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II, 2, 7.
KARMA.
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which is reborn. But the second is the result of the first, and is therefore not set free from its evil deeds.'
"Give me a further illustration.'
•Suppose a man, O king, were to buy of a herdsman a vessel of milk, and go away leaving it in his charge, saying: “I will come for it to-morrow;" and the next day it were to become curds. And when the man should come and ask for it, then suppose the other were to offer him the curds, and he should say: “It was not curds I bought of you; give me my vessel of milk.” And the other were to reply: “Without any fault of mine your milk has turned to curds.” Now if they, thus disputing, were to go to law about it before you, O king, in whose favour would you decide the case ?'
In favour of the herdsman.'
But why?' "Because, in spite of whatever the other might say, the curds were derived from the milk.'
Just so, great king, it is one name-and-form that finds its end in death, and another that is reborn. But that other is the result of the first, and is therefore not thereby released from its evil deeds (its bad Karma).'
Very good, Nagasena !!
7? The king said: “Will you, Nâgasena, be reborn ?'
Agânato: there is an ambiguity here, as the word may mean to me not knowing it,' or 'to you not knowing it.' Hînatikumburê takes the latter interpretation, and renders: O come! Do you not know that your milk has become curds ?' (Embala, tâge kiri mawa bawa no dannehi deyi.)
Not in Hardy.
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