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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I am not blind, or unobservant. I shall understand when I have heard/ ' Vice, O king, is a mean thing, virtue is great and grand. By its meanness vice affects l only the doer, but virtue by its grandeur overspreads the whole world of gods and men/ ' Show me this by a metaphor/ * Were a tiny drop of water to fall on the ground, O king, would it flow on over ten leagues or twelve ? ' ' Certainly not. It would only have effect2 on that very spot of ground on which it fell/ ' But why so ? ' ' Because of its minuteness/ * Just so, O king, is vice minute. And by reason of its littleness it affects the doer only, and cannot possibly be shared. But if a mighty rain cloud were to pour out rain satisfying the surface of the earth, would that water spread round about ? ' * Certainly, Sir. That thunderstorm would fill up the depressions in the ground and the pools and ponds, and the gullies and crevices and chasms, and the lakes and reservoirs and wells and lotus-tanks, and the water would spread abroad for ten leagues or for twelve 3/ 3 Pariyadiyati. See the note above at IV, 8, 23. 2 A similar metaphor is used below, IV, 8, 55 (p. 311 of the Pali). 3 This long list is made up of the two given above at pp. 35, IV, 8, 31. OF MILINDA THE KING. I 55 * But why so, O king ? ' * Because of the greatness of the storm/ ' Just so, O king, is virtue great. And by reason of its abundance it can be shared by gods and men/ ' Venerable Nagasena, why is it that vice is so limited, [297] and virtue so much more wide- reaching ? ' * Whosoever, O king, in this world gives gifts, and lives in righteousness, and keeps Uposatha1, he, glad, right glad, joyful, cheerful, happy, becomes filled with a sweet sense of trust and bliss, and bliss ruling in his heart his goodness grows still more and more abundantly. Like a deep pool of clear water, O king, and into which on one side the spring pours, while on the other the water flows away; so as it flows away it comes again, and there can be no failure there — so, O king, does his goodness grow more and more abundantly. If even through a hundred years, O king, a man were to keep on transferring 2 to others (the merit of) any good he 259 of the Pali (Paragraphs II, 1, 10 and IV, 6, 55 of the trans- lation). 1 The Buddhist Sabbath. See ' Buddhism/ pp. 140, 141.
2If even through a hundred years, O king, a man were to keep on transferring 2 to others (the merit of) any good he 259 of the Pali (Paragraphs II, 1, 10 and IV, 6, 55 of the trans- lation). 1 The Buddhist Sabbath. See ' Buddhism/ pp. 140, 141. 2 Ava^eya, which the Sinhalese, p. 437, merely repeats, is ambiguous (literally * cause to bend towards'). Compare £ataka I, 74, 89, 108, 171 ; II, 243. In most places the meaning < bend back or towards ' comes to have the secondary sense of ' re-flect/ But throughout this discussion there is an underlying reference to a very beautiful Buddhist conception that a man can transfer to others the merit of any good deed he has done. Thus at the end of a palm-leaf manuscript the copyist often adds the pious wish : ' May the merit of my having made this copy redound to the ad- vantage of all men/ or words to that effect. And the preceding metaphor would seem to show that this must be the secondary sense here attached to ' causing to bend towards;' — the more he I56 THE QUESTIONS AND PUZZLES IV, 8, 32. had done, the more he gave it away the more would his goodness grow, and he would still be able to share it with whomsoever he would. This, O king, is the reason why virtue is so much the greater of the two. 32. * But on doing evil, O king, a man becomes filled with remorse 1, and the heart of him who feels remorse cannot get away (from the thought of the evil he has done), it is forcibly bent back on it, thrown back on it, obtains no peace 2 ; miserable, burning, abandoned of hope, he wastes away, and gaining no relief from depression 3, he is, as it were, possessed with his woe ! Just, O king, as a drop of water, falling on a dry river bed with its mighty sandbanks rising and falling in undulations along its crooked and shifty course, gains not in volume, but is swallowed up on the very spot where it fell, just so, O king, is a man, when he has done wrong, overcome with remorse, and the heart of him who feels remorse cannot get away from the thought of the evil he has done, it is forcibly bent back on it, thrown back on it, obtains no peace ; miserable, burning, abandoned of hope, he wastes away, and gaining no release from his depression, he is, as it spends (as it were) his virtue, the more remains, just as however much the water flows away from the spring, still quite as much remains, and he can still share with others that which is left. The doctrine of imputed righteousness is not confined to Buddhists, but the Buddhist theory is really quite different from the corresponding Western ideas, even from the Catholic doctrine of the transference of the righteousness of saints. 1 So already above, III, 7, 7 (I, 128). 2 Patiliyati patiku/ati pativa//ati na sampasariyati. None of these words are in the dictionaries. 8 Na pariva^/^ate; literally 'is not dilated/ IV, 8, 33- OF MILINDA THE KING. 157 were, swallowed up of his woe. This is the reason, O king, why vice is so mean/
