Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1There was no conferring of ordination upon him at the hands of others—in the way that the Blessed One laid down regulations for his disciples, never to be transgressed by them their lives long ¢!’ ‘Very true, Nagasena!’ ’ This technical term for an elephant’s trumpeting is not infrequent. See, for instance, Gataka I, 50. * As a matter of fact Brahma, the nearest approach in the Indian thought of that time to our idea of God, is always represented, in Buddhism, as a good Buddhist. See, for instance, ‘ Buddhist Suttas,’ p. 116, and my note at p. 117. 3 Upasampada. Admission to the higher grade in the Order. 4 Mr. Trenckner again suspects something dropped out in this reply. But the connection of ideas seems to me quite sufficient. III, 6,%. PASSION. 119 6. The king said: ‘To which of these two, Nagasena,—the man who weeps at the death of his mother, and the man who weeps out of love for the Truth (Dhamma),—are his tears a cure ?’ ‘ The tears of the one, O king, are stained and hot with the three fires of passion. The tears of the other are stainless and cool. Now there is cure in coolness and calm, but in heat and passion there can be no cure ?.’ ‘Very good, Nagasena!’ 7. The king said: ‘What is the distinction, Nagasena, between him who is full of passion, and him who is void of passion ?’ . ‘The one is overpowered by craving, O king, and the other not.’ ‘But what does that mean ?’ ‘The one is in want, O king, and the other not.’ ‘I look at ‘it, Sir, in this way. He who has passion and he who has not—both of them alike— desire what is good to eat, either hard or soft. And neither of them desires what is wrong.’ ‘The lustful man, O king, in eating his food enjoys both the taste and the lust that arises from taste, [77] but the man free from lusts experiences the taste only, and not the lust arising therefrom.’ ‘ Well answered, Nagasena!’ . The Simhalese follows the Pali, but that of course only shows that the text before the translator was here the same as in Mr, Trenckner’s edition. 1 The point of this lies in the allusion to the coolness and calm of Nirvama, or Arahatship, which is the dying out of the three fires of lust, ill-will, and delusion. The word used for coolness, Sitala, is one of the many epithets of Arahatship. 120 THE QUESTIONS OF KING MILINDA. _III, 6, 8. 8. The king said: ‘Venerable Nagasena, where does wisdom dwell ?’ ‘Nowhere, O king.’ ‘Then, Sir, there is no such thing as wisdom.’ ‘Where does the wind dwell, O king ?’ ‘Not anywhere, Sir.’ ‘So there is no such thing as wind.’ ‘Well answered, Nagasena !’ 9. The king said: ‘When you speak of transmigration ', NAgasena, what does that mean ?’ ‘A being born here, O king, dies here. Having died here, it springs up elsewhere. Having been born there, there it dies. Having died there, it springs up elsewhere. That is what is meant by transmigration.’ ‘Give me an illustration.’
2Having died here, it springs up elsewhere. Having been born there, there it dies. Having died there, it springs up elsewhere. That is what is meant by transmigration.’ ‘Give me an illustration.’ ‘It is like the case of a man who, after eating a mango, should set the seed in the ground. From that a great tree would be produced and give fruit. And there would be no end to the succession, in that way, of mango trees.’ ‘Very good, Nagasena !’ 10. The king said: ‘By what, N4gasena, does one recollect what is past and done long ago ?’ ‘ By memory.’ ‘But is it not by the mind’, not by the memory’, that we recollect ?’ ‘Do you recollect any business, O king, that you have done and then forgotten ?’ ‘Yes.’ ‘What then? Were you then without a mind ?’ » Samsara, ? Xittena, no satiya. IT], 6, 11. MEMORY. 121 ‘No. But my memory failed me.’ ‘Then why do you say that it is by the mind, not by the memory, that we recollect ?’ ‘Very good, Nagasena!’ 11. The king said: ‘Does memory, Nagasena, always arise subjectively, [78] or is it stirred up by suggestion from outside! ?’ ‘Both the one and the other.’ ‘But does not that amount to all memory being subjective in origin, and never artificial ?’ ‘If, O king, there were no artificial (imparted) memory, then artisans would have no need of practice, or art, or schooling, and teachers would be useless. But the contrary is the case.’ ‘Very good, Nagasena!’ Here ends the Sixth Chapter. 1 I follow Hinasi-kumburé’s interpretation of the difficult words in the text, which Mr. Trenckner says is corrupt. Ka/umika is ‘ artificial,’ like the Sanskrit krétrima. It has only been found as yet in our author. 122 THE QUESTIONS OF KING MILINDA. ITI, 7, 1. Book III. CHAPTER 7. 1. The king said: ‘In how many ways, Nagasena, does memory spring up ?’
