Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ Well, let that be so, Nagasena. I admit that the rock was intercepted. But the splinter ought at least to have paid as much respect to the Buddha as the earth did.’ ‘ There are these twelve kinds of persons, O king, who pay no respect—the lustful man in his lust, and the angry man in his malice, and the dull man in his stupidity, and the puffed-up man in his pride, and the bad man in his want of discrimination, and the obstinate man in his want of docility, and the mean man in his littleness, and the talkative man in his vanity, and the wicked man in his cruelty, and the wretched man in his misery, and the gambler [181] because he is overpowered by greed, and the busy man in his search after gain. But that splinter, just as it was broken off by the impact of the rocks, fell by chance! in such a direction that it struck against the foot of the Blessed One—just as fine, subtle, and minute grains of sand, when carried away by the force of the wind, are sprinkled down by chance in any direction they may happen to take. If the splinter, O king, had not been separated from the rock of which it formed a part, it too would have been intercepted by their meeting together. But, as it was, it was neither fixed on the earth, nor did it remain stationary in the air, but fell whithersoever 1 Animitta-kata-dis4, which the Simhalese (p. 238) merely repeats, IV, 3, 3% THE SAMANA. 251 chance directed it, and happened to strike against the Blessed One’s foot—just as dried leaves might fall if caught up in a whirlwind. And the real cause of its so striking against his foot was the sorrowworking deed ! of that ungrateful, wicked, Devadatta.’ ‘Very good, Nagasena! That is so, and I accept it as you say.’ [Here ends the dilemma as to the splinter grazing the Buddha’s foot.] [THE SAMANA.] 31. ‘Venerable Nagasena, the Blessed One said: ‘‘A man becomes a Samaza by the destruction of the Asavas*.” But on the other hand he said: “ The man who has these dispositions four ‘Is he whom the world knows as Samaza °.” And in that passage these are the four dispositions referred to—long-suffering, temperance in food, renunciation‘, and the being without the attachments® (arising from lust, ill-will, and dulness). Now these four dispositions are equally found in those who are still defective, in whom [182] the ? Dukkh4nubh4&van4—the sorrow being Devadatta’s subsequent existence in purgatory. * That is ‘of sensuality, individuality, delusion, and ignorance.’ I don’t know which is the passage referred to. * Also not traced as yet in the texts. ‘ Vippah4né, not in Childers, but see Sutta Nipfta V, 14, 4, 5. Hinafi-kumburé (p. 239) renders it Alaya hoerfma. ® Akinkaffia, not having the three kifiZanas mentioned. Hinasi-kumburé (p. 239) takes it to mean the practice of the Aki#éayatana meditation. But if so that would surely have been the word used. 252 THE QUESTIONS OF KING MILINDA. _ IV, 3, 32.
2Hinafi-kumburé (p. 239) renders it Alaya hoerfma. ® Akinkaffia, not having the three kifiZanas mentioned. Hinasi-kumburé (p. 239) takes it to mean the practice of the Aki#éayatana meditation. But if so that would surely have been the word used. 252 THE QUESTIONS OF KING MILINDA. _ IV, 3, 32. Asavas have not yet been completely destroyed. So that if the first statement be correct, the second is wrong, and if the second be right the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 32. ‘Both statements, O king, were made by the Blessed One. But the second was said of the characteristics of such and such men;; the first is an inclusive statement—that all in whom the Asavas are destroyed are Samamas. And moreover, of all those who are made perfect by the suppression of evil, if you take them in regular order one after the other, then the Samaza in whom the Asavas are destroyed is acknowledged to be the chief—just, O king, as of all flowers produced in the water or on the land, the double jasmine? is ackowledged to be the chief, all other kinds of flowers of whatever sort are merely flowers, and taking them in order it is the double jasmine that people most desire and like. Or just, O king, as of all kinds of grain, rice is acknowledged to be the chief, all other kinds of grain, of whatever sort, [188] are useful for food and for the support of the body, but if you take them in order, rice is acknowledged as the best.’ ‘Very good, Nagasena! That is so, and I accept it as you Say.’ [Here ends the dilemma as to what constitutes a Samaza.] * Varsik& (Dé&saman mal, jasminum zambac). TV, 3) 34+ EXULTATION. 253 [THE BUDDHA'S EXULTATION. ] 33. ‘Venerable Nagasena, the Blessed One said : “Tf, O Bhikkhus, any one should speak in praise of me, or of our religion (Dhamma), or of the Order, you should not thereupon indulge in joy, or delight, or exultation of mind?”. And on the other hand the Tathagata was so delighted, and pleased, and exultant at the deserved praise bestowed on him by Sela the Brahman, that he still further magnified his own goodness in that he said: “ A king am I, Sela, the king supreme Of righteousness. The royal chariot wheel In righteousness do I set rolling on— That wheel that no one can turn back again ?!” Now if the passage first quoted be right then must the second be wrong, but if that be right then must the first be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 34. [184] ‘Both your quotations, O king, are correct. But the first passage was spoken by the Blessed One with the intention of setting forth truthfully, exactly, in accordance with reality, and fact, and 1 From the Brahma-gala Sutta in the Digha NikAya (I, 1, 5). * From the Sela Sutta in the Sutta Nipata (III, 7, 7). Professor Fausbéll in his translation of this stanza (at vol. x, p. ro2 of the ‘Sacred Books of the East’) draws attention to the parallel at
3* From the Sela Sutta in the Sutta Nipata (III, 7, 7). Professor Fausbéll in his translation of this stanza (at vol. x, p. ro2 of the ‘Sacred Books of the East’) draws attention to the parallel at -John xviii. 37. ‘Thou sayest that I am aking. To this end was I born. And for this cause came I into the world that I should bear witness unto the truth ’—where ‘truth,’ if one translated the verse into Pali, would be correctly rendered by Dhamma, ‘righteousness, religion, truth, essential quality.’ Professor Fausbdll’s version of the stanza runs: ‘I am a king, O Sela, an incomparable religious (Dhamma-r4ga) king, with justice (Dhamma). I turn the wheel, a wheel that is irresistible.’ 254 THE QUESTIONS OF KING MILINDA. _IV, 3, 35. sense, the real nature, and essence, and characteristic marks of the Dhamma. And the second passage was not spoken for the sake of gain or fame, nor out of party spirit, nor in the lust of winning over men to become his followers. But it was in mercy and love, and with the welfare of others in view, conscious that thereby three hundred young Brahmans would attain to the knowledge of the truth, that he said: “A king am I, Sela, the king supreme of righteousness.”’ ‘Very good, Nagasena! That is so, and I accept it as you say.’ (Here ends the problem as to exultation of mind.] [KINDNESS AND PUNISHMENT. ] 35. ‘Venerable N4gasena, the Blessed One said: “ Doing no injury to any one Dwell full of love and kindness in the world?.” And on the other hand he said: “ Punish him who deserves punishment *, favour him who is worthy of favour.” [185] Now punishment, Nagasena, means the cutting off of hands or feet, flogging °, casting into bonds, torture‘, execution, degradation in rank*. ? From the 521st Gataka. 2 The crux lies in the ambiguity of this phrase as will be seen below. * Vadha, which is ambiguous, and means also ‘killing.’ The Simhalese repeats the word. * K 4ranA, which Hinasi-kumburé renders tcelfmaya, ‘ flogging.’ 5 Santati-vikopanam, literally ‘ breach of continuity.’ Hinafkumburé explains it to mean ‘injury to the duration of life,’ and this may be the author’s meaning, as he is fond of heaping together a string of words, some of which mean the same thing. But as IV, 3, 36. KINDNESS AND PUNISHMENT. 255 Such a saying is therefore not worthy of the Blessed One, and he ought not to have made use of it. For if the first injunction be right then this must be wrong, and if this be right then the injunction to do no injury to any one, but to dwell full of love and kindness in the world, must be wrong. 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.
