71. I am not at all certain of the simile, unless mukkati, as applied to milk, can be used in the sense of changing or turning sour. In Manu IV, 172, where a similar sentence occurs, the commentators are equally doubtful: Nadharmas karito loke sadyah phalati gaur iva, 'for an evil act committed in the world does not bear fruit at once, like a cow;' or 'like the earth (in due season);' or 'like milk.' See Childers, Notes, p. 6.]

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72. And when the evil deed, after it has become known, brings sorrow to the fool, then it destroys his bright lot, nay, it cleaves his head.

73. Let the fool wish for a false reputation, for precedence among the Bhikshus, for lordship in the convents, for worship among other people!

74. 'May both the layman and he who has left the world think that this is done by me; may they be subject to me in everything which is to be done or is not to be done,' thus is the mind of the fool, and his desire and pride increase.

75. 'One is the road that leads to wealth, another the road that leads to Nirvana;' if the Bhikshu, the disciple of Buddha, has learnt this, he will not yearn for honour, he will strive after separation from the world.

[72. I take nattam for gnapitam, the causative of gnatam, for which in Sanskrit, too, we have the form without i, gnaptam. This gnaptam, 'made known, revealed,' stands in opppsition to the khanna, 'covered, hid,' of the preceding verse. Sukkamsa, which Fausboll explains by suklamsa, has probably a more technical and special meaning. Childers traces nattam to the Vedic gnatram, 'knowledge.' Fausboll refers to Gataka, vol. i. p. 445, v. 118.

75. Viveka, which in Sanskrit means chiefly understanding, has with the Buddhists the more technical meaning of separation, whether separation from the world and retirement to the solitude of the forest (kaya-viveka), or separalion from idle thoughts (kitta-viveka), or the highest separation and freedom (Nirvana).]

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