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1Thus it is, great king, that recognition is the mark of idea.’ ‘Very good, NAgasena !’ ‘What is the distinguishing characteristic, Nagasena, of the conceived purpose (Ketan4) ?’ ‘The being conceived, O king, and the being prepared ®.’ ‘Give me an illustration.’ ‘It is like the case of a man, O king, who should prepare poison, and both drink of it himself, and give of it to others to drink. He himself would suffer pain, and so would they. In the same way some individual, having thought out with intention some evil deed, on the dissolution of the body after . death, would be reborn into some unhappy state of woe in purgatory, and so also would those who followed his advice.—And it is like the case of a 1 So also Buddhaghosa, Sumangala, p. 63. * Buddhaghosa, loc. cit., gives no mark of Xetan4, but he gives both it and ‘the being prepared’ as the marks of the Confections. It is not clear from the Milinda alone how to render the term Xetan4, but I follow Anguttara III, 77 (where it is placed on a level with aspiration), and Dhamma Samgami 5 (where it is said to be born of the contact of mind, perception, and exertion). II, 3, 13. PERCEPTION. 95 man, O king, who should prepare a mixture of ghee, butter, oil, honey and molasses, and should both drink thereof himself and give of it to others to drink. He himself would have pleasure, and so would they. [62] In the same way some individual, having thought out with intention some good deed, will be reborn, on the dissolution of the body after death, into some happy state of bliss in heaven, and so also would those who follow his advice. Thus is it, great king, that the being conceived, and the being prepared, are marks of the conceived purpose.’ ‘Very good, Nagasena !’ . ‘What, Nagasena, is the distinguishing characteristic of perception (Viz#4Ana) ?’ ‘ Recognition ', great king.’ ‘Give me an illustration.’ ‘It is like the case of the guardian of a city who, when seated at the cross roads in the middle of the city, could see a man coming from the East, or the South, or the West, or the North. In the same way, O king, he knows an object which he sees with his eye, or a sound which he hears with his ear, or an odour which he smells by his nose, or a taste which he experiences with his tongue, or a touchable thing which he touches with his body, or a quality that he recognises by his mind. Thus is it, great king, that knowing is the mark of perception.’ ‘Very good, Nagasena!’ 13. ‘What is the distinguishing characteristic, NAgasena, of reflection (Vitakka). 1 VigAnana. So also Buddhaghosa, loc. cit. and below, III, 7, 15, P- 131. 96 THE QUESTIONS OF KING MILINDA. _ II, 3, 14. ‘ The effecting of an aim?’ ‘Give me an illustration.’ ‘It is like the case of a carpenter, great king, who fixes in a joint a well-fashioned piece of wood. Thus is it that the effecting of an aim is the mark of reflection.’ ‘Very good, Nagasena !’
2_ II, 3, 14. ‘ The effecting of an aim?’ ‘Give me an illustration.’ ‘It is like the case of a carpenter, great king, who fixes in a joint a well-fashioned piece of wood. Thus is it that the effecting of an aim is the mark of reflection.’ ‘Very good, Nagasena !’ 14. ‘What is the distinguishing characteristic, NAgasena, of investigation (Vi#4ra) ?’ ‘Threshing out again and again *’ ‘ Give mé an illustration.’ ‘It is like the case of the copper vessel, which, when it is being beaten into shape [63], makes a sound again and again as it gradually gathers shape*. The beating into shape is to be regarded as reflection, and the sounding again and again as investigation. Thus is it, great king, that threshing out again and again is the mark of investigation.’ ‘Very good, Nagasena!’ Here ends the Third Chapter ‘. ' Appana, which Hina4i-kumburé renders pihifana. Buddhaghosa, p. 63, gives abhiniropana as its mark, which comes to much the same thing. * Anumaggana. So also Buddhaghosa, loc. cit. p. 63. The word is not in Childers, but see Morris in the Journal of the Pali Text Society, 1886, p. 118. 5’ Anuravati anusandahati. Not in Childers. Hinafkumburé says pasuwa anur4wan4 kere da anuwa pihi/a da. ‘ The following two sections form an appendix to this chapter corresponding to that formed by the last three sections of Book III, Chapter 7. The numbering of the sections is therefore carried on in both cases. II, 3, 1g. CONDITIONS. 97 Book II. Cuapter 3. 15. The king said: ‘When those conditions (whose marks you have just specified) have run together, is it possible, by bending them apart one to one side and one to the other!, to make the distinction between them clear, so that one can say: “This is contact, and this sensation, and this idea, and this intention, and this perception, and this reflection, and this investigation?” ?’ ‘No: that cannot be done.’ ‘ Give me an illustration.’ ‘Suppose, O king, the cook in the royal household were to make a syrup or a sauce, and were to put into it curds, and salt, and ginger, and cummin seed *, and pepper, and other ingredients. And suppose the king were to say to him: “ Pick out for me the flavour of the curds, and of the salt, and of the ginger, and of the cummin seed, and of the pepper, and of all the things you have put into it.” Now would it be possible, great king, separating off one from another those flavours that had thus run together,to pick out each one, so that one could say : “ Here is the sourness, and here the saltness, and here the pungency, and here the acidity, and here the astringency, and here the sweetness *” ?’ 1 Vinibbhugitva vinibbhugitv4. This question is identical with the one asked of the Buddha at Maggfima Nik4ya 43, p. 293. Compare also p. 233 and Tela Ka/aha Gatha 59. * This list differs from that in LI, 3, 8, by the addition of vi##ana. * Giraka. Compare Gataka I, 244; II, 181, 363. Hinaékumburé translates it by duru, and Hardy by ‘onions’ (p. 439).
