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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 And thus cause an obstruction, and attract attention to the fact that he is there. I do not know of any such prohibition in the Vinaya. [36] D 34 THE QUESTIONS AND PUZZLES IV, 5, 31. one of those who have broken their (vows as to) means of livelihood. And again, O king, suppose any member of the Order, in going his round for alms, should stand where there is no room, and stretch out his neck like a peacock on the gaze, in the hope : " Thus wall the folk see me " — that too is a bodily intimation which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded like the last. And again, O king, suppose any member of the Order should make a sign with his jaw, or with his eyebrow, or with his finger — [230] that too is a bodily intima- tion which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded the same way. 31. ' And which is the bodily intimation which is not wrong ? If a brother, on going his round for alms, be self-possessed, tranquil, conscious of his acts ; if he stand, wherever he may go, in the kind of spot that is lawful ; if he stand still where there are people desirous to give, and where they are not so desirous, if he pass on x ; — that is a bodily intima- tion which is not wrong. Of an alms so stood for the true members of the Order will partake ; and the individual who thus asks is, in the religion of the Noble Ones, praised, thought highly of, es- teemed, and reckoned among those whose behaviour is without guile, whose mode of livelihood is pure. For thus has it been said by the Blessed One, the god over all gods : " The truly wise beg not, for Arahats scorn to beg. 1 The author has Aullavagga VIII, 5, 2 in his mind, where the signs (of their being willing or not) are specified. *V, 5, 32. OF MILINDA THE KING. 35 The good stand for their alms, thus only do they beg V
21 The author has Aullavagga VIII, 5, 2 in his mind, where the signs (of their being willing or not) are specified. *V, 5, 32. OF MILINDA THE KING. 35 The good stand for their alms, thus only do they beg V 32. * Which is the verbal intimation which is wrong ? In case, O king, a brother intimate his wish for a number of things, requisites of a member of the Order — robes and bowls and bedding and medicine for the sick — that is a verbal intimation which is wrong. Things so asked for the true members of the Order (Ariy&) will not accept; and in the religion of the Noble Ones the individual who acts thus is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of — reckoned rather as one who has broken his (vows as to) means of livelihood. And again, O king, in case a brother should, in the hearing of others, speak thus : " I am in want of such and such a thing ; " and in consequence of that saying being heard by the others he should then get that thing — that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. . And again, O king, in case a brother, dilating in his talk 2, give the people about him to understand : " Thus and thus should gifts be given to the Bhik- 1 From Gataka III, 354. The words are there ascribed, not to the Buddha, but to the Bodisat in the story. The word translated Arahats is Ariya, which is taken here, as elsewhere, as a dissyllable, and pronounced Arya\ It is the same as our word Aryans, and is rendered above Noble Ones. I do not think that it is applied exclusively to Arahats. 2 Va^i-vippharena. The expression has not been found elsewhere, nor is it in Childers. The Sinhalese has : ' dilating on the words obtaining in this religion/ I presume it means, that not content with praising almsgiving in general, he particularises. Compare Mahavagga VI, 37. D 2 36 THE QUESTIONS AND PUZZLES IV, 5,33. khus," and in case they, on hearing that saying, should bring forth from their store anything so referred to — that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. [231] For when Sariputta, the Elder, O king, being ill in the night-time, after the sun had set, and being questioned by Moggallana, the Elder, as to what medicine would do him good, broke silence ; and through that breach of silence obtained the medicine — did not Sariputta then, saying to him- self: "This medicine has come through breach of silence ; let not my (adherence to the rules re- garding) livelihood be broken/' reject that medi- cine, and use it not x ? So that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last.
