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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Amata-madhura/fl savanupaga/rc akasi. Hina/i-kum- bure (p. 365) understands this differently, and has apparently read amatara madhurazrc. For he translates 'filled the hearer with the taste of Nirvana, and adorned the least of the people with the ear-ring of Arahatship/ It is difficult to see where he finds ' the least of the people/ and there is no authority for rendering savanupagaw by ' ear-ring.' Am at a as an epithet of the state of mind called by Western writers Nirvana (which is only one of many names applied in the Buddhist books themselves to Arahat- ship) has nothing to do with immortality. As this wrong notion of the use of the word has led to much confusion, I have considered in an appendix all the passages in which the epithet occurs. IV, 6, 55- 0F MILINDA THE KING. 85 [dilemma THE SIXTIETH. THE SOUL IN WATER.] 54. 'Venerable Nagasena, this water when boiling over the fire gives forth many a sound, hissing and simmering1. Is then, Nagasena, the water alive ? Is it shouting at play ? [259] or is it crying out at the torment inflicted on it ?' ' It is not alive, O king, there is no soul or being in water. It is by reason of the greatness of the shock of the heat of the fire that it gives forth sounds, hissing and simmering/ 'Now, venerable Nagasena, there are false teachers who on the ground that the water is alive reject the use of cold water, and warming the water feed them- selves on tepid foods of various kinds2. ' These men find fault with you and revile you, saying: " The Sakyaputtiya Samaras do injury to the souls of one function V Dispel, remove, get rid of this their censure and blame/ 55. 'The water is not alive, O king. Neither is there therein either soul or being. And it is the 1 ITikkifiysLti £i/i£i/ayati. The English words entirely fail in representing the sound of these striking words (in which the k is pronounced as ch). They recur Mahavagga VI, 26, 7 and Puggala Pawzatti 3, 14. 2 Veka/ika-veka/ikam. Hina/i-kumbur6 renders this by hutfu-hutfuye/rc, and hu«u is the Pali urcha. But the expres- sion may be compared with vika/a, 'filth' (used for food), at Mahavagga VI, 14, 6. On the belief of the Gains in the 'water- life/ see the Ayarahga Sutta I, 1, 3 (in vol. xxii of the S. B.E., P-5). 8 Ekindriyazra giv&m. The belief in such a soul is to be understood as held by the teachers referred to, not by Buddhists. Hina/i-kumburS's translation implies that the one function meant is pr&;za. Compare the heretical opinions described in the Digha II, 20, and 26. 86 THE QUESTIONS AND PUZZLES IV, 6, 56.
2The belief in such a soul is to be understood as held by the teachers referred to, not by Buddhists. Hina/i-kumburS's translation implies that the one function meant is pr&;za. Compare the heretical opinions described in the Digha II, 20, and 26. 86 THE QUESTIONS AND PUZZLES IV, 6, 56. great shock of the heat of the fire that makes it sound, hissing and simmering. It is like the water in holes in the ground, in ponds and pools and lakes, in reservoirs, in crevices and chasms, in wells, in low- lying places, and in lotus-tanks 1, which before the mighty onset of the hot winds 2 is so deeply affected that it vanishes away. But does the water in that case, O king, give forth many a sound, hissing and simmering ?' ' Certainly not, Sir/ ' But, if it were alive, the water would then also make some sound. Know therefore, O king, that there is no soul, neither being, in water ; and that it is the greatness of the shock of the heat of the water that makes it give forth sounds. 56. ' And hear another reason, O king, for the same thing. If water, O king, with grains of rice in it, is put in a vessel and covered up, but not placed over the fireplace, would it then give forth sound ?' i No, Sir. It would remain quiet and unmoved/ 1 But if you were to put the same water, just as it is in the vessel, over a fireplace3, and then light up the fire, would the water remain quiet and motionless ?' 1 This list recurs in almost identical terms below, p. 296 (of the Pali text). See also above, II, 1, 10 (vol. i, p. 55). 2 Vatatapa, not 'heat and wind' as Bohtlingk-Roth understand it in their rendering of vatatapika. See ' Vinaya Texts/ III, 159 and Sazwyutta XXII, 12. 3 Uddhane. This word is always rendered 'oven' in the dic- tionaries. But I doubt whether there were ovens at all, in our sense, in those times, and in any case, the word certainly means a fireplace made of bits of brick between which the wood for the fire is laid. We must imagine the bricks to be laid, as a general rule, in a triangle. I have often seen both Sinhalese peasants, and Tamils from the Madras Presidency, boiling their rice in the open over such extemporised fireplaces in pots either placed on the IV, 6, 56. OF MILINDA THE KING. 87 ' Certainly not, Sir. It would move and be agitated, become perturbed and all in commotion, waves would arise in it, it would rush up and down and in every direction [260], it would roll up and boil over1, and a garland of foam would be formed above it/
