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Pali text, illustration and English translation of Dhammapada verse 256-257:

na tena hoti 诲丑补尘尘补峁�峁�丑辞 yen补迟迟丑补峁� 蝉补丑补蝉腻 naye |
yo ca 补迟迟丑补峁� anattha帽ca ubho niccheyya 辫补峁囜笉颈迟辞 || 256 ||
补蝉腻丑补蝉别苍补 dhammena samena 苍补测补迟墨 pare |
dhammassa gutto medh膩v墨 诲丑补尘尘补峁�峁�丑辞'ti pavuccati || 257 ||

256. Whoever judges hastily does Dhamma not uphold, a wise one should investigate truth and untruth both.

257. Who others guide impartially with carefulness, with Dhamma, that wise one Dhamma guards, a 鈥楧hamma-holder鈥檚鈥� called.

An upholder of justice judges not in haste. The wise judge with care the right from wrong.

Cautious and just, with fairness he leads. Guarded by Dhamma, Dhamma-dweller he鈥檚 called.

The Story of the Judge

While residing at the Jetavana Monastery, the Buddha spoke these verses with reference to some judges who were corrupt.

On a certain day the monks made their alms-round in a settlement at the north gate of 厂腻惫补迟迟丑颈, and returning from their pilgrimage to the monastery, passed through the center of the city. At that moment, a cloud came up, and the rain began to fall. Entering a hall of justice opposite, they saw lords of justice taking bribes and depriving lawful owners of their property. Seeing this, they thought, 鈥淎h, these men are unrighteous! Until now we supposed they rendered righteous judgments.鈥� When the rain was over, they went to the monastery, saluted the Buddha, and sitting respectfully on one side, informed him of the incident. Said the Buddha, 鈥淢onks, they that yield to evil desires and decide a cause by violence, are not properly called justices; only they that penetrate within a wrong, and without violence render judgement according to the wrong committed, are properly called justices.鈥�

Explanatory Translation (Verse 256)

yena 补迟迟丑补峁� 蝉补丑补蝉腻 naye tena 诲丑补尘尘补峁�峁�丑辞 na hoti
辫补峁囜笉颈迟辞 yo ca 补迟迟丑补峁� ca an补迟迟丑补峁� ca ubho niccheyya

yena: if for some reason; 补迟迟丑补峁� [attha]: the meaning; 蝉补丑补蝉腻 naye: falsely adjudged; tena: by that; 诲丑补尘尘补峁�峁�丑辞 [诲丑补尘尘补峁�峁�丑补]: based on justice; na hoti: he is not; 辫补峁囜笉颈迟辞 [辫补峁囜笉颈迟补]: the wise person; yo ca: in his way; 补迟迟丑补峁� ca: justice; an补迟迟丑补峁� ca: and the injustice; ubho: these two; niccheyya: decides

If for some reason someone were to judge what is right and wrong, arbitrarily, that judgement is not established on righteousness. But, the wise person judges what is right and what is wrong discriminately, without prejudice.

Explanatory Translation (Verse 257)

补蝉腻丑补蝉别苍补 dhammena samena pare 苍补测补迟墨 dhammassa
gutto medh膩v墨 诲丑补尘尘补峁�峁�丑颈迟辞 ti pavuccati

补蝉腻丑补蝉别苍补: without being arbitrary; dhammena: righteously; samena: impartially; pare: others; 苍补测补迟墨: judges; dhammassa: by the law of righteousness; gutto [gutta]: protected; 尘别诲丑腻惫颈: that wise person; 诲丑补尘尘补峁�峁�丑颈迟辞 ti: one established in the righteous; pavuccati: is called

That wise person, who dispenses justice and judges others impartially, without bias, non-arbitrarily, is guarded by and is in accordance with the Law of Righteousness. Such a person is described as well established in the Dhamma.

Commentary and exegetical material (Verse 256-257)

诲丑补尘尘补峁�峁�丑颈迟辞: one who is established in righteousness. The Buddha has always made it clear that an intellectual appreciation of the intricacies of the Dhamma is not all fruitful unless one is firmly established in the Dhamma鈥搕o say one should organize his style of life in accordance with the Dhamma. At this stage, it is essential to know what is the word of the Buddhas.

If one wishes to know what were the words of the Buddha Himself, then the books about Buddhism will not suffice and one should turn to the records of His Teachings collected in the 笔腻濒颈 canon. This canonical collection of the Buddha word cannot be compressed into one handy volume although there are many brief formulations of the Dhamma from different points of view. As the Buddha taught for forty-five years, so the records of His Dhamma and the Vinaya are compendious.

Most of the books in the 笔腻濒颈 canon have been translated once, very few have two or three translations, while only one book has been translated several times into English (the Dhammapada). The summary below includes only the canon in 笔腻濒颈, the language spoken by the Buddha, the works of which are complete. Sanskrit canons are either fragmentary, existing only in Chinese and Tibetan translations and untranslated into English, or else are composed of much later works which, although they are often ascribed to Gotama the Buddha, can hardly be his words.

The 笔腻濒颈 canon was codified in the first council after the Buddha鈥檚 passing (辫补谤颈苍颈产产腻苍补). A few items have been added at later dates. This canon was then transmitted by memorizers鈥搈onks who learned portions of the discourses by heart from their Teachers, and in turn transmitted the memorized text to their monk-pupils. This verbal transmission lasted for about four hundred years. Many br膩hmins trained in the art of committing texts to memory became monks and faithfully transmitted the canon in 笔腻濒颈 language until the time of the fourth council in Sri Lanka.

