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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
149. ' And have you ever heard, O king, of a crop that had grown, and was bent down by the weight of the grains of corn, the ears having duly formed \ when a so-called Karaka rain (hail-storm)2 falling on it, destroyed it ? ' '.We have both heard of such a thing, Sir, and have seen it, too/ * Well, O king ! would you say the crop was destroyed in season or out of season ? ' 1 Out of season, Sir. For if the hail-storm had not come the crop would have lasted to harvest time/ ' What then, O king ! on a disaster intervening the crop is lost, but if no injury is done it, it survives to the harvest ? ' ' That is so, Sir/ ' 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 1 Ma^arita-patte, which the Sinhalese renders karal patra cettawu. 2 Karaka-vassa/ra is psbana-warsha in the Sinhalese. If karaka originally meant 'hard shell/ it could have reached its ordinary meaning of ' water-pot/ from the fact that an empty half of a cocoa-nut shell is the most common form of cup. 1 74 THE QUESTIONS AND PUZZLES IV, 8, 50. king, is the reason why there is such a thing as dying before one's time/ 50. ' Most wonderful, Nagasena, most strange ! Right well have you explained, by reason and by simile, how it is that people die before their time. That there is such a thing as premature death have you made clear and plain and evident1. A thoughtless man even, Nagasena, a puzzle-headed fellow, could by any one of your comparisons have come to the conclusion that premature deaths do occur ; — [309] how much more an able man ! I was convinced already, Sir, by the first of your similes, that such deaths happen, but nevertheless, out of the wish to hear still further and further solutions, I would not give in/ [Here ends the dilemma as to premature deaths,] [dilemma the seventy-seventh, wonders at the grave.] 51. 'Venerable Nagasena, are there wonders at the iTetiyas (the mounds raised over the ashes) of all who have passed entirely away (of all the Arahats deceased) 2 ? ' ' Of some, O king, but not of others/ ' But of which, Sir, is this the case, and of which not?' 1 Vibhuta/ra katazrc is rendered prasiddha karawa laddeya in the Sinhalese, p. 451. 2 Parinibbutana/rc. The words in brackets are Hina/i-kum- bur£'s gloss. ' Of all who have been entirely set free ' is an alter- native, and perhaps a better, rendering. IV, 8, 52. OF MILINDA THE KING. I 75
2451. 2 Parinibbutana/rc. The words in brackets are Hina/i-kum- bur£'s gloss. ' Of all who have been entirely set free ' is an alter- native, and perhaps a better, rendering. IV, 8, 52. OF MILINDA THE KING. I 75 'It is by the stedfast resolve, O king, of three kinds of people, that wonders take place at the TTetiya of some person deceased who has been entirely set free. And who are the three ? In the first place, O king, an Arahat, when still alive, may, out of pity for gods and men, make the resolve : " Let there be such and such wonders at my ATetiya1." Then, by reason of his resolve, wonders happen there. Thus is it that wonders occur by the resolve of an Arahat at the Aetiya of one entirely set free. ' And again, O king, the gods, out of pity for men, show wonders at the A"etiya of one who has been entirely set free, thinking : " By this wonder may the true faith remain always established on the earth, and may mankind, believing, grow in grace !" Thus is it that wonders occur by the resolve of a god at the Afetiya of one entirely set free. 'And again, O king, some woman or some man of believing heart, able, intelligent, wise, endowed with insight, may deliberately take perfumes, or a garland, or a cloth, and place it on the Afetiya, making the resolve : " May such and such a wonder take place ! " Thus is it that wonders occur by the resolve of human beings at the A^etiya of one entirely set free. 52. * These, O king, are the three kinds of people by whose stedfast resolve wonders take place at the A^etiyas of Arahats deceased. And if there has been no such resolve, O king, by one of these, then 1 Mr. Trenckner prints evaw -nam a as qualifying JTetiy a. The Sinhalese, p. 451, takes it as I have rendered. I 76 THE QUESTIONS AND PUZZLES IV, 8, 53. is there no wonder at the Aetiya even of one whose asavas had been destroyed, who had attained to the sixfold insight, who was master of himself. And if there be no such wonder, then, O king, [310] one should call to mind the purity of conduct one has seen *, and draw in trusting faith the conclusion : " Verily, this child of the Buddhas has been entirely set free!'" ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to wonders at the grave.] [dilemma the seventy-eighth, conversion and conduct.] 53. 'Venerable Nagasena, those who regulate their lives aright — do they all attain to insight into the Truth, or are there some of them who do not ? ' ' Some do, O king, and some do not/ ' Then which do, Sir, and which do not ? ' ' He who is born as an animal, O king, even though he regulate his life aright, will not attain to insight into the Truth, nor he who is born in
