Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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. 1 6. ' And whosoever, O king, having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach 1, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it — who- soever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn 2, and blame, and ridicule, and suspension, and excommu- nication 3, and expulsion, and he shall be outcast, rejected, dismissed ; and in his next life he shall suffer torment in the great Avi/£i purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames ; therein shall he rise and fall for myriads of years, upwards and downwards and across, — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea4. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with 1 Odarika; not in Childers, and only found as yet at this passage and at the Thera Gatha, verse ioi. It is the Sanskrit audarika. 'Who enters the Order for the sake of his stomach' says the Sinhalese, p. 521. 2 Khi/anaw. Compare khi/ito above, pp. 229, 288 of the Pali. 3 Compare the rules at Aullavagga I, 25, 1, &c. 4 On Phe/z-uddehaka/tf compare £ataka III, 46 ; on sam- parivattakaw above, p. 253 of the Pali. 262 THE QUESTIONS AND PUZZLES VI, 17. body and limbs lean and rugged and dark, with head swollen \ bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores 2, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o'er the earth !
217. 'Just, O king, as whosoever, being unfit for royalty, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man and base in lineage, should receive the consecration of a king, he would suffer mutila- tion, having his hands or his feet, or his hands and feet cut off, or his ears or his nose, or his ears and nose cut off, [358] or he would be tortured, being subjected to the Gruel Pot, or to the Chank Crown, or to the Rahu's Mouth, or to the Fire Garland, or to the Hand Torch, or to the Snake Strips, or to the Bark Dress, or to the Spotted Antelope, or to the Flesh Hooks, or to the Pennies, or to the Brine Slits, or to the Bar Turn, or to the Straw Seat 3, or he would be anointed with boiling oil, or be eaten by dogs, or be impaled alive, or be beheaded, or be subjected to punishments of various kinds. And why ? Because he being unfit for it, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man 1 Suna (for juna). See ^ullavagga X, i, 2, 3. 2 Aru-gatto pakka-gatto. See Mag^ima Nikaya I, 506. 8 On all these see the notes above, I, 276, 277. VI, i;. OF MILINDA THE KING. 263 and base in lineage, he had placed himself in the seat of sovranty, and thus transgressed beyond his right limits. Just so, O king, whosoever having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attain- ments, whose conduct is inconsistent (with member- ship in the Order), unworthy of it, inappropriate to it — whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suf- fering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn, and blame, and ridicule, and suspension, and excom- munication, and expulsion, and he shall be outcast, rejected, dismissed ; and in his next life he shall suffer torment in the great Avi^i purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames ; therein shall he rise and fall for myriads of years, upwards and downwards and across,- — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with body and limbs lean and rugged and dark, with head swollen, bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly 264 THE QUESTIONS AND PUZZLES VI, 18.
3to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o'er the earth ! 18. ' But whosoever, O king, is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appro- priate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and death — whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path 19 quietude and insight reign in his heart, attainment 1 For the details of these constituent elements of Arahatship, see my note in 'Buddhist Suttas/ pp. 60-63. VI, 19. OF MILINDA THE KING. 265 through study becomes easy to him, and the four fruits of the life of a recluse1, [359] the four kinds of Discrimination 2, the threefold Knowledge 3, the six- fold higher Wisdom 4, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation ! 19. ' Just, O king, as all the citizens and country folk in the land, the soldiers and the peons (royal messengers), wait in service upon a Kshatriya king, born to the purple, and on both sides of lineage high, when he has been consecrated with the in- auguration ceremonies of the Kshatriyas5; the thirty-eight divisions of the royal retinue, and the dancing men, and acrobats, and the soothsayers 6, 1 These are the four stages of the path to Arahatship. 2 Pa/isambhida — in worldly things, and in religion, in intuitive knowledge, and in exposition.
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.
1And 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. 1 6. ' And whosoever, O king, having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach 1, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attainments, whose conduct is inconsistent (with membership in the Order), unworthy of it, inappropriate to it — who- soever being such shall take upon himself the vows, he shall incur a twofold punishment, suffering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn 2, and blame, and ridicule, and suspension, and excommu- nication 3, and expulsion, and he shall be outcast, rejected, dismissed ; and in his next life he shall suffer torment in the great Avi/£i purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames ; therein shall he rise and fall for myriads of years, upwards and downwards and across, — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea4. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with 1 Odarika; not in Childers, and only found as yet at this passage and at the Thera Gatha, verse ioi. It is the Sanskrit audarika. 'Who enters the Order for the sake of his stomach' says the Sinhalese, p. 521. 2 Khi/anaw. Compare khi/ito above, pp. 229, 288 of the Pali. 3 Compare the rules at Aullavagga I, 25, 1, &c. 4 On Phe/z-uddehaka/tf compare £ataka III, 46 ; on sam- parivattakaw above, p. 253 of the Pali. 262 THE QUESTIONS AND PUZZLES VI, 17. body and limbs lean and rugged and dark, with head swollen \ bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores 2, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o'er the earth !
