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One is not thereby righteous if one judges a matter hastily. But one who is wise, having ascertained both the truth and falsehood [of the matter], who judges others unhurriedly, righteously, and impartially, is guarded by righteousness. He is wise. He is called righteous.
Na tena hoti dhammaṭṭho yenatthaṁ sahasā naye Yo ca atthaṁ anatthañca ubho niccheyya paṇḍito Asāhasena dhammena samena nayati pare Dhammassa gutto medhāvī dhammaṭṭho ti pavuccati
One is not wise through speaking much. One who has reached safety from [the danger of] bondage [to individual existence], and who is unhating and fearless is called wise.
Na tena paṇḍito hoti yāvatā bahu bhāsati Khemī averī abhayo paṇḍito ti pavuccati
One is not expert in the teaching through being loquacious. He who, after hearing just a little, realises the nature of reality with his very being, and is not negligent of the practice, is truly expert in the teaching.
Na tāvatā dhammadharo yāvatā bahu bhāsati Yo ca appampi sutvāna dhammaṁ kāyena passati Sa ve dhammadharo hoti yo dhammaṁ nappamajjati
One is not a senior [bhikkhu] [just] because one’s head is grey. If one has matured [just] in age one is called ‘aged in vain.’
Na tena thero hoti yenassa palitaṁ siro Paripakko vayo tassa moghajiṇṇo ti vuccati
In whom there is truthfulness, righteousness, harmlessness, and inward taming, he has indeed abandoned [the three] spiritual stains. He is wise. He is truly called a senior [bhikkhu].
Yamhi saccañca dhammo ca ahiṁsā saṁyamo damo Sa ve vantamalo dhīro thero iti pavuccati
Not on account of his eloquence or lotus-like complexion is a man excellent if he is envious, stingy, and fraudulent. For one in whom these [flaws] are eradicated, destroyed, root and all, removed, then being free of spiritual flaws, the wise man is called excellent.
Na vākkaraṇamattena vaṇṇapokkharatāya vā Sādhurūpo naro hoti issukī maccharī saṭho Yassa cetaṁ samucchinnaṁ mūlaghaccaṁ samūhataṁ Sa vantadoso medhāvī sādhurūpo ti vuccati
One is not an ascetic on account of one’s shaven head. One with ignoble practices, who tells lies, who is full of desire and greed, how could he be an ascetic?
Na muṇḍakena samaṇo abbato alikaṁ bhaṇaṁ Icchālobhasamāpanno samaṇo kiṁ bhavissati
He who removes all unvirtuous, [spiritually unwholesome] factors, great and small, with the removal of all unvirtuous, [spiritually unwholesome] factors he is truly called an ascetic.
Yo ca sameti pāpāni aṇuṁthūlāni sabbaso Samitattā hi pāpānaṁ samaṇo ti pavuccati
One is not a bhikkhu simply through begging: one is a bhikkhu through upholding the whole teaching, and not simply on that account.
Na tena bhikkhu hoti yāvatā bhikkhate pare Vissaṁ dhammaṁ samādāya bhikkhu hoti na tāvatā
He in this world who lives the religious life having spurned [the accumulating of] merit and demerit, who fares in the world with reflectiveness, he is truly called a bhikkhu.
Yodha puññañca pāpañca bāhetvā brahmacariyavā Saṅkhāya loke carati sa ve bhikkhū ti vuccati
One is not a sage by virtue of silence if one is undiscerning of reality and ignorant. But the wise man who accepts what is morally better as if weighing it with scales, he avoids unvirtuous, [spiritually unwholesome] factors. He is a sage. He is a sage on account of it. He who knows both [what to accept and what to avoid] in the world is called a sage on that account.
Na monena muni hoti mūḷharūpo aviddasu Yo ca tulaṁ va paggayha varamādāya paṇḍito Pāpāni parivajjeti sa muni tena so muni Yo munāti ubho loke muni tena pavuccati
One does not become a Noble One by killing living beings. On account of the non-harming of all living beings one is called a Noble One.
Na tena ariyo hoti yena pāṇāni hiṁsati Ahiṁsā sabbapāṇānaṁ ariyo ti pavuccati
Bhikkhu, do not rest content on account of your observances and practices, great learning, attainment of inward collectedness, secluded abode, or the thought, 'I enjoy the pleasure of the practice of unsensuousness not pursued by the common man,’ if you have not accomplished the destruction of perceptually obscuring states.
Na sīlabbatamattena bāhusaccena vā pana Atha vā samādhilābhena vivittasayanena vā Phusāmi nekkhammasukhaṁ aputhujjanasevitaṁ Bhikkhu vissāsamāpādi appatto āsavakkhayaṁ