mourns in the next; he mourns in both. He mourns and suffers when he sees the evil of his own work.
16. The virtuous man delights in this world, and he delights in the next; he delights in both. He delights and rejoices, when he sees the purity of his own work.
17. The evil-doer suffers in this world, and he suffers in the next; he suffers in both. He suffers when he thinks of the evil he has done; he suffers more when going on the evil path.
18. The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path.
19. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.
what is spoilt. The abstract noun kle^a, ' evil or sin,' is constantly employed in Buddhist works; see Burnouf, Lotus, p. 443. . Like klish/a in the preceding verse, vijuddhi in the present has a technical meaning. One of Buddhaghosa^s most famous works is called Visuddhi-magga. See Burnouf, Lotus, p. 844; Beal, Dhammapada, p. 67. , 18. 'The evil path and the good path' are technical expre3- sions for the descending and ascending scale of worlds through which all beings have to travel upward or downward, according to their deeds; see Bigandet, Life of Gaudama, p. 5, note 4, and p. 449; Burnouf, Introduction, p. 599 ; Lotus,' p. 865, 1. 7 ; 1. 11. Fausboll translates ' heaven and hell,' which comes to the same ; of. w. 126, 306. . In taking sahitam in the sense of sa/^^hitam or sa;«hitd, I fol- low the commentator who says, Tepi/akassa Buddhava^anass' etaw ndmawz, but I cannot find another passage where the Tipi/aka, or any portion of it, is called Sahita. Sawhita in w. 100-102 has a different meaning. The fact that some followers of Buddha were Digitized by Google