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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Suppose, O king, a man were to give ambrosia ‘ to all the people, and they, eating of it, were to become healthy and long-lived and free from every bodily ill. But one man, on eating it, were by his own bad digestion, to ? Rakkhanto, which Hina/i-kumburé expands in the sense adopted above. * Plantains and bambfis die when they flower. And it was popular belief in India that she-mules always died if they foaled. See Kullavagga VI, 4, 3; VII, 2, 5; Vimana Vatthu 43, 8; Samyutta Nikaya VI, 2, 2. 5 Hinasi-kumburé here inserts a translation of the whole of the Sutta referred to. * Amatam, with reference, no doubt, to Arahatship, of which this is also an epithet. IV, 3) 15+ THE FOOLISH FELLOW. 237 die. Would then, O king, the man who gave away the ambrosia be guilty therein of any offence ?’ ‘No, Sir.’ ‘Just so, O king, does the Tathagata present the gift of his ambrosia to the men and gods in the ten thousand world systems ; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall. Food, O king, preserves the lives of all beings. But some who eat of it die of cholera’, Is the man who feeds the hungry guilty therein of any offence ?’ ‘No, Sir.’ ‘Just so, O king, does the Tathagata present the gift of his ambrosia to the men and gods in the ten thousand world systems; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall.’ ‘Very good, Nagasena! That is so, and I accept it as you Say.’ [Here ends the dilemma on the harm resulting from preaching. ] [THE SECRETS OF A TATHAGATA.] 11. [This dilemma treats of one of the thirty bodily signs of a ‘great man’ (Mah4purusha) supposed to be possessed by every Tathagata, but as it deals with matters not usually spoken of in this century, it is best read in the original. ] [THE FOOLISH FELLOW.] 15. [170] ‘Venerable Nagasena, it was said by the Elder Sdriputta, the commander of the faith : “ The 1 VisQ#ikaya, which Hinasi-kumburé renders: Agirna wa wiwekabadhayen. So above, IV, 2, 18. 238 THE QUESTIONS OF KING MILINDA. _ IV, 3, 16. Tathagata, brethren, is perfect in courtesy of speech. There is no fault of speech in the Tath4gata concerning which he should have to take care that no one else should know it!” And on the other hand the Tathagata, when promulgating the first Paragika on the occasion of the offence of Sudinna the Kalanda *, addressed him with harsh words, calling him a useless fellow*. And that Elder, on being so called, terrified with the fear of his teacher‘, and overcome with remorse, was unable to comprehend the Excellent Way* Now if the first statement be correct, the allegation that the TathAgata called Sudinna the Kalanda a useless fellow must be false. But if that be true, then the first statement must be false. [171] This too is a double-pointed problem now put to you, and you have to solve it.’
2But if that be true, then the first statement must be false. [171] This too is a double-pointed problem now put to you, and you have to solve it.’ 16. ‘What Sériputta the Elder said is true, O king. And the Blessed One called Sudinna a useless fellow on that occasion. But that was not out of rudeness of disposition °, it was merely pointing out the real nature (of his conduct) in a way that would do him no harm’. And what herein is meant by * I don’t know where such a phrase is put into Sariputta’s mouth: but a similar one, as Mr. Trenckner points out, is ascribed to the Buddha at Anguttara VII, 6, 5. ? Kalanda-putto, where Kalanda (or Kalandaka as some MSS. of the Vinaya spell it) is the name of the clan (see Parfgika I, 5: 1), not of the father. ® See the whole speech at PAragika I, 5, rr. * Garuttésena. T4so is not in Childers, but occurs Gataka III, 177, 202. 5 There is nothing in the Vinaya account of this result. 6 Du/fha-fAittena, which Hina/i-kumburé repeats. 7 Asdrambhena yath&va-lakkhamzena. For y4th4va, which is not in Childers, see Buddhaghosa in the Sumangala VilAsinf, p. 65, and Dhammap4la on Theri Gath4, 387. Hfnafi-kumburé IV, 3,17. THE FOOLISH FELLOW. 239 ‘‘ pointing out the real nature.” If any man, O king, in this birth does not attain to the perception of the Four Truths, then is his manhood (his being born as a man) in vain', but if he acts differently he will become different. Therefore is it that he is called a useless fellow 2. And so the Blessed One addressed Sudinna the Kalanda with words of truth, and not with words apart from the facts.’ 