Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Some of them have been known to attend a leve*e in Ceylon (improperly, as I venture to think). But as they would bow to no one, not to governor or prince, the \ev6e became, so far as they were con- cerned, a mere march-past. 2 This is one of the Dhutahgas, and is in the Sekhiyas (No. 33). Most Bhikshus never ' stand for alms ' at all. But if they do, they observe this rule. 3 ' If he does not/ says the Sinhalese. 4 Ana^Mpanno. The MSS. in parallel passages (Tevi^a I, 27; Ahguttara II, 5, 7; III, 131 ; Udana VII, 3, 10; MaggMma. I, Z 2 340 THE QUESTIONS AND PUZZLES VII, 5, 8. strenuous Bhikshu, earnest in effort, be not alarmed even if he gets no food, and if he does then should he eat it without craving, without faintness, without sinking, conscious of the danger in the lust of taste, in full knowledge of the right outcome of eating (the maintenance of life for the pursuit of holiness) \ This, O king, is the seventh quality of the lion he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa^yutta Nikaya, when, he was exalting Maha Kassapa, the Elder : " This Kassapa, O Bhikshus, is content with such food as he receives, he magnifies the being content with whatever food one gets, he is not guilty of anything improper or unbecoming for the sake of an alms, if he receive none, yet is he not alarmed, and if he does then does he eat it without craving, without faintness, without sinking, conscious of danger, with full knowledge of the right object in taking food 2"' 42. The ^Takravaka bird. 8. 'Venerable Nagasena, those three qualities of the A^akravaka bird you say he ought to take, which are they ? ' 'Just, O king, as the i^akravaka bird never for- sakes his mate even to the close of his life ; just so, O king, should the strenuous Bhikshu, never, even 173; Sumahgala I, 59) have usually a^opanno. The Sin- halese has ahara trz'sh/zawehi no gceli. 1 Nissara«a-pa»«-ena. This Hina/i-kumbure renders nis- sarawakhyatawu brahma/fcariyanugraha piwisa yanadiwu pratya,weksha nanayem yuktawu. 2 Sanyutta XVI, 1, 3 (vol. ii, p. 194 of M. L^on Feer's edition for the Pali Text Society). VII, 5, io. OF MILINDA THE KING. 34 1 to the close of his life, give up the habit of thought. This, O king, is the first quality of the Aakravaka bird he ought to have. 9. 'And again, O king, as the Aakravaka bird feeds on the Sevala and Pa/zaka (water-plants so called), and derives satisfaction therefrom, and being so satisfied, neither his strength nor his beauty grows less ; just so, O king, should the strenuous Bhikshu, earnest in effort, find satisfaction in what- ever he receives. And if he does so find satisfaction, O king, then does he decrease neither in power of meditation, nor in wisdom, nor in emancipation, nor in the insight that arises from the consciousness of emancipation, nor in any kind of goodness. [402] This, O king, is the second quality of the Afakra- vaka bird he ought to have.
