Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1164 (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. when standing up (to beg for food). Be restrained in (matters relating to) the stomach. " 6. ' And he who has self-control as regards the stomach gains a clear insight into the Four Truths, realises the Four Fruits of the life of renunciation \ and attains to mastery over the Four Discrimina- tions 2, the Eight Attainments 3, and the Six Modes of Higher Knowledge4, and fulfils all that goes to constitute the life of the recluse. Did not the parrot fledgling, O king, by self-restraint as to his stomach, cause the very heaven of the great Thirty-Three to shake, and bring down Sakka, the king of the gods, to wait upon him 5 ? It was on calling to mind this, O king, and many other things of a similar kind, that the Blessed One declared : " 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." 7. ' But when, O king, the Blessed One said : " Now there were several days, Udayi, on which I ate out of this bowl when it was full to the brim, and ate even more," that was said by him who had completed his task, who had finished all that he had to do, who had accomplished the end he set before him, who had overcome every obstruction, by the self-dependent6 Tathagata himself about himself. 1 Samara, 2 Pa/isambhida. 3 Samapatti. 4Abhi«/7a. 5 This story will be found in the two Suka (ratakas (Nos. 429 and 430 in Fausboll). I had not succeeded in tracing it when the list at vol. i, p. xxvi, was drawn up ; it should therefore be added there. 6 Sayambhuna, ' whose knowledge is not derived from any one else/ (Sayambhu-#a#a-wu says Hina/i-kumbure.) Burnouf s proposition (' Lotus/ p. 336) to take it in the sense of ' who has no other substratum or raison d'etre than himself cannot be accepted, in spite of Childers's approbation. IV, 5, 7- OF MILINDA THE KING. 7 Just, O king, as it is desirable that a sick man to whom an emetic, or a purge, or a clyster has been administered, should be treated with a tonic ; [215] just so, O king, should the man who is full of evil, and who has not perceived the Four Truths, adopt the practice of restraint .in the matter of eating. But just, O king, as there is no necessity of polishing, and rubbing down 1, and purifying a diamond gem of great brilliancy, of the finest water, and of natural purity; just so, O king, is there no restraint as to what actions he should perform, on the Tathagata, on him who hath attained to perfection in all that lies within the scope of a Buddha V ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to restraint in eating.] 1 Nighawsana. Compare the use of nighawsati at iTulla- vaggaV, 27, 2.
2That is so, and I accept it as you say.' [Here ends the dilemma as to restraint in eating.] 1 Nighawsana. Compare the use of nighawsati at iTulla- vaggaV, 27, 2. 2 This is much more than a mere injunction not to gild refined gold. It comes very near to the enunciation of the dangerous doctrine that the holy man is above the law, and that nothing he does can be wrong. It is curious how frequently one finds this proposition cropping up in the most unexpected places, and the history of religious belief is full of instances of its pernicious effect on the most promising movements. When one considers the great influence of our author's work, it becomes especially interesting to note how the doctrine has never, among the orthodox Buddhists, who read the Pali Scriptures, been extended from the Buddha himself to his followers, and from moderation in food to matters of more vital import in the life of a church. And this is the more remarkable as the Tantra works of the corrupt Buddhism of Nepal and Tibet show how fatal has been the result of the doctrine among those Buddhists who had lost the guiding support of the older Scriptures. 8 THE QUESTIONS AND PUZZLES IV, 5, 8. [dilemma THE FORTY-THIRD. BAKKULa's SUPERIORITY TO THE BUDDHA.] 