Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The earth, and the hills, water, and wind — all these are season-born (depend for their existence on reasons connected with weather). Space and Nir- va/za exist independently alike of Karma, and cause, 1 Me hadaye anupavi/Maw, literally 'has entered into my heart/ But Hina/i-kumbure takes vato atthiti as dependent on ^anami, and renders these three words by 'it (the wind) has entered into my heart/ and then adds, by way of gloss, ' and has struck against my body, and travels through the sky/ In another passage below, IV, 8, 65 (p. 317 of the Pali), this same word anupavi///£a#z recurs in a clause the sense of which is doubtful; and there Hina/i-kumbur6 explains it quite differently. It looks very much as if we had here an idiom peculiar to our author ; but one cannot of course be sure on any such point till the Pi/akas are all published. 2 The same simile is used below, p. 317 (of the Pali). 108 THE QUESTIONS AND PUZZLES IV, 7, 19. and seasons. Of Nirvana, O king, it cannot be said that it is Karma-born or cause-born or season-born ; that it has been, or has not been, or can be produced, that it is past or future or present, that it is perceptible by the eye or the nose or the ear or the tongue or by the sense of touch. But it is perceptible, O king, by the mind. By means of his pure heart, refined and straight, free from the obstacles, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirva/za.' ' Well has this delightful puzzle, venerable Naga- sena, been examined into, cleared of doubt, brought into certitude. My perplexity has been put an end to as soon as I consulted you, O best of the best of the leaders of schools ! ' [Here ends the dilemma as to modes of production.] [DILExMMA the sixty-seventh. DEAD DEMONS.] 19. ' Venerable Nagasena, are there such things as demons (Yakkha) in the world ? ' ' Yes, O king/ ' Do they ever leave that condition ' (fall out of that phase of existence) ? ' Yes, they do/ * But, if so, why is it that the remains of those dead Yakkhas are never found, nor any odour of their corpses smelt ? ' '[272] Their remains are found, O king, and an odour does arise from their dead bodies. The re- mains of bad Yakkhas can be seen in the form of IV, 7, 20. OF MILINDA THE KING. IO9 worms and beetles and ants and moths and snakes and scorpions and centipedes, and birds and wild beasts/ ' Who else, O Nagasena, could have solved this puzzle except one as wise as you ! ' [Here ends the dilemma as to dead demons.] [dilemma the sixty-eighth, the method of promulgating the rules.]
2' [Here ends the dilemma as to dead demons.] [dilemma the sixty-eighth, the method of promulgating the rules.] 20. * Venerable Nagasena, those who were teachers of the doctors in times gone by — Narada1, and Dhammantari 2, and Angirasa3, and Kapila4, and Ka/z^araggisama, and Atula, and Pubba Ka^ayana 5 — all these teachers knowing thoroughly, and of them- selves, and without any omission, the rise of disease and its cause and nature and progress and cure and treatment and management 6, — each of them com- posed his treatise en bloc, taking time by the forelock, and pointing out that in such and such a body such and such a disease would arise. Now no one of these 1 No doubt the celebrated Devarshi is meant, though it is odd to find him in a list of physicians. 2 In Sanskrit Dhanvantari, the physician of the gods. He is mentioned in the (rataka IV, 496, with Bho^a and Vetarawi, as a well-known physician of old famous for the cure of snake-bite. 3 The connection of Angirasa with the physicians is due to the charms against disease to be found in the Atharva-veda. 4 Kapila is known in the Brahman literature as a teacher of philosophy rather than of medicine. 5 Probably ' the Eastern Ka^ayana/ but nothing is known of these last three names. Hina/i-kumburS calls all seven ' Rishis/ 8 Siddh&siddhaffz, for which Hina/i-kumbure (p. 385), who merely repeats all the other terms, has sadhyasadhya. IIO THE QUESTIONS AND PUZZLES IV, 7, 21. was omniscient. Why then did not the Tathagata, who was omniscient, and wrho knew by his insight of a Buddha what would happen in the future, determin- ing in advance that for such and such an occasion such and such a rule would be required, lay down the whole code of rules at once ; instead of laying them down to his disciples from time to time as each occasion arose, when the disgrace (of the wrong act) had been already noised abroad, when the evil was already wide spread and grown great, when the people were already filled with indignation * ? ' 21. ' The Tathagata, O king, knew very well that in fulness of time the whole of the hundred and fifty Rules 2 would have to be laid down to those men. But the Tathagata, O king, thought thus : " If I were to lay down the whole of the hundred and fifty Rules at once the people would be filled with fear [273], those of them who were willing to enter the Order would refrain from doing so, saying, ' How much is there here to be observed ! how difficult a thing is it to enter religion according to the system of the Sama/za Gotama ' — they would not trust my words, and through their want of faith they would be liable to rebirth in states of woe. As occasion arises therefore, illustrating it with a reli- gious discourse, will I lay down, when the evil has become manifest, each Rule." ' ' A wonderful thing is it in the Buddhas, Nagasena, and a most marvellous that the omniscience of the Tathagata should be so great. That is just so,
