Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Y 2 324 THE QUESTIONS AND PUZZLES VII, 3, 48. " The man who takes delight in the suppression Of evil thoughts, and alway self-possessed, Reflects on the impurity of things The world thinks beautiful, he will remove — Nay, cleave in twain, the bonds of the Evil One V 48. 'And again, O king, as the sovran overlord travels through 2 the whole world even to its ocean boundary, examining into the evil and the good ; just so, O king, should the strenuous Bhikshu, earnest in effort, examine himself day by day as to his acts and words and thoughts, saying to himself : " How may I pass the day blameless in these three direc- tions ? " This, O king, [392] is the third quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Ekuttara Nikaya : "With constant care should the recluse Himself examine day by day — ' As days and nights pass quickly by How have they found me ? and how left3?' " 1 This verse has not been elsewhere traced as yet, but is included in the Dhammapada collection, verse 350. Vitakka, which, in accord with the context and with Hina/i-kumbure, is rendered above ' evil thoughts/ and by Professor Max Miiller ' doubts/ really means simply ' thoughts/ and is sometimes used without any bad connotation. In the Pali the word Maru, which spoils the metre, may possibly be an ancient gloss introduced by mistake into the text. 2 Anuyayati, which is only found here, and which the Sin- halese, p. 577, renders anu^asana karanneya. But compare anuyayin at Sutta Nipata V, 7, 3-5, and Tela Ka/aha Gatha 25, anuyayin above, p. 284 of the Pali, and anuyato at Tela Ka/aha Gatha 41. 3 Mr. Trenckner points out that this passage is taken from the Anguttara X, 5, 8. Hina/i-kumbur6, who gives the Pali, prints it as verse, and translates the context at some length. VII, 3,49- 0F MILINDA THE KING. 325 49. 'And again, O king, as the sovran overlord is completely provided with protection, both within and without ; just so, O king, should the strenuous Bhikshu, earnest in effort, keep self-possession as his door-keeper for a protection against all evil, subjective and objective. This, O king, is the fourth quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods : "With self-possession as his door-keeper, O brethren, the disciple of the noble ones puts away evil and devotes himself to goodness, puts away what is matter of offence and devotes himself to blamelessness, preserves himself in purity of life V ' Here ends the Third Chapter. 1 Not traced as yet, but the same phrase from * puts away evil ' to the end occurs at (rataka I, 130, 131. 326 THE QUESTIONS AND PUZZLES VII, 4,1. Book VII. Chapter 4. the similes (continued). 31. The White Ant. 1. ' Venerable Nagasena, that quality of the white ant which you say he ought to have, which is it ? '
2326 THE QUESTIONS AND PUZZLES VII, 4,1. Book VII. Chapter 4. the similes (continued). 31. The White Ant. 1. ' Venerable Nagasena, that quality of the white ant which you say he ought to have, which is it ? ' 'Just, O king, as the white ant goes on with his work only when he has made a roof over himself, and covered himself up ; just so, O king, should the strenuous Bhikshu, earnest in effort, on his round for alms, cover up his mind with righteousness and self-restraint as a roof. For in so doing, O king, will he have passed beyond all fear. This, O king, is the one quality of the white ant he ought to have. [393] For it was said, O king, by Upasena Vanganta- putta, the Elder : " The devotee who covers up his mind, Under the sheltering roof of righteousness And self-control, untarnished by the world Remains, and is set free from every fear V ' 32. The Cat. 2. * Venerable Nagasena, those two qualities of the cat you say he ought to have, which are they ? ' ' Just, O king, as the cat, in frequenting caves and holes and the interiors of storied dwellings, does so only in the search after rats ; just so, O king, should 1 Not traced as yet. But as it is doubtless an old verse it is interesting that it contains the word yogi. VII, 4,3- 0F MILINDA