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TWIN-VERSES.
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 klesa,' evil or sin,' is constantly employed in Buddhist works; see Burnouf, Lotus, p. 443.
16. Like klishta in the preceding verse, visuddhi 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.
17, 18. The evil path and the good path' are technical expressions 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. Fausböll translates 'heaven and hell,' which comes to the same; cf. vv. 126, 306.
19. In taking sahitam in the sense of samhitam or samhitâ, I follow the commentator who says, Tepitakassa Buddhavakanass' etam nâmam, but I cannot find another passage where the Tipitaka, or any portion of it, is called Sahita. Samhita in vv. 100-102 has a different meaning. The fact that some followers of Buddha were
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