Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
157. '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/ ' Well, does that water move, is it agitated, per- turbed, in commotion, does it form into waves, does it rush up and down and in every direction, does it roll up and roll over1, is it covered with foam?' * No ! That water is in its ordinary state. It remains still and quiet/ ' But have you ever heard that all this is true of the water in the great ocean ? and that rearing up 2 it breaks against the strand with a mighty roar ?' ' Yes, I have both heard of it, and have seen it myself — how the water in the great ocean lifts itself up a hundred, two hundred, cubits high, towards the sky/ ' But why, whereas water in its ordinary state remains motionless and still, does the water in the ocean both move and roar ? ' ' That is by reason of the mighty force of the 1 Uttarati patarati, the second of which the Sinhalese (p. 368) omits here. See p. 117 of the Pali. 2 Ussakkitvd, 'continually pumping up/ says the Sinhalese. IV, 6, 59- OF MILINDA THE KING. 89 onset of the wind, whereas the water in the water- jars neither moves nor makes any noise, because nothing shakes it/ ' Well, the sounds given forth by boiling water are the result, in a similar way, [261] of the great heat of the fire/ 58. ' Do not people cover over the dried-up mouth of a drum 1 with dried cow-leather ? ' ' Yes, they do/ ' Well, is there any soul or being, O king, in a drum ? ' ' Certainly not, Sir/ ' Then how is it that a drum makes sounds ? ' i By the action or effort of a woman or a man/ * Well, just as that is why the drum sounds, so is it by the effect of the heat of the fire that the water sounds. And for this reason also you might know, O king, that there is no soul, neither being, in water ; and that it is the heat of the fire which causes it to make sounds2. 59. ' And I, too, O king, have something yet further to ask of you — thus shall this puzzle be thoroughly threshed out. How is it ? Is it true of every kind of vessel that water heated in it makes noises, or only of some kinds of vessels ? ' ' Not of all, Sir. Only of some/ ' But then you have yourself, O king, abandoned the position you took up. You have come over to my side — that there is no soul, neither being, in water. For only if it made noises in whatever 1 Bheri-pokkharam, which the Sinhalese renders bheri- mukha. Compare Vimana Vatthu 18, 10, where pokkhara is a sort of drum. 2 A similar analogy has been used above, vol. i, p. 48. 90 THE QUESTIONS AND PUZZLES IV, 6, 59.
2For only if it made noises in whatever 1 Bheri-pokkharam, which the Sinhalese renders bheri- mukha. Compare Vimana Vatthu 18, 10, where pokkhara is a sort of drum. 2 A similar analogy has been used above, vol. i, p. 48. 90 THE QUESTIONS AND PUZZLES IV, 6, 59. vessel it were heated could it be right to say that it had a soul. There cannot be two kinds of water — that which speaks, as it were, which is alive, and that which does not speak, and does not live. If all water were alive, then that which the great elephants, when they are in rut, suck up in their trunks, and pour out over their towering frames, or putting into their mouths take right into their stomachs — that water, too, when crushed flat be- tween their teeth, would make a sound. And great ships, a hundred cubits long, heavily laden, full of hundreds of packages of goods, pass over the sea — the water crushed by them, too, would make sounds. [262] And mighty fish, leviathans with bodies hundreds of leagues long 19 since they dwell in the great ocean, immersed in the depths of it, must, so living in it, be constantly taking into their mouths and spouting out the ocean — and that water, too, crushed between their gills or in their stomach, would make sounds. But as, even when tormented with the grinding and crushing of all such mighty things, the water gives no sound, therefore, O king, you may take it that there is no soul, neither being, in water/ 'Very good, Nagasena! With fitting discrimina- tion has the puzzle put to you 2 been solved. Just, Nagasena, as a gem of inestimable value which had come into the hands of an able master goldsmith, clever and well trained, would meet with due appre- ciation, estimation, and praise — just as a rare pearl 1 Their names are given. On this belief see above, III, 7, 10 (vol. i, p. 130) and ^ullavagga IX, 1, 3. 2 Desagato, ' based on the teaching of the Omniscient One,' says Hina/i-kumbure, who therefore apparently read desanagato. IV, 6, 59- OF MILINDA THE KING. 9 1 at the hands of a dealer in pearls, a fine piece of woven stuff at the hands of a cloth merchant *, or red sandal wood at the hands of a perfumer — just so in that way has this puzzle put to you been solved with the discrimination it deserved/ [Here ends the dilemma as to the water-life.] Here ends the Sixth Chapter2 1 Dussika, a word only found, so far as I know, here and below at V, 4 (p. 331 of the Pali), where see the note. 2 Sakala-^-ana mano-mandaniyya-wu sri-saddharma- dasayehi sha/wana vargaya nimiyeya, says the Sinhalese. 92 THE QUESTIONS AND PUZZLES IV, 7, I. Book IV. Chapter 7. [dilemma the sixty-first, the obstacles.] i. 'Venerable Nagasena, the Blessed One said : " Live, O brethren, devoted to and taking de- light in that which has no Papayas (none of those states of mind which delay or obstruct a man in his spiritual growth 1)."