17. ‘But, Nagasena, though a man in abusing another speaks the truth, still we should inflict a small? fine upon him. For he is guilty of an offence, inasmuch as he, although for something real, abused him by the use of words that might lead to a breach (of the peace) 4,’ ‘Have you ever heard, O king, of a people bowing down before, or rising up from their seats in respect for, or showing honour to, or bringing the complimentary presents (usually given to officials) to a criminal ?’ ‘No, if a man have committed a crime of whatever sort or kind, if he be really worthy of reproof and punishment, they would rather behead him, or tor- translates: Upadra karaza sitakin ut no wanneya, swabhawa lakshanayen maya ehi wad4lakisiwek cet nam, é swabhawa lakshanaya maya. 1 Mogham. So at Gataka III, 24. ? Mogha-puriso, the same word as I have translated elsewhere ‘foolish fellow,’ following Childers. But I never think that the word means always and only ‘in vain, useless.’ See Gataka I, 14; III, 24, 25; Sutta Nipata III, 7, 20; Mahdvagga VIII, 1, 5; Kullavagga V, 11,3; Anguttara II, 5,10; Sumangala Vilasinf, p. 55. 5 Literally, ‘a fine of a kahA4pama,’ a copper coin worth in our money about a penny. See my ‘ Ancient Coins and Measures,’ p. 3. * Visum vohfram Akaranto. The Simhalese (p. 224) has Wen wi wadana wi wyawahdrayekin hesiremin.
355. 5 Literally, ‘a fine of a kahA4pama,’ a copper coin worth in our money about a penny. See my ‘ Ancient Coins and Measures,’ p. 3. * Visum vohfram Akaranto. The Simhalese (p. 224) has Wen wi wadana wi wyawahdrayekin hesiremin. 240 THE QUESTIONS OF KING MILINDA. IV, 3, 18. ture him’, or bind him with bonds, or put him to death, or deprive him of his goods 2.’ ‘Did then the Blessed One, O king, act with justice or not ?’ ‘With justice, Sir, and in a most fit and proper way. And when, Nagasena, they hear of it the world of men and gods will be made tender of conscience, and afraid of falling into sin, struck with awe at the sight of it, and still more so when they themselves associate with wrong-doers, or do wrong.’ 18. [172] ‘ Now would a physician, O king, administer pleasant things as a medicine in a case where all the humours of the body were affected, and the whole frame was disorganised and full of disease ?’ ‘No. Wishing to put an end to the disease he would give sharp and scarifying drugs.’ ‘In the same way, O king, the Tathagata bestows admonition for the sake of suppressing all the diseases of sin. And the words of the Tathagata, even when stern, soften men and make them tender. Just as hot water, O king, softens and makes tender anything capable of being softened, so are the words of the Tathagata, even when stern, yet as full of benefit, and as full of pity as the words of a father would be to his children. Just, O king, as the drinking of evil-smelling decoctions, the swallowing of nasty drugs, destroys the weaknesses of men’s bodies, so are the words of the Tathagata, even when stern, bringers of advantage and laden with pity. And 1 Hananti. But himsat kereti says the Simhalese. * Gapenti. Dr. Edward Miller thinks this a misprint for ghapenti (Pali Grammar, p. 37). Dhanaya hanayen nirddhanika kereti is the Simhalese version, IV, 3,20. . THE TALKING TREE. 241 just, O king, as a ball of cotton falling on a man raises no bruise, so do the words of the Tathagata, even when stern, do no harm.’ ‘ Well have you made this problem clear by many a simile. Very good, Nagasena! That is so, and I accept it as you say.’ [End of the dilemma as to the Buddha’s harsh words to Sudinna.] [THE TREE TALKING. ] 19. ‘ Venerable Nagasena, the Tath4gata said : “ Brahman! why do you ask an unconscious thing, Which cannot hear you, how it does to-day ? Active, intelligent, and full of life, How can you speak to this so senseless thing— This wild Paldsa tree! ?” [173] And on the other hand he said: “ And thus the Aspen tree then made reply : ‘I, Bharadvaga, can speak too. Listen to me*.’” ‘ Now if, Nagasena, a tree is an unconscious thing, it must be false that the Aspen tree spoke to Bhaéradvaga. But if that is true, it must be false to say that a tree is unconscious. This too is a double-edged problem now put to you, and you have to solve it.’