3As occasion arises therefore, illustrating it with a reli- gious discourse, will I lay down, when the evil has become manifest, each Rule." ' ' A wonderful thing is it in the Buddhas, Nagasena, and a most marvellous that the omniscience of the Tathagata should be so great. That is just so, 1 This question has already been discussed above, III, 6, 2 (I, 116). 2 The rules of the Patimokkha are 227 in number, but without the Sekhiyas they are 152. IV, 7, 23. OF MILINDA THE KING. I I I venerable Nagasena. This matter was well under- stood by the Tathagata — how that hearing that so much was to be observed, men * would have been so filled with fear that not a single one would have entered religion according to the system of the Con- querors. That is so, and I accept it as you say2/ [Here ends the dilemma as to the method in which the Rules were laid down.] [dilemma the sixty-ninth, the heat of the sun.] 22. ' Venerable Nigasena, does this sun always burn fiercely, or are there times when it shines with diminished heat ? ' ' It always burns fiercely, O king, never gently/ * But if that be so, how is it that the heat of the sun is sometimes fierce, and sometimes not 3 ? ' 23. 'There are four derangements4, O king, which happen to the sun, and affected by one or other of these its heat is allayed. And what are the four ? The clouds, O king, and fog 5, and 1 Satta, literally ' beings/ but that means human beings, men and women, as no others (gods, N%as, animals, &c.) were ad- mitted to the Order. See Mahavagga I, 63; I, 76, 1; A^ulla- vaggaX, 17, i. 2 In the Introductory Stories to the Rules it is often stated, how, when a Bhikkhu had done some act, the people were indignant, the brethren heard that and reported the matter to the Blessed One, who then, and then only, laid down the Rule prohibiting that act. But these Introductory Stories are really later than the Rules. 3 Here Hina/i-kumbure (pp. 386-7) goes into great details, giving instances, and quoting verses. 4 Rog&, literally 'diseases/ 5 M a h i k L Childers gives frost as the only meaning of this word . I 1 2 THE QUESTIONS AND PUZZLES IV, 7, 24. smoke1, and eclipses2 — these are the four derange- ments which happen to the sun, and it is when affected by one or other of these that its heat is allayed/ * Most wonderful, Nagasena, and most strange [274] that even the sun, so transcendent in glory, should suffer from derangement — how much more then other, lesser, creatures. No one else could have made this explanation except one wise like you ! ' [Here ends the dilemma as to the heat of the sun.] [DILEMMA THE SEVENTIETH. THE SEASONS.] 24. ' Venerable Nagasena, why is it that the heat of the sun is more fierce in winter than in summer?'
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.
1The earth, and the hills, water, and wind — all these are season-born (depend for their existence on reasons connected with weather). Space and Nir- va/za exist independently alike of Karma, and cause, 1 Me hadaye anupavi/Maw, literally 'has entered into my heart/ But Hina/i-kumbure takes vato atthiti as dependent on ^anami, and renders these three words by 'it (the wind) has entered into my heart/ and then adds, by way of gloss, ' and has struck against my body, and travels through the sky/ In another passage below, IV, 8, 65 (p. 317 of the Pali), this same word anupavi///£a#z recurs in a clause the sense of which is doubtful; and there Hina/i-kumbur6 explains it quite differently. It looks very much as if we had here an idiom peculiar to our author ; but one cannot of course be sure on any such point till the Pi/akas are all published. 2 The same simile is used below, p. 317 (of the Pali). 108 THE QUESTIONS AND PUZZLES IV, 7, 19. and seasons. Of Nirvana, O king, it cannot be said that it is Karma-born or cause-born or season-born ; that it has been, or has not been, or can be produced, that it is past or future or present, that it is perceptible by the eye or the nose or the ear or the tongue or by the sense of touch. But it is perceptible, O king, by the mind. By means of his pure heart, refined and straight, free from the obstacles, free from low cravings, that disciple of the Noble Ones who has fully attained can see Nirva/za.' ' Well has this delightful puzzle, venerable Naga- sena, been examined into, cleared of doubt, brought into certitude. My perplexity has been put an end to as soon as I consulted you, O best of the best of the leaders of schools ! ' [Here ends the dilemma as to modes of production.] [DILExMMA the sixty-seventh. DEAD DEMONS.] 19. ' Venerable Nagasena, are there such things as demons (Yakkha) in the world ? ' ' Yes, O king/ ' Do they ever leave that condition ' (fall out of that phase of existence) ? ' Yes, they do/ * But, if so, why is it that the remains of those dead Yakkhas are never found, nor any odour of their corpses smelt ? ' '[272] Their remains are found, O king, and an odour does arise from their dead bodies. The re- mains of bad Yakkhas can be seen in the form of IV, 7, 20. OF MILINDA THE KING. IO9 worms and beetles and ants and moths and snakes and scorpions and centipedes, and birds and wild beasts/ ' Who else, O Nagasena, could have solved this puzzle except one as wise as you ! ' [Here ends the dilemma as to dead demons.] [dilemma the sixty-eighth, the method of promulgating the rules.]
