Sacred Books East Various Oriental Scholars with Index. 50 vols Max Muller Oxford 1879.1910.

Google

This is a digital copy of a book that was preserved for generations on library shelves before it was carefully scanned by Google as part of a project
to make the world’s books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject
to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books
are our gateways to the past, representing a wealth of history, culture and knowledge that’s often difficult to discover.

Marks, notations and other marginalia present in the original volume will appear in this file - a reminder of this book’s long journey from the
publisher to a library and finally to you.

Usage guidelines

Google is proud to partner with libraries to digitize public domain materials and make them widely accessible. Public domain books belong to the
public and we are merely their custodians. Nevertheless, this work is expensive, so in order to keep providing this resource, we have taken steps to
prevent abuse by commercial parties, including placing technical restrictions on automated querying.

We also ask that you:

+ Make non-commercial use of the files We designed Google Book Search for use by individuals, and we request that you use these files for
personal, non-commercial purposes.

+ Refrain from automated querying Do not send automated queries of any sort to Google’s system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a large amount of text is helpful, please contact us. We encourage the
use of public domain materials for these purposes and may be able to help.

+ Maintain attribution The Google “watermark” you see on each file is essential for informing people about this project and helping them find
additional materials through Google Book Search. Please do not remove it.

+ Keep it legal Whatever your use, remember that you are responsible for ensuring that what you are doing is legal. Do not assume that just
because we believe a book is in the public domain for users in the United States, that the work is also in the public domain for users in other
countries. Whether a book is still in copyright varies from country to country, and we can’t offer guidance on whether any specific use of
any specific book is allowed. Please do not assume that a book’s appearance in Google Book Search means it can be used in any manner
anywhere in the world. Copyright infringement liability can be quite severe.

About Google Book Search

Google’s mission is to organize the world’s information and to make it universally accessible and useful. Google Book Search helps readers
discover the world’s books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web

atthttp://books.google.com/

THE

SACRED BOOKS OF THE EAST

HENRY FROWDE, M.A.

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH, AND NEW YORK

ΤΗΕ

SACRED BOOKS OF THE EAST

TRANSLATED

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

F. MAX MULLER

VOL. XXXVI

@rford
AT THE CLARENDON PRESS

1894

[All rights reserved ἢ

Orford
PRINTED AT THE CLARENDON PRESS

BY HORACE HART, PRINTER TO THE UNIVERSITY

THE QUESTIONS

OF

KING MILINDA

TRANSLATED FROM THE PALI

BY

T. W. RHYS DAVIDS

PART II

@rford
AT THE CLARENDON PRESS

1894

[AW rights reserved |

as

CONTENTS.

PAGE

INTRODUCTION.
Chinese books on Nagasena . ‘ ‘ ; : xi
The Buddhist canon. : : 2 " XV
Vasubandhu’s reference to Nagasena ; ‘ : xvii
Kshemendra’s reference to Milinda 7 ; ᾿ xvii
The Mahavamsa on Assagutta and Vattaniya . ; xviii
The Katha Vatthu : . F xx
Milinda and other authorities on the oil decry : xxi
The Milinda later than the Kath4 Vatthu ἢ : xxvi

TRANSLATION OF THE TEXT.

Book IV. The Solving of Dilemmas.
41st Dilemma. Why should houses (Wihdras) be built

for the houseless ones? . 1
42nd Dilemma. Was not the Buddha iacniderate in

food ? : 4
43rd Dilemma. Was ne Bakkula said to be super

(in health) to the Buddha? . . 8
44th Dilemma. Why is the Buddha’s teaching ‘called

both new and old? . δ 13
45th Dilemma. Did not the Bodisat ὁ once kil ἐπιβὰς

in sacrifice ? ὺ δ 16
46th Dilemma. Did not ihe Bodisat . once shines the

Buddha? . . 20
47th Dilemma. Was not Rasana the Buddha ies

powerful than the potter? . : 23
48th Dilemma. Why is the Buddha called both Brahman

and king? . δ δ . 25
49th Dilemma, Did not the Buddha ἘΠῚ oe hire? - 81

goth Dilemma. Did not the Buddha once doubt ? =
No. 34) - ; . : : τὰς ἢ 38

Viii CONTENTS.

51st Dilemma. Was not the Buddha taught by others? 43
52nd Dilemma. Why can there be only one Buddha at

atime? . 47
53rd Dilemma. Did fio the Buddha put “ae Order
above himself? . . F 51
54th Dilemma. As a layman can reach ΓΕ why
enter the Order? . 56

55th Dilemma. Did not the Buddha, μανίην tried and
abandoned asceticism, nevertheless still insist on it? 60
56th Dilemma. Men sometimes throw off the robes.

Why not test candidates before initiation? . 63
57th Dilemma. How is it that Arahats suffer bodily

pain? . ᾿ ὃ 15
58th Dilemma. Why cannot an οὐδεν who is not

aware of his offence, enter the Path. 78
59th Dilemma. How can a guilty Samaaa purify gifts ? 82
6oth Dilemma. The ‘soul’ in water . . 85

61st Dilemma. Why does the Order trouble itself about

learning, and about buildings and gifts? ἤ . 92
62nd Dilemma. Why cannot a layman, who can become

an Arahat, continue as one? . . 96
63rd Dilemma. How is it that an Arahat can do wrong? 98
64th Dilemma. What is there that is, but not in the

world? 7 . IOI
65th Dilemma, What is there that i is without a δ δῖ 103
66th Dilemma. Karma-born, cause-born, and season-

born . ὃ Ἶ . 107

67th Dilemma, What ‘becouies of dead devils ? : - 108
68th Dilemma. Why did not the Buddha tage

all the Rules of the Order at once? .. 109

69th Dilemma. How does the sun get cool? . . mr

> zoth Dilemma. Why is the sun hotter in winter? . . 112
71st Dilemma. How can Vessantara’s giving away of

his children be approved? . ; 114

72nd Dilemma. Why did the Bodisat sincera penanbe? 132
73rd Dilemma. Which is stronger, virtue or vice ? . 144
74th Dilemma. Do the dead derive pane from ἡ,
given here ? . 151
75th Dilemma. Dreams Saal aap : ‘ > . 157
76th Dilemma. Is death ever premature? . . . 162

CONTENTS.

77th Dilemma. How can there be wonders at the graves
of Arahats? .

48th Dilemma. Cannot all men be converted?

79th Dilemma. Is Nirvama all bliss, or partly pain?

8oth Dilemma. The form, figure, duration, ἀδὶ of Nir-
vina . : : :

81st Dilemma. The realiation of Nirvana . ; :

82nd Dilemma. The place of Nirvana .

Book V. The Problem of Inference.

§ 1. How can you know that the Buddha ever lived? .
The ordinary city, and its architect, ae and
inhabitants. . .
5. The City of Righteousness, and its aichitece
6. The flower bazaar therein .
4. The perfume bazaar therein
8. The fruit bazaar therein
The antidote bazaar therein
11. The medicine bazaar therein
12. The ambrosia bazaar therein
13-20. The jewel bazaar therein, and the seven Jewels
of the Truth . :
21. The general store bazaar therein
22. The inhabitants of the City of Righizouaness
23. The generals in the City of Righteousness .
The chaplains in the City of Righteousness .
The lamplighters in the City of Righteousness
The peace-officers in the City of Righteousness .
The shop-keepers in the City of Righteousness
The drunkards (1) in the City of Righteousness .
The watchmen in the City of Righteousness
The lawyers and judges in the City of Righteous-
ness . ;
The bankers in the City of Richicoueacss :
24. The conclusion drawn by inference

Book VI. The Voluntary Extra Vows.

§ 1. Can laymen attain Nirvana?
6. The twenty-eight advantages of the vows
4. The eighteen good ἌΒΡΠΗΕΣ that come from keep
ing them. . . .

>

"
ο

Χ CONTENTS.

§ 10. No Arahatship without having kept them
12-15. Similes
16. He who, being sinworthy, takes the vows
18. He who, being worthy, takes the vows
20. Details of the thirteen extra vows
24. The example of Upasena .
25. The thirty graces of the true recluse
26. The example of Sfriputta .

Book VII. Similes of Arahatship.
§ 1. Detailed list of these similes, sixty-seven being still
preserved, and thirty-eight being now lost .
19. Wonders at the conclusion of Nagasena’s solution
of the three hundred and four puzzles
20. Conversion of Milinda the king .
21. Milinda enters the Order, and becomes an Agahat
Additions and Corrections .
Index of Proper Names
Index of Subjects. . Σ ee .

Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East .

PAGE
254
255
261
264
268
270
271
273

275

373
373
374
377

379
381

385

INTRODUCTION.

I HAVE first to notice a few points as to the history of
the Milinda book which have either come to light since the
former Introduction Was written, or which I then omitted
to notice.

Mr. Bunyiu Nanjio in his Catalogue of Chinese Buddhist
Books! mentions a Chinese book called N4-sien PizAiu Kin
(that is ‘The Book of the Bhikshu Nagasena’ Sitra)*. I have
been so fortunate as to receive detailed information about
this book both from Dr. Serge d’Oldenbourg in St. Peters-
burg and from M. Sylvain Lévi in Paris. Professor Serge
d’Oldenbourg forwarded to me, in the spring of 1892,
a translation into English (which he himself had been kind
enough to make) from a translation into Russian by
Mr. Ivanovsky, of the Chinese Introduction, and of various
episodes in the Chinese which seemed to differ from the
Pali. This very valuable aid to the interpretation of
the Milinda, which the unselfish courtesy of these two
Russian scholars intended thus to place at my disposal,
was most unfortunately lost in the post; and I have only
been able to gather from a personal interview with Professor
d’Oldenbourg that the Introduction was a sort of Gataka
story in which the Buddha appeared as a white elephant 3,

By a curious coincidence this regrettable loss has been

1 Called on the title-page ‘Catalogue of the Chinese Translation of the
Buddhist Tripifaka.’ But this must surely be a mistake. It includes a number
of works which are not translations at all, and translations of a large number of
others which do not belong to the Pifakas.

3. No. 1358 in the Catalogue. Translated under the Eastern Tsin Dynasty,
317-420.

5 As there is nothing about this curious Introduction in either of M. Specht’s
papers to be mentioned immediately, it seems possible that there are really
three Chinese books on the same subject.

ΧΙ QUESTIONS AND PUZZLES OF MILINDA THE KING.

since made good by the work of two French scholars.
Mons. Sylvain Lévi forwarded to the Ninth International
Congress of Orientalists, held in London in the autumn of
1892, a careful study on the subject by M. Edouard Specht,
preceded by an introductory essay by himself.

It appears from this paper, which excited much interest
when it was read, that there are, not one, but two separate
and distinct works extant in China under the name of
NA-sien Pikdiu Kin, the one inserted in the Korean collec-
tion made in that country in 1010 A.D., and the other
printed in the collection of Buddhist books published
under the Sung in 1239. Neither the date nor the author
of either version seems to be known, but Mr. Bunyiu
Nanjio states of his work, which is probably one of the
two, that it was composed between 317 and 420 A.D.!
The Korean book gives much less of the matter con-
tained in our books II and III than the later work in
the Sung collection, the former containing only 13,752
characters while the latter has 22,657. In the matter of
the order of the questions also the later of the two Chinese
books follows much more closely the order found in the
present translation than does the work found in the Korean
collection.

This paper has since been published in the Proceedings
of the Congress*, and it gives translations of several
episodes on questions in which the Chinese is said to throw
light on the Pali. Both M. Specht and M. Sylvain Lévi
seem to think that the two Chinese books were transla-
tions of older recensions of the work than the one preserved
in Pali. This argument does not seem to me, as at
present advised, at all certain. It by no means follows
that a shorter recension, merely because it is shorter, must
necessarily be older than a longer one. It is quite as
possible that the longer one gave rise to the shorter ones.

1 It would be very interesting to have this point decided; namely, whether .
the volume in the India Office Library is identical with either of the two very
different books in Paris. If not, we have, then, still another Chinese book on
Milinda.

2 Vol. i. pp. 520-529.

INTRODUCTION. xill

The story of a discussion between Nagasena and Milinda
is no doubt, if the arguments in the Introduction to Part I
are of any avail, an historical romance with an ethical
tendency. In constant repetition, after it had become
popular, it is precisely those parts which do not appeal so
easily to the popular ear (because they deal, not with
ordinary puzzles, but with dilemmas or with the higher
mysteries of Arahatship), that would be naturally omitted.
I do not go so far as to say that it must have been so.
But I venture to think that for a critical judgment
as to the comparative dates of the three works on the
same subject, now known to exist, we must wait till
translations of the whole of the two independent Chinese
versions are before us. And further that the arguments
must then turn on quite other considerations than the very
ambiguous conclusions to be drawn merely from the length
or shortness of the different treatment in each case. It is
very much to be hoped therefore that M. Specht will soon
give us complete versions of the two Chinese works in
question.

At present it can only be said that we have a very
pretty puzzle propounded to us, a puzzle much more
difficult to solve than those which king Milinda put to
N&gasena the sage. If the shorter version (or rather
paraphrase, for it does not seem to be a version at all in
our modern sense)—that from the Korea—be really the
original, how comes it that the other Chinese book,
included in a collection made two centuries later, should
happen to differ from it in the precise parts in which it,
the supposed original, differs from the Pali? Surely the
only probable hypothesis would be that of the Chinese
books, both working on the same original, the later is more
exact than the earlier: and that we simply have here one
more instance of an already well-known characteristic of
Chinese reproductions of Indian books—namely, that the
later version is more accurate than the older one. The
later a Chinese ‘translation’ the better, in the few cases
where comparison is possible, it has proved to be (that is,
the nearer to our idea of what a translation should be);

χὶν QUESTIONS AND PUZZLES OF MILINDA THE KING.

and Tibetan versions are better, as a rule, than the best of
the Chinese.

Since the publication of this very interesting paper,
M. Sylvain Lévi has had the great kindness to send me an
advance proof of a more complete paper, to be published in
Paris, in which M. Specht and himself have made a detailed
analysis of the three versions, setting out over against the
English translation of each question (as contained in the
first volume of the present work) the translations of it as
they appear in each of the Chinese versions. I have not
been able by a study of this analysis to add anything to
the admirable summary of the conclusions as to the
relations of these two books to one another and to the Pali
which are given by M. Specht in his article in the Proceed-
ings of the Ninth Congress. The later version is through-
out much nearer to the Pali; but neither of the two give
more than a small portion of it, the earlier does not seem
to go much further than our Volume I, page 99 (just where
the Pali has the remark, ‘ Here end the questions of king
Milinda’), and the later, though it goes beyond this point,
apparently stops at Volume I, page 114.

These details are of importance for the decision of the
critical question of the history of the Milinda. The book
starts with an elaborate and very skilful introduction,
giving first an account of the way in which Nagasena and
Milinda had met in a previous birth, then the life history,
in order, of each of them in this birth, then the account of
how they met. Throughout the whole story the attention
is constantly directed to the very great ability of the two
disputants, and to the fact that they had been specially
prepared through their whole existence for this great en-
counter, which was to be of the first importance for religion
and for the world. This introductory story occupies in my
translation thirty-nine pages. Is it likely that so stately
an entrance hall should have really been built to lead only
into one or two small rooms?—to two chapters occupy-
ing only sixty pages more? Is it not more probable that
the original architect had a better sense of proportion?
As an Introduction to the book as we have it in these

INTRODUCTION. XV

volumes the story told in those thirty-nine pages is very
much in place; as an Introduction to the first two chapters
only, or to the first two and a portion of the third, it is
quite incongruous. And accordingly we find in the very
beginning of the Introduction a kind of table of contents in
which the shape of the whole book, as we have it here, is
foreshadowed in detail, and in due proportion. This will
have to be taken into account when, with full translations
of the two Chinese books before us, we shall have to con-
sider whether they are really copies of the original statue,
or whether they are interesting fragments.

I ought not to close this reference to the labours of
MM. Lévi and Specht without calling attention to a slip
of the pen in one expression used by M. Sylvain Lévi
regarding the Milinda!. He says, ‘La science ne connaissait
jusqu’ici de cet ouvrage qu’un texte écrit en Pali et incorporé
dans Je canon Singhalais?’ Now there is, accurately
speaking, no such thing as a Sinhalese canon of the
Buddhist Scriptures, any more than there is a French or an
English canon of the Christian Scriptures. The canon of
the three Pizakas, settled in the valley of the Ganges
(probably at Patna in the time of Asoka), has been adhered
to, it is true, in Ceylon, Burma, and Siam. But it cannot
properly be called either a Ceylonese or a Burmese or
a Siamese canon. In that canon the Milinda was never
incorporated. And not only so, but the expression used
clearly implies that there is some other canon. Now there
has never been any other canon of the Buddhist Scriptures
besides this one of the three Pifakas. Many Buddhist
books, not incorporated in the canon, have been composed
in different languages—P4li, Sanskrit, Chinese, Tibetan,
Japanese, Sinhalese, Burmese, Siamese, &c.—but no new
canon, in the European meaning of the phrase, has ever
been formed.

One meets occasionally, no doubt, in European books
on Buddhism allusions or references to a later canon

1 «Transactions of the Ninth International Congress of Orientalists,’ vol. i,
p- 518.

xvi QUESTIONS AND PUZZLES OF MILINDA THE KING.

supposed to have been settled at the Council of Kanishka.
The blunder originated, I believe, with Mr. Beal. But in
the only account of that Council which we possess, that of
Yuan Thsang?, there is no mention at all of any new canon
having been settled. The account is long and detailed.
An occurrence of so extreme an importance would scarcely
have escaped the notice of the Chinese writer. But
throughout the account the canonicity of the three Pifakas
is simply taken for granted. The members of the Council
were chosen exclusively from those who knew the three
Pitakas, and the work they performed was the composition
of three books—the Upadesa, the Vinaya Vibh4sha, and
the Abhidharma Vibhash4. The words which follow in the
Chinese have been differently interpreted by the European
translators. Julien says:

‘ They (the members of the Council) thoroughly explained
the three Pifakas, and thus placed them above all the
books of antiquity 2’

Beal, on the other hand, renders :

‘Which (namely, which three books) thoroughly ex-
plained the three Pitakas. There was no work of antiquity
to be compared with (placed above) their productions ὃ.

It is immaterial which version best conveys the meaning
of the original. They both clearly show that, in the view
of Yuan Thsang, the Council of Kanishka did not establish
any new canon. Since that time the rulers of China,
Japan, and Tibet have from time to time published collec-
tions of Buddhist books. But none of these collections
even purports to be a canon of the Scriptures. They
contain works of very various, and some quite modern, ages
and authors: and can no more be regarded as a canon of the
Buddhist Scriptures than Migne’s voluminous collection of
Christian books can be called a new canon of the Christian
Scriptures.

1 Julien’s translation, vol. i, pp. 173-178, and Mr. Beal’s own translation,
i, 147-157. There are two or three incidental references to the Council in
other works. See my ‘ Buddhism,’ p. 239.

3 St. Julien, ‘ Voyages des Pélerins Bouddhistes,’ vol. i, pp. 177, 178.

> Beal, ‘ Buddhist Records of the Western World,’ vol. i, p. 185.

INTRODUCTION. xvii

This was already pointed out in my little manual, ‘Bud-
dhism,’ published in 1877, and it is a pity that references in
subsequent books to a supposed canon settled at Kanishka’s
Council have still perpetuated the blunder. M. Sylvain
Lévi, for whose genius and scholarship I have the pro-
foundest respect, does not actually say that there was such
a canon ; but his words must lead readers, ignorant of the
facts, to imply that there was one.

I have also to add that M. Barth has called attention!
to the fact that M. Sylvain Lévi has added another service
to those already mentioned as rendered by him to the in-
terpretation of the Milinda, by a discussion of the reference
to our book in the Abhidharma-kosa-vyakhy4é, referred to
in my previous Introduction, p. xxvi. This discussion was
published in a periodical I have not seen?. But it seems
that M. Lévi, with the help of two Chinese translations, has
been able to show that the citation is not only in the
commentary, but also in the text, of Vasubandhu’s work.
M. Léon Feer has been kind enough to send me the actual
words of the reference, and they will be found published in
the ‘ Journal of the Royal Asiatic Society’ for 1891, p. 476.

Professor Serge d’Oldenbourg has also been good enough
to point out to me that the two Cambridge MSS. of Kshe-
mendra’s Bodhisattvavadana-kalpalaté read Milinda (not
Millinda as given by R&4jendra Lal Mitra’) as the name
of the king referred to in the 57th Avadana, the Stdpava-
dana. I had not noticed this reference to the character in
our historical romance. It comes in quite incidentally, the
Buddha prophesying to Indra that a king Milinda would
erect a stdpa at Pafaligrama. There is no allusion to our
book, and the passage is only interesting as showing that
the memory of king Milinda still survived in India at the
time when Kshemendra wrote in the eleventh century A.D.

Another reference to one of the characters in the Milinda

1 In the ‘Revue de l’Histoire des Religions’ for 1893 (which has only just
reached me), p. 258.

3 The ‘Comptes rendus des Séances de l'Académie des Inscriptions et
Belles-lettres,’ 1893, p. 232.

5 « Nepalese Buddhist Literature,’ p. 69.

[36]

Xviil QUESTIONS AND PUZZLES OF MILINDA THE KING.

which has come to notice since the publication of part i,
is in the closing words of the Attha-Salini-Atthayogan4
(a ¢ika on Buddhaghosa’s first work, his commentary on
the Dhamma Sangazi), which was written in Siam after the
twelfth century by Anakitti, and edited in 1890 at Galle,
by Pa##4sekhara Unnansé. On page 265 we read:

Vattaniya-sendsane ti Vi#ghitaviyam Vattaniya-sen4-
sane. Tena vuttam: Mahavamse:
Assagutta-mahfthero pabhinna-Pasisambhido
Satthi-bhikkhQ sahassAni Viiighat‘aviyam Adiya
Vattaniya-sendsana nabhas4 tattha-m-otariti.

‘The words Vattaniya-sendsane mean, “in the Vattaniya
Hermitage in the Vindhya Desert.” Therefore it is said
in the Mahavamsa:

‘“ The great Thera Assagutta, who knew so well the
Patisambhida, bringing sixty thousand brethren from the
Vattaniya Hermitage in the Vindhya Desert through the sky,
descended there.”’

This quotation is very interesting. It follows that in the
original text of the Attha SAlini there is something about
the Vattaniya Hermitage. And also that the author of
this 7ik& must have had before him some text of our
Mahavamsa differing from ours, or perhaps some other
Mahavamsa. For the lines quoted do not occur in our
text. The nearest approach to them is one line in the
description of the assembly that came together at the con-
secration of the Mah4 Thdpa at Anurédhapura in the year
157 B.C. It runs?!:

Visvigh&tavi-Vattaniya-senasina? tu Uttaro
Thero satthi-sahassani bhikkhQ a4daya agama.

‘The thera Uttara came up bringing with him sixty
thousand Bhikshus from the Vattaniya Hermitage [not
Uttania Temple as Turnour translates] in the Vindhya
Desert.’

The resemblance of the passages is striking. But all

1 Chapter XXIX, p. 171, of Turnour’s edition.
3 Turnour has Vattaniy4-sen4sanu.

INTRODUCTION, ΧΙΧ

that can be concluded is that the author of our Mahavamsa,
Mah4n4ma, who wrote in the middle of the fifth century,
knew of the Vattaniya Hermitage; and that the author
of the text quoted by MVAnakitti (in a passage probably
describing the same event) mentions an Assagutta as having
come to the festival from his hermitage at Vattaniya.

Both these references are entirely legendary. In order
to magnify the importance of the great festival held in
Ceylon on the occasion referred to, it is related that certain
famous members of the Buddhist order came, attended
by many followers, through the sky, to take part in the
ceremony. A comparison of this list with the previous
list, also given in the Mah4vamsa', of the missionaries sent
out nearly a hundred years before, by Asoka, will show
that the names in the second list are in great part an echo
of those in the first. But in selecting well-known names,
Mah&n4ma in his second, fabulous, list has, according to
the published text, also included that of the Vattaniya
Hermitage, and, according to the new verse in the other
text, has associated with that place the name of Assagutta,
not found elsewhere except in the Milinda. In that book
the residence of Assagutta is not specified—it is his friend
Rohaza who lives at the Vattaniya, and the locality of the
Vattaniya is not specified—it would seem from the state-
ment at I, 25 (part i, p. 20 of this translation) that it was
a day’s journey from ‘the Guarded Slope,’ that is, in the
Himalayas. But geographical allusions are apt to be
misleading when the talk is of Bhikshus who could fly
through the air. And it seems the most probable explana-
tion that the authors of these verses, in adopting these
names, had the Milinda story in their mind.

[Turnour’s reading of the name as Uttara, and not
Assagutta, is confirmed by the Dipavamsa, chap. XIX,
verses 4-6, where all the fourteen names of the visitors
from India are given (without any details as to the districts.
whence they came), and the corresponding name is also
Uttara there.]

1 Turnour, pp. 71-73.
b2

XX QUESTIONS AND PUZZLES OF MILINDA THE KING.

The above sets out all the new information I have been
able to glean about the Milinda since the publication of
the Introduction to the first volume of this translation.
I had hoped in this Introduction to discuss the doctrines,
as apart from the historical and geographical allusions, of
our author—comparing his standpoint with that of the
earliest Buddhists, set out in the four great NikAyas, with
that of later books contained in the Pizakas, and with that
of still later works not included in the canon at all. I have
to express my regret that a long and serious illness, cul-
minating in a serious accident that was very nearly a fatal
one, has deprived me altogether of the power of work, and
not only prevented me from carrying out this perhaps too
ambitious design, but has so long delayed the writing of
this Introduction.

Only one of the preliminary labours to the intended
Introduction was completed. I read through the Katha
Vatthu, which has not yet been edited, with a view of
ascertaining whether, at the time when that book was
written, that is, in the time of Asoka, the kind of questions
agitating the Buddhist community bore any relation to the
kind of questions discussed by the author of our Milinda.
As is well known, the Katha Vatthu sets out a number of
points on which the orthodox school, that of the Thera-
vadins, differed in Asoka’s time from the other seventeen
schools (afterwards called collectively the Hinayana) which
had sprung up among the Buddhists between the time of
the Buddha and that of Asoka. I published in the ‘ Journal
of the Royal Asiatic Society’ for 1892 a statement, both in
the original P4li and in English, of all the points thus
discussed by the author of the Katha Vatthu, Moggali-
putta Tissa Thera, giving (from the commentary) the names
of the various schools against whom, in each instance, his
remarks were directed.

It is now possible to judge from this analysis of the
questions proposed, what were the subjects on which
differences obtained among the early Buddhists. There
are a number of points raised in Tissa’s discussions which
are also discussed by the author of the Milinda. In every

INTRODUCTION. ΧΧῚ

instance the two authors agree in their views, Nagasena
in the Milinda always advocating the opinion which Tissa
puts forward as that of the Thera-vadins. This is especially
the case with those points which Moggali-putta Tissa thinks
of so much importance that he discusses them at much ἢ
greater length than the others.

His first chapter, for instance, by far the longest in his
book, is on the question whether, in the high and truest
sense of the word, there can be said to be a ‘soul’!. It is
precisely this question which forms also the subject of the
very first discussion between Milinda and Nagasena, the
conversation leading up to the celebrated simile of the
chariot by which Nagasena apparently convinces Milinda
of the truth of the orthodox Buddhist view that there is
really no such thing as a ‘soul’ in the ordinary sense 3,
On leaving the sage, the king returns to his palace, and
the next day the officer who escorts N4gasena there to
renew the discussion, occupies the time to raise again the
same question, and is answered by the simile of the
musicians*. Not content with these two expositions of
this important doctrine, the author of the Milinda returns
again soon afterwards to the same point, which he illustrates
by the simile of the palace‘, and further on in the book he
takes occasion to discuss and refute the commonly held
opinion that there is a soul in inanimate things, such as
water 5,

It cannot be doubted that the authors of the Katha
Vatthu and the Milinda were perfectly justified in putting
this crucial question in the very forefront of their discussion
—just as the Buddha himself, as is well known, made it
the subject of the very first discourse he addressed to his
earliest converted followers, the Anatta-lakkhaza Sutta,
included both in the Vinaya and in the Anguttara
Nikaya °.

The history of ideas about the ‘soul’ has yet to be

1 Katha Vatthu I, 1. 3 Milinda, i, pp. 40-41.

3 Milinda, i, p. 48. ‘ Milinda, i, pp. 86-89.

5 Milinda, ii, pp. 85-87.

4 Vinaya Texts (S. B. E. XIII), part i, pp. 100, 101, and Anguttara Nikaya.

ΧΧΙΙ QUESTIONS AND PUZZLES OF MILINDA THE KING.

written. But the outlines of it are pretty well established,
and there is nothing to show that the Indian notions on the
subject, apart perhaps from the subsidiary beliefs in Karma
and transmigration, were materially different from those
obtaining elsewhere. Already in prehistoric times the
ancestors of the Indian peoples, whether Aryan by race
or not, had come to believe, probably through the influence
of dreams, in the existence inside each man of a subtle
image of the man himself. This weird and intangible
form left the body during sleep, and at death it continued
in some way to live. It was a crude hypothesis found
useful to explain the phenomena of dreams, of motion,
and of life. And it was applied very indiscriminately to
the allied phenomena in external things—the apparent
life and motion, not only of animals, but also of plants
and rivers, of winds and celestial bodies, being explained
by the hypothesis of a soul within them. The varying
conditions and appearances of the external world gave
rise to the various powers and qualities ascribed to these
external souls, and hence to whole systems of polytheism
and mythology. And just as the gods, which never had
any existence except in the ideas of their worshippers,
were born and grew and changed and passed away with
those ideas, so also the hypothesis of internal souls had, no
less in India than elsewhere, a continual change, a continual
development—and this not only as to ideas on the nature
and origin of the internal human souls, but as to their
relation to the external souls or gods. And when specula-
tion, which loved to busy itself with these mysterious
and fanciful hypotheses, had learnt to conjecture a unity
behind the variety of external spirits, the relation of men's
souls to the one great first cause, to God, became the
subject of endless discussions, of varying views invented to
harmonise with varying preconceived conceptions.

When Buddhism arose these hypotheses as to ‘souls,’
internal and external, formed the basis of all the widely
differing, and very living and earnest, religious and philo-
sophical speculations in the valley of the Ganges, where
there then obtained that marvellous freedom of thought

INTRODUCTION. XXiil

on all such subjects which has been throughout its history
a distinguishing characteristic of the Indian people. Now
there is one work, of more importance than any other in
Buddhism, the collection of the Dialogues of Gotama the
Buddha, brought together in the Digha and Magghima
Nikayas. It contains the views of the Buddha set out, as
they appeared to his very earliest disciples, in a series of
185 conversational discourses, which will some day come
to hold a place, in the history of human thought, akin to
that held by the Dialogues of Plato. Is it a mere chance,
or is it the actual result of the necessities of the case, that
this question of ‘souls’ is put into the forefront of this
collection, just as it is the point treated_first and at the
greatest length in the Katha Vatthu, and put first also in
the Milinda ?

The first of these 185 dialogues is the Brahmagdla
Suttanta, the discourse called the Perfect Net, the net
whose meshes are so fine that no folly of superstition,
however subtle, can slip through—the clearing away of the
rubbish before the foundations are laid for the new palace
of good sense. In it are set out sixty-two varieties of
existing hypotheses, and after each and all of them has
been rejected, the doctrine of Arahatship is put forward
as the right solution. The sixty-two heresies are as
follows :

1-4. SASSATA-VADA. People who, either from medita-
tion of three degrees, or fourthly through logic
and reasoning, have come to believe that both
the external world as a whole, and individual
souls, are eternal.

5-8. EKAXKA-SASSATIKA. People who, in four ways,
hold that some souls are eternal, while others
are not.

a. Those who hold that God is eternal, but not the
individual souls.

4. Those who hold that all the gods are eternal, but
not the individual souls.

c. Those who hold that certain illustrious gods are
eternal, but not the human souls.

XXIV QUESTIONS AND PUZZLES OF MILINDA THE KING.

d. Those who hold that while the bodily forms are
not eternal, there is a subtle something, called
Heart or Mind, or Consciousness, which is.

g-12. ANTANTIKA. People who chop logic about finity

and infinity.

a. Those who hold the world to be finite.

5. Those who hold it to be infinite.

c. Those who hold it to be both.

ad. Those who hold it to be neither.

13-16. AMARA-VIKKHEPIKA. People who equivocate about
virtue and vice—

a. From the fear that if they express a decided opinion
grief at possible mistake will injure them.

6. That they may form attachments which will injure
them.

c. That they may be unable to answer skilful dis-
putants.

d. From dullness and stupidity.

17,18. ADHIXKA-SAMUPPANIKA. People who think that
the origin of things can be explained without
a cause.

19-50. UDDHAMA-AGHATANIKA. People who believe in
the future existence of human souls.

a. Sixteen different phases of the hypothesis of a
conscious existence after death.
ὁ. Eight different phases of the hypothesis of an
unconscious existence after death.

Eight different phases of the hypothesis of an
existence between consciousness and unconscious-
ness after death.

51-57. UKKHEDA-VADA. People who teach the doctrine
that there is a soul, but that it will cease to exist
on the death of the body here, or at the end of
a next life, or of further lives in higher and ever
higher states of being.

58-62. DI77HA-DHAMMIKA-NIBBANA-VADA. People who
hold that there is a soul, and that it can attain to
perfect bliss in this present world, or in whatever
world it happens to be—

>

INTRODUCTION. XXV

a. By a full, complete, and perfect enjoyment of the
five senses.

ὁ. By an enquiring mental abstraction (the First
Dhyana).

c. By undisturbed mental bliss, untarnished by enquiry
(the Second Dhydna).

a. By mental peace, free alike from joy and pain and
enquiry (the Third Dhy4na).

e. By this mental peace plus a sense of purity (the
Fourth Dhyana).

Professor Garbe, in his just published ‘Sankhya Philo-
sophie!, holds that the first persons attacked in this list
are the followers of the SAnkhya. The double view of the
Sassata-vada is no doubt the basis of the SAnkhya system.
But the system contains much more, and it would be safer
to say that we have here a warning against the philosophical
view which afterwards developed into the Sankhya, or
rather which became afterwards a fundamental part of the
Sénkhya. The Vedanta, in either of its forms, is not, it
will be noticed, referred to in any one of the sixty-two
divisions; but philosophical views forming part of the
Vedanta may be traced in Nos. 5, 8, 10, 20, &c. The
scheme is not intended as a refutation of the views, as
a whole, held by any special school or individual, but
as a statement of erroneous views on two special points,
namely, the soul and the world. However this may be,
we find an ample justification in this comprehensive and
systematic condemnation of all current or possible forms
of the soul-theory for the prominence which the author of
the Milinda gives to the subject.

The other points on which the Milinda may be compared
with the Kath4 Vatthu will need less comment. The
discussion in the Milinda as to the manner in which the
Divine Eye can arise in a man?, is a reminiscence of the
question raised in the Katha Vatthu III, 7 as to whether
the eye of flesh can, through strength of dhamma, grow
into the Divine Eye. The discussion in the Milinda as to

' Introduction, p. 57. 5. Milinda, i, pp. 179-185.

