Dhammaṭṭha Vagga

256. A person is not established in Dhamma merely because he arbitrates a matter with hasty force. But the wise person investigates both right and wrong with discernment.

257. He who guides others non-violently, righteously, and impartially, guarded by Dhamma and intelligent—he is rightfully called 'established in Dhamma'.

258. One is not a wise person simply because one speaks much. The one who is peaceful, free from enmity, and fearless is truly called 'wise'.

259. One is not a bearer of the Dhamma merely because one recites much. But whoever, having heard even a little, realizes the Dhamma directly in his conduct and does not neglect it—he is truly a bearer of Dhamma.

260. A person is not an elder (thera) merely because his hair is gray. His age may be ripe, but he is called 'one who has grown old in vain'.

261. In whom there is truth, righteousness, harmlessness, self-restraint, and mental discipline—that wise sage who has purged all impurities is truly called an 'elder'.

262. Not by mere eloquence of speech, nor by physical handsomeness does a person become truly lovely, if he remains envious, selfish, and deceitful.

263. But he in whom these faults are completely severed, uprooted, and destroyed—that faultless, wise person is truly called lovely.

264. A shaven head does not make a recluse (samaṇa) of one who is undisciplined, speaks falsehood, and is engrossed in desire and greed. How can such a one be a recluse?

265. But whoever calms all evils entirely, both subtle and gross—because he has stilled all evils, he is truly called a 'samaṇa' (recluse).

266. One is not a monk (bhikkhu) merely because one begs alms from others. By adopting foul or corrupt ways, one does not thereby become a monk.

267. He who has set aside both merit and demerit, who lives the holy life, and walks the world with wisdom and discernment—he is indeed called a 'bhikkhu'.

268. Not by outward silence does an ignorant and foolish person become a sage (muni). But the wise person who, as if holding a pair of scales, takes the noble...

269. ...And shuns evils—he is a sage; for that reason is he a sage. He who understands both worlds is for that reason called a 'sage' (muni).

270. One is not a Noble One (ariya) because one injures living beings. By harmlessness toward all living creatures is one called 'Noble'.

271. Not merely by moral rules and ritual vows, nor by great learning, nor even by attaining meditative absorption, nor by sleeping in solitude...

272. ...Do I touch the bliss of renunciation untouched by ordinary worldlings. O monk! Rest not content until you have achieved the total extinction of defilements!