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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They are never inadvertent/ ' But can an Arahat be guilty of an offence ?' ' Yes, O king/ * In what respect ?' 'In the construction of his cell3, or in his inter- course (with the other sex)4, or in imagining the wrong time (for the midday meal) to be the right 1 We have had the same simile above, IV, 6, 30. 2 Compare the note on ifullavagga V, 9, 5. 3 Which must not exceed certain dimensions, &c. See the 6th Sazrcghadisesa ('Vinaya Texts/ I, pp. 8, 9). 4 Sa#£aritte. Perhaps only the 5th Sazrcgh&disesa (loc. cit.) is here referred to, but Hina/i-kumbure (p. 375) takes it in a much more extended sense, as referring to all the restrictions, as to time and place, &c, laid down for the guidance of the brethren in their relations with women. IV, 7, io. OF MILINDA THE KING. 99 time 1, or when he has been invited (to a meal 2) forgetting the invitation, or in taking to be "left over3" food which has not been left over/ ' But, venerable Nagasena, your people say : " Those who commit offences do so from one of two reasons, either out of carelessness or out of ignorance 4." * Now, is the Arahat careless that he commits offences ?' ' No, O king/ * Then if the Arahat commits offences, and yet is not careless, he must be capable of thoughtlessness/ ' He is not capable of thoughtlessness, and yet the Arahat may be guilty of offences/ * Convince me then by a reason. What is the reason of this ? ' io. * There are two kinds of sins, O king — those which are a breach of the ordinary moral law, and those which are a breach of the Rules (of the Order). And what is a breach of the ordinary moral law ? The ten modes of evil action 5 (killing, theft, 1 It is curious that the well-known rule as to not eating solid food after sunturn at noon is not expressly stated in the Pati- mokkha, or indeed anywhere in the Vinaya. But it is often implied. See, for instance, the 37th Pa&ttiya Rule; Mahavagga VI, 19, 2 ; VI, 33, 2 ; VI, 40, 3 ; ^Tiillavagga V, 25, &c. 2 See the Pa£ittiya Rules, Nos. 32 and 46. 3 A Bhikkhu may not, except for certain special reasons, such as sickness, either keep or eat food which has been left over after the principal meal. See the 35th Pa&ttiya Rule. Hina/i-kumburS (PP- 374—376) goes at great length into the full meaning of these five technical terms of the Buddhist Canon Law, giving examples under each. 4 Not traced as yet. ' Ignorance of the Sikshapadas ' says the Sinhalese (p. 376). 5 Dasa akusala-kamma-patha. See Childers sub voce. H 2 IOO THE QUESTIONS AND PUZZLES IV, 7, 10.
24 Not traced as yet. ' Ignorance of the Sikshapadas ' says the Sinhalese (p. 376). 5 Dasa akusala-kamma-patha. See Childers sub voce. H 2 IOO THE QUESTIONS AND PUZZLES IV, 7, 10. unchastity, lying, slander, harsh language, frivolous talk, covetousness, malice, and false doctrine). These things are against the moral law. And what is a breach of the Rules ? Whatever is held in the world as unfitting and improper for Samaras, but is not wrong for laymen — things concerning which the Blessed One laid down rules for his disciples, not to be transgressed by them their lives long. Eating after sunturn, O king, is not wrong to those in the world, but is wrong to those in the religion (the Order) of the Conquerors. Doing injury to trees and shrubs is no offence in the eyes of the world, but it is wrong in the religion. The habit of sporting in the water is no offence to a layman, but it is wrong in the religion. And many other things of a similar kind, O king, are right in the world, but wrong in the religion of the Conquerors. This is what I mean by a breach of the Rules. Now the Arahat (he in whom the Great Evils are destroyed) is incapable of sinning against whatever is moral law, but he may unawares be guilty of an offence against the rules of the Order. [267] It is not within the province of every Arahat to know everything, nor indeed in his power. He may be ignorant of the personal or family name of some woman or some man. He may be ignorant of some road over the earth. But every Arahat would know about emancipation, and the Arahat gifted with the six modes of transcendental knowledge l would know what lies within their scope, and an omniscient Tathagata, O king, would know all things/ 1 Cha/abhi##o — which every Arahat is not. IV, 7, it. OF MILINDA THE KING. IOI ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to the faults of the Arahat.] [dilemma the sixty-fourth, what is, but not in the world.]
