p. 41

　　CHAPTER XI.

　　OLD AGE.

　　 146. How is there laughter, how is there joy, as this world is always burning

　　 Why do you not seek a light, ye who are surrounded by darkness

　　 147. Look at this dressed-up lump, covered with wounds, joined together, sickly, full of many thoughts, which has no strength, no hold!

　　 148. This body is wasted, full of sickness, and frail; this heap of corruption breaks to pieces, life indeed ends in death.

　　[148. Dr. Fausböll informs me that Childers proposed the emendation maranantam hi gîvitam. The following extract from a letter, addressed by Childers to Dr. Fausböll, will be read with interest:--”As regards Dhp. v. 148, I have no doubt whatever. I quite agree with you that the idea (mors est vita ejus) is a profound and noble one, but the question is, Is the idea there

　　 I think not. Maranam tamhi gîvitam is not Pâli, I mean not a Pâli construction, and years ago even it grated on my ear as a harsh phrase. The reading of your MSS. of the texts is nothing; your MSS. of Dhammapada are very bad ones, and it is merely the vicious Sinhalese spelling of bad MSS., like kammamtam for kammantam. But the comment sets the question at rest at once, for it explains maranantam by maranapariyosânam, which is exactly the same. I see there is one serious difficulty left, that all your MSS. seem to have tamhi, and not tam hi; but are you sure it is so

　　 There was a Dhammapada in the India Office Library, and I had a great hunt for it a few days ago, but to my deep disappointment it is missing. I do not agree with you that the sentence "All Life is bounded by Death," is trivial: it is a truism, but half the noblest passages in poetry are truisms, and unless I greatly mistake, this very passage will be found in many other literatures.”

　　Dr. Fausböll adds:--

　　”I have still the same doubt as before, because of all my MSS. reading maranam tamhi. I do not know the readings of the London MSS. The explanation of the commentary does not settle the question, as it may as well be considered an explanation of my reading as of the reading which Childers proposed.--V. FAUSBÖLL.”]

　　p. 42

　　 149. Those white bones, like gourds thrown away in the autumn, what pleasure is there in looking at them

　　 150. After a stronghold has been made of the bones, it is covered with flesh and blood, and there dwell in it old age and death, pride and deceit.

　　 151. The brilliant chariots of kings are destroyed, the body also approaches destruction, but the virtue of good people never approaches destruction,--thus do the good say to the good.

　　 152. A man who has learnt little, grows old like an ox; his flesh grows, but his knowledge does not grow.

　　 153., 154. Looking for the maker of this tabernacle, I shall have to run through a course of many births, so long as I do not find (him); and painful is birth again and again. But now, maker of the tabernacle, thou hast been seen; thou shalt not make up

　　[149. In the Rudrâyanâvadâna of the Divyâvadâna this verse appears as,

　　 Yânîmâny apariddhâni vikshiptâni diso disah,

　　 Kapotavarnâny asthîni tâni drishtvaiha kâ ratih.

　　See Schiefner, Mél. Asiat. VIII, p. 589; Gâtaka, vol. i. p. 322.

　　150. The expression mamsalohitalepanam is curiously like the expression used in Manu VI, 76, mâmsasonitalepanam, and in several passages of the Mahâbhârata, XII, 12462, 12053, as pointed out by Dr. Fausböll.

　　153, 154. These two verses are famous among Buddhists, for they are the words which the founder of Buddhism is supposed to have uttered at the moment he attained to Buddhahood. (See Spence Hardy, Manual; p. 180.) According to the Lalita-v…

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