dhp.60-75 Dhammapada

Long is the night for one awake, long is a league for one tired,
long is the round of births and deaths for fools who know not True Dhamma.

If while roaming one cannot find one better or the same as oneself,
one should resolve to go alone: there is no friendship with fools.

“Sons are mine, riches are mine,” so the fool suffers vexation,
when even self is not his own, how then sons, how then riches?

The fool who knows his foolishness, is at least wise in that matter,
the fool who is proud of his wisdom, he is said to be a fool indeed.

Even if a fool attends on a wise man for his whole life long,
he does not learn Dhamma, just as spoon learns not the taste of curry.

If a perceptive man attends on a wise man even for a second,
he quickly learns Dhamma, just as the tongue learns the taste of curry.

Stupid fools live having themselves as their own foes,
committing wicked deeds, which produce bitter fruit.

That deed is not well done, which, having done, one has regret,
for which he has tears on his face, as the result follows him round.

But that deed is well done, which, having done, one has no regret,
for which he is pleased and happy, as the result follows him round.

The fool thinks it sweet, as long as the wicked deed does not ripen,
but when the wicked deed ripens, the fool undergoes suffering.

From month to month the fool may eat food with the tip of kusa-grass,
but he is not worth a sixteenth part of those who have mastered Dhamma.

A wicked deed that has been done, like milk, does not turn all at once,
smouldering, it follows the fool, like a fire covered with ashes.

As far as learning arises for a fool, it is only to his disadvantage,
it destroys the fool’s good fortune, and it will destroy his head.

He may wish for the respect that is lacking, and status amongst the monastics,
for control in the living quarters, and worship amongst good families:
“Householders and renunciants should both think this was done by me,
let them all be under my sway, in all to be done and not done”,
so does the fool think, meanwhile his desires and conceit increase.

For the means to gains is one thing, the path going to Nibbāna another,
thus knowing this the monastic disciple of the Buddha
should not delight in honours, but practise in solitude.

Long is the night for the wakeful,
Long is a trek for the weary,
Long is samsara for fools,
Who do not understand the true Dhamma.

If a traveler should not find another better or equal
to himself,
Then he should resolutely travel alone.
With fools there is no companionship.

The fool worries: “I have sons, I have wealth.” He does not even possess himself.
How then sons? How then wealth?

A fool who considers himself foolish is,
In this, like a sage.
But a fool who is proud of his cleverness
Is truly called fool.

A fool who spends a lifetime attending on a sage,
Will not apprehend the Dhamma,
Just as a spoon can never know the soup’s flavor.

An intelligent person who attends on a sage,
Even for a moment,
Will quickly apprehend the Dhamma,
Like the tongue perceiving the soup’s flavor.

Thoughtless fools act as their own enemies,
Doing evil deeds that bear bitter fruit.

That deed is not well-done,
Which one regrets when accomplished,
Which results in crying and a tear-streaked face.

That deed is well-done,
Which one does not regret when accomplished,
Which results in delight and joy.

As long as evil has not ripened,
The fool thinks it honey;
When evil ripens, the fool suffers.

Though month after month
He may eat his food with the tip of the grass blade,
The fool is not worth a fraction
Of one who has realized the Dhamma.

Indeed, like fresh milk,
An evil deed does not immediately curdle.
Burning, it follows the fool,
Like a fire concealed by ashes.

Only to his detriment does knowledge arise in the
fool.
It destroys his good fortune and splits his head.

He seeks undue respect, honor among monks,
Authority in monasteries, and devotion by families
not his own.

“Let both householder and monk think that alone I have done this,
Let them be under my will in every task.” So thinks the fool, whose desire and pride grow.

There is one path to worldly gains,
And a very different path to Nibbāna.
Let the monk who knows this,
The disciple of the Awakened One,
Not rejoice in honor, but cultivate solitude.

Long is the night to the sleepless; long is the league to the weary. Long is worldly existence to fools who know not the Sublime Truth.

Should a seeker not find a companion who is better or equal, let him resolutely pursue a solitary course; there is no fellowship with the fool.

The fool worries, thinking, “I have sons, I have wealth.” Indeed, when he himself is not his own, whence are sons, whence is wealth?

A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed.

Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.

Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.

Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter.

Ill done is that action of doing which one repents later, and the fruit of which one, weeping, reaps with tears.

Well done is that action of doing which one repents not later, and the fruit of which one reaps with delight and happiness.

So long as an evil deed has not ripened, the fool thinks it as sweet as honey. But when the evil deed ripens, the fool comes to grief.

Month after month a fool may eat his food with the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth.

Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once. But smoldering, it follows the fool like fire covered by ashes.

To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness.

The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders.

“Let both laymen and monks think that it was done by me. In every work, great and small, let them follow me”—such is the ambition of the fool; thus his desire and pride increase.

One is the quest for worldly gain, and quite another is the path to Nibbana. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead.