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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1[299] Do of good or bad things according as the god is kindly or malignant, the fifth of what he has himself seen or heard, and the last of his future gain or loss. IV, 3, 36. OF MILINDA THE KING. I 59 in that case the pimples come because they know : " Such and such is the event which we shall bring about ? " ' 1 Certainly not, Sir. But according to the place on which the pimples have arisen, the fortune-tellers, making their observations, give decision, saying : " Such and such will be the result." ' ' Well, in the same way, O king, it is not the same mind which dreams the dream which also knows : " Such and such a result, conspicuous or terrible, will follow." But after the omen has occurred he tells others, and they then explain the meaning of it/ 36. 'Venerable Nagasena, when a man dreams a dream, is he awake or asleep ?' ' Neither the one, O king, nor yet the other. But when his sleep has become light x, and he is not yet fully conscious2, in that interval it is that dreams are dreamt. When a man is in deep sleep, O king, his mind has returned home (has entered again into the Bhavahga) 3, and a mind thus shut in does not act, and a mind hindered in its action knows not the evil and the good, and he who knows not 4 has no dreams. It is when the mind is active that dreams are dreamt. Just, O king, as in the darkness and gloom, where no light is, no shadow will fall even on the most burnished mirror, so when a man is in deep sleep his mind has returned into itself, and 1 Okkante middhe; Mike a monkey's sleep/ says Hina/i- kumbure. 2 On bhavanga compare Abhidhammattha Sangaha III, 8. 8 ' Like a bird that has re-entered its nest ' is Hina/i-kumbure's gloss. 4 Appa/ivi^-anantassa, 'does not know the distinctions be- tween bliss and woe (sukha dukkha vibhaga)/ says the Sin- halese, p. 440. l6o THE QUESTIONS AND PUZZLES IV, 8, 37. a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt. As the mirror, O king, are you to regard the body, as the darkness sleep, as the light the mind. Or again, O king, just as the glory of a sun veiled in fog is imperceptible, as its rays, though they do exist, are unable to pierce through, and as when its rays act not there is no light, so when a man is in deep sleep his mind has returned into itself, and a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt. As the sun, O king, are you to regard the body, as the veil of fog sleep, [300] as the rays the mind.
2For it is when the mind is active that dreams are dreamt. As the sun, O king, are you to regard the body, as the veil of fog sleep, [300] as the rays the mind. 37. ' Under two conditions, O king, is the mind inactive though the body is there — when a man being in deep sleep the mind has returned into itself, and when the man has fallen into a trance *. The mind of a man who is awake, O king, is excited, open, clear, untrammelled, and no prognostication occurs to one whose mind is so. Just, O king, as men seeking concealment avoid the man who is open, candid, unoccupied, and unreserved, — just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake therefore sees no dream. Or again, O king, just as the qualities which lead to wisdom are found not in that brother whose mode of livelihood and conduct are wrong, who is the friend of sinners, wicked, insolent, devoid 1 Nirodha, which the Sinhalese repeats. Probably the fourth GMna is here referred to. IV, 8, 38. OF MILINDA THE KING. l6l of zeal, — just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake, therefore, sees no dream/ 38. 'Venerable Nagasena, is there a beginning, a middle, and an end in sleep ?' ' Yes, O king, there is/ ' Which then is the beginning, which the middle, and which the end ? ' 4 The feeling of oppression and inability1 in the body, O king, of weakness, slackness, inertness — that is the beginning of sleep. The light " monkey's sleep" in which a man still guards his scattered thoughts2 — that is the middle of sleep. When the mind has entered into itself — that is the end of sleep. And it is in the middle stage, O king, in the " monkey's sleep " that dreams are dreamt. Just, O king, as when a man self-restrained with collected thoughts, sted- fast in the faith, unshaken in wisdom, plunges deep into the woods far from the sound of strife, and thinks over some subtle matter, he there, tranquil and at peace, will master the meaning of it — just so a man still watchful, not fallen into sleep, but dozing in a " monkey's sleep," will dream a dream. [301] As the sound of strife, so, O king, are you to regard wakefulness, and as the lonely wood the " monkey's sleep." And as that man avoiding the sound of strife, keeping out of sleep, remaining in the middle stage, will master the meaning of that subtle matter, so the still watchful man, not fallen into sleep, but dozing in a " monkey's sleep," will dream a dream/ 1 Onahopariyonaho, 'obstruction, covering.' See the Tevi^a Sutta, § 58. 2 Vokiwtfaka^jaggati. ' Destroys sleep by scattered thoughts/ says the Sinhalese, p. 441. [36] M 1 62 THE QUESTIONS AND PUZZLES IV, 8, 39. i Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to dreams1.] [DILEMMA THE SEVENTY-SIXTH. PREMATURE DEATH.] 39. 'Venerable Nagasena, when beings die, do they all die in fullness of time, or do some die out of due season ? '
