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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Saradaw bi^am. f Seed which will give sara/ It has nothing to do with saradaw, ' autumn/ See Sawyutta Nikaya XXII, 24. 3 Added from the Sinhalese (p. 362). It is not in the Pali. 4 Laku/a, not in Childers. But see below (p. 301 of the Pali text). It is probably the same Dravidian word as appears in the Sanskrit dictionaries as lagu^/a. 80 THE QUESTIONS AND PUZZLES IV, 6, 49. and clubs find a resting-place in the air, in the same way as they do on the ground ? ' ' No, Sir/ ' But what is the reason why they come to rest on the earth, when they will not stand in the air ? ' 4 There is no cause in the air for their stability, and without a cause they will [256] not stand/ ' Just so, O king, by that fault of his the cause for his conversion has been removed. And without a cause there can be no conversion. Now will fire, O king, burn in water in the same way as it will on land ? ' < No, Sir.' ' But why not ? ' ' Because in water the conditions precedent for burning do not exist. And there can be no burn- ing without them/ ' Just so, O king, are the conditions precedent to conversion destroyed in him by that offence of his. And when the conditions which would bring it about are destroyed there can be no conversion/ 49. ' Venerable Nagasena, think over this matter once more. I am not yet convinced about it. Per- suade me by some reason how such obstruction can occur in the case of one not aware of his offence, and feeling therefore no remorse/ ' Would the Halahala1 poison, O king, if eaten by 1 There is a curious confusion about this word. It is found in post-Buddhistic Sanskrit in the sense of a particular sort of strong poison, and in this sense it occurs also in the £ataka Commentary I, 271; III, 103; and in the Tela-ka/aha-gatha, verse 82. In none of these passages is the nature of the poison at all explained ; it is taken for granted as a well-known powerful poison. But above (p. 122 of the Pali), and at ^ataka I, 47, 48, it is used in IV, 6, 49* 0F MILINDA THE KING. 8 1 a man who did not know he had eaten it, take away his life ? ' ' Yes, Sir.' * Just so, O king, is there an obstruction to his comprehension of the Truth, who, without being aware of it, has committed a sin. And would fire, O king, burn a man who walked into it unawares?' < Yes, Sir.' 'Well, just so in the case you put. Or would a venomous snake, if it bit a man without his knowing it, kill him?' ' Yes, Sir/ ' Well, just so in the case you put. And is it not true that Samara Kola/2/za, the king of Kalihga, — when surrounded by the seven treasures of a sovereign overlord he went mounted on his state elephant to pay a visit to his relatives, — was not able to pass the Tree of Wisdom, though he was not aware that it was there 1 ? Well, of the same kind is the reason why one who has committed an offence, even though he know it not, is nevertheless incapable of rising to the knowledge of the Truth.'