XXVi QUESTIONS AND PUZZLES OF MILINDA THE KING.

how a layman, who is a layman after becoming an Arahat,
can enter the Order}, is entirely in accord with the opinion
maintained, as against the UttarApathaka, in the Katha
Vatthu IV, 1. Our Milinda ascribes the verses,
‘Exert yourselves, be strong, and to the faith,’ &c.,

to the Buddha® In the note on that passage I had
pointed out that they are ascribed, not to the Buddha, but
to Abhibhd in certain Pifaka texts, and to the Buddha
himself only in late Sanskrit works. In the exposition of
Katha Vatthu II, 3 the verses are also ascribed to the
Buddha. The proposition in the Katha Vatthu II, 8 that
the Buddha, in the ordinary affairs of life, was not
transcendental, agrees with N4gasena’s argument in the
Milinda, part ii, pp. 8-12. The discussion in the Milinda
as to whether an Arahat can be thoughtless or guilty of
an offence ® is foreshadowed by the similar points raised in
the Katha Vatthu I, 2; II, 1, 2,and VIII, 11. And the two
dilemmas, Nos. 65 and 66, especially as to the cause of
space, may be compared with the discussion in Katha
Vatthu VI, 6, as to whether space is self-existent.

The general result of a comparison between these two
very interesting books of controversial apologetics seems
to me to be that the differences between them are just
such as one might expect (4) from the difference of date,
and (δ) from the fact that the controversy in the older
book is carried on against members of the same communion,
whereas in the Milinda we have a defence of Buddhism as
against the outsider. The Kath4 Vatthu takes almost the
whole of the conclusions reached in the Milinda for granted,
and goes on to discuss further questions on points of detail.
It does not give a description of Arahatship in glowing
terms, but discusses minor points as to whether the realisa-
tion of Arahatship includes the Fruits of the three lower
paths‘, or whether all the qualities of an Arahat are free
from the Asavas®, or whether the knowledge of his

1 Milinda, ii, pp. 96-98 (compare 57-59).
3 Milinda, ii, p. 60. 3. Milinda, ii, pp. 98 foll.
* Katha Vatthu 1V, 9. 5 Katha Vatthu IV, 3.

INTRODUCTION. XXVIII

emancipation alone makes a man an Arahat', or whether
the breaking of the Fetters constitutes Arahatship, and
whether the insight into Arahatship suffices to break all
the Fetters?, and so on.

The discussion of these details gives no opportunity for
the enthusiastic eloquence of the author of our Milinda,
and the very fact of his eloquence argues a later date.
But there can be no doubt as to the superiority of his
style. And I still adhere to the opinions expressed in the
former Introduction that the work, as it stands in the PAli,
is of its kind (that is, as a book of apologetic controversy)
the best in point of style that had then been written in any
country; and that it is the masterpiece of Indian prose.

T. W. RHYS DAVIDS.

TEMPLE,
May, 1894.

1 Katha Vatthu V, 1. 3 Katha Vatthu V, 10, and X, 1.

Digitized by Google

THE QUESTIONS

OF

KING MILINDA.

Tue SoLvING oF DILEMMAS.

Cuapter 5.

[DILEMMA THE FORTY-FIRST.
ON DWELLING-PLACES. |

1. [211] ‘Venerable Nagasena, the Blessed One
said :

“In friendship of the world anxiety is born,
In household life distraction’s dust springs up,
The state set free from home and friendship’s ties,
That, and that only, is the recluse’s aim '.”

' This is the opening verse of the Muni Sutta (in the Sutta
Nipata I, 12). It is quoted again below, p. 385 of the Pali text.
The second line is, in the original, enigmatically terse, and runs
simply, ‘From a home dust arises.’ This Fausbdll renders (in the
S. B. E., vol. x, part ii, p. 33), ‘From household life arises
defilement,’ the word for dust (rago) being often used figuratively in
the sense of something that disfigures, is out of place in the higher
life. It is the distracting effect of household cares that the recluse
has to fear.

[36] Β
Ζ'

2 THE QUESTIONS AND PUZZLES IV, 5, 2.

‘ But on the other hand he said:
“ Let therefore the wise man,
Regarding his own weal,
Have pleasant dwelling-places built,
And lodge there learned men.”

‘ Now, venerable Nagasena, if the former of these
two passages was really spoken by the Tathagata,
then the second must be wrong. But if the Tath4-
gata really said: “ Have pleasant dwelling-places
built,” then the former statement must be wrong..
This too is a double-edged problem, now put to you,
which you have to solve.’

2. [212] ‘Both the passages you have quoted,
O king, were spoken by the Tathagata. And the
former is a statement as to the nature of things,
an inclusive statement, a statement which leaves no
room for anything to be supplemented to it, or to
be added to it in the way of gloss?, as to what is
seemly and appropriate and proper for a recluse,
and as to the mode of life which a recluse should
adopt, the path he should walk along, and the
practice he should follow. For just, O king, as
a deer in the forest, wandering in the woods, sleeps
wherever he desires, having no home and no

1 This is a very famous verse, found first in the Vinaya (Xulla-
vagga VI, 1, 5), and quoted in the Introduction to the GAtakas
(Fausbdll, vol. i, p. 93; compare vol. iv, p. 354), translated in my
‘Buddhist Birth Stories,’ vol. i, p. 132. Hinaf-kumburé adds the
context :

‘Then shall they preach to him the Truth,
The Truth dispelling every grief,
Which Truth when here a man perceives,
He’s freed from stains, and dies away.’

* On these expressions compare above, p. 170 (p. 113 of the
text).

IV, 5, 3. OF MILINDA THE KING. 3

dwelling-place, so also should the recluse be of
opinion that
“In friendship of the world anxiety is born,
In household life distraction’s dust springs up.”

3. ‘But when the Blessed One said :

“ Have pleasant dwelling-places built,
And lodge there learned men,”

that was said with respect to two matters only.
And what are those two? The gift of a dwelling-
place (Wih4ra) has been praised and approved,
esteemed and highly spoken of, by all the Buddhas.
And those who have made such a gift shall be de-
livered from rebirth, old age, and death. This is
the first of the advantages in the gift of a dwelling-
place. And again, if there be a common dwelling-
place (a Wih4ra) the sisters of the Order will have
a clearly ascertained place of rendezvous, and those
who wish to visit (the brethren of the Order)? will
find it an easy matter to do so. Whereas if there
were no homes for the members of the Order it
would be difficult to visit them. This is the second
of the advantages in the gift of a dwelling-place
(a Wih4ra). It was with reference to these two
matters only that it was said by the Blessed One:

“ Have pleasant dwelling-places built,
And lodge there learned men.”

[213] ‘ And it does not follow from that that the
sons of the Buddha? should harbour longings after
the household life.’

1 The words in brackets are added from Hina/i-kumburé.
3 That is, the members of the Order.

B2

4 THE QUESTIONS AND PUZZLES IV, 5, 4

‘Very good, Nagasena! That is so, and I accept
it as you say.’

{Here ends the dilemma as to dwelling-places.]

[DILEMMA THE FORTY-SECOND.
MODERATION IN FOOD.]

4. ‘Venerable Nagasena, the Blessed One said :

“ Be not remiss as to (the rules to be observed)
when standing up (to beg for food). Be restrained
in (matters relating to) the stomach 1.”

‘ But on the other hand he said:

“ Now there were several days, Udayin, on which
I ate out of this bowl when it was full to the brim,
and ate even more 3."

‘Now if the first rule be true, then the second
statement must be false. But if the statement be
true, then the rule first quoted must be wrong.

1 This verse has not yet been traced. The first half of it occurs
in a different connection at Dhammapada, verse 168, which I have
rendered (at ‘ Buddhism,’ p. 65), ‘Rise up and loiter not!’ with-
out any reference at all to food. This was in accordance with the
view taken of the passage, both by Prof. Fausbéll, who renders it
(p. 31 of his edition of the Pali), ‘Surgat, ne sit socors,’ and by
Prof. Max Miller, who renders it (8. B. E., vol. x, part i, p. 47),
‘Rouse thyself, do not be idle!’ And I still think (especially
noting such passages as Dhammapada, verses 231, 232, and the
verse quoted in the Commentary, p. 126 of Fausbdll, from Gétaka
IV, 496, &c.) that this was the original meaning in that connec-
tion. But here the words must clearly be taken as referring to
food,*and it is very remarkable that the commentator on the
Dhammapada (see p. 335 of Fausbdll’s edition) takes them in that
sense also even in the other connection. It is a striking instance
of the way in which commentators impart a purely technical sense
into a general ethical precept.

* From the Maha Udfyi Sutta (Magghima Nik4ya, No. 77).

IV, 5, 5. OF MILINDA THE KING. 5

This too is a double-edged problem, now put to you,
which you have to solve.’

5. ‘Both the passages you have quoted, O king,
were spoken by the Blessed One. But the former
passage [214] is a statement as to the nature of
things, an inclusive statement, a statement which
leaves no room for anything to be supplemented to
it, or added to it in the way of gloss, a statement of
what is true and real and in accordance with the
facts, and that cannot be proved wrong, a declara-
tion made by the prophets, and sages, and teachers,
and Arahats, and by the Buddhas who are wise for
themselves alone (Pakéeka-Buddhas), a declaration
made by the Conquerors, and by the All-wise Ones,
a declaration made too by the Tathagata, the Arahat,
the Supreme Buddha himself. He who has no self-
control as regards the stomach, O king, will destroy
living creatures, will take possession of what has not
been given to him, will be unchaste, will speak lies,
will drink strong drink, will put his mother or his
father to death, will slay an Arahat, will create a
schism in the Order, will even with malice afore-
thought wound a Tathagata. Was it not, O king,
when without restraint as to his stomach, that Deva-
datta by breaking up the Order, heaped up for him-
self karma that would endure for a kalpa'? It was
on calling to mind this, O king, and many other
things of the same kind, that the Blessed One
declared :

“Be not remiss as to (the rules to be observed)

1 See above, p. 164 (p. 10g of the Pali text). These passages
show that Dr. Morris's note in the ‘ Journal of the Pali Text Society,’
1885, requires modification. See also below, IV, 8, 88, and the
passages quoted by him in the ‘ Journal’ for 1886.

6 THE QUESTIONS AND PUZZLES IV, 5, 6.

when standing up (to beg for food). Be restrained
in (matters relating to) the stomach.”

6. ‘And he who has self-control as regards the
stomach gains a clear insight into the Four Truths,
realises the Four Fruits of the life of renunciation ',
and attains to mastery over the Four Discrimina-
tions?, the Eight Attainments ὃ, and the Six Modes
of Higher Knowledge‘, and fulfils all that goes to
constitute the life of the recluse. Did not the parrot
fledgling, O king, by self-restraint as to his stomach,
cause the very heaven of the great Thirty-Three to
shake, and bring down Sakka, the king of the gods,
to wait upon him®? It was on calling to mind this,
O king, and many other things of a similar kind,
that the Blessed One declared :

“Be not remiss as to (the rules to be observed)
when standing up (to beg for food). Be restrained
in (matters relating to) the stomach.”

7. ‘But when, O king, the Blessed One ‘said:
“Now there were several days, Ud4yi, on which I
ate out of this bowl when it was full to the brim,
and ate even more,” that was said by him who had
completed his task, who had finished all that he had
to do, who had accomplished the end he set before
him, who had overcome every obstruction, by the
self-dependent® Tath4gata himself about himself.

1 ϑᾶιηαῆῆα. ? Patfisambhida. *Samfpatti. ‘Abhi#aa.

5 This story will be found in the two Suka Gatakas (Nos. 429
and 430in Fausbdll). I had not succeeded in tracing it when the list
at vol. i, p. xxvi, was drawn up; it should therefore be added there.

* Sayambhuné, ‘ whose knowledge is not derived from any one
else.’ (Sayambhu-#4xa-wf says Hinaf-kumburé.) Burnouf’s
proposition (‘ Lotus,’ p. 336) to take it in the sense of ‘ who has no
other substratum or raison d’étre than himself’ cannot be accepted,
in spite of Childers’s approbation.

IV, 5» 7- OF MILINDA THE KING. 7

Just, O king, as it is desirable that a sick man to
whom an emetic, or a purge, or a clyster has been
administered, should be treated with a tonic ; [215]
just so, O king, should the man who is full of evil,
and who has not perceived the Four Truths, adopt
the practice of restraint in the matter of eating.
But just, O king, as there is no necessity of polishing,
and rubbing down’, and purifying a diamond gem
of great brilliancy, of the finest water, and of natural
purity; just so, O king, is there no restraint as to
what actions he should perform, on the Tathagata,
on him who hath attained to perfection in all that
lies within the scope of a Buddha 2,’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to restraint in
eating. ]

' Nighamsana. Compare the use of nighamsati at Xulla-
vagga V, 24, 2.

* This is much more than a mere injunction not to gild refined
gold. It comes very near to the enunciation of the dangerous
doctrine that the holy man is above the law, and that nothing he
does can be wrong. It is curious how frequently one finds this
proposition cropping up in the most unexpected places, and the
history of religious belief is full of instances of its pernicious effect
on the most promising movements. When one considers the great
influence of our author’s work, it becomes especially interesting to
note how the doctrine has never, among the orthodox Buddhists,
who read the P4li Scriptures, been extended from the Buddha
himself to his followers, and from moderation in food to matters of
more vital import in the life of a church. And this is the more
remarkable as the Tantra works of the corrupt Buddhism of Nepal
and Tibet show how fatal has been the result of the doctrine
among those Buddhists who had lost the guiding support of the
older Scriptures.

8 THE QUESTIONS AND PUZZLES IV, 5, 8.

[DILEMMA THE FORTY-THIRD.
BAKKULA’S SUPERIORITY TO THE BUDDHA.]

8. ‘Venerable Ndgasena, it was said by the
Blessed One:

“A Brahman am I, O brethren, devoted to self-
sacrifice 1, pure-handed at every time; this body that
I bear with me is my last, I am the supreme Healer
and Physician *.”

‘But on the other hand the Blessed One said :

“The chief, O brethren, among those who are

disciples of mine, in the matter of bodily health, is
Bakkula 3."

‘ Now it is well known that diseases arose several
times in the body of the Blessed One. So that if;
Nagasena, the Tathagata was supreme, then the
statement he made about Bakkula’s bodily health
must be wrong. But if the Elder named Bakkula
was really chief among those who were healthy,
then that statement which I first quoted must be

1 Yakayogo. See Sutta Nipdta III, 5, 1; Anguttara Nikdya
III, 79, 2; and below, p. 225 (of the P4li text).

® This passage has not yet been traced in the Pifakas, and the
context is therefore unknown. But the word Brahman must of
course be applied to the Buddha here in the sense, not of one
belonging to the Brahman caste, but of Arahat. Hfna/i-kumburé
adds, as a gloss, bahita-papa-brahmamayek, ‘brahman be-
cause he has suppressed evil in himself.’ On this explanation see
my note to the forty-eighth dilemma, which is devoted to the
discussion of this difficulty.

On the Buddha as the Great Physician see Sutta Nipata III, 7,
13; Magghima Nikdya I, 429; Sumangala Vildsini, 67, 255; and
Milinda, pp. 110, 169 (of the P4li text).

* Anguttara Nikaya I, 14, 4. The reading adopted by our
author agrees with that of the Simhalese MSS. put by Dr. Morris
into the text.

IV. 5, 9. OF MILINDA THE KING. 9

wrong. This too is a double-edged problem, now
put to you, which you have to solve.’

9. ‘Both the quotations you have made, O king,
are correct}, But what the Blessed One said about
Bakkula was said of those disciples who had learnt
by heart the sacred words, and studied them, and
handed down the tradition, which in reference to
the characteristics (each of them in some one point)
had in addition to those which were found in him him-
5615, [216] For there were certain of the disciples
of the Blessed One, O king, who were “ meditators
on foot,” spending a whole day and night in walking
up and down in meditation. But the Blessed One
was in the habit of spending the day and night in
meditation, not only walking up and down but also
sitting and lying down. So such, O king, of the
disciples as were “meditators on foot®” surpassed
him in that particular. And there were certain of
the disciples of the Blessed One, O king, who were
“eaters at one sitting,” who would not, even to save
their lives, take more than one mealaday. But the

1 Here, as always, they are repeated in full in the text.

* This passage is very ambiguous. Hinaéi-kumburé renders it:
‘with reference to what was found in himself, and besides that (with
reference) to the disciples who had learnt &c..... tradition.’ He
translates agam4nam and the two following words, as relative
compounds, by 4gama-dhéri-wf, &c., and in this I have
followed him. But he supplies an ‘and’ after the last, thus taking
them as accusatives in dependence on sandh4ya, and that cannot
be right. It seems forced to separate bahirdnam so much from
the other genitives with which it stands in the text, and yet it is so
impossible to make sense of the passage in any other way, that
one would like to know the readings of all the MSS.

8. «Kakkhupéla and others’ adds Hinafi-kumburé. (For the
story of Kakkhupfla, see the commentary on the Dhammapada,
verse 1.)

10 THE QUESTIONS AND PUZZLES IV, 5, το.

Blessed One was in the habit of taking a second, or
even a third. So such, O king, of the disciples as
were “eaters at one sitting” surpassed him in that
particular. And in a similar way, O king, a number
of different things have been told, each one of one
or other of the disciples. But the Blessed One, O
king, surpassed them all in respect of uprightness,
and of power of meditation, and of wisdom, and of
emancipation, and of that insight which arises out
of the knowledge of emancipation, and in all that lies
within the scope of a Buddha. It was with reference
to that, O king, that he said :

“A Brahman am I, O brethren, devoted to self-
sacrifice, pure-handed at every time; this body that
I bear with me is my last, I am the supreme Healer
and Physician.”

10. ‘ Now one man, O king, may be of good birth,
and another may be wealthy, and another full of
wisdom, and another well educated, and another
brave, and another adroit ; but a king, surpassing all
these, is reckoned supreme. Just in that way, O king,
is the Blessed One the highest, the most worthy of
respect, the best of all beings. And in so far as the
venerable Bakkula was healthy in body, that was by
reason of an aspiration (he had formed in a pre-
vious birth)?, For, O king, when Anoma-dasst, the
Blessed One, was afflicted with a disease, with wind
in his stomach, and again when Vipasst, the Blessed
One, and sixty-eight thousand of his disciples, were
afflicted with a disease, with greenness of blood ", he,

1 See, for other instances of such aspirations, above, vol. i, p. 5.

3 Tina-pupphaka-roga. There'is a flower called tiza-
puppha, and this may be a skin disease named after it. But
pupphaka at GAtaka III, 541, means blood, and the disease may

IV, 5, 11. OF MILINDA THE KING. II

being at those times an ascetic, had cured that
disease with various medicines, and attained (there-
by) to such healthiness of body (in this life) that it
was said of him:

“The chief, O brethren, among those who are
disciples of mine, in the matter of bodily health, is
Bakkula.”

11. ‘But the Blessed One, O king, whether he be
suffering, or not suffering, from disease ; whether he
have taken, or not taken, upon himself the observance

be so called because the blood was turned by it to the colour of
grass (tina). Hinaéi-kumburé (who gives these legends of the
previous births of Bakkula at much greater length, adding others
from the time of the Buddhas Padumuttara and Kassapa, and
giving the story also of his present birth) says that the disease
arose from contact with wind which had been poisoned through
blowing over a Upas tree (p. 296 of the Simhalese version). But
he does not explain the name of the disease, which occurs only
here.

In his present birth Bakkula is said to have been born at
Kos4mbf, in a wealthy family. His mother, understanding that to
bathe a new-born child in the Jumna would ensure him a long life,
took him down to the river. Whilst he was there being bathed, a
huge fish swallowed him. But the fish, caught at Benares, was
sold to a wealthy but childless man there, and on being cut open,
the babe was found in it unhurt.

The mother hearing the news of this marvel, went in great state and
with haste to Benares and claimed the child. Thereupon an inter-
esting lawsuit arose, and the king of Benares, thinking it unjust to
deprive the purchaser of a fish of anything inside it, and also unjust
to deprive a mother of her child, decided that the child belonged
equally to both. So he became the heir of both families, and was
therefore called Bak-kula, ‘the two-family-one’ (Bak=B4=Dva).
On the real derivation of Bakkula, see Dr. Morris in the ‘ Journal
of the Pali Text Society,’ 1886, pp. 94-99. We need not quarrel
with a false etymology which shows us so clearly the origin of the
legend. Then Bakkula enjoys great prosperity in the orthodox
three palaces, and at eighty years of age, being still in vigorous
health, enters the Order.

12 THE QUESTIONS AND PUZZLES IV, 5, 11.

of special vows',—there is no being like unto the
Blessed One. [217] For this, O king, has been said
by the Blessed One, the god of gods, in the most
excellent Samyutta NikAya?:

“ Whatsoever beings, O brethren, there may be—
whether without feet, or bipeds, or four-footed things,
whether with a body, or without a body, whether
conscious or unconscious, or neither conscious nor
not—the Tathagata is acknowledged to be the
chief of all, the Arahat, the Buddha Supreme.” ’

‘Very good, Nagasena! That is so, and I accept it
as you say 5,’

[Here ends the problem as to the superiority of
Bakkula to the Buddha.]

* The Dhutangas, enumerated below, p. 351 (of the Pali
text).

5 Samyutta Nika4ya XLIV, 103.

* This piece of casuistry is not so entirely at variance with
the context of the second passage (quoted from the Anguttara
I, 14) as would seem at first sight. The answer practically
amounts to this, that though each of many disciples may be
superior to the Buddha in certain bodily qualities, or even in
the special vows known as Dhutangas, yet he surpasses them in
the ‘weightier matters of the law.’ It is true that one of the
instances given, that of the ‘44na-kankamiké, is not included
in the list of Dhutangas, and in the long enumeration in the Angut-
tara of those of the disciples who were ‘chief’ in any way, ‘ weightier
matters of the law’ are not overlooked. But ‘ meditation on foot’
is of the same nature as the acknowledged Dhutangas, and none of
the five special points in which Nagasena places especially the
superiority of the Buddha (uprightness, &c.), is mentioned in the
Anguttara. Nevertheless the logical reply to the problem proposed
would have been that in the Anguttara the superiority spoken of is
over other disciples, and not over the Buddha.

IV, 5, 13. OF MILINDA THE KING. 13

[DILEMMA THE FORTY-FOURTH.
THE ORIGINALITY OF THE BUDDHA'S TEACHING. ]

12. ‘Venerable N4gasena, it has been said by the
Blessed One :

“The Tathagata, O brethren, the Arahat, the
Buddha supreme}, is the discoverer of a way that
was unknown 3." .

‘But on the other hand he said:

“Now I perceived, O brethren, the ancient way,
the ancient path, along which the previous Buddhas
walked *.”

‘If, Nagasena, the Tathagata be the discoverer
of a way not previously found out, then it must be
wrong that it was an ancient way that he perceived,
an ancient path along which previous Buddhas
walked. But if the way he perceived were an ancient
way, then the statement that it was unknown must
be wrong. This too is a double-edged problem, now
put to you, which you have to solve.’

13. ‘ Both the quotations you make, O king, are
accurate. And both the statements so made are
correct. When the previous Tathagatas, O king,
had disappeared, then, there being no teacher left,
their way too disappeared. And it was that way—
though then broken up, crumbled away, gone to
ruin, closed in, no longer passable, quite lost to
view—[218] that the Tathdgata, having gained a

1 Supreme, that is, in comparison with the Patkeka Buddhas,
‘ Buddhas for themselves alone:’ whereas the ‘altogether Buddha’
can not only see the truth for himself, but also persuade others
of it.

2 These two quotations are from the Samyutta ΝΙΚᾶγα XXI, 58
and X, 2, 65, says Mr. Trenckner, but I cannot trace them in
M. Feer’s edition.

14 THE QUESTIONS AND PUZZLES IV, 5, 14.

thorough knowledge of it, saw by the eye of his
wisdom!', (and knew it) as the way that previous
Buddhas trod. And therefore is it that he said:

“Now I perceived, O brethren, the ancient way,
the ancient path along which previous Buddhas
walked.”

‘And it was a way which—there being, through
the disappearance of previous Tathagatas, no teacher
left—was a way then broken up, crumbled away,
gone to ruin, closed in, and lost to view, that the
Tath4gata made now passable again. And therefore
is it that he said:

“The Tathagata, O brethren, the Arahat, the
Buddha supreme, is the discoverer of a way that
was unknown.”

14. ‘Suppose, O king, that on the disappearance
of a sovran overlord, the mystic Gem of Sovranty
lay concealed in a cleft on the mountain peak, and
that on another sovran overlord arriving at his
supreme dignity, it should appear to him. Would
you then say, O king, that the Gem was produced
by him *?’

‘Certainly not, Sir! The Gem would be in its
original condition. But it has received, as it were,a
new birth through him,’

‘Just so, O king, is it that the Blessed One,
gaining a thorough knowledge of it by the eye of

1 ©The wisdom arising from the perception of the Four Noble
Truths’ is HinaA-kumburé’s gloss,

3 The wondrous Gem-treasure of the king of kings (the Ve/uriya,
etymologically the same as beryl, but probably meaning cat’s-eye) is
supposed, like the other mystic treasures, to come to him of its own
accord, on his becoming sovran overlord. See my ‘Buddhist
Suttas,’ p. 256 (S. B. E., vol. xi),

IV, 5, 18. OF MILINDA THE KING. 15

his wisdom, brought back to life and made passable
again the most excellent eightfold way in its original
condition as when it was walked along by the
previous Tathagatas,—though that way, when there
was no teacher more, had become broken up, had
crumbled away, had gone to ruin, was closed in, and
lost to view. And therefore is it that he said:

“The Tathagata, O brethren, the Arahat, the
Buddha supreme, is the discoverer of a way that
was unknown.”

15. ‘It is, O king, as when a mother brings forth
from her womb the child that is already there, and
the saying is that the mother has given birth to the
child. Just so, O king, did the Tathagata, having
gained a thorough knowledge of it by the eye of his
wisdom, bring into life, and make passable again,
a way that was already there, though then broken
up, crumbled away, gone to ruin, closed in, and lost
to view.

‘It is as when some man or other finds a thing
that has been lost, and the people use the phrase:
“ He has brought it back to life.” [219] And it is
as when a man clears away the jungle, and sets
free! a piece of land, and the people use the phrase:
“ That is his land.” But that land is not made by
him. It is because he has brought the land into use
that he is called the owner of the land. Just so,
O king, did the Tathagata, having gained a thorough
knowledge of it by the eye of his wisdom, bring
back to life, and make passable again, a way that
was already there, though then broken up, crumbled

1 Ntharati. Avaramaya kara ganneya says Htnasi-
kumburé.

16 THE QUESTIONS AND PUZZLES IV, 5, 16.

away, gone to ruin, closed in, no longer passable,
and lost to view. And therefore is it that he said :
“The Tathagata, O brethren, the Arahat, the
Buddha supreme, is the discoverer of a way that was
unknown.”’
‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to the way of
Nirvaéaa.]

[DILEMMA THE FORTY-FIFTH.
THE BUDDHA'S KINDNESS.]

16. ‘Venerable Nagasena, it was said by the
Blessed One:

“ Already in former births when I was a man had
I acquired the habit of inflicting no hurt on living
beings ?.”

‘ But on the other hand it is said ?:

“When he was Lomasa Kassapa, the Rishi, he
had hundreds of living creatures slain and offered
the great sacrifice, the ‘ Drink of Triumph®.’”’

1 This passage has not yet been traced in the Pisakas.

3 The identical words are not found, but they are a summary of
the Lomasa Kassapa G&taka (No. 433 in Prof. Fausbdll’s edition,
and see especially vol. iii, p. 517, line 25).

5. V4gapeyya, which Professor Fausbill (loc. cit. p. 518) spells
vakapeyya, and a Burmese MS. he quotes spells vadhapeyya
(characteristically enough,—the scribe not understanding the word,
and thinking it must have been derived from vadha, makes what he
thinks must be a correction). The Sanskrit form of the word is
vakapéya, the drink or draught of battle or victory, name of that
one of the seven Soma sacrifices which a king offered when
desirous of attaining to sovran overlordship. In the allied legend

IV, 5,17 OF MILINDA THE KING. 17

‘Now, Nagasena, if it is true what the Buddha
said, that, in his former births as a man, he inflicted
no hurt on living beings, then the saying that, as
Lomasa Kassapa, he had hundreds of living creatures
slain must be false. But if he had, then the saying
that he inflicted no hurt on living beings must be
false. This too is a double-edged problem, now put
to you, which you have to solve.’

17. ‘The Blessed One did say, O king, that already
in former births, when he was a man, he had acquired
the habit of inflicting no hurt on living beings. And
Lomasa Kassapa, the Rishi, did have hundreds of
living creatures slain, and offered the great sacrifice,
the “ Drink of Triumph.” [220] But that was done
when he was out of his mind through lust, and not
when he was conscious of what he was doing.’

‘ There are these eight classes of men, Nagasena,
who kill living beings—the lustful man through his
lust, and the cruel man through his anger, and the
dull man through his stupidity, and the proud man
through his pride, and the avaricious man through
his greed, and the needy man for the sake of a
livelihood, and the fool in joke, and the king in the
way of punishment. These, NAgasena, are the eight
classes of men who kill living beings. The Bodisat,
venerable Nagasena, must have been acting in accord-
ance with his natural disposition when he did so.’

‘No, it was not, O king, an act natural to him that
the Bodisat did then. Ifthe Bodisat had been led,
by natural inclination, to offer the great sacrifice, he
would not have uttered the verse :

of king Lomap4da’s sacrifice (Ramayana I, 8, 11 foll.) it is the
asva-medha, the horse sacrifice, which is offered.

[36] ς

18 THE QUESTIONS AND PUZZLES IV, 5, 18.

“Not the whole world, Sayha, the ocean girt, ©
With all the seas and hills that girdle it,
Would I, desire to have, along with shame?.”

‘But though, O king, the Bodisat had said that,
yet at the very sight of Kandavatt (Moon-face),
the princess*, he went out of his mind and lost
command of himself through love. And it was
when thus out of his mind, confused and agitated,
that he, with his thoughts all perplexed, scattered
and wandering, thus offered the great sacrifice, the
“ Drink of Triumph,’—and mighty was the outpour
of blood from the necks of the slaughtered beasts !

‘Just, O king, as a madman, when out of his senses,
will step into a fiery furnace, and take hold of an
infuriated venomous snake, and go up to a rogue
elephant, and plunge forwards into great waters, the
further shore of which he cannot see, and trample
through dirty pools and muddy places, and rush
into thorny brakes, and fall down precipices, and feed
himself on filth, and go naked through the streets,
and do many other things improper to be done—
just so was it, O king, that at the very sight of
Kandavatt, the princess, the Bodisat went out of his
mind, and then only acted as I have said “.

18. [221] ‘ Now an evil act done, O king, by one
out of his mind, is even in this present world not
considered as a grievous offence, nor is it so in

1 This verse is found not only in the 433rd Gataka (loc. cit.),
but also in the Sayha Gataka, No. 310, a shorter recension of the
same story.

3 Hinafi-kumburé here summarises the whole story.

5. Kandaniké and o/igalla. See Anguttara III, 57, 1; Mag-
ghima I, 11, 448; Thera Gatha 567; Kullavagga V, 17, 1. Hinasi-
kumburé spells the second word with an ordinary 1.

4 The text repeats the last paragraph.

IV, 5, 18. OF MILINDA THE KING. 19

respect of the fruit that it brings about in a future
life. Suppose, O king, that a madman had been
guilty of a capital offence, what punishment would
you inflict upon him ?’

‘What punishment is due to a madman? We
should order him to be beaten and set free. That
is all the punishment he would have.’

‘So then, O king, there is no punishment accord-
ing to the offence of a madman. It follows that
there is no sin in the act done by a madman, it is
a pardonable act. And just so, O king, is it with
respect to Lomasa Kassapa, the Rishi, who at the
mere sight of Xandavatt, the princess, went out of his
mind, and lost command of himself through love. It
was when thus out of his mind, confused and agitated,
that he, with his thoughts all perplexed, scattered
and wandering, thus offered the great sacrifice, the
“ Drink of Triumph,’—and mighty was the outpour
of blood from the necks of the slaughtered beasts !
But when he returned again to his natural state, and
recovered his presence of mind, then did he again
renounce the world, and having regained the five
powers of insight, became assured of rebirth in the
Brahma world.’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma about Lomasa Kassapa '.]

1 It is very instructive to notice the way in which our author
looks upon the historical Buddha and the various heroes of the
G&taka Stories as so absolutely identical that he feels obliged to
defend the conduct of all the ‘types’ as earnestly as he would that
of the Buddha himself. There is no such conception in the
Pifakas, and the whole tone of our author’s argument reveals the
lateness of his date as compared with the Pisakas.

C2

20 THE QUESTIONS AND PUZZLES IV, 5, 19.

[DILEMMA THE FORTY-SIXTH.
THE MOCKING OF THE BUDDHA. |

19. ‘Venerable Nagasena, it was said by the
Blessed One of Six-tusks, the elephant king,
“When he sought to slay him, and had reached him

with his trunk,
He perceived the yellow robe, the badge of a
recluse,
Then, though smarting with the pain, the thought
possessed his heart,—
‘He who wears the outward garb the Arahats wear
Must be scatheless held, and sacred, by the good'.’”

‘ But on the other hand it is said:

“When he was Gotipdla, the young Brahman, he
reviled and abused Kassapa the Blessed One, the
Arahat, the Buddha supreme, with vile and bitter
words, calling him a shaveling and a good-for-
nothing monk *.”

‘Now if, Nagasena, the Bodisat, even when he
was an animal, respected the yellow robe, [222] then
the statement that as Gotip4la, a Brahman, he reviled
and abused the Blessed One of that time, must be
false. But if as a Brahman, he -reviled and abused
the Blessed One, the statement that when he was
Six-tusks, the elephant king, he respected the
yellow robe, must be false. If when the Bodisat
was an animal, though he was suffering severe and
cruel and bitter pain, he respected the yellow robe

1 From the Xfaddanta G&taka, No. 514 (Fausbill, vol. v,
p. 49); with which compare the KAsfva Gataka, No. 221 (vol. ii,
p- 196).

3 This has not been found in these words, but Mr. Trenckner
refers to Magghima Nikaya, No. 81. Compare also Gataka I, 43.

IV, 5,21. OF MILINDA THE KING. 21

which the hunter had put on, how was it that when
he was a man, a man arrived at discretion, with all
his knowledge mature, he did not pay reverence, on
seeing him, to Kassapa the Blessed One, the Arahat,
the Buddha supreme, one endowed with the ten
powers, the leader of the world, the highest of the
high, round whom effulgence spread a fathom on
every side, and who was clad in most excellent and
precious and delicate Benares cloth made into yellow
robes? This too is a double-edged problem, now
put to you, which you have to solve.’