3Book IV. Chapter 7. [dilemma the sixty-first, the obstacles.] i. 'Venerable Nagasena, the Blessed One said : " Live, O brethren, devoted to and taking de- light in that which has no Papayas (none of those states of mind which delay or obstruct a man in his spiritual growth 1)." ' What is that which has no Papayas?' 1 The fruit of Conversion has no Papayas, O king, the fruit of that stage of the Path in which those live who will be only once, or not all reborn, the fruit of Arahatship has no Papayas/ ' But if that be so, Nagasena, [263] then why do the brethren concern themselves with recitation of, with asking questions about the discourses, and the pieces in mixed prose and verse, and the expositions, and the poems, and the outbursts of emotion, and the passages beginning " Thus he said," and the birth-stories, and the tales of wonder, and the extended treatises 2 ? Why do they trouble them- selves about new buildings 3, about gifts and offer- ings to the Order ? ' 1 This passage has not yet been traced in the Pi/akas. 2 These are the well-known navangani, the nine divisions into which the Scriptures are divided. See Ma^g^ima Nikaya I, 133 ; Anguttara Nikaya IV, 6, &c. 3 Navakammena palibu^y^anti. The Sinhalese adds kha#</a-phulla-pa/isawkhara«ayen, 'repairing dilapidations/ IV, 7, 4- OF MILINDA THE KING. 93 2. * They who do all these things, O king, are working towards attainment of freedom from the Papayas, (that is of Arahatship l). For whereas, O king, all those of the brethren who are pure by nature, those upon whose hearts an impression has been left by good deeds done in a former birth 2, can (get rid of the Papayas, can) become Ara- hats, in a moment — those on the other hand whose minds are much darkened by evil 3 can only become Arahats by such means as these. 3. ' Just, O king, as while one man who has sown a field and got the seed to grow can, by the exertion of his own power, and without any rampart or fence, reap the crop — whereas another man when he has got the seed to grow must go into the woods, and cut down sticks and branches and make a fence of them, and thus only reap the crop — in the same way those who are pure by nature, upon whose hearts an impression has been left by good deeds done in a former birth, can, in a moment, become Arahats, like the man who gathers the crop without a fence. But those, on the other hand, whose minds are darkened by the evil they have done can only be- come Arahats by such means as these — like the man who can only reap his crop if he builds the fence. 4. ' Or just, O king, as there might be a bunch of fruits on the summit of a lofty mango tree. Then 1 This is (very properly) added in the Sinhalese, for the two are practically identical. Hereafter it throughout renders nippapa#/£o hoti by 'become an Arahat.' 2 Vasita-vasana. See above, vol. i, p. 18. 3 Mahara^-akkha, 'evil done both in this and in former births ' is here to be understood. 94 THE QUESTIONS AND PUZZLES IV, 7, 5.
