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.
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.
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 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.
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.
A head of gray hairs
doesn’t mean one’s an elder.
Advanced in years,
one’s called an old fool.
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.
But one in whom there is
truth, restraint,
rectitude, gentleness,
self-control–
he’s called an elder,
his impurities disgorged,
enlightened.
260-261
Not by suave conversation
or lotus-like coloring
does an envious, miserly cheat
become an exemplary man.
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.
But one in whom this is
cut through
up-rooted
wiped out–
he’s called exemplary,
his aversion disgorged,
intelligent.
262-263
A shaven head
doesn’t mean a contemplative.
The liar observing no duties,
filled with greed & desire:
what kind of contemplative’s he?
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.
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.
Begging from others
doesn’t mean one’s a monk.
As long as one follows
householders’ ways,
one is no monk at all.
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.
But whoever puts aside
both merit & evil and,
living the chaste life,
judiciously
goes through the world:
he’s called a monk.
266-267
Not by silence
does someone confused
& unknowing
turn into a sage.
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.
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.
Not by harming life
does one become noble.
One is termed
noble
for being
gentle
to all living things.
Not by harming life
does one become noble.
One is termed
noble
for being
gentle
to all living things.
270
Monk,
don’t
on account of
your habits & 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.
Monk,
don’t
on account of
your habits & 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.
Origin URL: https://www.dhammatalks.org/suttas/KN/Dhp/Ch19.html