namo tassa bhagavato arahato sammāsambuddhassa

皈敬世尊、阿羅漢、正等正覺者

Chapter 19. The Just; Dhammaṭṭhavaggo (Dhp.256-272), Parallel Reading (paragraph granularity) of The Buddha's Path of Wisdom-- Dhammapada (Dhp.)

content of gatha
Dhp256 Dhp257 Dhp258 Dhp259 Dhp260 Dhp261 Dhp262 Dhp263 Dhp264
Dhp265 Dhp266 Dhp267 Dhp268 Dhp269 Dhp270 Dhp271 Dhp272  
This parallel Reading (paragraph granularity) including following versions, please choose the options you want to parallel-read: (The editor should appreciate the Dhamma friend-- Siong-Ui Te who provides the supporting script)
Dhammapada Dhp. 256
Pāḷi Tipiṭaka (PTS) [1]
  1. Dhammaṭṭhavaggo.
256. Na tena hoti dhammaṭṭho yenatthaṃ sahasā naye
Yo ca atthaṃ anatthañca ubho niccheyya paṇḍito.
Pāḷi Tipiṭaka (CSCD) [2]

19. Dhammaṭṭhavaggo

256. Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā [sahasā (sī. syā. ka.)] naye;
Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.
Translated from the Pali by Ven. Nārada Thera ) [3]

Chapter 19 The Just Or Righteous

THE JUST SHOULD MAKE A PROPER INVESTIGATION   THE IMPARTIAL ARE CALLED THE TRUE JUSTICES

  1. He is not thereby just because he hastily arbitrates cases. The wise man should investigate both right and wrong.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4]

Dhp XIX The Just

256. Not by passing arbitrary judgments does a man become just; a wise man is he who investigates both right and wrong.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

Dhp XIX The Judge

256-257 [ThaniSFn-V256-257]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]

Chapter 19 Equity

256
No man is he of equity
Who judges cases hastily;
But one who sifts the wrong from right
Is one who’s truly erudite.
Translated from the Pali by Friedrich Max Müller) [7]

Chapter XIX: The Just

256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
Cited from DLMBS [8]

Chapter 1: The Righteous

DhP 256
One is not called righteous because one hastily judges what is good.
Which wise person has thoroughly investigated both right and wrong,
[continued in DhP 257] [DLMBSFn-V256]
Dhammapada Dhp. 257
Pāḷi Tipiṭaka (PTS) [1]
257. Asāhasena dhammena samena nayatī pare
Dhammassa gutto medhāvī dhammaṭṭho'ti pavuccati.
Pāḷi Tipiṭaka (CSCD) [2]
257. Asāhasena dhammena, samena nayatī pare;
Dhammassa gutto medhāvī, ‘‘dhammaṭṭho’’ti pavuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. The intelligent person who leads others not falsely but lawfully and impartially, who is a guardian of the law, is called one who abides by the law (dhammaññha).
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 257. 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

256-257 [ThaniSFn-V256-257]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
257
The one who judges patiently,
And lawfully, impartially,
Astute, upholding probity,
Is called a man of equity.
Translated from the Pali by Friedrich Max Müller) [7] 256, 257. A man is not just if he carries a matter by violence; no, he who distinguishes both right and wrong, who is learned and leads others, not by violence, but by law and equity, and who is guarded by the law and intelligent, he is called just.
Cited from DLMBS [8]
DhP 257
[continued from DhP 256]
judging others without haste, justly and impartially,
such a wise person, guardian of law, is called "righteous". [DLMBSFn-V257]
Dhammapada Dhp. 258
Pāḷi Tipiṭaka (PTS) [1]
258. Na tena paṇḍito hoti yāvatā bahu bhāsati
Khemī averī abhayo paṇḍito'ti pavuccati.
Pāḷi Tipiṭaka (CSCD) [2]
258. Na tena paṇḍito hoti, yāvatā bahu bhāsati;
Khemī averī abhayo, ‘‘paṇḍito’’ti pavuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]

ONE IS NOT DEEMED WISE BECAUSE ONE IS GARRULOUS

  1. One is not thereby a learned man merely because one speaks much. He who is secure, without hate, and fearless is called "learned".
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 258. One is not wise because one speaks much. He who is peaceable, friendly and fearless is called wise.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
258
One can’t be called knowledgeable
If merely voluble,
But if one’s peaceable,
Fearless and genial.
Translated from the Pali by Friedrich Max Müller) [7] 258 A man is not learned because he talks much; he who is patient, free from hatred and fear, he is called learned.
Cited from DLMBS [8]
DhP 258
One is not called wise because one speaks a lot.
One, who is peaceful, without hatred and fearless, is called "wise". [DLMBSFn-V258]
Dhammapada Dhp. 259
Pāḷi Tipiṭaka (PTS) [1]
259. Na tāvatā dhammadharā yāvatā bahu bhāsati
Yo ca appampi sutvāna dhammaṃ kāyena passati
Sa ve dhammadharo hoti yo dhammaṃ nappamajjati.
Pāḷi Tipiṭaka (CSCD) [2]
259. Na tāvatā dhammadharo, yāvatā bahu bhāsati;
Yo ca appampi sutvāna, dhammaṃ kāyena passati;
Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.
Translated from the Pali by Ven. Nārada Thera ) [3]