3Trenckner says is corrupt. Ka/umika is ‘ artificial,’ like the Sanskrit krétrima. It has only been found as yet in our author. 122 THE QUESTIONS OF KING MILINDA. ITI, 7, 1. Book III. CHAPTER 7. 1. The king said: ‘In how many ways, Nagasena, does memory spring up ?’ ‘In sixteen ways, O king. That is to say: by personal experience ', as when the venerable Ananda, or the devoted woman Khugguttara, or any others who had that power, called to mind their previous births—[79] or by outward aid*, as when others continue to remind one who is by nature forgetful—or by the impression made by the greatness of some occasion ®, as kings remember their coronation day, or as we remember the day of our conversion—by the impression made by joy *, as when one remembers that which gave him pleasure—or by the impression made by sorrow’, as when one remembers that which pained him—or from similarity of appearance‘, as on seeing one like them we call to mind the mother or father or sister or brother, or on seeing a camel or an ox or an ass we Call to mind others like them—or by difference of appearance’, as when we remember that such and such a colour, sound, smell, taste, or touch belong to such and such a thing—or by the knowledge of speech *, as when one who is by nature forgetful is reminded by others and then himself remembers—or by a sign °, as when we recognise a draught bullock by a brand mark or some other sign—or from effort to recollect, as when one by 1 Abhigfnato. 7? Kafumikfya. * O/drika-vi##dnato. * Hita-vi##anato. 5 Ahita-viinvanato., * Sabh4ga-nimittato. 7 Visabhaga-nimittato. * Kathabhiaa@anato. ° Lakkhamato. ™ Saramato. III, 7, 24 MEMORY, 123 nature forgetful is made to recollect by being urged again and again: “try and think of it”—or by calculation", as when one knows by the training he has received in writing that such and such a letter ought to follow after such and such a one—or by arithmetic }*, as when accountants do big sums by their knowledge of figures—or by learning by heart 8, as the repeaters of the scriptures by their skill in learning by heart recollect so much—[80] or by meditation 4, as when a Bhikkhu calls to mind his temporary states in days gone by—by reference to a book, as when kings calling to mind a previous regulation, say: “ Bring the book here,” and remind themselves out of that—or by a pledge *, as when at the sight of goods deposited a man recollects (the circumstances under which they were pledged)—or by association’, as when one remembers a thing because one has seen it, or a sound because one has heard it, or an odour because one has smelt it, or a touch because one has felt it, or a concept because one has perceived it.’ ‘Very good, Nagasena!’ 2. The king said: ‘Your people say, Nagasena, that though a man should have lived a hundred 4 Muddato (see above, p. 6). 13 Gananfto.
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.
1There was no conferring of ordination upon him at the hands of others—in the way that the Blessed One laid down regulations for his disciples, never to be transgressed by them their lives long ¢!’ ‘Very true, Nagasena!’ ’ This technical term for an elephant’s trumpeting is not infrequent. See, for instance, Gataka I, 50. * As a matter of fact Brahma, the nearest approach in the Indian thought of that time to our idea of God, is always represented, in Buddhism, as a good Buddhist. See, for instance, ‘ Buddhist Suttas,’ p. 116, and my note at p. 117. 3 Upasampada. Admission to the higher grade in the Order. 4 Mr. Trenckner again suspects something dropped out in this reply. But the connection of ideas seems to me quite sufficient. III, 6,%. PASSION. 119 6. The king said: ‘To which of these two, Nagasena,—the man who weeps at the death of his mother, and the man who weeps out of love for the Truth (Dhamma),—are his tears a cure ?’ ‘ The tears of the one, O king, are stained and hot with the three fires of passion. The tears of the other are stainless and cool. Now there is cure in coolness and calm, but in heat and passion there can be no cure ?.’ ‘Very good, Nagasena!’ 7. The king said: ‘What is the distinction, Nagasena, between him who is full of passion, and him who is void of passion ?’ . ‘The one is overpowered by craving, O king, and the other not.’ ‘But what does that mean ?’ ‘The one is in want, O king, and the other not.’ ‘I look at ‘it, Sir, in this way. He who has passion and he who has not—both of them alike— desire what is good to eat, either hard or soft. And neither of them desires what is wrong.’ ‘The lustful man, O king, in eating his food enjoys both the taste and the lust that arises from taste, [77] but the man free from lusts experiences the taste only, and not the lust arising therefrom.’ ‘ Well answered, Nagasena!’ . The Simhalese follows the Pali, but that of course only shows that the text before the translator was here the same as in Mr, Trenckner’s edition. 1 The point of this lies in the allusion to the coolness and calm of Nirvama, or Arahatship, which is the dying out of the three fires of lust, ill-will, and delusion. The word used for coolness, Sitala, is one of the many epithets of Arahatship. 120 THE QUESTIONS OF KING MILINDA. _III, 6, 8. 8. The king said: ‘Venerable Nagasena, where does wisdom dwell ?’ ‘Nowhere, O king.’ ‘Then, Sir, there is no such thing as wisdom.’ ‘Where does the wind dwell, O king ?’ ‘Not anywhere, Sir.’ ‘So there is no such thing as wind.’ ‘Well answered, Nagasena !’ 9. The king said: ‘When you speak of transmigration ', NAgasena, what does that mean ?’ ‘A being born here, O king, dies here. Having died here, it springs up elsewhere. Having been born there, there it dies. Having died there, it springs up elsewhere. That is what is meant by transmigration.’ ‘Give me an illustration.’