32 Patiliyati patiku/ati pativa//ati na sampasariyati. None of these words are in the dictionaries. 8 Na pariva^/^ate; literally 'is not dilated/ IV, 8, 33- OF MILINDA THE KING. 157 were, swallowed up of his woe. This is the reason, O king, why vice is so mean/ ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the problem as to virtue and vice.] [dilemma the seventy-fifth. DREAMS.] 33. * Venerable Nagasena, men and women in this world see dreams pleasant and evil, things they have seen before and things they have not, things they have done before and things they have not, [298] dreams peaceful and terrible, dreams of matters near to them and distant from them, full of many shapes and innumerable colours. What is this that men call a dream, and who is it who dreams it ? ' * It is a suggestion \ O king, coming across the path of the mind which is what is called a dream. And there are six kinds of people who see dreams — the man who is of a windy humour 2, or of a bilious one, or of a phlegmatic one, the man who dreams dreams by the influence of a god, the man who does so by the influence of his own habits, and the man who does so in the way of prognostication 3. And 1 Nimittam, aramunuwa in the Sinhalese, p. 438. 2 Vatiko, which Childers renders wrongly rheumatic. Wat a prakrz'ti wu, says the Sinhalese, p. 438. 8 The Sinhalese gives the different kinds of dreams seen by each of these six— the first dreams of journeys through space, the second of fire and conflagrations, the third of water, the fourth 158 THE QUESTIONS AND PUZZLES IV, 8, 34. of these, O king, only the last kind of dreams is true ; all the rest are false.' 34. ' Venerable Nagasena, when a man dreams a dream that is a prognostication, how is it ? Does his own mind set out itself to seek the omen, or does the prognostication come of its own accord into the path of his mind, or does some one else come and tell him of it ? ' ' His own mind does not itself seek the omen, neither does any one else come and tell him of it. The prognostication comes of its own accord into his mind. It is like the case of a looking-glass, which does not go anywhere to seek for the reflec- tion ; neither does any one else come and put the reflection on to the looking-glass. But the object reflected comes from somewhere or other across the sphere over which the reflecting power of the looking-glass extends/ 35. * Venerable Nagasena, does the same mind which sees the dream also know : " Such and such a result, auspicious or terrible, will follow ? " ' ' No, that is not so, O king. After the omen has occurred he tells others, and then they explain the meaning of it/ ' Come, now, Nagasena, give me a simile to explain this/ * It is like the marks, O king, and pimples, and cutaneous eruptions which arise on a mans body to his profit or loss, to his fame or dishonour, to his praise or blame, to his happiness or woe. [299] Do
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.
1I am not blind, or unobservant. I shall understand when I have heard/ ' Vice, O king, is a mean thing, virtue is great and grand. By its meanness vice affects l only the doer, but virtue by its grandeur overspreads the whole world of gods and men/ ' Show me this by a metaphor/ * Were a tiny drop of water to fall on the ground, O king, would it flow on over ten leagues or twelve ? ' ' Certainly not. It would only have effect2 on that very spot of ground on which it fell/ ' But why so ? ' ' Because of its minuteness/ * Just so, O king, is vice minute. And by reason of its littleness it affects the doer only, and cannot possibly be shared. But if a mighty rain cloud were to pour out rain satisfying the surface of the earth, would that water spread round about ? ' * Certainly, Sir. That thunderstorm would fill up the depressions in the ground and the pools and ponds, and the gullies and crevices and chasms, and the lakes and reservoirs and wells and lotus-tanks, and the water would spread abroad for ten leagues or for twelve 3/ 3 Pariyadiyati. See the note above at IV, 8, 23. 2 A similar metaphor is used below, IV, 8, 55 (p. 311 of the Pali). 3 This long list is made up of the two given above at pp. 35, IV, 8, 31. OF MILINDA THE KING. I 55 * But why so, O king ? ' * Because of the greatness of the storm/ ' Just so, O king, is virtue great. And by reason of its abundance it can be shared by gods and men/ ' Venerable Nagasena, why is it that vice is so limited, [297] and virtue so much more wide- reaching ? ' * Whosoever, O king, in this world gives gifts, and lives in righteousness, and keeps Uposatha1, he, glad, right glad, joyful, cheerful, happy, becomes filled with a sweet sense of trust and bliss, and bliss ruling in his heart his goodness grows still more and more abundantly. Like a deep pool of clear water, O king, and into which on one side the spring pours, while on the other the water flows away; so as it flows away it comes again, and there can be no failure there — so, O king, does his goodness grow more and more abundantly. If even through a hundred years, O king, a man were to keep on transferring 2 to others (the merit of) any good he 259 of the Pali (Paragraphs II, 1, 10 and IV, 6, 55 of the trans- lation). 1 The Buddhist Sabbath. See ' Buddhism/ pp. 140, 141.