GARRULOUSNESS IS NOT A CHARACTERISTIC OF ONE WHO KNOWS THE DHAMMA

  1. One is not versed in the Dhamma merely because one speaks too much. He who hears little and sees the Dhamma mentally, [NāradaFn19-01] and who does not neglect the Dhamma, is, indeed, versed in the Dhamma.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 259. 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

258-259 [ThaniSFn-V259]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
259
He’s not a Dhamma specialist,
The one who merely speechifies;
But one, not lax, who learns a bit,
Then Dhamma does he realise.
Translated from the Pali by Friedrich Max Müller) [7] 259 A man is not a supporter of the law because he talks much; even if a man has learnt little, but sees the law bodily, he is a supporter of the law, a man who never neglects the law.
Cited from DLMBS [8]
DhP 259
One does not understand Dharma only because one speaks a lot.
Who sees Dharma directly, after having heard even a little of it,
and who does not neglect the Dharma, such a one does understand it. [DLMBSFn-V259]
Dhammapada Dhp. 260
Pāḷi Tipiṭaka (PTS) [1]
260. Na tena thero hoti yenassa palitaṃ siro
Paripakko vayo tassa moghajiṇṇo'ti vuccati.
Pāḷi Tipiṭaka (CSCD) [2]
260. Na tena thero so hoti [thero hoti (sī. syā.)], yenassa palitaṃ siro;
Paripakko vayo tassa, ‘‘moghajiṇṇo’’ti vuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]

GREY HAIR ALONE MAKES NOT A THERA   HE IS A THERA WHO IS STAINLESS

  1. He is not thereby an elder (thera [NāradaFn19-02] ) merely because his head is grey. Ripe is he in age. "Old-in-vain" is he called.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 260. 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
260
A monk’s not deemed ‘an Elder’
Through hair that’s turning grey.
If he’s just matured in age,
He’s deemed ‘matured-in-vain’.
Translated from the Pali by Friedrich Max Müller) [7] 260 A man is not an elder because his head is grey; his age may be ripe, but he is called 'Old-in-vain.'
Cited from DLMBS [8]
DhP 260
One is not to be called an Elder just because his head is gray.
Such a person is of mature age and is called "grown old in vain". [DLMBSFn-V260]
Dhammapada Dhp. 261
Pāḷi Tipiṭaka (PTS) [1]
261. Yamhi saccaṃ ca dhammo ca ahiṃsā saṃyamo damo
Sa ve vantamalo dhīro thero iti pavuccati.
Pāḷi Tipiṭaka (CSCD) [2]
261. Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;
Sa ve vantamalo dhīro, ‘‘thero’’ iti [so theroti (syā. ka.)] pavuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. In whom are truth, [NāradaFn19-03] virtue, [NāradaFn19-04] harmlessness, restraint [NāradaFn19-05] and control, that wise man who is purged of impurities, [NāradaFn19-06] is, indeed, called an elder.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 261. 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
261
The bhikkhu of goodness and honesty,
Who’s peaceful, good-natured and tamed,
Who’s resolute, purged of impurity,
Is ‘Elder’ deservedly named.
Translated from the Pali by Friedrich Max Müller) [7] 261 He in whom there is truth, virtue, love, restraint, moderation, he who is free from impurity and is wise, he is called an elder.
Cited from DLMBS [8]
DhP 261
In whom there is truth, Law, non-violence, restraint and self-control,
he, the wise one who has discarded taints, is called "an Elder". [DLMBSFn-V261]
Dhammapada Dhp. 262
Pāḷi Tipiṭaka (PTS) [1]
262. Na vākkaraṇamattena vaṇṇapokkharatāya vā
Sādhurūpo naro hoti issukī maccharī saṭho.
Pāḷi Tipiṭaka (CSCD) [2]
262. Na vākkaraṇamattena, vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti, issukī maccharī saṭho.
Translated from the Pali by Ven. Nārada Thera ) [3]

NOT BY HANDSOME APPEARANCE DOES ONE BECOME GOOD-NATURED   GOOD-NATURED IS HE WHO HAS GIVEN UP JEALOUSY ETC.

  1. Not by mere eloquence, nor by handsome appearance, does a man become good-natured, should he be jealous, selfish, and deceitful.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 262. Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
262 & 263

Not merely polished rhetoric,
Nor features that are beauteous,
Denote that someone’s excellent
Who’s stingy, sly and envious.

But, if these stains are quelled,
If uprooted and expelled,
Then, the sage who’s purged malevolence,
Is correctly known as excellent.
Translated from the Pali by Friedrich Max Müller) [7] 262 An envious greedy, dishonest man does not become respectable by means of much talking only, or by the beauty of his complexion.
Cited from DLMBS [8]
DhP 262
Not only by the act of speech or by beauty of complexion
is a man respectable, if he is envious, selfish and deceitful. [DLMBSFn-V262]
Dhammapada Dhp. 263
Pāḷi Tipiṭaka (PTS) [1]
263. Yassa ce taṃ samucchinnaṃ mūlaghaccaṃ samūhataṃ
Sa vantadoso medhāvī sādhurūpo'ti vuccati.
Pāḷi Tipiṭaka (CSCD) [2]
263. Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;
Sa vantadoso medhāvī, ‘‘sādhurūpo’’ti vuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. But in whom these are wholly cut off, uprooted and extinct, that wise man who is purged of hatred, is, indeed, called good-natured.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
262 & 263

Not merely polished rhetoric,
Nor features that are beauteous,
Denote that someone’s excellent
Who’s stingy, sly and envious.