THE KING. 327 the strenuous Bhikshu, earnest in effort, whether he have gone to the village or to the woods or to the foot of trees or into an empty house1, be continually and always zealous in the search after that which is his food, namely self-possession. This is the first quality of the cat he ought to have. 3. ' And again, O king, as the cat in pursuing its prey always crouches down 2 ; just so, O king, should the strenuous Bhikshu, earnest in effort, continue conscious of the origin and end 3 of those five groups of the characteristic marks of individuality which arise out of clinging to existence, thinking to himself: " Such is form, such is its origin, such its end. Such is sensation, such is its origin, such its end. Such are ideas, such is their origin, such their end. Such are the mental potentialities (the Confections, Sa/^- khara), such is their origin, such their end. Such is self-consciousness, such is its origin, such its end 4." This, O king, is the second quality of the cat he ought to have. For it was said, O king, by the Blessed One, the god over all gods : 1 Hammiyantara. The Sinhalese has Pi/a baranda oeti udu mahal prasada oetula/a giye da. ' Baranda/ which is not in Clough, I take to be simply ' verandah/ and the whole to mean : ' or goes into the interior of a mansion with an upper story to it on which is a verandah/ Buddhaghosa on ^Tullavagga VI, 1, 2, (putting only ku/agara, 'peaked chamber/ for baranda,) has the same explanation. Ten or twelve years is allowed in isfullavagga VI, 17, 1, for the building of such a prasada. See also Maha- vagga I, 30, 4, and VI, 33, 2.
3Ten or twelve years is allowed in isfullavagga VI, 17, 1, for the building of such a prasada. See also Maha- vagga I, 30, 4, and VI, 33, 2. 2 Asanne is Mr. Trenckner's reading. But Hina/i-kumbure, who translates deyat tab a hindime^ ma, ' sitting with its fore- paws stretched out/ evidently read asanena. 3 Abb ay a, not in Childers, is of course avyaya. 4 The Sinhalese expands this speech over ten pages, 580-589, and then omits the verse at the end. 328 THE QUESTIONS AND PUZZLES VII, 4, 4. " Seek not rebirths afar in future states. Pray, what could heaven itself advantage you ! Now, in this present world, and in the state In which you find yourselves, be conquerors ! " ' 33. The Rat. 4. ' Venerable Nagasena, that one quality of the rat you say he ought to take, which is it ? ' ' Just, O king, as the rat, wandering about back- wards and forwards, is always smelling after food * ; just so, O king, [394] should the strenuous Bhikshu, earnest in effort, be ever in his wanderings to and fro, bent upon thought. This is the quality of the rat he ought to have. For it was said, O king, by Upasena Vahganta-putta, the Elder : " Ever alert and calm, the man of insight, Esteeming wisdom as the best of all things, Keeps himself independent of all wants and cares V" 34. The Scorpion. 5. ' Venerable Nagasena, that one quality of the scorpion you say he ought to take, which is it ? ' ' Just, O king, as the scorpion, whose tail is its weapon, keeps its tail erect as it wanders about ; just so, O king, should the strenuous Bhikshu, earnest in effort, have knowledge as his weapon, 1 Upasi#zsako. Dr. Morris, in the 'Journal of the Pali Text Society ' (1884, p. 75), suggests upasinghako. But the Sinhalese in the first clause (p. 589, last line) has patami/# ma, 'hoping for, seeking for/ and in the second (p. 590, line 2) pcetime^ ma, which is the same thing (from prarthana, which confirms Mr. Trenckner's reading). 2 Not traced as yet. VII, 4, 7- 0F MILINDA THE KING. 329 and dwell with his weapon, knowledge, always drawn. This, O king, is the quality of the scorpion he ought to have. For it was said, O king, by Upasena Vanganta-putta, the Elder : " With his sword of knowledge drawn, the man of insight Should ever be unconquerable in the fight, Set free from every fear V ' 35. The Mungoose. 6. ' Venerable Nagasena, that one quality of the mungoose you say he ought to take, which is it ? '
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.
