[29] 19.
One does not stand in the Dhamma (dhammaṭṭha)
because he decides a case in haste;
but the wise man who would determine
both the right and the wrong —
who guides others without haste,
in accordance with the Dhamma, impartially —
that intelligent one, guarded by the Dhamma,
is called "one who stands in the Dhamma."
One is not a wise man merely because he speaks much;
one who is secure, without enmity, without fear,
is called "a wise man."
One is not a bearer of the Dhamma merely because he speaks much;
but he who, having heard even a little,
sees the Dhamma with the body —
he truly is a bearer of the Dhamma,
who is not negligent of the Dhamma.
One is not an elder (thera)
because his head is gray.
[Note 1–2: The Ma. and Yu. editions read "bāhire."]
His age is fully ripe,
but he is called "one grown old in vain."
He in whom there are truth and Dhamma,
harmlessness, restraint, and self-control —
that steadfast one who has purged his stains
is indeed called "an elder."
Not by mere eloquence of speech,
nor by beauty of complexion,
is a man "of goodly form" (sādhurūpa),
if he is envious, stingy, and deceitful.
But he in whom this is cut off,
destroyed at the root, abolished —
that intelligent one who has purged his faults
is called "of goodly form."
Not by a shaven head is one an ascetic (samaṇa),
if one keeps no vows and speaks falsehood.
How shall one possessed of longing and greed
be an ascetic?
But he who stills evils altogether,
both small and great —
because he has stilled evils
he is called "an ascetic."
One is not a bhikkhu
merely because he begs of others;
having taken up a foul practice,
one is not a bhikkhu thereby.
But whoever here, having put aside both merit and evil,
a liver of the holy life (brahmacariya),
wanders in the world with comprehension —
he indeed is called "a bhikkhu."
Not by silence does one become a sage (muni)
if one is confused and undiscerning;
but the wise man who, as though holding up a balance,
takes what is best
and shuns evils — he is a sage;
by that he is a sage.
He who understands both worlds
is thereby called "a sage."
One is not a noble one (ariya)
because he harms living beings;
through harmlessness toward all living beings
one is called "a noble one."
Not by mere virtue and observances,
nor again by much learning,
nor by the gaining of concentration (samādhi),
nor by dwelling in seclusion,
[nor by the thought,] "I touch the bliss of renunciation,
not partaken of by worldlings,"
should the bhikkhu fall into complacency,
so long as the destruction of the taints (āsava) is unattained.
The Dhammaṭṭhavagga, the Nineteenth.
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Of the verses of the Dhammapada, the Twentieth: the Maggavagga (Chapter on the Path).
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.