But, if these stains are quelled,
If uprooted and expelled,
Then, the sage who’s purged malevolence,
Is correctly known as excellent.
Translated from the Pali by Friedrich Max Müller) [7] 263 He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.
Cited from DLMBS [8]
DhP 263
And who has cut off, removed and destroyed by the rot such thinking,
he, the wise one who has discarded hatred, is called "respectable". [DLMBSFn-V263]
Dhammapada Dhp. 264
Pāḷi Tipiṭaka (PTS) [1]
264. Na muṇḍakena samaṇo abbato alikaṃ bhaṇaṃ
Icchālobhasamāpanno samaṇo kiṃ bhavissati.
Pāḷi Tipiṭaka (CSCD) [2]
264. Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;
Icchālobhasamāpanno, samaṇo kiṃ bhavissati.
Translated from the Pali by Ven. Nārada Thera ) [3]

A SHAVEN HEAD DOES NOT MAKE ONE A MONK

  1. Not by a shaven head does an undisciplined man, [NāradaFn19-07] who utters lies, become a monk. How will one who is full of desire and greed be a monk?
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 264. 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?
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
264
By shaving one’s head one is not a recluse.
The shaveling who’s lawless, who utters untruths,
Brimful of wishes, and laden with greed,
How could such a one a recluse be, indeed?
Translated from the Pali by Friedrich Max Müller) [7] 264 Not by tonsure does an undisciplined man who speaks falsehood become a Samana; can a man be a Samana who is still held captive by desire and greediness?
Cited from DLMBS [8]
DhP 264
One is not to be called a monk just because of his bald head, if one is immoral and speaking lies.
How can someone who has desire and greed be called a monk? [DLMBSFn-V264]
Dhammapada Dhp. 265
Pāḷi Tipiṭaka (PTS) [1]
265. Yo ca sameti pāpāni aṇuṃ thūlāni sabbaso
Samitattā hi pāpānaṃ samaṇo'ti pavuccati.
Pāḷi Tipiṭaka (CSCD) [2]
265. Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;
Samitattā hi pāpānaṃ, ‘‘samaṇo’’ti pavuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]

HE IS A MONK WHO HAS OVERCOME EVIL

  1. He who wholly subdues evil deeds both small and great is called a monk because he has overcome all evil.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 265. He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

264-265 [ThaniSFn-V265]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
265
With the eradication of all forms of evil conduct, either gross or subtle, one becomes truly an ascetic.
Translated from the Pali by Friedrich Max Müller) [7] 265 He who always quiets the evil, whether small or large, he is called a Samana (a quiet man), because he has quieted all evil.
Cited from DLMBS [8]
DhP 265
Who conquers evil thoroughly, be it small or big,
one is called a monk because of having conquered all evils. [DLMBSFn-V265]
Dhammapada Dhp. 266
Pāḷi Tipiṭaka (PTS) [1]
266. Na tena bhikkhū hoti yāvatā bhikkhate pare
Vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā.
Pāḷi Tipiṭaka (CSCD) [2]
266. Na tena bhikkhu so hoti, yāvatā bhikkhate pare;
Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.
Translated from the Pali by Ven. Nārada Thera ) [3]

ONE DOES NOT BECOME A BHIKKHU MERELY BY BEGGING   HE WHO IS HOLY IS CALLED A BHIKKHU

  1. He is not thereby a bhikkhu [NāradaFn19-08] merely because he begs from others; by following the whole code (of morality [NāradaFn19-09] ) one certainly becomes a bhikkhu and not (merely) by such begging.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 266. He is not a monk just because he lives on others' alms. Not by adopting outward form does one become a true monk.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
266
A bhikkhu is one who commits
To the whole of the training, not bits. [VaradoFn-V266]
Those people could never be said
True bhikkhus to be, who just beg.
Translated from the Pali by Friedrich Max Müller) [7] 266 A man is not a mendicant (Bhikshu) simply because he asks others for alms; he who adopts the whole law is a Bhikshu, not he who only begs.
Cited from DLMBS [8]
DhP 266
One is not a monk because one begs almsfood from others.
If one follows the life of a householder, one is not a monk because of that. [DLMBSFn-V266]
Dhammapada Dhp. 267
Pāḷi Tipiṭaka (PTS) [1]
267. Yo'dha puññca pāpañca bāhetvā brahmacariyavā
Saṅkhāya loke carati sa ce bhikkhū'ti vuccati.
Pāḷi Tipiṭaka (CSCD) [2]
267. Yodha puññañca pāpañca, bāhetvā brahmacariyavā [brahmacariyaṃ (ka.)];
Saṅkhāya loke carati, sa ve ‘‘bhikkhū’’ti vuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. 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.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 267. 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
267
He who has rejected both merit and evil, who lives in the world with a careful attitude, faring the holy life, should certainly be called a monk.
Translated from the Pali by Friedrich Max Müller) [7] 267 He who is above good and evil, who is chaste, who with knowledge passes through the world, he indeed is called a Bhikshu.
Cited from DLMBS [8]
DhP 267
Who has warded off both good and evil here, leading a holy life,
walks through the world understanding it, he is called "a monk". [DLMBSFn-V267]
Dhammapada Dhp. 268
Pāḷi Tipiṭaka (PTS) [1]
268. Na monena muni hoti mūḷharūpo aviddasu
Yo ca tulaṃ'va paggayha varamādāya paṇḍito.
Pāḷi Tipiṭaka (CSCD) [2]
268. Na monena munī hoti, mūḷharūpo aviddasu;
Yo ca tulaṃva paggayha, varamādāya paṇḍito.
Translated from the Pali by Ven. Nārada Thera ) [3]

