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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1; men abandoning woildly pleasures — as the fish Rohita breaks through a weak net, as the herons fly through the air, 45, 66 ; the frog of the dilapidated well, bragging before the turtle of the Eastern Sea, 39, 388 sq.; gnat and Udumbara tree, 8, 3 7 4, 3 7 9 ; the hen and her chickens, 11, 233, 233 n. ; the hen and the egg — an endless series, 35, 80 ; hens without a cock, 39, 263, 263 n. ; Milinda compares himself to a lion put in a golden cage, 35, 135 ; simile of lion, 36, 338-40; a keeper of monkeys proposes to give them in the morn- ing three and in the evening four measures : they are angry ; he gives them in the morning four and in the evening three : they are satisfied, 39, 185 ; the monkey dressed up as a duke, 39, 354; the monkey happy among the branches of high trees, but distressed among prickly trees and thorns, 40, 36 sq. ; a starved ox might be tied up, an excited ox will escape (the ordinary man, and the Arahat), 36, 76 sq. ; how the clever cook of King Wan-hui cuts up an ox, 39, 130, 19S-200; pigs sucking at their dead mother, 39, 230 ; rams butting together, 35, 92 sq. ; the ram fed with rice to be killed : so the ignorant man sins and enjoys pleasures, to gain hell, 45, 27 sq. ; the snail with two horns on which are the kingdoms called Provoca- tion and Stupidity, 40, 119 sq. ; worldly pleasures abandoned — as a snake casts off the slough, 10 (ii), 1-3 ; 45, 66, 98, 253; the man whom a poisonous snake approaches even for the sake of curing him, is yet afraid of it — so beings in hell are afraid of death, 35, 212; the man who kills a serpent by destroying an anthill, 35, 234 sq. ; the effect of snake poison removed by a snake charmer (comp. premature death), 36, 168 sq. ; as the snake gathers dust (both on and in its body): so the fool accumulates sins by acts and thoughts, 45, 21; the spider's house, 9, 121; the spider with its thread (everything coming from the Self), 15, 105; the Sannyasin draws in his senses, as a tortoise his limbs, 8, 342, 366 ; the purblind tortoise and the attainment of the condition of a human being, 35, 291 sq. ; — the kh^vei desires to be like the millipede, the millipede like the serpent, the PARABLES 411 serpent like the wind, 39, 148, 384 sq. ; mosquito employed to carry a mountain, a millipede to gallop as fast as the Ho runs, 39, 389; using a carriage and horses to convey a mouse, trying to delight a quail with the music of bells and drums, 40, 26 ; why foxes and leopards are killed, 40, 29. See also Animals {k), (d) The king in p. and similes. Parable of the king who rewards his warriors, bestowing at last his crown jewel on the most deserving — ^just as Buddha rewards those who struggle for him, keeping the crown jewel (omniscience) for the last, 21, XXX, 274-80; the king, his treasurer, and his confidential ad- viser— to illustrate mindfulness, 35, 59 sq. ; the whole army with the king as its chief — meditation the summit of all good qualities, 35,
2; the whole army with the king as its chief — meditation the summit of all good qualities, 35, 60 sq. ; the king and his servant, 35, 76, 93 ; 36, 53 sq. ; the king's trea- surer, 35, 94 ; the king who tells his sons they might abandon parts of the empire, in order to test them, 35, 203 ; the criminal sent for by the king to be released is yet in fear of the king — so beings in hell are afraid of death, 35, 212 ; the low man who were to gain a kingdom would soon be deprived of it (xm- worthy members of the Order return to the lower state), 36, 69 sq., 262 sq. ; a low man becoming king cannot bear the dignity (lay- man becoming an Arhat dies), 36, 97 sq. ; a king raises a tax and thereout bestows a gift (comp. Vessantara's gift causing sorrow), 36, 117 sq. ; the bliss of sovranty and the previous sufferings in war (comp. the bliss of Nirvawa and the previous pain incurred by the quest of Nirvawa), 36, 183 sq. ; he who, being worthy, takes the vows, com- pared to a king, 36, 265 sq. ; a prince who wants to escape is helped by his servant threatening him with a switch, 40, 321 ; the king who lost his kingdom by eating a mango fruit : worldly pleasures and divine life, 45, 28 sq. ; the king's son in the golden dungeon, 49 (ii), 63 sq. (e) Plants (and trees) in p. and SIMILES. Life like the plants that spring up and perish, 9, 19; the minds of men compared with the movements of a giant bamhu^ 35, 155-8; a jasmine bush is not disgraced by the fallen-off flowers (Buddha's religion not by backsliders), 36, 73; water fallen on a lotus flows away, 8, 289, 374) 379 ; S6) 70 ; the beings of this world compared to the different lotuses in a pond, 13, 88; the lotus flower produced in mud and water, but does not resemble the mud or water, 35, 117 ; the world a lotus- pool, the people lotuses, 45, 335-8, 355 ; as the soft fibres are extracted from the Muriga grass, so is the devotee's self extracted from the body, 8, 249; sandal ^ood is not disgraced by a portion of it being rotten (Buddha's religion not by backsliders), 36, 74 ; a good word like a good tree whose root is firm and whose branches are in the sky : a bad word like a felled tree, 6, 241 ; worldly hfe represented as a great tree, which is eternal, and the seed of which is the Brahman, 8, 313, 370 sq. ; the Creator compared to an orchard-owner, 24, 134-6; wor- shippers of Buddha compared with trees, 35, 151; a tree may be in full fruit, yet the fruits cannot be enjoyed until they have fallen (Buddha is omniscient, yet reflects), 35, 161 sq. ; the trunk of a mighty tree is not shaken, though the branches may wave (the body, but not the mind of an Arahat suffers), 36, 77 ; a fruit from a high tree fetched by means of Iddhi (Arhat- ship attained at once), 36, 93 sq. ; of the large calabash, the salve, and the large Ailantus tree, showing that nothing is really useless, 39, 128, 172-5; the Vanishing Root which makes men invisible (the magic power of love), 35, 281.
3; of the large calabash, the salve, and the large Ailantus tree, showing that nothing is really useless, 39, 128, 172-5; the Vanishing Root which makes men invisible (the magic power of love), 35, 281. (/) Other p. and similes ar- ranged ALPHABETICALLY ACCORD- ING TO CATCHWORDS. The acrobat first clears the ground before he shows his tricks — so is good conduct the basis of all good 412 PARABLES qualities, 35, 53 ; sticks, &c., cannot stand in the air (conversion cannot take place without a cause), 36, 79 sq, ; untrained archers miss the mark, so fools cannot realize the religion of Buddha, 36, 71 sq. ; training in archery comp. training for Nirvawa, 36, 253 sq., 369-72 ; the architect of a town begins by clearing the site — the recluse by good conduct, 35, 53 ; Buddha an a., his doctrine a city he has built, 36, 208-43 ; the small army break- ing up a large one — perseverance, 35, 57 ; the various parts of an a. working for the same end — so all the five good qualities, 35, 62 ; thinking powers of the Buddhas hke an excellent arro<w, discharged by a powerful man on a fine stuff, 35, 159 ; the a. that does not reach its aim (comp. premature death), 36, 169 ; a man in whose body sticks an a., does not extricate it, and the arrow goes deeper and deeper in the flesh : so the deceitful man who does not confess his sin, 45, 362 ; heretics, blind men led by the blind, 11, 173 sq. and n. ; 15, 8, 52, 343 ; 45, 241 sq., 295 ; the blind-born man who is first cured, then be- lieves he sees and knows everything, but is shown that he knows nothing, finally acquires transcendent know- ledge— so the creatures blind with infatuation are led to Nirvawa, 21, xxix, 129-41 ; blind man who had caught hold of the ox's tail, 34, 55 • a blind man, though he have a light, does not see : the heretics, 45, 3 17 ; good deeds are like the boat carry- ing stones, 35, 124 ; the b. that can bear only one man (the world can bear only one Tathagata), 36, 48 ; pushing along a b. on the dry land, 39) 353 ; a t>. colliding with an empty vessel, 40, 31 ; a blind-born man getting into a leaky b. is drowned — so are heretics whirled round in the Sa;«sara, 45, 243, 314 ; the burglar caught in the breach of the wall by his own work : a man cannot escape the effect of Karman, 45, 18 ; the carpenter, 35, 96 ; one cart following the other (habit), 35, 91 ; two full c, the load of one
