Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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.’ ‘ Kavaka-kandila. The Kandalas are a well-known caste still existing in India—if indeed that can rightly be called a caste which is beneath all others. A’fZavaka is not in Childers, but is applied below (p. 256 of our text) to Mara, the Buddhist Satan. See also the next note. ® This is not a summary of the 309th Gataka, for it differs from that story as published by Professor Fausbéll (vol. iii, pp. IV, 4, 20. DEVADATTA. 285 is one case in which the Bodisat was inferior to Devadatta in birth, [201] inferior to him in reputation.’ 19. ‘And again, when Devadatta became a king, a mighty monarch of the earth’, living in the enjoyment of all the pleasures of sense, then the Bodisat was an elephant, decked with all manner of ornaments that the king might make use of them. And the king, being put out of temper at the sight of his graceful and pleasant style of pace and motion, said to the elephant trainer with the hope of bringing about the death of the elephant : “ Trainer, this elephant has not been properly trained, make him perform the trick called ‘Sky walking.” In that case too the Bodisat was inferior to Devadatta,— was a mere foolish animal 2.’ 20. ‘And again, when Devadatta became a man who gained his living by winnowing grain’, then 217-30), and also from the older and shorter version contained in the Old Commentary on the Patimokkha (on the 69th Sakhiya, Vinaya IV, pp. 203, 204). [The name of that story in Professor Fausbdll’s edition is Khavaka-Gataka, but throughout the story itself the word Kandala is used in the passages corresponding to those in which Professor Fausbéll has Khapaka (sic),—a coincidence which throws light on our author, Khavaka-handAla.] The story here referred to is the Amba Gataka (No. 474) in which the word Ahavaka does not occur. » “Of Magadha,’ says Hina/i-kumburé (p. 272). * This is the 122nd GAtaka, there called the Dummedha GAtaka. The king has the elephant taken to the top of the Vepulla mountain outside Ragagaha. Then having made him stand first on three feet, then on two, then on one, he demands of the trainer to make him stand in the air. Then the elephant flies away to Benares ! > Pavane naéfhayiko. But as HinaA-kumburé renders all this: ‘a farmer in Benares who gained his living by husbandry,’ I would suggest pavanena /¢hayiko as the right reading. 286 THE QUESTIONS OF KING MILINDA. IV, 4, 21. the Bodisat was a monkey called “ the broad earth.” Here again we have the difference between an animal and a man, and the Bodisat was inferior in birth to Devadatta *.’
2286 THE QUESTIONS OF KING MILINDA. IV, 4, 21. the Bodisat was a monkey called “ the broad earth.” Here again we have the difference between an animal and a man, and the Bodisat was inferior in birth to Devadatta *.’ 21. ‘And again, when Devadatta became a man, by name Soxuttara, a Nesdda (one of an outcast tribe of aborigines, who lived by hunting), and was of great strength and bodily power, like an elephant, then the Bodisat was the king of elephants under the name of the “ Six-tusked.” And in that birth, the hunter slew the elephant. In that case too Devadatta was the superior *.’ 22. ‘And again, when Devadatta became a man, a wanderer in the woods, without a home, then the Bodisat was a bird, a partridge who knew the Vedic hymns. And in that birth too the woodman killed the bird. So in that case also Devadatta was the superior by birth 8.’ 23. ‘And again, when Devadatta became the king of Benares, by name Kalabu, then the Bodisat was an ascetic who preached kindness to animals. And the king (who was fond of sport), enraged with the ascetic, had his hands and feet cut off like so many bambd sprouts‘. In that birth, too, Deva- 1 I cannot unfortunately trace this story among the Gatakas., 2 T do not know which Gataka is here referred to. 5 This must be the 438th Gataka, there called the Tittira GAataka. In the summary Devadatta is identified with the hypocritical ascetic who killed and ate the wise partridge. * This is the 313th Gataka, there called the Khanti-vadi Gataka. The royal sportsman has first the skin, and then the hands and feet of the sage cut off, to alter his opinions. But the sage simply says that his love to animals is not in his skin, or in his limbs, but in his heart. Then the earth swallows up the cruel monarch, and the citizens bury the body of the sage with all honour. In the summary Kalabu, the king, is identified with Devadatta. IV, 4, 27. DEVADATTA. 287 datta was the superior, both in birth and in reputation among men,’ 24. ‘And again, when Devadatta became a man, a woodman, then the Bodisat was Nandiya the monkey king. And in that birth too the man killed the monkey, and his mother besides, and his younger brother. So in that case also it was Devadatta who was the superior in birth 1.’ 25. ‘And again, when Devadatta became a man, a naked ascetic, by name Kédrambhiya, then the Bodisat was a snake king called “the Yellow one.” So in that case too it was Devadatta [202] who was the superior in birth 2.’ 26. ‘And again, when Devadatta became a man, a crafty ascetic with long matted hair, then the Bodisat was a famous pig, by name “ the Carpenter.” So in that case too it was Devadatta who was the superior in birth %,’ 27. ‘And again, when Devadatta became a king among the Ketas, by name Sura Parifara *, who had the power of travelling through the air at a level above men’s heads 5, then the Bodisat was a Brah- * This is the 222nd G&taka, there called the Kfla Nandiya GAtaka.