SILENCE ALONE DOES NOT MAKE A SAGE   BY SUPPRESSING EVIL ONE BECOMES A SAGE

  1. 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 [NāradaFn19-10] and shuns evil, is indeed a sage.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 268. 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

268-269 [ThaniSFn-V268-269]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
268
An ignorant man, and misguided,
No wisdom will gain by mere silence.
A sage is like someone
Who, using some scales,
Singles out what is good, having weighed it.
Translated from the Pali by Friedrich Max Müller) [7] 268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
Cited from DLMBS [8]
DhP 268
One is not a sage by keeping a vow of silence, if he is deluded and ignorant.
Who accepts only the best, as if holding a scale, is a wise man. [DLMBSFn-V268]
Dhammapada Dhp. 269
Pāḷi Tipiṭaka (PTS) [1]
269. Pāpāni parivajjeti sa manī tena so muni
Yo munāti ubho loke muni tena pavuccati.
Pāḷi Tipiṭaka (CSCD) [2]
269. Pāpāni parivajjeti, sa munī tena so muni;
Yo munāti ubho loke, ‘‘muni’’ tena pavuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]
  1. For that reason [NāradaFn19-11] he is a sage. He who understands, both worlds [NāradaFn19-12] is, therefore, called a sage.
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 269. The sage (thus) rejecting the evil, is truly a sage. Since he comprehends both (present and future) worlds, he is called a sage.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

268-269 [ThaniSFn-V268-269]

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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
269
A sage shuns evil, and has fathomed all worlds; for these reasons, he is called a sage.
Translated from the Pali by Friedrich Max Müller) [7] 268, 269. A man is not a Muni because he observes silence (mona, i.e. mauna), if he is foolish and ignorant; but the wise who, taking the balance, chooses the good and avoids evil, he is a Muni, and is a Muni thereby; he who in this world weighs both sides is called a Muni.
Cited from DLMBS [8]
DhP 269
The sage who avoids evil is called a sage because of that.
One, who understands both worlds, is called a sage on account of that. [DLMBSFn-V269]
Dhammapada Dhp. 270
Pāḷi Tipiṭaka (PTS) [1]
270. Na tena ariyo hoti yena pāṇāni hiṃsati
Ahiṃsā sabbapāṇānaṃ ariyo'ti pavuccati.
Pāḷi Tipiṭaka (CSCD) [2]
270. Na tena ariyo hoti, yena pāṇāni hiṃsati;
Ahiṃsā sabbapāṇānaṃ, ‘‘ariyo’’ti pavuccati.
Translated from the Pali by Ven. Nārada Thera ) [3]

BY HARMLESSNESS ONE BECOMES A NOBLE (ARIYA)

  1. He is not therefore an Ariya (Noble) in that he harms living beings; through his harmlessness towards all living beings is he called an Ariya (Noble).
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 270. He is not noble who injures living beings. He is called noble because he is harmless towards all living beings.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

270

Not by harming life
does one become noble.
One is termed   noble
  for being  gentle
to all living things.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
270
Saints are not those who show creatures barbarity;
Rather, who show all-embracing humanity.
Translated from the Pali by Friedrich Max Müller) [7] 270 A man is not an elect (Ariya) because he injures living creatures; because he has pity on all living creatures, therefore is a man called Ariya.
Cited from DLMBS [8]
DhP 270
One is not to be called Noble if he hurts living beings.
Because of non-violence towards all living beings is one called "Noble". [DLMBSFn-V270]
Dhammapada Dhp. 271
Pāḷi Tipiṭaka (PTS) [1]
271. Na sīlabbatamattena bāhusaccena vā pana
Atha vā samādhilābhena vivicca sayanena vā.
Pāḷi Tipiṭaka (CSCD) [2]
271. Na sīlabbatamattena, bāhusaccena vā pana;
Atha vā samādhilābhena, vivittasayanena vā.
Translated from the Pali by Ven. Nārada Thera ) [3]

