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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1T. W. RHYS DAVIDS. Temple, May, 1894. Katha Vatthu V, 1. 2 Katha Vatthu V, 10, and X, 1. THE QUESTIONS OF KING MILINDA. BOOK IV. The Solving of Dilemmas. Chapter 5. [dilemma the forty-first. on dwelling-places.] i. [211] 'Venerable Nagasena, the Blessed One said : " In friendship of the world anxiety is born, In household life distractions dust springs up, The state set free from home and friendship's ties, That, and that only, is the recluse's aim V 1 This is the opening verse of the Muni Sutta (in the Sutta Nipata I, 12). It is quoted again below, p. 385 of the Pali text. The second line is, in the original, enigmatically terse, and runs simply, ' From a home dust arises.' This Fausboll renders (in the S. B. E., vol. x, part ii, p. 33), ' From household life arises defilement,' the word for dust (ra^o) being often used figuratively in the sense of something that disfigures, is out of place in the higher life. It is the distracting effect of household cares that the recluse has to fear. [36] B 2 THE QUESTIONS AND PUZZLES IV, 5, 2. ' But on the other hand he said : " Let therefore the wise man, Regarding his own weal, Have pleasant dwelling-places built, And lodge there learned men V ' Now, venerable Nagasena, if the former of these two passages was really spoken by the Tathagata, then the second must be wrong. But if the Tatha- gata really said : " Have pleasant dwelling-places built," then the former statement must be wrong. This too is a double-edged problem, now put to you, which you have to solve/ 2. [212] ' Both the passages you have quoted, O king, were spoken by the Tathagata. And the former is a statement as to the nature of things, an inclusive statement, a statement which leaves no room for anything to be supplemented to it, or to be added to it in the way of gloss 2, as to what is seemly and appropriate and proper for a recluse, and as to the mode of life which a recluse should adopt, the path he should walk along, and the practice he should follow. For just, O king, as a deer in the forest, wandering in the woods, sleeps wherever he desires, having no home and no 1 This is a very famous verse, found first in the Vinaya (.ffulla- vagga VI, 1, 5), and quoted in the Introduction to the Gatakas (Fausboll, vol. i, p. 93; compare vol. iv, p. 354), translated in my 'Buddhist Birth Stories/ vol. i, p. 132. Hina/i-kumbure adds the context : ' Then shall they preach to him the Truth, The Truth dispelling every grief, Which Truth when here a man perceives, He's freed from stains, and dies away/ 2 On these expressions compare above, p. 170 (p. 113 of the text). IV, g, 3. OF MILINDA THE KING. 3 dwelling-place, so also should the recluse be of opinion that " In friendship of the world anxiety is born, In household life distraction's dust springs up." 3. ' But when the Blessed One said : " Have pleasant dwelling-places built, And lodge there learned men,"
2OF MILINDA THE KING. 3 dwelling-place, so also should the recluse be of opinion that " In friendship of the world anxiety is born, In household life distraction's dust springs up." 3. ' But when the Blessed One said : " Have pleasant dwelling-places built, And lodge there learned men," that was said with respect to two matters only. And what are those two ? The gift of a dwelling- place (Wihara) has been praised and approved, esteemed and highly spoken of, by all the Buddhas. And those who have made such a gift shall be de- livered from rebirth, old age, and death. This is the first of the advantages in the gift of a dwelling- place. And again, if there be a common dwelling- place (a Wihara) the sisters of the Order will have a clearly ascertained place of rendezvous, and those who wish to visit (the brethren of the Order)1 will find it an easy matter to do so. Whereas if there were no homes for the members of the Order it wTould be difficult to visit them. This is the second of the advantages in the gift of a dwelling-place (a Wihara). It was with reference to these tw7o matters only that it was said by the Blessed One : " Have pleasant dwelling-places built, And lodge there learned men." [213] ' And it does not follow from that that the sons of the Buddha 2 should harbour longings after the household life/ 1 The words in brackets are added from Hma/i-kumbure. 2 That is, the members of the Order. B 2 4 THE QUESTIONS AND PUZZLES IV, 5, 4. ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to dwelling-places.] [dilemma the forty-second, moderation in food.] 4. ' Venerable Nagasena, the Blessed One said : " Be not remiss as to (the rules to be observed) when standing up (to beg for food). Be restrained in (matters relating to) the stomach V ' But on the other hand he said : " Now there were several days, Udayin, on which I ate out of this bowl when it was full to the brim, and ate even more 2." ' Now if the first rule be true, then the second statement must be false. But if the statement be true, then the rule first quoted must be wrong.