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.
157. '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/ ' Well, does that water move, is it agitated, per- turbed, in commotion, does it form into waves, does it rush up and down and in every direction, does it roll up and roll over1, is it covered with foam?' * No ! That water is in its ordinary state. It remains still and quiet/ ' But have you ever heard that all this is true of the water in the great ocean ? and that rearing up 2 it breaks against the strand with a mighty roar ?' ' Yes, I have both heard of it, and have seen it myself — how the water in the great ocean lifts itself up a hundred, two hundred, cubits high, towards the sky/ ' But why, whereas water in its ordinary state remains motionless and still, does the water in the ocean both move and roar ? ' ' That is by reason of the mighty force of the 1 Uttarati patarati, the second of which the Sinhalese (p. 368) omits here. See p. 117 of the Pali. 2 Ussakkitvd, 'continually pumping up/ says the Sinhalese. IV, 6, 59- OF MILINDA THE KING. 89 onset of the wind, whereas the water in the water- jars neither moves nor makes any noise, because nothing shakes it/ ' Well, the sounds given forth by boiling water are the result, in a similar way, [261] of the great heat of the fire/ 58. ' Do not people cover over the dried-up mouth of a drum 1 with dried cow-leather ? ' ' Yes, they do/ ' Well, is there any soul or being, O king, in a drum ? ' ' Certainly not, Sir/ ' Then how is it that a drum makes sounds ? ' i By the action or effort of a woman or a man/ * Well, just as that is why the drum sounds, so is it by the effect of the heat of the fire that the water sounds. And for this reason also you might know, O king, that there is no soul, neither being, in water ; and that it is the heat of the fire which causes it to make sounds2. 59. ' And I, too, O king, have something yet further to ask of you — thus shall this puzzle be thoroughly threshed out. How is it ? Is it true of every kind of vessel that water heated in it makes noises, or only of some kinds of vessels ? ' ' Not of all, Sir. Only of some/ ' But then you have yourself, O king, abandoned the position you took up. You have come over to my side — that there is no soul, neither being, in water. For only if it made noises in whatever 1 Bheri-pokkharam, which the Sinhalese renders bheri- mukha. Compare Vimana Vatthu 18, 10, where pokkhara is a sort of drum. 2 A similar analogy has been used above, vol. i, p. 48. 90 THE QUESTIONS AND PUZZLES IV, 6, 59.
2For only if it made noises in whatever 1 Bheri-pokkharam, which the Sinhalese renders bheri- mukha. Compare Vimana Vatthu 18, 10, where pokkhara is a sort of drum. 2 A similar analogy has been used above, vol. i, p. 48. 90 THE QUESTIONS AND PUZZLES IV, 6, 59. vessel it were heated could it be right to say that it had a soul. There cannot be two kinds of water — that which speaks, as it were, which is alive, and that which does not speak, and does not live. If all water were alive, then that which the great elephants, when they are in rut, suck up in their trunks, and pour out over their towering frames, or putting into their mouths take right into their stomachs — that water, too, when crushed flat be- tween their teeth, would make a sound. And great ships, a hundred cubits long, heavily laden, full of hundreds of packages of goods, pass over the sea — the water crushed by them, too, would make sounds. [262] And mighty fish, leviathans with bodies hundreds of leagues long 19 since they dwell in the great ocean, immersed in the depths of it, must, so living in it, be constantly taking into their mouths and spouting out the ocean — and that water, too, crushed between their gills or in their stomach, would make sounds. But as, even when tormented with the grinding and crushing of all such mighty things, the water gives no sound, therefore, O king, you may take it that there is no soul, neither being, in water/ 'Very good, Nagasena! With fitting discrimina- tion has the puzzle put to you 2 been solved. Just, Nagasena, as a gem of inestimable value which had come into the hands of an able master goldsmith, clever and well trained, would meet with due appre- ciation, estimation, and praise — just as a rare pearl 1 Their names are given. On this belief see above, III, 7, 10 (vol. i, p. 130) and ^ullavagga IX, 1, 3. 2 Desagato, ' based on the teaching of the Omniscient One,' says Hina/i-kumbure, who therefore apparently read desanagato. IV, 6, 59- OF MILINDA THE KING. 9 1 at the hands of a dealer in pearls, a fine piece of woven stuff at the hands of a cloth merchant *, or red sandal wood at the hands of a perfumer — just so in that way has this puzzle put to you been solved with the discrimination it deserved/ [Here ends the dilemma as to the water-life.] Here ends the Sixth Chapter2 1 Dussika, a word only found, so far as I know, here and below at V, 4 (p. 331 of the Pali), where see the note. 2 Sakala-^-ana mano-mandaniyya-wu sri-saddharma- dasayehi sha/wana vargaya nimiyeya, says the Sinhalese. 92 THE QUESTIONS AND PUZZLES IV, 7, I. Book IV. Chapter 7. [dilemma the sixty-first, the obstacles.] i. 'Venerable Nagasena, the Blessed One said : " Live, O brethren, devoted to and taking de- light in that which has no Papayas (none of those states of mind which delay or obstruct a man in his spiritual growth 1)."