A BHIKKHU SHOULD NOT BE CONTENTED UNTIL HE DESTROYS ALL PASSIONS

271-272. Not only by mere morality and austerities, [NāradaFn19-13] nor again by much learning, [NāradaFn19-14] nor even by developing mental concentration, nor by secluded lodging, (thinking) "I enjoy the bliss of renunciation not resorted to by the worldling" [NāradaFn19-15] (not with these) should you, O bhikkhu, rest content [NāradaFn19-16] without reaching the extinction of the corruptions. [NāradaFn19-17]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

271-272 [ThaniSFn-V271-272]

  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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
271 & 272

Not merely possessing much knowledge,
And precepts and practices honoured,
In solitary dwellings residing,
In jhanic absorption abiding,
Then, proud of the bliss that you’ve gained,
By the people at large unattained:
Not merely from this get complacent,
With asavas short of effacement.
Translated from the Pali by Friedrich Max Müller) [7] 271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
Cited from DLMBS [8]
DhP 271
Not by mere rules and rituals, nor by great knowledge,
nor by attaining concentration, nor by having a solitary dwelling,
[continued in DhP 272] [DLMBSFn-V271]
Dhammapada Dhp. 272
Pāḷi Tipiṭaka (PTS) [1]
272. Phusāmi nekkhammasukhaṃ aputhujjanasevitaṃ
Bhikkhu vissāsamāpādi appatto āsavakkhayaṃ.

Dhammaṭṭhavaggo ekūnavīsatimo.
Pāḷi Tipiṭaka (CSCD) [2]
272. Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;
Bhikkhu vissāsamāpādi, appatto āsavakkhayaṃ.

Dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito.
Translated from the Pali by Ven. Nārada Thera ) [3] 271-272. Not only by mere morality and austerities, [NāradaFn19-13] nor again by much learning, [NāradaFn19-14] nor even by developing mental concentration, nor by secluded lodging, (thinking) "I enjoy the bliss of renunciation not resorted to by the worldling" [NāradaFn19-15] (not with these) should you, O bhikkhu, rest content [NāradaFn19-16] without reaching the extinction of the corruptions. [NāradaFn19-17]
Translated from the Pali by Ven. Ācharya Buddharakkhita ) [4] 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.
Translated from the Pali by Ven. Thanissaro Bhikkhu ) [5]

271-272 [ThaniSFn-V271-272]

  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.
Translated from the Pali by Ven. Varado Bhikkhu ) [6]
271 & 272

Not merely possessing much knowledge,
And precepts and practices honoured,
In solitary dwellings residing,
In jhanic absorption abiding,
Then, proud of the bliss that you’ve gained,
By the people at large unattained:
Not merely from this get complacent,
With asavas short of effacement.
Translated from the Pali by Friedrich Max Müller) [7] 271, 272. Not only by discipline and vows, not only by much learning, not by entering into a trance, not by sleeping alone, do I earn the happiness of release which no worldling can know. Bhikshu, be not confident as long as thou hast not attained the extinction of desires.
Cited from DLMBS [8]
DhP 272
[continued from DhP 271]
nor by thinking "I am experiencing the pleasure of renunciation, which is not practiced by ordinary people",
do, o monk, get content, if you have not attained dissolution of taints. [DLMBSFn-V272]
the feature in the Pali scriptures which is most prominent and most tiresome to the unsympathetic reader is the repetition of words, sentences and whole paragraphs. This is partly the result of grammar or at least of style. …，…，…，

…，…，…， there is another cause for this tedious peculiarity, namely that for a long period the Pitakas were handed down by oral tradition only. …，…，…，

…，…，…， It may be too that the wearisome and mechanical iteration of the Pali Canon is partly due to the desire of the Sinhalese to lose nothing of the sacred word imparted to them by missionaries from a foreign country, …，…，…，

…，…，…， repetition characterized not only the reports of the discourses but the discourses themselves. No doubt the versions which we have are the result of compressing a free discourse into numbered paragraphs and repetitions: the living word of the Buddha was surely more vivacious and plastic than these stiff tabulations.

（excerpt from: HINDUISM AND BUDDHISM-- AN HISTORICAL SKETCH, BY SIR CHARLES ELIOT; BOOK III-- PALI BUDDHISM, CHAPTER XIII, THE CANON , 2)

NOTE:

[1](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) (note 001) Pāḷi Tipiṭaka (PTS) Dhammapadapāḷi: Access to Insight → Tipitaka : → Dhp → {Dhp 1-20} ( Dhp ; Dhp 21-32 ; Dhp 33-43 , etc..）
[2](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) (note 002) Pāḷi Tipiṭaka (CSCD) Dhammapadapāḷi: Vipassana Meditation (As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin) CSCD ( Chaṭṭha Saṅgāyana CD)。 original: The Pāḷi Tipitaka (http://www.tipitaka.org/) (please choose at left frame “Tipiṭaka Scripts” on Roman → Web → Tipiṭaka (Mūla) → Suttapiṭaka → Khuddakanikāya → Dhammapadapāḷi → 1. Yamakavaggo (2. Appamādavaggo , 3. Cittavaggo , etc..)]
[3](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) (note 003) original: Dhammapada -- PâLI TEXT AND TRANSLATION WITH STORIES IN BRIEF AND NOTES BY Ven Nārada Thera
[4](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) (note 004) original: The Buddha's Path of Wisdom, translated from the Pali by Ven. Ācharya Buddharakkhita : Preface with an introduction by Ven. Bhikkhu Bodhi ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32 ) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423)
[5](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) (note 005) original: The Dhammapada, A Translation translated from the Pali by Ven. Thanissaro Bhikkhu : Preface ; introduction ; I. Yamakavagga: The Pairs (vv. 1-20) , Dhp II Appamadavagga: Heedfulness (vv. 21-32) , Dhp III Cittavagga: The Mind (Dhp 33-43) , ..., XXVI. The Holy Man (Dhp 383-423) ( Access to Insight:Readings in Theravada Buddhism → Tipitaka → Dhp (Dhammapada The Path of Dhamma)
[6](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) (note 006) original: Dhammapada in Verse -- Inward Path, Translated by Bhante Varado and Samanera Bodhesako, Malaysia, 2007
[7](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17)