3i Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to dreams1.] [DILEMMA THE SEVENTY-SIXTH. PREMATURE DEATH.] 39. 'Venerable Nagasena, when beings die, do they all die in fullness of time, or do some die out of due season ? ' * There is such a thing, O king, as death at the due time, and such a thing as premature death/ ' Then who are they whose decease is at the due time, and who are they whose decease is premature ?' ' Have you ever noticed, O king, in the case of mango trees or Gambu trees or other fruit-bearing trees, that their fruits fall both when they are ripe and when they are not ripe ? ' ' Yes, I have/ ' Well, those fallen fruits, do they all fall at the due time, or do some fall prematurely ? ' ' Such of those fruits, Nagasena, as are ripe and mature 2 when they fall, fall in fullness of time. But of the rest some fall because they are bored into by worms, some because they are knocked down by a 1 It is not known whether the whole of this theory of dreams is taken from the Pi/akas, or whether it is an expansion of views there suggested. But the germs of the theory are certainly in the Pi/akas. Thus the Buddha is made at Magghima Nikaya I, 249, 250 to say of himself that in his midday sleep he was neither stupefied nor the contrary (neither sammulho nor as am mill ho), which comes very near to the ' monkey's sleep ' referred to through- out this dilemma. 2 Vilinani, wilikun wu says Hina/i-kumbure (p. 442). IV, 8, 40. OF MILINDA THE KING. 1 63 o long stick, some because they are blown down by the wind, some because they have become rotten — and all these fall out of due season1/ ' Just so, O king, those men who die of the effect of old age, they die in fullness of time. But of the rest some die of the dire effect of the Karma (of evil deeds), some of excessive journeying2, some of excessive activity.' 40. 'Venerable Nagasena, those who die of Karma, or of journeying, or of activity, or of old age, they all die in fullness of time : and even he who dies in the womb, that is his appointed time, so that he too dies in fullness of time ; and so of him who dies in the birth chamber [302], or when he is a month old, or at any age up to a hundred years. It is always his appointed time, and it is in the fullness of time that he dies. So, Nagasena, there is no such thing as death out of due season. For all who die, die at the appointed time.' 'There are seven kinds of persons, O king, who, there being still a portion of their appointed age to run, die out of time. And which are the seven ? The starving man, O king, who can get no food, whose inwards are consumed 3 — and the thirsty man who can get no water, whose heart is dried up — and the man bitten by a snake, who, when consumed by the fierce energy of poison, can find no cure — and he who has taken poison, and when all his limbs are 1 This simile has already been used above, IV, 3, 7 (I, 235).
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.
1[299] Do of good or bad things according as the god is kindly or malignant, the fifth of what he has himself seen or heard, and the last of his future gain or loss. IV, 3, 36. OF MILINDA THE KING. I 59 in that case the pimples come because they know : " Such and such is the event which we shall bring about ? " ' 1 Certainly not, Sir. But according to the place on which the pimples have arisen, the fortune-tellers, making their observations, give decision, saying : " Such and such will be the result." ' ' Well, in the same way, O king, it is not the same mind which dreams the dream which also knows : " Such and such a result, conspicuous or terrible, will follow." But after the omen has occurred he tells others, and they then explain the meaning of it/ 36. 'Venerable Nagasena, when a man dreams a dream, is he awake or asleep ?' ' Neither the one, O king, nor yet the other. But when his sleep has become light x, and he is not yet fully conscious2, in that interval it is that dreams are dreamt. When a man is in deep sleep, O king, his mind has returned home (has entered again into the Bhavahga) 3, and a mind thus shut in does not act, and a mind hindered in its action knows not the evil and the good, and he who knows not 4 has no dreams. It is when the mind is active that dreams are dreamt. Just, O king, as in the darkness and gloom, where no light is, no shadow will fall even on the most burnished mirror, so when a man is in deep sleep his mind has returned into itself, and 1 Okkante middhe; Mike a monkey's sleep/ says Hina/i- kumbure. 2 On bhavanga compare Abhidhammattha Sangaha III, 8. 8 ' Like a bird that has re-entered its nest ' is Hina/i-kumbure's gloss. 4 Appa/ivi^-anantassa, 'does not know the distinctions be- tween bliss and woe (sukha dukkha vibhaga)/ says the Sin- halese, p. 440. l6o THE QUESTIONS AND PUZZLES IV, 8, 37. a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt. As the mirror, O king, are you to regard the body, as the darkness sleep, as the light the mind. Or again, O king, just as the glory of a sun veiled in fog is imperceptible, as its rays, though they do exist, are unable to pierce through, and as when its rays act not there is no light, so when a man is in deep sleep his mind has returned into itself, and a mind shut in does not act, and a mind inactive knows not the evil and the good, and he who knows not does not dream. For it is when the mind is active that dreams are dreamt. As the sun, O king, are you to regard the body, as the veil of fog sleep, [300] as the rays the mind.
