Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This too is a double-edged problem now put to you, and you have to solve it.’ 12. ‘It was both a settled matter, O king, who should be the parents of the Bodisat, and he did investigate into the question as to which family he was to be born into. But how did he doso? He thought over the matter as to whether his parents .Should be nobles or Brahmans. With respect to eight things, O king, should the future be investigated before it comes to pass. A merchant, O king, should investigate goods before he buys them—an elephant should try with its trunk a path it has not yet trod—a cartman should try a ford he has not yet crossed over—a pilot should test a shore he has not yet arrived at, and so guide the ship—a physician should find out the period of life which his patient has lasted! before he treats his disease—a traveller should test the stability of a bambd bridge ? before he mounts on to it—a Bhikkhu. should find out how much time has yet to run before. sun turn before he begins to eat his meal—and Bodisats, before they are born, should investigate the question whether it would be right for them to be born in the family of a noble or of a Brahman. 1 Ayum oloketv4, which the Simhalese (p. 257) repeats, This implied meaning is doubtful. * Uttara-setu, a word which does not occur elsewhere. HinaAikumburé renders it He-dazda, which Clough explains as a footbridge usually made of a single tree. . IV, 4, 14. SUICIDE. 273 These are the eight occasions on which investigation ought to precede action.’ ‘Very good, Nagasena! That is so, and I accept it as you Say.’ [Here ends the problem as to the Bodisat’s consideration. ] [on sUICIDE.] 13. [195] ‘Venerable Nagasena, it has been said by the Blessed One : “ A brother is not, O Bhikkhus, to commit suicide. Whosoever does so shall be dealt with according to the law.” And on the other hand you (members of the Order) say: “On whatsoever subject the Blessed One was addressing the disciples, he always, and with various similes, preached to them in order to bring about the destruction of birth, of old age, of disease, and of death. And whosoever overcame birth, old age, disease, and death, him did he honour with the highest praise #.” Now if the Blessed One forbade suicide that saying of yours must be wrong, but if not then the prohibition of suicide must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 14. ‘The regulation you quote, O king, was laid down by the Blessed One, and yet is our saying you refer to true. And there is a reason for this, a 1 Literally ‘is not to throw himself down,’ and I think ‘from a precipice’ is to be understood, especially as the nearest approach to the words quoted, that is the passage in the Sutta Vibhanga on the 3rd Paragika (III, 5, 13), has that meaning. 2 Here again the passage referred to is not known. [35] T 274 THE QUESTIONS OF KING MILINDA. IV, 4, 14.
22 Here again the passage referred to is not known. [35] T 274 THE QUESTIONS OF KING MILINDA. IV, 4, 14. reason for which the Blessed One both prohibited (the destruction of life), and also (in another sense) instigated us to it.’ ‘What, Nagasena, may that reason be? >? ‘The good man, O king, perfect in uprightness, is like a medicine to men! in being an antidote to the poison of evil, he is like water to men in laying the dust and the impurities of evil dispositions, he is like a jewel treasure to men in bestowing upon them all attainments in righteousness, he is like a boat to men inasmuch as he conveys them to the further shore of the four flooded streams (of lust, individuality, delusion, and ignorance)*, he is like a caravan owner to men in that he brings them beyond the sandy desert of rebirths, he is like a mighty rain cloud to men in that he fills their hearts with satisfaction, he is like a teacher to men in that he trains them in all good, he is like a good guide to men in that he points out to them the path of peace. It was in order that so good a man as that, one whose good qualities are so many, so various, so immeasurable, [196] in order that so great a treasure mine of good things, so full of benefit to all beings, might not be done away with, that the Blessed One, O king, out of his mercy towards all beings, laid down that injunction, when he said: “A brother is not, O Bhikkhus, to commit suicide. Whosoever does so shall be dealt with according to the law.” This is the reason for which the Blessed One prohibited (self-slaughter). And it was said, O king, * Sattanam, in which gods are included. ? The four oghas; also called Asavas. The former term is used of them objectively, the latter subjectively. e IV, 4, 15. SUICIDE. 275 by the Elder Kumara Kassapa, the eloquent, when he was describing to Paydsi the Raganya the other world: “So long as Samamas and Brahmans of uprightness of life, and beauty of character, continue to exist—however long that time may be—just so long do they conduct themselves to the advantage and happiness of the great masses of the people, to the good and the gain and the weal of gods and men?!!”’ 15. ‘And what is the reason for which the Blessed One instigated us (to put an end to life)? Birth, O king, is full of pain, and so is old age, and disease, and death, Sarrow is painful, and so is lamentation, and pain, and grief, and despair. Association with the unpleasant is painful, and separation from the pleasant*. The death of a mother is painful, or of a father, or a brother, or a sister, or a son, or a wife, or of any relative. Painful is the ruin of one’s family, and the suffering of disease, and the loss of wealth, and decline in goodness, and the loss of in-