20. ‘The verse you have quoted, O king, was
spoken by the Blessed One. And Kassapa the
Blessed One, the Arahat, the Buddha supreme, was
abused and reviled by Gotipala the young Brahman
with vile and bitter words, with the epithets of
shaveling and good-for-nothing monk. But that
was owing to his birth and family surroundings.
For Gotipala, O king, was descended from a family
of unbelievers, men void of faith. His mother and
father, his sisters and brothers, the bondswomen and
bondsmen, the hired servants and dependents in the
house, were worshippers of Brahma, reverers of
Brahmé; and harbouring the idea that Brahmans were
the highest and most honourable among men, they
reviled and loathed those others who had renounced
the world. It was through hearing what they said
that Gotipala, when invited by Gha¢ikara the potter
to visit the teacher, replied: “ What's the good to
you of visiting that shaveling, that good-for-nothing
monk ?”

[223] 21. ‘Just, O king, as even nectar when
mixed with poison will turn sour, just as the coolest
water in contact with fire will become warm, so was

22 THE QUESTIONS AND PUZZLES IV, 5, 21.

it that Gotip4la, the young Brahman, having been
born and brought up in a family of unbelievers, men
void of faith, thus reviled and abused the Tathagata
after the manner of his kind. And just, O king, as
a flaming and burning mighty fire, if, even when at
the height of its glory, it should come into contact
with water, would cool down, with its splendour
and glory spoilt, and turn to cinders, black as rotten
blighted 1 fruits—just so, O king, Gotipéla, full as he
was of merit and faith, mighty as was the glory of
his knowledge, yet when reborn into a family of
unbelievers, of men void of faith, he became, as it
were, blind, and reviled and abused the Tathagata.
But when he had gone to him, and had come to
know the virtues of the Buddhas which he had, then
did he become as his hired servant; and having re-
nounced the world and entered the Order under the
system of the Conqueror, he gained the fivefold
power of insight, and the eightfold power of ecstatic
meditation, and became assured of rebirth into the
Brahma heaven.’

‘Very good, Nagasena! That is so, and I accept
it as you Say.’

[Here ends the dilemma about Gotipala.]

1 Niggundi, which HinaA-kumburé merely repeats. See Gataka
III, 348; IV, 456; Dhammapada Commentary, p. 209; Anguttara
IV, 199; and Dr. Morris’s restoration of Dipavamsa XII, 32, in the
Introduction to vol. ii of his Anguttara.

IV, 5, 23. OF MILINDA THE KING. 23

[DILEMMA THE FORTY-SEVENTIL
THE HELPLESSNESS OF A BUDDHA.]

22. ‘Venerable Nagasena, this too has been said
by the Blessed One:

“Gha¢ikara the potter’s dwelling-place remained,
the whole of it, for three months open to the sky,
and no rain fell upon it'.”

‘But on the other hand it is said:

“Rain fell on the hut of Kassapa the Tatha-
gata’.” ,

‘How was it, venerable Nagasena, that the hut
of a Tathagata, the roots of whose merits were so
widely spread?, got wet? One would think that
a Tathd4gata should have the power to prevent that.
If, Nagasena, Gha/ikdra the potter’s dwelling was
kept dry when it was open to the sky, it cannot
be true that a Tathdgata’s hut got wet. But if
it did, then it must be false that the potter's dwelling
was kept dry. This too is a double-edged problem,
now put to you, which you have to solve.’

23. ‘Both the quotations you have made, O king,
are correct. [224] Ghaéik4ra the potter was a
good man, beautiful in character, deeply rooted in
merit, who supported his old and blind mother and
father. And when he was absent, the people, with-
out so much as asking his leave, took away the
thatch from his dwelling to roof in with it the hut
of the Tathagata. Then, unmoved and unshaken
at his thatch being thus removed, but filled rather

* Both these quotations are from the Magghima Nik4ya, No. 31
(the Ghasikara Suttanta).
3 Ussanna-kusala-mfila. See Gataka I, 145.

24 THE QUESTIONS AND PUZZLES IV, 5, 24.

with a well-grounded and great joy the like of which
cannot be found, an immeasurable bliss sprang up in
his heart at the thought: “ May the Blessed One,
the chief of the world, have full confidence in me.”
And thereby did he obtain merit which brought
forth its good result even in this present life.

24. ‘And the Tathagata, O king, was not dis-
turbed by that temporary inconvenience (of the
falling rain). Just, O king, as Sineru, the king of
the mountains, moves not, neither is shaken, by the
onslaught of innumerable gales1—just as the mighty
ocean, the home of the great waters, is not filled up,
neither is disturbed at all, by the inflow of innumer-
able great rivers—just so, O king, is a Tathagata
unmoved at temporary inconvenience.

‘And that the rain fell upon the Tathagata’s hut
happened out of consideration for the great masses
of the people. For there are two circumstances,
O king, which prevent the Tathagatas from them-
selves supplying (by creative power) any requisite
of which they may be in need*. And what are the
two? Men and gods, by supplying the requisites
of a Buddha on the ground that he is a teacher
worthy of gifts, will thereby be set free from rebirth
in states of woe. And lest others should find fault,
saying: ‘‘ They seek their livelihood by the working
of miracles.” If, O king, Sakka had kept that hut
dry, or even Brahma himself, even then that action
would have been faulty, wrong, and worthy of censure.
For people might then say: “ These Buddhas by

1 Aneka-sata-sahassa-va4ta-sampaharena. Perhaps ‘by
the battle (raging round it) of innumerable gales,’ the onslaught of
the winds being not against it, but against one another.

3. Literally ‘from receiving any self-created requisite.’

IV, 5, 25. OF MILINDA THE KING. 25

their dexterity! befool and lord it over the world.”
That is the reason why such action would have been
better left undone. The Tathdgatas, O king, do
not ask for any advantage; and it is because they
ask for nothing that they are held blameless.’

‘Very good, Nagasena! That is so, and I accept
as you say.’

[Here ends the dilemma about Gha¢ikara the
potter. ]

[DILEMMA THE FORTY-EIGHTH.
WHY GOTAMA CLAIMED TO BE A BRAHMAN.]

[225] 25. ‘Venerable Nagasena, this too was said
by the Blessed One:

“A Brahman am I, O brethren, devoted to self-
sacrifice 2.”

‘But on the other hand he declared :

“A king am I, Sela 3."

‘If, Nagasena, the Blessed One were a Brahman,
then he must have spoken falsely when he said he
was a king. But if he were a king, then he must
have spoken falsely when he said he was a Brahman.
He must have been either a Khattiya or a Brahman.
For he could not have belonged, in the same birth,
to two castes. This too is a double-edged problem,
now put to you, which you have to solve.’

' Vibhfisam katv4. Daksha-kriy& kofa says Hinasi-kum-
buré. The expression has not been found elsewhere.

2 This passage has already been quoted above (IV, 4, 55). It
has not been traced in the Pifakas.

* These words from the Sela Sutta (Sutta Nip4ta ITI, 7, 7) have
also been already discussed above (IV, 3, 33, 34):

26 THE QUESTIONS AND PUZZLES IV, 5, 26.

26. ‘Both the quotations you have made, O king,
are correct. But there is good reason why the
Tathagata should have been both Brahman and
also king.’

‘Pray what, Nagasena, can be that reason ?’

‘ Because all evil qualities, not productive of merit,
are in the Tathagata suppressed, abandoned, put
away, dispelled, rooted out, destroyed, come to an
end, gone out, and ceased, therefore is it that the
Tathagata is called a Brahman'. A Brahman?, O
king, means one who has passed beyond hesitation,
perplexity, and doubt. And it is because the
Tathagata has done all this, that therefore also is
he called a Brahman. A Brahman, O king, means
one who has escaped from every sort and class of
becoming, who is entirely set free from evil and
from stain, who is dependent on himself *, and it is
because the Tath4gata is all of these things, that
therefore also is he called a Brahman. A Brahman,
O king, means one who cultivates within himself
the highest and best of the excellent and supreme

1 This argument is based on the false etymology that brah-
mano=bahita-p4po (‘he in whom evil is suppressed ἢ, adopted
by Hfnafi-kumburé above at IV, 4, 55. Buddhaghosa, in the
Sumangala, p. 244, has another derivation: Brahmam azatfti
brahmazo. As Brahmam has not been found elsewhere except
as the accusative of Brahma the name of the god, and as anati
only occurs in this passage, it might be contended that Buddha-
ghosa means an ‘invoker of Brahm4.’ But I think he is correct
in his etymology, and intends to interpret the word Brahman as
‘intoner of prayer.’

* The Arahat-Brahman says Hinaf-kumburé.

5 Asahayo, literally ‘has no friend.’ I am not sure that I have
rightly understood this term, which I have not found elsewhere
applied to the Arahat. Hinasi-kumburé merely repeats the word.

.

IV, 5, 26. OF MILINDA THE KING. 27

conditions of heart’. And it is because the Tatha-
gata does this that therefore also is he called a
Brahman. A Brahman, O king, means one who
carries on the line of the tradition of the ancient
instructions concerning the learning and the teaching
of sacred writ, concerning the acceptance of gifts,
concerning subjugation of the senses, self-control
in conduct, and performance of duty. And it is
because the Tathagata carries on the line of the
tradition of the ancient rules enjoined by the Con-
querors? regarding all these things, that therefore
also is he called a Brahman. [226] A Brahman,
O king, means one who enjoys the supreme bliss of
the ecstatic meditation. And it is because the
Tathagata does this, that therefore also is he called
a Brahman. A Brahman, O king, means one who
knows the course and revolution of births in all
forms of existence. And it is because the Tathagata
knows this, that therefore also is he called a Brahman.
The appellation “ Brahman,” O king, was not given
to the Blessed One by his mother, nor his father,
not by his brother, nor his sister, not by his friends,
nor his relations, not by spiritual teachers of any
sort, no, not by the gods. It is by reason of their
emancipation that this is the name of the Buddhas,
the Blessed Ones. From the moment when, under
the Tree of Wisdom, they had overthrown the
armies of the Evil One, had suppressed in them-
selves all evil qualities not productive of merit, and
had attained to the knowledge of the Omniscient

1 Dibba-viharo; rendered divya-viharama by Hinaf-kum-
buré. It cannot mean here ‘state of being a deva in the kama-
loka’ as rendered by Childers.

* That is, of course, the previous Buddhas.

28 THE QUESTIONS AND PUZZLES ΙΝ, 5, 24.

Ones, it was from the acquisition of this insight, the
appearance in them of this enlightenment, that this
true designation became applied to them,—the name
of “Brahman.” And that is the reason why the
Tathagata is called a Brahman'’

27. ‘Then what is the reason why the Tathagata
is called a king ?’

‘A king means, O king, one who rules and guides the
world, and the Blessed One rules in righteousness over
the ten thousand world systems, he guides the whole
world with its men and gods, its evil spirits and its
good ones’, and its teachers, whether Samazas or
Brahmans. That is the reason why the Tathagata
is called a king. A king means, O king, one who,
exalted above all ordinary men, making those related
to him rejoice, and those opposed to him mourn;
raises aloft the Sunshade of Sovranty, of pure and
stainless white, with its handle of firm hard wood 5,
and its many hundred ribs*,—the symbol of his
mighty fame and glory. And the Blessed One, O
king, making the army of the Evil One, those given
over to false doctrine, mourn; filling the hearts of
those, among gods or men, devoted to sound doc-
trine, with joy; [227] raises aloft over the ten thou-
sand world systems the Sunshade of his Sovranty,
pure and stainless in the whiteness of emancipation,

1 This is a striking instance of argument in a circle. The word
Brahman is first interpreted in its technical Buddhist sense of
Arahat, and then the Buddha, as Arahat, is called a Brahman.
The only paragraph based on the real transition of meaning in
the term is that referring to the holding up of tradition.

2 Sam4rakam sabrahmakam, ‘with its Maras and Brahmas.’

5 Ara/u, says Hinasi-kumburé; that is wood from the heart
of the tree.

4 SalA4k4, which Hina/i-kumburé repeats, adding ‘ of the highest
wisdom.’

IV, 5» 27. OF MILINDA THE KING. 29

with its hundreds of ribs fashioned out of the highest
wisdom, with its handle firm and strong through long
suffering,—the symbol of his mighty fame and glory.
That too is the reason why the Tathagata is called
a king. A king is one who is held worthy of homage
by the multitudes who approach him, who come into
his presence. And the Blessed One, O king, is held
worthy of homage by multitudes of beings, whether
gods or men, who approach him, who come into his
presence. That too is the reason why the Tathagata
is called a king. A king is one who, when pleased
with a strenuous servant, gladdens his heart by
bestowing upon him, at his own good pleasure, any
costly gift the officer may choose’. And the Blessed
One, O king, when pleased with any one who has
been strenuous in word or deed or thought, gladdens
his heart by bestowing upon him, as a selected gift,
the supreme deliverance from all sorrow,—far beyond
all material gifts*. That too is the reason why the
Tathagata is called a king. A king is one who
censures, fines’, or executes the man who trans-

‘ Varitam varam. ‘A gift appropriate to the service approved
of’ says Hinasi-kumburé. And the word is not in Childers. But
compare the use of varam varati at σδίακα III, 493.

3. Asesa-kAma-varena, for which Hinaé-kumburé has asesa-
kamavakarayem. Mr. Trenckner adds a &a, which, as being
entirely superfluous, he puts in brackets. There can be but little
doubt that the corrected reading is asesa-kAmAvaéarena, and
that the literal rendering would be ‘ gladdens him by that which has
left in it nothing connected with (life in) the world of sense ; to wit,
deliverance from all sorrow’ (that is deliverance from samsara).

Parimutti, which I have not found in the Pisakas, and which
is not in Childers, occurs above (p. 112 of the P&li text) in the
same connection.

5 Gapeti. See my notes above on vol. i, p. 240, and below on
VII, 5, το. The Simhalese has here dhana-danaya karanneya,
where dfnaya must be gfni. .

30 THE QUESTIONS AND PUZZLES IV, 5, 27.

gresses the royal commands. And so, O king,
the man who, in shamelessness or discontent, trans-
gresses the command of the Blessed One, as laid
down in the rules of his Order, that man, despised,
disgraced and censured, is expelled from the religion
of the Conqueror. That too is the reason why the
Tathagata is called a king. A king is one who in
his turn proclaiming laws and regulations according
to the instructions laid down in succession by the
righteous kings of ancient times, and thus carrying
on his rule in righteousness, becomes beloved and
dear to the people, desired in the world, and by the
force of his righteousness establishes his dynasty long
in the land. And the Blessed One, O king, pro-
claiming in his turn laws and regulations according
to the instructions laid down in succession by the
Buddhas of ancient times, and thus in righteousness
being teacher of the world,—he too is beloved and
dear to both gods and men, desired by them, and by
the force of his righteousness he makes his religion
last long in the land. That too is the reason why
the Tathagata is called a king.

‘Thus, O king, so many are the reasons why the
Tathagata should be both Brahman and also king,
that the ablest of the brethren could scarcely in
an zon enumerate them all. Why then should I
dilate any further? Accept what I have said only
in brief.’

‘Very good, Nagasena! That is so, and I accept
it as you say.

[Here ends the dilemma as to the Buddha
belonging to two castes.]

IV, 5, 28. OF MILINDA THE KING. 31

[DILEMMA THE FORTY-NINTH.
GIFTS TO THE BUDDHA. ]

[228] 28. ‘Venerable Nagasena, it has been said
by the Blessed One:

“ Gifts chaunted for in sacred hymns

Are gifts I must not take.
All those who see into the Truth
Do this their practice make.
The Buddhas all refused to chaunt for wage ;
This was their conduct still
Whene’er the Truth prevailed
Through every age}.”

‘But on the other hand the Blessed One, when
preaching the Truth, or talking of it, was in the
habit of beginning with the so-called “ preliminary
discourse,” in which giving has the first place, and
goodness only the second. So that when gods and
men heard this discourse of the Blessed One, the
lord of the whole world, they prepared and gave
gifts, and the disciples partook of the alms thus
brought about. Now if, Nagasena, it be true what
the Blessed One said, that he accepted no gifts
earned by the chaunting of sacred words, then it
was wrong that the Blessed One put giving thus

1 This stanza occurs no less than five times in those portions
of the Pifakas already published. See Sutta Nipata I, 4, 6 and
III, 4, 27, and Samyutta Nikaya VII, 1, 8, VII, 1, 9, and VII, 2, 1.
The rhythm of the Pali is strikingly beautiful, and is quite spoilt
in the rendering.

® See, for instance, Digha Nikfya V, 28; Μαμᾶναρρα I, 7, 5
and 10; V, 1, 9; VI, 26, 8; and Kullavagga VI, 4, 5. As there
is a doubt about the spelling, Fausbdll at Gataka I, 8, and I, 30,
and our MSS. of the Digha reading 4nupubbi-kath4, whereas
Childers and Oldenberg read anupubbi-kathé, it is perhaps worth
mentioning that the Simhalese has the short a.

32 THE QUESTIONS AND PUZZLES IV, 5, 20.

into the foreground. But if he did rightly in so
emphasizing the giving of gifts, then it is not true
that he accepted no gifts earned by the utterance of
sacred words. And why so? Because if any one
worthy of offerings should praise to the laity the
good results to them of the bestowal of alms,
they, hearing that discourse, and pleased with it,
will proceed to give alms again and again. And
then, whosoever enjoy that gift, they are really en-
joying that which has been earned by the utterance
of sacred words. This too is a double-edged problem,
now put to you, which you have to solve.’

29. ‘The stanza you quote, O king, was spoken
by the Blessed One. And yet he used to put the
giving of alms into the forefront of his discourse.
But this is the custom of all the Tathagatas—first
by discourse on almsgiving to make the hearts of
hearers inclined towards it, and then afterwards to
urge them to righteousness, This is as when men,
O king, give first of all to young children things to
play with—[229] such as toy ploughs ', tip-cat sticks ",
toy wind-mills*, measures made of leaves‘, toy carts,

1 All these articles are mentioned in the Digha Nikaya I, 1, 14.
Buddhaghosa explains the first word (vankakam) as toy ploughs.
Hoops the Indian children do not have, probably for want of
suitable roads.

3 Gha/ikam, which is, according to Buddhaghosa, a game
played by striking a short stick with a long one; and according
to Hinafi-kumburé the game called in Simhalese kalli. Clough
has this word, but simply explains it as a game so called.

* Kingulakam, which is, according to Buddhaghosa, a little
wheel made of cocoa-nut leaves, which is set turning by the impact
of the wind. Hinasi-kumburé says ‘an cembaruwa (twirling
thing) made of cocoa-nut leaves,’

4“ Patta/hakam. Buddhaghosa and the Simhalese agree in
rendering this ‘toy measures.’

TV, 5, 30. OF MILINDA THE KING. 33

and bows and arrows—and afterwards appoint to each
his separate task. Or it is as when a physician
first causes his patients to drink oil for four or five
days in order to strengthen them, and to soften their
bodies; and then afterwards administers a purge.
The supporters of the faith, O king, the lordly
givers, have their hearts thus softened, made tender,
affected. Thereby do they cross over to the further
shore of the ocean of transmigration by the aid of
the boat of their gifts, by the support of the cause-
way of their gifts. And (the Buddha), by this (me-
thod in his teaching), is not guilty of “intimation.”’

30. ‘Venerable Nagasena, when you say “ intima-
tion” what are these intimations ?’

‘There are two sorts, O king, of intimation—
bodily and verbal. And there is one bodily intima-
tion which is wrong, and one that is not; and there
is one verbal intimation which is wrong, and one
that is not. Which is the bodily intimation which
is wrong? Suppose any member of the Order, in
going his rounds for alms, should, when choosing a
‘spot to stand on, stand where there is no room”, that
is a bodily intimation which is wrong. The true
members of the Order will not accept any alms so
asked for, and the individual who thus acts is
despised, looked down upon, not respected, held
blameworthy, disregarded, not well thought of, in
the religion of the Noble Ones; he is reckoned as

1 Viaaatti. It is a breach of rules for a member of the Order
to ask, in words, for an alms. For a Buddha to lay stress, in a
discourse, on the advantages of almsgiving does not, Nagasena
means, make him guilty of this offence.

® And thus cause an obstruction, and attract attention to the
fact that he is there. I do not know of any such prohibition in
the Vinaya.

[36] D

24 THE QUESTIONS AND PUZZLES TV, 5, 31.

one of those who have broken their (vows as to)
means of livelihood. And again, O king, suppose
any member of the Order, in going his round for
alms, should stand where there is no room, and
stretch out his neck like a peacock on the gaze, in
the hope: “ Thus will the folk see me”—that too
is a bodily intimation which is wrong. True brethren
will not accept an alms so asked for, and he who
thus acts is regarded like the last. And again, O
king, suppose any member of the Order should
make a sign with his jaw, or with his eyebrow, or
with his finger—[280] that too is a bodily intima-
tion which is wrong. True brethren will not accept
an alms so asked for, and he who thus acts is
regarded the same way.

31. ‘And which is the bodily intimation which is
not wrong? If a brother, on going his round for
alms, be self-possessed, tranquil, conscious of his
acts; if he stand, wherever he may go, in the kind
of spot that is lawful; if he stand still where there
are people desirous to give, and where they are not
so desirous, if he pass on? ;—that is a bodily intima-
tion which is not wrong. Of an alms so stood for
the true members of the Order will partake; and
the individual who thus asks is, in the religion of
the Noble Ones, praised, thought highly of, es-
teemed, and reckoned among those whose behaviour
is without guile, whose mode of livelihood is pure.
For thus has it been said by the Blessed One, the
god over all gods:

“The truly wise beg not, for Arahats scorn to
beg.

1 The author has Xullavagga VIII, 5, 2 in his mind, where the
signs (of their being willing or not) are specified,

IV, 5, 32. OF MILINDA THE KING. 35

The good stand for their alms, thus only do

they beg.”

32. ‘Which is the verbal intimation which is
wrong? In case, O king, a brother intimate his
wish for a number of things, requisites of a member
of the Order—robes and bowls and bedding and
medicine for the sick—that is a verbal intimation
which is wrong. Things so asked for the true
members of the Order (Ariy4) will not accept; and
in the religion of the Noble Ones the individual
who acts thus is despised, looked down upon, not
respected, held blameworthy, disregarded, not well
thought of—reckoned rather as one who has broken
his (vows as to) means of livelihood. And. again,
O king, in case a brother should, in the hearing of
others, speak thus: “I am in want of such and such
a thing;” and in consequence of that saying being
heard by the others he should then get that thing—
that too is a verbal intimation which is wrong.
True members of the Order will not use a thing so
obtained, and he who acts thus is regarded like the
last. And again, O king, in case a brother, dilating
in his talk?, give the people about him to understand:
“Thus and thus should gifts be given to the Bhik-

1 From Gataka III, 354. The words are there ascribed, not to
the Buddha, but to the Bodisat in the story.

The word translated Arahats is Ariy4, which is taken here, as
elsewhere, as a dissyllable, and pronounced Arya. It is the same
as our word Aryans, and is rendered above Noble Ones. I do not
think that it is applied exclusively to Arahats.

* Vafi-vipphadrena. The expression has not been found
elsewhere, nor is it in Childers. ‘The Simhalese has: ‘dilating on
the words obtaining in this religion.’ I presume it means, that
not content with praising almsgiving in general, he particularises.
Compare Mahfvagga VI, 37.

D2

46 THE QUESTIONS AND PUZZLES IV, 5,33-

khus,” and in case they, on hearing that saying,
should bring forth from their store anything so
referred to—that too is a verbal intimation which
is wrong. True members of the Order will not use
a thing so obtained, and he who acts thus is regarded
like the last. [231] For when Sériputta, the Elder,
O king, being ill in the night-time, after the sun had
set, and being questioned by Moggallana, the Elder,
as to what medicine would do him good, broke
silence ; and through that breach of silence obtained
the medicine—did not Sariputta then, saying to him-
self: “This medicine has come through breach of
silence; let not my (adherence to the rules re-
garding) livelihood be broken,” reject that medi-
cine, and use it not!? So that too is a verbal
intimation which is wrong. True members of the
Order will not use a thing so obtained, and he who
acts thus is regarded like the last.

33. ‘And what is the verbal intimation which is
right ? Suppose a brother, O king, when there is
necessity for it, should intimate among families
either related to him, or which had invited him to
spend the season of Was with him”, that he is in
want of medicines—this is a verbal intimation which
is not wrong. True members of the Order will
partake of things so asked for; and the individual
who acts thus is, in the religion of the Noble Ones,
praised, thought highly of, esteemed, reckoned
among those whose mode of livelihood is pure,

1 This story has not yet been traced; but the Simhalese (p. 317)
gives it at great length.

1. Wati-pavaritesu kulesu. Compare PAkittiya 39 (‘Vinaya
Texts,’ vol. i, p. 39).

IV, 5, 34. OF MILINDA THE KING. 37

approved of the Tath4gatas, the Arahats, the
Supreme Buddhas. And the alms that the Tatha-
gata, O king, refused to accept of Kast-Bharadvéga,
the Brahman’, that was presented for the sake of
testing him with an intricate puzzle which he would
have to unwind 23, for the sake of pulling him away,
of convicting him of error, of making him acknow-
ledge himself in the wrong. Therefore was it that
the Tath4gata refused that alms, and would not
partake thereof.’

34. ‘Nagasena, was it always, whenever the
Tathagata was eating, that the gods infused the
Sap of Life from heaven into the contents of his
bowl, or was it only into those two dishes—the
tender boar’s flesh, and the rice porridge boiled in
milk—that they infused it*?’

‘ Whenever he was eating, O king, and into each
morsel of food as he picked it up—just as the royal
cook takes the sauce and pours it over each morsel
in the dish while the king is partaking of it‘. [282]
And so at Verazg4, when the Tathagata was eating
the cakes® made of dried barley, the gods moistened
each one with the Sap of Life, as they placed it

1 See Sutta Nip&ta 1,4. The Simhalese always has a long f in
Kasf.

3. Avefhana. Compare the use of all these terms above, II,
1, 3 (vol. i, p. 46).

8 There is nothing about this infusion of the Sap of Life (dibbam
ogam) in the published texts of the Pisakas. But it is mentioned
in the account in the Gataka Commentary of the second meal
referred to (‘Buddhist Birth Stories,’ p. 92). The other is, of
course, the Buddha’s last meal, ‘Book of the Great Decease,’ IV,
14-23 (in my ‘ Buddhist Suttas,’ pp. 71-73).

“ Hinaf-kumburé gives here a great deal of additional matter
(pp. 314-324).

5 Pulake; which the Simhalese renders peti.

38 THE QUESTIONS AND PUZZLES IV, 5, 35+

near him’. And thus was the body of the Tathagata
fully refreshed.’

‘Great indeed was the good fortune, N4gasena,
of those gods that they were ever and always so
zealous in their care for the body of the Tathagata!
Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the problem as to the Buddha’s
mode of livelihood.]

[DILEMMA THE FIFTIETH.
ON THE BUDDHA'S AFTER-DOUBT*, |

35. ‘Venerable Nagasena, your people say:

“The Tathagata gradually, through millions of
years, through zon after zon*, brought his omni-
scient wisdom to perfection for the sake of the
salvation of the great masses of the people 4."

‘But on the other hand (they say) 5:

“Just after he had attained to omniscience his

* T am not sure what meal is here referred to. The Buddha is
twice said to have taken meals at Verafg4 (in the Sutta Vibhanga,
pp- 6,11; Paragika I, 2 and I, 4). In neither case is there any
mention of these cakes. But the former of the two may be the
one referred to, as it took place in a time of drought.

3. Compare my manual ‘ Buddhism,’ p. 41.

5. Literally ‘through four Asankheyyas and a lak of Kappas.’

‘ This passage has not yet been traced in the Pifakas, and the
word samuddharané (rendered ‘salvation ’) does not occur else-
where in published texts. It means literally ‘bringing safe to
shore.’ Compare samuddha/a at Saddhammopfyana 143 in the
‘Journal of the Pali Text Society’ for 1887, p. 44.

5 See ‘Vinaya Texts,’ vol. i, p. 85, and Samyutta Nikaya VI, 1.
The words are very slightly different.

TV, 5, 35. OF MILINDA THE KING, 39

heart inclined, not to the proclamation of the Truth,
but to rest in peace.”

‘So that, Nagasena, just as if an archer, or an
archer’s pupil, who had practised archery for many
days with the object of fighting, should, when the
day of the great battle had come, draw back—just
so did the Tathagata, who through countless ages
had gradually matured his omniscience for the sake
of bringing safe to the shore (of salvation) the great
masses of the people, turn back, on the day when
that omniscience had been reached, from proclaiming
the Truth. Just as if a wrestler who through many
days had practised wrestling should, when the day
of the wrestling match? had come, draw back—just
so did the Tathagata, who through countless ages
had gradually matured his omniscience for the sake
of bringing safe to the shore (of salvation) the great
masses of the people, turn back, on the day when
that omniscience had been reached, from proclaiming
the Truth.

‘Now was it from fear, Nagasena, that the
Tathagata drew back, or was it from inability to
preach 3, or was it from weakness, or was it because
he had not, after all, attained to omniscience? [288]
What was the reason of this? Tell me, I pray, the
reason, that my doubts may be removed. For if
for so long a time he had perfected his wisdom with
the object of saving the people, then the statement
that he hesitated to announce the Truth must be
wrong. But if that be true, then the other statement
must be false. This too is a double-edged problem,

1 Compare Sumangala Vilasini, p. 85.
* ApAka/ataya, not found elsewhere. I follow the Sizhalese,
which has beena kiyan/a no doenena beewin.

40 THE QUESTIONS AND PUZZLES IV, 5, 36.

now put to you,—a problem profound, a knot hard
to unravel,—which you have to solve.’

36. ‘The statements in both the passages you
quote, O king, are correct. But that his heart
inclined, not to the preaching of the truth, but to
inaction, was because he saw, on the one hand,
how profound and abstruse was the Doctrine}, how
hard to grasp and understand, how subtle, how
difficult to penetrate into; and, on the other, how
devoted beings are to the satisfaction of their
lusts, how firmly possessed by false notions of
Individualism*®. And so (he wavered) at the thought:
“Whom shall I teach ? And how can I teach him?”
—his mind being directed to the idea of the powers
of penetration which beings possessed.

‘Just, O king, as an able physician, when called in
to a patient suffering from a complication of diseases,
might reflect: “What can be the treatment, what the
drug, by which this man’s sickness can be allayed ?”
—just so, O king, when the Tathagata called to
mind how afflicted were the people by all the kinds
of malady which arise from sin, and how profound
and abstruse was the Doctrine, how subtle, and how
difficult to grasp, then at the thought: “ Whom can
I teach? And how shall I teach him?” did his
heart incline rather to inaction than to preaching—
[284] his mind being directed to the powers of
penetration which beings possessed.

‘And just, O king, as a king, of royal blood, an
anointed monarch, when he calls to mind the many

1 “Of Arahatship’ is Hinafi-kumburé’s gloss.

* Sakkaya-disshi. The belief in being, instead of in becoming ;
the belief in the permanence of individuality. See my ‘ Hibbert
Lectures,’ pp. 211-214.

IV, 5» 37. OF MILINDA THE KING. 41

people who gain their livelihood in dependence on
the king—the sentries and the body-guard, the
retinue of courtiers, the trading folk, the soldiers
and the royal messengers, the ministers and the
nobles !—might be exercised at the thought: “ How
now, in what way, shall I be able to conciliate {1:5
all ?”—just so when the Tath4gata called to mind
how profound and abstruse was the Doctrine, }.: +
subtle, and how difficult to grasp, and how dev ete!
beings were to the satisfaction of their lusts, how
firmly possessed by false notions of Individu:'ism.
then at the thought: “ Whom shall I teach? «λυ
how shall I teach him?” did his heart inline
rather to inaction than to preaching—his mind hvirs
directed to the powers of penetration which 1.001.»
possessed.

37. ‘And this, too, is an inherent necessity in Δ}}
Tathagatas that it should be on the requ st of
Brahma that they should proclaim the Dhamuia.
And what is the reason for that? All men in those
times, with the ascetics and the monks, the waue«r-
ing teachers and the Brahmans, were worshippers of
Brahmé, reverers of BrahmA, placed their reliance
on Brahma. And therefore, at the thought: “ When
so powerful and glorious, so famous and renowned,
so high and mighty a one has shown himself in-
clined (to the Dhamma), then will the whole world
of gods and men become inclined to it, hold it fitting,
have faith in it’—on this ground, O king, the
Tathagatas preached the Dhamma when requested
to do so by Brahma. For just, O king, as what
a sOvran or a minister of state shows homage to,
or offers worship to, that will the rest of mankind, on

1 On this list see below, IV, 6, 11.

42 THE QUESTIONS AND PUZZLES IV, 5, 37

the ground of the homage of so powerful a per-
sonage, show homage to and worship—just so, O
king, when Brahma had paid homage to the Tatha-
gatas, so would the whole world of gods and men.
For the world, O king, is a reverer of what is
revered. And that is why Brahma asks of all
Tath4gatas that they should make known the
Doctrine, and why, on so being asked, they make it
known "ν᾽

‘Very good, Nagasena! The puzzle has been
well unravelled, most able has been your exposition.
That is so, and I accept it as you say.’

[Here ends the problem as to the Buddha’s hesitation
to make the Doctrine known.]

Here ends the Fifth Chapter.

1 Hinafi-kumburé here gives a page of description—not found
in the Pali—of the episode of Brahm4’s request to the Buddha.
The oldest account of this episode has been already translated in
vol. xiii of the ‘Sacred Books of the East,’ in ‘Vinaya Texts,’
part i, pp. 84-88.

IV, ό, τ. OF MILINDA THE ΚΙΝΟ. 43

Book IV. CuHaptTer 6.

[DILEMMA THE FIFTY-FIRST.

CONTRADICTORY STATEMENTS AS TO THE BUDDHA'S
TEACHER. |

1. [285] ‘Venerable NAgasena, this too has been
said by the Blessed One:

“1 have no teacher, and the man
Equal to me does not exist.
No rival to me can be found
In the whole world of gods and men'.

‘But on the other hand he said:

“ Thus then, O brethren, A/Ara KAlAma, when he
was my teacher and I was his pupil, placed me on
an equality with himself, and honoured me with
exceeding great honour ?.”

”

1 This verse is found three times in the Pifakas—in the Mahé-
vagga I, 6, 8, in the Ariya-pariyesana Sutta (Magghima Nik4ya I,
171), and in the Angulim4la Sutta (Magghima Nikdya, No. 86).
It occurs with other stanzas of a similar tendency, and many of the
lines in those stanzas are repeated, but with variations and in a
different order, by the author of the Lalita Vistara (pp. 526, 527 of
R4gendra Ll Mitra’s edition). One verse is found there in two
detached lines which run thus in the Sanskrit :—

AfSryyo na hi me kaséit, sadriso me na vidyate
and

Sadevasuragandharvwvo n&sti me pratipudgalas.
Hinafi-kumburé renders pa/sipuggalo, not by ‘rival,’ but by
‘superior.’

* Mr. Trenckner has pointed out that this quotation is found in
two Suttas, Nos. 85 and roo in the Magghima Nikaya.

44 THE QUESTIONS AND PUZZLES IV, 6, 2.

‘Now if the former of these statements be right,
then the second must be wrong. But if the second
be right, then the first must be wrong. This too is
a double-edged problem, now put to you, which you
have to solve.’

