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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Like 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. 13. ' Thus is it, O king, of great service to those desiring to be pure, a remover of all sorrow and lamentation, an antidote to discontent ; it puts an end to fear, and individuality, and imperviousness of mind ; to evil, and to grief, and to pain, and to lust, and to malice, and to dullness, and to pride, and to heresy, and to all wrong dispositions ; it brings with it honour and advantage and bliss ; it fills them with ease and with love and with peace of mind ; it is free from blame ; it has happiness here as its fruit ; it is a mine and treasure of goodness that is beyond measure and beyond count, costly above all things, and precious. 14. 'Just, O king, as men for nourishment seek after food, for health medicine, for assistance a friend, for crossing water a boat, for pleasant odours a per- fume, for security a place of refuge, for support the earth, for instruction a teacher, for honours a king, and for whatever they desire a wishing-gem — just so, O king, do the Arahats seek after the virtues of the keeping of the vows for the attainment of all the advantages of renunciation of the world. 15. 'And what water is for the growth of seeds, [356] what fire is for burning, what food is for giving strength, what a creeper is for tying things up, what VI, 15- OF MILINDA THE KING. 259
215. 'And what water is for the growth of seeds, [356] what fire is for burning, what food is for giving strength, what a creeper is for tying things up, what VI, 15- OF MILINDA THE KING. 259 a sword is for cutting, what water is for allaying thirst, what a treasure is for giving confidence, what a boat is for crossing to the further shore, what medicine is for allaying disease, what a carriage is for journeying at ease, what a place of refuge is for appeasing fear, what a king is for protection, what a shield is for warding off the blows of sticks and stakes, of clubs, of arrows, and of darts, what a teacher is for instruction, what a mother is for nourishing, what a mirror is for seeing, what a jewel is for ornament, what a dress is for clothing, what a ladder is for mounting up, what a pair of scales is for comparison *, what a charm is for repetition, what a weapon is for warding off scof n, what a lamp is for dissipating darkness, what a breeze is for allaying fever, what knowledge of an art is for the accom- plishment of business, what medicinal drugs are for the preservation of life, what a mine is for the production of jewels, what a gem is for ornament, what a command is for preventing transgression, what sovranty is for dominion — all that, O king, is the character-that-comes-of-keeping-the-vows for the good growth of the seed of renunciation, for the burning out of the stains of evil, forgiving the strength of Iddhi, for tying up one's self in self-control and presence of mind, for the complete cutting off of doubt and mistrust, for allaying the thirst of craving, for giving confidence as to perception of the truth, for crossing to the further shore of the fourfold stream (of sensuality, individuality, delusion, and ignorance), for allaying the disease of evil dis- 1 Nikkhepana; not in Childers, but compare Sawyutta Nikaya XX, 2 2, 6. S 2 26o THE QUESTIONS AND PUZZLES VI, 15.
3S 2 26o THE QUESTIONS AND PUZZLES VI, 15. positions, for attaining to the bliss of Nirvana, for appeasing the fears that arise from birth, old age, decay and death, grief, pain, lamentation, woe, and despair, for being protected in the possession of the advantages of renunciation, for warding off discon- tent and evil thoughts, for instruction in all the good involved in the life of those who have renounced the world, for nourishment therein, for explaining to men quietude and insight, and the path and the fruits thereof and Nirvana, for bestowing upon men a costly ornament high in the praise and admiration of the world, for closing the doors of all evil states, for mounting up to the peaks of the mountain heights of renunciation, for distinguishing crooked and cun- ning and evil intentions in others, for the proper recitation of those qualities which ought to be practised and those which ought not, for warding off as one's enemies all evil dispositions, for dissipating the darkness of ignorance, for allaying the fever arising from the scorching of the threefold fire, for the accomplishment of the attainment of the Condition of Peace — so gentle and so subtle, — for the protection of the virtues of the life of a recluse, for the produc- tion of the precious jewels of the sevenfold wisdom — self-possession, investigation of the truth, energy, joy, calm contemplation, and serenity, — for the adornment of the recluses, for the prevention of any transgres- sion against that blameless, abstruse, delicate bliss [357] that comes of peace, for dominion over all the qualities that recluses and Arahats affect. Thus, O king, is it that keeping the vows is one and the same thing as attaining to all these qualities. And the advantage thereof, O king, cannot be weighed, neither measured ; it has no equal, no rival, no VI, 1 6. OF MILINDA THE KING. 26 I superior, great is it and glorious, extensive and abundant, deep and broad, and large and wide, full of weight and worth and might.