3So that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. 33. c And what is the verbal intimation which is right ? Suppose a brother, O king, when there is necessity for it, should intimate among families either related to him, or which had invited him to spend the season of Was with him 2, that he is in want of medicines — this is a verbal intimation which is not wrong. True members of the Order will partake of things so asked for; and the individual who acts thus is, in the religion of the Noble Ones, praised, thought highly of, esteemed, reckoned among those whose mode of livelihood is pure, 1 This story has not yet been traced; but the Sinhalese (p. 317) gives it at great length. 2 TVati-pavaritesu kulesu. Compare Pa/dttiya 39 ('Vinaya Texts/ vol. i, p. 39). IV, 5, 34- OF MTLINDA THE KING. 37 approved of the Tathagatas, the Arahats, the Supreme Buddhas. And the alms that the Tatha- gata, O king, refused to accept of Kasi-Bharadvafa, the Brahman 1y that was presented for the sake of testing him with an intricate puzzle which he would have to unwind 2, for the sake of pulling him away, of convicting him of error, of making him acknow- ledge himself in the wrong. Therefore was it that the Tathagata refused that alms, and would not partake thereof/ 34. ' Nagasena, was it always, whenever the Tathagata was eating, that the gods infused the Sap of Life from heaven into the contents of his bowl, or was it only into those two dishes — the tender boar's flesh, and the rice porridge boiled in milk — that they infused it 3 ? ' 1 Whenever he was eating, O king, and into each morsel of food as he picked it up — just as the royal cook takes the sauce and pours it over each morsel in the dish while the king is partaking of it 4. [232] And so at Vera^a, when the Tathagata was eating the cakes5 made of dried barley, the gods moistened each one with the Sap of Life, as they placed it 1 See Sutta Nipata I, 4. The Sinhalese always has a long i in KasL 2 Ave/^ana. Compare the use of all these terms above, II, i, 3 (vol. i, p. 46). 3 There is nothing about this infusion of the Sap of Life (dibba m ogam) in the published texts of the Pi/akas. But it is mentioned in the account in the Gataka Commentary of the second meal referred to ('Buddhist Birth Stories/ p. 92). The other is, of course, the Buddha's last meal, ' Book of the Great Decease/ IV, 14-23 (in my 'Buddhist Suttas/ pp. 71-73). 4 Hina/i-kumbure gives here a great deal of additional matter (PP- 3H-324). 6 Pulake; which the Sinhalese renders peti. $8 THE QUESTIONS AND PUZZLES IV, 5, 35. near him1. And thus was the body of the Tathagata fully refreshed/ ' Great indeed was the good fortune, Nagasena, of those gods that they were ever and always so zealous in their care for the body of the Tathagata ! Very good, Nagasena ! That is so, and I accept it as you say/
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.
12 And thus cause an obstruction, and attract attention to the fact that he is there. I do not know of any such prohibition in the Vinaya. [36] D 34 THE QUESTIONS AND PUZZLES IV, 5, 31. one of those who have broken their (vows as to) means of livelihood. And again, O king, suppose any member of the Order, in going his round for alms, should stand where there is no room, and stretch out his neck like a peacock on the gaze, in the hope : " Thus wall the folk see me " — that too is a bodily intimation which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded like the last. And again, O king, suppose any member of the Order should make a sign with his jaw, or with his eyebrow, or with his finger — [230] that too is a bodily intima- tion which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded the same way. 31. ' And which is the bodily intimation which is not wrong ? If a brother, on going his round for alms, be self-possessed, tranquil, conscious of his acts ; if he stand, wherever he may go, in the kind of spot that is lawful ; if he stand still where there are people desirous to give, and where they are not so desirous, if he pass on x ; — that is a bodily intima- tion which is not wrong. Of an alms so stood for the true members of the Order will partake ; and the individual who thus asks is, in the religion of the Noble Ones, praised, thought highly of, es- teemed, and reckoned among those whose behaviour is without guile, whose mode of livelihood is pure. For thus has it been said by the Blessed One, the god over all gods : " The truly wise beg not, for Arahats scorn to beg. 1 The author has Aullavagga VIII, 5, 2 in his mind, where the signs (of their being willing or not) are specified. *V, 5, 32. OF MILINDA THE KING. 35 The good stand for their alms, thus only do they beg V