2[402] This, O king, is the second quality of the Afakra- vaka bird he ought to have. 10. 'And again, O king, as the TTakravaka bird does no harm to living things ; just so, O king, should the strenuous Bhikshu, earnest in effort, laying aside the cudgel, laying aside the sword, be full of modesty and pity, compassionate and kind to all creatures that have life1. This, O king, is the third quality of the Aakravaka bird he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the iTakravaka Gataka : " The man who kills not, nor destroys, Oppresses not, nor causes other men To take from men that which is rightly theirs2 — 1 This is from the first clause in the i£ula Sila (translated in 'Buddhist Suttas/ p. 189). 2 Na^-inati na^apaye. Both these forms are to be derived, I venture to think, from GYA (or its more primitive form GI), and not from GI. It is true that Childers gives g-inati as third person singular of GI, and that (through the influence of the 342 THE QUESTIONS AND PUZZLES VII, 5, 11. And this from kindness to all things that live — No wrath with any man disturbs his peace V ' 43. THE PEiVAHIKA2 BIRD. 11. ' Venerable Nagasena, those two qualities of the Pe^ahika bird you say he ought to take, which are they ? 9 'Just, O king, as the Pe^ahika bird, through jealousy of her mate, refuses to nourish her young 3 ; just so, O king, should the strenuous Bhikshu, earnest in effort, be jealous of any evil dispositions common word Gin a) there has really, perhaps, been some con- fusion in Pali writers between the two roots, closely allied as they are both in form and meaning. But whether or not that be so elsewhere, we have here at least another instance of the frequent association of a simple verb with its own causal, (raped, which occurs three times in the Milinda, and is always explained by Hina/i-kumbure in the same way (see my notes above on pp. 171, 227 of the Pali; here he has artha-hani no karawa da), i neither for ^Mpeti (as Dr. Edward Miiller suggests in his grammar, p. 37) nor for ^apayati, but for ^-yapayati. For the apparent confusion between GI, ^ayati, 'conquer/ and GYA, g-inati, (1) 'overcome, bring into subjection/ (2) ' oppress, extort/ see the commentary on gine at Dhammapada, verse 103 (quoted also at Gataka I, 314), which runs^initvana gay am ahareyya; and on g&yam at verse 201 (taken from Sawyutta III, 2, 4, 7), which is explained by ^i nan to, and at verse 104 where git am is explained by ^inati. But in Pi/aka texts I know of no instance where the two roots cannot be kept quite distinct ; and it is quite possible that the Dhammapada commentator, while inter- preting the one root by the other, is still conscious of the difference between them. Gin a (the p. p. p. of ^inati) is not given at all by Childers, but occurs Gataka III, 153, 223, 335; V, 99. 1 Gataka IV, 71. One word differs, and the lines are not spoken by the Buddha, but by the bird.
3Gin a (the p. p. p. of ^inati) is not given at all by Childers, but occurs Gataka III, 153, 223, 335; V, 99. 1 Gataka IV, 71. One word differs, and the lines are not spoken by the Buddha, but by the bird. 2 The Sinhalese (p. 600) has kcendcettiya, a word not in Clough. 3 Hina/i-kumbur&'s translation of this clause shows that he had a different reading in his Pali text. VII, g, 12. OF MILINDA THE KING. 343 which arise within him, and putting them by his mindfulness into the excellent crevice of self-control, should dwell at the door of his mind in the constant practice of self-possession in all things relating to his body1. This, O king, is the first quality of the Pe/zahika bird he ought to have. 12. 'And again, O king, as the Pemhika bird spends the day in the forest in search of food, but at night time resorts for protection to the flock of birds to which she belongs ; just so, O king, should the strenuous Bhikshu, earnest in effort, who has for a time resorted to solitary places for the purpose of emancipation from the ten Fetters, and found no satisfaction therein, repair back to the Order for protection against the danger of blame, and dwell under the shelter of the Order 2. This, O king, is the second quality of the Pe/zahika bird he ought to have. For it was said, O king, by the Brahma Sahampati in the presence of the Blessed One : " Seek lodgings distant from the haunts of men, Live there in freedom from the bonds of sin ; But he who finds no peace in solitude May with the Order dwell, guarded in heart, Mindful and self-possessed3/' ' 1 ' As the Pe^ahika, refusing to nourish her young in the nest, puts them into a crevice of a tree, and watches them there,' is the Sinhalese interpretation. And the word susira would not have been used in the second clause unless something corresponding to it had originally stood also in the first. 2 Here again it is probable from the Sinhalese version that Hina/i-kumbur6 reads rattiw for rati/#. 3 The verse occurs in the Thera Gatha 142, but is here quoted from the Sa#zyutta Nikaya VI, 2, 3, 4, where the readings sa/£e kz. nadhiga/£/£y£aye satima must be corrected according to the readings here. 344 the questions and puzzles vii, 5, 13. 44. The House-pigeon. 13. [403] 'Venerable Nagasena, that one quality of the house-pigeon 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.
