccañca dhammo ca,
ahiṁsā saṁyamo damo;
Sa ve vantamalo dhīro,
“thero” iti pavuccati.
In whom there is truth and Dhamma,
non-violence, restraint, and discipline;
that steadfast one, who is without defilements,
is rightly called ‘an elder.’
262
Na vākkaraṇamattena,
vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti,
issukī maccharī saṭho.
Not by mere eloquence,
or by outward appearance,
does one become a good person,
if they are envious, miserly, or deceitful.
263
Yassa cetaṁ samucchinnaṁ,
mūlaghaccaṁ samūhataṁ;
Sa vantadoso medhāvī,
“sādhurūpo”ti vuccati.
For one in whom this is cut off,
destroyed at the root and eradicated;
that discerning one, free from ill will,
is rightly called ‘a truly good person.’
264
Na muṇḍakena samaṇo,
abbato alikaṁ bhaṇaṁ;
Icchālobhasamāpanno,
samaṇo kiṁ bhavissati.
A shaven head does not make one a renunciant,
if lacking in observances and speaking falsehood;
one who is engaged in longing and wanting,
how could they be a renunciant?
265
Yo ca sameti pāpāni,
aṇuṁthūlāni sabbaso;
Samitattā hi pāpānaṁ,
“samaṇo”ti pavuccati.
One who calms all injurious actions,
both small and large, in every way;
by calming all injurious actions,
one is rightly called ‘a renunciant.’
266
Na tena bhikkhu so hoti,
yāvatā bhikkhate pare;
Vissaṁ dhammaṁ samādāya,
bhikkhu hoti na tāvatā.
One does not become a bhikkhu
merely because they beg for alms;
nor by adopting foul teachings
does one become a bhikkhu.
267
Yodha puññañca pāpañca,
bāhetvā brahmacariyavā;
Saṅkhāya loke carati,
sa ve “bhikkhū”ti vuccati.
One who has removed both merit and demerit,
and lives the spiritual life;
who wanders in the world with understanding,
is rightly called ‘a bhikkhu.’
268
Na monena munī hoti,
mūḷharūpo aviddasu;
Yo ca tulaṁva paggayha,
varamādāya paṇḍito.
Not by mere silence is one a sage,
if they are confused and unwise;
but one who, like holding a scale,
weighs what is better and chooses wisely, is truly a sage.
269
Pāpāni parivajjeti,
sa munī tena so muni;
Yo munāti ubho loke,
“muni” tena pavuccati.
One who keeps away from injurious actions,
is called a sage;
since they comprehend both worlds,
they are truly called ‘a sage.’
270
Na tena ariyo hoti,
yena pāṇāni hiṁsati;
Ahiṁsā sabbapāṇānaṁ,
“ariyo”ti pavuccati.
He is not a noble one,
who harms living beings;
one who does no harm to any living being,
is rightly called ‘a noble one.’
271
Na sīlabbatamattena,
bāhusaccena vā pana;
Atha vā samādhilābhena,
vivittasayanena vā.
Not by mere rules and observances,
or by much learning;
or by gaining meditation attainments,
or through a secluded dwelling;
272
Phusāmi nekkhammasukhaṁ,
aputhujjanasevitaṁ;
Bhikkhu vissāsamāpādi,
appatto āsavakkhayaṁ.
nor by the experience of the happiness of renunciation,
which is not experienced by ordinary people—
let a bhikkhu not rest content,
until he reaches the complete wearing away of the taints.