Fear may rise from an unguarded mind,
Harmful thoughts leave pain behind.
Harsh words can deepen every scar,
Wrong actions take us much too far.
Think with kindness, speak with care,
Act with wisdom everywhere.
When we see the wrong we've done,
Correct our path beneath the sun.
[Chorus]
Leave all evil far behind,
Let goodness grow within the mind.
Do not harm, do not destroy,
Walk the path of peace and joy.
Let go of envy, let greed cease,
Keep the precepts, live in peace.
Question wisely, understand—
From foolishness to wisdom's land.
[Verse 2]
When someone shows the faults we make,
Listen calmly, learn and wake.
See the truth and make amends,
Wisdom grows when pride descends.
Ask with care and answer well,
Let thoughtful understanding dwell.
Before we speak, before we act,
Let wisdom guide each thought and fact.
[Chorus]
Leave all evil far behind,
Let goodness grow within the mind.
Do not harm, do not destroy,
Walk the path of peace and joy.
Let go of envy, let greed cease,
Keep the precepts, live in peace.
Question wisely, understand—
From foolishness to wisdom's land.
[Final Verse]
Right in body, right in speech,
Right in mind is what we seek.
When these three are pure and bright,
Fear grows weak and fades from sight.
Every day we choose our way,
Darkness or the light of day.
Change the body, speech, and mind—
And wisdom is the path we find.
The Teachings of the Bala Vagga: The Path Beyond Fear and Harm Through Threefold Conduct
The teachings of the Tipitaka explain that fear, danger, and obstacles are closely connected with unwholesome conduct, while the wise cultivate wholesome bodily, verbal, and mental actions. They also emphasize accepting one's faults, thinking carefully, avoiding harm, and overcoming jealousy and stinginess.
The Bala Vagga, contained in the Tipitaka, Book 20, Sutta Pitaka, Book 12, Anguttara Nikaya, Tika Nipata, presents a systematic teaching on the distinction between a foolish person and a wise person. Its central framework is the cultivation of three qualities expressed through thought, speech, and action.
In the Bhaya Sutta, the Buddha explains that fear, danger, and obstacles arise in connection with the foolish rather than the wise. The teaching uses the image of fire spreading from a fragile house and eventually destroying a well-built house, illustrating how harmful conduct can produce consequences that spread and affect one's own life. The Buddha therefore encourages practitioners to abandon the three qualities associated with foolishness and cultivate the three qualities associated with wisdom.
The Lakkhana Sutta and Cinta Sutta further identify the characteristics of a foolish person as wrong bodily conduct, wrong verbal conduct, and wrong mental conduct, while a wise person is characterized by right bodily conduct, right verbal conduct, and right mental conduct. Thus, wisdom is not determined by social status or outward appearance, but by one's conduct and actions.
The Accaya Sutta emphasizes the importance of recognizing one's faults. A foolish person fails to recognize wrongdoing, refuses to correct it even after seeing the fault, and rejects proper criticism from others. A wise person, by contrast, recognizes wrongdoing, corrects it appropriately, and accepts sincere advice.
The Ayoniso Sutta highlights the importance of careful and skillful inquiry. Wisdom is not merely the ability to produce answers; it also involves asking questions appropriately, responding thoughtfully, and appreciating a well-reasoned answer given by another person.
The Akusala Sutta and Savajja Sutta emphasize the distinction between unwholesome and wholesome bodily, verbal, and mental actions. The Sabyapajja Sutta further stresses non-harming through body, speech, and mind as an important characteristic of the wise.
The Khata Sutta explains that a foolish person who engages in misconduct through body, speech, and mind harms and destroys himself, receives criticism from the wise, and experiences harmful consequences. The wise person, possessing wholesome conduct, avoids such self-destruction and lives without blame.
Finally, the Mala Sutta identifies three defilements: immoral conduct, jealousy, and stinginess. Their opposites—ethical conduct, freedom from jealousy, and freedom from stinginess—are presented as qualities conducive to well-being and progress.
Taken together, the ten discourses of the Bala Vagga present a practical path of self-development: think, speak, act, recognize mistakes, correct them, avoid harming others, and remove inner defilements.
These teachings remain highly relevant in contemporary society. In an age when information and opinions can spread instantly, careful reflection before speaking, verifying information before sharing it, acknowledging mistakes, and avoiding harmful speech are practical expressions of the Buddhist path from foolishness toward wisdom.
The deeper message is not to label other people as foolish or wise, but to turn the examination inward. We can ask ourselves whether our body, speech, and mind are creating fear and obstacles—or whether they are creating goodness, peace, and benefit for ourselves and others.
The Bala Vagga consists of ten discourses: Bhaya Sutta, Lakkhana Sutta, Cinta Sutta, Accaya Sutta, Ayoniso Sutta, Akusala Sutta, Savajja Sutta, Sabyapajja Sutta, Khata Sutta, and Mala Sutta.
The central message of the Bala Vagga:
Abandon harmful conduct in body, speech, and mind.
Recognize mistakes and correct them.
Think carefully and wisely.
Do not harm others.
Let go of jealousy and stinginess.
This is the path from foolishness to wisdom.
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