8. ' Venerable Nagasena, it was said by the Blessed One : " A Brahman am I, O brethren, devoted to self- sacrifice *, pure-handed at every time ; this body that I bear with me is my last, I am the supreme Healer and Physician2." ' But on the other hand the Blessed One said : " The chief, O brethren, among those who are disciples of mine, in the matter of bodily health, is Bakkula 3." i Now it is well known that diseases arose several times in the body of the Blessed One. So that if, Nagasena, the Tathagata was supreme, then the statement he made about Bakkula's bodily health must be wrong. But if the Elder named Bakkula was really chief among those who were healthy, then that statement which I first quoted must be 1 Ya^ayogo. See Sutta Nipata III, 5, 1 ; Anguttara Nikaya III, 79, 2 ; and below, p. 225 (of the Pali text). 2 This passage has not yet been traced in the Pi/akas, and the context is therefore unknown. But the word Brahman must of course be applied to the Buddha here in the sense, not of one belonging to the Brahman caste, but of Arahat. Hina/i-kumbure adds, as a gloss, bahita-papa-brahmawayek, 'brahman be- cause he has suppressed evil in himself/ On this explanation see my note to the forty-eighth dilemma, which is devoted to the discussion of this difficulty. On the Buddha as the Great Physician see Sutta Nipata III, 7, 13; Mag^ima Nikaya I, 429; Sumangala Vilasini, 67, 255; and Milinda, pp. no, 169 (of the Pali text), 3 Anguttara Nikaya I, 14, 4. The reading adopted by our author agrees with that of the Sinhalese MSS. put by Dr. Morris into the text. IV. 5, 9- 0F MILINDA THE KING. 9 wrong. This too is a double-edged problem, now put to you, which you have to solve/
3no, 169 (of the Pali text), 3 Anguttara Nikaya I, 14, 4. The reading adopted by our author agrees with that of the Sinhalese MSS. put by Dr. Morris into the text. IV. 5, 9- 0F MILINDA THE KING. 9 wrong. This too is a double-edged problem, now put to you, which you have to solve/ 9. ' Both the quotations you have made, O king, are correct \ But what the Blessed One said about Bakkula was said of those disciples who had learnt by heart the sacred words, and studied them, and handed down the tradition, which in reference to the characteristics (each of them in some one point) had in addition to those which were found in him him- self2. [216] For there were certain of the disciples of the Blessed One, O king, who were " meditators on foot," spending a whole day and night in walking up and down in meditation. But the Blessed One was in the habit of spending the day and night in meditation, not only walking up and down but also sitting and lying down. So such, O king, of the disciples as were " meditators on foot 3 " surpassed him in that particular. And there were certain of the disciples of the Blessed One, O king, who were " eaters at one sitting," who would not, even to save their lives, take more than one meal a day. But the 1 Here, as always, they are repeated in full in the text. 2 This passage is very ambiguous. Hina/i-kumbure renders it : ' with reference to what was found in himself, and besides that (with reference) to the disciples who had learnt &c tradition/ He translates agamanazrc and the two following words, as relative compounds, by agama-dhari-wu, &c, and in this I have followed him. But he supplies an 'and' after the last, thus taking them as accusatives in dependence on sandhaya, and that cannot be right. It seems forced to separate bahirana^ so much from the other genitives with which it stands in the text, and yet it is so impossible to make sense of the passage in any other way, that one would like to know the readings of all the MSS. 8 'ifakkhupala and others' adds Hina/i-kumbure\ (For the story of -^Takkhupala, see the commentary on the Dhammapada, verse 1.) IO THE QUESTIONS AND PUZZLES IV, 5, 10. Blessed One was in the habit of taking a second, or even a third. So such, O king, of the disciples as were " eaters at one sitting" surpassed him in that particular. And in a similar way, O king, a number of different things have been told, each one of one or other of the disciples. But the Blessed One, O king, surpassed them all in respect of uprightness, and of power of meditation, and of wisdom, and of emancipation, and of that insight which arises out of the knowledge of emancipation, and in all that lies within the scope of a Buddha. It was with reference to that, O king, that he said : " A Brahman am I, O brethren, devoted to self- sacrifice, pure-handed at every time ; this body that I bear with me is my last, I am the supreme Healer and Physician/'
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.