2. ‘Both the quotations you have made, O king,
are accurate. But when he spoke of A/Ara Kalama
as his teacher, that was a statement made with refer-
ence to the fact of his having been his teacher while
he (Gotama) was still a Bodisat and before he had at-
tained to insight and to Buddhahood ; and there were
five such teachers, O king, under whose tuition the
Bodisat spent his time in various places—his teachers
when he was still a Bodisat, before he had attained
to insight and to Buddhahood. And who were
these five ?

3. ‘Those eight Brahmans who, just after the
birth of the Bodisat, took note of the marks on his
body—[286] Rama, and Dhaga, and Lakkhaza,
and Manti', and Ya##a*, and ϑυγᾶπια, and Su-
bhoga?®, and Sudatta ‘—they who then made known
his future glory, and marked him out as one to be
carefully guarded—these were first his teachers ὅδ,

1 Hinasi-kumburé reads Gatimanti. It may be noted that
Hardy (Manual of Buddhism, p. 149), who omits Ya#fa, gives
GAti and Manta as two separate names, and spells the last two
names Bhoga Sudanta.

2 So also the Simhalese, p. 329. But the Gataka Commentary
(verse 270 at vol. i, p. 50) has kondafifia.

3 The Gataka Introduction (loc. cit.) has Bhoga. The Simhalese
has Subhoga.

* Hinasi-kumburé agrees here with Hardy in reading Sudanta.

δ This episode has not been traced in the Pifakas. The Sim-
halese here gives also the detail of the one and two fingers, found
in the Gataka, and translated in my ‘ Buddhist Birth Stories,’ p. 72.

IV, 6, 3. OF MILINDA THE KING. 45

‘And again, O king, the Brahman Sabbamitta of
distinguished descent, who was of high lineage in
the land of Udikéa', a philologist and grammarian,
well read in the six Vedangas?, whom Suddhodana
the king, the Bodisat’s father, sent for, and having
poured out the water of dedication from a golden
vase, handed over the boy to his charge, to be
taught—this was his second teacher ὃ,

‘And again, O king, the god who raised the
agitation in the Bodisat’s heart, at the sound of whose
speech the Bodisat, moved and anxious, that very
moment went out from the world in his Great
Renunciation—this was his third teacher +.

1 In the North-West. See GAtaka I, 140, ἄς.

3 Khalangavantam. These are phonetics, prosody, grammar,
exegesis, astronomy, and ritual. I was wrong in taking Childers’s
interpretation of this word at ‘ Buddhist Birth Stories,’ p. 72.

8 This episode is also not in the Pifakas, On onogeti see
Mahavagga I, 22, 18. Sabbamitra is given in the Thera Gatha,
I, 150, as the name of a Thera, and in the Divyavadana, p. 420,
as the name of Asoka’s herald or court crier.

4 There is nothing about any such devata in the Pifakas.
Hinasi-kumburé takes it to mean the god who took the outward
appearance of the four visions—an old man, a sick man, a dead
man, and a recluse. But in that story—which is not related in
the Pifakas of the Buddha, though it is referred to in connection
with him at Buddhavamsa XXVI, p. 16—the god does not speak.
The only god whose words are said, in any of the later Pali legends,
to have agitated the Bodisat’s heart at that moment, was the Evil
One himself; and that only in one version of the legend, the Pali
authority for which I cannot give. It is in Hardy’s ‘Manual,’
p. 157, where the speech of the Evil One, placed at GAtaka I, 63
at a later time, is said to have been made at the moment of the
Renunciation. Even if it be not a mere blunder of Hardy’s to
put it at that time, still it cannot be the speech referred to by our
author. For the startling doctrine that the Evil One himself was
one of the Bodisat’s teachers would never have been smuggled in,
as it were, by concealing the identity of the spirit referred to under

46 THE QUESTIONS AND PUZZLES IV, 6, 3

‘And again, O king, AAra K4lama—he was his
fourth teacher.

‘And again, O king, Uddaka the son of Rama—
he was his fifth teacher.

‘ These, O king, are the five who were his teachers
when he was still a Bodisat, before he had attained
to insight and to Buddhahood. But they were teach-
ers in worldly wisdom, And in this Doctrine that is
transcendental, in the penetrating into the wisdom of
the omniscient ones—in that there is no one who is
above the Tathagata to teach him. Self-dependent
for his knowledge is the Tathagata, without a master,
and that is why it was said by the Tath4gata :

“JT have no teacher, and the man
Equal to me does not exist.
No rival to me can be found
In the whole world of gods and men.”’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

{Here ends the dilemma as to the Buddha’s
teachers. |

the generic term of devata. Now in the Fo-pan-hin-tsi-4in
(Nanjio, No. 680), a Chinese work of the beginning of the seventh
century a. D., we find in the sixteenth kwuen or chapter (if one may
trust the abstract given in Beal’s ‘Romantic Legend,’ p. 131) that
a Devaputra named Tsao-ping is said to have spoken to the
Bodisat at the moment of the Renunciation. It is scarcely open
to doubt that our author had in his mind an earlier form of that
episode. But if so it is the only proved case of his having
Sanskrit, and not P&li works, as his authority.

IV, 6, 4. OF MILINDA THE KING. 47

[DILEMMA THE FIFTY-SECOND,

WHY MUST THERE BE ONLY ONE BUDDHA
AT A TIME ?]

4. ‘Venerable Nagasena, this too was said by the
Blessed One:

“ This is an impossibility, an occurrence for which
there can be no cause, that in one world two Arahat
Buddhas supreme should arise at one and the same
time [287}—such a thing can in no wise be?.”

‘ But, N4gasena, when they are preaching, all the
TathAgatas preach (the Doctrine as to) the thirty-
seven constituent elements of insight*; when they
are talking, it is of the Four Noble Truths that they
talk; when they are instructing, it is in the three
Trainings*® that they instruct; when they are teach-
ing, it is the practice of zeal‘ that they teach. If,
NA4gasena, the preaching of all the Tathdgatas is
one, and their talk of the same thing, and their train-
ing the same, and their teaching one, why then
should not two Tath4gatas arise at the same time ἢ
Already by the appearance of one Buddha has this
world become flooded with light. If there should be
a second Buddha the world would be still more
illuminated by the glory of them both, When they
were exhorting two Tathagatas would exhort at
ease; when they were instructing two Tathagatas
would instruct at ease. Tell me the reason of this,
that I may put away my doubt.’

1 Anguttara ΝΙΚᾶγα I, 15, 10.

3 These divisions of the seven ‘ Jewels of the Law’ of Arahatship
are set out in my ‘ Buddhist Suttas,’ pp. 62-63.

5 Adhisfla, adhifitta, and adhipa#aa.

4 Appamada.

48 THE QUESTIONS AND PUZZLES IV, 6, 5.

5. ‘This world system, O king, is a one-Buddha-
supporting world; that is, it can bear the virtue of
only a single Tathagata. If a second Tathagata
were to arise the world could not bear him, it would
shake and tremble, it would bend, this way and that,
it would disperse, scatter into pieces, dissolve, be
utterly destroyed. Just as a boat, O king, might be
able to carry one passenger across. Then, when one
‘man had got on board, it would be well trimmed
and able to bear his weight’. But if a second man
were to come like to the first in age and caste and
strength and size and stoutness of body and build of
frame, and he too should get on board the boat—
would that boat be able, O king, to carry them
both ?’

‘Certainly not, Sir! it would shake and tremble ;
it would bend, this way and that; it would break
into pieces, be shattered, dissolved, and _ utterly
destroyed; it would sink into the waves.’

‘Just so, O king, with this world, if a second
Tathagata were to appear. Or suppose, O king,
that a man [288] had eaten as much food as he
wanted, even so that he had filled himself with
nourishment up to the throat, and he—thus satiated ?,
regaled, filled with good cheer, with no room left for
more, drowsy and stiff as a stick one cannot bend—
were again to eat as much food as he had eaten before
—would such a man, O king, then be at ease?’

‘Certainly not, Sir! If he were to eat again, but
once more, he would die.’

1 Samup4dik§, for which the Simhalese has sama bara wan-
niya, usilana sulu wannfya.

3 Ὁμᾶιο; not in Childers, but see GAtaka II, 247, Mahavagga
VI, 25, 1, and below, IV, 6, 29.

IV, 6, 7. OF MILINDA THE KING. 49

‘Well, no more could this world bear a second
Tathagata, than that man could bear a second meal.’

6. ‘ But how is that, Nagasena ? Would the earth
tremble at a too great weight of goodness ?’

‘Suppose, O king, there were two carts quite filled
with precious things up to the top?, and people were
to take the things from the one cart and pile them
up on the other, would that one be able to carry the
weight of both ?’

‘Certainly not, Sir! The nave of its wheels
would split, and the spokes would break, and the cir-
cumference would fall to pieces, and the axle-tree
would break in twain?,’

‘But how is that, O king ἢ Would the cart come
to pieces owing to the too great weight of goods ?’

‘Yes, it would.’

7. ‘Well, just so, O king, would the earth tremble
owing to the too great weight of goodness. But
that argument has been adduced to make the power
of the Buddhas known. Hear another fitting reason
why two Buddhas could not appear at the same

1 Literally ‘mouth.’ I presume a small uncovered bullock cart
is meant, like that figured in Plate 57 in Cunningham’s ‘ Bharhut
Tope.’ The chariot on the other hand is of the shape given in
Plates 3, 34, 35 of Fergusson’s ‘Tree and Serpent Worship.’ The
usual form of the bullock cart has also a hood, or cover, as clearly
shown in Fergusson’s Plate No. 65, and Cunningham’s Plate No.
34. But the one here referred to cannot have had the cover over
it, for then the supposition that more goods were piled on to it,
when full, would be an impossible one. I know of no other
passage where the mukha, literally ‘mouth,’ of a cart is men-
tioned, and I may possibly be wrong in rendering it ‘top.’

3. This simile has already been used in the Vessantara Dilemma
above, I, 173.

5 Our author himself here confesses that his thoughts are more
on edification than on logic.

[36] ᾿

50 THE QUESTIONS AND PUZZLES IV, 6, 8,

time. If, O king, two Buddhas were to arise
together, then would disputes arise between their
followers, and at the words: “Your Buddha, our
Buddha,” they would divide off into two parties—
just as would the followers of two rival powerful
ministers of state. This is the other [289] reason,
O king, why two Buddhas could not appear at the
same time.

8. ‘Hear a further reason, O king, why two
Buddhas could not appear at the same time. If that
were so, then the passage (of Scripture) that the
Buddha is the chief would become false, and the
passage that the Buddha takes precedence of all
would become false, and the passage that the
Buddha is the best of all would become false. And
so all those passages where the Buddha is said to be
the most excellent, the most exalted, the highest of
all, the peerless one, without an equal, the matchless
one, who hath neither counterpart nor rival—all
would be proved false. Accept this reason too as in
truth a reason why two Buddhas cannot arise at once.

g. ‘But besides that, O king, this is a natural
characteristic of the Buddhas, the Blessed Ones, that
one Buddha only should arise in the world. And
why? By reason of the greatness of the virtue of
the all-knowing Buddhas. Of other things also,
whatever is mighty in the world is singular. The
broad earth is great, O king, and it is only one.
The ocean is mighty, and it is only one. Sineru,
the king of the mountains, is great; and it is only
one. Space is mighty, and it is only one. Sakka
(the king of the gods) is great, and he is only one.
Mara (the Evil One, Death) is great, and he is only
one. Maha-Brahmda is mighty, and he is only one,

TV, 6, το. OF MILINDA THE KING. 51

A Tath4gata, an Arahat Buddha supreme, is great ;
and he is alone in the world. Wherever any one of
these spring up, then there is no room for a second.
And therefore, O king, is it that only one Tathagata,
an Arahat Buddha supreme, can appear at one time
in the world.’

‘Well has the puzzle, Nagasena, been discussed
by simile adduced and reason given. Even an un-
intelligent man on hearing this would be satisfied;
how much rather one great in wisdom as myself.
Very good, Nagasena! That is so, and I accept it
as you Say.’

[Here ends the dilemma as to why there should
be only one Buddha at a time in the world.]

[DILEMMA THE FIFTY-THIRD,

WHY SHOULD GIFTS BE GIVEN TO THE ORDER RATHER
THAN TO THE BUDDHA ?]

[240] το. ‘ Venerable Nagasena, the Blessed One
said to his mother’s sister’, Mah4-Pagdpati the
Gotam!t, when she was about to give him a cloth
wrapper for use in the rainy season? :

“ Give it, O GotamA, to the Order. If the Order
is presented by you with it, then will you have paid
homage thereby alike to the Order and to me®.”

‘But what, Nagasena? Is not the Tathagata of

1 There is no general word in Pali for aunt or uncle. There
are separate expressions for each of the degrees of relationship
expressed by those words in English—mother’s brother, father’s
sister, &c.

3 Vassika-sa/sik4. See the note at ‘Vinaya Texts,’ vol. ii,
p. 225 (Sacred Books of the East, vol. xvii).

* From the Ganta Sutta (Magghima Nik4ya, No. 142). See
Mr. Trenckner’s note,

E2

52 THE QUESTIONS AND PUZZLES IV, 6, 11.

greater weight and importance, and more worthy of
gifts than even the jewel treasure of the Order, that
the Tathagata should have told his aunt, when about
to present him with a wrapper for the rainy season
which she herself had carded and pressed and
beaten and cut and woven |, to give it to the Order!
If, Nagasena, the Tathagata were really higher and
greater and more excellent than the Order, then he
would have known that a gift given to him would be
most meritorious, and therefore would not have told
her to give it to the Order. But inasmuch as the
Tathagata, NAgasena, puts himself not in the way
of gifts to himself, gives no occasion for such gifts,
you see that he then told his aunt to give that
wrapper rather to the Order.’

11. ‘The quotation you make, O king, is correct,
and the Blessed One did so direct his aunt's
gifts*, But that was not because an act of rever-
ence paid to himself would bear no fruit, or because
he was unworthy to receive gifts, but it was out
of kindness and mercy that he, thinking: ‘Thus
will the Order in times to come, when I am gone, be
highly thought of;” magnified the excellence which
the Order really had, in that he said: ‘‘Give it, O
Gotami, to the Order. If you present the Order
with it, thus will you have paid homage alike to the
Order and to me.” Just as a father, O king, while
he is yet alive, exalts in the midst of the assembly
of ministers, soldiers, and royal messengers, of

1 The translation of these five technical terms of cloth-making
is doubtful. The Simhalese (p. 335) has pi#gana, sindina,
pothita, kasina, wiyana.

3 The Simhalese (p. 335) here gives at length the story of

Pag4pati’s gift, at the time when Gotama returned, as the Buddha,
to Kapilavatthu.

IV, 6,13. OF MILINDA THE KING. 53

sentries, body guards, and courtiers '—yea, in the
presence of the king himself—the virtues which his
son really possesses, thinking: “ΠῚ established here
he will be honoured of the people in times to come ;”
so was it out of mercy and kindness that the Tatha-
gata, thinking: ‘“ Thus will the Order, in times to
come, when I am gone, be highly thought of;”
magnified the excellence which the Order really had,
in that he said: “Give it, O Gotami, to the Order.
If you present the Order with it, thus will you have
paid homage alike to the Order and to me.”

12. [241] ‘And by the mere gift of a wrapper for
the rainy season, the Order, O king, did not become
greater than, or superior to, the Tath4gata. Just,
O king, as when parents anoint their children with
perfumes, rub them, bathe them, or shampoo them 2,
does the son by that mere service of theirs become
greater than, or superior to, his parents ?’

‘Certainly not, sir! Parents deal with their
children as they will, whether the children like it or
not®, And therefore do they anoint them with
perfumes, shampoo, or bathe them.’

‘And just so, O king, the Order did not become
greater than, or superior to, the Tathagata merely
by the fact of that gift; and although the Tathagata,
whether the Order liked it or not, told his aunt to
give the wrapper to the Order.

13. ‘Or suppose, O king, some man should bring a
complimentary present to a king, and the king should
present that gift to some one else—to a soldier or a

1 On this list see above, p. 234 of the P&li text (IV, 5, 36).

2 On these words compare Anguttara Nik4ya II, 4, 2.

* Akamakaranty4. Compare Vimfna Vatthu X, 6 and Digha
Nikaya II, 46.

54 THE QUESTIONS AND PUZZLES IV, 6, 14.

messenger, to a general or a chaplain,—would that
man become greater than, or superior to, the king,
merely by the fact that it was he who got the
present! ?’

‘Certainly not, Sir! That man receives his wage
from the king, from the king he gains his livelihood ;
it was the king who, having placed him in that
office, gave him the present.’

‘ And just so, O king, the Order did not become
greater than, or superior to, the Tathagata merely
by the fact of that gift. The Order is, as it were,
the hired servant of the Tath4gata, and gains its
livelihood through the Tathagata. And it was the
Tathagata who, having placed it in that position,
caused the gift to be given it.

14. ‘And further the Tathagata, O king, thought
thus; ‘“ The Order is by its very nature worthy of
gifts. I will therefore have this thing, my property
though it be, presented to it,’ and so he had the
wrapper given to the Order. For the Tathagata, O
king, magnifies not the offering of gifts to himself,
but rather to whomsoever in the world is worthy of
having gifts presented to him. For this was said,
O king, by the Blessed One, the god over all
gods, in the most excellent Magghima Nik4ya, [242]
in the religious discourse entitled Dhamma-dayada,
when he was exalting the attainment of being con-
tent with little:

“He would become the first of my Bhikkhus, the
most worthy of presents and of praise *.”

15. ‘And there is not, O king, in the three worlds

' The same simile has already occurred, vol. i, p. 220 (IV, 2, 22).
* Magghima Nik4ya, vol. i, p. 13 (in°Mr. Trenckner’s edition
for the Pali Text Society).

IV, 6, 15. OF MILINDA THE KING. 55

any being whatever more worthy of gifts, greater or
more exalted or better, than the Tathagata, It is
the Tathagata who was greatest and highest and
best. As it was said, O king, by M4zava-gamika
the god, in the most excellent Samyutta Nikaya, as
he stood before the Blessed One in the midst of the
assembly of gods and men:

“ Of all the Ragagaha hills Mount Vipula’s acknow-

ledged chief,

Of the Him4layas Mount White, of planetary orbs
the sun,

The ocean of all waters, of constellations bright
the moon !—

In all the world of gods and men the Buddha’s
the acknowledged Lord?!”

‘And those verses of M4zava the god, O king,
were well sung, not wrongly sung, well spoken, not
wrongly spoken, and approved by the Blessed One ὃ,
And was it not said by Sariputta, the Commander
of the faith :

“There is but one Confession, one true Faith,
One Adoration of clasped hands stretched forth
—That paid to Him who routs the Evil One,
And helps us cross the ocean of our ills +!”

1 This must have been composed after the moon god had become
established in belief as the husband, or lord, of the Nakshatras,
or lunar mansions. For it cannot, of course, be intended that
the moon is itself a constellation.

3 Samyutta Nikaya III, 2, το (vol. i, p. 67 of the Pali Text
Society’s edition).

5 These phrases of approval are commonly used in the Pifakas
of words uttered by any one whose sayings would not, of them-
selves, carry weight. So in the Digha III, 1, 28 and in the
Magghima I, 385. i

‘ This verse has not yet been traced in the Pifakas. In

56 THE QUESTIONS AND PUZZLES IV, 6, 16.

‘And it was said by the Blessed One himself,
the god over all gods:

“There is one being, O brethren, who is born
into the world for the good and for the weal of the
great multitudes, out of mercy to the world, for the
advantage and the good and the weal of gods and
men. And what is that being? A Tathagata, an
Arahat Buddha supreme '.”’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to the precedence of
the Order over the Buddha.]

[DILEMMA THE FIFTY-FOURTH.

IS IT MORE ADVANTAGEOUS TO BE A LAYMAN, OR TO
ENTER THE ORDER Ὁ]

16. ‘Venerable Nagasena, it was said by the
Blessed One:

“I would magnify, O brethren, the Supreme
Attainment? either in a layman or in a recluse.
Whether he be a layman, O brethren, or a recluse,
the man who has reached the Supreme Attainment

the Thera Gath4 we have a collection of verses ascribed to Séri-
putta, but this is not one of them. The literal translation is:
‘There is but one feeling of faith, but one taking of refuge, but
one stretching forth of the hands (with joined palms, in adoration
—that paid) to the Buddha, who puts to rout the armies of the
Evil One, and is able to make (us) cross (the ocean of continual
becomings).’ The taking of refuge meant is the confession, the
repetition of which characterises a man as a Buddhist—'I take my
refuge in the Buddha, &c.’

1 Anguttara NikAya I, 13, 1.

? That is, of insight and of the practice of right conduct.

IV, 6, τό. OF MILINDA THE KING. 57

shall overcome all the difficulties inherent therein,
shall win his way even to the excellent condition of
Arahatship!.” [248]

‘Now, NAgasena, if a layman, clad in white robes,
enjoying the pleasures of sense, dwelling in a
habitation encumbered with wife and children’,
making constant use of the sandal wood of Benares®,
of garlands and perfumes and unguents, accepting
gold and silver, wearing a turban inlaid with jewels
and gold, can, having reached the Supreme Attain-
ment, win his way to the excellent condition of
Arahatship—and if a recluse, with his shaven head
and yellow robes, dependent for his livelihood on
the alms of other men, perfectly fulfilling the four-
fold code of morality‘, taking upon himself and
carrying out the hundred and fifty precepts δ, con-

1 Samyutta Nikfya XLIV, 24, says Mr. Trenckner. The pas-
sage has not yet been reached in M. Léon Feer’s edition for the
Pali Text Society. Hfnafi-kumburé (p. 341) renders Aaya by
nirwana.

3. Literally ‘a bed encumbered, &c.’ See below, p. 348 of the
P4li text, where the question, as here, is whether such a layman
can attain to the Nirvana of Arahatship.

* So the Buddha says of himself (Anguttara Nikaya III, 38),
that, in the days when he was a layman, he never used any sandal
wood except that from Benares.

* I don’t know what these four Stlakkhandhas are. Morality is
described in the Pifakas as threefold, fivefold, or tenfold, according
as the Silas, in three divisions (as translated in my ‘ Buddhist Suttas,’
vol. xi of the ‘Sacred Books of the East,’ pp. 189-200), are re-
ferred to; or the first five, or the whole ten, of the moral precepts
(the Buddhist Ten Commandments) set out in my ‘ Buddhism,’
p- 160. This reference to four divisions of the moral code is
foreign to the Pifakas, at least as we yet know them.

® The Diyaddhesu sikkh&pada-satesu. It is clear from the
Anhguttara Nikdya III, 83 that the precepts referred to are those
of the Patimokkha (translated by me at the beginning of ‘Vinaya

58 THE QUESTIONS AND PUZZLES IV, 6, 17.

ducting himself according to the thirteen extra
vows! without omitting any one of them, can also,
having reached the Supreme Attainment, win his
way to the excellent condition of Arahatship—then,
Sir, what is the distinction between the layman and
the recluse? Your austerity is without effect, your
renunciation is useless, your observance of the pre-
cepts is barren, your taking of the extra vows is
vain. What is the good of your therein heaping up
woes to yourselves, if thus in comfort the condition
of bliss can be reached ?’

17. ‘The words you ascribe to the Blessed One,
O king, are rightly quoted. And that is even so.
It is the man who has reached to the Supreme
Attainment who bears the palm. If the recluse, O
king, because he knows that he is a recluse, should
neglect the Attainments, then is he far from the
fruits of renunciation, far from Arahatship—how
much more if a layman, still wearing the habit of
the world, should do so! But whether he be a lay-
man, O king, or a recluse, he who attains to the
supreme insight, to the supreme conduct of life, he
too will win his way to the excellent condition of
Arahatship.

18. ‘But nevertheless, O king, it is the recluse
who is the lord and master of the fruit of renun-
ciation. And renunciation of the world, O king, is
full of gain, many and immeasurable are its advan-
tages, its profit can no man calculate. Just, O king,
aS no man can put a measure, in wealth, on the

Texts,’ vol. xvii of the ‘Sacred Books of the East’), notwithstanding
the fact that the actual number of these rules is 227.

1 The Dhutangas: see above, IV, 5, 10, and the enumeration
below at the translation of p. 351 of the PaAli text.

°
IV, 6, 19. OF MILINDA THE KING. 59

value of a wish-conferring gem, [244] saying: “Such
and such is the price of the gem”—just so, O
king, is the renunciation of the world full of gain,
many and immeasurable are its advantages, its
profit can no man calculate—no more, O king, than
he could count the number of the waves in the great
ocean, and say: “So and so many are the waves in
the sea!”

19. ‘Whatsoever the recluse, O king, may have
yet to do, all that doth he accomplish straightway,
without delay. And why is that? The recluse, O
king, is content with little, joyful in heart, detached
from the world, apart from society, earnest in. zeal,
without a home, without a dwelling-place, righteous
in conduct, in action without guile, skilled in duty
and in the attainments—that is why whatsoever may
lie before him yet to do, that can he accomplish
straightway, without delay—just as the flight of
your javelin’, O king, is rapid because it is of pure
metal, smooth, and burnished, and straight, and
without a stain.’

‘Very good, N4gasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to the recluse having
no advantages over the layman.]

1 N4rfka. As Childers expresses a doubt as to the character
of this weapon, I would refer to the Magg/ima I, 429, GAtaka III,
322, and Milinda, pp. 105, 418 (of Mr. Trenckner’s text).

60 THE QUESTIONS AND PUZZLES IV, 6, 20.

[DILEMMA THE FIFTY-FIFTH.
ASCETICISM. ]

20. ‘Venerable NAgasena, when the Bodisat was
practising austerity 1, then there was found no other
exertion the like of his, no such power, no such
battling against evil, no such putting to rout of
the armies of the Evil One, no such abstinence in
food, no such austerity of life. But finding no
satisfaction in strife like that, he abandoned that
idea, saying:

“Not even by this cruel asceticism am I reaching
the peculiar faculty, beyond the power of man, arising
from insight into the knowledge of that which is fit
and noble% May there not be now some other way
to wisdom ὃ ?”

‘But then, when weary of that path he had by
another way attained to omniscience, he, on the
other hand, thus again exhorted and instructed his
disciple in that path (he had left, saying) :

[245] “ Exert yourselves, be strong, and to the faith

The Buddhas taught devote yourselves with zeal.

As a strong elephant a house of reeds,

Shake down the armies of the Evil One 4."

1 See ‘Buddhist Birth Stories,’ pp. 90, 91; and Magghima
Nikdya I, 240-246.

3 Alamariya-dassana-f#4na-visesam. I am not sure of the
exact meaning of this compound. For alamariya the Simhalese
has here (p. 343) sarvagf#at4, and renders the whole ‘do 1 arrive
at a superhuman condition, at the distinctive faculty which is able
to see into omniscience, and on IV, 8, 21 it gives a slightly different
but practically identical rendering, ‘I shall not reach that super-
human condition which can distinguish or which suffices for insight
into the supreme omniscience.’

8 That is the wisdom of Buddhahood. The passage is from the
Magghima Nik4ya I, 246 (quoted also below, IV, 8, 21).

* This is a very famous stanza. It is put into the mouth of

IV, 6, 22. OF MILINDA THE

‘Now what, Nagasena, is the reason that the
Tathagata exhorted and led his disciples to that
path which he had himself abandoned, which he
loathed ?’

21. ‘Both then also, O king, and now too, that is
still the only path. And it is along that path that
the Bodisat attained to Buddhahood. Although the
Bodisat, O king, exerting himself strenuously, re-
duced the food he took till he had decreased it to
nothing at all', and by that disuse of food he became
weak in mind, yet when he returned little by little to
the use of solid food, it was by that path that before
long he attained to Buddhahood. And that only has
been the path along which all the Tathdgatas
reached to the attainment of the insight of om-
niscience. Just as food is the support of all beings,
as it is in dependence on food that all beings live at
ease, just so is that the path of all the Tath4gatas to
the attainment of the insight of omniscience. The
fault was not, O king, in the exertion, was not in the
power, not in the battle waged against evil, that the
Tathagata did not then, at once, attain to Buddha-
hood. But the fault was in the disuse of food, and
the path itself (of austerity) was always ready for use.

22. ‘Suppose, O king, that a man should follow a
path in great haste, and by that haste his sides

Abhibhfi at Thera Gathé, verse 256, and in the Samyutta NikAya
VI, 2, 4, §§ 18 and 23; and also, in its Sanskrit form, into the
mouth of the Buddha at the Divy4vadana, p. 300, and into the
mouth of the gods at ibid. p. 569. It is possibly another instance
of our author having Sanskrit, and not P&4li, authorities in his
mind, that he ascribes it here to the Buddha, and not to Abhibhd,
the Elder.

1 The Simhalese has here six pages of description of the austeri-
ties not found in the Pali text.

62 THE QUESTIONS AND PUZZLES IV, 6, 22,

should give way ', or he should fall a cripple on the
ground, unable to move, would there then be any
fault, O king, in the broad earth that that man’s
sides had given way ?’

‘Certainly not, Sir! The great earth is always
ready. How should it be in fault? The fault was
in the man’s own zeal which made him fail.’

‘And just even so, O king, the fault was not in
the exertion, not in the power, not in the battle
waged against evil, that the TathAgata did not then,
at once, attain to Buddhahood. But the fault was in
the disuse of food, and the path itself was always
ready—[246] just as if a man should wear a robe,
and never have it washed, the fault would not be in
the water, which would always be ready for use, but
in the man himself. That is why the Tath4gata
exhorted and led his disciples along that very path.
For that path, O king, is always ready, always
right.’

‘Very good, NA4gasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to the path.]

1 Pakkha-hato: ‘should become like one whose two hands
are ruined’ says the Simhalese here (p. 349), but at p. 411 (on
p. 276 of the Pali) it translates the same term, ‘ whose hands and
feet are broken.’ It is literally ‘should become side-destroyed,’
and may mean paralysed,

΄

TV, 6, 24. OF MILINDA THE KING. 63

[DILEMMA THE FIFTY-SIXTH,
THE BACKSLIDERS. |

23. ‘Venerable Nagasena, this doctrine of the
Tathagatas is mighty, essentially true, precious, ex-
cellent, noble, peerless, pure and stainless, clear and
faultless, It is not right to admit a layman who is
merely a disciple’ into the Order. He should be
instructed as a layman still, till he have attained to
the Fruit of the First Path 3, and then be admitted.
And why is this? When these men, still being evil,
have been admitted into a religion so pure, they give
it up, and return again to the lower state*®, and by
their backsliding the people is led to think: “ Vain
must be this religion of the Samaza Gotama, which
these men have given up.” This is the reason for
what I say.’

24. ‘Suppose, O king, there were a bathing tank 4,
full of pure clear cold water. And some man, dirty,
covered with stains and mud, should come there, and
without bathing in it should turn back again, still
dirty as before. Now in that matter whom would
the people blame, the dirty man, or the bathing
tank?’ “

‘The dirty man, Sir, would the people blame,

1 TAvatakam. I take this word, in the sense of ‘ mere,’ as an
accusative in agreement with gihim (see the use of the word at
Pp. 107, 115, 241 of the Pali text), and not as an accusative of
motion, ‘into so great a sAsanam.

* That is till he be converted, till he has ‘entered the stream.’
See ‘ Buddhism,’ p. ror.

5 That is, of a layman.

4“ Taladka, which Childers wrongly renders ‘pond, pool, lake.’
It is always an artificial tank, reservoir. See Kullavagga X, 1, 6;
Gataka I, 239; Milinda, pp. 66, 81, 296.

64 THE QUESTIONS AND PUZZLES IV, 6, 25.

saying: “This fellow came to the bathing tank,
and has gone back as dirty as before. How
could the bathing tank, of itself, cleanse a man
who did not care to bathe? What fault is there
in the tank ?”’

‘Just so, O king, [247] has the Tathagata con-
structed a bathing tank full of the excellent waters
of emancipation 1,—the bath of the good law. Who-
soever of conscious discerning beings are polluted
with the stains of sin, they, bathing in it, can wash
away all their sins. And if any one, having gone to
that bathing tank of the good law, should not bathe in
it, but turn back polluted as before, and return again to
the lower state, it is him the people would blame, and
say: “This man entered religion according to the
doctrine of the Conquerors, and finding no resting-
place within it, has returned again to the lower
state. How could the religion of the Conquerors, of
itself, cleanse him who would not regulate his life in
accordance with it? What fault is there in the
system ?”

25. ‘Or suppose, O king, that a man afflicted
with dire disease should visit a physician skilled
in diagnosis *, knowing an efficacious and lasting
method of cure, and that that man should then not
let himself be treated, but go back again as ill as
before. Now therein whom would the people
blame, the sick man or the doctor ?’

‘It is the sick man, Sir, they would blame, say-

1 *<Vimutti: of the nectar of the Nirvaza which is the highest
fruit of Arahatship’ is Hinasi-kumburé’s gloss.

* Roguppatti-kusalam: ‘skilled in the threefold origin of
disease’ says the Simhalese (p. 351). See also pp. 248, 272 of the
Pali text.

IV, 6, 26. OF MILINDA THE KING. 65

ing: “ How could the physician, of himself, cure
this man, who would not let himself be treated ?
What fault is there in the doctor?”’

‘Just so, O king, has the Tathagata deposited in
the casket of his religion the ambrosial medicine (of
Nirv4za) which is able to entirely suppress all the
sickness of sin, thinking: “May all those of con- _
scious sentient beings who are afflicted with the
sickness of sin drink of this ambrosia, and so allay
all their disease.” And if any one, without drinking
the ambrosia, should turn back again with the evil
still within him, and return once more to the lower
state, it is he whom the people will blame, saying:
“This man entered religion according to the doc-
trine of the Conquerors, and finding no resting-place
within it, has returned again to the lower state.
How could the religion of the Conquerors, of
itself, cure him who would not regulate his life in
accordance with it? What fault is there in the
system ?”’

126. ‘ Or suppose, O king, a starving man were to
attend at a place where a mighty largesse of food?
given for charity was being distributed, and then
should go away again, still starving, without eating
anything. Whom then would the people blame, the
starving man, or the feast of piety?’

‘It is the starving man, Sir, they would blame,
saying : [248] “ This fellow, though tormented with
hunger, still when the feast of piety was provided
for him, partook of nothing, and went back as
hungry as before. How could the meal, of which he

1 The Simhalese (p. 352) inserts here ‘Give me, Sir, I pray you,
another simile,’ and then goes on ‘Then suppose, O king, &c.’
* Bhatta, perhaps rice, as the food par excellence.

[36] Ε

66 THE QUESTIONS AND PUZZLES IV, 6, 27,

would not eat, enter, of itself, into his mouth? What
fault is there in the food ?”’