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.
1Suppose, O king, a man were to give ambrosia ‘ to all the people, and they, eating of it, were to become healthy and long-lived and free from every bodily ill. But one man, on eating it, were by his own bad digestion, to ? Rakkhanto, which Hina/i-kumburé expands in the sense adopted above. * Plantains and bambfis die when they flower. And it was popular belief in India that she-mules always died if they foaled. See Kullavagga VI, 4, 3; VII, 2, 5; Vimana Vatthu 43, 8; Samyutta Nikaya VI, 2, 2. 5 Hinasi-kumburé here inserts a translation of the whole of the Sutta referred to. * Amatam, with reference, no doubt, to Arahatship, of which this is also an epithet. IV, 3) 15+ THE FOOLISH FELLOW. 237 die. Would then, O king, the man who gave away the ambrosia be guilty therein of any offence ?’ ‘No, Sir.’ ‘Just so, O king, does the Tathagata present the gift of his ambrosia to the men and gods in the ten thousand world systems ; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall. Food, O king, preserves the lives of all beings. But some who eat of it die of cholera’, Is the man who feeds the hungry guilty therein of any offence ?’ ‘No, Sir.’ ‘Just so, O king, does the Tathagata present the gift of his ambrosia to the men and gods in the ten thousand world systems; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall.’ ‘Very good, Nagasena! That is so, and I accept it as you Say.’ [Here ends the dilemma on the harm resulting from preaching. ] [THE SECRETS OF A TATHAGATA.] 11. [This dilemma treats of one of the thirty bodily signs of a ‘great man’ (Mah4purusha) supposed to be possessed by every Tathagata, but as it deals with matters not usually spoken of in this century, it is best read in the original. ] [THE FOOLISH FELLOW.] 15. [170] ‘Venerable Nagasena, it was said by the Elder Sdriputta, the commander of the faith : “ The 1 VisQ#ikaya, which Hinasi-kumburé renders: Agirna wa wiwekabadhayen. So above, IV, 2, 18. 238 THE QUESTIONS OF KING MILINDA. _ IV, 3, 16. Tathagata, brethren, is perfect in courtesy of speech. There is no fault of speech in the Tath4gata concerning which he should have to take care that no one else should know it!” And on the other hand the Tathagata, when promulgating the first Paragika on the occasion of the offence of Sudinna the Kalanda *, addressed him with harsh words, calling him a useless fellow*. And that Elder, on being so called, terrified with the fear of his teacher‘, and overcome with remorse, was unable to comprehend the Excellent Way* Now if the first statement be correct, the allegation that the TathAgata called Sudinna the Kalanda a useless fellow must be false. But if that be true, then the first statement must be false. [171] This too is a double-pointed problem now put to you, and you have to solve it.’
2But if that be true, then the first statement must be false. [171] This too is a double-pointed problem now put to you, and you have to solve it.’ 16. ‘What Sériputta the Elder said is true, O king. And the Blessed One called Sudinna a useless fellow on that occasion. But that was not out of rudeness of disposition °, it was merely pointing out the real nature (of his conduct) in a way that would do him no harm’. And what herein is meant by * I don’t know where such a phrase is put into Sariputta’s mouth: but a similar one, as Mr. Trenckner points out, is ascribed to the Buddha at Anguttara VII, 6, 5. ? Kalanda-putto, where Kalanda (or Kalandaka as some MSS. of the Vinaya spell it) is the name of the clan (see Parfgika I, 5: 1), not of the father. ® See the whole speech at PAragika I, 5, rr. * Garuttésena. T4so is not in Childers, but occurs Gataka III, 177, 202. 5 There is nothing in the Vinaya account of this result. 6 Du/fha-fAittena, which Hina/i-kumburé repeats. 7 Asdrambhena yath&va-lakkhamzena. For y4th4va, which is not in Childers, see Buddhaghosa in the Sumangala VilAsinf, p. 65, and Dhammap4la on Theri Gath4, 387. Hfnafi-kumburé IV, 3,17. THE FOOLISH FELLOW. 239 ‘‘ pointing out the real nature.” If any man, O king, in this birth does not attain to the perception of the Four Truths, then is his manhood (his being born as a man) in vain', but if he acts differently he will become different. Therefore is it that he is called a useless fellow 2. And so the Blessed One addressed Sudinna the Kalanda with words of truth, and not with words apart from the facts.’ 