3' ' Some do, O king, and some do not/ ' Then which do, Sir, and which do not ? ' ' He who is born as an animal, O king, even though he regulate his life aright, will not attain to insight into the Truth, nor he who is born in 1 These words are very ambiguous, and unfortunately the Sin- halese (p. 452), though much expanded, is equally so. The kind of wonder referred to throughout the dilemma is also doubtful. The only one of the kind mentioned, so far as I know, in the Pi/akas is that referred to in the ' Book of the Great Decease/ V, 26, where the placing of garlands on a iTetiya produces calm in the heart. But it is difficult to believe that our author had merely a spiritual experience of this kind in his thoughts. The whole dis- cussion points rather to the late date at which he wrote. IV, 8, 54. OF MILINDA THE KING. I 77 the Preta world, nor he who holds wrong views, nor the deceitful man, nor he who has slain his mother, or his father, or an Arahat, nor he who has raised up a schism in the Order, nor he who has shed a Buddha's blood, nor he who has furtively attached himself to the Order1, nor he who has become a pervert2, nor he who has violated a sister of the Order, nor he who, having been guilty of one or other of the thirteen grievous offences3, has not been rehabilitated, nor a eunuch, nor an hermaphrodite — and whosoever is a human child under seven years of age, even though he regulate his life aright, will not attain to insight into the Truth. To these sixteen individuals there is no attainment of in- sight, O king, even though they regulate their life aright/ 54. ' Venerable Nagasena, there may or may not be a possibility of insight to the fifteen you have first singled out for opposition4. But what is the reason why an infant, one under seven years of age, should not, even though he regulate his life aright, attain to insight ? Therein there is still a puzzle left. For is it not admitted that in a child there is not passion, neither malice, nor dullness, nor pride, nor heresy, nor discontent, nor lustful thoughts ? Being undefiled by sin, that which we call an infant is fit and ready (to the attainment 1 Theyya-sawvasaka. See MaMvagga I, 69, 4. 2 Titthiya-pakkantaka, cgone over to the Titthiyas/ 3 Garukapatti, which Hina/i-kumbure takes to be equivalent to the Sa/ftghadisesa offences. This is doubtless correct, and the use of the phrase in that sense is a sign of our author's later date. 4 Viruddha, ' placed in a class' (wcedcerum wu), says the Sinhalese, p. 453. It is literally ' opposed/ and the idiom is curious. [36] N 1 78 THE QUESTIONS AND PUZZLES IV, 8, 54. even of Arahatship — how much more) l is he worthy to penetrate at a glance into the four truths ! '
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.
149. ' And have you ever heard, O king, of a crop that had grown, and was bent down by the weight of the grains of corn, the ears having duly formed \ when a so-called Karaka rain (hail-storm)2 falling on it, destroyed it ? ' '.We have both heard of such a thing, Sir, and have seen it, too/ * Well, O king ! would you say the crop was destroyed in season or out of season ? ' 1 Out of season, Sir. For if the hail-storm had not come the crop would have lasted to harvest time/ ' What then, O king ! on a disaster intervening the crop is lost, but if no injury is done it, it survives to the harvest ? ' ' That is so, Sir/ ' 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 1 Ma^arita-patte, which the Sinhalese renders karal patra cettawu. 2 Karaka-vassa/ra is psbana-warsha in the Sinhalese. If karaka originally meant 'hard shell/ it could have reached its ordinary meaning of ' water-pot/ from the fact that an empty half of a cocoa-nut shell is the most common form of cup. 1 74 THE QUESTIONS AND PUZZLES IV, 8, 50. king, is the reason why there is such a thing as dying before one's time/ 50. ' Most wonderful, Nagasena, most strange ! Right well have you explained, by reason and by simile, how it is that people die before their time. That there is such a thing as premature death have you made clear and plain and evident1. A thoughtless man even, Nagasena, a puzzle-headed fellow, could by any one of your comparisons have come to the conclusion that premature deaths do occur ; — [309] how much more an able man ! I was convinced already, Sir, by the first of your similes, that such deaths happen, but nevertheless, out of the wish to hear still further and further solutions, I would not give in/ [Here ends the dilemma as to premature deaths,] [dilemma the seventy-seventh, wonders at the grave.] 51. 'Venerable Nagasena, are there wonders at the iTetiyas (the mounds raised over the ashes) of all who have passed entirely away (of all the Arahats deceased) 2 ? ' ' Of some, O king, but not of others/ ' But of which, Sir, is this the case, and of which not?' 1 Vibhuta/ra katazrc is rendered prasiddha karawa laddeya in the Sinhalese, p. 451. 2 Parinibbutana/rc. The words in brackets are Hina/i-kum- bur£'s gloss. ' Of all who have been entirely set free ' is an alter- native, and perhaps a better, rendering. IV, 8, 52. OF MILINDA THE KING. I 75