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.
1Like 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. 13. ' Thus is it, O king, of great service to those desiring to be pure, a remover of all sorrow and lamentation, an antidote to discontent ; it puts an end to fear, and individuality, and imperviousness of mind ; to evil, and to grief, and to pain, and to lust, and to malice, and to dullness, and to pride, and to heresy, and to all wrong dispositions ; it brings with it honour and advantage and bliss ; it fills them with ease and with love and with peace of mind ; it is free from blame ; it has happiness here as its fruit ; it is a mine and treasure of goodness that is beyond measure and beyond count, costly above all things, and precious. 14. 'Just, O king, as men for nourishment seek after food, for health medicine, for assistance a friend, for crossing water a boat, for pleasant odours a per- fume, for security a place of refuge, for support the earth, for instruction a teacher, for honours a king, and for whatever they desire a wishing-gem — just so, O king, do the Arahats seek after the virtues of the keeping of the vows for the attainment of all the advantages of renunciation of the world. 15. 'And what water is for the growth of seeds, [356] what fire is for burning, what food is for giving strength, what a creeper is for tying things up, what VI, 15- OF MILINDA THE KING. 259
215. 'And what water is for the growth of seeds, [356] what fire is for burning, what food is for giving strength, what a creeper is for tying things up, what VI, 15- OF MILINDA THE KING. 259 a sword is for cutting, what water is for allaying thirst, what a treasure is for giving confidence, what a boat is for crossing to the further shore, what medicine is for allaying disease, what a carriage is for journeying at ease, what a place of refuge is for appeasing fear, what a king is for protection, what a shield is for warding off the blows of sticks and stakes, of clubs, of arrows, and of darts, what a teacher is for instruction, what a mother is for nourishing, what a mirror is for seeing, what a jewel is for ornament, what a dress is for clothing, what a ladder is for mounting up, what a pair of scales is for comparison *, what a charm is for repetition, what a weapon is for warding off scof n, what a lamp is for dissipating darkness, what a breeze is for allaying fever, what knowledge of an art is for the accom- plishment of business, what medicinal drugs are for the preservation of life, what a mine is for the production of jewels, what a gem is for ornament, what a command is for preventing transgression, what sovranty is for dominion — all that, O king, is the character-that-comes-of-keeping-the-vows for the good growth of the seed of renunciation, for the burning out of the stains of evil, forgiving the strength of Iddhi, for tying up one's self in self-control and presence of mind, for the complete cutting off of doubt and mistrust, for allaying the thirst of craving, for giving confidence as to perception of the truth, for crossing to the further shore of the fourfold stream (of sensuality, individuality, delusion, and ignorance), for allaying the disease of evil dis- 1 Nikkhepana; not in Childers, but compare Sawyutta Nikaya XX, 2 2, 6. S 2 26o THE QUESTIONS AND PUZZLES VI, 15.
3S 2 26o THE QUESTIONS AND PUZZLES VI, 15. positions, for attaining to the bliss of Nirvana, for appeasing the fears that arise from birth, old age, decay and death, grief, pain, lamentation, woe, and despair, for being protected in the possession of the advantages of renunciation, for warding off discon- tent and evil thoughts, for instruction in all the good involved in the life of those who have renounced the world, for nourishment therein, for explaining to men quietude and insight, and the path and the fruits thereof and Nirvana, for bestowing upon men a costly ornament high in the praise and admiration of the world, for closing the doors of all evil states, for mounting up to the peaks of the mountain heights of renunciation, for distinguishing crooked and cun- ning and evil intentions in others, for the proper recitation of those qualities which ought to be practised and those which ought not, for warding off as one's enemies all evil dispositions, for dissipating the darkness of ignorance, for allaying the fever arising from the scorching of the threefold fire, for the accomplishment of the attainment of the Condition of Peace — so gentle and so subtle, — for the protection of the virtues of the life of a recluse, for the produc- tion of the precious jewels of the sevenfold wisdom — self-possession, investigation of the truth, energy, joy, calm contemplation, and serenity, — for the adornment of the recluses, for the prevention of any transgres- sion against that blameless, abstruse, delicate bliss [357] that comes of peace, for dominion over all the qualities that recluses and Arahats affect. Thus, O king, is it that keeping the vows is one and the same thing as attaining to all these qualities. And the advantage thereof, O king, cannot be weighed, neither measured ; it has no equal, no rival, no VI, 1 6. OF MILINDA THE KING. 26 I superior, great is it and glorious, extensive and abundant, deep and broad, and large and wide, full of weight and worth and might.
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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