Dhammatthavagga: The Just

 

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

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

  4. A 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.

  5. A 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.

  6. One 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.

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

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

  9. Not 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?

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

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

  12. Whoever 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.

  13. Not 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.

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

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

271-272. Not 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.

“Dhammatthavagga: The Just” (Dhp XIX), translated from the Pali by Acharya Buddharakkhita. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.19.budd.html

 

Dhammatthavagga: The Judge

256-257

To pass judgment hurriedly
doesn’t mean you’re a judge.
The wise one, weighing both
the right judgment & wrong,
judges others impartially —
unhurriedly, in line with the Dhamma,
guarding the Dhamma,
guarded by Dhamma,
intelligent:
he’s called a judge.

258-259

Simply talking a lot
doesn’t mean one is wise.
Whoever’s secure —
no hostility,
fear —
is said to be wise.

Simply talking a lot
doesn’t maintain the Dhamma.
Whoever
— although he’s heard next to nothing —
sees Dhamma through his body,
is not heedless of Dhamma:
he’s one who maintains the Dhamma.

260-261

A head of gray hairs
doesn’t mean one’s an elder.
Advanced in years,
one’s called an old fool.

But one in whom there is
truth, restraint,
rectitude, gentleness,
self-control —
he’s called an elder,
his impurities disgorged,
enlightened.

262-263

Not by suave conversation
or lotus-like coloring
does an envious, miserly cheat
become an exemplary man.

But one in whom this is
cut through
up- rooted
wiped out —
he’s called exemplary,
his aversion disgorged,
intelligent.

264-265

A shaven head
doesn’t mean a contemplative.
The liar observing no duties,
filled with greed & desire:
what kind of contemplative’s he?

But whoever tunes out
the dissonance
of his evil qualities
— large or small —
in every way
by bringing evil to consonance:
he’s called a contemplative.

266-267

Begging from others
doesn’t mean one’s a monk.
As long as one follows
householders’ ways,
one is no monk at all.

But whoever puts aside
both merit & evil and,
living the chaste life,
judiciously
goes through the world:
he’s called a monk.

268-269

Not by silence
does someone confused
& unknowing
turn into a sage.
But whoever — wise,
as if holding the scales,
taking the excellent —
rejects evil deeds:
he is a sage,
that’s how he’s a sage.
Whoever can weigh
both sides of the world:
that’s how he’s called
a sage.

270

Not by harming life
does one become noble.
One is termed noble
for being gentle
to all living things.

271-272

Monk,
don’t
on account of
your precepts & practices,
great erudition,
concentration attainments,
secluded dwelling,
or the thought, ‘I touch
the renunciate ease
that run-of-the-mill people
don’t know’:
ever let yourself get complacent
when the ending of effluents
is still unattained.

 

“Dhammatthavagga: The Judge” (Dhp XIX), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, http://www.accesstoinsight.org/tipitaka/kn/dhp/dhp.19.than.html

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