21 The author has Aullavagga VIII, 5, 2 in his mind, where the signs (of their being willing or not) are specified. *V, 5, 32. OF MILINDA THE KING. 35 The good stand for their alms, thus only do they beg V 32. * Which is the verbal intimation which is wrong ? In case, O king, a brother intimate his wish for a number of things, requisites of a member of the Order — robes and bowls and bedding and medicine for the sick — that is a verbal intimation which is wrong. Things so asked for the true members of the Order (Ariy&) will not accept; and in the religion of the Noble Ones the individual who acts thus is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of — reckoned rather as one who has broken his (vows as to) means of livelihood. And again, O king, in case a brother should, in the hearing of others, speak thus : " I am in want of such and such a thing ; " and in consequence of that saying being heard by the others he should then get that thing — that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. . And again, O king, in case a brother, dilating in his talk 2, give the people about him to understand : " Thus and thus should gifts be given to the Bhik- 1 From Gataka III, 354. The words are there ascribed, not to the Buddha, but to the Bodisat in the story. The word translated Arahats is Ariya, which is taken here, as elsewhere, as a dissyllable, and pronounced Arya\ It is the same as our word Aryans, and is rendered above Noble Ones. I do not think that it is applied exclusively to Arahats. 2 Va^i-vippharena. The expression has not been found elsewhere, nor is it in Childers. The Sinhalese has : ' dilating on the words obtaining in this religion/ I presume it means, that not content with praising almsgiving in general, he particularises. Compare Mahavagga VI, 37. D 2 36 THE QUESTIONS AND PUZZLES IV, 5,33. khus," and in case they, on hearing that saying, should bring forth from their store anything so referred to — that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. [231] For when Sariputta, the Elder, O king, being ill in the night-time, after the sun had set, and being questioned by Moggallana, the Elder, as to what medicine would do him good, broke silence ; and through that breach of silence obtained the medicine — did not Sariputta then, saying to him- self: "This medicine has come through breach of silence ; let not my (adherence to the rules re- garding) livelihood be broken/' reject that medi- cine, and use it not x ? So that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last.
3So that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. 33. c And what is the verbal intimation which is right ? Suppose a brother, O king, when there is necessity for it, should intimate among families either related to him, or which had invited him to spend the season of Was with him 2, that he is in want of medicines — this is a verbal intimation which is not wrong. True members of the Order will partake of things so asked for; and the individual who acts thus is, in the religion of the Noble Ones, praised, thought highly of, esteemed, reckoned among those whose mode of livelihood is pure, 1 This story has not yet been traced; but the Sinhalese (p. 317) gives it at great length. 2 TVati-pavaritesu kulesu. Compare Pa/dttiya 39 ('Vinaya Texts/ vol. i, p. 39). IV, 5, 34- OF MTLINDA THE KING. 37 approved of the Tathagatas, the Arahats, the Supreme Buddhas. And the alms that the Tatha- gata, O king, refused to accept of Kasi-Bharadvafa, the Brahman 1y that was presented for the sake of testing him with an intricate puzzle which he would have to unwind 2, for the sake of pulling him away, of convicting him of error, of making him acknow- ledge himself in the wrong. Therefore was it that the Tathagata refused that alms, and would not partake thereof/ 34. ' Nagasena, was it always, whenever the Tathagata was eating, that the gods infused the Sap of Life from heaven into the contents of his bowl, or was it only into those two dishes — the tender boar's flesh, and the rice porridge boiled in milk — that they infused it 3 ? ' 1 Whenever he was eating, O king, and into each morsel of food as he picked it up — just as the royal cook takes the sauce and pours it over each morsel in the dish while the king is partaking of it 4. [232] And so at Vera^a, when the Tathagata was eating the cakes5 made of dried barley, the gods moistened each one with the Sap of Life, as they placed it 1 See Sutta Nipata I, 4. The Sinhalese always has a long i in KasL 2 Ave/^ana. Compare the use of all these terms above, II, i, 3 (vol. i, p. 46). 3 There is nothing about this infusion of the Sap of Life (dibba m ogam) in the published texts of the Pi/akas. But it is mentioned in the account in the Gataka Commentary of the second meal referred to ('Buddhist Birth Stories/ p. 92). The other is, of course, the Buddha's last meal, ' Book of the Great Decease/ IV, 14-23 (in my 'Buddhist Suttas/ pp. 71-73). 4 Hina/i-kumbure gives here a great deal of additional matter (PP- 3H-324). 6 Pulake; which the Sinhalese renders peti. $8 THE QUESTIONS AND PUZZLES IV, 5, 35. near him1. And thus was the body of the Tathagata fully refreshed/ ' Great indeed was the good fortune, Nagasena, of those gods that they were ever and always so zealous in their care for the body of the Tathagata ! Very good, Nagasena ! That is so, and I accept it as you say/
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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