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60.^[1] 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.^[2] 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.^[3] 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.^[4] 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 for their greatest enemies, for they do evil deeds which must bear bitter fruits.

67.^[5] 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.^[6] 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.^[7] Let a fool month after month eat his food (like an ascetic) with the tip of a blade of 碍耻艣补 grass, yet he is not worth the sixteenth particle of those who have well weighed the law.

71.^[8] An evil deed, like newly-drawn milk, does not turn (suddenly); smouldering, like fire covered by ashes, it follows the fool.

72.^[9] And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.

73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!

74. 'May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,' thus is the mind of the fool, and his desire and pride increase.

75.^[10] 'One is the road that leads to wealth, another the road that leads to 狈颈谤惫腻峁嘺;' if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

Footnotes and references:

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[1]:

'Life,' 蝉补峁僺腻谤补, 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 蝉补峁僺腻谤补, and to enter into 狈颈谤惫腻峁嘺. See Buddhaghosha鈥檚 Parables, Parable XIX, p. 134.

[2]:

Cf. Suttanip膩ta, v. 46.

[3]:

Cf. Beal, Dhammapada, p. 77.

[4]:

Cf. Beal, Dhammapada, p. 78.

[5]:

See Beal, l. c. p. 78.

[6]:

Taken from the 厂补峁儁耻迟迟补-苍颈办腻测补, where, however, we read th膩nanhi instead of madhuv膩; see Feer, Comptes Rendus, 1871, p. 64.

[7]:

The commentator clearly takes 蝉补峁卥丑腻迟补 in the sense of sa峁卥hy膩ta, 'reckoned,' for he explains it by 峁嚹乼adhamm膩, tulitadhamm膩. The eating with the tip of 碍耻艣补 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峁卥h膩to.

[8]:

I am not at all certain of the simile, unless muccati, as applied to milk, can be used in the sense of changing or turning sour. In Manu IV, 172, where a similar sentence occurs, the commentators are equally doubtful: N膩dharma艣carito loke sadya岣� phalati gaur iva, 'for an evil act committed in the world does not bear fruit at once, like a cow;' or 'like the earth (in due season);' or 'like milk. ' See Childers, Notes, p. 6.

[9]:

I take 帽attam for j帽apitam, the causative of j帽膩tam, for which in Sanskrit, too, we have the form without i, j帽aptam. This j帽aptam, 'made known, revealed,' stands in opppsition to the channa, 'covered, hid,' of the preceding verse. 厂耻办办补峁僺补, which Fausb枚ll explains by 艣ukl膩峁僺a [艣ukl膩峁兣沘], has probably a more technical and special meaning. Childers traces 帽attam to the Vedic j帽膩tram, 'knowledge. ' Fausb枚ll refers to 闯腻迟补办补, vol. i. p. 445, v. 118.

[10]:

Viveka, which in Sanskrit means chiefly understanding, has with the Buddhists the more technical meaning of separation, whether separation from the world and retirement to the solitude of the forest (办腻测补-惫颈惫别办补), or separalion from idle thoughts (citta-viveka), or the highest separation and freedom (狈颈谤惫腻峁嘺). ]