1Y 2 324 THE QUESTIONS AND PUZZLES VII, 3, 48. " The man who takes delight in the suppression Of evil thoughts, and alway self-possessed, Reflects on the impurity of things The world thinks beautiful, he will remove — Nay, cleave in twain, the bonds of the Evil One V 48. 'And again, O king, as the sovran overlord travels through 2 the whole world even to its ocean boundary, examining into the evil and the good ; just so, O king, should the strenuous Bhikshu, earnest in effort, examine himself day by day as to his acts and words and thoughts, saying to himself : " How may I pass the day blameless in these three direc- tions ? " This, O king, [392] is the third quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Ekuttara Nikaya : "With constant care should the recluse Himself examine day by day — ' As days and nights pass quickly by How have they found me ? and how left3?' " 1 This verse has not been elsewhere traced as yet, but is included in the Dhammapada collection, verse 350. Vitakka, which, in accord with the context and with Hina/i-kumbure, is rendered above ' evil thoughts/ and by Professor Max Miiller ' doubts/ really means simply ' thoughts/ and is sometimes used without any bad connotation. In the Pali the word Maru, which spoils the metre, may possibly be an ancient gloss introduced by mistake into the text. 2 Anuyayati, which is only found here, and which the Sin- halese, p. 577, renders anu^asana karanneya. But compare anuyayin at Sutta Nipata V, 7, 3-5, and Tela Ka/aha Gatha 25, anuyayin above, p. 284 of the Pali, and anuyato at Tela Ka/aha Gatha 41. 3 Mr. Trenckner points out that this passage is taken from the Anguttara X, 5, 8. Hina/i-kumbur6, who gives the Pali, prints it as verse, and translates the context at some length. VII, 3,49- 0F MILINDA THE KING. 325 49. 'And again, O king, as the sovran overlord is completely provided with protection, both within and without ; just so, O king, should the strenuous Bhikshu, earnest in effort, keep self-possession as his door-keeper for a protection against all evil, subjective and objective. This, O king, is the fourth quality of the sovran overlord he ought to have. For it was said, O king, by the Blessed One, the god over all gods : "With self-possession as his door-keeper, O brethren, the disciple of the noble ones puts away evil and devotes himself to goodness, puts away what is matter of offence and devotes himself to blamelessness, preserves himself in purity of life V ' Here ends the Third Chapter. 1 Not traced as yet, but the same phrase from * puts away evil ' to the end occurs at (rataka I, 130, 131. 326 THE QUESTIONS AND PUZZLES VII, 4,1. Book VII. Chapter 4. the similes (continued). 31. The White Ant. 1. ' Venerable Nagasena, that quality of the white ant which you say he ought to have, which is it ? '
2326 THE QUESTIONS AND PUZZLES VII, 4,1. Book VII. Chapter 4. the similes (continued). 31. The White Ant. 1. ' Venerable Nagasena, that quality of the white ant which you say he ought to have, which is it ? ' 'Just, O king, as the white ant goes on with his work only when he has made a roof over himself, and covered himself up ; just so, O king, should the strenuous Bhikshu, earnest in effort, on his round for alms, cover up his mind with righteousness and self-restraint as a roof. For in so doing, O king, will he have passed beyond all fear. This, O king, is the one quality of the white ant he ought to have. [393] For it was said, O king, by Upasena Vanganta- putta, the Elder : " The devotee who covers up his mind, Under the sheltering roof of righteousness And self-control, untarnished by the world Remains, and is set free from every fear V ' 32. The Cat. 2. * Venerable Nagasena, those two qualities of the cat you say he ought to have, which are they ? ' ' Just, O king, as the cat, in frequenting caves and holes and the interiors of storied dwellings, does so only in the search after rats ; just so, O king, should 1 Not traced as yet. But as it is doubtless an old verse it is interesting that it contains the word yogi. VII, 4,3- 0F MILINDA THE KING. 327 the strenuous