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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Gati-patiba/M, gamana bahulyatawen says the Sin- halese. 8 Upahat-abbhantaro, 'whose interior is burnt by the fierce- ness of the stomach fire' (^a/^aragni-gaha«i), says Hina/i-kum- bure, p. 443. M 2 1 64 THE QUESTIONS AND PUZZLES IV, 8, 41. burning, is unable to procure medicine — and one fallen into fire, who when he is aflame, can find no means of putting out the fire — and he who having fallen into water can find no firm ground to stand on — and the man wounded by a dart, who in his illness can find no surgeon — all these seven, there being still a portion of their appointed time to run, die out of due season. And herein (in all these seven cases) I declare that they are all of one nature 1. In eight ways, O king, does the death of mortals take place — through excess of windy humour, or of bilious humour, or of phlegmatic humour, through the adverse union of these three, through variations in temperature, through inequality in protection, through (medical) treatment, and through the work- ing of Karma 2. And of these, O king, it is only death by the working of Karma that is death at the due season, all the rest are cases of death out of due season. For it is said : " By hunger, thirst, by poison, and by bites, Burnt, drowned, or slain, men out of time do die ; By the three humours, and by three combined, By heats, by inequalities, by aids, By all these seven men die out of time V 41. [303] ' But there are some men, O king, who die through the working of some evil deed or other they have committed in a former birth. And of 1 Hina/i-kumbure had apparently a different reading (perhaps eka/rcse na vadami). For he translates, p. 444, 'In this death I do not say that there is one cause.' 2 As was noticed above on p. 112 (of the Pali), some of these medical terms are very uncertain, and the Sinhalese gives no help. 3 Not traced in the Pi/akas. IV, 8, 41. OF MILINDA THE KING. 165
2For he translates, p. 444, 'In this death I do not say that there is one cause.' 2 As was noticed above on p. 112 (of the Pali), some of these medical terms are very uncertain, and the Sinhalese gives no help. 3 Not traced in the Pi/akas. IV, 8, 41. OF MILINDA THE KING. 165 these, O king, whosoever has starved others to death, after having been himself through many hundreds of thousands of years tormented by hunger, famished, exhausted, emaciated, and withered of heart, dried up, wasted away, heated, and all on fire within, will, either as youth or man or old man, die of hunger too. And that death will be to him a death at the appointed time \ Whosoever has put others to death by thirst, after having through many hundreds of thousands of years become a Preta consumed by thirst, thin and miserable, will himself too, either as youth or man or old man, die of thirst. And that death will be to him a death at the appointed time. Whosoever has put others to death by having them bitten by snakes, will, after wandering through many hundreds of thousands of years from existence to existence, in which he is constantly bitten by boa constrictors and black snakes, himself too, either as youth or man or old man, die of snake bite. And that will be to him a death at the appointed time. Whosoever has put others to death by poison will, after existing for many hundreds of thousands of years with burning limbs and broken body, and exhaling the odour of a corpse, himself too, either as youth or man or old man, die of poison. And that will be to him a death at the appointed time. Whosoever has put others to death by fire, he having wandered from purgatory2 to purgatory, from one mass of burning charcoal to 1 Samayiko, 'timely/ but Childers says 'temporary/ and Ave have had the word above (p. 22 of the Pali) in the sense of ' re- ligious/ The Sinhalese, p. 445, repeats the word. 'l Yama-visaya, 'abode of the god of death/ 1 66 THE QUESTIONS AND PUZZLES IV, 8, 42. another, with burning and tortured limbs, for many hundreds of thousands of years, will himself too, either as youth or man or old man, be burnt to death. And that will be to him a death at the appointed time. Whosoever has put others to death by drowning, he having suffered many hundreds of thousands of years as a being disabled, ruined, broken, weak in limb, and anxious in heart, will himself too, either as youth or man or old man, die by drowning. And that will be to him a death at the appointed time. Whosoever has put others to death by the sword, [304] he having suffered for many hundreds of thousands of years (in repeated births as an animal) from cuts and wounds and blows and bruises, or (when born as a man) ever destroyed by weapons1, will himself too, either as youth or man or old man, perish by the sword. And that will be to him a death at the appointed time/ 42* ' Venerable Nagasena, the death out of due time that you also speak of — come now, tell me the reason for that.'
