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256. He is not thereby 'just' because he hastily arbitrates. The wise man should investigate both right and wrong.

257. The intelligent man who leads others not falsely but lawfully and impartially, and is guarded by the law, is called "one who abides by the law (dhammattha)".

258. He is not thereby a learned man merely because he speaks much; he who is secure, without hate, and fearless, is called learned.

259. He is not versed in the Dhamma because he speaks much; he who hears little and sees the Dhamma mentally, and who does not neglect the Dhamma, is, indeed, versed in the Dhamma.

260. He is not therefore an 'elder' merely because his head is grey; ripe is he in age, "old-in-vain" is he called.

261. In whom are truth, virtue, harmlessness, restraint, and control, that wise man who has cast out impurities is indeed called an elder.

262. Not by mere eloquence, nor by beautiful appearance does a man become "good-natured", should he be jealous, selfish, and deceitful.

263. But in whom these are wholly cut off, uprooted, and extinct, that wise man who has cast out his hatred is indeed called "good-natured".

264. Not by a shaven head does an undisciplined man, who utters lies, become an ascetic. How will one be an ascetic who is full of desire and greed?

265. He who wholly subdues evil deeds both small and great, is called an ascetic because he has overcome all evil.

266. He is not therefore a bhikkhu merely because he begs from others; by following ill-smelling actions one certainly does not become a bhikkhu.

267. Herein he who has abandoned both merit and demerit, he who is holy, he who lives with understanding in this world, he indeed is called a bhikkhu.

268. Not by silence (alone) does he become a sage who is dull and ignorant, but he who, as if holding a pair of scales, embraces the best and shuns evil, is indeed a wise man.

269. The sage avoids evils: for that reason he is a sage; he that understands both worlds is therefore called a sage.

270. He is not therefore an Ariya in that he harms living beings; through his harmlessness towards all living being is he called an Ariya.

271, 272. Not only by mere morality, nor again by much learning, nor even by gaining concentration, nor by lonely lodging, (thinking) "I enjoy the bliss of renunciation not resorted to by the worldling", (not with these) should you, O bhikkhu, rest content without reaching the extinction of the corruptions.

Foreword ][ Preface ][ Introduction

The Twin Verses ][ Heedfulness ][ The Mind ][ Flowers ][ Fools ][ The Wise
The Arahat ][ Thousands ][ Evil ][ Punishment or the Rod ][ Old Age ][ The Self
The World ][ The Buddha ][ Happiness ][ Affections ][ Anger ][ Taints ][ The Just and the Righteous
The Way ][ Miscellaneous ][ Hell ][ The Elephant ][ Craving ][ The Bhikkhu or Mendicant Monk ][ The Brahmana

The Dhammapada ( java-script / frames / images )