256
Na tena hoti dhammaṭṭho,
yenatthaṁ sāhasā naye;
Yo ca atthaṁ anatthañca,
ubho niccheyya paṇḍito.
One who |rashly::impulsively, quickly, aggressively [sāhasā]| |concludes::draws inference, conclusion [naya]|,
because of that is not firmly established in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|;
A wise person |evaluates::discriminates, distinguishes [niccheyya]|,
both what is |beneficial::good, welfare, profit [attha]| and what is |harmful::leading to misfortune, damage, injury, hurt, detriment [anattha]|.
257
Asāhasena dhammena,
samena nayatī pare;
Dhammassa gutto medhāvī,
“dhammaṭṭho”ti pavuccati.
One who does |not indiscriminately draw conclusions::not arbitrarily, not jumping to conclusions [asāhasena]|,
but does so |impartially::peacefully, calmly [samena]|;
The |discerning one::who has good judgement [medhāvī]| 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::safe, secure [khemī]|, is |without animosity::friendly, without hatred [averī]|, 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::careless, heedless, intoxicated [pamajjati]| regarding Dhamma,
is truly a |bearer of the Dhamma::who knows the Dhamma by heart [dhammadhara]|.
260
Na tena thero so hoti,
yenassa palitaṁ siro;
Paripakko vayo tassa,
“moghajiṇṇo”ti vuccati.
One is not an |elder::senior [thera]|,
just because their head is grey;
One who is merely advanced in age,
is said to have |grown old in vain::aged in futility [moghajiṇṇa]|.
261
Yamhi saccañca dhammo ca,
ahiṁsā saṁyamo damo;
Sa ve vantamalo dhīro,
“thero” iti pavuccati.
In whom there is |truth::accuracy, reliability [sacca]| and Dhamma,
|non-violence::harmlessness [ahiṃsā]|, |restraint::self-control [saṁyama]|, and |discipline::taming [dama]|;
That |steadfast one::firm, stable, wise [dhīra]|, who is |without defilements::free from impurities [vantamala]|,
is rightly called ‘an elder.’
262
Na vākkaraṇamattena,
vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti,
issukī maccharī saṭho.
Not |by mere eloquence::virtue of polished conversation, mere polite speech [vākkaraṇamattena]|,
or by |outward appearance::beauty of complexion [vaṇṇapokkharatāya]|;
does one become a |good::respectable, of distinguished quality [sādhurūpa]| person,
if they are |envious::jealous, covetous [issukī]|, |miserly::stingy, greedy [maccharī]|, or |deceitful::dishonest, cunning [saṭha]|.
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::who has good judgement [medhāvī]|, |free from ill will::purged of hatred [vantadosa]|,
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::ascetic, monk [samaṇa]|,
if |lacking in observances::not keeping vows [abbata]| and speaking falsehood;
One who is engaged in |longing::craving, desire, yearning [icchā]| and |wanting::lust, greed [lobha]|,
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::harmful, bad, potentially evil deeds [pāpā]|,
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 is not a bhikkhu,
merely because they beg for alms;
Not by adopting mere appearance,
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::good deed, spiritual wealth [puñña]| and |demerit::injurious action, action that leads to harm [pāpa]|,
and lives the spiritual life;
Who wanders in the world with |understanding::comprehension, reckoning [saṅkhāya]|,
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::deluded [mūḷharūpa]| and |unwise::lacking in discernment [aviddasu]|;
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::hurts, injures, kills, destroys [hiṁsati]| 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::precepts and practices, ethics and observances, rites and rituals [sīlabbata]|,
or by much learning;
Or by |gaining meditation attainments::possessing mental composure [samādhilābha]|,
or through a secluded dwelling;
272
Phusāmi nekkhammasukhaṁ,
aputhujjanasevitaṁ;
Bhikkhu vissāsamāpādi,
appatto āsavakkhayaṁ.
Nor by the experience of |happiness of renunciation::pleasure of giving up sensual pleasure [nekkhammasukha]|,
which is not experienced by ordinary people;
Let a bhikkhu not rest content,
until he reaches the |complete wearing away of the mental defilements::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.