256.
One is not considered judicious due to making hasty decisions of what is correct.
A wise person investigates both positive and negative sides.
257.
Taking their time to be in-line with the truth, so they judging others impartially.
The wise person guards the truth, and they are fit to be considered "judicious".
258.
One is not called wise because they speak frequently.
Those who are peaceable, friendly and fearless, are those who are fit to be considered "wise".
259.
One is not well versed in the Dhamma simply because they speak frequently.
Anyone who understands the truth completely after hearing only a little,
and do not neglect the Dhamma, they are well versed in the Dhamma.
260.
One is not considered an elder just because their head is grey.
They are only of a mature age and are considered to have "grown old in vain".
261.
In those who have truth & Dhamma, and have mastered self-control and non-violence.
The wise who have removed impurities, are fit to be considered "Elder".
262.
Not through finding joy in conversation, nor ones beautiful complexion,
does a envious selfish fraudster become a good natured person.
263.
But one whose mind has cut through, uprooted the root (of impurity).
the wise having discarded hatred, is fit to be considered "a good natured person".
264.
A shaved head does not make a recluse, if they are corrupt enough to speak lies.
If they act upon their greed and desire, what would become of that recluse?
265.
Whoever encounters corruptions, every gross and subtle one.
Due to whipping out the corruptions, they are fit to be called “a recluse”.
266.
One is not a mendicant because one begs food from others.
Having accepted all the Dhamma, and not due to begging [for food].1
267.
Who has transcended the development of both skilled and unskilled mental qualities and leads the chaste life fully,
walking through the world while understanding it, they are fit to be called "a mendicant".
268.
Not through silence does one become a sage, when they are ignorant and confused about what is.
Those who accept only the best, as if measuring purity, is wise.
269.
and who avoids corruptions is truly a sage because of that.
Those who understand both (this) world (and the next), due to this is fit to be called a sage.
270.
One is not a Noble One if they to injure beings.
Due to non-violence towards all living beings is one fit to be called "Noble".
271.
Not through enjoying observances, or even great learning.
Nor through attaining concentration or a solitary dwelling.
272.
Nor by experiencing the pleasure of renunciation, unpractised by ordinary people,
does a mendicant become content, if one has not attained the destruction of effluents.
One is not considered judicious due to making hasty decisions of what is correct.
A wise person investigates both positive and negative sides.
257.
Taking their time to be in-line with the truth, so they judging others impartially.
The wise person guards the truth, and they are fit to be considered "judicious".
258.
One is not called wise because they speak frequently.
Those who are peaceable, friendly and fearless, are those who are fit to be considered "wise".
259.
One is not well versed in the Dhamma simply because they speak frequently.
Anyone who understands the truth completely after hearing only a little,
and do not neglect the Dhamma, they are well versed in the Dhamma.
260.
One is not considered an elder just because their head is grey.
They are only of a mature age and are considered to have "grown old in vain".
261.
In those who have truth & Dhamma, and have mastered self-control and non-violence.
The wise who have removed impurities, are fit to be considered "Elder".
262.
Not through finding joy in conversation, nor ones beautiful complexion,
does a envious selfish fraudster become a good natured person.
263.
But one whose mind has cut through, uprooted the root (of impurity).
the wise having discarded hatred, is fit to be considered "a good natured person".
264.
A shaved head does not make a recluse, if they are corrupt enough to speak lies.
If they act upon their greed and desire, what would become of that recluse?
265.
Whoever encounters corruptions, every gross and subtle one.
Due to whipping out the corruptions, they are fit to be called “a recluse”.
266.
One is not a mendicant because one begs food from others.
Having accepted all the Dhamma, and not due to begging [for food].1
267.
Who has transcended the development of both skilled and unskilled mental qualities and leads the chaste life fully,
walking through the world while understanding it, they are fit to be called "a mendicant".
268.
Not through silence does one become a sage, when they are ignorant and confused about what is.
Those who accept only the best, as if measuring purity, is wise.
269.
and who avoids corruptions is truly a sage because of that.
Those who understand both (this) world (and the next), due to this is fit to be called a sage.
270.
One is not a Noble One if they to injure beings.
Due to non-violence towards all living beings is one fit to be called "Noble".
271.
Not through enjoying observances, or even great learning.
Nor through attaining concentration or a solitary dwelling.
272.
Nor by experiencing the pleasure of renunciation, unpractised by ordinary people,
does a mendicant become content, if one has not attained the destruction of effluents.
dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito.
The nineteenth group on the just has finished.
The nineteenth group on the just has finished.
Notes
1 Venerable Nārada's explanation for his translation here as described in footnote 9.
“Vissaṃ dhammaṃ = visamaṃ dhammaṃ, vissaṃ gandhaṃ vā kāyakammādikaṃ dhammaṃ (Commentary). Vissaṃ has two meanings (1) whole or all, and (2) bad smell. The Commentary gives only the latter in this case.
"He is not a mendicant simply because he begs others (for alms). He who adopts the whole law is a mendicant, not he who adopts only a part". Radhakrishnan.
The context makes the verse clear. The brahmin who had adopted the ascetic life claimed the right to be called a bhikkhu simply because he begged his food as is the custom of the disciples of the Buddha although he did not observe the other practices of a bhikkhu.
Vissaṃ dhammaṃ could therefore be interpreted as "the whole code of morality pertaining to the life of a bhikkhu".”
It should also be noted that an alternative understanding can be surmised via other fragments which use “veśma” (Gāndhārī), which means “dwelling place”. So an alternative rendering of this line could be “Not by adopting householders ways does one become a mendicant”. This alternative rendering does not make sense to me given the context of a mendicant begging, which is not a householder's practice.
RSS Feed
