Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Compare iTawaka, 'a chick pea/ 3 Phalaka. But Hina/i-kumbure, p. 514, takes it in the technical sense of a kind of rough roller, made of the wood apple tree (dimbul poru), and used for levelling rice-fields. VI, 12. OF MILINDA THE KING. 255 thoroughly trains himself in holding the lancet, in cutting, marking, or piercing with it, in extracting darts, in cleansing wounds, in causing them to dry up, in the application of ointments, in the adminis- tration of emetics and purges and oily enemas, and only when he has thus gone through training, served his apprenticeship, made himself skilful, does he visit the sick to heal them. Just so, O king, all they who as laymen, living at home in the enjoyment of the pleasures of sense, realise in themselves the con- dition of Peace, the Supreme Good, Nirvana, — all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them ; and so now, even as laymen, and living at home in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvana. ii.' And there is no perception of the truth to those who are not purified by the virtues that depend on the keeping of the vows. Just as without water no seed will grow, so can there be no perception of the truth to those not purified by the practice of the vows. Just as there is no rebirth in bliss to those who have done no meritorious actions, no beautiful deeds, so is there no perception of the truth for those not purified by the practice of the vows. 1 2. ' Like the broad earth, O king, is the character resulting from the keeping of the vows, to serve as a basis to those who desire to be pure \ Like water is it, O king, to wash away the stain of all things 1 Visuddhi-kamanam, which Hina/i-kumbur6 characteristically renders, ' who desire to attain to Nirvana ' (p. 51 6). 256 THE QUESTIONS AND PUZZLES VI, 12.
251 6). 256 THE QUESTIONS AND PUZZLES VI, 12. evil in those who desire to be pure. Like the fire is it, O king, to burn out the lust of all evil in those who desire to be pure [354], Like the wind is it, O king, to carry away the dust of all evil in those de- siring to be pure. Like medicine is it, O king, to allay the disease of evil in those desiring to be pure. Like ambrosia is it, O king, to act as an antidote to the poison of evil in those desiring to be pure. Like arable land is it, O king, on which to grow the crop of all the virtues of renunciation to those desiring to be pure. Like a wishing-gem x is it, O king, for conferring all the high attainments they long and crave for upon those who desire to be pure. Like a boat is it, O king, for carrying to the further shore of the mighty ocean of transmigration all those who desire to be pure. Like a place of refuge is it, O king, where those who desire to be pure can be safe from the fear of old age and death. Like a mother is it, O king, to comfort those who desire to be pure when afflicted with the sorrows of sin. Like a father is it, O king, to raise up in those who desire to be pure and to increase in goodness all the good qualities of those who have renounced the world. Like a friend is it, O king, in not disappointing those who desire to be pure in their search after the good qualities of those who have renounced the world. Like a lotus flower, O king, is it, in not being tarnished by the stain of evil. Like costly perfume (of saffron and of jasmine and the Turkish incense and the Greek)2 1 Manoharo. Childers does not give this meaning to the word, but it is confirmed by the passages above and below, pp. 118, 358 of the Pali, and by the Sinhalese. 2 iTatu-^atiya-gandho. The two last are Yavana and Tarukkha. Bohtlingk-Roth explain both as Olibanum. Our VI, 12. OF MILINDA THE KING. 257
3Childers does not give this meaning to the word, but it is confirmed by the passages above and below, pp. 118, 358 of the Pali, and by the Sinhalese. 2 iTatu-^atiya-gandho. The two last are Yavana and Tarukkha. Bohtlingk-Roth explain both as Olibanum. Our VI, 12. OF MILINDA THE KING. 257 is it, O king, for counteracting the bad odour of evil for those who desire to be pure. Like a lofty moun- tain range is it, O king, for protecting those who desire to be pure from the onslaught of the winds of the eight conditions to which men are subject in this world (gain and loss, and fame and dishonour, and praise and blame, and happiness and woe) \ Like the space of heaven is it, O king, in the freedom from all obstruction, in the magnitude, in the great expanse and breadth it gives to those who desire to be pure. Like a stream is it, O king, in washing away for those who desire to be pure the stain of all evil. Like a guide is it, O king, in bringing safe out of the desert of rebirths, out of the jungle of lusts and sins, those who desire to be pure. Like a mighty caravan is it, O king, for bringing those who desire to be pure safe into that most blessed city of Nirvana, peaceful and calm, where no fear dwells. [355] Like a well-polished spotless mirror is it, O king, for showing to those who desire to be pure the true nature of the constituent elements of all beings. Like a shield is it, O king, for warding off from those who desire to be pure the clubs and the arrows and the swords of evil dispositions. Like a sunshade is it, O king, for warding off from those who desire to be pure the scorching heat of the threefold fire2. Like author does not give the details, but it is unlikely that he meant other perfumes than those usually comprised in the term ' perfume of four kinds/ The expression is not found in the Pi/akas, though it occurs in Buddhaghosa; and its use by our author may help to settle his date when we know its history, and the exact composition of the two foreign perfumes it includes. 1 The eight Loka-dhammas. 2 That is, of lust, malice, and dullness — that fire the ' going out ' of which (in one's heart) is Nirvawa. [36] s 258 THE QUESTIONS AND PUZZLES VI, 13. the moon is it, O king, as being longed and hoped for by those who desire to be pure. Like the sun is it, O king, as dispelling the blackness of the dark- ness of ignorance for those who desire to be pure. Like the ocean is it, O king, as causing to arise in those desiring to be pure the costly treasures of the virtues of those who have renounced the world, and by reason too of its immensity, of its being beyond measure and beyond count.
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.