3The death of a mother is painful, or of a father, or a brother, or a sister, or a son, or a wife, or of any relative. Painful is the ruin of one’s family, and the suffering of disease, and the loss of wealth, and decline in goodness, and the loss of in- ‘ This Kumara Kassapa is said at Anguttara I, xiv, 3 to have been the most eloquent of the early disciples. Another eloquent little outburst of his is preserved for us in verses 201 and 202 of the Thera G&th4. ‘O for the Buddhas, and their doctrines! O for the achievements of our Master! Thereby may the disciple realise the Truth. Through countless zons of time has Selfness followed on Selfness. But this one is now the last. This aggregation (of mental and material qualities which forms me now again into an individuality) is at last the end, the end of the coming and going of births and deaths. There will be no rebirth for me!’ But where the verses are so full of allusions to the deepest Buddhist psychology, it is impossible to reproduce in English the vigour of the original Pali. Selfness (Sakkaya) is the condition of being a separate individual. 2 All this is from the celebrated discourse, the ‘ Foundation of the Kingdom of Righteousness ’ (in ‘ Buddhist Suttas,’ p. 148). T2 276 THE QUESTIONS OF KING MILINDA. IV, 4, 15. sight. Painful is the fear produced by despots, or by robbers, or by enemies, or by famine, or by fire, or by flood, or by the tidal wave, or by earthquake, or by crocodiles or alligators. Painful is the fear of possible blame attaching to oneself, or to others, the fear of punishment, the fear of misfortune. Painful is the fear arising from shyness in the presence of assemblies of one’s fellows, painful is anxiety as to one’s means of livelihood, painful the foreboding of death. [197] Painful are (the punishments inflicted on criminals), such as being flogged with whips, or with sticks, or with split rods, having one’s hands cut off, or one’s feet, or one’s hands and feet, or one’s ears, or one’s nose, or one’s ears and nose. Painful are (the tortures inflicted on traitors)—being subjected to the Gruel Pot (that is, having boiling gruel poured into one’s head from the top of which the skull bone has been removed '!)—or to the Chank Crown? (that is, having the scalp rubbed with gravel till it becomes smooth like a polished shell)—or to the R4hu’s Mouth (that is, having one’s mouth held open by iron pins, and oil put in it, and a wick lighted therein)—or to the Fire Garland‘ or to the Hand Torch® (that is, being made a living torch, the whole body, or the arms only, being wrapped up in oily cloths, and set on fire)—or to the Snake Strips ° (that is, being skinned in strips from the neck to the hips, so that the skin falls in strips round the legs) — or to the Bark Dress? (that is, being skinned alive from the neck downwards, and having each strip of 1 Bilanga-thalikam. * Sankha-muadikam. > Rahu-mukham. * Goti-malakam. 5 Hattha-paggotikam. * Eraka-vattikam.
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.
1This too is a double-edged problem now put to you, and you have to solve it.’ 12. ‘It was both a settled matter, O king, who should be the parents of the Bodisat, and he did investigate into the question as to which family he was to be born into. But how did he doso? He thought over the matter as to whether his parents .Should be nobles or Brahmans. With respect to eight things, O king, should the future be investigated before it comes to pass. A merchant, O king, should investigate goods before he buys them—an elephant should try with its trunk a path it has not yet trod—a cartman should try a ford he has not yet crossed over—a pilot should test a shore he has not yet arrived at, and so guide the ship—a physician should find out the period of life which his patient has lasted! before he treats his disease—a traveller should test the stability of a bambd bridge ? before he mounts on to it—a Bhikkhu. should find out how much time has yet to run before. sun turn before he begins to eat his meal—and Bodisats, before they are born, should investigate the question whether it would be right for them to be born in the family of a noble or of a Brahman. 1 Ayum oloketv4, which the Simhalese (p. 257) repeats, This implied meaning is doubtful. * Uttara-setu, a word which does not occur elsewhere. HinaAikumburé renders it He-dazda, which Clough explains as a footbridge usually made of a single tree. . IV, 4, 14. SUICIDE. 273 These are the eight occasions on which investigation ought to precede action.’ ‘Very good, Nagasena! That is so, and I accept it as you Say.’ [Here ends the problem as to the Bodisat’s consideration. ] [on sUICIDE.] 13. [195] ‘Venerable Nagasena, it has been said by the Blessed One : “ A brother is not, O Bhikkhus, to commit suicide. Whosoever does so shall be dealt with according to the law.” And on the other hand you (members of the Order) say: “On whatsoever subject the Blessed One was addressing the disciples, he always, and with various similes, preached to them in order to bring about the destruction of birth, of old age, of disease, and of death. And whosoever overcame birth, old age, disease, and death, him did he honour with the highest praise #.” Now if the Blessed One forbade suicide that saying of yours must be wrong, but if not then the prohibition of suicide must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 14. ‘The regulation you quote, O king, was laid down by the Blessed One, and yet is our saying you refer to true. And there is a reason for this, a 1 Literally ‘is not to throw himself down,’ and I think ‘from a precipice’ is to be understood, especially as the nearest approach to the words quoted, that is the passage in the Sutta Vibhanga on the 3rd Paragika (III, 5, 13), has that meaning. 2 Here again the passage referred to is not known. [35] T 274 THE QUESTIONS OF KING MILINDA. IV, 4, 14.
