[2] _Avijjā_, the first of the twelve links of the chain of causation and the last of the Fetters to be broken. [3] Those are the five Precepts of Buddhism. [4] _Bhikkhus_, mendicants, have to beg their daily meal. [5] _Samano n'atthi bāhiro._ This verse is generally translated, "There is no true disciple outside the pale of Buddhism," and the commentary (P.T.S. text, vol. 3. p. 378) so translates these words, which the Buddha spoke to Subhadda just before His passing away. The context here seems to require the meaning "outward." Cf. v. 92 and vv. 179-80. The perfect leave no traces. "Sky-path," _ākāsa_, space. [6] _Tathāgatā._ The epithet of the Buddha by which He usually describes Himself (cf. N.T. "He who was for to come"). See Sir (now Lord) Robert Chalmer's valuable pamphlet for the meaning of this much discussed epithet (J.R.A.S., Jan. 1898). _Nippapañcā Tathāgatā_, lit, "is free from the delays of human failings". [7] _Saṁkārā_, all compounding factors of entities, persons. CHAPTER NINETEEN. THE JUST. 256. He is not just who arbitrates by will. He who by weighing right and wrong decides. He is a just man called. 257. Not by his will, but with impartial mind Keeping the Norm, thoughtful, who others guides, He is a just man called. 258. One is not wise because his speech is long. Long-suffering and harmless, free from fear, He is a wise man called. 259. Not by much talk doth one uphold the Norm. Who sees the Norm in action,[1] tho' he be Of little learning, strenuous in the Norm, 'Tis he upholds the Norm. 260. Grey hairs do not a man an elder[2] make. Tho' ripe in years, if all his age be vain, He may be dotard called. 261. True, virtuous, harmless, moderate, restrained, Wise and washed clean of all impurities, He is an elder called. 262. Not by mere talk nor beauty of his form, If he be grudging, greedy, fraudulent, Is any reverend called. 263. In whom these faults are cut down, rooted out, Who hath cast off his sins, who meditates, That man is reverend called. 264. A shaven crown makes not the Samana.[3] If such a one, lying and unrestrained, Be full of lust and craving, how can he A Samana be called? 265. But if he calm his faults, both great and small, Since he all evil ways hath quieted, He is a Samana. 266. He is no mendicant who begs his food.[4] Not he who begs but he who keeps the Norm, He is a mendicant. 267. He who hath good and evil laid aside, Who wisely in this world walks righteously, He is a mendicant. 268. He is no Muni who refrains from speech,[5] If he be foolish and have wandering wits. But he who holds the balance, grasps the real, Who's wise to choose the good and leave the bad, Who in this world sees both sides, is thereby A Muni truly called.