2Well, of the same kind is the reason why one who has committed an offence, even though he know it not, is nevertheless incapable of rising to the knowledge of the Truth.' 1 Verily, Nagasena, this must be the word of the Conqueror. To find any fault with it were vain. And this (explanation of yours) must be the meaning of it. I accept it as you say.' [Here ends the dilemma of the layman's sin.] the sense of kolahala, 'noise' (compare the Sanskrit halahala, used as a cry or call). In this sense it is probably a mere imitation of the supposed sound. In the sense of poison its derivation is doubtful. 1 This must be the incident referred to at £ataka IV, 232, though the name of the king is given (on the previous page) simply as Kalirigo and not as Sama«a-kola##o. [36] G 82 THE QUESTIONS AND PUZZLES IV, 6, 50. [dilemma THE FIFTY-NINTH. THE GUILTY RECLUSE.] 50. [257] 'Venerable Nagasena, what is the dis- tinction, what the difference, between a layman who has done wrong, and a Samara (member of the Order) who has done wrong ? Will they both be reborn in like condition? Will the like retribution happen to both ? Or is there any difference ?' * There are, O king, ten qualities which abound in the guilty Samara, distinguishing him from the guilty layman. And besides that, in ten ways does the Samara purify the gifts that may be given him. 51. 'And what are the ten qualities which abound in the guilty Samara, distinguishing him from the guilty layman ? The guilty Samara, O king, is full of reverence for the Buddha, for the Law, for the Order, and for his fellow-disciples; he exerts himself in putting questions about, and in recitation of (the sacred texts) ; he is devoted to learning, though he has done wrong. Then, O king, the guilty one entering the assembly, enters it decently clad, he guards him- self alike in body and mind through fear of rebuke, his mind is set upon exerting himself (towards the attainment of Arahatship), he is of the companion- ship of the brethren. And even, O king, if he does wrong he lives discreetly. Just, O king, as a married woman sins only in secret and in privacy, so does the guilty Samara walk discreetly in his wrongdoing. These are the ten qualities, O king, found in the guilty Sama/za, distinguishing him from the guilty layman. 52. 'And what are the ten ways in which, besides, IV, 6, 53- 0F MILINDA THE KING. 8$
3These are the ten qualities, O king, found in the guilty Sama/za, distinguishing him from the guilty layman. 52. 'And what are the ten ways in which, besides, IV, 6, 53- 0F MILINDA THE KING. 8$ he purifies a gift given to him? He purifies it in that he wears an invulnerable coat of mail x ; in that he is shorn in the fashion of the characteristic mark of renunciation used by the seers of old 2 ; in that he is one who is included in the multitude of the brethren ; in that he has taken his refuge in the Buddha, the Law, and the Order ; in that he dwells in a lonely spot suitable for the exertion (after Arahatship) ; in that he seeks after the treasure of the teaching of the Conquerors ; in that he preaches the most excellent law (D ham ma) ; in that his final destiny is to be reborn in the island of truth 3 ; in that he is possessed of an honest belief that the Buddha is the chief of all beings ; in that he has taken upon himself the keeping of the Uposatha day. These, O king, are the ten ways in which, besides, he purifies a gift given to him. 53. [258] 'Even, O king, when thoroughly fallen, a guilty Samara yet sanctifies the gifts of the supporters of the faith — just as water, however thick, will wash away slush and mud and dirt and stains — just as hot, and even boiling water will put a mighty blazing fire out — just as food, however nasty, will allay the faintness of hunger. For thus, O king, hath it been said by the god over all gods in the most excellent Maxima Nikaya in the chapter " On gifts 4 :" 1 ' The threefold robes, the A r aha d-d ha^- a, for the suppression of all evil, worn by all the Buddhas' adds the Sinhalese (p. 364). Compare above, vol. i, p. 190. 2 The Rishis; 'who were gaining the Swarga-moksha' adds the Sinhalese. (It was before the days of Arahatship.) 3 Dh am ma- dip a, that is to reach Arahatship, Nirvana. Com- pare the <2ataka stanza, IV, 121, verse 3. 4 The Dakkhi/za Vibhahga, No. 12 in the Vibhanga Vagga, No. 142 in the whole Nikaya. G 2 84 THE QUESTIONS AND PUZZLES IV, 6, 53. " Whene'er a good man, with believing heart, Presents what he hath earned in righteousness To th' unrighteous, — in full confidence On the great fruit to follow the good act — Such gift is, by the giver, sanctified." ' ' Most wonderful, Nagasena, and most strange ! We asked you a mere ordinary question, and you, expounding it with reasons and with similes, have filled, as it were, the hearer with the sweet taste of the nectar (of Nirvana1). Just as a cook, or a cook's apprentice, taking a piece of ordinary nutmeg, will, treating it with various ingredients, prepare a dish for a king — so, Nagasena, when we asked you an ordinary question, have you, expounding it with reasons and similes, filled the hearer with the sweet taste of the nectar of Nirvana/ [Here ends the dilemma as to the guilty recluse.]
