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.