Dujjana Kaṇḍa — On the Wicked

112. The fool cannot see deeds and their fruits

The fool cannot see the most basic chain of cause and effect in life: that good deeds bring happiness and evil deeds bring suffering. This ignorance is a failure to perceive the moral structure of reality. While others understand that present choices shape future experience, the fool lives as though actions have no consequence. This blindness is the root of all unwise conduct, trapping him in a cycle of sowing the causes of future suffering, all while remaining bewildered when that suffering arrives.

113. The dullard squanders time and stores up no merit

The dullard squanders his time on trivialities, forever postponing the cultivation of generosity and virtue — the very practices that build future happiness and stability. This negligence springs from a twofold delusion: he mistakes the impermanent, unstable condition of life and possessions for something solid and lasting, and he wrongly imagines that he himself will endure forever, unchanging. Because he cannot see impermanence, he loses all sense of urgency in practicing the Dhamma, trading enduring merit for fleeting pleasures.

114. The fool does evil and never thinks to abandon it

Having done wrong, the fool makes no effort to abandon that act or to make amends, for the fool acts from raw, untrained instinct, devoid of reflection or restraint. Just as a tiger in the act of seizing its prey has no concern for hiding its tracks, the fool's nature is to follow his defilements without shame and without any thought of correction. This question points to the futility of expecting moral reform from one who clings to his own unwholesome instincts.

115. Three marks of the deluded

This verse sets out three self-contradictory, self-destructive traits that mark the deluded. First, he is filled with craving even though he has no wealth to satisfy it. Second, though weak, he still stirs up trouble and makes enemies, leaving himself vulnerable and doomed to defeat. Third, though ill-prepared, he still thirsts for quarrels, guaranteeing his own failure and ruin. These marks reveal a profound lack of self-awareness and practical wisdom, which inevitably leads to suffering.

116. Three marks of the base

The three marks of the base or lowly person all concern intrusive and self-aggrandizing behavior. First, entering where he is not invited shows a lack of respect for boundaries. Second, speaking at length when no one has asked reveals self-importance and poor judgment. Third, praising his own virtues is the height of conceit and is itself proof that such virtue does not exist. These behaviors arise from an inflated sense of self and a lack of the humility and courtesy that mark the refined.

117. The ripe fig, fair without but full of worms within

Just as a ripe fig may look perfect and appetizing on the outside yet be rotten and full of worms within, so the wicked may present a charming exterior — appearing virtuous or respectable to the world — while their inner character is eaten away by greed, hatred, and delusion. This verse warns against being deceived by appearances and stresses that true quality lies in the inner core, not the outer show. One must therefore see beneath the surface when judging a person's character.

118. The half-empty pot rings loud, the full pot is silent

Just as a pot that is deficient or only half full rings loudly when struck, while a full pot stays silent, so the fool — hollow or shallow in knowledge and virtue — boasts, loves to argue, and chatters without substance, while the wise, brimming with understanding and virtue, are calm, quiet, and speak only when it is meaningful. The fool's loud noise is the sound of his own emptiness, while the silence of the wise is the serene confidence of one with true depth.

119. Red-hot coal, polish it as you will, is never made clean

Though admonished by the wise, the wicked man does not reform; instead he devises countless schemes to preserve his harmful ways, or he feigns obedience while plotting otherwise. Just as a red-hot coal does not become clean — the more it is scrubbed, the blacker it grows as it turns to ash — so external pressure or advice cannot cleanse a fundamentally corrupt character. His wickedness runs deep; he responds to correction not with remorse, but with ever greater cunning and scheming.

120. Even the wise may sink through wrong associations

Even the wise may be dragged down by evil associations. First, the effort of instructing a foolish pupil who will not listen is a fruitless drain of energy that saps one's strength. Second, supporting or maintaining an immoral, wicked woman leads to entanglement in scandal, distraction, and the loss of resources. Third, associating with wicked enemies — perhaps out of overconfidence or the hope of reforming them — exposes one to betrayal and danger. Wisdom alone is no armor against these corrosive influences; one must therefore exercise discernment in choosing one's relationships.