3‘And again, when Devadatta became a king among the Ketas, by name Sura Parifara *, who had the power of travelling through the air at a level above men’s heads 5, then the Bodisat was a Brah- * This is the 222nd G&taka, there called the Kfla Nandiya GAtaka. * This is probably the 518th Gataka. See Mr. Trenckner’s note. 5 This must be the 492nd GAtaka, the Takkha-sikara Gataka, in which the hero is a learned pig who helps the carpenter in his work, and the villain of the story is a hypocrite ascetic with matted hair. But it should be added that though in the summary (Fausbdll, vol. iv, p. 350) Devadatta is identified with the ascetic, the Bodisat is identified, not with the learned pig, but with the dryad. ‘ He is called Upagara both in the 422nd Gataka (of which this is a summary) and in the Sumangala (p. 258). The GAtaka (III, 454) also gives a third variation, Apadara. ® Purisamatto gagane vehfsangamo. The GAtaka says simply uparifaro, which must mean about the same. 288 THE QUESTIONS OF KING MILINDA. IV, 4, 28- man named Kapila. So in that case too it was Devadatta who was the superior in birth and in reputation.’ 28. ‘And again, when Devadatta became a man, by name S4ma, then the Bodisat was a king among the deer, by name Ruru. So in that case too it was Devadatta who was the superior in birth!’ 29. ‘And again, when Devadatta became a man, a hunter wandering in the woods, then the Bodisat was a male elephant, and that hunter seven times broke off and took away the teeth of the elephant. So in that case too it was Devadatta who was the superior in respect of the class of beings into which he was born 2,’ 30. ‘And again, when Devadatta became a jackal who wanted to conquer the world’, and brought the kings of all the countries in India under his control, then the Bodisat was a wise man, by name Vidhura. So in that case too it was Devadatta who was the superior in glory.’ 31. ‘And again, when Devadatta became the ' This must be the 482nd Gataka. It is true that the man is there called Maha Dhanaka (Fausbdll, vol. iii, p. 255), and the Bodisat is not specially named Ruru, nor is he a king of the herd, but is only a stag of the kind of deer called Ruru, who lives alone. But a comparison of the poetical version of the same story in the Kariya Pisaka II, 6 (p. 87 of Dr. Morris’s edition for the Pali Text Society) shows that the same story is here referred to. * This is the 72nd Gataka, the Silava Naga Gataka. (Fausbdll, vol. i, p. 319.) ’ Khattiya-dhammo; literally, ‘who had the nature of a Kshatriya. This expression is not found in the Gataka referred to, No. 241 (vol. ii, p. 242 and foll. in Professor Fausbdll’s edition), and the Bodisat is there called purdhita not pandita, and his name is not given as Vidhura. The jackal also came to grief in his attempt to conquer Benares, But there is no doubt as to that story, the Sabba Da/sa GAtaka being the one here quoted. IV, 4, 36. DEVADATTA. 289
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.
