Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Simply that those virtues (said in the passage you quoted * Mr. Trenckner points out that this story is given in the 540th Gataka. 2 See p. 105 of the text. * Kakkhum dehi. So also p. gg of the text. * Nibbahana; not in Childers, but see p.119 of the text. IV, 4, 16. LOVE. 281 to be in the habit of love) are virtues not attached to the personality of the one who loves, but to the actual presence of the love that he has called up in his heart?. And when Prince Sama was upsetting the water-pot, that moment he lapsed from the actual feeling of love. At the moment, O king, in which an individual has realised the sense of love, that moment neither fire, nor poison, nor sword can do him harm. If any men bent on doing him an injury come up, they will not see him, neither will they have a chance of hurting him. But these virtues, O king, are not inherent in the individual, they are in the actual felt presence of the love that he is calling up in his heart.’ ‘Suppose, O king, a man were to take into his hand a Vanishing Root of supernatural power ; and that, so long as it was actually in his hand, no other ordinary person would be able to see him. The virtue, then, would not be in the man. It would be in the root that such virtue would reside that an object in the very line of sight of ordinary mortals could, nevertheless, not be seen. Just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart.’ ‘Or itis like the case of a man (200]who has entered into a well-formed mighty cave. No storm of rain, - however mightily it might pour down, would be able to wet him. But that would be by no virtue inherent ? Bhanana is really more than ‘cultivation.’ It is the actual, present, felt sense of the particular moral state that is being cultivated (in this case, of love). I have elsewhere rendered it ‘meditation’: but as the ethical doctrine, and practice, are alike unknown to us, we have no word that exactly reproduces the connotation of the Pali phrase. 282 THE QUESTIONS OF KING MILINDA. IV, 4, 16. in the man. It would be a virtue inherent in the cave that so mighty a downpour of rain could not wet the man. And just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart?.’
2282 THE QUESTIONS OF KING MILINDA. IV, 4, 16. in the man. It would be a virtue inherent in the cave that so mighty a downpour of rain could not wet the man. And just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart?.’ 1 This is no quibble. The early Buddhists did believe in the power of a subjective love over external circumstances. It is true that the best known instances in which this power is represented as having been actually exercised, are instances of the power of love over the hearts of other beings, and hence, indirectly, over their actions. Thus when Devadatta had had the fierce, manslaying elephant Nlagiri let loose against the Buddha (Xullavagga VII, 3, 11, 12), Gotama is said to have permeated him with his love, and the elephant then went up to him only to salute him, and allowed himself to be stroked, and did no harm. And when the five disciples had intended, when he went to Benares, to show him no respect, the Buddha, in like manner, is said to have ‘ concentrated that feeling of his love which was able to pervade generally all beings in earth and heaven,’ and to have ‘directed it specially towards them.’ Then ‘the sense of his love diffused itself through their hearts. And as he came nearer and nearer, unable any longer to adhere to their resolve, they rose from their seats, and bowed down before him, and welcomed him with every mark of reverence and of respect’ (‘ Buddhist Birth Stories,’ vol. i, p. 112). And when he wished to convert Roga the Mallian, the Buddha is said, in like manner, to have ‘suffused him with the feeling of his love.’ And then Roga, ‘ overcome by the Blessed One by the sense of his love—just as a young calf follows the kine, so did he go from apartment to apartment’ seeking the Blessed One (Mahavagga VI, 36, 4). And again, when the Bhikkhus told the Buddha of a brother having been killed by a snake-bite, he is represented (in the Kullavagga V, 6) to have said: ‘Now surely that brother had not let his love flow out over the four royal kinds of serpents. Had he done so, he would not have died of the bite of a snake.’ And then he is said to have enjoined the use of a poem of love to snakes (set out in the text quoted) as a safeguard against snake-bite. This goes really much further than the other instances, but no case is given of that safeguard having been actually used successfully. And I know of no case in the Pali Pisakas of the felt presence IV, 45 1% DEVADATTA. 283 ‘Most wonderful is it, Nagasena, and most strange how the felt presence of love has the power of warding off all evil states of mind.’ ‘Yes! The practice of love is productive of all virtuous conditions of mind both in good (beings) and in evil ones. To all beings whatsoever, who are in the bonds of conscious existence 2, is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.’ [Here ends the problem as to the power of love.]