1‘ Well, let that be so, Nagasena. I admit that the rock was intercepted. But the splinter ought at least to have paid as much respect to the Buddha as the earth did.’ ‘ There are these twelve kinds of persons, O king, who pay no respect—the lustful man in his lust, and the angry man in his malice, and the dull man in his stupidity, and the puffed-up man in his pride, and the bad man in his want of discrimination, and the obstinate man in his want of docility, and the mean man in his littleness, and the talkative man in his vanity, and the wicked man in his cruelty, and the wretched man in his misery, and the gambler [181] because he is overpowered by greed, and the busy man in his search after gain. But that splinter, just as it was broken off by the impact of the rocks, fell by chance! in such a direction that it struck against the foot of the Blessed One—just as fine, subtle, and minute grains of sand, when carried away by the force of the wind, are sprinkled down by chance in any direction they may happen to take. If the splinter, O king, had not been separated from the rock of which it formed a part, it too would have been intercepted by their meeting together. But, as it was, it was neither fixed on the earth, nor did it remain stationary in the air, but fell whithersoever 1 Animitta-kata-dis4, which the Simhalese (p. 238) merely repeats, IV, 3, 3% THE SAMANA. 251 chance directed it, and happened to strike against the Blessed One’s foot—just as dried leaves might fall if caught up in a whirlwind. And the real cause of its so striking against his foot was the sorrowworking deed ! of that ungrateful, wicked, Devadatta.’ ‘Very good, Nagasena! That is so, and I accept it as you say.’ [Here ends the dilemma as to the splinter grazing the Buddha’s foot.] [THE SAMANA.] 31. ‘Venerable Nagasena, the Blessed One said: ‘‘A man becomes a Samaza by the destruction of the Asavas*.” But on the other hand he said: “ The man who has these dispositions four ‘Is he whom the world knows as Samaza °.” And in that passage these are the four dispositions referred to—long-suffering, temperance in food, renunciation‘, and the being without the attachments® (arising from lust, ill-will, and dulness). Now these four dispositions are equally found in those who are still defective, in whom [182] the ? Dukkh4nubh4&van4—the sorrow being Devadatta’s subsequent existence in purgatory. * That is ‘of sensuality, individuality, delusion, and ignorance.’ I don’t know which is the passage referred to. * Also not traced as yet in the texts. ‘ Vippah4né, not in Childers, but see Sutta Nipfta V, 14, 4, 5. Hinafi-kumburé (p. 239) renders it Alaya hoerfma. ® Akinkaffia, not having the three kifiZanas mentioned. Hinasi-kumburé (p. 239) takes it to mean the practice of the Aki#éayatana meditation. But if so that would surely have been the word used. 252 THE QUESTIONS OF KING MILINDA. _ IV, 3, 32.
2Hinafi-kumburé (p. 239) renders it Alaya hoerfma. ® Akinkaffia, not having the three kifiZanas mentioned. Hinasi-kumburé (p. 239) takes it to mean the practice of the Aki#éayatana meditation. But if so that would surely have been the word used. 252 THE QUESTIONS OF KING MILINDA. _ IV, 3, 32. Asavas have not yet been completely destroyed. So that if the first statement be correct, the second is wrong, and if the second be right the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 32. ‘Both statements, O king, were made by the Blessed One. But the second was said of the characteristics of such and such men;; the first is an inclusive statement—that all in whom the Asavas are destroyed are Samamas. And moreover, of all those who are made perfect by the suppression of evil, if you take them in regular order one after the other, then the Samaza in whom the Asavas are destroyed is acknowledged to be the chief—just, O king, as of all flowers produced in the water or on the land, the double jasmine? is ackowledged to be the chief, all other kinds of flowers of whatever sort are merely flowers, and taking them in order it is the double jasmine that people most desire and like. Or just, O king, as of all kinds of grain, rice is acknowledged to be the chief, all other kinds of grain, of whatever sort, [188] are useful for food and for the support of the body, but if you take them in order, rice is acknowledged as the best.’ ‘Very good, Nagasena! That is so, and I accept it as you Say.’ [Here ends the dilemma as to what constitutes a Samaza.] * Varsik& (Dé&saman mal, jasminum zambac). TV, 3) 34+ EXULTATION. 253 [THE BUDDHA'S EXULTATION. ] 33. ‘Venerable Nagasena, the Blessed One said : “Tf, O Bhikkhus, any one should speak in praise of me, or of our religion (Dhamma), or of the Order, you should not thereupon indulge in joy, or delight, or exultation of mind?”. And on the other hand the Tathagata was so delighted, and pleased, and exultant at the deserved praise bestowed on him by Sela the Brahman, that he still further magnified his own goodness in that he said: “ A king am I, Sela, the king supreme Of righteousness. The royal chariot wheel In righteousness do I set rolling on— That wheel that no one can turn back again ?!” Now if the passage first quoted be right then must the second be wrong, but if that be right then must the first be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 34. [184] ‘Both your quotations, O king, are correct. But the first passage was spoken by the Blessed One with the intention of setting forth truthfully, exactly, in accordance with reality, and fact, and 1 From the Brahma-gala Sutta in the Digha NikAya (I, 1, 5). * From the Sela Sutta in the Sutta Nipata (III, 7, 7). Professor Fausbéll in his translation of this stanza (at vol. x, p. ro2 of the ‘Sacred Books of the East’) draws attention to the parallel at
3* From the Sela Sutta in the Sutta Nipata (III, 7, 7). Professor Fausbéll in his translation of this stanza (at vol. x, p. ro2 of the ‘Sacred Books of the East’) draws attention to the parallel at -John xviii. 37. ‘Thou sayest that I am aking. To this end was I born. And for this cause came I into the world that I should bear witness unto the truth ’—where ‘truth,’ if one translated the verse into Pali, would be correctly rendered by Dhamma, ‘righteousness, religion, truth, essential quality.’ Professor Fausbdll’s version of the stanza runs: ‘I am a king, O Sela, an incomparable religious (Dhamma-r4ga) king, with justice (Dhamma). I turn the wheel, a wheel that is irresistible.’ 254 THE QUESTIONS OF KING MILINDA. _IV, 3, 35. sense, the real nature, and essence, and characteristic marks of the Dhamma. And the second passage was not spoken for the sake of gain or fame, nor out of party spirit, nor in the lust of winning over men to become his followers. But it was in mercy and love, and with the welfare of others in view, conscious that thereby three hundred young Brahmans would attain to the knowledge of the truth, that he said: “A king am I, Sela, the king supreme of righteousness.”’ ‘Very good, Nagasena! That is so, and I accept it as you say.’ (Here ends the problem as to exultation of mind.] [KINDNESS AND PUNISHMENT. ] 35. ‘Venerable N4gasena, the Blessed One said: “ Doing no injury to any one Dwell full of love and kindness in the world?.” And on the other hand he said: “ Punish him who deserves punishment *, favour him who is worthy of favour.” [185] Now punishment, Nagasena, means the cutting off of hands or feet, flogging °, casting into bonds, torture‘, execution, degradation in rank*. ? From the 521st Gataka. 2 The crux lies in the ambiguity of this phrase as will be seen below. * Vadha, which is ambiguous, and means also ‘killing.’ The Simhalese repeats the word. * K 4ranA, which Hinasi-kumburé renders tcelfmaya, ‘ flogging.’ 5 Santati-vikopanam, literally ‘ breach of continuity.’ Hinafkumburé explains it to mean ‘injury to the duration of life,’ and this may be the author’s meaning, as he is fond of heaping together a string of words, some of which mean the same thing. But as IV, 3, 36. KINDNESS AND PUNISHMENT. 255 Such a saying is therefore not worthy of the Blessed One, and he ought not to have made use of it. For if the first injunction be right then this must be wrong, and if this be right then the injunction to do no injury to any one, but to dwell full of love and kindness in the world, must be wrong. 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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