1And 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.’ ‘ Kavaka-kandila. The Kandalas are a well-known caste still existing in India—if indeed that can rightly be called a caste which is beneath all others. A’fZavaka is not in Childers, but is applied below (p. 256 of our text) to Mara, the Buddhist Satan. See also the next note. ® This is not a summary of the 309th Gataka, for it differs from that story as published by Professor Fausbéll (vol. iii, pp. IV, 4, 20. DEVADATTA. 285 is one case in which the Bodisat was inferior to Devadatta in birth, [201] inferior to him in reputation.’ 19. ‘And again, when Devadatta became a king, a mighty monarch of the earth’, living in the enjoyment of all the pleasures of sense, then the Bodisat was an elephant, decked with all manner of ornaments that the king might make use of them. And the king, being put out of temper at the sight of his graceful and pleasant style of pace and motion, said to the elephant trainer with the hope of bringing about the death of the elephant : “ Trainer, this elephant has not been properly trained, make him perform the trick called ‘Sky walking.” In that case too the Bodisat was inferior to Devadatta,— was a mere foolish animal 2.’ 20. ‘And again, when Devadatta became a man who gained his living by winnowing grain’, then 217-30), and also from the older and shorter version contained in the Old Commentary on the Patimokkha (on the 69th Sakhiya, Vinaya IV, pp. 203, 204). [The name of that story in Professor Fausbdll’s edition is Khavaka-Gataka, but throughout the story itself the word Kandala is used in the passages corresponding to those in which Professor Fausbéll has Khapaka (sic),—a coincidence which throws light on our author, Khavaka-handAla.] The story here referred to is the Amba Gataka (No. 474) in which the word Ahavaka does not occur. » “Of Magadha,’ says Hina/i-kumburé (p. 272). * This is the 122nd GAtaka, there called the Dummedha GAtaka. The king has the elephant taken to the top of the Vepulla mountain outside Ragagaha. Then having made him stand first on three feet, then on two, then on one, he demands of the trainer to make him stand in the air. Then the elephant flies away to Benares ! > Pavane naéfhayiko. But as HinaA-kumburé renders all this: ‘a farmer in Benares who gained his living by husbandry,’ I would suggest pavanena /¢hayiko as the right reading. 286 THE QUESTIONS OF KING MILINDA. IV, 4, 21. the Bodisat was a monkey called “ the broad earth.” Here again we have the difference between an animal and a man, and the Bodisat was inferior in birth to Devadatta *.’
2286 THE QUESTIONS OF KING MILINDA. IV, 4, 21. the Bodisat was a monkey called “ the broad earth.” Here again we have the difference between an animal and a man, and the Bodisat was inferior in birth to Devadatta *.’ 21. ‘And again, when Devadatta became a man, by name Soxuttara, a Nesdda (one of an outcast tribe of aborigines, who lived by hunting), and was of great strength and bodily power, like an elephant, then the Bodisat was the king of elephants under the name of the “ Six-tusked.” And in that birth, the hunter slew the elephant. In that case too Devadatta was the superior *.’ 22. ‘And again, when Devadatta became a man, a wanderer in the woods, without a home, then the Bodisat was a bird, a partridge who knew the Vedic hymns. And in that birth too the woodman killed the bird. So in that case also Devadatta was the superior by birth 8.’ 23. ‘And again, when Devadatta became the king of Benares, by name Kalabu, then the Bodisat was an ascetic who preached kindness to animals. And the king (who was fond of sport), enraged with the ascetic, had his hands and feet cut off like so many bambd sprouts‘. In that birth, too, Deva- 1 I cannot unfortunately trace this story among the Gatakas., 2 T do not know which Gataka is here referred to. 5 This must be the 438th Gataka, there called the Tittira GAataka. In the summary Devadatta is identified with the hypocritical ascetic who killed and ate the wise partridge. * This is the 313th Gataka, there called the Khanti-vadi Gataka. The royal sportsman has first the skin, and then the hands and feet of the sage cut off, to alter his opinions. But the sage simply says that his love to animals is not in his skin, or in his limbs, but in his heart. Then the earth swallows up the cruel monarch, and the citizens bury the body of the sage with all honour. In the summary Kalabu, the king, is identified with Devadatta. IV, 4, 27. DEVADATTA. 287 datta was the superior, both in birth and in reputation among men,’ 24. ‘And again, when Devadatta became a man, a woodman, then the Bodisat was Nandiya the monkey king. And in that birth too the man killed the monkey, and his mother besides, and his younger brother. So in that case also it was Devadatta who was the superior in birth 1.’ 25. ‘And again, when Devadatta became a man, a naked ascetic, by name Kédrambhiya, then the Bodisat was a snake king called “the Yellow one.” So in that case too it was Devadatta [202] who was the superior in birth 2.’ 26. ‘And again, when Devadatta became a man, a crafty ascetic with long matted hair, then the Bodisat was a famous pig, by name “ the Carpenter.” So in that case too it was Devadatta who was the superior in birth %,’ 27. ‘And again, when Devadatta became a king among the Ketas, by name Sura Parifara *, who had the power of travelling through the air at a level above men’s heads 5, then the Bodisat was a Brah- * This is the 222nd G&taka, there called the Kfla Nandiya GAtaka.