2451. 2 Parinibbutana/rc. The words in brackets are Hina/i-kum- bur£'s gloss. ' Of all who have been entirely set free ' is an alter- native, and perhaps a better, rendering. IV, 8, 52. OF MILINDA THE KING. I 75 'It is by the stedfast resolve, O king, of three kinds of people, that wonders take place at the TTetiya of some person deceased who has been entirely set free. And who are the three ? In the first place, O king, an Arahat, when still alive, may, out of pity for gods and men, make the resolve : " Let there be such and such wonders at my ATetiya1." Then, by reason of his resolve, wonders happen there. Thus is it that wonders occur by the resolve of an Arahat at the Aetiya of one entirely set free. ' And again, O king, the gods, out of pity for men, show wonders at the A"etiya of one who has been entirely set free, thinking : " By this wonder may the true faith remain always established on the earth, and may mankind, believing, grow in grace !" Thus is it that wonders occur by the resolve of a god at the Afetiya of one entirely set free. 'And again, O king, some woman or some man of believing heart, able, intelligent, wise, endowed with insight, may deliberately take perfumes, or a garland, or a cloth, and place it on the Afetiya, making the resolve : " May such and such a wonder take place ! " Thus is it that wonders occur by the resolve of human beings at the A^etiya of one entirely set free. 52. * These, O king, are the three kinds of people by whose stedfast resolve wonders take place at the A^etiyas of Arahats deceased. And if there has been no such resolve, O king, by one of these, then 1 Mr. Trenckner prints evaw -nam a as qualifying JTetiy a. The Sinhalese, p. 451, takes it as I have rendered. I 76 THE QUESTIONS AND PUZZLES IV, 8, 53. is there no wonder at the Aetiya even of one whose asavas had been destroyed, who had attained to the sixfold insight, who was master of himself. And if there be no such wonder, then, O king, [310] one should call to mind the purity of conduct one has seen *, and draw in trusting faith the conclusion : " Verily, this child of the Buddhas has been entirely set free!'" ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to wonders at the grave.] [dilemma the seventy-eighth, conversion and conduct.] 53. 'Venerable Nagasena, those who regulate their lives aright — do they all attain to insight into the Truth, or are there some of them who do not ? ' ' Some do, O king, and some do not/ ' Then which do, Sir, and which do not ? ' ' He who is born as an animal, O king, even though he regulate his life aright, will not attain to insight into the Truth, nor he who is born in
3' ' Some do, O king, and some do not/ ' Then which do, Sir, and which do not ? ' ' He who is born as an animal, O king, even though he regulate his life aright, will not attain to insight into the Truth, nor he who is born in 1 These words are very ambiguous, and unfortunately the Sin- halese (p. 452), though much expanded, is equally so. The kind of wonder referred to throughout the dilemma is also doubtful. The only one of the kind mentioned, so far as I know, in the Pi/akas is that referred to in the ' Book of the Great Decease/ V, 26, where the placing of garlands on a iTetiya produces calm in the heart. But it is difficult to believe that our author had merely a spiritual experience of this kind in his thoughts. The whole dis- cussion points rather to the late date at which he wrote. IV, 8, 54. OF MILINDA THE KING. I 77 the Preta world, nor he who holds wrong views, nor the deceitful man, nor he who has slain his mother, or his father, or an Arahat, nor he who has raised up a schism in the Order, nor he who has shed a Buddha's blood, nor he who has furtively attached himself to the Order1, nor he who has become a pervert2, nor he who has violated a sister of the Order, nor he who, having been guilty of one or other of the thirteen grievous offences3, has not been rehabilitated, nor a eunuch, nor an hermaphrodite — and whosoever is a human child under seven years of age, even though he regulate his life aright, will not attain to insight into the Truth. To these sixteen individuals there is no attainment of in- sight, O king, even though they regulate their life aright/ 54. ' Venerable Nagasena, there may or may not be a possibility of insight to the fifteen you have first singled out for opposition4. But what is the reason why an infant, one under seven years of age, should not, even though he regulate his life aright, attain to insight ? Therein there is still a puzzle left. For is it not admitted that in a child there is not passion, neither malice, nor dullness, nor pride, nor heresy, nor discontent, nor lustful thoughts ? Being undefiled by sin, that which we call an infant is fit and ready (to the attainment 1 Theyya-sawvasaka. See MaMvagga I, 69, 4. 2 Titthiya-pakkantaka, cgone over to the Titthiyas/ 3 Garukapatti, which Hina/i-kumbure takes to be equivalent to the Sa/ftghadisesa offences. This is doubtless correct, and the use of the phrase in that sense is a sign of our author's later date. 4 Viruddha, ' placed in a class' (wcedcerum wu), says the Sinhalese, p. 453. It is literally ' opposed/ and the idiom is curious. [36] N 1 78 THE QUESTIONS AND PUZZLES IV, 8, 54. even of Arahatship — how much more) l is he worthy to penetrate at a glance into the four truths ! '
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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