Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(See ' Vinaya Texts/ loc. cit., p. 305.) Compare also Divyavadana, pp. 115, 229. 2 Dhuta-vado, not in Childers, and only found here. Perhaps 'who inculcates the keeping of the extra vows.' Dhutariga- wadiwu, says Hina/i-kumbure; p. 561. VII, 2, 22. OF MILINDA THE KING. 305 never overflows its shore ; just so, O king, should the strenuous Bhikshu, earnest in effort, never consciously transgress the precepts for the sake of support, or fame, or praise, or salutations, or reverence, or honour — no ! not even for his life. This, O king, is the fourth of the qualities of the sea he ought to have. [381] For it was said, O king, by the Blessed One, the god over all gods 1 : " Just, O king, as the great ocean has fixity as its characteristic, and never overflows its shores ; just so, O king, should my disciples never overstep the regulations I have laid down for them — no ! not even to save themselves alive 2." 22. 'And again, O king, as the sea is not filled even by all the rivers — the Ganges, and the Jumna, and the A/£iravati, and the Sarabhu, and the Mahi — nor by the rains from heaven ; just so, O king, should 1 Devatidevena. It is not known when this epithet, which our author so constantly applies to the Buddha, first came into use. It is not found in the Pi/akas, and the Milinda is the oldest book in which it has been traced. It is given in the Mahavyutpatti, page i, as a recognised epithet, but not in the corresponding Pali list of epithets in the Abhidhana Padipika (though deva-deva occurs there). The origin of the appellation is solemnly explained in the Divyavadana, p. 391. It is there said to have been first bestowed on the Buddha (when, as a child, he was presented in the temple), because all the gods bowed down before him. There is nothing about this in the corresponding passage of the Lalita Vistara, pp. 136-138. The epithet is used of the Buddha in an inscription of Toramana Shahi (' Epigraphia Indica' for October, 1889). It occurs also in a verse preserved in the commentaries on the Dhammapada and the Gataka (Gataka IV, i58 = Dhammapada 148) — a verse not found in the Pi/aka versions of the same episode — and is used in a kind of pun in the Mahavawsa, chap, i, verse 56. But these three passages are all of the fifth century a.d. 2 Not traced as yet. A similar parable is used at the passage already quoted from the ^Tullavagga IX, 1, 3, 4. [36] x 306 THE QUESTIONS AND PUZZLES VII, 2, 22.
2But these three passages are all of the fifth century a.d. 2 Not traced as yet. A similar parable is used at the passage already quoted from the ^Tullavagga IX, 1, 3, 4. [36] x 306 THE QUESTIONS AND PUZZLES VII, 2, 22. the strenuous Bhikshu, earnest in effort, never be satisfied with receiving instruction, with asking and answering questions, with listening to the word, and learning it by heart, and examining into it, with hearing the Abhidhamma and the Vinaya, and the deep sayings of the Suttas, with analysis of forms, with learning the rules of right composition, con- junction, and grammatical construction1, with listening to the ninefold teaching of the Conqueror. This, O king, is the fifth quality of the sea he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutasoma ^ataka2: " Just as the fire, in burning grass and sticks, Is never satisfied, nor the great sea Filled with the waters of all streams that flow — So are these students wise, O king of kings, Listening, ne'er sated with the words of truth3."' Here ends the Second Chapter. 1 The translation is here doubtful. The Sinhalese apparently takes viggaha as qualifying pa da, though it renders the whole by ' learning the rules of resolving words into their elements, and of building them up into compounds, and of Sandhi, and of con- jugation, and of declension/ 2 Not reached as yet in Professor Fausboll's edition. Mr. Trenckner says the verse quoted is No. 47 in the 537th Gataka. 3 The Sinhalese reads Eva#z hi me for Evaw h' ime, and renders ' listening to me,' Mr. Trenckner points out that the £ataka MSS. read Evam pi te. VII, 3, 3- 0F MILINDA THE KING. 307 Book VII. Chapter 3. the similes (continued). 21. The Earth. i. [382] ' Venerable Nagasena, those five qualities of the earth which you say he ought to take, which are they ? ' 'Just, O king, as the earth remains just the same whether one scatter upon it desirable things or the reverse — whether camphor and aloes and jasmine and sandal-wood and saffron, or whether bile and phlegm and pus and blood and sweat and fat and saliva and mucus and the fluid which lubricates the joints and urine and faeces — still it is the same ; just so, O king, should the strenuous Bhikshu, earnest in effort, remain the same, unmoved at support or neglect, at fame or dishonour, at blame or praise, in happiness or in woe. This, O king, is the first of the qualities of the earth he ought to have. 2. ' And again, O king, as the earth has no adorn- ment, no garlands, but is suffused with the odour of itself; just so, O king, should the strenuous Bhikshu, earnest in effort, wear no finery, but rather be set round with the sweet savour of his own righteousness of life. This, O king, is the second quality of the earth he ought to have.