17. ‘But, Nagasena, though a man in abusing another speaks the truth, still we should inflict a small? fine upon him. For he is guilty of an offence, inasmuch as he, although for something real, abused him by the use of words that might lead to a breach (of the peace) 4,’ ‘Have you ever heard, O king, of a people bowing down before, or rising up from their seats in respect for, or showing honour to, or bringing the complimentary presents (usually given to officials) to a criminal ?’ ‘No, if a man have committed a crime of whatever sort or kind, if he be really worthy of reproof and punishment, they would rather behead him, or tor- translates: Upadra karaza sitakin ut no wanneya, swabhawa lakshanayen maya ehi wad4lakisiwek cet nam, é swabhawa lakshanaya maya. 1 Mogham. So at Gataka III, 24. ? Mogha-puriso, the same word as I have translated elsewhere ‘foolish fellow,’ following Childers. But I never think that the word means always and only ‘in vain, useless.’ See Gataka I, 14; III, 24, 25; Sutta Nipata III, 7, 20; Mahdvagga VIII, 1, 5; Kullavagga V, 11,3; Anguttara II, 5,10; Sumangala Vilasinf, p. 55. 5 Literally, ‘a fine of a kahA4pama,’ a copper coin worth in our money about a penny. See my ‘ Ancient Coins and Measures,’ p. 3. * Visum vohfram Akaranto. The Simhalese (p. 224) has Wen wi wadana wi wyawahdrayekin hesiremin.
355. 5 Literally, ‘a fine of a kahA4pama,’ a copper coin worth in our money about a penny. See my ‘ Ancient Coins and Measures,’ p. 3. * Visum vohfram Akaranto. The Simhalese (p. 224) has Wen wi wadana wi wyawahdrayekin hesiremin. 240 THE QUESTIONS OF KING MILINDA. IV, 3, 18. ture him’, or bind him with bonds, or put him to death, or deprive him of his goods 2.’ ‘Did then the Blessed One, O king, act with justice or not ?’ ‘With justice, Sir, and in a most fit and proper way. And when, Nagasena, they hear of it the world of men and gods will be made tender of conscience, and afraid of falling into sin, struck with awe at the sight of it, and still more so when they themselves associate with wrong-doers, or do wrong.’ 18. [172] ‘ Now would a physician, O king, administer pleasant things as a medicine in a case where all the humours of the body were affected, and the whole frame was disorganised and full of disease ?’ ‘No. Wishing to put an end to the disease he would give sharp and scarifying drugs.’ ‘In the same way, O king, the Tathagata bestows admonition for the sake of suppressing all the diseases of sin. And the words of the Tathagata, even when stern, soften men and make them tender. Just as hot water, O king, softens and makes tender anything capable of being softened, so are the words of the Tathagata, even when stern, yet as full of benefit, and as full of pity as the words of a father would be to his children. Just, O king, as the drinking of evil-smelling decoctions, the swallowing of nasty drugs, destroys the weaknesses of men’s bodies, so are the words of the Tathagata, even when stern, bringers of advantage and laden with pity. And 1 Hananti. But himsat kereti says the Simhalese. * Gapenti. Dr. Edward Miller thinks this a misprint for ghapenti (Pali Grammar, p. 37). Dhanaya hanayen nirddhanika kereti is the Simhalese version, IV, 3,20. . THE TALKING TREE. 241 just, O king, as a ball of cotton falling on a man raises no bruise, so do the words of the Tathagata, even when stern, do no harm.’ ‘ Well have you made this problem clear by many a simile. Very good, Nagasena! That is so, and I accept it as you say.’ [End of the dilemma as to the Buddha’s harsh words to Sudinna.] [THE TREE TALKING. ] 19. ‘ Venerable Nagasena, the Tath4gata said : “ Brahman! why do you ask an unconscious thing, Which cannot hear you, how it does to-day ? Active, intelligent, and full of life, How can you speak to this so senseless thing— This wild Paldsa tree! ?” [173] And on the other hand he said: “ And thus the Aspen tree then made reply : ‘I, Bharadvaga, can speak too. Listen to me*.’” ‘ Now if, Nagasena, a tree is an unconscious thing, it must be false that the Aspen tree spoke to Bhaéradvaga. But if that is true, it must be false to say that a tree is unconscious. This too is a double-edged problem now put to you, and you have to solve it.’
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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