(note 007) original: The Dhammapada : A Collection of Verses: Being One of the Canonical Books of the Buddhists, translated by Friedrich Max Müller (en.wikisource.org) (revised Jack Maguire, SkyLight Pubns, Woodstock, Vermont, 2002)

THE SACRED BOOKS OF THE EAST, VOLUME X PART I. THE DHAMMAPADA; TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MüLLER, OXFOKD UNIVERSITY FBESS WABEHOUSE, 1881; PDF ( from: http://sourceoflightmonastery.tripod.com)
[8](1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17) (note 8) original: Readings in Pali Texts ( Digital Library & Museum of Buddhist Studies (DLMBS) --- Pali Lessons )
[NāradaFn19-01](Ven. Nārada 19-01) Kāyena - that is, nāmakāyena, through the mental body, or, in other words, through self-realization.
[NāradaFn19-02](Ven. Nārada 19-02) Thera - a term applied to those bhikkhus who have counted at least ten years in the Order from the date of their higher ordination. Thera, literally, means one who is firm or stable.
[NāradaFn19-03](Ven. Nārada 19-03) Saccaṃ - the four noble truths.
[NāradaFn19-04](Ven. Nārada 19-04) Dhammo - the nine supramundane states.
[NāradaFn19-05](Ven. Nārada 19-05) Saññamo - morality and sense-restraint.
[NāradaFn19-06](Ven. Nārada 19-06) By means of the four Paths.
[NāradaFn19-07](Ven. Nārada 19-07) He who does not practise higher morality (sīla) and austerities (dhutāṅga).
[NāradaFn19-08](Ven. Nārada 19-08) Bhikkhu, literally, means "he who begs" but bhikkhus do not beg. They silently stand at the door for alms. They live on what is spontaneously given by the supporters. See note on v. 31.
[NāradaFn19-09]

(Ven. Nārada 19-09) 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".
[NāradaFn19-10](Ven. Nārada 19-10) Such as morality, concentration, wisdom, etc.
[NāradaFn19-11](Ven. Nārada 19-11) That is, for having embraced the best and abandoned evil.
[NāradaFn19-12](Ven. Nārada 19-12) Internal and external Aggregates.
[NāradaFn19-13](1, 2) (Ven. Nārada 19-13) The four kinds of higher morality observed by bhikkhus and the thirteen kinds of higher ascetic practices (dhutāṅga) (Commentary).
[NāradaFn19-14](1, 2) (Ven. Nārada 19-14) That is, the Tipitaka (Commentary).
[NāradaFn19-15](1, 2) (Ven. Nārada 19-15) Anāgāmi stage (Commentary).
[NāradaFn19-16](1, 2) (Ven. Nārada 19-16) Faith in existence (Commentary). "Have a care", Mrs. Rhys Davids.
[NāradaFn19-17](1, 2) (Ven. Nārada 19-17) That is, Arahantship.
[ThaniSFn-V256-257](1, 2) (Ven. Thanissaro V. 256-257) The sense of the verse, confirmed by DhpA, suggests that the Pali word dhammattho means "judge." This, in fact, is the theme tying together the verses in this chapter. The duty of a judge is to correctly determine attha, a word that denotes both "meaning" and "judgment," these two senses of the word being connected by the fact that the judge must interpret the meanings of words used in rules and principles to see how they correctly apply to the particulars of a case so that he can pass a correct verdict. The remaining verses in this chapter give examples of interpreting attha in an appropriate way.
[ThaniSFn-V259](Ven. Thanissaro V. 259) "Sees Dhamma through his body": The more common expression in the Pali Canon (e.g., in AN 6.46 and AN 9.45) is to touch Dhamma through or with the body (phusati or phassati, "he touches," rather than passati, "he sees"). The Sanskrit recensions and the Patna Dhp all support the reading, "he would touch," but all Pali recensions are unanimous in the reading, "he sees." Some scholars regard this latter reading as a corruption of the verse; I personally find it a more striking image than the common expression.
[ThaniSFn-V265](Ven. Thanissaro V. 265) This verse plays with a number of nouns and verbs related to the adjective sama, which means "even," "equal," "on pitch," or "in tune." Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and acts. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments, for good. Thus in Pali, samana, or contemplative, also means a person who is in tune with the principles of rightness and truth inherent in nature. Here and in 388, I've attempted to give a hint of these implications by associating the word "contemplative" with "consonance."
[ThaniSFn-V268-269](1, 2) (Ven. Thanissaro V. 268-269) This verse contains the Buddhist refutation of the idea that "those who know don't speak, those who speak don't know." For another refutation of the same idea, see DN 12. In Vedic times, a sage (muni) was a person who took a vow of silence (mona) and was supposed to gain special knowledge as a result. The Buddhists adopted the term muni, but redefined it to show how true knowledge was attained and how it expressed itself in the sage's actions. For a fuller portrait of the ideal Buddhist sage, see AN 3.23 and Sn 1.12.
[ThaniSFn-V271-272](1, 2) (Ven. Thanissaro V. 271-272) This verse has what seems to be a rare construction, in which na + instrumental nouns + a verb in the aorist tense gives the force of a prohibitive ("Don't, on account of x, do y"). "The renunciate ease that run-of-the-mill people don't know," according to DhpA, is the state of non-returning, the third of the four stages of Awakening (see note 22). Because non-returners are still attached to subtle states of becoming on the level of form and formlessness, DhpA drives home the message that even non-returners should not be complacent by paraphrasing a passage from AN 1 (202 in the Thai edition; at the end of Chapter 19 in the PTS edition) that reads, "Just as even a small amount of excrement is foul-smelling, in the same way I do not praise even a small amount of becoming, even for the extent of a fingersnap."
[VaradoFn-V266](Ven. Varado V.266) Verse 266: "A bhikkhu is one who commits/ To the whole of the training, not bits" (vissaṃ dhammaṃ samādāya bhikkhu hoti na tāvatā). PED (vissaṃ): all, every, entire.
[DLMBSFn-V256]