121. The worst qualities in a wicked person

Infatuation with another's wife violates sacred trust and social peace. Holding wealth in a way that breeds widespread resentment or distress — through exploitation, arrogance, or injustice — turns riches into a social poison. Devoting oneself to destroying good people or virtuous institutions is an assault on the very foundations of a moral society. These are not minor faults but the summit of wickedness, for they actively undermine the pillars of the economic and ethical order.

122. Nothing is more absurd

This verse reveals the ironic absurdity of hypocrisy and self-deception. It declares that in all the world nothing is more laughable than the spectacle of a wicked person accusing a good person of being wicked. The comedy arises from a complete lack of self-awareness: the fool projects his own faults onto the virtuous, condemning in others the very qualities he himself possesses. His judgment is thus not merely mistaken but self-incriminating. Yet the laughter is tinged with sorrow, for his blindness imprisons him within his own defilements.

123. The wicked are like a dog craving filth

Just as a dog, though it has eaten every good food, still seeks out and is truly satisfied only when it gets something filthy or foul, so the wicked can find no delight or contentment unless they can slander, defame, or fault-find with others. Their happiness is parasitic, depending on dragging others down. Wholesome activities or peaceful living bring them no joy. Their nature seeks out the unclean food of habitual malice and blame, and only then do they feel complete.

124. The mind of the wicked, measured as one measures metal

The mind of the wicked rushes toward mental bondage through craving and evil, and is tormented by it. It grows fluid or weak when it sinks low, lacking any firm principle. It is limp and pliable, easily molded by defilements and outward temptations. Just as we judge the quality of metal by testing it, so we should judge a person's character by observing this ingrained instability and weakness. The metal within his mind is defective.

125. Shun the wicked as one shuns a venomous snake

One should utterly avoid keeping company with the base, for associating with the wicked is as dangerous as handling a venomous snake. Both can inflict sudden, deadly harm. The wise, who value life and welfare both worldly and spiritual, keep their distance from such poisonous persons. This is not mere caution but a vital strategy of self-protection, recognizing that the influence of the wicked is toxic both passively and through active betrayal.

126. Keeping company with the wicked is unfit even against an enemy

Even an enemy should avoid keeping company with the wicked, for such association is by its very nature harmful and self-defeating. If you reach out to grasp a burning coal, even intending to use it against an enemy, it is your own hand that will be burned. Likewise, involvement with the fool, whatever the intention, will damage your own reputation, morality, and peace of mind. The wicked person's harmful nature spares no one; mere proximity is already a risk.

127. The wicked, though learned, are like a jeweled snake

A fool who is educated and adorned with knowledge is still a fool, and that knowledge may only make him a more effective deceiver. Just as a snake adorned with precious jewels is still venomous — and may even lure its prey closer — so it is the underlying character that must be assessed. Ornaments such as rank, knowledge, or wealth should not distract from the appraisal of virtue, which is the essential quality to look for.

128. Wind befriends the great fire but snuffs out the lamp

Wind befriends a blazing fire, making it fiercer, yet the same wind extinguishes the small, fragile flame of an oil lamp. Likewise, the wicked person may seem helpful in certain strong situations — bolstering our pride or aggression — but he will inevitably betray or destroy us in our moments of weakness or need. There is no constant goodwill or loyalty; his companionship is conditional and ends in ruin. True friendship is therefore impossible.

129. The wicked are worse than a snake

The wicked person is more dangerous than a snake. Both are vicious, but a snake's venom can usually be countered by spells or medicine, and its behavior is predictable according to its nature. The malice of the wicked, however, is subtle, hard to predict, and driven by hidden intent. His corruption springs from conscious choice and complex defilements that no simple remedy can cure. There is thus no reliable antidote, making him a greater threat to social and moral order than even a reptile.

130. The wicked are not improved by memorized knowledge

The wicked person may memorize knowledge or understand it intellectually, but unless it is put into practice through conduct, it is meaningless. The simile is the neem tree, famed for its bitter leaves: even if honey is poured into the tree's hollow, the tree itself does not turn sweet — its nature remains unchanged. Likewise, external knowledge cannot transform the fundamental character of the wicked.

131. The good may be spoiled by keeping company with the wicked

Even a good person may be spoiled by constant association with the wicked, for they gradually absorb negative habits and attitudes. The comparison is to a straight road that becomes filthy and impassable once littered with rubbish. Our environment and companions shape our minds. This verse underscores the supreme importance of noble friendship (kalyāṇamitta). To preserve one's own goodness, one must be watchful in choosing one's companions, for moral purity can be contaminated by continual contact with corruption.