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; men abandoning woildly pleasures — as the fish Rohita breaks through a weak net, as the herons fly through the air, 45, 66 ; the frog of the dilapidated well, bragging before the turtle of the Eastern Sea, 39, 388 sq.; gnat and Udumbara tree, 8, 3 7 4, 3 7 9 ; the hen and her chickens, 11, 233, 233 n. ; the hen and the egg — an endless series, 35, 80 ; hens without a cock, 39, 263, 263 n. ; Milinda compares himself to a lion put in a golden cage, 35, 135 ; simile of lion, 36, 338-40; a keeper of monkeys proposes to give them in the morn- ing three and in the evening four measures : they are angry ; he gives them in the morning four and in the evening three : they are satisfied, 39, 185 ; the monkey dressed up as a duke, 39, 354; the monkey happy among the branches of high trees, but distressed among prickly trees and thorns, 40, 36 sq. ; a starved ox might be tied up, an excited ox will escape (the ordinary man, and the Arahat), 36, 76 sq. ; how the clever cook of King Wan-hui cuts up an ox, 39, 130, 19S-200; pigs sucking at their dead mother, 39, 230 ; rams butting together, 35, 92 sq. ; the ram fed with rice to be killed : so the ignorant man sins and enjoys pleasures, to gain hell, 45, 27 sq. ; the snail with two horns on which are the kingdoms called Provoca- tion and Stupidity, 40, 119 sq. ; worldly pleasures abandoned — as a snake casts off the slough, 10 (ii), 1-3 ; 45, 66, 98, 253; the man whom a poisonous snake approaches even for the sake of curing him, is yet afraid of it — so beings in hell are afraid of death, 35, 212; the man who kills a serpent by destroying an anthill, 35, 234 sq. ; the effect of snake poison removed by a snake charmer (comp. premature death), 36, 168 sq. ; as the snake gathers dust (both on and in its body): so the fool accumulates sins by acts and thoughts, 45, 21; the spider's house, 9, 121; the spider with its thread (everything coming from the Self), 15, 105; the Sannyasin draws in his senses, as a tortoise his limbs, 8, 342, 366 ; the purblind tortoise and the attainment of the condition of a human being, 35, 291 sq. ; — the kh^vei desires to be like the millipede, the millipede like the serpent, the PARABLES 411 serpent like the wind, 39, 148, 384 sq. ; mosquito employed to carry a mountain, a millipede to gallop as fast as the Ho runs, 39, 389; using a carriage and horses to convey a mouse, trying to delight a quail with the music of bells and drums, 40, 26 ; why foxes and leopards are killed, 40, 29. See also Animals {k), (d) The king in p. and similes. Parable of the king who rewards his warriors, bestowing at last his crown jewel on the most deserving — ^just as Buddha rewards those who struggle for him, keeping the crown jewel (omniscience) for the last, 21, XXX, 274-80; the king, his treasurer, and his confidential ad- viser— to illustrate mindfulness, 35, 59 sq. ; the whole army with the king as its chief — meditation the summit of all good qualities, 35,
2; the whole army with the king as its chief — meditation the summit of all good qualities, 35, 60 sq. ; the king and his servant, 35, 76, 93 ; 36, 53 sq. ; the king's trea- surer, 35, 94 ; the king who tells his sons they might abandon parts of the empire, in order to test them, 35, 203 ; the criminal sent for by the king to be released is yet in fear of the king — so beings in hell are afraid of death, 35, 212 ; the low man who were to gain a kingdom would soon be deprived of it (xm- worthy members of the Order return to the lower state), 36, 69 sq., 262 sq. ; a low man becoming king cannot bear the dignity (lay- man becoming an Arhat dies), 36, 97 sq. ; a king raises a tax and thereout bestows a gift (comp. Vessantara's gift causing sorrow), 36, 117 sq. ; the bliss of sovranty and the previous sufferings in war (comp. the bliss of Nirvawa and the previous pain incurred by the quest of Nirvawa), 36, 183 sq. ; he who, being worthy, takes the vows, com- pared to a king, 36, 265 sq. ; a prince who wants to escape is helped by his servant threatening him with a switch, 40, 321 ; the king who lost his kingdom by eating a mango fruit : worldly pleasures and divine life, 45, 28 sq. ; the king's son in the golden dungeon, 