3And that will be to him a death at the appointed time/ 42* ' Venerable Nagasena, the death out of due time that you also speak of — come now, tell me the reason for that.' ' As a great and mighty fire, O king, on to which dry grass and sticks and branches and leaves have been heaped, will nevertheless, when this its food has been consumed, die out by the exhaustion of the fuel. Yet such a fire is said to have gone out in fullness of time, without any calamity or accident (having happened to it). Just so, O king, the man who, when he has lived many thousands of days, when he is old and stricken in years, dies at last of 1 Sarnahato. Compare above, pp. 181, 254 of the Pali, and Magg^ima Nikaya I, 337. IV, 8, 43- 0F MILINDA THE KING. 167 old age, without any calamity or accident having happened to him, is said to have reached death in the fullness of time. But if there were a great and mighty fire, O king, on to which dry grass and sticks and branches and leaves had been heaped, then if a mighty rain cloud were to pour out rain upon it, and it were thus to be put out, even before the fuel was consumed, could it be said, O king, that that great fire had gone out in fullness of time ? ' ' No, Sir, it could not/ * But wherein would the second fire differ, in its nature, from the first ? ' ' The second one, Sir, which suffered from the onset of the rain — that fire would have gone out before its time/ 'Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in tem- perature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one's time. 43. ' Or again, O king, it is like a mighty storm cloud which, rising up into the heavens, should pour out rain, filling the valleys and the plains. That cloud would be said to have rained without calamity or accident. Just so, O king, the man who after having lived long, dies at last, when he is old and well stricken in years, without any calamity or accident having happened to him, of old age, is said to have 1 68 THE QUESTIONS AND PUZZLES IV, 8, 44. reached death in the fullness of time. [305] But if, O king, a mighty storm cloud were to rise up into the heavens, and as it did so were to be dissipated by a mighty wind, could it be said, O king, that that cloud had perished in due time ?' ' No, Sir, it could not/ ' But wherein would the second cloud differ, in its nature, from the first ? ' ' The second one, Sir, which suffered from the onset of the whirlwind, would have been dissipated before its time/
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.
12 Gati-patiba/M, gamana bahulyatawen says the Sin- halese. 8 Upahat-abbhantaro, 'whose interior is burnt by the fierce- ness of the stomach fire' (^a/^aragni-gaha«i), says Hina/i-kum- bure, p. 443. M 2 1 64 THE QUESTIONS AND PUZZLES IV, 8, 41. burning, is unable to procure medicine — and one fallen into fire, who when he is aflame, can find no means of putting out the fire — and he who having fallen into water can find no firm ground to stand on — and the man wounded by a dart, who in his illness can find no surgeon — all these seven, there being still a portion of their appointed time to run, die out of due season. And herein (in all these seven cases) I declare that they are all of one nature 1. In eight ways, O king, does the death of mortals take place — through excess of windy humour, or of bilious humour, or of phlegmatic humour, through the adverse union of these three, through variations in temperature, through inequality in protection, through (medical) treatment, and through the work- ing of Karma 2. And of these, O king, it is only death by the working of Karma that is death at the due season, all the rest are cases of death out of due season. For it is said : " By hunger, thirst, by poison, and by bites, Burnt, drowned, or slain, men out of time do die ; By the three humours, and by three combined, By heats, by inequalities, by aids, By all these seven men die out of time V 41. [303] ' But there are some men, O king, who die through the working of some evil deed or other they have committed in a former birth. And of 1 Hina/i-kumbure had apparently a different reading (perhaps eka/rcse na vadami). For he translates, p. 444, 'In this death I do not say that there is one cause.' 2 As was noticed above on p. 112 (of the Pali), some of these medical terms are very uncertain, and the Sinhalese gives no help. 3 Not traced in the Pi/akas. IV, 8, 41. OF MILINDA THE KING. 165