3To all beings whatsoever, who are in the bonds of conscious existence 2, is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.’ [Here ends the problem as to the power of love.] [DEVADATTA. ] 17. ‘Venerable Nagasena, is the consequence the same to him who does good and to him who does evil, or is there any difference in the two cases ?’ ‘There is a difference, O king, between good and evil. Good works have a happy result, and lead to Sagga §, and evil works have an unhappy result, and lead to Niraya *,’ of the feeling of love being said to have actually counteracted either fire, or poison, or sword. It is noteworthy that the Simhalese inserts here six pages (265-271) of matter not found in the P4li. But as it gives at length the story of Prince Sama, it is taken, I presume, from the GAtaka book. ? This is something quite different from what was said before. * Ye vid#ana-baddha, sabbesam, which the Simhalese takes as a gloss on ‘good and evil ones,’ and renders vi##ana prati wida. But I prefer Mr. Trenckner’s punctuation. ® That is to a temporary life in heaven. * That is to life in a temporary hell (or purgatory). 284 THE QUESTIONS OF KING MILINDA. IV, 4, 18. ‘But, venerable Nagasena, your people say that Devadatta was altogether wicked, full of wicked dispositions, and that the Bodisat! was altogether pure, full of pure dispositions? And yet Devadatta, through successive existences *, was not only quite equal to the Bodisat, but even sometimes superior to him, both in reputation and in the number of his adherents. 18. ‘Thus, Nagasena, when Devadatta became the Purohita (family Brahman, royal chaplain) of Brahmadatta, the king, in the city of Benares, then the Bodisat was a wretched KazdAla (outcast)* who knew by heart a magic spell. And by repeating his spell he produced mango fruits out of season®. This * Bodhi-satto (Wisdom-Child). The individual who (through virtue practised in successive lives) was becoming the Buddha. * ‘Wicked’ and ‘pure’ are in the Pali kamhe and sukka, literally, ‘dark’ and ‘light.’ The only other passage I recollect where these names of colours are used in an ethical sense is the 87th verse of the Dhammapada. Professor Max Miller there renders: ‘ A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu),’ (S. B. E., vol. x, p. 26.) ' But the words should certainly be translated: ‘A wise man should put away wicked dispositions, and cultivate purity of heart.’ Bh4vetha could never refer to adopting or following any outward profession. It is exclusively used of the practice, cultivation, of inward feelings. And the commentary, which is quoted by Professor Fausbdll, takes the passage in the Dhammapada in that sense, just as Hinafi-kumburé (p. 271) does here. * Bhave bhave, which would be more accurately rendered ‘in the course of his gradual becoming.’
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.
1Simply that those virtues (said in the passage you quoted * Mr. Trenckner points out that this story is given in the 540th Gataka. 2 See p. 105 of the text. * Kakkhum dehi. So also p. gg of the text. * Nibbahana; not in Childers, but see p.119 of the text. IV, 4, 16. LOVE. 281 to be in the habit of love) are virtues not attached to the personality of the one who loves, but to the actual presence of the love that he has called up in his heart?. And when Prince Sama was upsetting the water-pot, that moment he lapsed from the actual feeling of love. At the moment, O king, in which an individual has realised the sense of love, that moment neither fire, nor poison, nor sword can do him harm. If any men bent on doing him an injury come up, they will not see him, neither will they have a chance of hurting him. But these virtues, O king, are not inherent in the individual, they are in the actual felt presence of the love that he is calling up in his heart.’ ‘Suppose, O king, a man were to take into his hand a Vanishing Root of supernatural power ; and that, so long as it was actually in his hand, no other ordinary person would be able to see him. The virtue, then, would not be in the man. It would be in the root that such virtue would reside that an object in the very line of sight of ordinary mortals could, nevertheless, not be seen. Just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart.’ ‘Or itis like the case of a man (200]who has entered into a well-formed mighty cave. No storm of rain, - however mightily it might pour down, would be able to wet him. But that would be by no virtue inherent ? Bhanana is really more than ‘cultivation.’ It is the actual, present, felt sense of the particular moral state that is being cultivated (in this case, of love). I have elsewhere rendered it ‘meditation’: but as the ethical doctrine, and practice, are alike unknown to us, we have no word that exactly reproduces the connotation of the Pali phrase. 282 THE QUESTIONS OF KING MILINDA. IV, 4, 16. in the man. It would be a virtue inherent in the cave that so mighty a downpour of rain could not wet the man. And just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart?.’