3IV, 7, it. OF MILINDA THE KING. IOI ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to the faults of the Arahat.] [dilemma the sixty-fourth, what is, but not in the world.] ii. 'Venerable Nagasena, there are to be seen in the world Buddhas, and Pa^eka-Buddhas, and disciples of the Tathagatas, and sovran overlords, and kings over one country, and gods and men ; — we find rich and poor, happy and miserable ; — we find men who have become women, and women who have become men — there are good deeds and evil, and beings experiencing the result of their virtue or their vice ; — we find creatures born from eggs, and in the water, and in sediment, or springing into life by the mere apparitional birth ; creatures without feet, bipeds and quadrupeds, and creatures with many feet ; — we find Yakkhas and Rakkhasas, and Kum- bha/^as, and Asuras, and Danavas, and Gandhabbas, and Petas and Pisa/^as, and Kinnaras, and Mahora- gas, and Nagas and Supa^^as *, and magicians and sorcerers ; — there are elephants, and horses, and cattle, and buffaloes, and camels, and asses, and goats, and sheep, and deer, and swine, and lions, and tigers, and leopards, and bears, and wolves, and hyenas, and dogs, and jackals, and many kinds of birds ; — there is gold and silver, and the pearl, and 1 Fairies and goblins of various degrees and powers, most of them not mentioned in the Pi/akas. 102 THE QUESTIONS AND PUZZLES IV, 7, 12. the diamond, and the chauk, and rock, and coral, and the ruby, and the Masara stone, and the cat's-eye, and crystal, and quartz, and iron ore 1, and copper, and brass 2, and bronze ; — there is flax, and silk, and cotton, and hemp 3, and wool ; — there is rice, and paddy, and barley, and millet, and kudrusa grain, and beans 4, and wheat, and oilseed, and vetches ; — there are perfumes prepared from roots, and sap, and pith, and bark, and [268] leaves, and flowers, and fruit, and of all other sorts ; — we find grass, and creepers, and shrubs, and trees, and medicinal herbs, and forests, and rivers, and mountains, and seas, and fish, and tortoises, — all is in the world. Tell me, Sir, what there is, then, which is not in the world/ 12. 'There are three things, O king, which you cannot find in the world. And what are the three ? That which, whether conscious or unconscious, is not subject to decay and death — that you will not find. That quality of anything, (organic or in- organic), which is not impermanent — that you will not find. And in the highest sense there is no such thing as being possessed of being V 1 Ka/a-loha, * black metal' (not found in the Pi/akas). 2 Va//a-loha, ' round metal.' I can only guess what this is. The Sinhalese has simply wa/aloha, which is equally unin- telligible. The word occurs again below (p. 331 of the Pali), and Hina/i-kumbure there renders it tce/i, which is a particular kind of brazen vessel.
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.
1They are never inadvertent/ ' But can an Arahat be guilty of an offence ?' ' Yes, O king/ * In what respect ?' 'In the construction of his cell3, or in his inter- course (with the other sex)4, or in imagining the wrong time (for the midday meal) to be the right 1 We have had the same simile above, IV, 6, 30. 2 Compare the note on ifullavagga V, 9, 5. 3 Which must not exceed certain dimensions, &c. See the 6th Sazrcghadisesa ('Vinaya Texts/ I, pp. 8, 9). 4 Sa#£aritte. Perhaps only the 5th Sazrcgh&disesa (loc. cit.) is here referred to, but Hina/i-kumbure (p. 375) takes it in a much more extended sense, as referring to all the restrictions, as to time and place, &c, laid down for the guidance of the brethren in their relations with women. IV, 7, io. OF MILINDA THE KING. 99 time 1, or when he has been invited (to a meal 2) forgetting the invitation, or in taking to be "left over3" food which has not been left over/ ' But, venerable Nagasena, your people say : " Those who commit offences do so from one of two reasons, either out of carelessness or out of ignorance 4." * Now, is the Arahat careless that he commits offences ?' ' No, O king/ * Then if the Arahat commits offences, and yet is not careless, he must be capable of thoughtlessness/ ' He is not capable of thoughtlessness, and yet the Arahat may be guilty of offences/ * Convince me then by a reason. What is the reason of this ? ' io. * There are two kinds of sins, O king — those which are a breach of the ordinary moral law, and those which are a breach of the Rules (of the Order). And what is a breach of the ordinary moral law ? The ten modes of evil action 5 (killing, theft, 1 It is curious that the well-known rule as to not eating solid food after sunturn at noon is not expressly stated in the Pati- mokkha, or indeed anywhere in the Vinaya. But it is often implied. See, for instance, the 37th Pa&ttiya Rule; Mahavagga VI, 19, 2 ; VI, 33, 2 ; VI, 40, 3 ; ^Tiillavagga V, 25, &c. 2 See the Pa£ittiya Rules, Nos. 32 and 46. 3 A Bhikkhu may not, except for certain special reasons, such as sickness, either keep or eat food which has been left over after the principal meal. See the 35th Pa&ttiya Rule. Hina/i-kumburS (PP- 374—376) goes at great length into the full meaning of these five technical terms of the Buddhist Canon Law, giving examples under each. 4 Not traced as yet. ' Ignorance of the Sikshapadas ' says the Sinhalese (p. 376). 5 Dasa akusala-kamma-patha. See Childers sub voce. H 2 IOO THE QUESTIONS AND PUZZLES IV, 7, 10.