‘Just so, O king, has the Tathagata placed the
most excellent, good, auspicious, delicate ambrosial
food, surpassing sweet, of the realisation of the
impermanency of all things’, into the casket of his
religion, thinking: “May all those of conscious
sentient beings who feel within them the torment
of sin®, whose hearts are deadened by cravings,
feeding upon this food, allay every longing that they
have for future life in any form, in any world.” And
if any one, without enjoying this food, should turn
back, still dominated by his cravings, and return once
more to the lower state, it is he whom the people
will blame, saying: “This man entered religion
according to the doctrine of the Conquerors, and
finding no resting-place within it, has returned again
to the lower state. How could the religion of the
Conquerors, of itself, purify him who would not
regulate his life in accordance with it ? What fault
is there in the system ?”’

27. ‘If the Tathagata, O king, had let a house-
holder be received into the Order only after he had
been trained in the first stage of the Excellent Way,
then would renunciation of the world no longer
indeed be said to avail for the putting away of evil
qualities, for purification of heart—then would there
be no longer any use in renunciation. It would be
as if a man were to have a bathing tank excavated

’ Kay4gata-sati: literally ‘intentness of mind on (the truth
relating to) bodies.’

* Kilesa-kilant-aggfatté. Compare shatagghattam, GA-
taka I, 345.

ΙΝ, 6, 28. OF MILINDA THE KING. 67

by the labour of hundreds (of workpeople’), and
were then to have a public announcement made:
“Let no one who is dirty go down into this tank!
Let only those whose dust and dirt have been
washed away, who are purified and stainless, go
down into this tank!” Now would that bath, O
king, be of any use to those thus purified and
stainless δ᾽

‘Certainly not, Sir! The advantage they would
have sought in going into the bath they would have
already gained elsewhere. Of what use would the
bath be to them then ?’

‘Just so, O king, had the Tathagata ordained that
only laymen who had already entered the first stage
of the Excellent Way should be received into the
Order, then would the advantage they seek in it
have been already gained. Of what use would the
renunciation be to them then ?

28. ‘Or suppose, O king, that a physician, a true
follower of the sages of old 2, one who carries (in his
memory) the ancient traditions and verses*, a prac-
tical man‘, skilled in diagnosis, and master of an
efficacious and lasting system of treatment, who had
collected (from medicinal herbs) a medicine able to
cure every disease, were to have it announced: [249]
“Let none, Sirs, who are ill come to visit me! Let the

1 Stonemasons and sculptors are implied as well as navwvies.
Compare my note at ‘ Buddhist Suttas,’ p. 262.

* Sabh4va-isi-bhattiko. Compare Siva-bhattiko (Saivite)
at Mah4vamsa, chapter 93, line 17. In raga-bhattiko (above,
Ρ. 142 of the Pali text) the connotation is different. The Simhalese
(p. 353) repeats the phrase.

5 Suta-manta-dharo, which the Simhalese repeats.

4 Atakkiko: ‘without the theories (vitarka) resorted to by
those ignorant of the practice of medicine’ says Hina/i-kumburé.

F2

68 THE QUESTIONS AND PUZZLES IV, 6, 29.
healthy and the strong visit me!” Now, would then,
O king, those men free from illness and disease,
healthy and jubilant, get what they wanted from
that physician ?’

‘Certainly not, Sir! What men want from a
physician, that would they have already obtained
otherwise. What use would the physician be to
them ?’

‘ Just so, O king, had the Tathagata ordained that
only those laymen who had already entered the first
stage of the Excellent Way should be received into
the Order, then would the advantages they seek
in it have been already gained elsewhere. Of what
use would the renunciation be to them then ?

29. ‘Or suppose, O king, that some had had many
hundreds of dishes of boiled milk-rice prepared’, and
were to have it announced to those about him:
‘Let not, Sirs, any hungry man approach to this
feast of charity. Let those who have well fed, the
satished, refreshed, and satiated?, those who have
regaled themselves, and are filled with good cheer,
—let them come to the feast.” Now would any ad-
vantage, O king, be derived from the feast by those
men thus well fed, satisfied, refreshed, satiated,
regaled, and filled with good cheer ?’

‘Certainly not, Sir! The very advantage they
would seek in going to the feast, that would they
have already attained elsewhere. What good would
the feast be to them ?’

‘Just so, O king, had the Tathagata ordained that

1 As Agatasattu is said to have done for Devadatta at Gataka I,
186.
* See above, IV, 6, 5.

TV, 6, 31. OF MILINDA THE KING. 69

only those laymen who had already entered the first
stage of the Excellent Way should be received into
the Order, thus would the advantages they seek in it
have been already gained elsewhere. Of what use
would the renunciation be to them ?

30. ‘But notwithstanding that, O king, they who
return to the lower state manifest thereby five im-
measurably good qualities in the religion of the
Conquerors. And what are the five? They show
how glorious is the state (which those have reached
who have entered the Order), how purified it is from
every stain, how impossible it is for the sinful to
dwell within it together (with the good), how difficult
it is to realise (its glory), how many are the restraints
to be observed within it.

31. ‘And how do they show the mighty glory of
that state? Just, O king, as if a man, poor, and of
low birth, without distinction !, deficient in wisdom,
were to come into possession of a great and mighty
kingdom, it would not be long before he would be
overthrown, utterly destroyed 5, and deprived of his
glory. For he would be unable to support his
dignity. [250] And why so? Because of the great-
ness thereof. Just so is it, O king, that whosoever
are without distinction, have acquired no merit, and
are devoid of wisdom, when they renounce the world
according to the religion of the Conquerors, then,
unable to bear that most excellent renunciation,
overthrown, fallen, and deprived of their glory, they
return to the lower state. For they are unable to

1 Nibbisesa, not in Childers; but see, for instance, GAtaka
II, 32.
5 Paridhamsati. Compare below, IV, 7, 8 (p. 265 of the Pali).

70 THE QUESTIONS AND PUZZLES IV, 6, 32.

carry out the doctrine of the Conquerors. And
why so? Because of the exalted nature of the con-
dition which that doctrine brings about. Thus is it,
O king, that they show forth the mighty glory of
that state.

32. ‘And how do they show how purified that
state is from every stain? Just, O king, as water,
when it has fallen upon a lotus, flows away, disperses,
scatters, disappears, adheres not to it. And why so?
Because of the lotus being pure from any spot. Just
so, O king, when whosoever are deceitful, tricky,
crafty, treacherous, holders of lawless opinions, have
been admitted into the religion of the Conquerors,
it is not long before they disperse, and scatter, and
fall from that pure and stainless, clear and faultless },
most high and excellent religion, and finding no
standing-place in it, adhering no longer to it, they
return to the lower state. And why so? Because
the religion of the Conquerors has been purified
from every stain. Thus is it, O king, that they
show forth the purity of that state from every stain.

33. ‘And how do they show how impossible it is
for the sinful to dwell within it together with the
good? Just, O king, as the great ocean does not
tolerate the continuance in it of a dead corpse ®,
but whatever corpse may be in the sea, that does it
bring quickly to the shore, and cast it out on to the
dry land. And why so? Because the ocean is

? Nikkanfaka-pazdara: literally ‘thornless and yellow-white.’
The second of these epithets of the religion (58.588) is applied to
it above, IV, 6, 23 (p. 250 of the Pali). The Simhalese merely
repeats them.

* On this curious belief see the note above on IV, 3, 39 (p. 187
of the Pali).

IV, 6, 34. OF MILINDA THE KING. 71

the abode of mighty creatures. Just so, O king,
when whosoever are sinful, foolish, with their zeal
evaporated, distressed, impure, and bad, have been
admitted into the religion of the Conquerors, it is
not long before they abandon that religion, and
dwelling no longer in it—the abode of the mighty,
the Arahats, purified, and free from the Great Evils?
—they return to the lower state. And why so? Be-
cause it is impossible for the wicked to dwell in the
religion of the Conquerors. Thus is it, O king,
that they show forth the impossibility of the sinful
to abide within it together with the good.

34. ‘And how do they show how difficult a state
it is to grasp? Just, O king, as archers who are
clumsy, untrained, ignorant, and bereft of skill, are
incapable of high feats of archery, such as_hair-
splitting ?, but miss the object, and shoot beyond the
mark. And why so? Because of the fineness and
minuteness of the horse-hair. [251] Just so, O king,
when foolish, stupid, imbecile *, dull, slow-minded

1 They are lust, dulness, delusion, and ignorance.

3 Valaggavedham, ‘hair-splitting ;’ which is also used in the
Pifakas in the secondary sense we too have given to it.

5. E/amfiga, supposed to mean literally ‘deaf and dumb ;’ but
often (if not always) used in this secondary sense. See Gataka I,
247, 248 (where both MSS. read elamfiga), and Magghima
Nikf&ya I, 20 (where Mr. Trenckner has an interesting note).
In both places the fifth century commentators explain the word
by l4la-mukha, ‘drivelling,’ supposing it to be derived from el4,
‘saliva,’ and mukha, ‘mouth.’ This is certainly wrong, for the last
part of the compound is mfika, ‘dumb.’ The fact is that the
word was a puzzle, even then. The meaning assigned to it by
both Pali and Sanskrit lexicographers of ‘deaf and dumb’ has not
yet been confirmed by a single passage either in ῬΑ] or Sanskrit.
And as eda, ‘sheep,’ is common in both, in its longer form of
edaka, e/aka, the compound probably meant originally ‘as dumb

72 THE QUESTIONS AND PUZZLES IV. 6, 35.

fellows renounce the world according to the doctrine.
of the Conquerors, then they, unable to grasp
the exquisitely fine and subtle distinctions of the
Four Truths, missing them, going beyond them,
turn back before long to the lower state. And why
so? Because it is so difficult to penetrate into the
finenesses and subtleties of the Truths. This is
how they show forth the difficulty of its realisation.

25. ‘And how do they show how many are the
restraints to be observed within it? Just, O king,
as a man who had gone to a place where a mighty
battle was going on, when, surrounded on all sides
by the forces of the enemy, he sees the armed
hosts crowding in upon him, will give way, turn
back, and take to flight. And why so? Out of
fear lest he should not be saved in the midst of so
hot a fight. Just so, O king, when whosoever are
wicked 1, unrestrained, shameless, foolish, full of ill-
will, fickle, unsteady, mean and stupid, renounce the
world under the system of the Conquerors, then
they, unable to carry out the manifold precepts, give
way, turn back, and take to flight, and so before
long return to the lower state. And why so?
Because of the multiform nature of the restraints
to be observed in the religion of the Conquerors.
Thus is it, O king, that they show forth the mani-
foldness of the restraints to be observed.

as a sheep,’ which would be a quite satisfactory basis for the
secondary sense of ‘imbecile,’ in which alone it can be traced in
Pali. For the Sanskrit form edamfika Bohtlingk-Roth give only
lexicographers as authority. So el4, ‘saliva,’ is in PAli only a
lexicographer’s word, and may have been invented to explain
e/am(iga, and ane/agal4 v4k4, as at Sumangala, p. 282.

’ Pakata. Hinasi-kumburé says (p. 356) papakalawa, which
suggests a different reading.

TV, 6, 3). OF MILINDA THE KING. 73

36. ‘As on that best of flowering shrubs, O king,
the double jasmine’, there may be flowers that have
been pierced by insects, and their tender stalks
being cut to pieces, they may occasionally fall down.
But by their having fallen is not the jasmine bush
disgraced. For the flowers that still remain upon it
pervade every direction with their exquisite perfume.
Just so, O king, whosoever having renounced the
world under the system of the Conquerors, return
again to the lower state, are, like jasmine flowers
bitten by the insects and deprived of their colour
and their smell, colourless as it were in their
behaviour, and incapable of development. But
by their backsliding is not the religion of the Con-
querors put to shame. For the members of the
Order who remain in the religion pervade the world
of gods and men with the exquisite perfume of their
right conduct.

37. ‘Among rice plants that are healthy [252] and
ruddy there may spring up a kind of rice plant called
Karumbhaka?’, and that may occasionally fade.
But by its fading are not the red rice plants dis-
graced. For those that remain become the food of
kings. Just so, O king, whosoever having renounced
the world under the system of the Conquerors re-
turn again to the lower state, they, like Karumbhaka
plants among the red rice, may grow not, nor attain
development, and may even occasionally relapse
into the lower state. But by their backsliding is
not the religion of the Conquerors put to shame,

1 Vassik&. So also above, IV, 3, 32 (p. 183 of the Pali).

*¢A yellowish white k&walu sort’ says Hfnaéi-kumburé, and
Clough renders kawalu by ‘a species of panic grass’ (panicum
glaucum). The word has only been found in this passage.

74 THE QUESTIONS AND PUZZLES IV, 6, 38.

for the brethren that remain stedfast become fitted
even for Arahatship.

38. ‘On one side, O king, of a wish conferring
gem a roughness! may arise. But by the appear-
ance of that roughness is not the gem disgraced.
For the purity that remains in the gem fills the
people with gladness. And just so, O king, who-
soever having renounced the world under the system
of the Conquerors return again to the lower state,
they may be rough ones and fallen ones in the
religion. But by their backsliding is not the religion
of the Conquerors put to shame, for the brethren
who remain stedfast are the cause of joy springing
up in the hearts of gods and men.

39. ‘Even red sandal wood of the purest sort,
O king, may become in some portion of it rotten
and scentless. But thereby is not the sandal wood
disgraced. For that portion which remains whole-
some and sweet scatters and diffuses its perfume all
around. And just so, O king, whosoever having
renounced the world under the system of the Con-
querors return again to the lower state, they, like
the rotten part of the sandal wood, may be as it
were thrown away in the religion. But by their
backsliding is not the religion of the Conquerors
put to shame. For the brethren who remain sted-
fast pervade, with the sandal wood perfume of their
right conduct, the world of gods and men.’

‘Very good, Nagasena! By one appropriate
simile after another, by one correct analogy after
another have you most excellently made clear the

1 Kakkasam. The Simhalese (p. 357) has left out this clause,
evidently by mistake only.

IV, 6, 41 OF MILINDA THE KING. 75

faultlessness of the system of the Conquerors, and
shown it free from blame. And even those who
have lapsed make evident how excellent that
system is.’

[Here ends the dilemma as to those who
have lapsed.]

[DILEMMA THE FIFTY-SEVENTH.
WHY HAVE ARAHATS NO POWER OVER THEIR BODIES ? |

40. ‘Venerable Nagasena, your (members of the
Order) say: [253]

“ There is one kind of pain only which an Arahat
suffers, bodily pain, that is, and not mental ?.”

‘How is this, Nagasena? The Arahat keeps his
mind going by means of the body. Has the Arahat
no lordship, no mastery, no power over the body ?’

‘ No, he has not, O king.’

‘That, Sir, is not right that over the body, by
which he keeps his mind going, he should have
neither lordship, nor mastery, nor power. Even a
bird, Sir, is lord and master and ruler over the nest
in which he dwells.’

41. ‘There are these ten qualities, O king, in-
herent in the body, which run after it, as it were,
and accompany it from existence to existence *. And
what are theten? Cold and heat, hunger and thirst,

1 This passage has not yet been traced in the Pifakas. An
almost identical phrase has already been quoted, as said by the
Buddha himself, at II, 1, 4 (p. 44 of the Pali).

* Bhave bhave anuparivattanti. See IV, 4, 41 (p. 204 of
the PAli).

76 THE QUESTIONS AND PUZZLES IV, 6, 42.

the necessity of voiding excreta, fatigue and sleepi-
ness, old age, disease, and death. And in respect
thereof, the Arahat is without lordship, without
mastery, without power.’

‘Venerable N4gasena, what is the reason why the
commands of the Arahat have no power over his
body, neither has he any mastery over it? Tell
me that.

‘Just, O king, as whatever beings are dependent
on the land, they all walk, and dwell, and carry on
their business in dependence upon it. But do their
commands have force, does their mastery extend
over it ?’

‘Certainly not, Sir!’

‘ Just so, O king, the Arahat keeps his mind going
through the body. And yet his commands have no
authority over it, nor power.’

42. ‘Venerable Ndgasena, why is it that the
ordinary man suffers both bodily and mental pain ?’

‘ By reason, O king, of the untrained state of his
mind. Just, O king, as an ox when trembling with
starvation might be tied up with a weak and fragile
and tiny rope of grass or creeper. But if the ox
were excited! then would he escape, dragging the
fastening with him. Just so, O king, when pain
comes upon him whose mind is untrained, then is
his mind excited, and the mind so excited bends his
body this way and that and makes it grovel on the
ground, [254] and he, being thus untrained in
mind, trembles? and cries, and gives forth terrible

1 Parikupati, not in Childers; but see above, IV, 1, 38 (p. 118
of the Pali).
* Tasati. Mr. Trenckner points out (p. 431) that two MSS.

IV, 6, 44. OF MILINDA THE KING. 77

groans, This is why the ordinary man, O king,
suffers pain as well in body as in mind.’

43. ‘ Then why, Sir, does the Arahat only suffer
one kind of pain—bodily, that is, and not mental ?’

‘The mind of the Arahat, O king, is trained, well
practised, tamed, brought into subjection, and
obedient, and it hearkens to his word. When
affected with feelings of pain, he grasps firmly
the idea of the impermanence of all things, so ties
his mind as it were to the post of contemplation, and
his mind, bound to the post of contemplation, re-
mains unmoved, unshaken, becomes stedfast, wanders
not—though his body the while may bend this way
and that and roll in agony by the disturbing influence
of the pain. This is why it is only one kind of pain
that the Arahat suffers—bodily pain, that is, and
not mental.’

44. ‘Venerable Nagasena, that verily is a most
marvellous thing that when the body is trembling
the mind should not be shaken. Give me a reason
for that.’

‘ Suppose, O king, there were a noble tree, mighty
in trunk and branches and leaves. And when
agitated by the force of the wind its branches should
wave. Would the trunk also move ?’

‘Certainly not, Sir!’

‘Well, O king, the mind of the Arahat is as the
trunk of that noble tree.’”

‘1Most wonderful, Nagasena, and most strange!

read rasati and one sarati. The Simhalese rendering (p. 359),
bhaya wanneya, confirms the reading he has adopted.

1 The Simhalese (p. 360) has four lines here that are not in
the Pali.

78 THE QUESTIONS AND PUZZLES IV, 6, 45-

Never before have I seen a lamp of the law that
burned thus brightly through all time.’

[Here ends the dilemma as to the Arahat’s
power over his body.]

[DILEMMA THE FIFTY-EIGHTH.
THE LAYMAN’S SIN.]

45. [255] ‘ Venerable Nagasena, suppose a layman
had been guilty of a Paradgika offence}, and some
time after should enter the Order. And neither he
himself should be aware that when still a layman
he had so been guilty, nor should any one else inform
him, saying: “When a layman you were guilty of
such an offence.” Now if he were to devote himself
to the attainment of Arahatship’, would he be able so
to comprehend the Truth as to succeed in entering
upon the Excellent Way ?’

‘No, O king, he would not.’

‘But why not, Sir?’

‘That, in him, which might have been the cause
of his grasping the Truth has been, in him, destroyed.
No comprehension can therefore take place.’

46. ‘Venerable NAgasena, your people say :

“Τὸ him who is aware (of an offence) there comes

1 This, for a member of the Order, would be either unchastity,
theft, murder, or putting forward false claims to extraordinary
holiness. See ‘Vinaya Texts,’ part i, pp. 3-5. But Hinasi-
kumburé takes the word Par4 gika here in the sense of matricide,
parricide, injuring a Bo Tree, murder of an Arahat, wounding a
TathAgata, or rape of a nun.

* Tathattaya. Rahat phala pizisa pilipadane wf nam,
says the Simhalese (p. 361).

IV, 6, 48. OF MILINDA THE KING, 79

remorse. When remorse has arisen there is an
obstruction in the heart. To him whose heart is
obstructed there is no comprehension of the Truth 1,"

‘Why should there then be no such comprehension
to one not aware of his offence, feeling no remorse,
remaining with a quiet heart. This dilemma touches
on two irreconcilable statements. Think well before
you solve it.’

47. ‘Would selected seed?, O king, successfully
sown in a well-ploughed, well-watered, fertile soil,
come to maturity ?’

‘Certainly, Sir!’

‘But would the same seed grow on the surface
of a thick slab of rock ?’

‘ Of course not.’

‘Why then should the same seed grow in the
mud, and not on the rock ?’

‘Because on the rock the cause for its growth
does not exist. Seeds cannot grow without a cause.’

‘Just so, O king, the cause by reason of which
his comprehension of the Truth (his conversion)
might have been brought about, has been rooted
out in him. Conversion cannot take place without
a cause.’

48. ‘[Give me, Sir, another simile *.’]

‘Well, O king, will sticks and clods and cudgels *

1 This passage has not yet been traced in the Pifakas.

3 Saradam bigam. ‘Seed which will give sfra.’ It has
nothing to do with s4radam, ‘autumn.’ See Samyutta Nikdya
XXII, 24.

8. Added from the Simhalese (p. 362). It is not in the Pali.

4 Laku/éa, not in Childers. But see below (p. 301 of the Pali
text). It is probably the same Dravidian word as appears in the
Sanskrit dictionaries as laguda.

80 THE QUESTIONS AND PUZZLES IV, 6, 49.

and clubs find a resting-place in the air, in the same
way as they do on the ground ?’

‘No, Sir.’

‘ But what is the reason why they come to rest
on the earth, when they will not stand in the air?’

‘There is no cause in the air for their stability,
and without a cause they will [256] not stand.’

‘Just so, O king, by that fault of his the cause for
his conversion has been removed. And without a
cause there can be no conversion. Now will fire,
O king, burn in water in the same way as it will
on land?’

‘No, Sir.’

‘ But why not ?’

‘Because in water the conditions precedent for
burning do not exist. And there can be no burn-
ing without them.’

‘Just so, O king, are the conditions precedent to
conversion destroyed in him by that offence of his,
And when the conditions which would bring it about
are destroyed there can be no conversion.’

‘49. ‘ Venerable Nagasena, think over this matter
once more. I am not yet convinced about it. Per-
suade me by some reason how such obstruction can
occur in the case of one not aware of his offence, and
feeling therefore no remorse.’

‘Would the Halahala? poison, O king, if eaten by

1 There is a curious confusion about this word. It is found in
post-Buddhistic Sanskrit in the sense of a particular sort of strong
poison, and in this sense it occurs also in the Gataka Commentary
I, 271; III, 103; and in the Tela-ka/4ha-gatha, verse 82. In
none of these passages is the nature of the poison at all explained ;
it is taken for granted as a well-known powerful poison. But
above (p. 122 of the P4li), and at G&taka I, 47, 48, it is used in

IV, 6, 49. OF MILINDA THE KING. 81

a man who did not know he had eaten it, take away .
his life ?’

‘Yes, Sir.’

‘Just so, O king, is there an obstruction to his
comprehension of the Truth, who, without being
aware of it, has committed a sin. And would fire,
O king, burn a man who walked into it unawares?’

‘Yes, Sir.’

‘Well, just so in the case you put. Or woulda
venomous snake, if it bit a man without his knowing
it, kill him?’

‘Yes, Sir.’

‘Well, just so in the case you put. And is it not
true that Samaza Kolaz#a, the king of Kalinga,
—when surrounded by the seven treasures of a
sovereign overlord he went mounted on his state
elephant to pay a visit to his relatives,—was not able
to pass the Tree of Wisdom, though he was not
aware that it was there!? Well, of the same kind
is the reason why one who has committed an offence,
even though he know it not, is nevertheless incapable
of rising to the knowledge of the Truth.’

‘Verily, Nagasena, this must be the word of the
Conqueror. To find any fault with it were vain.
And this (explanation of yours) must be the meaning
of it. I accept it as you say.’

(Here ends the dilemma of the layman’s sin.]

the sense of kol&hala, ‘noise’ (compare the Sanskrit halahalA,
used as a cry or call). In this sense it is probably a mere imitation
of the supposed sound. In the sense of poison its derivation is
doubtful.

1 This must be the incident referred to at GAtaka IV, 232,
though the name of the king is given (on the previous page) simply
as K4lingo and not as Samana-kolafdo.

[36] G

82 THE QUESTIONS AND PUZZLES IV, 6, 50.

[DILEMMA THE FIFTY-NINTH.
THE GUILTY RECLUSE. ]

50. [257] ‘Venerable Nagasena, what is the dis-
tinction, what the difference, between a layman who
has done wrong, and a Samamza (member of the
Order) who has done wrong? Will they both be
reborn in like condition? Will the like retribution
happen to both? Or is there any difference ?’

‘ There are, O king, ten qualities which abound in
the guilty Samaza, distinguishing him from the
guilty layman. And besides that, in ten ways
does the Samawa purify the gifts that may be
given him.

51. ‘And what are the ten qualities which abound
in the guilty Samaza, distinguishing him from the
guilty layman? The guilty Samaza, O king, is
full of reverence for the Buddha, for the Law, for the
Order, and for his fellow-disciples; he exerts himself
in putting questions about, and in recitation of (the
sacred texts); he is devoted to learning, though he has
done wrong. Then, O king, the guilty one entering
the assembly, enters it decently clad, he guards him-
self alike in body and mind through fear of rebuke,
his mind is set upon exerting himself (towards the
attainment of Arahatship), he is of the companion-
ship of the brethren. And even, O king, if he does
wrong he lives discreetly. Just, O king, as a
married woman sins only in secret and in privacy,
so does the guilty Samaza walk discreetly in his
wrongdoing. These are the ten qualities, O king,
found in the guilty Samaza, distinguishing him
from the guilty layman,

52. ‘And what are the ten ways in which, besides,

IV, 6, 53. OF MILINDA THE KING. 83

he purifies a gift given to him? He purifies it in
that he wears an invulnerable coat of mail?; in that
he is shorn in the fashion of the characteristic mark
of renunciation used by the seers of old?; in that
he is one who is included in the multitude of the
brethren; in that he has taken his refuge in the
Buddha, the Law, and the Order ; in that he dwells
in a lonely spot suitable for the exertion (after
Arahatship); in that he seeks after the treasure of
the teaching of the Conquerors; in that he preaches
the most excellent law (Dhamma); in that his final
destiny is to be reborn in the island of truth®; in
that he ‘is possessed of an honest belief that the
Buddha is the chief of all beings; in that he has
taken upon himself the keeping of the Uposatha
day. These, O king, are the ten ways in which,
besides, he purifies a gift given to him.

52. [258] ‘Even, O king, when thoroughly fallen, a
guilty Samama yet sanctifies the gifts of the supporters
of the faith—just as water, however thick, will wash
away slush and mud and dirt and stains—just as
hot, and even boiling water will put a mighty blazing
fire out—just as food, however nasty, will allay the
faintness of hunger. For thus, O king, hath it been
said by the god over all gods in the most excellent
Magghima Nik4ya in the chapter “On gifts *:”

1 «The threefold robes, the Arahad-dhaga, for the suppression
of all evil, worn by all the Buddhas’ adds the Simhalese (p. 364).
Compare above, vol. i, p. 190.

2 The Rishis; ‘who were gaining the Swarga-moksha’ adds
the Simhalese. (It was before the days of Arahatship.)

8 Dhamma-dfpa, that is to reach Arahatship, Nirvana. Com-
pare the Gataka stanza, IV, 121, verse 3.

* The Dakkhiz& Vibhanga, No. 12 in the Vibhanga Vagga,
No. 142 in the whole Nik4ya.

G2

84 THE QUESTIONS AND PUZZLES IV, 6, 53.

““Whene’er a good man, with believing heart,
Presents what he hath earned in righteousness
To th’ unrighteous,—in full confidence
On the great fruit to follow the good act—
Such gift is, by the giver, sanctified.” ’

‘Most wonderful, Nagasena, and most strange!
We asked you a mere ordinary question, and you,
expounding it with reasons and with similes,
have filled, as it were, the hearer with the sweet
taste of the nectar (of Νίγναηα 1). Just as a cook,
or a cook’s apprentice, taking a piece of ordinary
nutmeg, will, treating it with various ingredients,
prepare a dish for a king—so, Nagasena, when
we asked you an ordinary question, have you,
expounding it with reasons and similes, filled the
hearer with the sweet taste of the nectar of Nirvasa.’

[Here ends the dilemma as to the guilty recluse.]

1 Amata-madhuram savanfipagam ak4asi. Hfna/si-kum-
buré (p. 365) understands this differently, and has apparently read
amatam madhuram. For he translates ‘filled the hearer with
the taste of Nirvana, and adorned the least of the people with the
ear-ring of Arahatship.’ It is difficult to see where he finds ‘the
least of the people,’ and there is no authority for rendering
savanfipagam by ‘ear-ring.’ Amata as an epithet of the state
of mind called by Western writers Nirvana (which is only one of
many names applied in the Buddhist books themselves to Arahat-
ship) has nothing to do with immortality. As this wrong notion
of the use of the word has led to much confusion, I have considered
in an appendix all the passages in which the epithet occurs.

IV, 6, 55. OF MILINDA THE KING, 85

[DILEMMA THE SIXTIETH.
THE SOUL IN WATER. |

54. ‘Venerable Nagasena, this water when boiling
over the fire gives forth many a sound, hissing
and simmering’. Is then, Nagasena, the water
alive? Is it shouting at play? [259] or is it crying
out at the torment inflicted on it ?’

‘It is not alive, O king, there is no soul or being
in water. It is by reason of the greatness of the
shock of the heat of the fire that it gives forth
sounds, hissing and simmering.’

‘Now, venerable NAgasena, there are false teachers
who on the ground that the water is alive reject the
use of cold water, and warming the water feed them-
selves on tepid foods of various kinds?.

‘These men find fault with you and revile you,
saying: “The Sakyaputtiya Samamas do injury to
the souls of one function *.” Dispel, remove, get rid
of this their censure and blame.’

55. ‘ The water is not alive, O king. Neither is
there therein either soul or being. And it is the

1 Kikkisayati &itikifayati. The English words entirely fail
in representing the sound of these striking words (in which the &
is pronounced as ch). They recur Mahfvagga VI, 26, 7 and
Puggala Pafifatti 3, 14.

3 Vekafika-vekafikam. Hinasi-kumburé renders this by
hunu-huzuyem, and huau is the Pali uzha. But the expres-
sion may be compared with vika/a, ‘filth’ (used for food), at
Mahf4vagga VI, 14, 6. On the belief of the Gains in the ‘ water-
life’ see the Ay&ranga Sutta I, 1, 3 (in vol. xxii of the S.B.E.,
P- 5).

5 Ekindriyam givam. The belief in such a soul is to be
understood as held by the teachers referred to, not by Buddhists.
Hinasi-kumburé’s translation implies that the one function meant
is pranaa. Compare the heretical opinions described in the Digha
II, 20, and 26,

86 THE QUESTIONS AND PUZZLES IV, 6, 56.

great shock of the heat of the fire that makes it
sound, hissing and simmering. It is like the water in
holes in the ground, in ponds and pools and lakes, in
reservoirs, in crevices and chasms, in wells, in low-
lying places, and in lotus-tanks', which before the
mighty onset of the hot winds? is so deeply affected
that it vanishes away. But does the water in that
case, O king, give forth many a sound, hissing and
simmering ?’

‘Certainly not, Sir.’

‘But, if it were alive, the water would then also
make some sound. Know therefore, O king, that
there is no soul, neither being, in water; and that it
is the greatness of the shock of the heat of the water
that makes it give forth sounds.

56. ‘And hear another reason, O king, for the same
thing. If water, O king, with grains of rice in it, is
put in a vessel and covered up, but not placed over
the fireplace, would it then give forth sound ?’

‘No, Sir. It would remain quiet and unmoved.’

‘ But if you were to put the same water, just as it
is in the vessel, over a fireplace’, and then light up the
fire, would the water remain quiet and motionless ?’

1 This list recurs in almost identical terms below, p. 296 (of the
P4li text). See also above, II, 1, 10 (vol. 1, p. 55).

3 V4t4tapa, not ‘heat and wind’ as Béhtlingk-Roth understand
it in their rendering of vatatapika. See ‘ Vinaya Texts,’ III, 159
and Samyutta XXII, 12.

5 Uddhane. This word is always rendered ‘oven’ in the dic-
tionaries. But I doubt whether there were ovens at all, in our
sense, in those times, and in any case, the word certainly means
a fireplace made of bits of brick between which the wood for the
fire is laid. We must imagine the bricks to be laid, as a general
rule, in a triangle. I have often seen both Simhalese peasants, and
Tamils from the Madras Presidency, boiling their rice in the open
over such extemporised fireplaces in pots either placed on the

IV, 6, 56. OF MILINDA THE KING. 87

‘Certainly not, Sir. It would move and be agitated,
become perturbed and all in commotion, waves
would arise in it, it would rush up and down
and in every direction [260], it would roll up and
boil over?, and a garland of foam would be formed
above it.’

bricks, or more usually suspended from three sticks meeting above
the centre of the space between the bricks. That this, and this
only, is the sense in which the word is used in P&li is clear from
a comparison of the passages in which it is used, though of course
in huts the fireplace, though of the same kind, would be a more
permanent structure. I have not traced the word in the Pi/akas.
In the GAtaka Commentary I, 68 we find that smoke usually rises
uddhanato. This it would not do from an oven. At G&taka I,
33 and Dhammapada Commentary 176 uddhane 4ropetva must
mean ‘ lifted up on to’ not ‘put into. At Gataka I, 346 the speaker
says he will take the uddhana-kapallani, and the rice with in-
gredients for the curry, up on to the flat roof of the house, and there
cook and eat them. These are the bits of brick to make, not an
oven, but a fireplace of. At G&taka II, 133 the husband wrings
the neck of the parrot (the parrot of the Arabian Nights, chap. 2,
I may add) and throws it uddhanantaresu ‘into the space
(between the bricks) of the fireplace.’ At Gataka III, 178 and
Dhammapada Commentary 263 we hear of meat boiled on the
uddhana. In the Rasavahini (quoted in the ‘ Journal of the Pali
Text Society,’ 1884, p. 53) the context shows that a fireplace or
hearth, not an oven, is meant. Finally above (p. 118 of the P4li)
we hear of a cauldron being mounted on to an uddhana, and the
fire being lighted under it.

The derivation is uncertain. The Sanskrit lexicographers give
various forms of the word—always with the meaning ‘ oven’—
uddhéna, udvana, uddhmana (this last probably influenced by
a supposition that the word was connected with dham). The
Simhalese is uduna, and though ‘fireplace’ is better than ‘ oven,’
we have really no corresponding word in English. The gypsies,
who are Indian in origin, should have a name for it. But I only
find in their vocabularies yogongo-tan, which means simply
aggi/hana.

1 Uttarati patarati. ‘Itirenneya petirenneya’ says the
Simhalese.

88 THE QUESTIONS AND PUZZLES IV, 6, 57.

‘But why so, O king, when water in its ordinary
state remains quiet and motionless?’

‘It is because of the powerful impulse of the heat
of the fire that the water, usually so still, gives forth
many a sound, bubbling and hissing.’

‘Then thereby know, O king, that there is no
soul in water, neither being; and that it is the
strong heat of the fire that causes it to make
sounds,

57. ‘And hear another reason, O king, for the
same thing. Is there not water to be found in
every house put into water-pots with their mouths
closed up ?’

‘Yes, Sir,’

‘Well, does that water move, is it agitated, per-
turbed, in commotion, does it form into waves, does
it rush up and down and in every direction, does it
roll up and roll over’, is it covered with foam?’