2If even through a hundred years, O king, a man were to keep on transferring 2 to others (the merit of) any good he 259 of the Pali (Paragraphs II, 1, 10 and IV, 6, 55 of the trans- lation). 1 The Buddhist Sabbath. See ' Buddhism/ pp. 140, 141. 2 Ava^eya, which the Sinhalese, p. 437, merely repeats, is ambiguous (literally * cause to bend towards'). Compare £ataka I, 74, 89, 108, 171 ; II, 243. In most places the meaning < bend back or towards ' comes to have the secondary sense of ' re-flect/ But throughout this discussion there is an underlying reference to a very beautiful Buddhist conception that a man can transfer to others the merit of any good deed he has done. Thus at the end of a palm-leaf manuscript the copyist often adds the pious wish : ' May the merit of my having made this copy redound to the ad- vantage of all men/ or words to that effect. And the preceding metaphor would seem to show that this must be the secondary sense here attached to ' causing to bend towards;' — the more he I56 THE QUESTIONS AND PUZZLES IV, 8, 32. had done, the more he gave it away the more would his goodness grow, and he would still be able to share it with whomsoever he would. This, O king, is the reason why virtue is so much the greater of the two. 32. * But on doing evil, O king, a man becomes filled with remorse 1, and the heart of him who feels remorse cannot get away (from the thought of the evil he has done), it is forcibly bent back on it, thrown back on it, obtains no peace 2 ; miserable, burning, abandoned of hope, he wastes away, and gaining no relief from depression 3, he is, as it were, possessed with his woe ! Just, O king, as a drop of water, falling on a dry river bed with its mighty sandbanks rising and falling in undulations along its crooked and shifty course, gains not in volume, but is swallowed up on the very spot where it fell, just so, O king, is a man, when he has done wrong, overcome with remorse, and the heart of him who feels remorse cannot get away from the thought of the evil he has done, it is forcibly bent back on it, thrown back on it, obtains no peace ; miserable, burning, abandoned of hope, he wastes away, and gaining no release from his depression, he is, as it spends (as it were) his virtue, the more remains, just as however much the water flows away from the spring, still quite as much remains, and he can still share with others that which is left. The doctrine of imputed righteousness is not confined to Buddhists, but the Buddhist theory is really quite different from the corresponding Western ideas, even from the Catholic doctrine of the transference of the righteousness of saints. 1 So already above, III, 7, 7 (I, 128). 2 Patiliyati patiku/ati pativa//ati na sampasariyati. None of these words are in the dictionaries. 8 Na pariva^/^ate; literally 'is not dilated/ IV, 8, 33- OF MILINDA THE KING. 157 were, swallowed up of his woe. This is the reason, O king, why vice is so mean/
32 Patiliyati patiku/ati pativa//ati na sampasariyati. None of these words are in the dictionaries. 8 Na pariva^/^ate; literally 'is not dilated/ IV, 8, 33- OF MILINDA THE KING. 157 were, swallowed up of his woe. This is the reason, O king, why vice is so mean/ ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the problem as to virtue and vice.] [dilemma the seventy-fifth. DREAMS.] 33. * Venerable Nagasena, men and women in this world see dreams pleasant and evil, things they have seen before and things they have not, things they have done before and things they have not, [298] dreams peaceful and terrible, dreams of matters near to them and distant from them, full of many shapes and innumerable colours. What is this that men call a dream, and who is it who dreams it ? ' * It is a suggestion \ O king, coming across the path of the mind which is what is called a dream. And there are six kinds of people who see dreams — the man who is of a windy humour 2, or of a bilious one, or of a phlegmatic one, the man who dreams dreams by the influence of a god, the man who does so by the influence of his own habits, and the man who does so in the way of prognostication 3. And 1 Nimittam, aramunuwa in the Sinhalese, p. 438. 2 Vatiko, which Childers renders wrongly rheumatic. Wat a prakrz'ti wu, says the Sinhalese, p. 438. 8 The Sinhalese gives the different kinds of dreams seen by each of these six— the first dreams of journeys through space, the second of fire and conflagrations, the third of water, the fourth 158 THE QUESTIONS AND PUZZLES IV, 8, 34. of these, O king, only the last kind of dreams is true ; all the rest are false.' 34. ' Venerable Nagasena, when a man dreams a dream that is a prognostication, how is it ? Does his own mind set out itself to seek the omen, or does the prognostication come of its own accord into the path of his mind, or does some one else come and tell him of it ? ' ' His own mind does not itself seek the omen, neither does any one else come and tell him of it. The prognostication comes of its own accord into his mind. It is like the case of a looking-glass, which does not go anywhere to seek for the reflec- tion ; neither does any one else come and put the reflection on to the looking-glass. But the object reflected comes from somewhere or other across the sphere over which the reflecting power of the looking-glass extends/ 35. * Venerable Nagasena, does the same mind which sees the dream also know : " Such and such a result, auspicious or terrible, will follow ? " ' ' No, that is not so, O king. After the omen has occurred he tells others, and then they explain the meaning of it/ ' Come, now, Nagasena, give me a simile to explain this/ * It is like the marks, O king, and pimples, and cutaneous eruptions which arise on a mans body to his profit or loss, to his fame or dishonour, to his praise or blame, to his happiness or woe. [299] Do
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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