3OF MILINDA THE KING. 87 ' Certainly not, Sir. It would move and be agitated, become perturbed and all in commotion, waves would arise in it, it would rush up and down and in every direction [260], it would roll up and boil over1, and a garland of foam would be formed above it/ bricks, or more usually suspended from three sticks meeting above the centre of the space between the bricks. That this, and this only, is the sense in which the word is used in Pali is clear from a comparison of the passages in which it is used, though of course in huts the fireplace, though of the same kind, would be a more permanent structure. I have not traced the word in the Pi/akas. In the (jrataka Commentary I, 68 we find that smoke usually rises uddhanato. This it would not do from an oven. At Gataka I, 33 and Dhammapada Commentary 176 uddhane aropetva must mean ' lifted up on to ' not ' put into/ At <2ataka I, 346 the speaker says he will take the uddhana-kapallani, and the rice with in- gredients for the curry, up on to the flat roof of the house, and there cook and eat them. These are the bits of brick to make, not an oven, but a fireplace of. At Gataka II, 133 the husband wrings the neck of the parrot (the parrot of the Arabian Nights, chap. 2, I may add) and throws it uddhanantaresu 'into the space (between the bricks) of the fireplace/ At Gataka III, 178 and Dhammapada Commentary 263 we hear of meat boiled on the uddhana. In the Rasavahini (quoted in the 'Journal of the Pali Text Society/ 1884, p. 53) the context shows that a fireplace or hearth, not an oven, is meant. Finally above (p. 118 of the Pali) we hear of a cauldron being mounted on to an uddhana, and the fire being lighted under it. The derivation is uncertain. The Sanskrit lexicographers give various forms of the word — always with the meaning ' oven ' — uddhana, udvan a, uddhmana (this last probably influenced by a supposition that the word was connected with dham). The Sinhalese is uduna, and though 'fireplace' is better than 'oven/ we have really no corresponding word in English. The gypsies, who are Indian in origin, should have a name for it. But I only find in their vocabularies yogongo-tan, which means simply aggi/Mna. 1 Uttarati patarati. ' Itirenneya pcetirenneya' says the Sinhalese. 88 THE QUESTIONS AND PUZZLES IV, 6, 57. * But why so, O king, when water in its ordinary state remains quiet and motionless ? ' * It is because of the powerful impulse of the heat of the fire that the water, usually so still, gives forth many a sound, bubbling and hissing.' * Then thereby know, O king, that there is no soul in water, neither being; and that it is the strong heat of the fire that causes it to make sounds. 57. 'And hear another reason, O king, for the same thing. Is there not water to be found in every house put into water-pots with their mouths closed up ?' ' Yes, Sir/
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.
11 Amata-madhura/fl savanupaga/rc akasi. Hina/i-kum- bure (p. 365) understands this differently, and has apparently read amatara madhurazrc. For he translates 'filled the hearer with the taste of Nirvana, and adorned the least of the people with the ear-ring of Arahatship/ It is difficult to see where he finds ' the least of the people/ and there is no authority for rendering savanupagaw by ' ear-ring.' Am at a as an epithet of the state of mind called by Western writers Nirvana (which is only one of many names applied in the Buddhist books themselves to Arahat- ship) has nothing to do with immortality. As this wrong notion of the use of the word has led to much confusion, I have considered in an appendix all the passages in which the epithet occurs. IV, 6, 55- 0F MILINDA THE KING. 85 [dilemma THE SIXTIETH. THE SOUL IN WATER.] 54. 'Venerable Nagasena, this water when boiling over the fire gives forth many a sound, hissing and simmering1. Is then, Nagasena, the water alive ? Is it shouting at play ? [259] or is it crying out at the torment inflicted on it ?' ' It is not alive, O king, there is no soul or being in water. It is by reason of the greatness of the shock of the heat of the fire that it gives forth sounds, hissing and simmering/ 'Now, venerable Nagasena, there are false teachers who on the ground that the water is alive reject the use of cold water, and warming the water feed them- selves on tepid foods of various kinds2. ' These men find fault with you and revile you, saying: " The Sakyaputtiya Samaras do injury to the souls of one function V Dispel, remove, get rid of this their censure and blame/ 55. 'The water is not alive, O king. Neither is there therein either soul or being. And it is the 1 ITikkifiysLti £i/i£i/ayati. The English words entirely fail in representing the sound of these striking words (in which the k is pronounced as ch). They recur Mahavagga VI, 26, 7 and Puggala Pawzatti 3, 14. 2 Veka/ika-veka/ikam. Hina/i-kumbur6 renders this by hutfu-hutfuye/rc, and hu«u is the Pali urcha. But the expres- sion may be compared with vika/a, 'filth' (used for food), at Mahavagga VI, 14, 6. On the belief of the Gains in the 'water- life/ see the Ayarahga Sutta I, 1, 3 (in vol. xxii of the S. B.E., P-5). 8 Ekindriyazra giv&m. The belief in such a soul is to be understood as held by the teachers referred to, not by Buddhists. Hina/i-kumburS's translation implies that the one function meant is pr&;za. Compare the heretical opinions described in the Digha II, 20, and 26. 86 THE QUESTIONS AND PUZZLES IV, 6, 56.