‘No! That water is in its ordinary state. It
remains still and quiet.’

‘But have you ever heard that all this is true of
the water in the great ocean ? and that rearing up?
it breaks against the strand with a mighty roar δ᾽

‘Yes, I have both heard of it, and have seen it
myself—how the water in the great ocean lifts
itself up a hundred, two hundred, cubits high, towards
the sky.’

‘But why, whereas water in its ordinary state
remains motionless and still, does the water in the
ocean both move and roar ?’

‘That is by reason of the mighty force of the

1 Uttarati patarati, the second of which the Simhalese (p. 368)
omits here. See p. 117 of the Pali.

3 Ussakkitvé, ‘continually pumping up,’ says the Simhalese.

IV, 6, 59. OF MILINDA THE KING. 89

onset of the wind, whereas the water in the water-
jars neither moves nor makes any noise, because
nothing shakes it.’

‘Well, the sounds given forth by boiling water are
the result, in a similar way, [261] of the great heat
of the fire.’

58. ‘ Do not people cover over the dried-up mouth
of a drum? with dried cow-leather ?’

‘Yes, they do.’

‘Well, is there any soul or being, O king, in a
drum ?’

‘Certainly not, Sir.’

‘Then how is it that a drum makes sounds?’

‘By the action or effort of a woman or a man.

‘Well, just as that is why the drum sounds, so
is it by the effect of the heat of the fire that the
water sounds. And for this reason also you might
know, O king, that there is no soul, neither being,
in water; and that it is the heat of the fire which
causes it to make sounds?.

59. ‘And I, too, O king, have something yet
further to ask of you—thus shall this puzzle be
thoroughly threshed out. How is it? Is it true
of every kind of vessel that water heated in it
makes noises, or only of some kinds of vessels ?’

‘Not of all, Sir. Only of some.’

‘But then you have yourself, O king, abandoned
the position you took up. You have come over to
my side—that there is no soul, neither being, in
water. For only if it made noises in whatever

1 Bheri-pokkharam, which the Simhalese renders bheri-
mukha. Compare Vim4na Vatthu 18, 10, where pokkhara is a
sort of drum.

* A similar analogy has been used above, vol. i, p. 48.

go THE QUESTIONS AND PUZZLES IV, 6, 59.

vessel it were heated could it be right to say that
it had a soul. There cannot be two kinds of water
—that which speaks, as it were, which is alive, and
that which does not speak, and does not live. If
all water were alive, then that which the great
elephants, when they are in rut, suck up in their
trunks, and pour out over their towering frames, or
putting into their mouths take right into their
stomachs—that water, too, when crushed flat be-
tween their teeth, would make a sound. And great
ships, a hundred cubits long, heavily laden, full
of hundreds of packages of goods, pass over the
sea—the water crushed by them, too, would make
sounds. [262] And mighty fish, leviathans with
bodies hundreds of leagues long', since they dwell
in the great ocean, immersed in the depths of it,
must, so living in it, be constantly taking into their
mouths and spouting out the ocean—and that water,
too, crushed between their gills or in their stomach,
would make sounds. But as, even when tormented
with the grinding and crushing of all such mighty
things, the water gives no sound, therefore, O king,
you may take it that there is no soul, neither being,
in water.

‘Very good, Nagasena! With fitting discrimina-
tion has the puzzle put to you? been solved. Just,
NAgasena, as a gem of inestimable value which had
come into the hands of an able master goldsmith,
clever and well trained, would meet with due appre-
ciation, estimation, and praise—just as a rare pearl

1 Their names are given. On this belief see above, III, 7, 10
(vol. i, p. 130) and Kullavagga IX, 1, 3.

3. Des4Agato, ‘based on the teaching of the Omniscient One,’
says Hina/si-kumburé, who therefore apparently read desan4gato.

IV, 6, 59. OF MILINDA THE KING. gI

at the hands of a dealer in pearls, a fine piece of
woven stuff at the hands of a cloth merchant?, or
red sandal wood at the hands of a perfumer—just
so in that way has this puzzle put to you been solved
with the discrimination it deserved.’

[Here ends the dilemma as to the water-life.]

Here ends the Sixth Chapter’.

1 Dussika, a word only found, so far as I know, here and
below at V, 4 (p. 331 of the PAli), where see the note.

3 Sakala-gana mano-mandantyya-wf sri-saddharm4-
dasayehi sha/wana vargaya nimiyeya, says the Simhalese.

92 THE QUESTIONS AND PUZZLES IV, ἢ, 1.

Book IV. Cuaprter 7.

[DILEMMA THE SIXTY-FIRST.

THE OBSTACLES. |

1. ‘Venerable Nagasena, the Blessed One said :

‘Live, O brethren, devoted to and taking de-
light in that which has no Papa#é£as (none of those
states of mind which delay or obstruct a man in his
spiritual growth ').”

‘What is that which has no Papa#as?’

‘The fruit of Conversion has no Papazkas, O
king, the fruit of that stage of the Path in which
those live who will be only once, or not all reborn,
the fruit of Arahatship has no Papazé£as.’

‘But if that be so, Nagasena, [263] then why do
the brethren concern themselves with recitation of,
with asking questions about the discourses, and the
pieces in mixed prose and verse, and the expositions,
and the poems, and the outbursts of emotion, and
the passages beginning “ Thus he said,” and the
birth-stories, and the tales of wonder, and the
extended treatises??? Why do they trouble them-
selves about new buildings *, about gifts and offer-
ings to the Order ?’

1 This passage has not yet been traced in the Pifakas.

3 These are the well-known navang4ni, the nine divisions into
which the Scriptures are divided. See Magghima Nik4ya I, 133;
Ahguttara Nik4ya IV, 6, &c.

5 Navakammena palibugghanti. The Simhalese adds
khanda-phulla-pa/isamkharanayen, ‘repairing dilapidations.’

IV, 7,4. OF MILINDA THE KING. 93

2. ‘They who do all these things, O king, are
working towards attainment of freedom from the
Papazéas, (that is of Arahatship'). For whereas,
O king, all those of the brethren who are pure by
nature, those upon whose hearts an impression has
been left by good deeds done in a former birth 5,
can (get rid of the Papazé&as, can) become Ara-
hats, in a moment—those on the other hand whose
minds are much darkened by evil® can only become
Arahats by such means as these.

3. ‘Just, O king, as while one man who has sown
a field and got the seed to grow can, by the exertion
of his own power, and without any rampart or fence,
reap the crop—whereas another man when he has
got the seed to grow must go into the woods, and
cut down sticks and branches and make a fence of
them, and thus only reap the crop—in the same
way those who are pure by nature, upon whose
hearts an impression has been left by good deeds done
in a former birth, can, ina moment, become Arahats,
like the man who gathers the crop without a fence.
But those, on the other hand, whose minds are
darkened by the evil they have done can only be-
come Arahats by such means as these—like the
man who can only reap his crop if he builds the
fence.

4. ‘Or just, O king, as there might be a bunch of
fruits on the summit of a lofty mango tree. Then

1 This is (very properly) added in the Simhalese, for the two are
practically identical. Hereafter it throughout renders nippapafiko
hoti by ‘become an Arahat.’

2 Vasita-vasana& See above, vol. i, p. 18.

5. Maharagakkhé, ‘evil done both in this and in former births’
is here to be understood.

94 THE QUESTIONS AND PUZZLES IV, 7, 5.

whoever possesses the power of Iddhi could take
those fruits!, but whoever had not, he would have
first to cut sticks and creepers and construct a
ladder, and by its means climb up the tree and so
get at the fruit. In the same way those who are by
nature pure, and upon whose hearts an impression
has been left by good deeds done in a former birth,
may attain, in a moment, to Arahatship, like the
man getting the fruit by the power of Iddhi.
But those, on the other hand, whose minds are
darkened by the evil they have done can only
become Arahats by such means as these, like the
man who only gets the fruit by means of the ladder
he has made. ἷ

5. [264] ‘ Or just, O king, as while one man who
is clever in business will go alone to his lord
and conclude any business he has to do, another
man, rich though he may be, must by his riches
bring others to his service, and by their help get the
business done—and it is for the business’ sake that
he has to seek after them. In the same way those
who are by nature pure, upon whose hearts an im-
pression has been left by good deeds done in a
former birth, may reach, in a moment, to the attain-
ment of the Six Transcendent Qualities 2, like the
man who does the business alone by himself.
Whereas those brethren whose minds are darkened
by the evil they have done can only by such means
as these realise the gains of renunciation, like the
man who through others’ help brings his business to
the desired end.

1 By the simple process of going through the air to the top of
the tree.
3 Chasu abhi##asu vastbhavam p&pumanti.

IV, 7, 6. OF MILINDA THE KING. 95

6. ‘For recitation is of great good, O king, and
asking questions, and superintending building work,
and seeing to gifts and offerings is of great good—
each of them to one or other of the spiritual objects
which the brethren seek to obtain. Just, O king, as
there might be some one of the ministers or soldiers
or messengers or sentries or body-guards or attend-
ants who was especially serviceable and useful to the
king, but when he had any business given him to do
they would all help him—just so are all these things
of assistance when those objects have to be attained.
When all men, O king, shall have become by nature
pure, then will there be nothing left for a teacher?
to accomplish. But so long as there is still need of
discipleship *, so long will even such a man, O king,
as the Elder Sériputta himself (though he had at-
tained to the summit of wisdom by reason of his
having been, through countless ages, deeply rooted
in merit), yet find it impossible, without discipleship,
to attain to Arahatship*®, Therefore is it, O king,
that hearing (the Scriptures) is of use, and recitation
of them, and asking questions about them. And
therefore is it that those also who are addicted to

1 ‘Who is a Buddha’ adds HinaA-kumbur€ (p. 372).

* Savanena, literally ‘bearing.’

. Asavakkhayam, literally ‘to the destruction of the Asavas;’
that is, of the Great Evils, which are lust, dulness, becoming, and
ignorance. Mr. Trenckner marks this passage as corrupt, but
Hinafi-kumburé seems to have had the same reading before him
as Mr. Trenckner has selected from his MSS., except that he has
not had any mark of punctuation after the word hoti.

The particular occasion on which Sériputta became finally free
from the Asavas is related in the Digha-nakha Suttanta, No. 74
in the Magghima Nik4ya (vol. i, p. 50 of Mr. Trenckner’s edition
for the Pali Text Society).

96 THE QUESTIONS AND PUZZLES IV, 7, 7+

these things, becoming free from the obstacles
thereto, attain to Arahatship!’

‘Right well. have you made me understand this
puzzle, Nagasena. That is so, and I accept it as
you say.’

[Here ends the dilemma as to the obstacles. ]

[DILEMMA THE SIXTY-SECOND.
THE LAY ARAHAT.]

7. ‘Venerable Nagasena, your people say:

“Whosoever has attained, as a layman, to Arahat-
ship, one of two conditions are possible to him, and
no other—either that very day he enters the Order,
or he dies away, for beyond that day he cannot
last 3.”

[265] ‘ Now if, Nagasena, he could not, on that
day, procure a teacher or preceptor, or a bowl and
set of robes*, would he then, being an Arahat,
admit himself, or would he live over the day, or
would some other Arahat suddenly appear by the
power of Iddhi and admit him, or would he die
away ?’

‘He could not, O king, because he is an Arahat,
admit himself. For any one admitting himself to

1 Literally ‘therefore is it that recitation, &c., is a condition free
from the obstacles, and unmade’ (the Unmade being also one of
the many epithets of Arahatship).

3 This passage has not yet been traced in the Pifakas.

5 All these are necessary to one who is a candidate for admission
to the Order—the teacher and preceptor being, as it were, his
proposer and seconder; and no one being admitted who is not
already provided with a bowl and a set of robes.

TV, 7, 8. OF MILINDA THE KING. 97

the Order is guilty of theft’. And he could not
last beyond that day. Whether another Arahat
should happen, or not, to arrive, on that very day
would he die away.’

‘Then, Nagasena, by whatever means attained,
the holy condition of Arahatship is thereby also
lost, for destruction of life is involved in it.’

8. ‘It is the condition of laymanship which is at
fault, O king. In that faulty condition, and by
reason of the weakness of the condition itself, the
layman who, as such, has attained to Arahatship
must either, that very day, enter the Order or die
away. That is not the fault of Arahatship, O king.
It is laymanship that is at fault, through not being
strong enough.

‘Just, O king, as food, that guards the growth
and protects the life of all beings, will, through
indigestion, take away the life of one whose stomach
is unequal to it, whose internal fire is low and weak
—yjust so if a layman attains Arahatship when in
that condition unequal to it, then by reason of the
weakness of the condition he must, that very day,
either enter the Order or die away.

‘Or just, O king, as a tiny blade of grass when a
heavy rock is placed upon it will, through its weak- |
ness, break off and give way—just so when a layman
attains Arahatship, then, unable to support Arahat-
ship in that condition, he must, that very day, either
enter the Order or die away,

‘Or just, O king, as a poor weak fellow of low
birth and little ability, if he came into possession of

1 “Inasmuch as he would be taking a dress to which he was not
entitled’ is Hfna/i-kumburé’s gloss.

[36] Η

οϑ THE QUESTIONS AND PUZZLES IV, 7,9.

a great and mighty kingdom, would be unable to
support the dignity of it !—just so if a layman attains
to Arahatship, then is he unable, in that condition, to
support it. [266] And that is the reason why he
must, on that very day, either enter the Order or
die away.’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to the lay Arahat.]

[DILEMMA THE SIXTY-THIRD.

THE FAULTS OF THE ARAHAT.]

9. ‘Venerable NAgasena, can an Arahat be
thoughtless ? ?’

‘The Arahats, O king, have put thoughtlessness
far from them. They are never inadvertent.’

‘But can an Arahat be guilty of an offence ?’

‘Yes, O king.’

‘In what respect ?’

‘In the construction of his cell%, or in his inter-
course (with the other sex)‘, or in imagining the
wrong time (for the midday meal) to be the right

1 We have had the same simile above, IV, 6, 30.

3 Compare the note on Xullavagga V, 9, 5.

5. Which must not exceed certain dimensions, &c. See the 6th
SamghAdisesa (‘Vinaya Texts,’ I, pp. 8, 9).

4“ Saffaritte. Perhaps only the sth Samgh4disesa (loc. cit.)
is here referred to, but Hinafi-kumburé (p. 375) takes it in a much
more extended sense, as referring to all the restrictions, as to time
and place, &c., laid down for the guidance of the brethren in their
relations with women.

IV, 7, το. OF MILINDA THE KING. 99

time’, or when he has been invited (to a meal ἢ)
forgetting the invitation, or in taking to be “left
over ὃ" food which has not been left over.’

‘But, venerable Nagasena, your people say :

“Those who commit offences do so from one
of two reasons, either out of carelessness or out of
ignorance *.”

‘Now, is the Arahat careless that he commits
offences ?’

‘No, O king.’

‘Then if the Arahat commits offences, and yet is
not careless, he must be capable of thoughtlessness.’

‘He is not capable of thoughtlessness, and yet the
Arahat may be guilty of offences.’

'*Convince me then by a reason. What is the
reason of this ?’

10. ‘There are two kinds of sins, O king—those
which are a breach of the ordinary moral law, and
those which are a breach of the Rules (of the
Order). And what is a breach of the ordinary moral
law? The ten modes of evil action® (killing, theft,

1 It is curious that the well-known rule as to not eating solid
food after sunturn at noon is not expressly stated in the Pati-
mokkha, or indeed anywhere in the Vinaya. But it is often
implied. See, for instance, the 37th PAfittiya Rule; Mahavagga
VI, 19, 2; VI, 33, 2; VI, 40, 3; Kullavagga V, 25, &c.

3. See the PAtittiya Rules, Nos. 32 and 46.

5.ΑᾺ Bhikkhu may not, except for certain special reasons, such
as sickness, either keep or eat food which has been left over after
the principal meal. See the 35th Pafittiya Rule. Hinasi-kumburé
(pp. 374-376) goes at great length into the full meaning of these
five technical terms of the Buddhist Canon Law, giving examples
under each.

‘ Not traced as yet. ‘Ignorance of the Siksh4padas’ says the
Simhalese (p. 376).

* Dasa akusala-kamma-path&. See Childers sub voce.

H 2

Ιοο THE QUESTIONS AND PUZZLES IV, 7, 10.

unchastity, lying, slander, harsh language, frivolous
talk, covetousness, malice, and false doctrine). These
things are against the moral law. And what is a
breach of the Rules? Whatever is held in the
world as unfitting and improper for Samamas, but is
not wrong for laymen—things concerning which the
Blessed One laid down rules for his disciples, not to
be transgressed by them their lives long. Eating
after sunturn, O king, is not wrong to those in the
world, but is wrong to those in the religion (the
Order) of the Conquerors. Doing injury to trees
and shrubs is no offence in the eyes of the world,
but it is wrong in the religion. The habit of
sporting in the water is no offence to a layman, but
it is wrong in the religion. And many other things
of a similar kind, O king, are right in the world, but
wrong in the religion of the Conquerors. This is
what I mean by a breach of the Rules. Now the
Arahat (he in whom the Great Evils are destroyed)
is incapable of sinning against whatever is moral
law, but he may unawares be guilty of an offence
against the rules of the Order. [267] It is not
within the province of every Arahat to know
everything,’ nor indeed in his power. He may be
ignorant of the personal or family name of some
woman or some man. He may be ignorant of
some road over the earth. But every Arahat would
know about emancipation, and the Arahat gifted
with the six modes of transcendental knowledge !
would know what lies within their scope, and
an omniscient Tathagata, O king, would know all
things.’

1 Cha/abhi##o—which every Arahat is not.

IV, 7,11 OF MILINDA THE KING. 101

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to the faults
of the Arahat.]

°

[DILEMMA THE SIXTY-FOURTH.
WHAT IS, BUT NOT IN THE WORLD. |

11. ‘Venerable Nagasena, there are to be seen
in the world Buddhas, and Paséeka-Buddhas, and
disciples of the Tathagatas, and sovran overlords,
and kings over one country, and gods and men ;—
we find rich and poor, happy and miserable ;—we
find men who have become women, and women who
have become men—there are good deeds and evil,
and beings experiencing the result of their virtue or
their vice ;—we find creatures born from eggs, and in
the water, and in sediment, or springing into life
by the mere apparitional birth; creatures without
feet, bipeds and quadrupeds, and creatures with many
feet ;—we find Yakkhas and Rakkhasas, and Kum-
bhavzdas, and Asuras, and Danavas, and Gandhabbas,
and Petas and Pisdé#as, and Kinnaras, and Mahora-
gas, and Nagas and Supazmas1, and magicians and
sorcerers ;—there are elephants, and horses, and
cattle, and buffaloes, and camels, and asses, and
goats, and sheep, and deer, and swine, and lions, and
tigers, and leopards, and bears, and wolves, and
hyenas, and dogs, and jackals, and many kinds of
birds ;—there is gold and silver, and the pearl, and

1 Fairies and goblins of various degrees and powers, most of
them not mentioned in the Pi/akas.

ΙΟ2 THE QUESTIONS AND PUZZLES IV, 7, 12.

the diamond, and the chauk, and rock, and coral, and
the ruby, and the Masdra stone, and the cat’s-eye,
and crystal, and quartz, and iron ore}, and copper,
and brass 2, and bronze ;—there is flax, and silk, and
cotton, and hemp’, and wool ;—there is rice, and
paddy, and barley, and millet, and kudrisa grain,
and beans‘, and wheat, and oilseed, and vetches ;—
there are perfumes prepared from roots, and sap,
and pith, and bark, and [268] leaves, and flowers,
and fruit, and of all other sorts ;—we find grass, and
creepers, and shrubs, and trees, and medicinal
herbs, and forests, and rivers, and mountains, and
seas, and fish, and tortoises,—all is in the world.
Tell me, Sir, what there is, then, which is not in
the world.’

12. ‘There are three things, O king, which you
cannot find in the world. And what are the three?
That which, whether conscious or unconscious, is
not subject to decay and death—that you will not
find. That quality of anything, (organic or in-
organic), which is not impermanent—that you will
not find. And in the highest sense there is no such
thing as being possessed of being 5,’

1 K&/a-loha, ‘ black metal’ (not found in the Pifakas).

3 Vassa-loha, ‘round metal.’ I can only guess what this is.
The Simhalese has simply wa/aloha, which is equally unin-
telligible. The word occurs again below (p. 331 of the Pali), and
Hinasi-kumburé there renders it toe¢i, which is a particular kind of
brazen vessel.

8. Two kinds are mentioned, βᾶ πα and bhanga. I don’t know
the difference between them. The Simhalese has sana and ban-
kalpé

4“ Three kinds of Phaseoli are mentioned, Varaka, Mugga, and
Masa.

δ᾽ Paramatthena sattipaladdhi natthi. It is very curious

IV, 7, 13. OF MILINDA THE KING. 103

‘Very good, Nagasena! That is so, and I accept
it as you say.

[Here ends the puzzle as to what is not
in the world.]

[DILEMMA THE SIXTY-FIFTH.
THINGS WITHOUT A CAUSE.]

13. ‘Venerable Nagasena, there are found beings
in the world who have come into existence through
Karma, and others who are the result of a cause,
and others produced by the seasons?. Tell me—is
there any thing that does not fall under any one of
these three heads ?’

‘There are two such things, O king. And what
are the two? Space, O king, and Nirvama.’

‘Now do not spoil the word of the Conquerors,
NA4gasena, nor answer a question without knowing
what you say!’

‘What, pray, is it I have said, O king, that you
should address me thus ?’

‘Venerable Nagasena, that is right what you said
in respect of space. But with hundreds of reasons

that both here, and in the analogous phrase at III, 5, 6 (p. 71 of
the PAli), Hinafi-kumburé should merely repeat the words in the
text. Both of these curt summaries of the deepest Buddhist doc-
trine were probably as ambiguous to him as they are tous. The
literal translation of the phrase here would be, ‘ In the highest sense
there is no acquisition of a being.’ As in Buddhism being cannot
strictly be predicated of any thing, or of any god or animal or
man,—each is really only becoming—the sense probably meant
must be very nearly as I have ventured to render.

1 Utu-nibbatta; which the Simhalese repeats. See the next
dilemma on ‘ Karma-born, cause-born, and season-born.’

104 THE QUESTIONS AND PUZZLES IV; 7, 14.

did the Blessed One proclaim to his disciples the
way to the realisation of Nirvaza. And yet you
say that Nirvaza is not the result of any cause!’

‘No doubt, O king, the Blessed One gave hun-
dreds of reasons for our entering on the way to the
realisation of Nirvaza. But he never told us of a
cause out of which Nirvaza could be said to be
produced.’

14. ‘ Now in this, Nagasena, we have passed from
darkness into greater darkness, [269] from a jungle
into a denser jungle, from a thicket into a deeper
thicket—inasmuch as you say there is a cause for
the realisation of Nirvaza, but no cause from which
it can arise. If, Ndgasena, there be a cause of the
realisation of Nirvaza, then we must expect to find
a cause of the origin of Nirvaza. Just, N4gasena,
as because the son has a father, therefore we ought
to expect that that father had a father—or because
the pupil has a teacher, therefore we ought to expect
that the teacher had a teacher—or because the
plant came from a seed, therefore we ought to
expect that the seed too had come from a seed 1—
so, Nagasena, if there be a reason for the realisation
of Nirvaza, we ought to expect that there is a
reason too for its origin,—just as if we saw the top
of a tree, or of a creeper, we should conclude that it
had a middle part, and a root.’

‘ Nirvaza, O king, is unproduceable, and no cause
for its origin has been declared.’

‘Come now, Nagasena, give me a reason for this.
Convince me by argument, so that I may know how

1 Compare the argument based above, II, 3, 2, on this and
similar series.

IV, 7, 16. - OF MILINDA THE KING. 105

it is that while there is a cause that will bring about
the realisation of Nirvdza, there is no cause that
will bring about Nirvama itself.’

15. ‘Then, O king, give ear attentively, and listen
well, and I will tell you what the reason is. Could a
man, O king, by his ordinary power, go up from
hence to the Himalaya, the king of mountains ?’

‘Yes, Sir, he could.’

‘But could a man, by his ordinary power, bring
the Himalaya mountains here ?’

‘Certainly not, Sir.’

‘Well! therefore is it that while a cause for the
realisation of Nirvaza can be declared, the cause of
its origin can not. And could a man, O king, by his
ordinary power cross over the great ocean in a ship,
and so go to the further shore of it ?’

‘Yes, Sir, he could.’

‘But could a man [270] by his ordinary power
bring the further shore of the ocean here ?’

‘Certainly not, Sir’

‘Well! so is it that while a cause for the realisa-
tion of Nirvd4za can be declared, the cause of its
origin can not. And why not? Because Nirvaza
is not put together of any qualities.’

16. ‘What, Sir! is it not put together ?’

‘No, O king. It is uncompounded, not made of
anything. Of Nirvaza, O king, it cannot be said
that it has been produced, or not been produced, or
that it can be produced 1, that it is past or future or
present, that it is perceptible by the eye or the ear
or the nose or the tongue, or by the sense of touch.’

‘But if so, Nagasena, then you are only showing

1 The Simhalese is here (p. 381) expanded.

106 THE QUESTIONS AND PUZZLES IV, 7, 17.

us how Nirv4ma is a condition that does not exist }.
There can be no such thing as Nirvaza.’

‘ Nirvaza exists,O king. And it is perceptible to
the mind. By means of his pure heart, refined and
straight, free from the obstacles*, free from low
cravings, that disciple of the Noble Ones who has
fully attained can see Nirvdaa.’

17. ‘ Then what, Sir, is Nirvava? Such a Nirvana
(I mean) as can be explained by similes*. Con-
vince me by argument how far the fact of its exist-
ence can be explained by similes.’

‘Is there such a thing, O king, as wind?’ .

‘Yes, of course.’

‘Show it me then, I pray you, O king—whether
by its colour, or its form, whether as thin or thick, or
short or long!’

‘But wind, Nagasena, cannot be pointed out in
that way‘. It is not of such a nature that it can be
taken into the hand or squeezed. But it exists all
the same.’

‘If you can’t show me the wind, then there can’t
be such a thing.’

‘But I know there is, Nagasena. That wind

1 Natthidhammam nibb&nam upadisatha. Compare the
use of atthi-dhammam nibb4nam, at p. 316 (of the Pali). I
take the compound to mean either ‘has the quality (or condition) of
not existing,’ or ‘is a condition that is not.’ And the latter is
more in harmony with the analogous phrase atthisatta dev4
(p. 317 of the P4li) since that can only mean ‘gods, which are
beings that are.’

® Lust, malice, pride, sloth, and doubt.

5 Hina/si-kumburé puts the stop, not after nibbanam as Mr.
Trenckner does, but after opammehi.

* On the connotation of upadassayitum, see pp. 316, 347, of
the Pali.

IV, 7, 18. OF MILINDA THE KING. 107

exists I am convinced !, [271] though I cannot show
it you.’
‘ Well! just so, O king, does Nirvama exist, though
it cannot be shown to you in colour or in form *.’
‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to Nirvaza.]

[DILEMMA THE SIXTY-SIXTH.
MODES OF PRODUCTION. |

18. ‘ Venerable Nagasena, what are they who are
said, in this connection, to be “ Karma-born,” and
“ cause-born,” and “season-born”? And what is it
that is none of these ?’

‘ All beings, O king, who are conscious, are Karma-
born (spring into existence as the result of Karma).
Fire, and all things growing out of seeds, are cause-
born (the result of a pre-existing material cause).
The earth, and the hills, water, and wind—all
these are season-born (depend for their existence on
reasons connected with weather). Space and Nir-
νᾶμα exist independently alike of Karma, and cause,

1 Me hadaye anupavi//ham, literally ‘has entered into my
heart.” But HinaA-kumburé takes vato atthfti as dependent on
gan4mi, and renders these three words by ‘it (the wind) has
entered into my heart,’ and then adds, by way of gloss, ‘and has
struck against my body, and travels through the sky.’ In another
passage below, IV, 8, 65 (p. 317 of the PAli), this same word
anupavi/‘ham recurs in a clause the sense of which is doubtful ;
and there Hinasi-kumburé explains it quite differently. It looks
very much as if we had here an idiom peculiar to our author; but
one cannot of course be sure on any such point till the Pifakas are
all published.

3 The same simile is used below, p. 317 (of the Pali).

108 THE QUESTIONS AND PUZZLES IV, 7, 19.

and seasons. Of Nirvaza, O king, it cannot be said
that it is Karma-born or cause-born or season-born ;
that it has been, or has not been, or can be produced,
that it is past or future or present, that it is perceptible
by the eye or the nose or the ear or the tongue or
by the sense of touch. But it is perceptible, O king,
by the mind. By means of his pure heart, refined
and straight, free from the obstacles, free from low
cravings, that disciple of the Noble Ones who has
fully attained can see Nirv4za.’

‘Well has this delightful puzzle, venerable Νᾶρα-
sena, been examined into, cleared of doubt, brought
into certitude. My perplexity has been put an end
to as soon as I consulted you, O best of the best of
the leaders of schools!’

[Here ends the dilemma as to modes of
production. ] ‘

[DILEMMA THE SIXTY-SEVENTH.
DEAD DEMONS.]

19. ‘ Venerable NAgasena, are there such things as
demons (Yakkhé) in the world ?’

‘Yes, O king.’

‘Do they ever leave that condition’ (fall out of
that phase of existence) ?

‘Yes, they do.’

‘But, if so, why is it that the remains of those
dead Yakkhas are never found, nor any odour of
their corpses smelt ?’

‘(272] Their remains are found, O king, and an
odour does arise from their dead bodies. The re-
mains of bad Yakkhas can be seen in the form of

IV, 7, 20. OF MILINDA THE KING. ὁ 109

worms and beetles and ants and moths and snakes
and scorpions and centipedes, and birds and wild
beasts.’

‘Who else, O Nagasena, could have solved this
puzzle except one as wise as you!’

[Here ends the dilemma as to dead demons.]

[DILEMMA THE SIXTY-EIGHTH.
THE METHOD OF PROMULGATING THE RULES. |

20. ‘Venerable Nagasena, those who were teachers
of the doctors in times gone by—Na4rada}, and
Dhammantari?, and Angirasa*, and Kapila‘, and
Kandaraggisama, and Atula, and Pubba Ka#Adyana ὃ
—all these teachers knowing thoroughly,and of them-
selves, and without any omission, the rise of disease
and its cause and nature and progress and cure and
treatment and management °,—each of them com-
posed his treatise en bloc, taking time by the forelock,
and pointing out that in such and such a body such
and such a disease would arise. Now no one of these

' No doubt the celebrated Devarshi is meant, though it is odd
to find him in a list of physicians.

5 In Sanskrit Dhanvantart, the physician of the gods. He is
mentioned in the Gataka IV, 496, with Bhoga and Vetarazi, as
a well-known physician of old famous for the cure of snake-bite.

* The connection of Angfrasa with the physicians is due to
the charms against disease to be found in the Atharva-veda.

* Kapila is known in the Brahman literature as a teacher of
philosophy rather than of medicine.

5 Probably ‘the Eastern Kaffayana,’ but nothing is known of
these last three names. Hfna/i-kumburé calls all seven ‘ Rishis.’

* Siddhasiddham, for which Hinaf-kumburé (p. 383), who
merely repeats all the other terms, has sadhy4s4dhya.

110 THE QUESTIONS AND PUZZLES IV, 7, 21.

was omniscient. Why then did not the Tathagata,
who was omniscient, and who knew by his insight of a
Buddha what would happen in the future, determin-
ing in advance that for such and such an occasion
such and such a rule would be required, lay down
the whole code of rules at once; instead of laying
them down to his disciples from time to time as each
occasion arose, when the disgrace (of the wrong act)
had been already noised abroad, when the evil was
already wide spread and grown great, when the
people were already filled with indignation! ?’

21. ‘The Tathagata, O king, knew very well that
in fulness of time the whole of the hundred and
fifty Rules? would have to be laid down to those
men. But the Tathagata, O king, thought thus:
“If I were to lay down the whole of the hundred
and fifty Rules at once the people would be filled
with fear [278], those of them who were willing to
enter the Order would refrain from doing so, saying, —
‘How much is there here to be observed! how
difficult a thing is it to enter religion according to
the system of the Samaza Gotama’—they would not
trust my words, and through their want of faith they
would be liable to rebirth in states of woe. As
occasion arises therefore, illustrating it with a reli-
gious discourse, will I lay down, when the evil has
become manifest, each Rule.”’

‘ A wonderful thing is it in the Buddhas, Nagasena,
and a most marvellous that the omniscience of the
Tathagata should be so great. That is just so,

1 This question has already been discussed above, III, 6, 2
(I, 116).

2 The rules of the Patimokkha are 227 in number, but without
the Sekhiyas they are 152.

IV, 7, 23. OF MILINDA THE KING. 111

venerable Nagasena. This matter was well under-
stood by the Tathagata—how that hearing that so
much was to be observed, men! would have been so
filled with fear that not a single one would have
entered religion according to the system of the Con-
querors. That is so, and I accept it as you say®.’

[Here ends the dilemma as to the method in which
the Rules were laid down.]

[DILEMMA THE SIXTY-NINTH.
THE HEAT OF THE SUN.]

22. ‘Venerable Nagasena, does this sun always
burn fiercely, or are there times when it shines with
diminished heat ?’

‘It always burns fiercely, O king, never gently.’

‘ But if that be so, how is it that the heat of the
sun is sometimes fierce, and sometimes not? ?’

23. ‘There are four derangements‘, O king,
which happen to the sun, and affected by one or
other of these its heat is allayed. And what are
the four? The clouds, O king, and fog’, and

1 Satt4, literally ‘beings,’ but that means human beings, men
and women, as no others (gods, Nagas, animals, &c.) were ad-
mitted to the Order. See Mahavagga I, 63; I, 76,1; Kulla-
vagga X, 17, 1.

3 In the Introductory Stories to the Rules it is often stated, how,
when a Bhikkhu had done some act, the people were indignant,
the brethren heard that and reported the matter to the Blessed One,
who then, and then only, laid down the Rule prohibiting that act.
But these Introductory Stories are really later than the Rules.

8. Here Hinasi-kumburé (pp. 386-7) goes into great details,
giving instances, and quoting verses.

* RogaA, literally ‘ diseases.’

δ Mahik&. Childers gives frost as the only meaning of this word.

we

112 THE QUESTIONS AND PUZZLES IV, 7, 24.

smoke, and eclipses*—these are the four derange-
ments which happen to the sun, and it is when
affected by one or other of these that its heat is
allayed.’

‘Most wonderful, Nagasena, and most strange
[214] that even the sun, so transcendent in glory,
should suffer from derangement—how much more
then other, lesser, creatures. No one else could have
made this explanation except one wise like you !’

[Here ends the dilemma as to the heat
of the sun.]

[DILEMMA THE SEVENTIETH.
THE SEASONS. ]

24. ‘Venerable Nagasena, why is it that the heat
of the sun is more fierce in winter than in summer?’