3‘And again, when Devadatta became a king among the Ketas, by name Sura Parifara *, who had the power of travelling through the air at a level above men’s heads 5, then the Bodisat was a Brah- * This is the 222nd G&taka, there called the Kfla Nandiya GAtaka. * This is probably the 518th Gataka. See Mr. Trenckner’s note. 5 This must be the 492nd GAtaka, the Takkha-sikara Gataka, in which the hero is a learned pig who helps the carpenter in his work, and the villain of the story is a hypocrite ascetic with matted hair. But it should be added that though in the summary (Fausbdll, vol. iv, p. 350) Devadatta is identified with the ascetic, the Bodisat is identified, not with the learned pig, but with the dryad. ‘ He is called Upagara both in the 422nd Gataka (of which this is a summary) and in the Sumangala (p. 258). The GAtaka (III, 454) also gives a third variation, Apadara. ® Purisamatto gagane vehfsangamo. The GAtaka says simply uparifaro, which must mean about the same. 288 THE QUESTIONS OF KING MILINDA. IV, 4, 28- man named Kapila. So in that case too it was Devadatta who was the superior in birth and in reputation.’ 28. ‘And again, when Devadatta became a man, by name S4ma, then the Bodisat was a king among the deer, by name Ruru. So in that case too it was Devadatta who was the superior in birth!’ 29. ‘And again, when Devadatta became a man, a hunter wandering in the woods, then the Bodisat was a male elephant, and that hunter seven times broke off and took away the teeth of the elephant. So in that case too it was Devadatta who was the superior in respect of the class of beings into which he was born 2,’ 30. ‘And again, when Devadatta became a jackal who wanted to conquer the world’, and brought the kings of all the countries in India under his control, then the Bodisat was a wise man, by name Vidhura. So in that case too it was Devadatta who was the superior in glory.’ 31. ‘And again, when Devadatta became the ' This must be the 482nd Gataka. It is true that the man is there called Maha Dhanaka (Fausbdll, vol. iii, p. 255), and the Bodisat is not specially named Ruru, nor is he a king of the herd, but is only a stag of the kind of deer called Ruru, who lives alone. But a comparison of the poetical version of the same story in the Kariya Pisaka II, 6 (p. 87 of Dr. Morris’s edition for the Pali Text Society) shows that the same story is here referred to. * This is the 72nd Gataka, the Silava Naga Gataka. (Fausbdll, vol. i, p. 319.) ’ Khattiya-dhammo; literally, ‘who had the nature of a Kshatriya. This expression is not found in the Gataka referred to, No. 241 (vol. ii, p. 242 and foll. in Professor Fausbdll’s edition), and the Bodisat is there called purdhita not pandita, and his name is not given as Vidhura. The jackal also came to grief in his attempt to conquer Benares, But there is no doubt as to that story, the Sabba Da/sa GAtaka being the one here quoted. IV, 4, 36. DEVADATTA. 289
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.
No commentary for this page.