1164 (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. when standing up (to beg for food). Be restrained in (matters relating to) the stomach. " 6. ' And he who has self-control as regards the stomach gains a clear insight into the Four Truths, realises the Four Fruits of the life of renunciation \ and attains to mastery over the Four Discrimina- tions 2, the Eight Attainments 3, and the Six Modes of Higher Knowledge4, and fulfils all that goes to constitute the life of the recluse. Did not the parrot fledgling, O king, by self-restraint as to his stomach, cause the very heaven of the great Thirty-Three to shake, and bring down Sakka, the king of the gods, to wait upon him 5 ? It was on calling to mind this, O king, and many other things of a similar kind, that the Blessed One declared : " 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." 7. ' But when, O king, the Blessed One said : " Now there were several days, Udayi, on which I ate out of this bowl when it was full to the brim, and ate even more," that was said by him who had completed his task, who had finished all that he had to do, who had accomplished the end he set before him, who had overcome every obstruction, by the self-dependent6 Tathagata himself about himself. 1 Samara, 2 Pa/isambhida. 3 Samapatti. 4Abhi«/7a. 5 This story will be found in the two Suka (ratakas (Nos. 429 and 430 in Fausboll). I had not succeeded in tracing it when the list at vol. i, p. xxvi, was drawn up ; it should therefore be added there. 6 Sayambhuna, ' whose knowledge is not derived from any one else/ (Sayambhu-#a#a-wu says Hina/i-kumbure.) Burnouf s proposition (' Lotus/ p. 336) to take it in the sense of ' who has no other substratum or raison d'etre than himself cannot be accepted, in spite of Childers's approbation. IV, 5, 7- OF MILINDA THE KING. 7 Just, O king, as it is desirable that a sick man to whom an emetic, or a purge, or a clyster has been administered, should be treated with a tonic ; [215] just so, O king, should the man who is full of evil, and who has not perceived the Four Truths, adopt the practice of restraint .in the matter of eating. But just, O king, as there is no necessity of polishing, and rubbing down 1, and purifying a diamond gem of great brilliancy, of the finest water, and of natural purity; just so, O king, is there no restraint as to what actions he should perform, on the Tathagata, on him who hath attained to perfection in all that lies within the scope of a Buddha V ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to restraint in eating.] 1 Nighawsana. Compare the use of nighawsati at iTulla- vaggaV, 27, 2.
2That is so, and I accept it as you say.' [Here ends the dilemma as to restraint in eating.] 1 Nighawsana. Compare the use of nighawsati at iTulla- vaggaV, 27, 2. 2 This is much more than a mere injunction not to gild refined gold. It comes very near to the enunciation of the dangerous doctrine that the holy man is above the law, and that nothing he does can be wrong. It is curious how frequently one finds this proposition cropping up in the most unexpected places, and the history of religious belief is full of instances of its pernicious effect on the most promising movements. When one considers the great influence of our author's work, it becomes especially interesting to note how the doctrine has never, among the orthodox Buddhists, who read the Pali Scriptures, been extended from the Buddha himself to his followers, and from moderation in food to matters of more vital import in the life of a church. And this is the more remarkable as the Tantra works of the corrupt Buddhism of Nepal and Tibet show how fatal has been the result of the doctrine among those Buddhists who had lost the guiding support of the older Scriptures. 8 THE QUESTIONS AND PUZZLES IV, 5, 8. [dilemma THE FORTY-THIRD. BAKKULa's SUPERIORITY TO THE BUDDHA.] 8. ' Venerable Nagasena, it was said by the Blessed One : " A Brahman am I, O brethren, devoted to self- sacrifice *, pure-handed at every time ; this body that I bear with me is my last, I am the supreme Healer and Physician2." ' But on the other hand the Blessed One said : " The chief, O brethren, among those who are disciples of mine, in the matter of bodily health, is Bakkula 3." i Now it is well known that diseases arose several times in the body of the Blessed One. So that if, Nagasena, the Tathagata was supreme, then the statement he made about Bakkula's bodily health must be wrong. But if the Elder named Bakkula was really chief among those who were healthy, then that statement which I first quoted must be 1 Ya^ayogo. See Sutta Nipata III, 5, 1 ; Anguttara Nikaya III, 79, 2 ; and below, p. 225 (of the Pali text). 