‘In the hot season, O king, dust is blown up?
into clouds, and pollen‘ agitated by the winds
rises up into the sky, and clouds multiply in the
heavens, and gales blow with exceeding force. All
these crowded and heaped together shut off the
rays of the sun, and so in the hot season the heat of
the sun is diminished. But in the cold season, O
king, the earth below is at rest, the rains above are

1 Megho, literally ‘rain-cloud.’ But clouds of smoke are meant,
as is clear from the parallel passage loc. cit. which has dhuma-
rago, but see Kullavagga XII, 1, 3 (from which the whole section
IV, 7, 23 is derived).

* Rahu.

5 Anupahatam. Compare Dr. Morris’s note in the ‘Journal
of the Pali Text Society,’ 1884, p. 75, on Thera Gatha 625.

4 Rezf. Perhaps this should again be rendered dust. See the
verse at G&taka I, 117 (which is nearly the same as Divy&vad4na,
P. 491),

IV, 7, 24. OF MILINDA THE KING. 113

in reserve!, the dust is quiet, the pollen wanders
gently through the air, the sky is free from clouds,
and very gently do the breezes blow. Since all
these have ceased to act the rays of the sun
become clear, and freed from every obstruction the
sun’s heat glows and burns. This, O king, is the
reason why the heat of the sun is more fierce in
winter than in summer.

‘So it is when set free from the obstacles besetting
it that the sun burns fiercely, which it cannot do when
the rains and so on are present with it.’

[νειν good, Nagasena! That is so, and I accept
it as you say 3.

[Here ends the dilemma of the seasons*.]

Here ends the Seventh Chapter‘.

1 Mahé-megho upa//Aito hoti, which is very ambiguous.
The Simhalese (p. 389) has mah4 meghaya pa/an-gann4-lada
wanneya.

* Inserted from Hinasi-kumburé.

* There is great uncertainty at present as to the views held, first
in the Pi/akas and later in the Commentaries, regarding the calcu-
lation of time and the division of years into months and seasons,
Our author here seems to regard the year as divided into two
seasons only, Hemanta and Gimha. But Hemanta is usually
supposed to last only from the rst November (that is the middle
of Kattika) to the beginning of March (that is the middle of
Phagguni), Gimh4na for the next four months (March 1st-
June 30th), and Vass4na the remaining four (July-October)—the
year being thus divided into three equal cold, hot, and rainy
seasons. At Mahfvagga VIII, 24, 3 there is a division of the
year into unequal dry and wet seasons (utu and vass4na), and at
Gataka I, 86 it is said that vasanta-samayo begins when he-
manta ends at the full moon of Phagguni. As our author places
the characteristic events of the rainy season in the hot season, he
cannot have had the division into three seasons in his mind.

4“ ‘Of the excellent Saddharm4dé4sa’ says the Simhalese.

[36] I

114 THE QUESTIONS AND PUZZLES IV, 8, 1.

Boox IV. Cuapter 8.

[DILEMMA THE SEVENTY-FIRST.

VESSANTARA'S GIVING }.]

1. ‘Venerable Nagasena, do all the Bodisats
give away their wives and children, or was it only
Vessantara the king who did so?’

‘All of them do so, not Vessantara only.’

[275] ‘Do they then give them away with their
own consent?’

‘The wife, O king, was a consenting party. But
the children, by reason of their tender age, lamented.
Had they thoroughly understood, they too would
have approved.’

‘A hard thing, Nagasena, was it that the Bodisat
carried out, in that he gave away his own children,
his only ones, dearly beloved, into slavery to the
Brahman. And this second action was harder still,
that he bound his own children, his only ones, and
dearly beloved, young and tender though they were,
with the jungle rope, and then, when he saw them
being dragged along? by the Brahman,—their hands

? We have seen above, IV, 1, 41 (I, 178), how Hinafi-kumburé
expanded the story of Vessantara, which had aroused also in our
author a greater enthusiasm than any of the many other subjects
that he treats. Here too the Simhalese translator fairly runs riot
over the ‘mighty giving of the glorious king,’ and expands the ten
pages of the P4li into thirty-three pages of his version (pp. 389-421),
whereas usually one page of the Simhalese covers very nearly a
page of the Pali.

* Anumaggiyante. See Mr. Trenckner’s note. But the

IV, 8,2. OF MILINDA THE KING. 115

bruised by the creeper,—yet could look on at the
sight. And this third action was even harder still,
that when his boy ran back to him, after loosing the
bonds by his own exertion, then he bound him
again with the jungle rope and again gave him
away. And this fourth action was even harder
still, that when the children, weeping, cried: “Father
dear, this ogre is leading us away to eat us!” he
should have appeased them by saying: “Don't
be afraid.” And this fifth action was even harder
still, that when the prince, Gli, fell weeping at his
feet, and besought him, saying: “ Be satisfied, father
dear, only keep Kamhaginé (his little sister). I will
go away with the ogre. Let him eat me!”—that
even then he would not yield. And this sixth action
was even harder still, that when the boy Gli,
lamenting, exclaimed: “ Have you a heart of stone
then, father, that you can look upon us, miserable,
being led away by the ogre into the dense and
haunted jungle, and not call us back ?”—that he
still had no pity. And this seventh action was
even harder still, that when his children were thus
led away to nameless horrors until they passed
gradually to their bitter fate, out of sight—that
then his heart did not break, utterly break! What,
pray, has the man who seeks to gain merit to do
with bringing sorrow on others! Should he not
rather give himself away ?’

2. ‘It is because what he did, O king, was so

Simhalese (p. 390) has at mardanaya ko/a welannawun
deeka.

1 RoJarfilassa bhimabhimassa. The Simhalese (p. 390)
omits these words, giving other details in place of them, and as
they occur only here I am not sure of their meaning.

12

116 THE QUESTIONS AND PUZZLES IV, 8, 3.

difficult, that the sound of the fame of the Bodisat
was spread abroad among gods and men through
the ten thousand world systems—{276] that the gods
exalt him in heaven; and the Titans in the Titan-
world, and the Garudas in their abodes, and the
Nagas in the Naga-world, and the Yakshas where
they dwell—that through the ages the reputation of
this his glory has been handed down by successive
tradition—till now, to-day, it has reached to this
meeting of ours, at which we sitting are, forsooth,
disparaging and casting a slur on that gift’, debating
whether it were well given or ill! But that high
praise, O king, shows forth the ten great qualities of
the intelligent, and wise, and able, and subtle-minded
Bodisats. And what are the ten? Freedom from
greed, the not clinging (to any worldly aim), self-
sacrifice, renunciation, the never turning back again
(to the lower state), the equal delicacy and great-
ness, the incomprehensibility, the rarity, and the
peerlessness of Buddhahood. In all these respects
is it that the fame of that giving shows forth the
great qualities of the Bodisats.’

3. ‘What, venerable Nagasena? he who gives
gifts in such a way as to bring sorrow upon others—
does that giving of his bring forth fruit in happiness,
does it lead to rebirth in states of bliss ?’

‘Yes, O king. What can be said (to the
contrary) ?’

‘T pray you, Nagasena, give me a reason for this.’

‘Suppose, O king, there were some virtuous
Samaza or Brahman, of high character, and he were

' Vikittenta vikopent& Hinas-kumburé (p. 410) has ‘angrily
finding fault with. Compare above, vikopané, at p. 266 (of the
PAli).

IV, 8, 4. OF MILINDA THE KING. 117

paralysed, or a cripple’, or suffering from some
disease or other, and some man desirous of merit
were to have him put into a carriage, and taken to
the place he wished to go to. Would happiness
accrue to that man by reason thereof, would that be
an act leading to rebirth in states of bliss?’

‘Yes, Sir. What can be said (to the contrary) ?
That man would thereby acquire a trained elephant,
or a riding-horse, or a bullock-carriage, on land a
land-vehicle and on water a water-vehicle, in heaven
a vehicle of the gods? and on earth one that men
could use,—from birth to birth there would accrue to
him that which in each would be appropriate and
fit,—and joys appropriate would come to him, and
he would pass from state to state of bliss, and by
the efficacy of that act mounting on the vehicle of
Iddhi he would arrive at the longed-for goal, the
city of Nirv4ma itself.’

‘But then, O king, a gift given in such a way as
to bring sorrow upon others does bring forth fruit in
happiness, does lead to rebirth in states of bliss [277],
—inasmuch as that man by putting the cart-bullocks
to pain would attain such bliss.

4. ‘And hear another reason, O king, for the
same thing. Suppose some monarch were to raise
from his subjects a righteous tax, and then by the
issue of a command were to bestow thereout a gift,
would that monarch, O king, enjoy any happiness on
that account, would that be a gift leading to rebirth
in states of bliss ?’

1 Pakkha-hato v4 pf/sa-sappf va. See the note above
on IV, 6, 22.

3 Devay4na, on which compare Sutta Nipata, verse 139 (Vasala
Sutta 24).

118 THE QUESTIONS AND PUZZLES IV, 8, 5.

‘Certainly, Sir. What can be said against it?
On that account the monarch would receive a
hundred thousandfold, he might become a king of
kings, a god above the gods, or Brahma lord of
the Brahma gods, or a chief among the Samamas, or
a leader of the Brahmans, or the most excellent
among the Arahats.’

‘Then, O king, a gift given in such a way as
to bring sorrow upon others does bring forth fruit
in happiness, does lead to rebirth in states of
bliss—inasmuch as that monarch by giving as a
gift what was gained by harassing his people with
taxation would enjoy such exceeding fame and
glory.’

5. ‘But, venerable Nagasena, what was given by
Vessantara the king was an excessive gift; in that
he gave his own wife as wife to another man, and
his own children, his only ones, into slavery to a
Brahman. And excessive giving is by the wise in
the world held worthy of censure and of blame.
Just, Nagasena, as under too much weight the axle-
tree of a cart would break, or a ship would sink,
as his food would disagree with him who ate too
much, or the crops would be ruined by too heavy
rain, or bankruptcy would follow too lavish
generosity, or fever would come from too much
heat, or a man would go mad from excessive lust, or
become guilty of an offence through excessive anger,
or fall into sin through excessive stupidity, or into
the power of robbers through too much avarice, or
be ruined by needless fear, or as a river would over-
flow through excessive inflow, or a thunderbolt fall
through too much wind, or porridge boil over
through too hot a fire, or a man who wandered

IV, 8, 6. OF MILINDA THE KING. 119

about too much? would not live long—just so,
Nagasena, is excessive giving held by the wise in
the world as worthy of censure and of blame. And
as king Vessantara’s gift was excessive [278] no
good result could be expected from it.’

6. ‘Giving exceedingly*, O king, is praised,
applauded, and approved by the wise in the world;
and they who give away anything as a gift just as it
may occur to them, acquire fame in the world as
very generous givers. Just, O king, as when a man
has taken hold of a wild root which by its extra-
ordinary virtues is divine, that moment he becomes
invisible even to those standing within arm's
length—just as a medicinal herb by the exceeding
power of its nature will utterly kill pain, and put an
end to disease—just as fire burns by its exceeding
heat, and water puts that fire out by its exceeding
cold—just as by its exceeding purity a lotus remains
undefiled by water or by mud—just as a (magic)
gem by the extraordinary virtue inherent in it pro-
cures the granting of every wish—just as lightning
by its marvellous quick sharpness cleaves asunder
even the diamonds, pearls, and crystals—just as the
earth by its exceeding size can support men, and
snakes, and wild beasts, and birds, and the waters,

1 Atisa#&4rena, which the Simhalese merely repeats. The
meaning is doubtful. The use of sa#fara at Gataka II, 112 has
suggested the above rendering.

3 The whole of this answer turns on the ambiguity of the prefix
ati, which may mean either ‘very much’ or ‘too much.’

5 Yadisam kidisam. The meaning of this idiom cannot be
controlled by parallel passages, as I know of none. Hinaf-kum-
buré (pp. 412-413) construes yadisam as an accusative dependent
on atidanadayi; ‘Those who give away anything as a gift, ac-
quire fame in the world as exceeding givers of that.’

120 THE QUESTIONS AND PUZZLES IV, 8, 7.

and rocks, and hills, and trees—just as the ocean by
its exceeding greatness can never be quite filled—
just as Sineru by its mighty weight remains immove-
able, and space by the greatness of its wide extent
is infinite, and the sun by its mighty glory dissipates
the darkness—just as the lion in the greatness of its
lineage is free from fear—just as a wrestler in the
greatness of his might easily lifts up his foe—just as
a king by the excellence of his justice becomes
overlord, and a Bhikkhu by reason of his very
righteousness becomes an object of reverence to
Nagas, and Yakshas, and men, and M4aras—just
as a Buddha by the excellence of his supremacy is
peerless—just so, O king, is exceeding generosity
praised, applauded, and approved by the wise in the
world; and they who give away anything as a gift,
just as it may occur to them, acquire in the world
the fame of being nobly generous. And by his
mighty giving Vessantara the king, O king, was
praised, and lauded, and exalted, and magnified, and
famous throughout the ten thousand world systems,
and by reason, too, of that mighty giving is it that
he, the king Vessantara, has, now in our days, become
the Buddha, the chief of gods and men.

7. ‘And now, O king, tell me—is there anything
in the world which should be withheld as a gift,
and not bestowed, when one worthy of a gift, one to
whom it is one’s duty to give’, is there ?’

1 Dakkhinzeyya. We have no word in English to express the
full meaning of this word. It was an idea that was common
ground to our Buddhist apologist, and to the Brahman opponents
whom he always has in view, that there were certain people to
whom gifts ought to be given, and the being worthy was one of
the conditions precedent to belonging to this class, Of course the

«

IV, 8, 7. OF MILINDA THE KING. 121

‘There are ten sorts of gifts, Νάραβεηδ, in the
world that are commonly disapproved of as gifts.
And what are the ten? Strong drink, Naga-
sena, and festivals in high places!, and women,
and buffaloes, and suggestive [279] paintings ?, and
weapons, and poison, and chains, and fowls, and
swine, and false weights and measures. All these,
NAgasena, are disapproved of in the world as gifts,
and those who give such presents become liable
to rebirth in states of woe.’

‘I did not ask you, O king, what kinds of gifts
are not approved of. But this, O king, I asked:
“Ts there anything in the world which ought to be
withheld, and not bestowed as a gift, if one worthy
of a gift were present ?”’

‘No, Sir. When faith arises in their hearts some
give food to those worthy of gifts, and some give
clothes, and some give bedding, and some give
dwellings, and some give mats or robes, and some
give slave girls or slaves, and some give fields or
premises, and some give bipeds or quadrupeds, and

Brahmans held that to be a Brahman was another condition, but
the Buddhist, who inherited the idea from them, had discarded
this part of the conception. See, for the Brahman view, Eggeling’s
Satapatha-Brahmana II, 114, 344.

1 Samagga-danam. Childers under samagg4 gives only the
meaning ‘assembly,’ but it is clear from Kullavagga V, 26; VI,
2,7; the Sutta Vibhanga II, 267, and Sumangala I, 84, that the
word, at least as a masculine (which it is here), has the technical
sense of one of those orgies in high places which were common
in so many parts of the world in very early times, and were due
in India to Kolarian influences. The ‘giving’ (d&na) of such a
samagga would doubtless mean the providing of the necessary
food, seats, cushions, &¢.

3 Kitta-kammam. See my note on Pa/sibh4na-fittam at
‘Vinaya Texts,’ III, 172.

122 THE QUESTIONS AND PUZZLES IV, 8, 7.

some give a hundred’ or a thousand or a hundred
thousand, and some give the kingdom itself, and
some give away even their own life.’

‘But then, O king, if some give away even their
own lives, why do you so violently attack * Vessan-
tara, that king of givers, for the virtuous bestowal of
his child and wife? Is there not a general practice
in the world, an acknowledged custom, according to
which it is allowable for a father who has fallen into
debt, or lost his livelihood, to deposit® his son in
pledge, or sell him ?’

‘Yes, that is so.’

‘Well, in accordance therewith was it that Vessan-
tara, O king, in suffering and distress at not having
obtained the insight of the Omniscient Ones, pledged
and sold his wife and children for that spiritual
treasure. So that he gave away what other people
had given away, he did what other people had done.
Why then do you, O king, so violently attack him,
the king of givers ?’

1 T.e. pieces of money, which it would be against the rules for
a member of the Buddhist Order to accept. But the donees in all
these cases are not necessarily Buddhists.

2 Paripatesi, not in Childers; but see GAtaka II, 208; and
below, p. 367 (of the Pali text). Hinaéi-kumburé has here ninda
karanne, and just below apasddanaya karanne.

* Avapitum, not in Childers. Dr. Morris, in the ‘Journal of
the Pali Text Society’ for 1886, p. 157, compares the Sanskrit
root vyap, but this does not help us much. Hfnaf-kumburé
(p. 414) has ‘an toeneka cepaye hinduwanna/a,’ which means,
I think, ‘to deposit as a pledge in some place or other.’ At all
events cepa, the ordinary word now in use in Ceylon courts for
‘bail,’ may very well be actually derived from vapa. And the
passage at G4taka I, 321 is an exact parallel to our phrase here,
for there the Bodisat, when an elephant, gives away his teeth and
tusks as vapana for the insight of the Omniscient Ones.

TV, 8, 9. OF MILINDA THE KING. 123

8. ‘Venerable Nagasena, I don’t blame him for
giving, but for not having made a barter! with the
beggar, and given away himself rather, instead of
his wife and children.’

[280] ‘That, O king, would be an act of a wrong
doer, to give himself when he was asked for his wife
and children. For the thing asked for, whatever it
is, is that which ought to be given. And such is the
practice of the good. Suppose, O king, a man were
to ask that water should be brought, would any one
who then brought him food have done what he
wanted ?’

‘No, Sir. The man who should have given what
he first asked to be brought would have done what
he wanted.’

‘Just so, O king, when the Brahman asked
Vessantara the king for his wife and children, it was
his wife and children that he gave. Ifthe Brahman,
O king, had asked for Vessantara’s body, then would
Vessantara have not saved his body, he would
neither have trembled nor been stained (by the love
of self), but would have given away and abandoned
his own body. If, O king, any one had come up to
Vessantara the king, and asked of him, saying:
“Become my slave,” then would he have given
away and abandoned his own self, and in so giving
would he have felt no pain.

9. ‘ Now the life of king Vessantara, O king, was
a good thing shared in by many—just as meats
when cooked are shared in by many, or as a tree
covered with fruit is shared in by many flocks of

1 Niminitva, also not in Childers; but see GAtaka III, 63,
221.

124 THE QUESTIONS AND PUZZLES IV, 8, 10.

birds. And why so? Because he had said to him-
self: “Thus acting may I attain to Buddhahood.”
As a man in need, O king, who is wandering about
in his search after wealth, will have to pass along
goat-tracks, and through jungles full of stakes and
sticks}, and doing merchandise by sea and land, will
devote his actions, words, and thoughts to the attain-
ment of wealth—just so, O king, did Vessantara, the
king of givers, who was longing for the treasure of
Buddhahood, for the attainment of the insight of
the Omniscient Ones, by offering up to any one who
begged of him his property and his corn, his slave
girls and his slaves, his riding animals and carriages,
all that he possessed, his wife and children and him-
self, seek after the Supreme Enlightenment. Just,
O king, as an official who is anxious for the seal 3,
and for the office of the custody thereof [281],
will exert himself to the attainment of the seal by
sacrificing everything in his house—property and
corn, gold and silver, everything—just so, O king,
did Vessantara, the king of givers, by giving away
all that he had, inside his house and out’, by giving
even his life for others, seek after the Supreme
Enlightenment.

10. ‘And further, O king, Vessantara, the king of
givers, thought thus: “It is by giving to him
precisely what he asks for, that I shall be of service

‘ Agapatham sankupatham vettapatham gakkhati. Hin-
afi-kumburé, at p. 416, repeats the words with a gloss on the two
last words, which I have followed.

" Mudda-k4mo; mudra-nam ganam perekkuwa, says
Hinasi-kumburé, p. 416.

* Bahirabbhantaram dhanam datv4. Iam not sure that I
have rightly understood this phrase, which the Simhalese merely
repeats.

IV, 8, το. OF MILINDA THE KING. 125

to the Brahman:” and therefore did he bestow
upon him his wife and children. It was not, O king,
out of dislike to them that he gave them away, not
because he did not care to see them more, not
because he considered them an encumbrance or
thought he could no longer support them, not (in an-
noyance) with the wish of being relieved of what was
not pleasant to him—but because the jewel treasure
of omniscience was dear to him, for the sake of the
insight of the Omniscient Ones, did he bestow that
glorious gift,—immeasurable, magnificent, unsur-
passed—of what was near and dear to him, greatly
beloved, cherished as his own life, his own children
and his wife! For it has been said, O king, by the
Blessed One, the god of gods, in the Kariya
Pifaka!:

“Twas not through hatred? of my children sweet,
’Twas not through hatred of my queen, Maddt,
Thraller of hearts ’—not that I loved them less—
But Buddhahood more, that I renounced them all.”

1 Kariya Pifaka I, 9, 53.

* Dessa, that is dreshya, from dvish. Compare diso, ‘an
enemy.’ It occurs also at Kariy4 Pifaka I, 4, 7; 5, 3; 8, τό
(quoted GAtaka IV, 406); II, 4, 11; III, 1, 6 (quoted GAtaka I,
46); III, 2, 16; 3, 10; 6,18. The effect of the use of this rare
poetical word is lost in the English version.

8 Maddf and Kanh4giné, the names of Vessantara’s wife and
daughter, mean respectively ‘ enthraller (of men’s minds),’ and ‘the
dark conquerors (of hearts)’ As Vessantara is used in the
Magghima (I, 386, line 5) as an adjective, not a name, and is
applied to the Buddha, it too must have a special meaning. But
it can scarcely be connected with Vaisya, while we have a very
famous epithet in vaisvanara, so often applied to the sacred fire
as ‘common good to all men.’ The insertion of the t would
explain the shortening of the 4, and though there seems to be no
sufficient reason for any alteration at all of the older term, this is

126 THE QUESTIONS AND PUZZLES IV, 8, rz.

11. ‘ Now at that time, O king, Vessantara, when
he had given away his wife and children, entered the
leaf hut, and sat down there. And heavy grief fell.
upon him distressed by his exceeding love for them,
and his very heart! became hot, and hot breath, too
much to find its way through the nose, came and
went through his mouth, and tears rolled in drops of
blood from his eyes. Such was the grief, O king,
with which Vessantara gave to the Brahman his
wife and children in the thought that his practice
of giving should not be broken in upon. But there
were two reasons, O king, why he thus gave them
away. What are those two? That his practice of
giving should not be interrupted was one; the other
was that as a result of his so doing his children,
distressed by living with him only on wild roots and
fruits, should eventually be set free by their new
master. [282] For Vessantara knew, O king: “ No
one is capable of keeping my children as slaves.
Their grandfather will ransom the children, and so
they will come back to me.” These are the two
reasons why he gave his children away to the
Brahman.

12. ‘And further, O king, Vessantara knew:
“This Brahman is worn out, aged, well stricken in
years, weak and broken, leaning on a stick, he has
drawn near the end of his days, his merit is small,
he will not be capable of keeping my children as

probably the real derivation of Vessantara. And the whole legend
may well be due to previous stories of the world-wide beneficence
of Agni Vaisvanara, or of the sun as Vaisvanara.

1 Hadaya-vatthu, ‘like a broth-pot foaming over,’ is Hinaéi-
kumburé’s explanation of this phrase (pena ncegena mas sceliyak
men hridaya wastuwa, p. 417).

.

IV, 8, 12. OF MILINDA THE KING. 127

slaves.” Would a man be able, O king, by his
ordinary power, to seize the moon and the sun’,

1 Kandima-suriye. We should say ‘the sun and the moon,’
and I cannot think the difference of phraseology is entirely without
significance. While the Brahmans put their own caste and order
first, the Buddhist texts talk of ‘Samamas and Brahmans,’ ‘ Khat-
tiyas and Brahmans.’ This has, and no doubt rightly, been held
significant of the opinion of the authors. Why should the fact of
their always referring, in similar compounds, to the moon before the
sun, and to women before men, be less so? Now it is almost always
taken for granted that the Buddhists were reformers, as opposed
to the Brahmans, who wanted to run still in the ancient grooves.
But there is another side of the question that has been entirely
overlooked. There is ample evidence in their literature that (at
least in certain directions, more especially of religious thought)
the Brahmans had been constantly progressive, and their Brah-
manas are really the result of reform following on reform. To use
a parallel drawn from modern politics, Buddhists are to Brahmans
much more like Socialists to Liberals than like Liberals to Con-
servatives. The Brahmans had worked out in their minds no new
complete system, and when they reformed they left the roots of the
old order of things in the ground. But in the momentous change
from matriarchate to patriarchate they threw all their power and
influence on the side of the newer conception. And when, like
Kronos to Jupiter, the old gods gave place to the new, it was they
who worked out the newer set of ideas—more especially heaven
or sun-worship as against moon-worship and all that it involved.
We must not forget that a change of dynasty, or of precedence,
among the gods was of more importance to men in those times
than a change of dynasty among earthly kings. And though the
Buddhists it is true, as we ourselves now, cared for none of these
things, and were busied with other discussions than the precedence
of the sun and moon, they quite quietly and naturally, when they
had to choose, adopted the form of words which did not imply
an acceptance of the Brahman position, whose system in other
matters they were trying, if not to storm, at least to turn.

We are here in the midst of questions too vast to be discussed
with profit in a note. But Buddhism certainly arose among those
sections of the community least influenced by the reforms the
Brahmans supported. And there is evidence, in the precedence the

128 THE QUESTIONS AND PUZZLES IV, 8, 13.

mighty and powerful as they are, keeping them ina
basket or a box, to use them, deprived of their
light, as plates ?’

‘Certainly not, Sir.’

‘Neither, O king, could any one whatever keep
in use, as his slaves, the children of Vessantara, who
were to the world like the moon and the sun in
glory.

13. ‘And hear another reason, O king, for the
same thing’. That wondrous gem, O king, of a
sovran overlord, bright and beautiful, with its eight
᾿ facets so well cut, four cubits in thickness, and in
circumference ? as the nave of a cart-wheel, could no
man, wrapping it up in a cloth and putting it into a
basket, keep and use as a hone to grind his scissors ¢
upon. And neither, O king, could any one soever
keep in use, as his slaves, the children of Vessantara,
like to the jewels of the lord of the world in glory.

14. ‘And hear, O king, another reason. Just as
the elephant king Uposatha‘, gentle and handsome,
eight cubits in height and nine in girth and length,
showing the signs of rut in three places on his body,
all white, sevenfold firm®, could never by any one

Buddhists gave to women and to the moon, that the older ideas
had not, even then, died out.

1 These words are repeated before each of the following similes.

3 Parin&ha, which Childers is wrong in rendering ‘breadth,’
when not qualified by 4yama (wa/a ocettdw, says the Simhalese,
p- 418).

5 Nis4na; karagal, says Hinasi-kumburé.

4 Satthaka, see Xullavagga V, 11, 1.

5 The mythic fairy elephant of the Kakkavatti (not a snake king
as Prof. E. Miiller has it, ‘ Journal of the Pali Text Society,’ 1888,
p. 16). See my note at ‘ Buddhist Suttas,’ p. 254.

* Sattappati//Aito. The Simhalese merely repeats this am-
biguous word (compare IV, 8, 57).

͵
{ Sof
\ ἘΠ τς

iN

IV, 8, 16. OF MILINDA THE.KING. -~ 129

be covered up with a saucer! or a winnowing fan},
could never be put into a cowpen like a calf, or
made use of as one [2838]; just so could no one
whatever keep in use, as his slaves, the children
of Vessantara, who were, in the world, like Uposatha
the elephant king.

15. ‘And hear, O king, another reason. Just, O
king, as the mighty ocean is great in length and
breadth, and deep, not to be measured, and hard
to cross, impossible to fathom or to cover up, and
no one could close it in and make use of it as a
single ferry, just so could no one whatever keep in
use, as his slaves, the children of Vessantara, as
esteemed in the world as the mighty ocean.

16. ‘And hear another reason, O king. Just as
the Himélaya, the king of the mountains, five
leagues high, and three thousand leagues in extent
at the circumference, with its ranges of eight and
forty thousand peaks, the source of five hundred
rivers, the dwelling-place of multitudes of mighty
creatures’, the producer of manifold perfumes,
enriched with hundreds of magical drugs, is seen
to rise aloft, like a cloud, in the centre (of the earth);
like it, O king, could no one whatever keep in use,
as his slaves, the children of Vessantara, as esteemed
in the world as Himalaya, the mountain king.

‘And hear another reason, O king. Just as a

. Suppena va saravena νᾶ. Hinaf-kumburé renders the first
of these words by kullaka, which is a winnowing-basket ; and the
second by malawaka, which I do not- understand. But the use
of sar4va at GAtaka I, 8, 14 and Sumangala I, 298 seems to me
to confirm Childers’s rendering.

3 Mahaébhita: ‘Yakshas’ says Hinasi-kumburé, p. 419.
Compare above, p. 250 (of the Pali).

[36] K

130 THE QUESTIONS AND PUZZLES IV, 8, τό,

mighty bonfire burning on a mountain top would
be visible afar off in the darkness and the gloom of
night, so was Vessantara the king well known among
men, and therefore could no one whatever keep in
use, as his slaves, the children of so distinguished a
man—for just as at the time of the flowering of the
Naga trees? in the Himalaya mountains, when the
soft winds (of spring)? are blowing, the perfume of
the flowers is wafted for ten leagues, or for twelve
[284], so was the sound of the fame of king Vessan-
tara noised abroad, and the sweet perfume of his
righteousness wafted along for thousands of leagues,
even up to the abodes of the Akanié¢fa, (the highest
of all) gods, passing on its way the dwelling places of
the gods and Asuras, of the Garudas and Gan-
dhabbas, of the Yakshas and Rakshasas, of the
Mahoragas and Kinnaras, and of Indra the
monarch of the gods*! Therefore is it that no
one could keep his children as slaves.

1 Naga-puppha-samaye. Hina/si-kumburé says, ‘at the time
when the N4 trees bloom.’ The Νᾷ or Naga is the Mesua
ferea, whose lovely flowers, like those of the Champak, are still
in special request for laying before the images of the Buddha in
Buddhist temples. I am told that these so-called flowers are not
flowers at all, botanically speaking, but young shoots. But it is
one of the most beautiful sights in a Ceylon landscape to see this
splendid forest tree, lofty and wide-spreading as it is, one mass
of what look like red blossoms from crown to root. For at the
‘bloom time’ it casts all its green leaves, and has the appear-
ance of a scarlet bell. No wonder that this was thought super-
natural, and that the tree should be called the Naga tree. Its
timber is so valuable that in Anglo-Indian the tree is called the
‘Iron-wood’ tree. But it may be regretted that the commercial
spirit of the European has substituted this hard name for the ‘ Fairy
tree’ of the native languages.

3 Ugu-vAta, which the Simhalese repeats.

* Compare vol. i, pp. 38, 175.

IV, 8, 17. OF MILINDA THE KING. 131

17. ‘And the young prince GAli, O king, was
instructed by his father, Vessantara, in these words:
“When your grandfather, my child, shall ransom you
with wealth that he gives to the Brahman, let him
buy you back for a thousand ounces of gold!, and
when he ransoms your sister KazhAgina let him buy
her back for a hundred slaves and a hundred slave
girls and a hundred elephants and a hundred horses
and a hundred cows and a hundred buffaloes and a
hundred ounces of gold. And if, my child, your
grandfather should take you out of the hands of the
Brahman by word of command, or by force, paying
nothing, then obey not the words of your grand-
father, but remain still in subjection? to the Brah-
man.” Such was his instruction as he sent him
away. And young G4li went accordingly, and when
asked by his grandfather, said:

“As worth a thousand ounces, Sir,
My father gave me to this man;
As worth a hundred elephants,
He gave the girl Kamhagina.”’

‘Well has this puzzle, Nagasena, been unravelled,
well has the net of heresy been torn to pieces, well
has the argument of the adversaries been overcome
and your own doctrine been made evident, well has
the letter (of the Scriptures) been maintained while

1 Nikkha-sahassam. See my ‘ Ancient Coins and Measures,’
pp. 6, 14; Samyutta Nikdya IT, 3, 9, 9 (Gataka I, 375, IV, 97;
Anguttara III, 73, 3).

3 Anuydyino. Not found elsewhere, and not in Childers.
But anuydyati occurs below (p. 391 of the text) and an 4nu-
yayin at Sutta Nipata V, 7, 3, 4 and Tela-kafaha-gatha 25 (com-
pare 41). Hinasi-kumburé (p. 470) has anuwa heesirew.

K 2

132 THE QUESTIONS AND PUZZLES IV, 8, 18.

you have thus explained its spirit! That is so, and
I accept it as you say.’

[Here ends the dilemma as to Vessantara’'s gift
of his wife and children.]

[DILEMMA THE SEVENTY-SECOND.
PENANCE. |

18. ‘ Venerable Nagasena, did all the Bodisats go
through a period of penance, or only Gotama?’

‘Not all, O king, but Gotama did.’

‘Venerable Nagasena, if that be so, it is not right
that there should be a difference between Bodisat
and Bodisat.’

[285] ‘There are four matters, O king, in which
there is such difference. Aind what are the four?
There is a difference as to the kind of family
(in which they are born’), there is a difference
as to their place in the period (which has elapsed
since the succession of Buddhas began *), there

1 Kula-vemattata. Those Bodisats who are to become
Buddhas in their then lives may be born eiher in a Brahman
or in a Kshatriya family, but in no other.

3 Addh4na-vemattata, which is ambiguous, as ‘ period-
difference’ may mean different things according to the interpre-
tation given to ‘period.’ Now the Bodisat theory has never been
thoroughly worked out in detail. It is clear from the statements
given in pp. 38-58 of my ‘ Buddhist Birth Stories’ that the Bodisat
who became Gotama the Buddha was held to have been in exist-
ence throughout the whole period in which the former twenty-four
Buddhas appeared, and this is probably the ‘period’ intended.
Hinasi-kumburé’s version (p. 421) is as ambiguous as the Pali.
Spence Hardy gives at p. 87 of his ‘Manual of Buddhism’ what
purports to be a translation of our passage. But it is only a loose
paraphrase, and he interprets this ‘period-difference’ as simply

IV, 8, 18. OF MILINDA THE KING. 133

is a difference as to the length of their indi-
vidual lives!, there is a difference as to their
individual size*, In these four respects, O king,
there is a difference between Bodisat and Bodisat.
But there is no difference between any of the
Buddhas, who are alike in bodily beauty’, in good-
ness of character, in power of contemplation
and of reasoning, in emancipation, in the insight —
arising from the knowledge of emancipation, in

identical with the next one in the list, the ‘ length-of-life-difference’
—which must be wrong.

It must be remembered that the Bodisats referred to throughout
this dilemma are exclusively men—not those mentioned in the
G&takas (who are all Bodisats of the historical Buddha), but only
those Bodisats who became Buddhas in the same life—that is, the
Buddhas themselves before they reached Buddhahood.

