..续本文上一页vain desires.

　　 12. They who know truth in truth, and untruth in untruth, arrive at truth, and follow true desires.

　　 13. As rain breaks through an ill-thatched house, passion will break through an unreflecting mind.

　　 14. As rain does not break through a well-thatched house, passion will not break through a well-reflecting mind.

　　 15. The evil-doer mourns in this world, and he

　　[10. With regard to sîla, ”virtue,” see Burnouf, Lotus, p. 547.

　　11, 12. Sâra, which I have translated by ”truth,” has many meanings in Sanskrit. It means the sap of a thing, then essence or reality; in a metaphysical sense, the highest reality; in a moral sense, truth. It is impossible in a translation to do more than indicate the meaning of such words, and in order to understand them fully, we must know not only their definition, but their history. See Beal, Dhammapada, p. 64.

　　13. See Beal, Dhammapada, p. 65.

　　15. Kilittha is klishta, a participle of klis. It means literally, what is spoilt. The abstract noun klesa, ”evil or sin,” is contantly employed in Budddist works; see Burnouf, Lotus, p. 443.]

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　　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.

　　[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, l. 7; l. 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 allowed to learn short portions only of the sacred writings by heart, and to repeat them, while others had to learn a larger collection, is shown by the story of Kakkhupâla, p. 3. of Mahâkâla, p. 26, &c. See Childers, s.v. sahita.]

　　p. 8

　　 20. The follower of the law, even if he can recite only a small portion (of the law), but, having forsaken passion and hatred and foolishness, possesses true knowledge and serenity of mind, he, caring for nothing in this world or that to come, has indeed a share in the priesthood.

　　[20. Sâmañña, which I have rendered by ”priesthood,” expresses all that belongs to, or constitutes a real Samana or Sramana, this being the Buddhist name corresponding to the Brâhmana, or priest, of the orthodox Hindus. Buddha himself is frequently called the Good Samana. Fausböll takes the abstract word sâmañña as corresponding to the Sanskrit sâmânya, ”community,” but Weber has well shown that it ought to be taken as representing srâmanya. He might have quoted the Sâmañña-phala-sutta, of which Burnouf has given such interesting details in his Lotus, p. 449 seq. Fausböll also, in his notes on v. 332, rightly explains sâmaññatâ by srâmanyatâ. See Childers, s.v. sâmañña.

　　Anupâdiyâno, which I have translated by ”caring for nothing,” has a technical meaning. It is the negative of the fourth Nidâna, the so-called Upâdâna, which Köppen has well explained by Anhänglichkeit, ”taking to the world, loving the world.” Köppen, Die Religion des Buddha, p. 610. Cf. Suttanipâta, v. 470.]

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