2 This passage has not yet been traced in the Pi/akas, and the context is therefore unknown. But the word Brahman must of course be applied to the Buddha here in the sense, not of one belonging to the Brahman caste, but of Arahat. Hina/i-kumbure adds, as a gloss, bahita-papa-brahmawayek, 'brahman be- cause he has suppressed evil in himself/ On this explanation see my note to the forty-eighth dilemma, which is devoted to the discussion of this difficulty. On the Buddha as the Great Physician see Sutta Nipata III, 7, 13; Mag^ima Nikaya I, 429; Sumangala Vilasini, 67, 255; and Milinda, pp. no, 169 (of the Pali text), 3 Anguttara Nikaya I, 14, 4. The reading adopted by our author agrees with that of the Sinhalese MSS. put by Dr. Morris into the text. IV. 5, 9- 0F MILINDA THE KING. 9 wrong. This too is a double-edged problem, now put to you, which you have to solve/
3no, 169 (of the Pali text), 3 Anguttara Nikaya I, 14, 4. The reading adopted by our author agrees with that of the Sinhalese MSS. put by Dr. Morris into the text. IV. 5, 9- 0F MILINDA THE KING. 9 wrong. This too is a double-edged problem, now put to you, which you have to solve/ 9. ' Both the quotations you have made, O king, are correct \ But what the Blessed One said about Bakkula was said of those disciples who had learnt by heart the sacred words, and studied them, and handed down the tradition, which in reference to the characteristics (each of them in some one point) had in addition to those which were found in him him- self2. [216] For there were certain of the disciples of the Blessed One, O king, who were " meditators on foot," spending a whole day and night in walking up and down in meditation. But the Blessed One was in the habit of spending the day and night in meditation, not only walking up and down but also sitting and lying down. So such, O king, of the disciples as were " meditators on foot 3 " surpassed him in that particular. And there were certain of the disciples of the Blessed One, O king, who were " eaters at one sitting," who would not, even to save their lives, take more than one meal a day. But the 1 Here, as always, they are repeated in full in the text. 2 This passage is very ambiguous. Hina/i-kumbure renders it : ' with reference to what was found in himself, and besides that (with reference) to the disciples who had learnt &c tradition/ He translates agamanazrc and the two following words, as relative compounds, by agama-dhari-wu, &c, and in this I have followed him. But he supplies an 'and' after the last, thus taking them as accusatives in dependence on sandhaya, and that cannot be right. It seems forced to separate bahirana^ so much from the other genitives with which it stands in the text, and yet it is so impossible to make sense of the passage in any other way, that one would like to know the readings of all the MSS. 8 'ifakkhupala and others' adds Hina/i-kumbure\ (For the story of -^Takkhupala, see the commentary on the Dhammapada, verse 1.) IO THE QUESTIONS AND PUZZLES IV, 5, 10. Blessed One was in the habit of taking a second, or even a third. So such, O king, of the disciples as were " eaters at one sitting" surpassed him in that particular. And in a similar way, O king, a number of different things have been told, each one of one or other of the disciples. But the Blessed One, O king, surpassed them all in respect of uprightness, and of power of meditation, and of wisdom, and of emancipation, and of that insight which arises out of the knowledge of emancipation, and in all that lies within the scope of a Buddha. It was with reference to that, O king, that he said : " A Brahman am I, O brethren, devoted to self- sacrifice, pure-handed at every time ; this body that I bear with me is my last, I am the supreme Healer and Physician/'
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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