(DLMBS Commentary V256) Some monks were returning from Sāvatthi after their almsround. Because there was a heavy rain, they took a shelter in a hall of justice. While there, they observed the judges deciding the cases very quickly after having taken bribes.

The monks later reported the matter to the Buddha who told them this verse (and the following one, DhP 257).
[DLMBSFn-V257]

(DLMBS Commentary V257) The story for this verse is identical with the one for the previous verse (DhP 257).

It is very easy to judge others, to point out others' mistakes or bad qualities. Therefore we have to be very thorough when we have to judge others. We have to listen to every possible point of view; we have to look at the problem from all angles. Only then can we be able to judge according to truth and we can call ourselves "righteous".
[DLMBSFn-V258]

(DLMBS Commentary V258) A group of monks always caused troubles in the monastery. Wherever they went, some problems occurred. Once they boasted in front of some novices, saying only they were wise and intelligent.

When the Buddha heard about this, he replied with this verse, saying that one should not be called wise only because one talks a lot. Only one who is peaceful and free from hate can be called wise.
[DLMBSFn-V259]

(DLMBS Commentary V259) A monk named Ekudāna lived alone in the forest. He knew by heart only one verse of the Dharma, but he fully understood its meaning. Whenever he would recite the verse, the guardian spirits of the forest would applaud.

At one occasion, two learned monks with many disciples came to that place. They asked Ekudāna of there were many beings that wished to learn the Dharma. Ekudāna told them about the spirits applauding every time the Dharma was spoken. The two monks they took turns preaching the Dharma but when they finished, the guardian spirits did not applaud at all. Therefore they started to doubt Ekudāna’s words. But Ekudāna simply recited the verse he knew and immediately the spirits started to applaud.

The two monks returned to Sāvatthi and reported the matter to Buddha. The Buddha replied with this verse, saying that in understanding the Dharma, quality is much more important than quantity. To remember only one verse, but understanding it fully is far better than remembering all the Buddha’s words but not actually grasping their meaning.
[DLMBSFn-V260]

(DLMBS Commentary V260) A group of monks came to see the Buddha. Because he knew they were very close to attaining the Awakenment, he asked them if they had seen an Elder just entering the room. The monks replied they did not see an Elder, only a young novice. The Buddha replied that this monk was actually not a novice, but an Elder. He further told them this verse (and the following one, DhP 261).

The monks all attained the Arahantship.
[DLMBSFn-V261]

(DLMBS Commentary V261) The story for this verse is identical with the one for the previous verse (DhP 260).

Wisdom cannot be measured by age. One who is old is not necessarily wise. Sometimes a young person can be far wiser than somebody old. To grow old is not a virtue demanding automatic respect. We should save our respect for those who deserve it. People, who understand the Buddha's teaching deeply, and act accordingly, are to be respected, be they young or old.
[DLMBSFn-V262](DLMBS Commentary V262) The elder monks usually had some young novices as their students. It was custom that these novices would attend on their teachers, wash their robes, get water for them to drink and other small services. Some monks who had no students started to envy these elders. So they suggested to the Buddha that the novices should have more teachers to receive more guidance. Of course, the Buddha knew their real motive (to get some work done by the novices) so he refused this. He further admonished the monks by this verse (and the following one, DhP 263).
[DLMBSFn-V263]

(DLMBS Commentary V263) The story for this verse is identical with the one for the previous verse (DhP 262).