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 Saradaw bi^am. f Seed which will give sara/ It has nothing to do with saradaw, ' autumn/ See Sawyutta Nikaya XXII, 24. 3 Added from the Sinhalese (p. 362). It is not in the Pali. 4 Laku/a, not in Childers. But see below (p. 301 of the Pali text). It is probably the same Dravidian word as appears in the Sanskrit dictionaries as lagu^/a. 80 THE QUESTIONS AND PUZZLES IV, 6, 49. and clubs find a resting-place in the air, in the same way as they do on the ground ? ' ' No, Sir/ ' But what is the reason why they come to rest on the earth, when they will not stand in the air ? ' 4 There is no cause in the air for their stability, and without a cause they will [256] not stand/ ' Just so, O king, by that fault of his the cause for his conversion has been removed. And without a cause there can be no conversion. Now will fire, O king, burn in water in the same way as it will on land ? ' < No, Sir.' ' But why not ? ' ' Because in water the conditions precedent for burning do not exist. And there can be no burn- ing without them/ ' Just so, O king, are the conditions precedent to conversion destroyed in him by that offence of his. And when the conditions which would bring it about are destroyed there can be no conversion/ 49. ' Venerable Nagasena, think over this matter once more. I am not yet convinced about it. Per- suade me by some reason how such obstruction can occur in the case of one not aware of his offence, and feeling therefore no remorse/ ' Would the Halahala1 poison, O king, if eaten by 1 There is a curious confusion about this word. It is found in post-Buddhistic Sanskrit in the sense of a particular sort of strong poison, and in this sense it occurs also in the £ataka Commentary I, 271; III, 103; and in the Tela-ka/aha-gatha, verse 82. In none of these passages is the nature of the poison at all explained ; it is taken for granted as a well-known powerful poison. But above (p. 122 of the Pali), and at ^ataka I, 47, 48, it is used in IV, 6, 49* 0F MILINDA THE KING. 8 1 a man who did not know he had eaten it, take away his life ? ' ' Yes, Sir.' * Just so, O king, is there an obstruction to his comprehension of the Truth, who, without being aware of it, has committed a sin. And would fire, O king, burn a man who walked into it unawares?' < Yes, Sir.' 'Well, just so in the case you put. Or would a venomous snake, if it bit a man without his knowing it, kill him?' ' Yes, Sir/ ' Well, just so in the case you put. And is it not true that Samara Kola/2/za, the king of Kalihga, — when surrounded by the seven treasures of a sovereign overlord he went mounted on his state elephant to pay a visit to his relatives, — was not able to pass the Tree of Wisdom, though he was not aware that it was there 1 ? Well, of the same kind is the reason why one who has committed an offence, even though he know it not, is nevertheless incapable of rising to the knowledge of the Truth.'
