..續本文上一頁istara, however, the words uttered on that solemn occasion were those quoted in the note to verse 39. In the commentary on the Brahmagâla this verse is called the first speech of Buddha, his last speech being the words in the Mabâparinibbâna-sutta, ”Life is subject to age; strive in earnest.” The words used in the Mahâparinibbâna-sutta, Chap. IV, 2, Katunnam dhammânam ananubodhâ appativedhâ evam idam dîgham addhânam sandhâvitam samsâritam mamañ k” eva tumhâkañ ka, answer to the anticipation expressed in our verse.

　　The exact rendering of this verse has been much discussed, chiefly by Mr. D”Alwis in the Attanugaluvansa, p. cxxviii, and again in his Buddhist Nirvâna, p. 78; also by Childers, Notes on Dhammapada, p. 4, and in his Dictionary. Gogerly translated: ”Through various transmigrations I must travel, if I do not discover the builder whom I seek.” Spence Hardy: ”Through many different births I have run (to me not having found), seeking the architect of the desire-resembling house.” Fausböll: ”Multiplices generationis revolutiones percurreram, non inveniens, domus (corporis) fabricatorem quaerens.” And again (p. 322): ”Multarum generationum revolutio mihi subeunda esset, nisi invenissem domus fabricatorem.” Childers: ”I have run through the revolution of countless births, seeking the architect of this dwelling and finding him not.” D”Alwis: ”Through transmigrations of numerous births have I run, not discovering, (though) seeking the house-builder.” All depends on how we take sandhavissam, which Fausböll takes as a conditional, Childers, following Trenckner, as an aorist, because the sense imperatively requires an aorist. In either case, the dropping of the augment and the doubling of the s are, however, irregular. Sandhavissam is the regular form of the future, and as such I translate it, qualifying, however, the future, by the participle present anibbisan, i.e. not finding, and taking it in the sense of, if or so long as I do not find the true cause of existence. I had formerly translated anibbisan, as not resting (anirvisan), but the commentator seems to authorise the meaning of not finding (avindanto, alabhanto), and in that case all the material difficulties of the verse seem to me to disappear.

　　”The maker of the tabernacle” is explained as a poetical expression for the cause of new births, at least according to the views of Buddha”s followers, whatever his own views may have been. Buddha had conquered Mâra, the representative of worldly temptations, the father of worldly desires, and as desires (tamhâ) are, by means of upâdâna and bhava, the cause of gâti, or ”birth,” the destruction of desires and the conquest of Mâra are nearly the same thing, though expressed differently in the philosophical and legendary language of the Buddhists. Tamhâ, ”thirst” or ”desire,” is mentioned as serving in the army of Mâra. (Lotus, p. 443.)]

　　p. 43

　　this tabernacle again. All thy rafters are broken, thy ridge-pole is sundered; the mind, approaching the Eternal (visankhâra, nirvâna), has attained to the extinction of all desires.

　　p. 44

　　 155. Men who have not observed proper discipline, and have not gained treasure in their youth, perish like old herons in a lake without fish.

　　 156. Men who have not observed proper discipline, and have not gained treasure in their youth, lie, like broken bows, sighing after the past.

　　[155. On ghâyanti, i.e. kshâyanti, see Dr. Bollensen”s learned remarks, Zeitschrift der Deutschen Morgenl. Gesellschaft, XVIII, 834, and Boehtlingk-Roth, s.v. kshâ.]

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