256Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong.

257He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just.

258One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise.

259A man is not versed in Dhamma because he speaks much. He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma.

260A monk is not an elder because his head is gray. He is but ripe in age, and he is called one grown old in vain.

261One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise — he is truly called an Elder.

262Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful.

263But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished.

264Not by shaven head does a man who is indisciplined and untruthful become a monk. How can he who is full of desire and greed be a monk?

265He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.

266He is not a monk just because he lives on others’ alms. Not by adopting outward form does one become a true monk.

267Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk.

268Not by observing silence does one become a sage, if he be foolish and ignorant. But that man is wise who, as if holding a balance-scale accepts only the good.

269The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage.

270He is not noble who injures living beings. He is called noble because he is harmless towards all living beings.

271–272Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, "I enjoy the bliss of renunciation, which is not experienced by the worldling" should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached.

256Na tena hoti dhammaṭṭho,
yenatthaṁ sāhasā naye;
Yo ca atthaṁ anatthañca,
ubho niccheyya paṇḍito.

257Asāhasena dhammena,
samena nayatī pare;
Dhammassa gutto medhāvī,
"dhammaṭṭho"ti pavuccati.

258Na tena paṇḍito hoti,
yāvatā bahu bhāsati;
Khemī averī abhayo,
"paṇḍito"ti pavuccati.

259Na tāvatā dhammadharo,
yāvatā bahu bhāsati;
Yo ca appampi sutvāna,
dhammaṁ kāyena passati;
Sa ve dhammadharo hoti,
yo dhammaṁ nappamajjati.

260Na tena thero so hoti,
yenassa palitaṁ siro;
Paripakko vayo tassa,
"moghajiṇṇo"ti vuccati.

261Yamhi saccañca dhammo ca,
ahiṁsā saṁyamo damo;
Sa ve vantamalo dhīro,
"thero" iti pavuccati.

262Na vākkaraṇamattena,
vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti,
issukī maccharī saṭho.

263Yassa cetaṁ samucchinnaṁ,
mūlaghaccaṁ samūhataṁ;
Sa vantadoso medhāvī,
"sādhurūpo"ti vuccati.

264Na muṇḍakena samaṇo,
abbato alikaṁ bhaṇaṁ;
Icchālobhasamāpanno,
samaṇo kiṁ bhavissati.

265Yo ca sameti pāpāni,
aṇuṁthūlāni sabbaso;
Samitattā hi pāpānaṁ,
"samaṇo"ti pavuccati.

266Na tena bhikkhu so hoti,
yāvatā bhikkhate pare;
Vissaṁ dhammaṁ samādāya,
bhikkhu hoti na tāvatā.

267Yodha puññañca pāpañca,
bāhetvā brahmacariyavā;
Saṅkhāya loke carati,
sa ve "bhikkhū"ti vuccati.

268Na monena munī hoti,
mūḷharūpo aviddasu;
Yo ca tulaṁva paggayha,
varamādāya paṇḍito.

269Pāpāni parivajjeti,
sa munī tena so muni;
Yo munāti ubho loke,
"muni" tena pavuccati.

270Na tena ariyo hoti,
yena pāṇāni hiṁsati;
Ahiṁsā sabbapāṇānaṁ,
"ariyo"ti pavuccati.

271Na sīlabbatamattena,
bāhusaccena vā pana;
Atha vā samādhilābhena,
vivittasayanena vā.

272Phusāmi nekkhammasukhaṁ,
aputhujjanasevitaṁ;
Bhikkhu vissāsamāpādi,
appatto āsavakkhayaṁ.

Dhammaṭṭhavaggo ekūnavīsatimo.