3Book IV. Chapter 7. [dilemma the sixty-first, the obstacles.] i. 'Venerable Nagasena, the Blessed One said : " Live, O brethren, devoted to and taking de- light in that which has no Papayas (none of those states of mind which delay or obstruct a man in his spiritual growth 1)." ' What is that which has no Papayas?' 1 The fruit of Conversion has no Papayas, O king, the fruit of that stage of the Path in which those live who will be only once, or not all reborn, the fruit of Arahatship has no Papayas/ ' But if that be so, Nagasena, [263] then why do the brethren concern themselves with recitation of, with asking questions about the discourses, and the pieces in mixed prose and verse, and the expositions, and the poems, and the outbursts of emotion, and the passages beginning " Thus he said," and the birth-stories, and the tales of wonder, and the extended treatises 2 ? Why do they trouble them- selves about new buildings 3, about gifts and offer- ings to the Order ? ' 1 This passage has not yet been traced in the Pi/akas. 2 These are the well-known navangani, the nine divisions into which the Scriptures are divided. See Ma^g^ima Nikaya I, 133 ; Anguttara Nikaya IV, 6, &c. 3 Navakammena palibu^y^anti. The Sinhalese adds kha#</a-phulla-pa/isawkhara«ayen, 'repairing dilapidations/ IV, 7, 4- OF MILINDA THE KING. 93 2. * They who do all these things, O king, are working towards attainment of freedom from the Papayas, (that is of Arahatship l). For whereas, O king, all those of the brethren who are pure by nature, those upon whose hearts an impression has been left by good deeds done in a former birth 2, can (get rid of the Papayas, can) become Ara- hats, in a moment — those on the other hand whose minds are much darkened by evil 3 can only become Arahats by such means as these. 3. ' Just, O king, as while one man who has sown a field and got the seed to grow can, by the exertion of his own power, and without any rampart or fence, reap the crop — whereas another man when he has got the seed to grow must go into the woods, and cut down sticks and branches and make a fence of them, and thus only reap the crop — in the same way those who are pure by nature, upon whose hearts an impression has been left by good deeds done in a former birth, can, in a moment, become Arahats, like the man who gathers the crop without a fence. But those, on the other hand, whose minds are darkened by the evil they have done can only be- come Arahats by such means as these — like the man who can only reap his crop if he builds the fence. 4. ' Or just, O king, as there might be a bunch of fruits on the summit of a lofty mango tree. Then 1 This is (very properly) added in the Sinhalese, for the two are practically identical. Hereafter it throughout renders nippapa#/£o hoti by 'become an Arahat.' 2 Vasita-vasana. See above, vol. i, p. 18. 3 Mahara^-akkha, 'evil done both in this and in former births ' is here to be understood. 94 THE QUESTIONS AND PUZZLES IV, 7, 5.
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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