1Compare iTawaka, 'a chick pea/ 3 Phalaka. But Hina/i-kumbure, p. 514, takes it in the technical sense of a kind of rough roller, made of the wood apple tree (dimbul poru), and used for levelling rice-fields. VI, 12. OF MILINDA THE KING. 255 thoroughly trains himself in holding the lancet, in cutting, marking, or piercing with it, in extracting darts, in cleansing wounds, in causing them to dry up, in the application of ointments, in the adminis- tration of emetics and purges and oily enemas, and only when he has thus gone through training, served his apprenticeship, made himself skilful, does he visit the sick to heal them. Just so, O king, all they who as laymen, living at home in the enjoyment of the pleasures of sense, realise in themselves the con- dition of Peace, the Supreme Good, Nirvana, — all they had in former births accomplished their training, laid the foundation, in the practice of the thirteen vows, had purified their walk and conduct by means of them ; and so now, even as laymen, and living at home in the enjoyment of the pleasures of sense, do they realise in themselves the condition of Peace, the Supreme Good, Nirvana. ii.' And there is no perception of the truth to those who are not purified by the virtues that depend on the keeping of the vows. Just as without water no seed will grow, so can there be no perception of the truth to those not purified by the practice of the vows. Just as there is no rebirth in bliss to those who have done no meritorious actions, no beautiful deeds, so is there no perception of the truth for those not purified by the practice of the vows. 1 2. ' Like the broad earth, O king, is the character resulting from the keeping of the vows, to serve as a basis to those who desire to be pure \ Like water is it, O king, to wash away the stain of all things 1 Visuddhi-kamanam, which Hina/i-kumbur6 characteristically renders, ' who desire to attain to Nirvana ' (p. 51 6). 256 THE QUESTIONS AND PUZZLES VI, 12.
251 6). 256 THE QUESTIONS AND PUZZLES VI, 12. evil in those who desire to be pure. Like the fire is it, O king, to burn out the lust of all evil in those who desire to be pure [354], Like the wind is it, O king, to carry away the dust of all evil in those de- siring to be pure. Like medicine is it, O king, to allay the disease of evil in those desiring to be pure. Like ambrosia is it, O king, to act as an antidote to the poison of evil in those desiring to be pure. Like arable land is it, O king, on which to grow the crop of all the virtues of renunciation to those desiring to be pure. Like a wishing-gem x is it, O king, for conferring all the high attainments they long and crave for upon those who desire to be pure. Like a boat is it, O king, for carrying to the further shore of the mighty ocean of transmigration all those who desire to be pure. Like a place of refuge is it, O king, where those who desire to be pure can be safe from the fear of old age and death. Like a mother is it, O king, to comfort those who desire to be pure when afflicted with the sorrows of sin. Like a father is it, O king, to raise up in those who desire to be pure and to increase in goodness all the good qualities of those who have renounced the world. Like a friend is it, O king, in not disappointing those who desire to be pure in their search after the good qualities of those who have renounced the world. Like a lotus flower, O king, is it, in not being tarnished by the stain of evil. Like costly perfume (of saffron and of jasmine and the Turkish incense and the Greek)2 1 Manoharo. Childers does not give this meaning to the word, but it is confirmed by the passages above and below, pp. 118, 358 of the Pali, and by the Sinhalese. 2 iTatu-^atiya-gandho. The two last are Yavana and Tarukkha. Bohtlingk-Roth explain both as Olibanum. Our VI, 12. OF MILINDA THE KING. 257
3Childers does not give this meaning to the word, but it is confirmed by the passages above and below, pp. 118, 358 of the Pali, and by the Sinhalese. 2 iTatu-^atiya-gandho. The two last are Yavana and Tarukkha. Bohtlingk-Roth explain both as Olibanum. Our VI, 12. OF MILINDA THE KING. 257 is it, O king, for counteracting the bad odour of evil for those who desire to be pure. Like a lofty moun- tain range is it, O king, for protecting those who desire to be pure from the onslaught of the winds of the eight conditions to which men are subject in this world (gain and loss, and fame and dishonour, and praise and blame, and happiness and woe) \ Like the space of heaven is it, O king, in the freedom from all obstruction, in the magnitude, in the great expanse and breadth it gives to those who desire to be pure. Like a stream is it, O king, in washing away for those who desire to be pure the stain of all evil. Like a guide is it, O king, in bringing safe out of the desert of rebirths, out of the jungle of lusts and sins, those who desire to be pure. Like a mighty caravan is it, O king, for bringing those who desire to be pure safe into that most blessed city of Nirvana, peaceful and calm, where no fear dwells. [355] Like a well-polished spotless mirror is it, O king, for showing to those who desire to be pure the true nature of the constituent elements of all beings. Like a shield is it, O king, for warding off from those who desire to be pure the clubs and the arrows and the swords of evil dispositions. Like a sunshade is it, O king, for warding off from those who desire to be pure the scorching heat of the threefold fire2. Like author does not give the details, but it is unlikely that he meant other perfumes than those usually comprised in the term ' perfume of four kinds/ The expression is not found in the Pi/akas, though it occurs in Buddhaghosa; and its use by our author may help to settle his date when we know its history, and the exact composition of the two foreign perfumes it includes. 1 The eight Loka-dhammas. 2 That is, of lust, malice, and dullness — that fire the ' going out ' of which (in one's heart) is Nirvawa. [36] s 258 THE QUESTIONS AND PUZZLES VI, 13. the moon is it, O king, as being longed and hoped for by those who desire to be pure. Like the sun is it, O king, as dispelling the blackness of the dark- ness of ignorance for those who desire to be pure. Like the ocean is it, O king, as causing to arise in those desiring to be pure the costly treasures of the virtues of those who have renounced the world, and by reason too of its immensity, of its being beyond measure and beyond count.
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.
No commentary for this page.