2282 THE QUESTIONS OF KING MILINDA. IV, 4, 16. in the man. It would be a virtue inherent in the cave that so mighty a downpour of rain could not wet the man. And just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart?.’ 1 This is no quibble. The early Buddhists did believe in the power of a subjective love over external circumstances. It is true that the best known instances in which this power is represented as having been actually exercised, are instances of the power of love over the hearts of other beings, and hence, indirectly, over their actions. Thus when Devadatta had had the fierce, manslaying elephant Nlagiri let loose against the Buddha (Xullavagga VII, 3, 11, 12), Gotama is said to have permeated him with his love, and the elephant then went up to him only to salute him, and allowed himself to be stroked, and did no harm. And when the five disciples had intended, when he went to Benares, to show him no respect, the Buddha, in like manner, is said to have ‘ concentrated that feeling of his love which was able to pervade generally all beings in earth and heaven,’ and to have ‘directed it specially towards them.’ Then ‘the sense of his love diffused itself through their hearts. And as he came nearer and nearer, unable any longer to adhere to their resolve, they rose from their seats, and bowed down before him, and welcomed him with every mark of reverence and of respect’ (‘ Buddhist Birth Stories,’ vol. i, p. 112). And when he wished to convert Roga the Mallian, the Buddha is said, in like manner, to have ‘suffused him with the feeling of his love.’ And then Roga, ‘ overcome by the Blessed One by the sense of his love—just as a young calf follows the kine, so did he go from apartment to apartment’ seeking the Blessed One (Mahavagga VI, 36, 4). And again, when the Bhikkhus told the Buddha of a brother having been killed by a snake-bite, he is represented (in the Kullavagga V, 6) to have said: ‘Now surely that brother had not let his love flow out over the four royal kinds of serpents. Had he done so, he would not have died of the bite of a snake.’ And then he is said to have enjoined the use of a poem of love to snakes (set out in the text quoted) as a safeguard against snake-bite. This goes really much further than the other instances, but no case is given of that safeguard having been actually used successfully. And I know of no case in the Pali Pisakas of the felt presence IV, 45 1% DEVADATTA. 283 ‘Most wonderful is it, Nagasena, and most strange how the felt presence of love has the power of warding off all evil states of mind.’ ‘Yes! The practice of love is productive of all virtuous conditions of mind both in good (beings) and in evil ones. To all beings whatsoever, who are in the bonds of conscious existence 2, is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.’ [Here ends the problem as to the power of love.]
3To all beings whatsoever, who are in the bonds of conscious existence 2, is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.’ [Here ends the problem as to the power of love.] [DEVADATTA. ] 17. ‘Venerable Nagasena, is the consequence the same to him who does good and to him who does evil, or is there any difference in the two cases ?’ ‘There is a difference, O king, between good and evil. Good works have a happy result, and lead to Sagga §, and evil works have an unhappy result, and lead to Niraya *,’ of the feeling of love being said to have actually counteracted either fire, or poison, or sword. It is noteworthy that the Simhalese inserts here six pages (265-271) of matter not found in the P4li. But as it gives at length the story of Prince Sama, it is taken, I presume, from the GAtaka book. ? This is something quite different from what was said before. * Ye vid#ana-baddha, sabbesam, which the Simhalese takes as a gloss on ‘good and evil ones,’ and renders vi##ana prati wida. But I prefer Mr. Trenckner’s punctuation. ® That is to a temporary life in heaven. * That is to life in a temporary hell (or purgatory). 284 THE QUESTIONS OF KING MILINDA. IV, 4, 18. ‘But, venerable Nagasena, your people say that Devadatta was altogether wicked, full of wicked dispositions, and that the Bodisat! was altogether pure, full of pure dispositions? And yet Devadatta, through successive existences *, was not only quite equal to the Bodisat, but even sometimes superior to him, both in reputation and in the number of his adherents. 18. ‘Thus, Nagasena, when Devadatta became the Purohita (family Brahman, royal chaplain) of Brahmadatta, the king, in the city of Benares, then the Bodisat was a wretched KazdAla (outcast)* who knew by heart a magic spell. And by repeating his spell he produced mango fruits out of season®. This * Bodhi-satto (Wisdom-Child). The individual who (through virtue practised in successive lives) was becoming the Buddha. * ‘Wicked’ and ‘pure’ are in the Pali kamhe and sukka, literally, ‘dark’ and ‘light.’ The only other passage I recollect where these names of colours are used in an ethical sense is the 87th verse of the Dhammapada. Professor Max Miller there renders: ‘ A wise man should leave the dark state (of ordinary life), and follow the bright state (of the Bhikshu),’ (S. B. E., vol. x, p. 26.) ' But the words should certainly be translated: ‘A wise man should put away wicked dispositions, and cultivate purity of heart.’ Bh4vetha could never refer to adopting or following any outward profession. It is exclusively used of the practice, cultivation, of inward feelings. And the commentary, which is quoted by Professor Fausbdll, takes the passage in the Dhammapada in that sense, just as Hinafi-kumburé (p. 271) does here. * Bhave bhave, which would be more accurately rendered ‘in the course of his gradual becoming.’
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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