1Some of them have been known to attend a leve*e in Ceylon (improperly, as I venture to think). But as they would bow to no one, not to governor or prince, the \ev6e became, so far as they were con- cerned, a mere march-past. 2 This is one of the Dhutahgas, and is in the Sekhiyas (No. 33). Most Bhikshus never ' stand for alms ' at all. But if they do, they observe this rule. 3 ' If he does not/ says the Sinhalese. 4 Ana^Mpanno. The MSS. in parallel passages (Tevi^a I, 27; Ahguttara II, 5, 7; III, 131 ; Udana VII, 3, 10; MaggMma. I, Z 2 340 THE QUESTIONS AND PUZZLES VII, 5, 8. strenuous Bhikshu, earnest in effort, be not alarmed even if he gets no food, and if he does then should he eat it without craving, without faintness, without sinking, conscious of the danger in the lust of taste, in full knowledge of the right outcome of eating (the maintenance of life for the pursuit of holiness) \ This, O king, is the seventh quality of the lion he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa^yutta Nikaya, when, he was exalting Maha Kassapa, the Elder : " This Kassapa, O Bhikshus, is content with such food as he receives, he magnifies the being content with whatever food one gets, he is not guilty of anything improper or unbecoming for the sake of an alms, if he receive none, yet is he not alarmed, and if he does then does he eat it without craving, without faintness, without sinking, conscious of danger, with full knowledge of the right object in taking food 2"' 42. The ^Takravaka bird. 8. 'Venerable Nagasena, those three qualities of the A^akravaka bird you say he ought to take, which are they ? ' 'Just, O king, as the i^akravaka bird never for- sakes his mate even to the close of his life ; just so, O king, should the strenuous Bhikshu, never, even 173; Sumahgala I, 59) have usually a^opanno. The Sin- halese has ahara trz'sh/zawehi no gceli. 1 Nissara«a-pa»«-ena. This Hina/i-kumbure renders nis- sarawakhyatawu brahma/fcariyanugraha piwisa yanadiwu pratya,weksha nanayem yuktawu. 2 Sanyutta XVI, 1, 3 (vol. ii, p. 194 of M. L^on Feer's edition for the Pali Text Society). VII, 5, io. OF MILINDA THE KING. 34 1 to the close of his life, give up the habit of thought. This, O king, is the first quality of the Aakravaka bird he ought to have. 9. 'And again, O king, as the Aakravaka bird feeds on the Sevala and Pa/zaka (water-plants so called), and derives satisfaction therefrom, and being so satisfied, neither his strength nor his beauty grows less ; just so, O king, should the strenuous Bhikshu, earnest in effort, find satisfaction in what- ever he receives. And if he does so find satisfaction, O king, then does he decrease neither in power of meditation, nor in wisdom, nor in emancipation, nor in the insight that arises from the consciousness of emancipation, nor in any kind of goodness. [402] This, O king, is the second quality of the Afakra- vaka bird he ought to have.