24 Not traced as yet. ' Ignorance of the Sikshapadas ' says the Sinhalese (p. 376). 5 Dasa akusala-kamma-patha. See Childers sub voce. H 2 IOO THE QUESTIONS AND PUZZLES IV, 7, 10. unchastity, lying, slander, harsh language, frivolous talk, covetousness, malice, and false doctrine). These things are against the moral law. And what is a breach of the Rules ? Whatever is held in the world as unfitting and improper for Samaras, but is not wrong for laymen — things concerning which the Blessed One laid down rules for his disciples, not to be transgressed by them their lives long. Eating after sunturn, O king, is not wrong to those in the world, but is wrong to those in the religion (the Order) of the Conquerors. Doing injury to trees and shrubs is no offence in the eyes of the world, but it is wrong in the religion. The habit of sporting in the water is no offence to a layman, but it is wrong in the religion. And many other things of a similar kind, O king, are right in the world, but wrong in the religion of the Conquerors. This is what I mean by a breach of the Rules. Now the Arahat (he in whom the Great Evils are destroyed) is incapable of sinning against whatever is moral law, but he may unawares be guilty of an offence against the rules of the Order. [267] It is not within the province of every Arahat to know everything, nor indeed in his power. He may be ignorant of the personal or family name of some woman or some man. He may be ignorant of some road over the earth. But every Arahat would know about emancipation, and the Arahat gifted with the six modes of transcendental knowledge l would know what lies within their scope, and an omniscient Tathagata, O king, would know all things/ 1 Cha/abhi##o — which every Arahat is not. IV, 7, it. OF MILINDA THE KING. IOI ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to the faults of the Arahat.] [dilemma the sixty-fourth, what is, but not in the world.]
3IV, 7, it. OF MILINDA THE KING. IOI ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to the faults of the Arahat.] [dilemma the sixty-fourth, what is, but not in the world.] ii. 'Venerable Nagasena, there are to be seen in the world Buddhas, and Pa^eka-Buddhas, and disciples of the Tathagatas, and sovran overlords, and kings over one country, and gods and men ; — we find rich and poor, happy and miserable ; — we find men who have become women, and women who have become men — there are good deeds and evil, and beings experiencing the result of their virtue or their vice ; — we find creatures born from eggs, and in the water, and in sediment, or springing into life by the mere apparitional birth ; creatures without feet, bipeds and quadrupeds, and creatures with many feet ; — we find Yakkhas and Rakkhasas, and Kum- bha/^as, and Asuras, and Danavas, and Gandhabbas, and Petas and Pisa/^as, and Kinnaras, and Mahora- gas, and Nagas and Supa^^as *, and magicians and sorcerers ; — there are elephants, and horses, and cattle, and buffaloes, and camels, and asses, and goats, and sheep, and deer, and swine, and lions, and tigers, and leopards, and bears, and wolves, and hyenas, and dogs, and jackals, and many kinds of birds ; — there is gold and silver, and the pearl, and 1 Fairies and goblins of various degrees and powers, most of them not mentioned in the Pi/akas. 102 THE QUESTIONS AND PUZZLES IV, 7, 12. the diamond, and the chauk, and rock, and coral, and the ruby, and the Masara stone, and the cat's-eye, and crystal, and quartz, and iron ore 1, and copper, and brass 2, and bronze ; — there is flax, and silk, and cotton, and hemp 3, and wool ; — there is rice, and paddy, and barley, and millet, and kudrusa grain, and beans 4, and wheat, and oilseed, and vetches ; — there are perfumes prepared from roots, and sap, and pith, and bark, and [268] leaves, and flowers, and fruit, and of all other sorts ; — we find grass, and creepers, and shrubs, and trees, and medicinal herbs, and forests, and rivers, and mountains, and seas, and fish, and tortoises, — all is in the world. Tell me, Sir, what there is, then, which is not in the world/ 12. 'There are three things, O king, which you cannot find in the world. And what are the three ? That which, whether conscious or unconscious, is not subject to decay and death — that you will not find. That quality of anything, (organic or in- organic), which is not impermanent — that you will not find. And in the highest sense there is no such thing as being possessed of being V 1 Ka/a-loha, * black metal' (not found in the Pi/akas). 2 Va//a-loha, ' round metal.' I can only guess what this is. The Sinhalese has simply wa/aloha, which is equally unin- telligible. The word occurs again below (p. 331 of the Pali), and Hina/i-kumbure there renders it tce/i, which is a particular kind of brazen vessel.
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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