Chapter V, Section 1a

p. 20 CHAPTER V. THE FOOL. 60. Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law. 61. If a traveller does not meet with one who is his better, or his equal, let him firmly keep to his solitary journey; there is no companionship with a fool. 62. 'These sons belong to me, and this wealth belongs to me,' with such thoughts a fool is tormented. He himself does not belong to himself; how much less sons and wealth? 63. The fool who knows his foolishness, is wise at least so far. But a fool who thinks himself wise, he is called a fool indeed. 64. If a fool be associated with a wise man even all his life, he will perceive the truth as little as a spoon perceives the taste of soup. 65. If an intelligent man be associated for one minute only with a wise man, he will soon perceive the truth, as the tongue perceives the taste of soup. 66. Fools of little understanding have themselves [60. 'Life,' sa m sâra, is the constant revolution of birth and death which goes on for ever until the knowledge of the true law or the true doctrine of Buddha enables a man to free himself from sa m sâra, and to enter into Nirvâ n a. See Buddhaghosha's Parables, Parable XIX, p. 134. 61. Cf. Suttanipâta, v. 46 . 63. Cf. Beal, Dhammapada, p. 77. 65. Cf. Beal, Dhammapada, p. 78.] p. 21 for their greatest enemies, for they do evil deeds which must bear bitter fruits. 67. That deed is not well done of which a man must repent, and the reward of which he receives crying and with a tearful face. 68. No, that deed is well done of which a man does not repent, and the reward of which he receives gladly and cheerfully. 69. As long as the evil deed done does not bear fruit, the fool thinks it is like honey; but when it ripens, then the fool suffers grief. 70. Let a fool month after month eat his food (like an ascetic) with the tip of a blade of Ku s a grass, yet he is not worth the sixteenth particle of those who have well weighed the law. 71. An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool. [67. See Beal, l.c. p. 78. 69. Taken from the Sa m yutta-nikâya, where, however, we read thânanhi instead of madhuvâ; see Feer, Comptes Rendus, 1871, p. 64. 70. The commentator clearly takes sa n khâta in the sense of sa n khyâta, 'reckoned,' for he explains it by n âtadhammâ, tulitadhammâ. The eating with the tip of Ku s a grass has reference to the fastings performed by the Brahmans, but disapproved of, except as a moderate discipline, by the followers of Buddha. This verse seems to interrupt the continuity of the other verses which treat of the reward of evil deeds, or of the slow but sure ripening of every sinful act. See Childers, s.v. sa n khâto. 71. I am not at all certain of the simile, unless mu kk ati, as applied to milk, can be used in the sense of changing or turning sour.