2For he translates, p. 444, 'In this death I do not say that there is one cause.' 2 As was noticed above on p. 112 (of the Pali), some of these medical terms are very uncertain, and the Sinhalese gives no help. 3 Not traced in the Pi/akas. IV, 8, 41. OF MILINDA THE KING. 165 these, O king, whosoever has starved others to death, after having been himself through many hundreds of thousands of years tormented by hunger, famished, exhausted, emaciated, and withered of heart, dried up, wasted away, heated, and all on fire within, will, either as youth or man or old man, die of hunger too. And that death will be to him a death at the appointed time \ Whosoever has put others to death by thirst, after having through many hundreds of thousands of years become a Preta consumed by thirst, thin and miserable, will himself too, either as youth or man or old man, die of thirst. And that death will be to him a death at the appointed time. Whosoever has put others to death by having them bitten by snakes, will, after wandering through many hundreds of thousands of years from existence to existence, in which he is constantly bitten by boa constrictors and black snakes, himself too, either as youth or man or old man, die of snake bite. And that will be to him a death at the appointed time. Whosoever has put others to death by poison will, after existing for many hundreds of thousands of years with burning limbs and broken body, and exhaling the odour of a corpse, himself too, either as youth or man or old man, die of poison. And that will be to him a death at the appointed time. Whosoever has put others to death by fire, he having wandered from purgatory2 to purgatory, from one mass of burning charcoal to 1 Samayiko, 'timely/ but Childers says 'temporary/ and Ave have had the word above (p. 22 of the Pali) in the sense of ' re- ligious/ The Sinhalese, p. 445, repeats the word. 'l Yama-visaya, 'abode of the god of death/ 1 66 THE QUESTIONS AND PUZZLES IV, 8, 42. another, with burning and tortured limbs, for many hundreds of thousands of years, will himself too, either as youth or man or old man, be burnt to death. And that will be to him a death at the appointed time. Whosoever has put others to death by drowning, he having suffered many hundreds of thousands of years as a being disabled, ruined, broken, weak in limb, and anxious in heart, will himself too, either as youth or man or old man, die by drowning. And that will be to him a death at the appointed time. Whosoever has put others to death by the sword, [304] he having suffered for many hundreds of thousands of years (in repeated births as an animal) from cuts and wounds and blows and bruises, or (when born as a man) ever destroyed by weapons1, will himself too, either as youth or man or old man, perish by the sword. And that will be to him a death at the appointed time/ 42* ' Venerable Nagasena, the death out of due time that you also speak of — come now, tell me the reason for that.'
3And that will be to him a death at the appointed time/ 42* ' Venerable Nagasena, the death out of due time that you also speak of — come now, tell me the reason for that.' ' As a great and mighty fire, O king, on to which dry grass and sticks and branches and leaves have been heaped, will nevertheless, when this its food has been consumed, die out by the exhaustion of the fuel. Yet such a fire is said to have gone out in fullness of time, without any calamity or accident (having happened to it). Just so, O king, the man who, when he has lived many thousands of days, when he is old and stricken in years, dies at last of 1 Sarnahato. Compare above, pp. 181, 254 of the Pali, and Magg^ima Nikaya I, 337. IV, 8, 43- 0F MILINDA THE KING. 167 old age, without any calamity or accident having happened to him, is said to have reached death in the fullness of time. But if there were a great and mighty fire, O king, on to which dry grass and sticks and branches and leaves had been heaped, then if a mighty rain cloud were to pour out rain upon it, and it were thus to be put out, even before the fuel was consumed, could it be said, O king, that that great fire had gone out in fullness of time ? ' ' No, Sir, it could not/ * But wherein would the second fire differ, in its nature, from the first ? ' ' The second one, Sir, which suffered from the onset of the rain — that fire would have gone out before its time/ 'Just so, O king, whosoever dies before his time does so in consequence of suffering from the attack of some disease, — from excess of windy humour, or of bilious humour, or of phlegmatic humour, or from the union of the three, or from variations in tem- perature, or from inequality in protection, or from treatment, or from hunger, or from thirst, or from fire, or from water, or from the sword. This, O king, is the reason why there is such a thing as dying before one's time. 43. ' Or again, O king, it is like a mighty storm cloud which, rising up into the heavens, should pour out rain, filling the valleys and the plains. That cloud would be said to have rained without calamity or accident. Just so, O king, the man who after having lived long, dies at last, when he is old and well stricken in years, without any calamity or accident having happened to him, of old age, is said to have 1 68 THE QUESTIONS AND PUZZLES IV, 8, 44. reached death in the fullness of time. [305] But if, O king, a mighty storm cloud were to rise up into the heavens, and as it did so were to be dissipated by a mighty wind, could it be said, O king, that that cloud had perished in due time ?' ' No, Sir, it could not/ ' But wherein would the second cloud differ, in its nature, from the first ? ' ' The second one, Sir, which suffered from the onset of the whirlwind, would have been dissipated before its time/
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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