3293. Compare also p. 233 and Tela Ka/aha Gatha 59. * This list differs from that in LI, 3, 8, by the addition of vi##ana. * Giraka. Compare Gataka I, 244; II, 181, 363. Hinaékumburé translates it by duru, and Hardy by ‘onions’ (p. 439). ‘ This is the same list as is found above, II, 3, 6; and below, III, 4, 2, and the items are not intended to correspond with the condiments in the list above. (35) H 98 THE QUESTIONS OF KING MILINDA. II, 3, 16. ‘No, that would not be possible [64]. But each flavour would nevertheless be distinctly present by its characteristic sign.’ ‘And just so, great king, with respect to those conditions we were discussing.’ ‘Very good, Nagasena !’ 16. The Elder said: ‘Is salt, O king, recognisable by the eye ?’ ‘Yes, Sir, it is.’ ‘ But be careful, O king.’ ‘Well then, Sir, is it perceptible by the tongue ?’ ‘Yes, that is right. ‘But, Sir, is it only by the tongue that every kind of salt is distinguished ?’ ‘Yes, every kind.’ ‘If that be so, Sir, why do bullocks bring whole cart-loads of it? Is it not salt and nothing else that ought to be so brought ?’ ‘It is impossible to bring salt by itself. But all these conditions! have run together into one, and produced the distinctive thing called salt* (For instance) : salt is heavy, too. But is it possible, O king, to weigh salt ?’ 1 Not saltness only, but white colour, &c. &c. * He means the king to draw the conclusion that that distinct thing is only recognisable by the tongue; so the senses are not interchangeable. In other words it is true that salt seems to be recognised by the sight, as when people load it into carts they do not stop to taste it. But what they see is not salt, what they weigh is not salt, it is whiteness and weight. And the fact of its being salt is an inference they draw. So, great king, your simile of the soul being inside the body, and using the five senses, as a man inside a house uses windows, does not hold good. See the conclusion above of II, 3, 6, p. 88. TT, 3, 16, CONDITIONS. 99 ‘ Certainly, Sir.’ ‘Nay, great king, it is not the salt you weigh, it is the weight.’ ‘You are ready, NAgasena, in argument.’ Here ends the questioning of Nagasena by Milinda'. 1 This is again most odd. One would expect, ‘Here ends the questioning as to characteristic signs.’ See the note at the end of last chapter. 100 THE QUESTIONS OF KING MILINDA. III, 4,1. BOOK III. VIMATI-KKHEDANA-PANHO. THE REMOVAL OF DIFFICULTIES. CHAPTER 4}, 1, [65] The king said: ‘Are the five Ayatanas, NAgasena, (eye, ear, nose, tongue, and body,) produced by various actions, or by one action?’ (that is, the result of various Karmas, or of one Karma.) ‘ By various actions, not by one.’ ‘ Give me an illustration.’ ‘ Now, what do you think, O king? If I were to sow in one field five kinds of seed, would the produce of those various seeds be of different kinds ?’ ‘Yes, certainly.’ ‘Well, just so with respect to the production of Ayatanas.’ ‘Very good, Nagasena *!’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Thus it is, great king, that recognition is the mark of idea.’ ‘Very good, NAgasena !’ ‘What is the distinguishing characteristic, Nagasena, of the conceived purpose (Ketan4) ?’ ‘The being conceived, O king, and the being prepared ®.’ ‘Give me an illustration.’ ‘It is like the case of a man, O king, who should prepare poison, and both drink of it himself, and give of it to others to drink. He himself would suffer pain, and so would they. In the same way some individual, having thought out with intention some evil deed, on the dissolution of the body after . death, would be reborn into some unhappy state of woe in purgatory, and so also would those who followed his advice.—And it is like the case of a 1 So also Buddhaghosa, Sumangala, p. 63. * Buddhaghosa, loc. cit., gives no mark of Xetan4, but he gives both it and ‘the being prepared’ as the marks of the Confections. It is not clear from the Milinda alone how to render the term Xetan4, but I follow Anguttara III, 77 (where it is placed on a level with aspiration), and Dhamma Samgami 5 (where it is said to be born of the contact of mind, perception, and exertion). II, 3, 13. PERCEPTION. 