3But if the statement be true, then the rule first quoted must be wrong. 1 This verse has not yet been traced. The first half of it occurs in a different connection at Dhammapada, verse 168, which I have rendered (at ' Buddhism/ p. 65), ' Rise up and loiter not ! ' with- out any reference at all to food. This was in accordance with the view taken of the passage, both by Prof. Fausboll, who renders it (p. 31 of his edition of the Pali), ' Surgat, ne sit socors,' and by Prof. Max Miiller, who renders it (S. B. E., vol. x, part i, p. 47), 'Rouse thyself, do not be idle!' And I still think (especially noting such passages as Dhammapada, verses 231, 232, and the verse quoted in the Commentary, p. 126 of Fausboll, from Gataka IV, 496, &c.) that this was the original meaning in that connec- tion. But here the words must clearly be taken as referring to food, and it is very remarkable that the commentator on the Dhammapada (see p. 335 of Fausboll's edition) takes them in that sense also even in the other connection. It is a striking instance of the way in which commentators impart a purely technical sense into a general ethical precept. 2 From the Maha Udayi Sutta (Ma£gv$ima Nikaya, No. 77). IV, 5, 5. OF MILINDA THE KING. 5 This too is a double-edged problem, now put to you, which you have to solve/ 5. ' Both the passages you have quoted, O king, were spoken by the Blessed One. But the former passage [214] is a statement as to the nature of things, an inclusive statement, a statement which leaves no room for anything to be supplemented to it, or added to it in the way of gloss, a statement of what is true and real and in accordance with the facts, and that cannot be proved wrong, a declara- tion made by the prophets, and sages, and teachers, and Arahats, and by the Buddhas who are wise for themselves alone (Pa^eka-Buddhas), a declaration made by the Conquerors, and by the All-wise Ones, a declaration made too by the Tathagata, the Arahat, the Supreme Buddha himself. He who has no self- control as regards the stomach, O king, will destroy living creatures, will take possession of what has not been given to him, will be unchaste, will speak lies, will drink strong drink, will put his mother or his father to death, will slay an Arahat, will create a schism in the Order, will even with malice afore- thought wound a Tathagata. Was it not, O king, when without restraint as to his stomach, that Deva- datta by breaking up the Order, heaped up for him- self karma that would endure for a kalpa1? It was on calling to mind this, O king, and many other things of the same kind, that the Blessed One declared : " Be not remiss as to (the rules to be observed) 1 See above, p. 164 (p. 109 of the Pali text). These passages show that Dr. Morris's note in the ' Journal of the Pali Text Society,' 1885, requires modification. See also below, IV, 8, 88, and the passages quoted by him in the ' Journal 'for 1886. 6 THE QUESTIONS AND PUZZLES IV, 5, 6.
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.
1T. W. RHYS DAVIDS. Temple, May, 1894. Katha Vatthu V, 1. 2 Katha Vatthu V, 10, and X, 1. THE QUESTIONS OF KING MILINDA. BOOK IV. The Solving of Dilemmas. Chapter 5. [dilemma the forty-first. on dwelling-places.] i. [211] 'Venerable Nagasena, the Blessed One said : " In friendship of the world anxiety is born, In household life distractions dust springs up, The state set free from home and friendship's ties, That, and that only, is the recluse's aim V 1 This is the opening verse of the Muni Sutta (in the Sutta Nipata I, 12). It is quoted again below, p. 385 of the Pali text. The second line is, in the original, enigmatically terse, and runs simply, ' From a home dust arises.' This Fausboll renders (in the S. B. E., vol. x, part ii, p. 33), ' From household life arises defilement,' the word for dust (ra^o) being often used figuratively in the sense of something that disfigures, is out of place in the higher life. It is the distracting effect of household cares that the recluse has to fear. [36] B 2 THE QUESTIONS AND PUZZLES IV, 5, 2. ' But on the other hand he said : " Let therefore the wise man, Regarding his own weal, Have pleasant dwelling-places built, And lodge there learned men V ' Now, venerable Nagasena, if the former of these two passages was really spoken by the Tathagata, then the second must be wrong. But if the Tatha- gata really said : " Have pleasant dwelling-places built," then the former statement must be wrong. This too is a double-edged problem, now put to you, which you have to solve/ 2. [212] ' Both the passages you have quoted, O king, were spoken by the Tathagata. And the former is a statement as to the nature of things, an inclusive statement, a statement which leaves no room for anything to be supplemented to it, or to be added to it in the way of gloss 2, as to what is seemly and appropriate and proper for a recluse, and as to the mode of life which a recluse should adopt, the path he should walk along, and the practice he should follow. For just, O king, as a deer in the forest, wandering in the woods, sleeps wherever he desires, having no home and no 1 This is a very famous verse, found first in the Vinaya (.ffulla- vagga VI, 1, 5), and quoted in the Introduction to the Gatakas (Fausboll, vol. i, p. 93; compare vol. iv, p. 354), translated in my 'Buddhist Birth Stories/ vol. i, p. 132. Hina/i-kumbure adds the context : ' Then shall they preach to him the Truth, The Truth dispelling every grief, Which Truth when here a man perceives, He's freed from stains, and dies away/ 2 On these expressions compare above, p. 170 (p. 113 of the text). IV, g, 3. OF MILINDA THE KING. 3 dwelling-place, so also should the recluse be of opinion that " In friendship of the world anxiety is born, In household life distraction's dust springs up." 3. ' But when the Blessed One said : " Have pleasant dwelling-places built, And lodge there learned men,"