3This, O king, is the second quality of the earth he ought to have. 3. 'And again, O king, as the earth is solid, without holes or interstices, thick, dense, and spreads itself out on every side ; just so, O king, should the strenuous Bhikshu, earnest in effort, be endowed with an unbroken righteousness of life with no gaps x 2 3 08 THE QUESTIONS AND PUZZLES VII, 3, 4. or cracks in it, thick, dense, and spreading itself out on every side. This, O king, is the third quality of the earth he ought to have. 4. ' And again, O king, as the earth is never weary, though it bears up the villages and towns and cities and countries, the trees and hills and rivers and ponds and lakes, the wild creatures and birds and men, multitudes of men and women ; just so, O king, should the strenuous Bhikshu, earnest in effort, be never weary in giving exhortation and admonition and instruction and education, in rousing and inciting and gladdening, and at the expositions of the faith. This, O king, is the fourth quality of the earth he ought to have. 5. ' And again, O king, as the earth is free alike from fawning and from ill-will1; just so, O king, should the strenuous Bhikshu, earnest in effort, continue in spirit, like the earth, free alike from fawning upon any man, from ill-will to any man. This is the fifth quality of the earth he ought to have. [383] For it was said, O king, by the devoted woman, Aulla Subhadda, when she was exalting the recluses of her own sect 2 : 1 This simile has already occurred above, I, 258, 259 (of the translation). 2 The Sinhalese (pp. 563, 564) gives the whole story. She was the daughter of Anathapk^ika (Sudatta), the famous supporter of the Buddha, and builder of the <2etavana at Savatthi. On her marriage to a rich merchant at Saketa (Audh) named Kalaka, he invited the Brahman naked ascetics of his sect, the A^ivakas, and asked her to go and entertain 'the Arahats/ Hearing the word Arahat she went quickly and full of delight to do so ; and was shocked beyond measure to find a number of disorderly fakirs, with neither modesty in their hearts, nor decency in their outward behaviour. So she fled from the hall, and on her husband remonstrating, was indignant. He then asked her what the recluses VII, 3, 8. OF MILINDA THE KING. 309 " Were one, enraged, to cut their one arm with an axe, Another, pleased, to anoint the other with sweet scent, No ill-will would they bear the one, nor love the other. Their hearts are like the earth, unmoved are my recluses V ' 22. Water. 6. ' Venerable Nagasena, the five qualities of water which you say he ought to take, which are they?'
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.
1(See ' Vinaya Texts/ loc. cit., p. 305.) Compare also Divyavadana, pp. 115, 229. 2 Dhuta-vado, not in Childers, and only found here. Perhaps 'who inculcates the keeping of the extra vows.' Dhutariga- wadiwu, says Hina/i-kumbure; p. 561. VII, 2, 22. OF MILINDA THE KING. 305 never overflows its shore ; just so, O king, should the strenuous Bhikshu, earnest in effort, never consciously transgress the precepts for the sake of support, or fame, or praise, or salutations, or reverence, or honour — no ! not even for his life. This, O king, is the fourth of the qualities of the sea he ought to have. [381] For it was said, O king, by the Blessed One, the god over all gods 1 : " Just, O king, as the great ocean has fixity as its characteristic, and never overflows its shores ; just so, O king, should my disciples never overstep the regulations I have laid down for them — no ! not even to save themselves alive 2." 22. 'And again, O king, as the sea is not filled even by all the rivers — the Ganges, and the Jumna, and the A/£iravati, and the Sarabhu, and the Mahi — nor by the rains from heaven ; just so, O king, should 1 Devatidevena. It is not known when this epithet, which our author so constantly applies to the Buddha, first came into use. It is not found in the Pi/akas, and the Milinda is the oldest book in which it has been traced. It is given in the Mahavyutpatti, page i, as a recognised epithet, but not in the corresponding Pali list of epithets in the Abhidhana Padipika (though deva-deva occurs there). The origin of the appellation is solemnly explained in the Divyavadana, p. 391. It is there said to have been first bestowed on the Buddha (when, as a child, he was presented in the temple), because all the gods bowed down before him. There is nothing about this in the corresponding passage of the Lalita Vistara, pp. 136-138. The epithet is used of the Buddha in an inscription of Toramana Shahi (' Epigraphia Indica' for October, 1889). It occurs also in a verse preserved in the commentaries on the Dhammapada and the Gataka (Gataka IV, i58 = Dhammapada 148) — a verse not found in the Pi/aka versions of the same episode — and is used in a kind of pun in the Mahavawsa, chap, i, verse 56. But these three passages are all of the fifth century a.d. 2 Not traced as yet. A similar parable is used at the passage already quoted from the ^Tullavagga IX, 1, 3, 4. [36] x 306 THE QUESTIONS AND PUZZLES VII, 2, 22.