95 man, O king, who should prepare a mixture of ghee, butter, oil, honey and molasses, and should both drink thereof himself and give of it to others to drink. He himself would have pleasure, and so would they. [62] In the same way some individual, having thought out with intention some good deed, will be reborn, on the dissolution of the body after death, into some happy state of bliss in heaven, and so also would those who follow his advice. Thus is it, great king, that the being conceived, and the being prepared, are marks of the conceived purpose.’ ‘Very good, Nagasena !’ . ‘What, Nagasena, is the distinguishing characteristic of perception (Viz#4Ana) ?’ ‘ Recognition ', great king.’ ‘Give me an illustration.’ ‘It is like the case of the guardian of a city who, when seated at the cross roads in the middle of the city, could see a man coming from the East, or the South, or the West, or the North. In the same way, O king, he knows an object which he sees with his eye, or a sound which he hears with his ear, or an odour which he smells by his nose, or a taste which he experiences with his tongue, or a touchable thing which he touches with his body, or a quality that he recognises by his mind. Thus is it, great king, that knowing is the mark of perception.’ ‘Very good, Nagasena!’ 13. ‘What is the distinguishing characteristic, NAgasena, of reflection (Vitakka). 1 VigAnana. So also Buddhaghosa, loc. cit. and below, III, 7, 15, P- 131. 96 THE QUESTIONS OF KING MILINDA. _ II, 3, 14. ‘ The effecting of an aim?’ ‘Give me an illustration.’ ‘It is like the case of a carpenter, great king, who fixes in a joint a well-fashioned piece of wood. Thus is it that the effecting of an aim is the mark of reflection.’ ‘Very good, Nagasena !’
2_ II, 3, 14. ‘ The effecting of an aim?’ ‘Give me an illustration.’ ‘It is like the case of a carpenter, great king, who fixes in a joint a well-fashioned piece of wood. Thus is it that the effecting of an aim is the mark of reflection.’ ‘Very good, Nagasena !’ 14. ‘What is the distinguishing characteristic, NAgasena, of investigation (Vi#4ra) ?’ ‘Threshing out again and again *’ ‘ Give mé an illustration.’ ‘It is like the case of the copper vessel, which, when it is being beaten into shape [63], makes a sound again and again as it gradually gathers shape*. The beating into shape is to be regarded as reflection, and the sounding again and again as investigation. Thus is it, great king, that threshing out again and again is the mark of investigation.’ ‘Very good, Nagasena!’ Here ends the Third Chapter ‘. ' Appana, which Hina4i-kumburé renders pihifana. Buddhaghosa, p. 63, gives abhiniropana as its mark, which comes to much the same thing. * Anumaggana. So also Buddhaghosa, loc. cit. p. 63. The word is not in Childers, but see Morris in the Journal of the Pali Text Society, 1886, p. 118. 5’ Anuravati anusandahati. Not in Childers. Hinafkumburé says pasuwa anur4wan4 kere da anuwa pihi/a da. ‘ The following two sections form an appendix to this chapter corresponding to that formed by the last three sections of Book III, Chapter 7. The numbering of the sections is therefore carried on in both cases. II, 3, 1g. CONDITIONS. 97 Book II. Cuapter 3. 15. The king said: ‘When those conditions (whose marks you have just specified) have run together, is it possible, by bending them apart one to one side and one to the other!, to make the distinction between them clear, so that one can say: “This is contact, and this sensation, and this idea, and this intention, and this perception, and this reflection, and this investigation?” ?’ ‘No: that cannot be done.’ ‘ Give me an illustration.’ ‘Suppose, O king, the cook in the royal household were to make a syrup or a sauce, and were to put into it curds, and salt, and ginger, and cummin seed *, and pepper, and other ingredients. And suppose the king were to say to him: “ Pick out for me the flavour of the curds, and of the salt, and of the ginger, and of the cummin seed, and of the pepper, and of all the things you have put into it.” Now would it be possible, great king, separating off one from another those flavours that had thus run together,to pick out each one, so that one could say : “ Here is the sourness, and here the saltness, and here the pungency, and here the acidity, and here the astringency, and here the sweetness *” ?’ 1 Vinibbhugitva vinibbhugitv4. This question is identical with the one asked of the Buddha at Maggfima Nik4ya 43, p. 293. Compare also p. 233 and Tela Ka/aha Gatha 59. * This list differs from that in LI, 3, 8, by the addition of vi##ana. * Giraka. Compare Gataka I, 244; II, 181, 363. Hinaékumburé translates it by duru, and Hardy by ‘onions’ (p. 439).