2Having died here, it springs up elsewhere. Having been born there, there it dies. Having died there, it springs up elsewhere. That is what is meant by transmigration.’ ‘Give me an illustration.’ ‘It is like the case of a man who, after eating a mango, should set the seed in the ground. From that a great tree would be produced and give fruit. And there would be no end to the succession, in that way, of mango trees.’ ‘Very good, Nagasena !’ 10. The king said: ‘By what, N4gasena, does one recollect what is past and done long ago ?’ ‘ By memory.’ ‘But is it not by the mind’, not by the memory’, that we recollect ?’ ‘Do you recollect any business, O king, that you have done and then forgotten ?’ ‘Yes.’ ‘What then? Were you then without a mind ?’ » Samsara, ? Xittena, no satiya. IT], 6, 11. MEMORY. 121 ‘No. But my memory failed me.’ ‘Then why do you say that it is by the mind, not by the memory, that we recollect ?’ ‘Very good, Nagasena!’ 11. The king said: ‘Does memory, Nagasena, always arise subjectively, [78] or is it stirred up by suggestion from outside! ?’ ‘Both the one and the other.’ ‘But does not that amount to all memory being subjective in origin, and never artificial ?’ ‘If, O king, there were no artificial (imparted) memory, then artisans would have no need of practice, or art, or schooling, and teachers would be useless. But the contrary is the case.’ ‘Very good, Nagasena!’ Here ends the Sixth Chapter. 1 I follow Hinasi-kumburé’s interpretation of the difficult words in the text, which Mr. Trenckner says is corrupt. Ka/umika is ‘ artificial,’ like the Sanskrit krétrima. It has only been found as yet in our author. 122 THE QUESTIONS OF KING MILINDA. ITI, 7, 1. Book III. CHAPTER 7. 1. The king said: ‘In how many ways, Nagasena, does memory spring up ?’
3Trenckner says is corrupt. Ka/umika is ‘ artificial,’ like the Sanskrit krétrima. It has only been found as yet in our author. 122 THE QUESTIONS OF KING MILINDA. ITI, 7, 1. Book III. CHAPTER 7. 1. The king said: ‘In how many ways, Nagasena, does memory spring up ?’ ‘In sixteen ways, O king. That is to say: by personal experience ', as when the venerable Ananda, or the devoted woman Khugguttara, or any others who had that power, called to mind their previous births—[79] or by outward aid*, as when others continue to remind one who is by nature forgetful—or by the impression made by the greatness of some occasion ®, as kings remember their coronation day, or as we remember the day of our conversion—by the impression made by joy *, as when one remembers that which gave him pleasure—or by the impression made by sorrow’, as when one remembers that which pained him—or from similarity of appearance‘, as on seeing one like them we call to mind the mother or father or sister or brother, or on seeing a camel or an ox or an ass we Call to mind others like them—or by difference of appearance’, as when we remember that such and such a colour, sound, smell, taste, or touch belong to such and such a thing—or by the knowledge of speech *, as when one who is by nature forgetful is reminded by others and then himself remembers—or by a sign °, as when we recognise a draught bullock by a brand mark or some other sign—or from effort to recollect, as when one by 1 Abhigfnato. 7? Kafumikfya. * O/drika-vi##dnato. * Hita-vi##anato. 5 Ahita-viinvanato., * Sabh4ga-nimittato. 7 Visabhaga-nimittato. * Kathabhiaa@anato. ° Lakkhamato. ™ Saramato. III, 7, 24 MEMORY, 123 nature forgetful is made to recollect by being urged again and again: “try and think of it”—or by calculation", as when one knows by the training he has received in writing that such and such a letter ought to follow after such and such a one—or by arithmetic }*, as when accountants do big sums by their knowledge of figures—or by learning by heart 8, as the repeaters of the scriptures by their skill in learning by heart recollect so much—[80] or by meditation 4, as when a Bhikkhu calls to mind his temporary states in days gone by—by reference to a book, as when kings calling to mind a previous regulation, say: “ Bring the book here,” and remind themselves out of that—or by a pledge *, as when at the sight of goods deposited a man recollects (the circumstances under which they were pledged)—or by association’, as when one remembers a thing because one has seen it, or a sound because one has heard it, or an odour because one has smelt it, or a touch because one has felt it, or a concept because one has perceived it.’ ‘Very good, Nagasena!’ 2. The king said: ‘Your people say, Nagasena, that though a man should have lived a hundred 4 Muddato (see above, p. 6). 13 Gananfto.
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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