22 Here again the passage referred to is not known. [35] T 274 THE QUESTIONS OF KING MILINDA. IV, 4, 14. reason for which the Blessed One both prohibited (the destruction of life), and also (in another sense) instigated us to it.’ ‘What, Nagasena, may that reason be? >? ‘The good man, O king, perfect in uprightness, is like a medicine to men! in being an antidote to the poison of evil, he is like water to men in laying the dust and the impurities of evil dispositions, he is like a jewel treasure to men in bestowing upon them all attainments in righteousness, he is like a boat to men inasmuch as he conveys them to the further shore of the four flooded streams (of lust, individuality, delusion, and ignorance)*, he is like a caravan owner to men in that he brings them beyond the sandy desert of rebirths, he is like a mighty rain cloud to men in that he fills their hearts with satisfaction, he is like a teacher to men in that he trains them in all good, he is like a good guide to men in that he points out to them the path of peace. It was in order that so good a man as that, one whose good qualities are so many, so various, so immeasurable, [196] in order that so great a treasure mine of good things, so full of benefit to all beings, might not be done away with, that the Blessed One, O king, out of his mercy towards all beings, laid down that injunction, when he said: “A brother is not, O Bhikkhus, to commit suicide. Whosoever does so shall be dealt with according to the law.” This is the reason for which the Blessed One prohibited (self-slaughter). And it was said, O king, * Sattanam, in which gods are included. ? The four oghas; also called Asavas. The former term is used of them objectively, the latter subjectively. e IV, 4, 15. SUICIDE. 275 by the Elder Kumara Kassapa, the eloquent, when he was describing to Paydsi the Raganya the other world: “So long as Samamas and Brahmans of uprightness of life, and beauty of character, continue to exist—however long that time may be—just so long do they conduct themselves to the advantage and happiness of the great masses of the people, to the good and the gain and the weal of gods and men?!!”’ 15. ‘And what is the reason for which the Blessed One instigated us (to put an end to life)? Birth, O king, is full of pain, and so is old age, and disease, and death, Sarrow is painful, and so is lamentation, and pain, and grief, and despair. Association with the unpleasant is painful, and separation from the pleasant*. The death of a mother is painful, or of a father, or a brother, or a sister, or a son, or a wife, or of any relative. Painful is the ruin of one’s family, and the suffering of disease, and the loss of wealth, and decline in goodness, and the loss of in-
3The death of a mother is painful, or of a father, or a brother, or a sister, or a son, or a wife, or of any relative. Painful is the ruin of one’s family, and the suffering of disease, and the loss of wealth, and decline in goodness, and the loss of in- ‘ This Kumara Kassapa is said at Anguttara I, xiv, 3 to have been the most eloquent of the early disciples. Another eloquent little outburst of his is preserved for us in verses 201 and 202 of the Thera G&th4. ‘O for the Buddhas, and their doctrines! O for the achievements of our Master! Thereby may the disciple realise the Truth. Through countless zons of time has Selfness followed on Selfness. But this one is now the last. This aggregation (of mental and material qualities which forms me now again into an individuality) is at last the end, the end of the coming and going of births and deaths. There will be no rebirth for me!’ But where the verses are so full of allusions to the deepest Buddhist psychology, it is impossible to reproduce in English the vigour of the original Pali. Selfness (Sakkaya) is the condition of being a separate individual. 2 All this is from the celebrated discourse, the ‘ Foundation of the Kingdom of Righteousness ’ (in ‘ Buddhist Suttas,’ p. 148). T2 276 THE QUESTIONS OF KING MILINDA. IV, 4, 15. sight. Painful is the fear produced by despots, or by robbers, or by enemies, or by famine, or by fire, or by flood, or by the tidal wave, or by earthquake, or by crocodiles or alligators. Painful is the fear of possible blame attaching to oneself, or to others, the fear of punishment, the fear of misfortune. Painful is the fear arising from shyness in the presence of assemblies of one’s fellows, painful is anxiety as to one’s means of livelihood, painful the foreboding of death. [197] Painful are (the punishments inflicted on criminals), such as being flogged with whips, or with sticks, or with split rods, having one’s hands cut off, or one’s feet, or one’s hands and feet, or one’s ears, or one’s nose, or one’s ears and nose. Painful are (the tortures inflicted on traitors)—being subjected to the Gruel Pot (that is, having boiling gruel poured into one’s head from the top of which the skull bone has been removed '!)—or to the Chank Crown? (that is, having the scalp rubbed with gravel till it becomes smooth like a polished shell)—or to the R4hu’s Mouth (that is, having one’s mouth held open by iron pins, and oil put in it, and a wick lighted therein)—or to the Fire Garland‘ or to the Hand Torch® (that is, being made a living torch, the whole body, or the arms only, being wrapped up in oily cloths, and set on fire)—or to the Snake Strips ° (that is, being skinned in strips from the neck to the hips, so that the skin falls in strips round the legs) — or to the Bark Dress? (that is, being skinned alive from the neck downwards, and having each strip of 1 Bilanga-thalikam. * Sankha-muadikam. > Rahu-mukham. * Goti-malakam. 5 Hattha-paggotikam. * Eraka-vattikam.
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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