217. 'Just, O king, as whosoever, being unfit for royalty, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man and base in lineage, should receive the consecration of a king, he would suffer mutila- tion, having his hands or his feet, or his hands and feet cut off, or his ears or his nose, or his ears and nose cut off, [358] or he would be tortured, being subjected to the Gruel Pot, or to the Chank Crown, or to the Rahu's Mouth, or to the Fire Garland, or to the Hand Torch, or to the Snake Strips, or to the Bark Dress, or to the Spotted Antelope, or to the Flesh Hooks, or to the Pennies, or to the Brine Slits, or to the Bar Turn, or to the Straw Seat 3, or he would be anointed with boiling oil, or be eaten by dogs, or be impaled alive, or be beheaded, or be subjected to punishments of various kinds. And why ? Because he being unfit for it, without having properly attained to it, being inappropriate to it, unworthy of it, unsuitable for it, a low-born man 1 Suna (for juna). See ^ullavagga X, i, 2, 3. 2 Aru-gatto pakka-gatto. See Mag^ima Nikaya I, 506. 8 On all these see the notes above, I, 276, 277. VI, i;. OF MILINDA THE KING. 263 and base in lineage, he had placed himself in the seat of sovranty, and thus transgressed beyond his right limits. Just so, O king, whosoever having evil cravings in his heart, being hypocritical, greedy, a slave to his stomach, seeking after material gain or worldly fame and glory, unfit (for the outward signs of Arahatship), not having reached the attain- ments, whose conduct is inconsistent (with member- ship in the Order), unworthy of it, inappropriate to it — whosoever being such shall take upon himself the vows, he shall incur a twofold punishment, suf- fering the loss of the good that may be in him. For in this world he shall receive disgrace, and scorn, and blame, and ridicule, and suspension, and excom- munication, and expulsion, and he shall be outcast, rejected, dismissed ; and in his next life he shall suffer torment in the great Avi^i purgatory that is a hundred leagues in depth, and covered, as with a garland, with hot and scorching, fierce and fiery blazing flames ; therein shall he rise and fall for myriads of years, upwards and downwards and across,- — a foam-bubble, as it were, cast up and thrown from side to side in a boiling sea. And, when released from thence, then as a mighty Preta (ghost), in the outward form of a monk, but with body and limbs lean and rugged and dark, with head swollen, bloated, and full of holes, hungry and thirsty, odd and dreadful in colour and form, his ears all torn, and his eyes ever winking, his limbs a mass of mortifying sores, his whole body the prey of maggots, his stomach all scorching and hot like a fiery furnace blazing in the breeze, yet with a mouth no larger than a needle so that his thirst can never cease, with no place of refuge to fly 264 THE QUESTIONS AND PUZZLES VI, 18.
3to, no protector to help him, groaning and weeping and crying out for mercy, shall he wander wailing o'er the earth ! 18. ' But whosoever, O king, is fit, who has reached the attainments, whose conduct is consistent with membership in the Order, who is worthy of it, appro- priate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, without guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and death — whosoever being such shall take upon himself the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path 19 quietude and insight reign in his heart, attainment 1 For the details of these constituent elements of Arahatship, see my note in 'Buddhist Suttas/ pp. 60-63. VI, 19. OF MILINDA THE KING. 265 through study becomes easy to him, and the four fruits of the life of a recluse1, [359] the four kinds of Discrimination 2, the threefold Knowledge 3, the six- fold higher Wisdom 4, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation ! 19. ' Just, O king, as all the citizens and country folk in the land, the soldiers and the peons (royal messengers), wait in service upon a Kshatriya king, born to the purple, and on both sides of lineage high, when he has been consecrated with the in- auguration ceremonies of the Kshatriyas5; the thirty-eight divisions of the royal retinue, and the dancing men, and acrobats, and the soothsayers 6, 1 These are the four stages of the path to Arahatship. 2 Pa/isambhida — in worldly things, and in religion, in intuitive knowledge, and in exposition.
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.