49 (ii), 63 sq. (e) Plants (and trees) in p. and SIMILES. Life like the plants that spring up and perish, 9, 19; the minds of men compared with the movements of a giant bamhu^ 35, 155-8; a jasmine bush is not disgraced by the fallen-off flowers (Buddha's religion not by backsliders), 36, 73; water fallen on a lotus flows away, 8, 289, 374) 379 ; S6) 70 ; the beings of this world compared to the different lotuses in a pond, 13, 88; the lotus flower produced in mud and water, but does not resemble the mud or water, 35, 117 ; the world a lotus- pool, the people lotuses, 45, 335-8, 355 ; as the soft fibres are extracted from the Muriga grass, so is the devotee's self extracted from the body, 8, 249; sandal ^ood is not disgraced by a portion of it being rotten (Buddha's religion not by backsliders), 36, 74 ; a good word like a good tree whose root is firm and whose branches are in the sky : a bad word like a felled tree, 6, 241 ; worldly hfe represented as a great tree, which is eternal, and the seed of which is the Brahman, 8, 313, 370 sq. ; the Creator compared to an orchard-owner, 24, 134-6; wor- shippers of Buddha compared with trees, 35, 151; a tree may be in full fruit, yet the fruits cannot be enjoyed until they have fallen (Buddha is omniscient, yet reflects), 35, 161 sq. ; the trunk of a mighty tree is not shaken, though the branches may wave (the body, but not the mind of an Arahat suffers), 36, 77 ; a fruit from a high tree fetched by means of Iddhi (Arhat- ship attained at once), 36, 93 sq. ; of the large calabash, the salve, and the large Ailantus tree, showing that nothing is really useless, 39, 128, 172-5; the Vanishing Root which makes men invisible (the magic power of love), 35, 281.
3; of the large calabash, the salve, and the large Ailantus tree, showing that nothing is really useless, 39, 128, 172-5; the Vanishing Root which makes men invisible (the magic power of love), 35, 281. (/) Other p. and similes ar- ranged ALPHABETICALLY ACCORD- ING TO CATCHWORDS. The acrobat first clears the ground before he shows his tricks — so is good conduct the basis of all good 412 PARABLES qualities, 35, 53 ; sticks, &c., cannot stand in the air (conversion cannot take place without a cause), 36, 79 sq, ; untrained archers miss the mark, so fools cannot realize the religion of Buddha, 36, 71 sq. ; training in archery comp. training for Nirvawa, 36, 253 sq., 369-72 ; the architect of a town begins by clearing the site — the recluse by good conduct, 35, 53 ; Buddha an a., his doctrine a city he has built, 36, 208-43 ; the small army break- ing up a large one — perseverance, 35, 57 ; the various parts of an a. working for the same end — so all the five good qualities, 35, 62 ; thinking powers of the Buddhas hke an excellent arro<w, discharged by a powerful man on a fine stuff, 35, 159 ; the a. that does not reach its aim (comp. premature death), 36, 169 ; a man in whose body sticks an a., does not extricate it, and the arrow goes deeper and deeper in the flesh : so the deceitful man who does not confess his sin, 45, 362 ; heretics, blind men led by the blind, 11, 173 sq. and n. ; 15, 8, 52, 343 ; 45, 241 sq., 295 ; the blind-born man who is first cured, then be- lieves he sees and knows everything, but is shown that he knows nothing, finally acquires transcendent know- ledge— so the creatures blind with infatuation are led to Nirvawa, 21, xxix, 129-41 ; blind man who had caught hold of the ox's tail, 34, 55 • a blind man, though he have a light, does not see : the heretics, 45, 3 17 ; good deeds are like the boat carry- ing stones, 35, 124 ; the b. that can bear only one man (the world can bear only one Tathagata), 36, 48 ; pushing along a b. on the dry land, 39) 353 ; a t>. colliding with an empty vessel, 40, 31 ; a blind-born man getting into a leaky b. is drowned — so are heretics whirled round in the Sa;«sara, 45, 243, 314 ; the burglar caught in the breach of the wall by his own work : a man cannot escape the effect of Karman, 45, 18 ; the carpenter, 35, 96 ; one cart following the other (habit), 35, 91 ; two full c, the load of one
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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