2' [Here ends the dilemma as to dead demons.] [dilemma the sixty-eighth, the method of promulgating the rules.] 20. * Venerable Nagasena, those who were teachers of the doctors in times gone by — Narada1, and Dhammantari 2, and Angirasa3, and Kapila4, and Ka/z^araggisama, and Atula, and Pubba Ka^ayana 5 — all these teachers knowing thoroughly, and of them- selves, and without any omission, the rise of disease and its cause and nature and progress and cure and treatment and management 6, — each of them com- posed his treatise en bloc, taking time by the forelock, and pointing out that in such and such a body such and such a disease would arise. Now no one of these 1 No doubt the celebrated Devarshi is meant, though it is odd to find him in a list of physicians. 2 In Sanskrit Dhanvantari, the physician of the gods. He is mentioned in the (rataka IV, 496, with Bho^a and Vetarawi, as a well-known physician of old famous for the cure of snake-bite. 3 The connection of Angirasa with the physicians is due to the charms against disease to be found in the Atharva-veda. 4 Kapila is known in the Brahman literature as a teacher of philosophy rather than of medicine. 5 Probably ' the Eastern Ka^ayana/ but nothing is known of these last three names. Hina/i-kumburS calls all seven ' Rishis/ 8 Siddh&siddhaffz, for which Hina/i-kumbure (p. 385), who merely repeats all the other terms, has sadhyasadhya. IIO THE QUESTIONS AND PUZZLES IV, 7, 21. was omniscient. Why then did not the Tathagata, who was omniscient, and wrho knew by his insight of a Buddha what would happen in the future, determin- ing in advance that for such and such an occasion such and such a rule would be required, lay down the whole code of rules at once ; instead of laying them down to his disciples from time to time as each occasion arose, when the disgrace (of the wrong act) had been already noised abroad, when the evil was already wide spread and grown great, when the people were already filled with indignation * ? ' 21. ' The Tathagata, O king, knew very well that in fulness of time the whole of the hundred and fifty Rules 2 would have to be laid down to those men. But the Tathagata, O king, thought thus : " If I were to lay down the whole of the hundred and fifty Rules at once the people would be filled with fear [273], those of them who were willing to enter the Order would refrain from doing so, saying, ' How much is there here to be observed ! how difficult a thing is it to enter religion according to the system of the Sama/za Gotama ' — they would not trust my words, and through their want of faith they would be liable to rebirth in states of woe. As occasion arises therefore, illustrating it with a reli- gious discourse, will I lay down, when the evil has become manifest, each Rule." ' ' A wonderful thing is it in the Buddhas, Nagasena, and a most marvellous that the omniscience of the Tathagata should be so great. That is just so,
3As occasion arises therefore, illustrating it with a reli- gious discourse, will I lay down, when the evil has become manifest, each Rule." ' ' A wonderful thing is it in the Buddhas, Nagasena, and a most marvellous that the omniscience of the Tathagata should be so great. That is just so, 1 This question has already been discussed above, III, 6, 2 (I, 116). 2 The rules of the Patimokkha are 227 in number, but without the Sekhiyas they are 152. IV, 7, 23. OF MILINDA THE KING. I I I venerable Nagasena. This matter was well under- stood by the Tathagata — how that hearing that so much was to be observed, men * would have been so filled with fear that not a single one would have entered religion according to the system of the Con- querors. That is so, and I accept it as you say2/ [Here ends the dilemma as to the method in which the Rules were laid down.] [dilemma the sixty-ninth, the heat of the sun.] 22. ' Venerable Nigasena, does this sun always burn fiercely, or are there times when it shines with diminished heat ? ' ' It always burns fiercely, O king, never gently/ * But if that be so, how is it that the heat of the sun is sometimes fierce, and sometimes not 3 ? ' 23. 'There are four derangements4, O king, which happen to the sun, and affected by one or other of these its heat is allayed. And what are the four ? The clouds, O king, and fog 5, and 1 Satta, literally ' beings/ but that means human beings, men and women, as no others (gods, N%as, animals, &c.) were ad- mitted to the Order. See Mahavagga I, 63; I, 76, 1; A^ulla- vaggaX, 17, i. 2 In the Introductory Stories to the Rules it is often stated, how, when a Bhikkhu had done some act, the people were indignant, the brethren heard that and reported the matter to the Blessed One, who then, and then only, laid down the Rule prohibiting that act. But these Introductory Stories are really later than the Rules. 3 Here Hina/i-kumbure (pp. 386-7) goes into great details, giving instances, and quoting verses. 4 Rog&, literally 'diseases/ 5 M a h i k L Childers gives frost as the only meaning of this word . I 1 2 THE QUESTIONS AND PUZZLES IV, 7, 24. smoke1, and eclipses2 — these are the four derange- ments which happen to the sun, and it is when affected by one or other of these that its heat is allayed/ * Most wonderful, Nagasena, and most strange [274] that even the sun, so transcendent in glory, should suffer from derangement — how much more then other, lesser, creatures. No one else could have made this explanation except one wise like you ! ' [Here ends the dilemma as to the heat of the sun.] [DILEMMA THE SEVENTIETH. THE SEASONS.] 24. ' Venerable Nagasena, why is it that the heat of the sun is more fierce in winter than in summer?'
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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