Due to the disturbed conditions of those times, the senior monks decided to commit the whole canon to writing. They assembled for this purpose and wrote the Buddha鈥檚 word using the metal stylus to inscribe ola palm leaves. Since that time the canon has been copied using the same materials until printed editions began to appear at the end of the nineteenth century. The first complete printed edition was published by order of King 搁腻尘补 the Fifth (Chulalongkorn) using the Thai script.

In the West, the 笔腻濒颈 Text Society was founded by T. W. Rhys Davids in 1881, for the publication of the entire canon in Latin-script. This is now complete and most of it has also been translated into English and published by that society.

The canon is composed of the following sections and subsections. The renderings in English of the 笔腻濒颈 names for them are the titles of the published translations of the 笔腻濒颈 Text Society (PTS) unless otherwise stated.

I. Vinaya-Pitaka: 鈥淭he Book of the Discipline鈥� (lit.: Volume of Discipline) six books in complete translation.

(1) Bhikkhu-vibhanga鈥搕he matrix of discipline for monks.

(2) 叠丑颈办办丑耻苍墨-vibhanga鈥搕he matrix of discipline for nuns.

(3) 惭补丑腻惫补驳驳补鈥搕he great collection of miscellaneous disciplines.

(4) Cullavagga鈥搕he lesser collection of miscellaneous disciplines.

(5) 笔补谤颈惫腻谤补鈥揳 summary composed in Sri Lanka.

(6) Bhikkhu-辫腻迟颈尘辞办办丑补鈥搕he 227 fundamental training rules for monks (published by Mahamakut Press, Bangkok).

II. Sutta-笔颈峁璦办补: (lit.: The Volume of Discourses).

(1) 顿墨驳丑补-苍颈办腻测补鈥撯赌淒ialogues of the Buddha鈥� (lit.: The Extended Collection) three books containing 34 long discourses.

(2) Majjhima-苍颈办腻测补鈥撯赌淢iddle Length Sayings鈥� (lit.: The Middlelength Collection) three books containing 152 discourses of medium length.

(3) 厂补峁儁耻迟迟补-苍颈办腻测补鈥撯赌淜indred Sayings鈥� (lit.: The Related Collection) five books containing 7,762 discourses arranged by subject.

(4) Anguttara-苍颈办腻测补鈥撯赌淕radual Sayings鈥� (lit.: The One-further Collection) five books containing 9,557 discourses arranged in numerical groups from one to eleven.

(5) Khuddaka-苍颈办腻测补鈥撯赌淢inor Anthologies鈥� (lit.: Minor Collection) composed of fifteen separate works:

1. 碍丑耻诲诲补办补辫腻迟丑补鈥撯赌淢inor Readings鈥� (and Illustrator鈥搃ts commentary). A brief handbook of essentials.
2. Dhammapada鈥�(many illustrations) 26 chapters containing 423 inspiring Verses.
3. 鲍诲腻苍补鈥撯赌淰erses of Uplift鈥濃�搃nspired utterances.
4. Itivuttaka鈥撯赌淎s It Was Said鈥濃�揳 collection of short discourses.
5. Sutta-苍颈辫腻迟补鈥撯赌淲oven Cadences鈥濃�搈ostly discourses in verse.
6. 痴颈尘腻苍补惫补迟迟丑耻鈥撯赌淪tories of the Mansions鈥濃�揳ccounts of the heavens.
7. Petavatthu鈥撯赌淪tories of the Departed鈥濃�揳ccounts of the ghosts.
8. 罢丑别谤补驳腻迟丑腻鈥撯赌淧salms of the Brethren鈥濃�撯赌淭he Venerables鈥� Verses鈥濃�搃nspired verse spoken by enlightened monks.
9. 罢丑别谤墨驳腻迟丑腻鈥撯赌淧salms of the Sisters鈥濃�搕he same as above, but for nuns.
10. 闯腻迟补办补鈥撯赌�Jataka Stories鈥濃��550 past lives of the Buddha in three books (only verses are canonical, stories are commentary).
11. Niddesa鈥揳ncient commentary on (v) above.
12. 笔补迟颈蝉补尘产丑颈诲腻尘补驳驳补鈥揳nalytical work.
13. 础辫补诲腻苍补鈥搉o English translation of these past lives of disciples.
14. 叠耻诲诲丑补惫补峁僺补鈥揟wo translations: 鈥淭he Lineage of the Buddhas鈥� and 鈥淭he Chronicle of the Buddhas鈥�.
15. 颁补谤颈测腻-辫颈峁璦办补鈥撯�楾he Collection of Ways of Conduct鈥�.

III. Abhidhamma-笔颈峁璦办补: (lit.: The Volume of Further Teachings) five books in translation so far.

(1) 顿丑补尘尘补蝉补苍驳补苍墨鈥撯�楤uddhist Psychological Ethics鈥�.

(2) Vibhanga鈥撯�楾he Book of Analysis鈥�.

(3) 顿丑腻迟耻办补迟丑腻鈥撯�楾he Discourse on Elements鈥�.

(4) 笔耻驳驳补濒补辫补帽帽补迟迟颈鈥撯�楢 Designation of Human Types鈥�.

(5) 碍补迟丑腻飞补迟迟丑耻鈥撯�楶oints of Controversy鈥� added at the Third Council.

(6) Yamaka鈥扬补颈谤蝉.

(7) 笔补峁�峁�丑腻苍补鈥撯�楥onditional Relations鈥�.

But for the practice and penetration of the Dhamma it is not necessary to read all the Buddha鈥檚 words and the extensive commentaries, though in some cases it may remain useful. The Buddha has said:

Better the single Dhamma Word by hearing which one dwells at peace,
Than floods of verse as thousand-fold profitless and meaningless.
(Dhammapada, Verse 102)