2But these three passages are all of the fifth century a.d. 2 Not traced as yet. A similar parable is used at the passage already quoted from the ^Tullavagga IX, 1, 3, 4. [36] x 306 THE QUESTIONS AND PUZZLES VII, 2, 22. the strenuous Bhikshu, earnest in effort, never be satisfied with receiving instruction, with asking and answering questions, with listening to the word, and learning it by heart, and examining into it, with hearing the Abhidhamma and the Vinaya, and the deep sayings of the Suttas, with analysis of forms, with learning the rules of right composition, con- junction, and grammatical construction1, with listening to the ninefold teaching of the Conqueror. This, O king, is the fifth quality of the sea he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutasoma ^ataka2: " Just as the fire, in burning grass and sticks, Is never satisfied, nor the great sea Filled with the waters of all streams that flow — So are these students wise, O king of kings, Listening, ne'er sated with the words of truth3."' Here ends the Second Chapter. 1 The translation is here doubtful. The Sinhalese apparently takes viggaha as qualifying pa da, though it renders the whole by ' learning the rules of resolving words into their elements, and of building them up into compounds, and of Sandhi, and of con- jugation, and of declension/ 2 Not reached as yet in Professor Fausboll's edition. Mr. Trenckner says the verse quoted is No. 47 in the 537th Gataka. 3 The Sinhalese reads Eva#z hi me for Evaw h' ime, and renders ' listening to me,' Mr. Trenckner points out that the £ataka MSS. read Evam pi te. VII, 3, 3- 0F MILINDA THE KING. 307 Book VII. Chapter 3. the similes (continued). 21. The Earth. i. [382] ' Venerable Nagasena, those five qualities of the earth which you say he ought to take, which are they ? ' 'Just, O king, as the earth remains just the same whether one scatter upon it desirable things or the reverse — whether camphor and aloes and jasmine and sandal-wood and saffron, or whether bile and phlegm and pus and blood and sweat and fat and saliva and mucus and the fluid which lubricates the joints and urine and faeces — still it is the same ; just so, O king, should the strenuous Bhikshu, earnest in effort, remain the same, unmoved at support or neglect, at fame or dishonour, at blame or praise, in happiness or in woe. This, O king, is the first of the qualities of the earth he ought to have. 2. ' And again, O king, as the earth has no adorn- ment, no garlands, but is suffused with the odour of itself; just so, O king, should the strenuous Bhikshu, earnest in effort, wear no finery, but rather be set round with the sweet savour of his own righteousness of life. This, O king, is the second quality of the earth he ought to have.
3This, O king, is the second quality of the earth he ought to have. 3. 'And again, O king, as the earth is solid, without holes or interstices, thick, dense, and spreads itself out on every side ; just so, O king, should the strenuous Bhikshu, earnest in effort, be endowed with an unbroken righteousness of life with no gaps x 2 3 08 THE QUESTIONS AND PUZZLES VII, 3, 4. or cracks in it, thick, dense, and spreading itself out on every side. This, O king, is the third quality of the earth he ought to have. 4. ' And again, O king, as the earth is never weary, though it bears up the villages and towns and cities and countries, the trees and hills and rivers and ponds and lakes, the wild creatures and birds and men, multitudes of men and women ; just so, O king, should the strenuous Bhikshu, earnest in effort, be never weary in giving exhortation and admonition and instruction and education, in rousing and inciting and gladdening, and at the expositions of the faith. This, O king, is the fourth quality of the earth he ought to have. 5. ' And again, O king, as the earth is free alike from fawning and from ill-will1; just so, O king, should the strenuous Bhikshu, earnest in effort, continue in spirit, like the earth, free alike from fawning upon any man, from ill-will to any man. This is the fifth quality of the earth he ought to have. [383] For it was said, O king, by the devoted woman, Aulla Subhadda, when she was exalting the recluses of her own sect 2 : 1 This simile has already occurred above, I, 258, 259 (of the translation). 2 The Sinhalese (pp. 563, 564) gives the whole story. She was the daughter of Anathapk^ika (Sudatta), the famous supporter of the Buddha, and builder of the <2etavana at Savatthi. On her marriage to a rich merchant at Saketa (Audh) named Kalaka, he invited the Brahman naked ascetics of his sect, the A^ivakas, and asked her to go and entertain 'the Arahats/ Hearing the word Arahat she went quickly and full of delight to do so ; and was shocked beyond measure to find a number of disorderly fakirs, with neither modesty in their hearts, nor decency in their outward behaviour. So she fled from the hall, and on her husband remonstrating, was indignant. He then asked her what the recluses VII, 3, 8. OF MILINDA THE KING. 309 " Were one, enraged, to cut their one arm with an axe, Another, pleased, to anoint the other with sweet scent, No ill-will would they bear the one, nor love the other. Their hearts are like the earth, unmoved are my recluses V ' 22. Water. 6. ' Venerable Nagasena, the five qualities of water which you say he ought to take, which are they?'
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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