2For it is when the mind is active that dreams are dreamt. As the sun, O king, are you to regard the body, as the veil of fog sleep, [300] as the rays the mind. 37. ' Under two conditions, O king, is the mind inactive though the body is there — when a man being in deep sleep the mind has returned into itself, and when the man has fallen into a trance *. The mind of a man who is awake, O king, is excited, open, clear, untrammelled, and no prognostication occurs to one whose mind is so. Just, O king, as men seeking concealment avoid the man who is open, candid, unoccupied, and unreserved, — just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake therefore sees no dream. Or again, O king, just as the qualities which lead to wisdom are found not in that brother whose mode of livelihood and conduct are wrong, who is the friend of sinners, wicked, insolent, devoid 1 Nirodha, which the Sinhalese repeats. Probably the fourth GMna is here referred to. IV, 8, 38. OF MILINDA THE KING. l6l of zeal, — just so is it that the divine intention is not manifested to the wakeful man, and the man who is awake, therefore, sees no dream/ 38. 'Venerable Nagasena, is there a beginning, a middle, and an end in sleep ?' ' Yes, O king, there is/ ' Which then is the beginning, which the middle, and which the end ? ' 4 The feeling of oppression and inability1 in the body, O king, of weakness, slackness, inertness — that is the beginning of sleep. The light " monkey's sleep" in which a man still guards his scattered thoughts2 — that is the middle of sleep. When the mind has entered into itself — that is the end of sleep. And it is in the middle stage, O king, in the " monkey's sleep " that dreams are dreamt. Just, O king, as when a man self-restrained with collected thoughts, sted- fast in the faith, unshaken in wisdom, plunges deep into the woods far from the sound of strife, and thinks over some subtle matter, he there, tranquil and at peace, will master the meaning of it — just so a man still watchful, not fallen into sleep, but dozing in a " monkey's sleep," will dream a dream. [301] As the sound of strife, so, O king, are you to regard wakefulness, and as the lonely wood the " monkey's sleep." And as that man avoiding the sound of strife, keeping out of sleep, remaining in the middle stage, will master the meaning of that subtle matter, so the still watchful man, not fallen into sleep, but dozing in a " monkey's sleep," will dream a dream/ 1 Onahopariyonaho, 'obstruction, covering.' See the Tevi^a Sutta, § 58. 2 Vokiwtfaka^jaggati. ' Destroys sleep by scattered thoughts/ says the Sinhalese, p. 441. [36] M 1 62 THE QUESTIONS AND PUZZLES IV, 8, 39. i Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to dreams1.] [DILEMMA THE SEVENTY-SIXTH. PREMATURE DEATH.] 39. 'Venerable Nagasena, when beings die, do they all die in fullness of time, or do some die out of due season ? '
3i Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to dreams1.] [DILEMMA THE SEVENTY-SIXTH. PREMATURE DEATH.] 39. 'Venerable Nagasena, when beings die, do they all die in fullness of time, or do some die out of due season ? ' * There is such a thing, O king, as death at the due time, and such a thing as premature death/ ' Then who are they whose decease is at the due time, and who are they whose decease is premature ?' ' Have you ever noticed, O king, in the case of mango trees or Gambu trees or other fruit-bearing trees, that their fruits fall both when they are ripe and when they are not ripe ? ' ' Yes, I have/ ' Well, those fallen fruits, do they all fall at the due time, or do some fall prematurely ? ' ' Such of those fruits, Nagasena, as are ripe and mature 2 when they fall, fall in fullness of time. But of the rest some fall because they are bored into by worms, some because they are knocked down by a 1 It is not known whether the whole of this theory of dreams is taken from the Pi/akas, or whether it is an expansion of views there suggested. But the germs of the theory are certainly in the Pi/akas. Thus the Buddha is made at Magghima Nikaya I, 249, 250 to say of himself that in his midday sleep he was neither stupefied nor the contrary (neither sammulho nor as am mill ho), which comes very near to the ' monkey's sleep ' referred to through- out this dilemma. 2 Vilinani, wilikun wu says Hina/i-kumbure (p. 442). IV, 8, 40. OF MILINDA THE KING. 1 63 o long stick, some because they are blown down by the wind, some because they have become rotten — and all these fall out of due season1/ ' Just so, O king, those men who die of the effect of old age, they die in fullness of time. But of the rest some die of the dire effect of the Karma (of evil deeds), some of excessive journeying2, some of excessive activity.' 40. 'Venerable Nagasena, those who die of Karma, or of journeying, or of activity, or of old age, they all die in fullness of time : and even he who dies in the womb, that is his appointed time, so that he too dies in fullness of time ; and so of him who dies in the birth chamber [302], or when he is a month old, or at any age up to a hundred years. It is always his appointed time, and it is in the fullness of time that he dies. So, Nagasena, there is no such thing as death out of due season. For all who die, die at the appointed time.' 'There are seven kinds of persons, O king, who, there being still a portion of their appointed age to run, die out of time. And which are the seven ? The starving man, O king, who can get no food, whose inwards are consumed 3 — and the thirsty man who can get no water, whose heart is dried up — and the man bitten by a snake, who, when consumed by the fierce energy of poison, can find no cure — and he who has taken poison, and when all his limbs are 1 This simile has already been used above, IV, 3, 7 (I, 235).
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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