2Well, of the same kind is the reason why one who has committed an offence, even though he know it not, is nevertheless incapable of rising to the knowledge of the Truth.' 1 Verily, Nagasena, this must be the word of the Conqueror. To find any fault with it were vain. And this (explanation of yours) must be the meaning of it. I accept it as you say.' [Here ends the dilemma of the layman's sin.] the sense of kolahala, 'noise' (compare the Sanskrit halahala, used as a cry or call). In this sense it is probably a mere imitation of the supposed sound. In the sense of poison its derivation is doubtful. 1 This must be the incident referred to at £ataka IV, 232, though the name of the king is given (on the previous page) simply as Kalirigo and not as Sama«a-kola##o. [36] G 82 THE QUESTIONS AND PUZZLES IV, 6, 50. [dilemma THE FIFTY-NINTH. THE GUILTY RECLUSE.] 50. [257] 'Venerable Nagasena, what is the dis- tinction, what the difference, between a layman who has done wrong, and a Samara (member of the Order) who has done wrong ? Will they both be reborn in like condition? Will the like retribution happen to both ? Or is there any difference ?' * There are, O king, ten qualities which abound in the guilty Samara, distinguishing him from the guilty layman. And besides that, in ten ways does the Samara purify the gifts that may be given him. 51. 'And what are the ten qualities which abound in the guilty Samara, distinguishing him from the guilty layman ? The guilty Samara, O king, is full of reverence for the Buddha, for the Law, for the Order, and for his fellow-disciples; he exerts himself in putting questions about, and in recitation of (the sacred texts) ; he is devoted to learning, though he has done wrong. Then, O king, the guilty one entering the assembly, enters it decently clad, he guards him- self alike in body and mind through fear of rebuke, his mind is set upon exerting himself (towards the attainment of Arahatship), he is of the companion- ship of the brethren. And even, O king, if he does wrong he lives discreetly. Just, O king, as a married woman sins only in secret and in privacy, so does the guilty Samara walk discreetly in his wrongdoing. These are the ten qualities, O king, found in the guilty Sama/za, distinguishing him from the guilty layman. 52. 'And what are the ten ways in which, besides, IV, 6, 53- 0F MILINDA THE KING. 8$
3These are the ten qualities, O king, found in the guilty Sama/za, distinguishing him from the guilty layman. 52. 'And what are the ten ways in which, besides, IV, 6, 53- 0F MILINDA THE KING. 8$ he purifies a gift given to him? He purifies it in that he wears an invulnerable coat of mail x ; in that he is shorn in the fashion of the characteristic mark of renunciation used by the seers of old 2 ; in that he is one who is included in the multitude of the brethren ; in that he has taken his refuge in the Buddha, the Law, and the Order ; in that he dwells in a lonely spot suitable for the exertion (after Arahatship) ; in that he seeks after the treasure of the teaching of the Conquerors ; in that he preaches the most excellent law (D ham ma) ; in that his final destiny is to be reborn in the island of truth 3 ; in that he is possessed of an honest belief that the Buddha is the chief of all beings ; in that he has taken upon himself the keeping of the Uposatha day. These, O king, are the ten ways in which, besides, he purifies a gift given to him. 53. [258] 'Even, O king, when thoroughly fallen, a guilty Samara yet sanctifies the gifts of the supporters of the faith — just as water, however thick, will wash away slush and mud and dirt and stains — just as hot, and even boiling water will put a mighty blazing fire out — just as food, however nasty, will allay the faintness of hunger. For thus, O king, hath it been said by the god over all gods in the most excellent Maxima Nikaya in the chapter " On gifts 4 :" 1 ' The threefold robes, the A r aha d-d ha^- a, for the suppression of all evil, worn by all the Buddhas' adds the Sinhalese (p. 364). Compare above, vol. i, p. 190. 2 The Rishis; 'who were gaining the Swarga-moksha' adds the Sinhalese. (It was before the days of Arahatship.) 3 Dh am ma- dip a, that is to reach Arahatship, Nirvana. Com- pare the <2ataka stanza, IV, 121, verse 3. 4 The Dakkhi/za Vibhahga, No. 12 in the Vibhanga Vagga, No. 142 in the whole Nikaya. G 2 84 THE QUESTIONS AND PUZZLES IV, 6, 53. " Whene'er a good man, with believing heart, Presents what he hath earned in righteousness To th' unrighteous, — in full confidence On the great fruit to follow the good act — Such gift is, by the giver, sanctified." ' ' Most wonderful, Nagasena, and most strange ! We asked you a mere ordinary question, and you, expounding it with reasons and with similes, have filled, as it were, the hearer with the sweet taste of the nectar (of Nirvana1). Just as a cook, or a cook's apprentice, taking a piece of ordinary nutmeg, will, treating it with various ingredients, prepare a dish for a king — so, Nagasena, when we asked you an ordinary question, have you, expounding it with reasons and similes, filled the hearer with the sweet taste of the nectar of Nirvana/ [Here ends the dilemma as to the guilty recluse.]
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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