3293. Compare also p. 233 and Tela Ka/aha Gatha 59. * This list differs from that in LI, 3, 8, by the addition of vi##ana. * Giraka. Compare Gataka I, 244; II, 181, 363. Hinaékumburé translates it by duru, and Hardy by ‘onions’ (p. 439). ‘ This is the same list as is found above, II, 3, 6; and below, III, 4, 2, and the items are not intended to correspond with the condiments in the list above. (35) H 98 THE QUESTIONS OF KING MILINDA. II, 3, 16. ‘No, that would not be possible [64]. But each flavour would nevertheless be distinctly present by its characteristic sign.’ ‘And just so, great king, with respect to those conditions we were discussing.’ ‘Very good, Nagasena !’ 16. The Elder said: ‘Is salt, O king, recognisable by the eye ?’ ‘Yes, Sir, it is.’ ‘ But be careful, O king.’ ‘Well then, Sir, is it perceptible by the tongue ?’ ‘Yes, that is right. ‘But, Sir, is it only by the tongue that every kind of salt is distinguished ?’ ‘Yes, every kind.’ ‘If that be so, Sir, why do bullocks bring whole cart-loads of it? Is it not salt and nothing else that ought to be so brought ?’ ‘It is impossible to bring salt by itself. But all these conditions! have run together into one, and produced the distinctive thing called salt* (For instance) : salt is heavy, too. But is it possible, O king, to weigh salt ?’ 1 Not saltness only, but white colour, &c. &c. * He means the king to draw the conclusion that that distinct thing is only recognisable by the tongue; so the senses are not interchangeable. In other words it is true that salt seems to be recognised by the sight, as when people load it into carts they do not stop to taste it. But what they see is not salt, what they weigh is not salt, it is whiteness and weight. And the fact of its being salt is an inference they draw. So, great king, your simile of the soul being inside the body, and using the five senses, as a man inside a house uses windows, does not hold good. See the conclusion above of II, 3, 6, p. 88. TT, 3, 16, CONDITIONS. 99 ‘ Certainly, Sir.’ ‘Nay, great king, it is not the salt you weigh, it is the weight.’ ‘You are ready, NAgasena, in argument.’ Here ends the questioning of Nagasena by Milinda'. 1 This is again most odd. One would expect, ‘Here ends the questioning as to characteristic signs.’ See the note at the end of last chapter. 100 THE QUESTIONS OF KING MILINDA. III, 4,1. BOOK III. VIMATI-KKHEDANA-PANHO. THE REMOVAL OF DIFFICULTIES. CHAPTER 4}, 1, [65] The king said: ‘Are the five Ayatanas, NAgasena, (eye, ear, nose, tongue, and body,) produced by various actions, or by one action?’ (that is, the result of various Karmas, or of one Karma.) ‘ By various actions, not by one.’ ‘ Give me an illustration.’ ‘ Now, what do you think, O king? If I were to sow in one field five kinds of seed, would the produce of those various seeds be of different kinds ?’ ‘Yes, certainly.’ ‘Well, just so with respect to the production of Ayatanas.’ ‘Very good, Nagasena *!’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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