Bāla Vagga

Long is the night to the wakeful; long is a league to the weary; long is saṃsāra to fools who do not know the true Dhamma.

If a traveller does not meet with one who is better or equal to oneself, let one firmly pursue a solitary course; there is no fellowship with a fool.

'Sons have I, wealth have I' — thus the fool torments himself. When he himself does not even belong to himself, whence sons? Whence wealth?

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

Though a fool associates with a wise man all his life, he understands not the Dhamma, just as a spoon tastes not the flavor of soup.

If an intelligent person associates with a wise man for even a single moment, he quickly understands the Dhamma, just as the tongue tastes the flavor of soup.

Fools of poor intelligence wander about as enemies unto themselves, committing evil deeds which bear bitter fruit.

That deed is not well done which, having done it, one repents, and the ripening of which one experiences weeping with a tearful face.

That deed is well done which, having done it, one does not repent, and the ripening of which one experiences pleased and joyful at heart.

As sweet as honey the fool thinks an evil deed so long as it ripens not; but when the evil deed ripens, then the fool comes to grief.

Month after month a fool may eat his food with the tip of a blade of kusa grass; yet he is not worth a sixteenth part of those who have comprehended the Dhamma.

An evil deed does not curdle suddenly like fresh milk; smoldering, it follows the fool like a fire covered with ashes.

Truly, to his own ruin does the knowledge of a fool arise; it destroys his goodness and splits his head (wisdom).

The fool desires unearned status, precedence among the monks, authority in monasteries, and veneration among lay families.

'Let both laymen and monks think that this was done by me alone; let them be subordinate to me in whatever is to be done' — such is the thought of the fool; thus his greed and conceit increase.

For one is the path that leads to worldly gain, and another is the path that leads to Nibbāna. Clearly comprehending this, let the monk, the disciple of the Buddha, not delight in worldly honors, but devote himself to solitude and inner detachment.