2OF MILINDA THE KING. 3 dwelling-place, so also should the recluse be of opinion that " In friendship of the world anxiety is born, In household life distraction's dust springs up." 3. ' But when the Blessed One said : " Have pleasant dwelling-places built, And lodge there learned men," that was said with respect to two matters only. And what are those two ? The gift of a dwelling- place (Wihara) has been praised and approved, esteemed and highly spoken of, by all the Buddhas. And those who have made such a gift shall be de- livered from rebirth, old age, and death. This is the first of the advantages in the gift of a dwelling- place. And again, if there be a common dwelling- place (a Wihara) the sisters of the Order will have a clearly ascertained place of rendezvous, and those who wish to visit (the brethren of the Order)1 will find it an easy matter to do so. Whereas if there were no homes for the members of the Order it wTould be difficult to visit them. This is the second of the advantages in the gift of a dwelling-place (a Wihara). It was with reference to these tw7o matters only that it was said by the Blessed One : " Have pleasant dwelling-places built, And lodge there learned men." [213] ' And it does not follow from that that the sons of the Buddha 2 should harbour longings after the household life/ 1 The words in brackets are added from Hma/i-kumbure. 2 That is, the members of the Order. B 2 4 THE QUESTIONS AND PUZZLES IV, 5, 4. ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to dwelling-places.] [dilemma the forty-second, moderation in food.] 4. ' Venerable Nagasena, the Blessed One said : " Be not remiss as to (the rules to be observed) when standing up (to beg for food). Be restrained in (matters relating to) the stomach V ' But on the other hand he said : " Now there were several days, Udayin, on which I ate out of this bowl when it was full to the brim, and ate even more 2." ' Now if the first rule be true, then the second statement must be false. But if the statement be true, then the rule first quoted must be wrong.
3But if the statement be true, then the rule first quoted must be wrong. 1 This verse has not yet been traced. The first half of it occurs in a different connection at Dhammapada, verse 168, which I have rendered (at ' Buddhism/ p. 65), ' Rise up and loiter not ! ' with- out any reference at all to food. This was in accordance with the view taken of the passage, both by Prof. Fausboll, who renders it (p. 31 of his edition of the Pali), ' Surgat, ne sit socors,' and by Prof. Max Miiller, who renders it (S. B. E., vol. x, part i, p. 47), 'Rouse thyself, do not be idle!' And I still think (especially noting such passages as Dhammapada, verses 231, 232, and the verse quoted in the Commentary, p. 126 of Fausboll, from Gataka IV, 496, &c.) that this was the original meaning in that connec- tion. But here the words must clearly be taken as referring to food, and it is very remarkable that the commentator on the Dhammapada (see p. 335 of Fausboll's edition) takes them in that sense also even in the other connection. It is a striking instance of the way in which commentators impart a purely technical sense into a general ethical precept. 2 From the Maha Udayi Sutta (Ma£gv$ima Nikaya, No. 77). IV, 5, 5. OF MILINDA THE KING. 5 This too is a double-edged problem, now put to you, which you have to solve/ 5. ' Both the passages you have quoted, O king, were spoken by the Blessed One. But the former passage [214] is a statement as to the nature of things, an inclusive statement, a statement which leaves no room for anything to be supplemented to it, or added to it in the way of gloss, a statement of what is true and real and in accordance with the facts, and that cannot be proved wrong, a declara- tion made by the prophets, and sages, and teachers, and Arahats, and by the Buddhas who are wise for themselves alone (Pa^eka-Buddhas), a declaration made by the Conquerors, and by the All-wise Ones, a declaration made too by the Tathagata, the Arahat, the Supreme Buddha himself. He who has no self- control as regards the stomach, O king, will destroy living creatures, will take possession of what has not been given to him, will be unchaste, will speak lies, will drink strong drink, will put his mother or his father to death, will slay an Arahat, will create a schism in the Order, will even with malice afore- thought wound a Tathagata. Was it not, O king, when without restraint as to his stomach, that Deva- datta by breaking up the Order, heaped up for him- self karma that would endure for a kalpa1? It was on calling to mind this, O king, and many other things of the same kind, that the Blessed One declared : " Be not remiss as to (the rules to be observed) 1 See above, p. 164 (p. 109 of the Pali text). These passages show that Dr. Morris's note in the ' Journal of the Pali Text Society,' 1885, requires modification. See also below, IV, 8, 88, and the passages quoted by him in the ' Journal 'for 1886. 6 THE QUESTIONS AND PUZZLES IV, 5, 6.
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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