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19.
256
na tena hoti dhamma'TTho yen'atthaM saahasaa naye
yo cha atthaM anatthaM cha ubho nichchheyya paNDito.
- One is not righteous if one decides a case without due consideration, but the wise man who takes into account both for and against, (Ⅰ) - He who arbitrates a case by force does not thereby become just (established in Dhamma). But the wise man is he who carefully discriminates between right and wrong. (Ⅱ)
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19.
257
asaahasena dhammena samena nayatii pare
dhammassa gutto medhaavii dhamma'TTho hi pavuchchati.
- and comes to his decision about others with due consideration - such a man of discrimination who keeps to the truth, he is to be called righteous. (Ⅰ) - He who leads others by nonviolence, righteously and equitably, is indeed a guardian of justice, wise and righteous. (Ⅱ)
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19.
258
na tena paNDito hoti yaavataa bahu bhaasati
khemii averii abhayo paNDito ti pavuchchati.
- One is not a learned man by virtue of much speaking. He who is patient, without anger and fearless, he is to be called learned. (Ⅰ) - One is not wise merely because he talks much. But he who is calm, free from hatred and fear, is verily called a wise man. (Ⅱ)
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19.
259
na taavataa dhamma-dharo yaavataa bahu bhaasati
yo cha appam pi sutvaana dhammaM kaayena passati
sa ve dhamma-dharo hoti yo dhammaM na-ppamajjati.
- One is not a bearer of the teaching by virtue of much speaking, but he who, even if he has only studied a little, has experienced the truth in person, he is indeed a bearer of the teaching, who has not forgotten the teaching. (Ⅰ) - One is not a supporter of Dhamma merely because he talks much. But he who hears only a little of the Law, yet perceives its essence by diligent exertion, and does not neglect it, is indeed a true supporter of Dhamma. (Ⅱ)
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19.
260
na tena thero so hoti yen'assa palitaM siro
paripakko vayo tassa moghajiNNo ti vuchchati.
- One is not an elder by virtue of having white hair. One is just advanced in years, and called "grown old in vain". (Ⅰ) - One does not become an elder by reason of his hair being grey. Of course, he may be ripe in age, but he is a person "grown old in vain." (Ⅱ)
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19.
261
yamhi sachchaM cha dhammo cha ahiMsaa saMyamo dhamo
sa ve vanta-malo dhiiro thero iti pavuchchati.
- He in whom there is truthfulness, non violence, restraint and self control, however - that wise and faultless sage is to be called an elder. (Ⅰ) - He in whom there dwell truth, virtue, nonviolence, self-restraint and moderation, such a wise monk who has cast away all impurities is indeed called an elder (thera). (Ⅱ)
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19.
262
na vaak-karaNa-mattena vaNNa-pokkharataaya vaa
saadhu-ruupo naro hoti issukii machchharI saTho.
- It is not just by fine speech or by flower-like beauty that one is admirable, if one is envious, mean and deceitful, (Ⅰ) - Not by mere ornate speech, nor by a beautiful complexion, does a man who is jealous, selfish and crafty become worthy of respect. (Ⅱ)
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19.
263
yassa ch'etaM samuchchhinnaM muula-ghachchaM samuuhataM
sa vanta-doso medhaavii saadhu-ruupo ti vuchchati.
- but when that sort of behaviour has been eliminated, rooted out and destroyed, that faultless sage is said to be admirable. (Ⅰ) - But he in whom these evils are completely uprooted and extinguished, who has given up hatred and is wise -- indeed he is called worthy of respect. (Ⅱ)
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19.
264
na muNDakena samaNo abbato alikaM bhaNaM
ichchhaa-lobha-samaapanno samaNo kiM bhavissati.
- A shaven head does not make one a man of religion, if one is irreligious and untruthful. How could a man full of desires and greed be a man of religion? (Ⅰ) - Not by tonsure does one who is undisciplined and utters lies become a monk. How can he who is overcome by desire and greed become a monk? (Ⅱ)
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19.
265
yo cha sameti paapaani aNuM thuulaani sabbaso
samitattaa hi paapaanaM samaNo ti pavuchchati.
- But when a man has put aside all evil deeds, both great and small, by that putting away of evil deeds he is indeed called a man of religion. (Ⅰ) - But he who constantly stills his evil tendencies, small or great, is called a true monk (samana), because he has quieted all these evils. (Ⅱ)
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19.
266
na tena bhikkhu so hoti yaavataa bhikkhate pare
vissaM dhammaM samaadaaya bhikkhu hoti na taavataa.
- One is not a bhikkhu by virtue of taking alms from others. By taking up any old teaching, one is not a bhikkhu on that account. (Ⅰ) - He is not a religious mendicant because he begs alms from others. He does not become a bhikkhu merely by outward observances of the Law. (Ⅱ)
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19.
267
yo'dha puññaM cha paapaM cha baahetvaa brahma-chariyavaa
sankhaaya loke charati sa ve bhikkhuu ti vuchchati.
- But he who has here and now ejected both good and evil, and in leading the holy life lives in accordance with reason - he is indeed called a bhikkhu. (Ⅰ) - But he who has transcended both merit and demerit, who leads a life of purity and lives in this world in full realization of the Truth, he indeed is called a bhikkhu. (Ⅱ)
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19.
268
na monena munii hoti muuLha-ruupo aviddasu
yo cha tulaM va paggayha varam aadaaya paNDito.
- Silence does not make a sage if he is stupid and ignorant, (Ⅰ) - By quietude alone one does not become a sage (muni) if he is foolish and ignorant. (Ⅱ)
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19.
269
paapaani parivajjeti sa munii tena so muni
yo munaati ubho loke muni tena pavuchchati.
- but when a man avoids evil as if he were choosing something of value on the scales - he is a sage. That indeed makes him a sage. He who discriminates in both worlds is for that reason called a sage. (Ⅰ) - But he who, as if holding a pair of scales, takes the good and shuns the evil, is a wise man; he is indeed a muni by that very reason. He who understands both good and evil as they really are, is called a true sage. (Ⅱ)
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19.
270
na tena ariyo hoti yena paaNaani hiMsati
ahiMsaa sabba-paaNaanaM ariyo ti pavuchchati.
- One is not noble if one harms other living creatures. It is by non violence to all forms of life that one is called noble. (Ⅰ) - He who injures living beings is not an Ariya (noble). By nonviolence towards all living beings one becomes an Ariya. (Ⅱ)
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19.
271
na siila-bbata-mattena baahu-sachchena vaa pana
atha vaa samaadhi-laabhena vivitta-sayanena vaa.
- It is not just by means of morality and religious observances, not by great learning nor by attainments in meditation, nor by living alone, (Ⅰ) - Not merely by the practice of morality and self-discipline nor by great learning, not even by samadhi (profound spiritual contemplation) or by a life of seclusion, (Ⅱ)
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19.
272
phusaami nekkhamm-sukhaM aputhu-jjana-sevitaM
bhikkhu vissaasam aapaadi appatto aasava-kkhayaM.
- nor by thinking,"I am enjoying a spiritual happiness which ordinary people do not know" that a bhikkhu achieves peace if he has not achieved the elimination of inflowing thoughts. (Ⅰ) - do I reach the bliss of freedom which is not attainable by the ordinary mortal. O bhikkhu, rest not content until you have attained the extinction of all desires. (Ⅱ)
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