Dhammatthavagga – The Just (verses 256-272)

He is not just, who arbitrates hastily. He, who inquires into what is right and wrong is indeed just and wise.

The intelligent person who leads other not falsely but lawfully and impartially, who is a guardian of the law, is called “one who abides by the law” (dhammamattha).

He is not called wise who speaks much. He, who is patient, thoughtful, free from hatred and fear, he is indeed called a wise man.

He, who speaks much is not the one well versed in the Law. He, who hears the Law and practices what he has learnt is the one who knows the Law.

He is not thereby an Elder (thera) merely because his head is grey. Ripe is his age. “Old-in-vain” is he called.

In whom are truth, virtue, harmlessness, restraint and control, that wise man who is purged of impurities, is, indeed, called an Elder.

A man will never be accomplished, even if he is fair in complexion or good in speech, if he is greedy, envious and deceitful.

But in whom these are wholly cut off, uprotted and extinct, that wise man who is purged of hatred, is, indeed, called good-natured.

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

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

He is not thereby a Bhikkhu merely because he seeks alms from others; by following the whole code (of morality) one certainly becomes a Bhikkhu and not (merely) by seeking alms.

Herein he who has transcended both good and evil, whose conduct is sublime, who lives with understanding in this world, he, indeed, is called a Bhikkhu.

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

For that reason (embracing the best and abandoning evil) he is a sage. He who understands both worlds is, therefore, called a sage.

He is not therefore an Ariya (Noble) if he harms living beings; through his harmlessness towards all living beings is he called an Ariya (Noble).

Not only by mere morality and austerities nor again by much learning, nor even by developing mental concentration, nor by secluded 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 (Arahatship).