2The belief in such a soul is to be understood as held by the teachers referred to, not by Buddhists. Hina/i-kumburS's translation implies that the one function meant is pr&;za. Compare the heretical opinions described in the Digha II, 20, and 26. 86 THE QUESTIONS AND PUZZLES IV, 6, 56. great shock of the heat of the fire that makes it sound, hissing and simmering. It is like the water in holes in the ground, in ponds and pools and lakes, in reservoirs, in crevices and chasms, in wells, in low- lying places, and in lotus-tanks 1, which before the mighty onset of the hot winds 2 is so deeply affected that it vanishes away. But does the water in that case, O king, give forth many a sound, hissing and simmering ?' ' Certainly not, Sir/ ' But, if it were alive, the water would then also make some sound. Know therefore, O king, that there is no soul, neither being, in water ; and that it is the greatness of the shock of the heat of the water that makes it give forth sounds. 56. ' And hear another reason, O king, for the same thing. If water, O king, with grains of rice in it, is put in a vessel and covered up, but not placed over the fireplace, would it then give forth sound ?' i No, Sir. It would remain quiet and unmoved/ 1 But if you were to put the same water, just as it is in the vessel, over a fireplace3, and then light up the fire, would the water remain quiet and motionless ?' 1 This list recurs in almost identical terms below, p. 296 (of the Pali text). See also above, II, 1, 10 (vol. i, p. 55). 2 Vatatapa, not 'heat and wind' as Bohtlingk-Roth understand it in their rendering of vatatapika. See ' Vinaya Texts/ III, 159 and Sazwyutta XXII, 12. 3 Uddhane. This word is always rendered 'oven' in the dic- tionaries. But I doubt whether there were ovens at all, in our sense, in those times, and in any case, the word certainly means a fireplace made of bits of brick between which the wood for the fire is laid. We must imagine the bricks to be laid, as a general rule, in a triangle. I have often seen both Sinhalese peasants, and Tamils from the Madras Presidency, boiling their rice in the open over such extemporised fireplaces in pots either placed on the IV, 6, 56. OF MILINDA THE KING. 87 ' Certainly not, Sir. It would move and be agitated, become perturbed and all in commotion, waves would arise in it, it would rush up and down and in every direction [260], it would roll up and boil over1, and a garland of foam would be formed above it/
3OF MILINDA THE KING. 87 ' Certainly not, Sir. It would move and be agitated, become perturbed and all in commotion, waves would arise in it, it would rush up and down and in every direction [260], it would roll up and boil over1, and a garland of foam would be formed above it/ bricks, or more usually suspended from three sticks meeting above the centre of the space between the bricks. That this, and this only, is the sense in which the word is used in Pali is clear from a comparison of the passages in which it is used, though of course in huts the fireplace, though of the same kind, would be a more permanent structure. I have not traced the word in the Pi/akas. In the (jrataka Commentary I, 68 we find that smoke usually rises uddhanato. This it would not do from an oven. At Gataka I, 33 and Dhammapada Commentary 176 uddhane aropetva must mean ' lifted up on to ' not ' put into/ At <2ataka I, 346 the speaker says he will take the uddhana-kapallani, and the rice with in- gredients for the curry, up on to the flat roof of the house, and there cook and eat them. These are the bits of brick to make, not an oven, but a fireplace of. At Gataka II, 133 the husband wrings the neck of the parrot (the parrot of the Arabian Nights, chap. 2, I may add) and throws it uddhanantaresu 'into the space (between the bricks) of the fireplace/ At Gataka III, 178 and Dhammapada Commentary 263 we hear of meat boiled on the uddhana. In the Rasavahini (quoted in the 'Journal of the Pali Text Society/ 1884, p. 53) the context shows that a fireplace or hearth, not an oven, is meant. Finally above (p. 118 of the Pali) we hear of a cauldron being mounted on to an uddhana, and the fire being lighted under it. The derivation is uncertain. The Sanskrit lexicographers give various forms of the word — always with the meaning ' oven ' — uddhana, udvan a, uddhmana (this last probably influenced by a supposition that the word was connected with dham). The Sinhalese is uduna, and though 'fireplace' is better than 'oven/ we have really no corresponding word in English. The gypsies, who are Indian in origin, should have a name for it. But I only find in their vocabularies yogongo-tan, which means simply aggi/Mna. 1 Uttarati patarati. ' Itirenneya pcetirenneya' says the Sinhalese. 88 THE QUESTIONS AND PUZZLES IV, 6, 57. * But why so, O king, when water in its ordinary state remains quiet and motionless ? ' * It is because of the powerful impulse of the heat of the fire that the water, usually so still, gives forth many a sound, bubbling and hissing.' * Then thereby know, O king, that there is no soul in water, neither being; and that it is the strong heat of the fire that causes it to make sounds. 57. 'And hear another reason, O king, for the same thing. Is there not water to be found in every house put into water-pots with their mouths closed up ?' ' Yes, Sir/
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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