Bhikshu, earnest in effort, whether he have gone to the village or to the woods or to the foot of trees or into an empty house1, be continually and always zealous in the search after that which is his food, namely self-possession. This is the first quality of the cat he ought to have. 3. ' And again, O king, as the cat in pursuing its prey always crouches down 2 ; just so, O king, should the strenuous Bhikshu, earnest in effort, continue conscious of the origin and end 3 of those five groups of the characteristic marks of individuality which arise out of clinging to existence, thinking to himself: " Such is form, such is its origin, such its end. Such is sensation, such is its origin, such its end. Such are ideas, such is their origin, such their end. Such are the mental potentialities (the Confections, Sa/^- khara), such is their origin, such their end. Such is self-consciousness, such is its origin, such its end 4." This, O king, is the second quality of the cat he ought to have. For it was said, O king, by the Blessed One, the god over all gods : 1 Hammiyantara. The Sinhalese has Pi/a baranda oeti udu mahal prasada oetula/a giye da. ' Baranda/ which is not in Clough, I take to be simply ' verandah/ and the whole to mean : ' or goes into the interior of a mansion with an upper story to it on which is a verandah/ Buddhaghosa on ^Tullavagga VI, 1, 2, (putting only ku/agara, 'peaked chamber/ for baranda,) has the same explanation. Ten or twelve years is allowed in isfullavagga VI, 17, 1, for the building of such a prasada. See also Maha- vagga I, 30, 4, and VI, 33, 2.
3Ten or twelve years is allowed in isfullavagga VI, 17, 1, for the building of such a prasada. See also Maha- vagga I, 30, 4, and VI, 33, 2. 2 Asanne is Mr. Trenckner's reading. But Hina/i-kumbure, who translates deyat tab a hindime^ ma, ' sitting with its fore- paws stretched out/ evidently read asanena. 3 Abb ay a, not in Childers, is of course avyaya. 4 The Sinhalese expands this speech over ten pages, 580-589, and then omits the verse at the end. 328 THE QUESTIONS AND PUZZLES VII, 4, 4. " Seek not rebirths afar in future states. Pray, what could heaven itself advantage you ! Now, in this present world, and in the state In which you find yourselves, be conquerors ! " ' 33. The Rat. 4. ' Venerable Nagasena, that one quality of the rat you say he ought to take, which is it ? ' ' Just, O king, as the rat, wandering about back- wards and forwards, is always smelling after food * ; just so, O king, [394] should the strenuous Bhikshu, earnest in effort, be ever in his wanderings to and fro, bent upon thought. This is the quality of the rat he ought to have. For it was said, O king, by Upasena Vahganta-putta, the Elder : " Ever alert and calm, the man of insight, Esteeming wisdom as the best of all things, Keeps himself independent of all wants and cares V" 34. The Scorpion. 5. ' Venerable Nagasena, that one quality of the scorpion you say he ought to take, which is it ? ' ' Just, O king, as the scorpion, whose tail is its weapon, keeps its tail erect as it wanders about ; just so, O king, should the strenuous Bhikshu, earnest in effort, have knowledge as his weapon, 1 Upasi#zsako. Dr. Morris, in the 'Journal of the Pali Text Society ' (1884, p. 75), suggests upasinghako. But the Sinhalese in the first clause (p. 589, last line) has patami/# ma, 'hoping for, seeking for/ and in the second (p. 590, line 2) pcetime^ ma, which is the same thing (from prarthana, which confirms Mr. Trenckner's reading). 2 Not traced as yet. VII, 4, 7- 0F MILINDA THE KING. 329 and dwell with his weapon, knowledge, always drawn. This, O king, is the quality of the scorpion he ought to have. For it was said, O king, by Upasena Vanganta-putta, the Elder : " With his sword of knowledge drawn, the man of insight Should ever be unconquerable in the fight, Set free from every fear V ' 35. The Mungoose. 6. ' Venerable Nagasena, that one quality of the mungoose you say he ought to take, which is it ? '
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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