One, who wants to be respected, should discard all the impurities and clean one's mind. It is not possible to be envious, hating and selfish and expect others to respect us. To try to hide it away under the mask of nice words and smiling face maybe can fool somebody, but only for a short while. Then everybody will see the true face and their respect for us will quickly evaporate.
[DLMBSFn-V264](DLMBS Commentary V264) There was a monk named Hatthaka. He liked to argue with others. If he was defeated in an argument, he challenged his opponent to meet again at a specified place and time. Hatthaka would get to the place before the appointed time and would declare that the absence of his opponent means he acknowledges his defeat. Therefore he would boast he won the argument. When the Buddha heard about this, he admonished Hatthaka by this verse (and the following one, DhP 265).
[DLMBSFn-V265]

(DLMBS Commentary V265) The story for this verse is identical with the one for the previous verse (DhP 264).

To be a monk is not easy. Just to wear the monk's robe and have one's head shaven is certainly not enough. If a monk lacks discipline and resolve, then he is not to be called a monk. Only after having met and conquered evils, greed, desire and others, and with firm self-discipline, is one truly a monk.
[DLMBSFn-V266](DLMBS Commentary V266) There was a brahmin, who had the habit of going on almsround begging for almsfood, just as the Buddha's monks did. Therefore, he thought he was also to be called a monk. He went to see the Buddha and told him this idea. The Buddha reprimanded him with this verse (and the following one, DhP 267).
[DLMBSFn-V267]

(DLMBS Commentary V267) The story for this verse is identical with the one for the previous verse (DhP 266).

A true monk is not the one who wears monk's robes and gets his almsfood from people, but his heart is full of worldly things. Only one, who leads a moral life and has a deep insight into the reality of things, can be called a monk.
[DLMBSFn-V268]

(DLMBS Commentary V268) At the Buddha's times there were many ascetic orders. Some of them went for almsfood just like the Buddha's monks. After being offered food, some of them would say a few words of blessing; such as "May you be well and happy, may you live long." The Buddha's monks were at first instructed to keep silent.

Some followers of the Buddha began to complain about that and wanted to hear some blessing also from the Buddha's monks. The Buddha then instructed his monks to do so, in order to keep lay followers happy.

Then some other ascetics, who kept silence after being offered food, said that the Buddha's monks were not true sages (muni) because they did not keep the vow of silence in public (mona).

The Buddha reacted with this verse (and the following one, DhP 269).
[DLMBSFn-V269]

(DLMBS Commentary V269) The story for this verse is identical with the one for the previous verse (DhP 268).

Silence does not necessarily mean wisdom. Sometimes one can keep silent only because one has nothing to say, or out of stupidity and not understanding what is going on. One who understands the reality of this world and the next one, who does not cling to anything and has discarded evil, can be truly called a sage.
[DLMBSFn-V270]

(DLMBS Commentary V270) There was a fisherman named Ariya living in Sāvatthi. Once while he was fishing, the Buddha and some monks went around. Ariya got up and paid his respects to the Buddha, who asked him about his name. When replied, the Buddha spoke this verse, saying that he was not worthy to be called Ariya ("Noble") if he harmed living beings.

Ariya understood and attained the first level of Awakenment.
[DLMBSFn-V271]

(DLMBS Commentary V271) There were many monks who were practicing the Dharma. Not all of them had reached the Awakenment quickly. Once a group of monks came to see the Buddha. Some of them had observed the rules perfectly and were very virtuous. Others studied a lot of the Buddha's discourses and yet others were good in meditation.

The Buddha asked them if they had attained the Awakenment. They replied that they did not but that it should be easy, since they had achieved so much already. The Buddha replied with this verse (and the following one, DhP 272).
[DLMBSFn-V272]

(DLMBS Commentary V272) The story for this verse is identical with the one for the previous verse (DhP 271).

To attain the Awakenment is not easy. We should not compare it to other tasks. Even if we have attained some spiritual progress, like good concentration of mind, if we have learned a lot of Sutras, or if we are truly moral and spiritual people - in comparison with the ultimate goal these tasks are very easy indeed. Only when we have reached the final goal and eradicated all the taints from our minds, then we can finally be content and say that we have done what had to be done.

巴利文經典最突出的特點，同時也是缺乏同情心的讀者最感厭倦的特點，就是單字、語句和整段文節的重複。這一部分是文法或至少是文體所產生的結果。 …，…，…，

…，…，…， 這種文句冗長的特性，另外還有一個原因，那就是在長時期中三藏經典只以口授相傳。 …，…，…，

…，…，…， 巴利文經典令人生厭的機械性的重覆敘述，也可能一部分是由於僧伽羅人(Sinhalese)不願遺失外國傳教師傳授給他們的聖語 …，…，…，

…，…，…， 重覆敘述不僅是說教記錄的特點，而且也是說教本身的特點。我們持有的版本，無疑地是把一段自由說教壓縮成為編有號碼的段落和重覆敘述的產品。佛陀所說的話一定比這些生硬的表格更為活潑柔軟得多。

（節錄自： 巴利系佛教史綱　第六章　聖典　二　摘錄 ）