2[402] This, O king, is the second quality of the Afakra- vaka bird he ought to have. 10. 'And again, O king, as the TTakravaka bird does no harm to living things ; just so, O king, should the strenuous Bhikshu, earnest in effort, laying aside the cudgel, laying aside the sword, be full of modesty and pity, compassionate and kind to all creatures that have life1. This, O king, is the third quality of the Aakravaka bird he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the iTakravaka Gataka : " The man who kills not, nor destroys, Oppresses not, nor causes other men To take from men that which is rightly theirs2 — 1 This is from the first clause in the i£ula Sila (translated in 'Buddhist Suttas/ p. 189). 2 Na^-inati na^apaye. Both these forms are to be derived, I venture to think, from GYA (or its more primitive form GI), and not from GI. It is true that Childers gives g-inati as third person singular of GI, and that (through the influence of the 342 THE QUESTIONS AND PUZZLES VII, 5, 11. And this from kindness to all things that live — No wrath with any man disturbs his peace V ' 43. THE PEiVAHIKA2 BIRD. 11. ' Venerable Nagasena, those two qualities of the Pe^ahika bird you say he ought to take, which are they ? 9 'Just, O king, as the Pe^ahika bird, through jealousy of her mate, refuses to nourish her young 3 ; just so, O king, should the strenuous Bhikshu, earnest in effort, be jealous of any evil dispositions common word Gin a) there has really, perhaps, been some con- fusion in Pali writers between the two roots, closely allied as they are both in form and meaning. But whether or not that be so elsewhere, we have here at least another instance of the frequent association of a simple verb with its own causal, (raped, which occurs three times in the Milinda, and is always explained by Hina/i-kumbure in the same way (see my notes above on pp. 171, 227 of the Pali; here he has artha-hani no karawa da), i neither for ^Mpeti (as Dr. Edward Miiller suggests in his grammar, p. 37) nor for ^apayati, but for ^-yapayati. For the apparent confusion between GI, ^ayati, 'conquer/ and GYA, g-inati, (1) 'overcome, bring into subjection/ (2) ' oppress, extort/ see the commentary on gine at Dhammapada, verse 103 (quoted also at Gataka I, 314), which runs^initvana gay am ahareyya; and on g&yam at verse 201 (taken from Sawyutta III, 2, 4, 7), which is explained by ^i nan to, and at verse 104 where git am is explained by ^inati. But in Pi/aka texts I know of no instance where the two roots cannot be kept quite distinct ; and it is quite possible that the Dhammapada commentator, while inter- preting the one root by the other, is still conscious of the difference between them. Gin a (the p. p. p. of ^inati) is not given at all by Childers, but occurs Gataka III, 153, 223, 335; V, 99. 1 Gataka IV, 71. One word differs, and the lines are not spoken by the Buddha, but by the bird.
3Gin a (the p. p. p. of ^inati) is not given at all by Childers, but occurs Gataka III, 153, 223, 335; V, 99. 1 Gataka IV, 71. One word differs, and the lines are not spoken by the Buddha, but by the bird. 2 The Sinhalese (p. 600) has kcendcettiya, a word not in Clough. 3 Hina/i-kumbur&'s translation of this clause shows that he had a different reading in his Pali text. VII, g, 12. OF MILINDA THE KING. 343 which arise within him, and putting them by his mindfulness into the excellent crevice of self-control, should dwell at the door of his mind in the constant practice of self-possession in all things relating to his body1. This, O king, is the first quality of the Pe/zahika bird he ought to have. 12. 'And again, O king, as the Pemhika bird spends the day in the forest in search of food, but at night time resorts for protection to the flock of birds to which she belongs ; just so, O king, should the strenuous Bhikshu, earnest in effort, who has for a time resorted to solitary places for the purpose of emancipation from the ten Fetters, and found no satisfaction therein, repair back to the Order for protection against the danger of blame, and dwell under the shelter of the Order 2. This, O king, is the second quality of the Pe/zahika bird he ought to have. For it was said, O king, by the Brahma Sahampati in the presence of the Blessed One : " Seek lodgings distant from the haunts of men, Live there in freedom from the bonds of sin ; But he who finds no peace in solitude May with the Order dwell, guarded in heart, Mindful and self-possessed3/' ' 1 ' As the Pe^ahika, refusing to nourish her young in the nest, puts them into a crevice of a tree, and watches them there,' is the Sinhalese interpretation. And the word susira would not have been used in the second clause unless something corresponding to it had originally stood also in the first. 2 Here again it is probable from the Sinhalese version that Hina/i-kumbur6 reads rattiw for rati/#. 3 The verse occurs in the Thera Gatha 142, but is here quoted from the Sa#zyutta Nikaya VI, 2, 3, 4, where the readings sa/£e kz. nadhiga/£/£y£aye satima must be corrected according to the readings here. 344 the questions and puzzles vii, 5, 13. 44. The House-pigeon. 13. [403] 'Venerable Nagasena, that one quality of the house-pigeon 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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