60
Dīghā jāgarato ratti,
dīghaṁ santassa yojanaṁ;
Dīgho bālāna saṁsāro,
saddhammaṁ avijānataṁ.
Long is the night for one who is awake,
long is a |yojana::a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| for one who is tired;
long is |cyclic existence::wandering on, moving on continuously, passing from one state of existence to another, stream of existence [saṃsāra]| for the |immature::lacking in discernment or good sense, child-like in understanding [bāla]|,
those who do not understand the true |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.
61
Carañce nādhigaccheyya,
Seyyaṁ sadisamattano;
Ekacariyaṁ daḷhaṁ kayirā,
Natthi bāle sahāyatā.
If, while wandering, one does not find,
a companion who is better or equal;
one should steadfastly pursue a |solitary life::going about or living alone [ekacariyā]|,
there is no fellowship with the immature.
62
Puttā matthi dhanaṁ matthi,
iti bālo vihaññati;
Attā hi attano natthi,
kuto puttā kuto dhanaṁ.
“These are my children, this is my wealth,”
with such thoughts the immature person |is afflicted::is troubled by, is worried about, is distressed by, suffers anguish from [vihaññati]|;
one’s self is not even one’s own,
how then children? How then wealth?
63
Yo bālo maññati bālyaṁ,
paṇḍito vāpi tena so;
Bālo ca paṇḍitamānī,
sa ve “bālo”ti vuccati.
The immature person who knows their |immaturity::childishness, ignorance [bālya]|,
is wise to that extent;
the immature person who believes they are wise,
is truly said to be “immature.”
64
Yāvajīvampi ce bālo,
paṇḍitaṁ payirupāsati;
Na so dhammaṁ vijānāti,
dabbī sūparasaṁ yathā.
Even if for a whole lifetime, an immature person
|associates closely with::honors, respects [payirupāsati]| a wise person;
they do not understand the Dhamma,
just as a spoon does not know the taste of soup.
65
Muhuttamapi ce viññū,
paṇḍitaṁ payirupāsati;
Khippaṁ dhammaṁ vijānāti,
jivhā sūparasaṁ yathā.
Even if for only a moment, a |discerning person::intelligent, who can distinguish [viññū]|
associates closely with a wise person;
they swiftly understand the Dhamma,
just as the tongue knows the taste of soup.
66
Caranti bālā dummedhā,
amitteneva attanā;
Karontā pāpakaṁ kammaṁ,
yaṁ hoti kaṭukapphalaṁ.
Immature persons who lack discernment
act as their own enemies;
performing harmful deeds
which |bear bitter fruits::with painful results [kaṭuka + phala]|.
67
Na taṁ kammaṁ kataṁ sādhu,
yaṁ katvā anutappati;
Yassa assumukho rodaṁ,
vipākaṁ paṭisevati.
That action is not well done
which one |later regrets::suffers remorse from [anutappati]| having done;
with a tearful face, one weeps,
experiencing its result.
68
Tañca kammaṁ kataṁ sādhu,
yaṁ katvā nānutappati;
Yassa patīto sumano,
vipākaṁ paṭisevati.
And that action is well done,
which one does not regret having done;
one is satisfied and cheerful,
experiencing its result.
69
Madhuṁvā maññati bālo,
yāva pāpaṁ na paccati;
Yadā ca paccati pāpaṁ,
atha dukkhaṁ nigacchati.
An immature person |conceives::thinks, imagines, presumes, supposes [maññati]| it is like honey,
as long as the misdeed has not ripened;
but when the misdeed ripens,
then they fall into |suffering::pain, discomfort, unease, unpleasantness, trouble, stress [dukkha]|.
70
Māse māse kusaggena,
bālo bhuñjeyya bhojanaṁ;
Na so saṅkhātadhammānaṁ,
kalaṁ agghati soḷasiṁ.
Even if, month by month, an immature person
were to eat their food |with the tip of a grass blade::a reference to undertaking an extreme austerity [kusagga]|;
yet compared to |one who comprehends the nature of reality::one who has understood the Dhamma, the truth, an Arahant, awakened being [saṅkhātadhamma]|,
they are not worth a sixteenth part.
71
Na hi pāpaṁ kataṁ kammaṁ,
Sajjukhīraṁva muccati;
Ḍahantaṁ bālamanveti,
Bhasmacchannova pāvako.
Indeed, a |wrong::censurable, blameworthy, or corrupting; a moral warning label (stronger than “unwholesome”), not limited to overt “evil” [pāpa]|, once committed,
does not curdle quickly like fresh milk;
smoldering, it shadows the immature person,
like fire hidden beneath ashes.
72
Yāvadeva anatthāya,
ñattaṁ bālassa jāyati;
Hanti bālassa sukkaṁsaṁ,
muddhamassa vipātayaṁ.
Only for the sake of |harm::misfortune, damage, injury, hurt, detriment [anattha]|
does knowledge arise in an immature person;
it afflicts their good fortune
and shatters their head.
73
Asantaṁ bhāvanamiccheyya,
Purekkhārañca bhikkhusu;
Āvāsesu ca issariyaṁ,
Pūjaṁ parakulesu ca.
They would desire unearned |praise::honor, reverence, status [bhāvanaṁ]|,
and |precedence::esteem [purekkhāra]| among the bhikkhus;
authority in dwelling places,
and |veneration::homage, honor [pūjā]| from other households.
74
Mameva kata maññantu,
gihī pabbajitā ubho;
Mamevātivasā assu,
kiccākiccesu kismici;
Iti bālassa saṅkappo,
icchā māno ca vaḍḍhati.
Let both householders and renunciants
think, “This was done by me alone”;
let them be dependent on me
in whatever should or should not be done.
Such is the |intention::thought, volition, conception, plan [saṅkappa]| of an immature person,
their |longings::wishes, desires [icchā]| and |conceit::self-view expressed as comparison—seeing oneself as superior, inferior, or equal; the persistent “I am” conceit (asmimāna) that underlies identification [māna]| only grow.
75
Aññā hi lābhūpanisā,
aññā nibbānagāminī;
Evametaṁ abhiññāya,
bhikkhu buddhassa sāvako;
Sakkāraṁ nābhinandeyya,
vivekamanubrūhaye.
For the pursuit of |acquisitions::gain, money, profit, possessions [lābha]| is one thing,
and the path to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]| is another;
experientially understanding this,
a bhikkhu, disciple of the Buddha;
should not take delight in |respect::honor, accolade, reverence [sakkāra]|
but should cultivate |seclusion::solitude, detachment [viveka]|.