132. Wrap rotten fish in kusa grass, and the grass stinks too

If one wraps rotten fish in fragrant kusa grass, that grass will soon take on the foul smell as well. Likewise, one who keeps close company with fools inevitably absorbs their foolish views, bad habits, and poor reputation. Purity is fragile and can be overwhelmed by filth. The verse advises that we cannot associate with corruption without being tainted. To remain wholesome, one must avoid the source of the stench from the very start.

133. The wish never to meet a fool

This verse expresses a deep wish to avoid all contact with the fool — not seeing, not hearing, not dwelling with, and not conversing with him. This is not malice but a profound strategy of self-protection, recognizing the distracting, vexing, and corrosive influence of folly. It puts the earlier warnings into practice: actively setting boundaries to guard one's own peace of mind and spiritual progress from unwise associations. (This verse is the counterpart to verses 148–150 in the section on the good.)

134. The dullard who should not be met

The dullard leads both himself and others to ruin, clinging to what is unstable and unreliable. His methods are troublesome and fruitless. When given good advice, he responds with anger rather than gratitude. He lacks inner discipline. Because he is unapproachable and volatile, the wisest course is to avoid meeting him altogether. Engagement is useless and risky, for there is no chance of reforming him — only of provoking conflict or being dragged into his deluded schemes.

135. Though the fool serves the wise all his life, he learns no Dhamma

The fool may stay close to a wise teacher his whole life, performing acts of service, yet never truly understand the Dhamma. Just as a ladle, though immersed in the soup pot the entire time it cooks, never knows the taste of the soup, so wisdom is not absorbed by mere proximity. It requires the inner capacity for reflection, humility, and application. But the fool's mind cannot receive the essence of the teaching. (This verse corresponds to the Dhammapada and is paired with verse 150 in the section on the good.)

136. Honor kills the base

The banana plant and bamboo are destroyed by their own fruit, which weighs them down or drains their resources until they die. Likewise, the base are often destroyed by the gain, honor, wealth, or status they receive. Because they lack the virtue and wisdom to bear these responsibly, they grow arrogant and reckless, or become targets of envy, leading to their downfall. Like the mule mare that dies giving birth, honor without virtue puts an end to a person's true legacy and welfare.

137. Fool meets fool and wishes to harm

Just as a dog seeing another dog often bares its fangs and snarls, meaning to dominate or attack, so the fool, on meeting another fool, is at once filled with anger and the urge to harm or dominate. This reaction springs from personal insecurity and the absence of any higher principle that might foster cooperation or respect. Their interactions are governed by raw aggression rather than reason or goodwill, guaranteeing conflict and mutual harm.

138. A frog is not a lion

A frog, though it puffs itself up, is not a lion; a pig is not a stately leopard; a house cat is not a tiger. Likewise, one who merely lacks wisdom is by no means one who possesses wisdom. The verse warns against mistaking appearance, pretense, or minor ability for the real thing. True qualities — courage, majesty, strength, and wisdom — are genuine and substantial, and are not to be confused with feeble imitations. (Verses 138–139 are corrupt in the source; the edition of Bechert & Braun prints them as found in the manuscript, so the translation is only conjectural.)

139. The fool puts on the airs of the wise

A frog may look like a lion when it puffs out its chest; a crow may seem to gather things methodically, piece by piece. At times the fool may imitate the manner of the wise, while the steadfast question each point with discernment. Superficial behavior can deceive the eye; one must see beyond first impressions to perceive the true nature. A frog is still a frog, a crow is still a carrion-bird, and the fool's imitation is no match for wisdom. (According to the Gray edition: when the wise question him, the fool can only cry "Yes, yes," unable to answer.)

140. The troublemaker in each kind

In every kind there is a sort that causes its own peculiar trouble. The crow among birds is noisy and prone to snatching. The mouse in the house destroys belongings and gnaws in secret. The monkey in the forest is mischievous and creates chaos. The final line is a stinging satire: among humans, it is the brahmin. This is aimed at the brahmin puffed up with caste pride yet devoid of true virtue — the hypocrite who sows discord through arrogance and empty claims of superiority.