᾿ Ayu-vemattaté. This may be due to either of two causes—
in the first place they may be born as creatures whose allotted
period of life varies. Thus the Bodisat was twenty times Sakka,
the king of the gods; and his life would then have lasted hundreds
of thousands of years. But he was 106 times an animal of some
kind, and then his life would have been of course much shorter.
Again, in his births as a man (more than 350 times, see the table
in my ‘ Buddhist Birth Stories,’ p. ci), the average duration of men’s
lives will have varied, according to Buddhist theory, from many
centuries down to only a few years. It is in this second sense
only that (with Hinasi-kumburé) we must suppose the phrase 4yu-
vemattata4 to be used—thus excluding all the Bodisats except
such as were men. But in the Gataka stories the average age of

-man is (with one or two exceptions) normal.

3 Pam4na-vemattat4, which we must also understand to refer
only to the varying average size of mankind, which, according to
Buddhist theory, is very great at the commencement, and very small
at the close, of a Kalpa. For it is only the men-Bodisats, and
only in each series the last man-Bodisat (just before he became
‘ Buddha’), concerning whom this question of penance could arise.

® Ripe, which the Simhalese repeats (p. 422), and which
cannot here mean bodily form only.

134 THE QUESTIONS AND PUZZLES IV, 8, 18

the four bases of confidence’, in the ten powers
of a Tath4gata*, in the sixfold special know-

1 Katu-vesdragge, They are the confidence that no one—
Samaza or Brahman, God or Mara—can reprove him by saying:
(1) ‘The qualities which you maintain to be those of a Buddha
have not been attained by you;’ or (2) ‘ The Great Evils which
you maintain to have ceased in an Arahat have not ceased in you;’
or (3) ‘The qualities which you say are dangerous (in the higher
life) are not really dangerous to one who practises them;’ or
(4) ‘The aim which you held before others in preaching your
Dhamma will not lead him who follows it to the destruction of
sorrow. The list will be found in the Anguttara NikAya IV, 8
(where it is probably a quotation from one of the conversational
Suttas). But the punctuation in Dr. Morris’s edition should be
corrected by putting full stops after each viharami. Childers
gives a different explanation under vesd4ragga, but his interpreta-
tion must be altered to that here given, which is the only correct
one.

3 These have not been found in any Pifaka text, but Burnouf
gives them in a note to the ‘Lotus de la Bonne Loi’ (p. 781)
from the Ginalankfra. He says the expression dasabalo is found
as applied to the Buddha “ἃ chaque instant dans les textes,’ but
this is not the case, so far at least as the older texts are concerned.
In one of the old verses preserved at the Mahavagga I, 22, 13,
and quoted in the G&taka (vol. i, p. 84), dasabalo occurs as an
epithet of the Buddha, but among the numerous epithets applied
in the Buddhavamsa to the various Buddhas the term does not
occur, nor have I been able to find it in the published portions
of any of the great Nikayas. (Ten N4ga-balas are ascribed to
the Buddha in Buddhavamsa, p. 39, but these seem to be different.)
Buddha-rakkhita, the author of the Ginflank4ra, probably lived at
about the eleventh or twelfth century a.p., and Hardy’s paraphrase
of his interpretations (in the ‘ Manual of Buddhism,’ pp. 380, 381)
is throughout inaccurate. As therefore it is precisely the growth
of ideas about the Buddha that is of prime importance in the
history of Buddhism, I give here Buddha-rakkhita’s explanation,
adding the Sanskrit names as given in the Mah4vyutpatti, § 8 :-—

1. Thandshana-fiana-balam . Sthanasthina-gf4na-balam . (1)

2. Sabbatha-gamini-patipada Karma-vipfka . . . . . (5)

3. Aneka-dhatu-nana-dhatu . Nanfdhimukti . . . . . (4)
4. Satténam nanAdhimuttikaté Nanadhatu . . . . « . (3)

IV,8,19 ~~‘ OF MILINDA THE KING. 135

ledge’, in the fourteenfold knowledge of Buddha?,
in the eighteen characteristics of a Buddha*—in
a word, in all the qualities of a Buddha. For all
the Buddhas are exactly alike in all the Buddha-
qualities.’ ;

‘But if, Nagasena, that be so, what is the reason
that it was only the Gotama Bodisat who carried
out the penance?’

‘Gotama the Bodisat had gone forth from the
world, O king, when his knowledge ὁ was immature,
and his wisdom was immature. And it was when
he was bringing that immature knowledge to ma-
turity that he carried out the penance.’

19. ‘Why then, Nagasena, was it that he thus
went forth with knowledge and with wisdom im-
matured? Why did he not first mature his
knowledge, and then, with his knowledge matured,
renounce the world?’

‘When the Bodisat, O king, saw the women of
his harem all in disorder®, then did he become dis-

5. Vipaka-vemattatad . . . Indriya-parfpara . . . . (7)
6. Samkilesa-vodina-vatthu . Sarvatra-g4minf-pratipad. . (2)
4. Indriya-paropariya . . . Samkilesa-vyavadéna-vyuéthana (6)
8. Pubbe-nivasinussate . . Purva-nivasinusmriti. . . (8)
9. Dibba-Aakkhu . . . . Ayut-utpati. . . . . . (9)
ro, Asava-kkhaya. . . . . Asrava-kshaya . . . . . (10)

Some of these terms are found in the Dharma-sangraha,
Anecdota Oxoniensia, vol. i, part 5, pp. 16, 51.

1 Kha-asadharana-f#ana, not yet found elsewhere.

3 Possibly the above ten with four others.

5 The details of these eighteen are given by Spence Hardy in
the ‘Manual of Buddhism,’ p. 381, but he does not mention his
authority. Hinasi-kumburé (p. 422) merely repeats the PAli.

4“ “Of the four Truths’ is Hinasi-kumburé’s gloss.

5 See GAtaka I, 61. But the whole episode is told in the
Pifakas, not of the Bodisat, but of Yasa (Mah4vagga I, 7).

136 THE QUESTIONS AND PUZZLES IV, 8, 19.

gusted, and in him thus disgusted discontent sprang
up. And on perceiving that his heart was filled
with discontent, a certain god of those that wait on
Death (M4ra) thought: “ This now is the time to
dispel that discontent of his heart,” and standing in
the air he gave utterance to these words: “O
honourable one! O fortunate one! Be not thou
distressed. On the seventh day from this the
heavenly treasure of the Wheel shall appear to
thee, with its thousand spokes, its tire, and its
nave, complete and perfect; and the other trea-
sures, those that walk on earth and those that
travel through the sky, shall come to thee of their
own accord; and the words of command of thy
mouth shall bear sway over the four great con-
tinents and the two thousand dependent isles ; and
thou shalt have above a thousand sons, heroes
mighty in strength to the crushing out of the armies
of the foe; and with those sons surrounding thee
thou, master of the Seven Treasures, shalt rule
the world!” (286] But even as if a bar of iron,
heated the livelong day and glowing throughout,
had entered the orifice of his ear, so was it that
those words, O king, entered the ear of the Bodisat.
And to the natural distress he already felt there was
added, by that utterance of the god, a further emo-
tion, anxiety, and fear. Just as a mighty fiery fur-
nace, were fresh fuel thrown on it, would the more
furiously burn—just as the broad earth, by nature
moist, and already swampy through the water drip-
ping on it from the vegetation and the grass that
have arisen on it, would become more muddy still
when a great rain cloud had poured out rain upon
it—so to the distress that he already felt there was

IV, 8, 20. OF MILINDA THE KING, 137

added, by that utterance of the god, a further
emotion, anxiety, and fear.’

20. ‘But tell me, Νάραβεπα, if the heavenly
Wheel-treasure had, on the seventh day, appeared
to the Bodisat, would he, the Wheel having ap-
peared, have been turned back from his purpose ?’

‘No Wheel-treasure appeared, O king, on the
seventh day to the Bodisat. For rather that was
a lie that was told by that god with the object of
tempting him. And even had it appeared, yet
would not the Bodisat have turned aside. And
why not? Because the Bodisat, O king, had firmly
grasped (the facts of) the impermanence (of all
things, of) the suffering (inherent in existence
as an individual, of) the absence of a soul (in
any being made up of the five Skandhas), and
had thus arrived at the destruction of the attach-
ment (to individuality which arises from lust, or
from heresy, or from dependence upon outward acts,
or from delusions as to the possession of a per-
manent soul)', The water, O king, which flows
into the river Ganges from the Anottata lake, and
from the Ganges river into the great ocean, and
from the great ocean into the openings into the

* Upadanakkhayam patto. Childers says that the destruc-
tion of these up4d4nas ‘constitutes Arahatship.’ I know of no
authority for this, and it is incompatible with the Buddhist theory
of Arahatship that any Arahat should go through such a period
of penance as our author supposes the Bodisat to have done after
he had reached this ‘destruction of the upadanas,’ The perception
of the first of the above facts, the impermanence of all things and
beings (ani#fam), constitute indeed the ‘entrance upon the path’
(see above, p. 25), and of course the up&danas are destroyed in
every Arahat, but that is very different from Childers’s conclusion,
which would make the terms convertible.

138 THE QUESTIONS AND PUZZLES IV, 8, 20.

regions under the eartht—would that water, after it
had once entered that opening, turn back and flow
again into the great ocean, and from the great ocean
into the Ganges river, and from the Ganges river
into the Anottata lake ?’

[287] ‘ Certainly not, Sir.’

‘In the same way, O king, it was for the sake of
that last existence of his that the Bodisat had ma-
tured merit through the immeasurable zons of
the past. He had now reached that last birth,
the knowledge of the Buddhas had grown mature
in him, in six years he would become a Buddha,
all-knowing, the highest being in the world. Would
then the Bodisat, for the sake of the Wheel-
treasure, turn back ?’

‘Certainly not, Sir.’

‘No! Though the great earth, O king, with all its
peaks and mountain ranges, should turn back, yet
the Bodisat would not before he had attained to
Buddhahood. Though the water of the Ganges
should flow backwards up the stream, yet the
Bodisat would not turn back before he had attained
to Buddhahood. Though the mighty ocean with
its immeasurable waters? should dry up like the
water in the footprint of a cow’, yet would not the
Bodisat turn back before he had attained to Bud-
dhahood. Though Sineru, the king of the moun-

1 Patéla-mukham, which the Simhalese repeats, There is a
similar sequence in the Samyutta I, 5, 4.

5 Aparimita-gala-dharo. H{nafi-kumburé, p. 424, has
dh4ri, which may either be the same in meaning as dharo, or
refer to the dhar4, the streams of water.

* Gopade; not in Childers, but compare Gopadaka, ‘ puddle,’
in a similar connection at Sumangala Vildsini I, 147 (where one
MS. reads Gopade).

IV, 8, 22. OF MILINDA THE KING. 139

tains, should split up into a hundred or a thousand
fragments, yet would not the Bodisat turn back
before he had attained to Buddhahood. Though
the sun and moon with all the stars should fall, like
a clod, upon the ground, yet would not the Bodisat
turn back before he had attained to Buddhahood.
Though the expanse of heaven should be rolled up
like a mat, yet would not the Bodisat turn back
before he had attained to Buddhahood! And why
not? Because he had torn asunder every bond.’

21. ‘Venerable Nagasena, how many bonds are
there in the world ?’

‘ There are these ten bonds in the world, O king,
bound by which men renounce not the world, or
turn back again to it. And what are the ten? A
mother, O king, is often a bond, and a father, and a
wife, and children, and relations, and friends, and
wealth, and easy income, [288] and sovranty, and the
five pleasures of sense. These are the ten bonds
common in the world, bonds bound by which men
renounce not the world or turn back to it. And all
these bonds had the Bodisat, O king, burst through.
And therefore could he not, O king, turn back.’

22. ‘Venerable NAgasena, if the Bodisat, on dis-
content arising in his heart at the words of the god,
though his knowledge (of the four Truths) was yet
imperfect, and his insight of a Buddha not mature,
did nevertheless go forth into renunciation of the
world, of what advantage was penance to him then?
Ought he not rather, awaiting the maturity of his
knowledge, to have lived in the enjoyment of -all
(suitable) foods ?’

‘ There are, O king, these ten sorts of individuals
who are despised and contemned in the world,

140 TIE QUESTIONS AND PUZZLES IV, 8, 23.

thought shameful, looked down upon, held blame-
worthy, treated with contumely, not loved. And what
are the ten? A woman without a husband, O king,
and a weak creature, and one without friends or
relatives, and a glutton, and one dwelling in a dis-
reputable family, and the friend of sinners, and he
whose wealth has been dissipated, and he who has
no character, and he who has no occupation ?, and
he who has no means. These are the ten despised
and contemned in the world, thought shameful,
looked down upon, held blameworthy, treated with
contumely, not loved?. It was on calling these con-
ditions to mind, O king, that this idea occurred to
the Bodisat: “ Let me not incur blame among gods
and men as being without occupation or without
means! Let me as a master in action, held in
respect by reason of action, one having the supre-
macy which arises from action, one whose conduct
is based upon action, one who carries action (into
every concern of life)*, one who has his dwelling in
action, be constant in earnestness ‘.” That was the
spirit, O king, in which the Bodisat, when he was
bringing his knowledge to maturity, undertook the
practice of penance.’

23. ‘Venerable Nagasena, the Bodisat, when he
was undergoing penance, said thus to himself:

1 Kamma is here explained by Hinaé-kumburé by karm4nta
(‘such as husbandry or merchandise’).

3. On this list of epithets compare above, p. 229 (of the PAli).

* Kamma-dhoreyyo. The latter word is not in Childers.
Hinaéi-kumburé (p. 427) has karmayama usulanna wf. It is
the Sanskrit dhaureya, and the whole might be rendered ‘like a
beast of burden whose load is action.’

“ Appamado—that constant theme of praise and exhortation
in the early Buddhist books.

IV, 8, 23. OF MILINDA THE KING. 141

[289] “ But it is not by this penance severe that:
I shall reach the peculiar faculty of the insight arising
from the knowledge of that which is fit and noble—
that insight beyond the powers of ordinary men.
May there not be now some other way to the
wisdom (of Buddhahood)? ?”

‘Was then the Bodisat, at that time, confused in
his mind about the way*?’

‘ There are twenty-five qualities, O king, which are
causes of weakness of mind, weakened by which the
mind cannot successfully be devoted to the destruc-
tion of the Asavas (the Great Evils—lust, becoming,
delusion, and ignorance)*. And what are the twenty-
five? Anger, O king, and enmity, and hypocrisy ‘,
and conceit’, and envy, and avarice, and deceit δ,

1 These words, already quoted above, IV, 6, 20 (p. 244 of the
Pali), are put into the mouth of the Bodisat, after the conclusion
of the ‘ penance,’ in the Mah4 Saésaka Sutta (M. I, 246), which
is the chief Pi/aka text on the penance (the Dukkha-k4rik4).
The Simhalese version here (p. 427) has already been given in the
note on the former passage.

3 The way to Buddhahood (not the way to Arahatship). This is
Hinasi-kumburé’s explanation, which agrees with the context.

5. It will be noticed that (the destruction of the Asavas being
Arahatship, not Buddhahood) this is really no reply.

« Makkho, ‘depreciation of the good qualities of others,’ says
Hinaéi-kumburé, pp. 427, 564. But the use of the word at Gataka
I, 385; Mahavagga I, 15,4; Kullavagga III, 34,2; Magghima
Nik4ya I, 15, shows that concealing one’s own faults is rather the
meaning.

5 Pélaso; not in Childers. But see Anguttara Nik4ya II, 6,
12; Puggala Pa#fatti II, 2; Magghima Nikfya I, 15, ἄς. This
and the last are usually mentioned together (see for instance below,
VII, 2, 18), and the contrast is ‘ concealing the faults one has, and
laying claim to virtues one has not.’

* Maya. It is noteworthy that this famous word, which plays
So great a part in the later philosophies, and which is often sup-

142 THE QUESTIONS AND PUZZLES IV, 8,.23.

and treachery, and obstinacy', and perverseness ἢ,
and pride, and vainglory, and the intoxication (of
exalted ideas about birth or health or wealth), and
negligence in (well-doing), and intellectual inertness
or bodily sloth’, and drowsiness‘, and idleness, and
friendship with sinners, and forms, and sounds, and
odours, and tastes, and sensations of touch, and
hunger, and thirst®, and discontent®. These are the

posed to express a fundamental conception of the Buddhists, has
not yet been traced, and will probably never be found, in the
Pisakas, in any other than this subordinate and purely ethical sense.
So when Mr. Gough in his ‘ Philosophy of the Upanishads’ says,
p. 186, that ‘pessimism, metempsychosis, and maya (the primitive
world fiction) are retained in Buddhism’ he is as wrong about
maya as he is about metempsychosis. He is evidently still under
the delusion that Buddhism teaches the transmigration of souls,
and that it has inherited from such schoolmen as Sankaraéarya the
theory of the maya. This is as funny as the astounding blindness
which makes him say (pp. 267, 268) ‘there is no quest of verity,
of an active law of righteousness (in Buddhism), but only a yearning
after a lapse into the void’ (!). The converse proposition would be
nearer to the actual fact, and the Buddhist Avigg4 is quite dif-
ferent from the Maya of the later Vedantists. How absolutely
different is the world in which the thoughts of a Buddhist would
move is shown by Hinaf-kumburé’s gloss: ‘The m4y4 of con-
cealing faults one has’ (tam4ge ceti aguza samgawana méy4).

1 Thambho (not ‘stupor,’ as Childers has it). ‘ That obstinacy
of mind (drzdhawfi sit ceti bawa) which will not bend to the
exhortation of the great,’ says the Simhalese.

3 Saérambho; not merely ‘clamour, angry talk,’ as Childers has
it. See the commentary on the word sArambhi at G4taka III,
259, with which HinaA-kumburé here agrees. ‘Contrariness’ would
be perhaps a better rendering.

3 Thinamiddham; so Hinaéi-kumburé (but he takes them as
two).

* Tandf, as Hinafi-kumburé reads (for Mr. Trenckner’s nandf),

5’ Khuda pip4s4, which must be taken separately to make up
the twenty-five. The Simhalese takes them as two.

5 Arati, which the Simhalese (taking thina and middha
separately) omits.

IV, 8, 23. OF MILINDA THE KING, 143

twenty-five qualities, O king, which are causes of
weakness of mind, weakened by which the mind
cannot successfully be devoted to the destruction of
the Asavas. (And of these it was) hunger and thirst,
O king, which had then seized hold of the body?
of the Bodisat. And his body being thus, as it
were, “ possessed,” his mind was not rightly devoted
to the destruction of the Asavas. Now the Bodisat,
O king, through the immeasurable zons of the past,
had followed after the perception of the Four Noble
Truths through all of his successive births. Is
it then possible that in his last existence, in the
birth in which that perception was to arise, there
should be any confusion in his mind as to the
way? But nevertheless there arose, O king, in
the Bodisat’s mind the thought: “May there not now
be some other way to the wisdom (of a Buddha)?”
And already before that, O king, when he was only
one month old, when his father the Sakya was at
work (ploughing), the Bodisat, placed in his sacred
cot for coolness under the shade of the Gambu tree,
sat up crosslegged, and putting away passion, free
from all evil conditions of heart, he entered into and
remained in the first Gana—a state of joy and
ease, born of seclusion, full of reflection, full of
investigation, [290] and so into the second, and so
into the third, and so into the fourth GA4ana®’

1 PariyAdiyimsu; literally ‘were suffused as to the body of’
(Hinaé-kumburé has sarfrayehi vy&pta wf). The passive
forms of this verb are always difficult to translate. See above,
Pp. 254, and below, pp. 296, 297 (of the P4li), and Kullavagga VI,
2, 6; VII, 2, 1.

® This passage follows in the Mah& Sakkaka Sutta immediately
after the passage quoted above (Magghima Nikaya I, 246), and the

144 THE QUESTIONS AND PUZZLES IV, 8, 24.

‘Very good, Nagasena! That is so, and I accept
it as you say. It was whilst he was bringing his
knowledge to maturity that the Bodisat underwent
the penance.’

[Here ends the dilemma as to the penance
undergone by the Bodisat.]

[DILEMMA THE SEVENTY-THIRD.
VIRTUE STRONGER THAN VICE. ]

24. ‘Venerable NAgasena, which is the more
powerful, virtue or vice ?’

‘Virtue, O king?’

‘That is a saying, N4gasena, which I cannot
believe—that virtue is more powerful than vice.
For there are to be seen here (in the world) men
who destroy living creatures, who take to them-
selves what has not been given, who walk in evil in
their lusts, who speak lies, who commit gang rob-
beries on whole villages, who are highwaymen,
sharpers, and swindlers, and these all according to
their crime suffer the cutting off of their hands, or
their feet, or their hands and feet, or their ears, or

incident is also related at Gataka I, 57. But in both these books
there is reference only to the first—not to the second, third, and
fourth GAanas. As this is therefore only another instance of the
difference between the Pifakas and the more advanced views of
our author, I have not translated the remaining GAanas, As will
be seen from the version of them in my ‘ Buddhist Suttas from
the Pali’ (5. B. E., vol. xi, p. 272), the idea that a mere baby could
have practised these higher meditations would only become possible
after the Buddha theory had been much more developed than it
is in the Pifakas.

1 Kusalam. So it has been already laid down at III, 7, 7
(pp. 83, 84 of the P4li), that merit (pu##am) is more than demerit.

IV, 8, 25. OF MILINDA THE KING. 145

their nose, or their ears and nose, or the Gruel Pot,
or the Chank Crown, or the R&hu’s Mouth, or the
Fire Garland, or the Hand Torch, or the Snake
Strips, or the Bark Dress, or the Spotted Antelope,
or the Flesh Hooks, or the Penny Cuts, or the
Brine Slits, or the Bar Turn, or the Straw Seat, or
they are anointed with boiling oil, or eaten by dogs,
or are impaled alive, or are beheaded with a sword}.
Some of them sin one night and that night expe-
rience the fruit of their sin, some sinning by night
experience the next day, some sinning one day ex-
perience that day, some sinning by day experience
that night, some experience when two days or three
have elapsed. But all experience in this present
visible world the result of their iniquity. And is
there any one, N4gasena, who from having pro-
vided a meal with all its accessories? for one, or
two, or three, or four, or five, or ten, or a hundred,
or a thousand (members of the Order), has enjoyed
in this present visible world wealth or fame or hap-
piness—(is there any one who) from righteousness
of life, or from observance of the Uposatha, (has
received bliss even in this life*)?’

25. ‘There are [291], O king, four men who by
giving gifts, and by the practice of uprightness, and
by the keeping of Uposatha, even in their earthly
bodies attained to glory in Tidasapura (the city of
the gods).’

This is a repetition of the list given above (I, 276-278), where
the technical terms are explained. Compare Mr. William Andrews’s
book, ‘ Punishments in the Olden Time.’

5. Saparivaram danam. Pirikara-sahita-wi mahé dan
di, says the Simhalese, p. 430.

* The words in brackets are supplied from Hinasi-kumburé,

[36] L

146 THE QUESTIONS AND PUZZLES ‘IV, 8, 28.

‘And who, Sir, were they??’

‘Mandhaté the king, and Nimi the king, and
Sadhina the king, and Guttila the musician ®’

‘Venerable Nagasena, this happened thousands
of births ago, and is beyond the ken of either of
us two. Give me, if you can, some examples from
that period (of the world) which is now elapsing in
which the Blessed One has been alive.’

‘In this present period, O king, the slave
Puzmaka, on giving a meal to S4riputta the Elder,
attained that day to the dignity of a treasurer
(Se¢zhi), and he is now generally known as Pua-
naka the δεξί... The queen, the mother of Gopala,
who (being the daughter of poor peasant folk) sold
her hair for eight pennies, and therewith gave a
meal to Maha Kaéé#dyana the Elder and his seven
companions, became that very day the chief queen
of king Udena. Suppiyd, the believing woman,
cut flesh from her own thigh to provide broth 3 for
a sick Bhikkhu, and on the very next day the wound
closed up, and the place became cured, with skin
grown over it. Mallika, the queen who (when a
poor flower girl) gave the last night’s gruel (she had
reserved for her own dinner) to the Blessed One,
became that very day the chief queen of the king of
Kosala‘. Sumana, the garland maker, when he had

‘1 The king himself has already mentioned them, in reverse
order, above, I, 172.

3 The legends will be found in full in the Gataka stories num-
bered respectively, in Professor Fausbdll’s edition, 258, 533, 494,
and 243.

5 Patikkhadaniyam. See the note on Mahavagga VI, 23,
where this curious story is given in full.

4 See GAtaka III, 495, 496 for this story. Abhidosikam is
not in Childers, but see the Sutta Vibhanga, P4r4gika I, 5, 6

IV, 8, 26. - OF MILINDA THE KING. > 147

presented to the Blessed One eight bunches of
jessamine flowers, came that very day into great
prosperity, Eka-sd¢aka the Brahman, who gave to
the Blessed One his only garment, received that
very day the office of Sabba¢¢#aka (Minister in
general)?, All these, O king, came into: the enjoy-
ment of wealth and glory in their then existing
lives.’

‘So then, Nagasena, with all your searching and
enquiry you have only found six cases??’

‘ That is so, O king.’

26. ‘Then it is vice, Nagasena, and not virtue
which is the more powerful. For on one day alone
I have seen ten men expiating their crimes by being
impaled alive, and thirty even, and forty, and fifty,
[292], and a hundred, and a thousand. And further,
there was BhaddasAla, the soldier in the service of
the royal family of Nanda’, and he waged war
against king Kandagutta‘*. Now in that war, Naga-
sena, there were eighty Corpse Dances. For they
say that when one great Head Holocaust has
taken place (by which is meant the slaughter of ten
thousand elephants, and a lac of horses, and five
thousand charioteers, and a hundred ko/is of soldiers
on foot), then the headless corpses arise and dance
in frenzy over the battle-field. And all the men

1 «Received from the king the great honour (samm4na) called
sabbasthaka,’ says Hinafi-kumburé, p. 431. But we find a par-
ticular office so called at Gataka II, 57. (It is true the reading
there is sabbatthaka, but Mr. Trenckner’s reading is doubtless
preferable.)

® All these cases have already been referred to above, I, 172.

5 ‘Nandagutta of the Brahman caste,’ says the Simhalese, p. 431.

4 *Descended from the Sakya race,’ adds Hinafi-kumburé,

L2

148 THE QUESTIONS AND PUZZLES IV, 8, 27.

thus slain came to destruction through the fruit of
the Karma of their evil deeds'. And therefore,
too, do I say, Nagasena, that vice is more powerful
than virtue. And have you heard, Nagasena, that
in all this dispensation (since the time of Gotama
the Buddha) the giving by the Kosala king has
been unequalled ?’

‘Yes, I have heard so, O king.’

‘ But did he, Nagasena, on account of his having
given gifts so unequalled, receive in this present life
wealth, or glory, or happiness ?’

‘No, O king, he did not.’

‘Then, in that case, surely, Nagasena, vice is
more powerful than virtue ?’

27. ‘Vice, O king, by reason of its meanness, dies
quickly away. But virtue, by reason of its grandeur,
takes a long time to die. And this can be further
examined into by a metaphor. Just, O king, as in
the West Country? the kind of corn called Καὶ umuda-
bhazdika, ripening quickly and being garnered in
a month, is called M4salu (got in a month)’, but the
rices only come to perfection in six months or five.
What then is the difference, what the distinction
herein between Kumuda-bhazaiké and rice ὃ

‘The one is a mean plant, O king, the other a
grand one. The rices are worthy of kings, meet for

1 The PAli being otherwise unintelligible, the above version has
been expanded in accordance with the Simhalese interpretation.
Kavandha as a living headless trunk occurs already in the Sutta
Vibhanga, Paragika IV, 9, 3.

* Aparante. This may mean merely the western country (as
at Gataka I, 98), or may be a specific place name as Aparintika
is in the ‘Indian Antiquary,’ VII, 263.

5 So the Simhalese, which seems to follow a slightly different
reading.

IV, 8, 28. OF MILINDA THE KING. - 149

the king’s table; the other is the food of servants
and of slaves.

[293] ‘Just so, O king, it is by reason of its
meanness that vice dies quickly away. But virtue,
by its grandeur, takes a long time to die.’

28. ‘But, Nagasena, it is just those things which
come most quickly to their end which are in the
world considered the most powerful. And so still
vice must be the more powerful, not virtue. Just,
NAgasena, as the strong man who, when he enters
into a terrible battle, is able the most quickly to get
hold of his enemies’ heads under his armpit !, and
dragging them along to bring them prisoners to his
lord, that is the champion who is regarded, in the
world, as the ablest hero—just as that surgeon who
is able the most quickly to extract the dart, and allay
the disease, is considered the most clever—just as
the accountant who is able with the greatest speed
to make his calculations, and with most rapidity to
show the result, is considered the cleverest counter
—just as the wrestler who is able the most quickly
to lift his opponent up, and make him fall flat on his
back, is considered the ablest hero—just so, Naga-
sena, it is that one of these two things—virtue and
vice—which most quickly reaches its end that is,
in the world, the more powerful of the two.’

‘The Karma of both the two, O king, will be
made evident in future births; but vice besides that
will by reason of its guilt be made evident at once,
and in this present life. The rulers (Kshatriyas)

1 Upakakkhake. The word is not in the ῬΑ] dictionaries,
but I follow Hinaé-kumburé, p. 432, who renders it Kisilla, and
the context at the parallel passage, GAtaka I, 63 (see also GAtaka I,
158, and the Sutta Vibhanga II, 260).

150 THE QUESTIONS AND PUZZLES IV, 8, 28.

of old, O king, established this decree : “ Whosoever
takes life shall be subject to a fine, and whosoever
takes to himself what has not been given, and who-
soever commits adultery, and whosoever speaks lies,
and whosoever is a dacoit, and whosoever is a high-
wayman, and whosoever cheats and swindles. Such
men shall be liable to be fined or beaten or muti-
lated or broken' or executed.” And in pursuance
thereof they held repeated enquiry, and then ad-
judged one or other punishment accordingly. But,
O king, has there ever been by any one a decree
promulgated : “ Whosoever gives gifts, or observes
a virtuous life, or keeps Uposatha, to him shall
wealth be given, or honours?” And do they make
continued enquiry, and bestow wealth or honours
accordingly, as they do stripes or bonds upon a
thief?’

‘Certainly not, Sir.’

‘ Well, if they did so then would virtue too be made
evident even in this life. [294] But as they neither
make such enquiry concerning givers, nor bestow
wealth and honours upon them, therefore is virtue
not manifested now. And this is the reason, O
king, why vice is made known in this life, whereas
he (the giver) receives the more abundantly in the
lives to come. And therefore it is virtue which,
through the destructions brought about by Karma,
is by far the more powerful of the two*.’

‘Very good, Nagasena! Only by one wise as
you could this puzzle have been so well solved.

} Bhettabbo, ‘have their arms or legs broken.’
3 In this sentence the translation follows HinaA-kumburé, who
has apparently had a different, and fuller, reading before him.

IV, 8, 29. OF MILINDA THE KING. ΣΟΙ

The problem put by me in worldly sense have you
in transcendental sense made clear.’

[Here ends the dilemma as to virtue and vice.]

[DILEMMA THE SEVENTY-FOURTH.
OFFERINGS TO THE DEAD.]

29. ‘ Venerable Nagasena, these givers when they
bestow their offerings, devote them specifically to
former (relatives) now departed', saying: “May
this gift benefit such and such.” Now do they (the
dead) derive any benefit therefrom ?’

‘Some do, O king, and some do not.’

‘Which then are they that do, and which do
not ?’

‘Those who have been reborn in purgatory, O
king, do not; nor those reborn in heaven; nor
those reborn as animals. And of those reborn as
Pretas three kinds do not—the Vant4sika4 (who
feed on vomit), the Khuppip4sino (who hunger
and thirst), the Nigg44ma-tazhik4 (who are con-
sumed by thirst) But the Paradattipagivino
(who live on the gifts of others) they do derive profit,
and those who bear them in remembrance do so
too.’

‘Then, Nagasena, offerings given by the givers
have run to waste?, and are fruitless, since those

1 Peta; which are not ghosts, disembodied ‘souls,’ but new
beings whose link of connection with the departed is, ‘ not soul,’
but Karma.

3 Vissotam, from sru. The Simhalese, p. 434, has 4sth4na
gata wanneya (for asthana).

152 THE QUESTIONS AND PUZZLES IV, 8, 30.

for whose benefit they are given derive no profit
therefrom.’

‘No, O king. They run not to waste, neither
are fruitless. The givers themselves derive profit
from them.’ :

‘Then convince me of this by a simile.’

‘Suppose, O king, people were to get ready fish
and meat and strong drinks and rice and cakes, and
make a visit on a family related to them. If their
relatives should not accept their complimentary
present, would that present be wasted or fruitless?’

‘No, Sir, it would go to the owners of it.’

‘Well, just so the givers themselves derive the
profit. Or just, O king, [295] as if a man were to
enter an inner chamber, and there were no exit in
front of him, how would he get out ?’

‘ By the way he entered.’

‘Well, just so the givers themselves derive the
profit.’

30. ‘Let that pass, Nagasena. That is so, and I
accept it as you say. We will not dispute your
argument. But, venerable Nagasena, if the offerings
made by such givers do advantage certain of the
departed, and they do reap the result of the gifts,
then if a man who destroys living creatures and
drinks blood and is of cruel heart, were after com-
mitting murder or any other dreadful act, to dedicate
it to the departed, saying: “ May the result of this
act of mine accrue to the departed ”"—would it then
be transferred to them ?’

‘No, O king.’

‘But what is the reason, what is the cause, that

a good deed can accrue to them, and not an evil
one?’

IV, 8, 30. OF MILINDA THE KING. ὁ 2 153

‘ This is really not a question you should ask, O
king. Ask me no foolish question, O king, in the
idea that an answer will be forthcoming. You will:
be asking me next why space is boundless, why the
Ganges does not flow up stream, why men and birds
are bipeds, and the animals quadrupeds!’

‘It is not to annoy you that I ask this question,
NAagasena, but for the sake of resolving a doubt.
There are many people in the world who are left-
handed or squint'. I put that question to you,
thinking : “ Why should not also these unlucky ones
have a chance? of bettering themselves ?”’

‘An evil deed, O king, cannot be shared with
one who has not done it, and has not consented to
it. People convey water long distances by an aque-
duct. But could they in the same way remove a
great mountain of solid rock ?’

‘Certainly not, Sir.’

‘Well, just in that way can a good deed be
shared, but a bad one cannot. And one can light
a lamp with oil, but could one in the same way,
O king, light it with water ?’

[296] ‘Certainly not, Sir.’

‘Well, so is it that a good deed can be shared, but
not an evil one. And husbandmen take water from
a reservoir to bring their crops to maturity, but
could they for the same purpose, O king, take
water from the sea ?’

1 Vamagahino vikakkhuk&. Neither of these words are in
the dictionaries. Hinasi-kumburé, p. 436, says, ‘who spoil what
they take hold of, and whose eyes have lost their cunning.’

2 Ot4ra, which the Simhalese renders awakasaya; and in that
sense the word is used at Magghima Nik&ya I, 334.

1.4 THE QUESTIONS AND PUZZLES IV, 8, 31

‘Certainly not, Sir.’

‘So again is it that though a good deed can be
shared, an evil one cannot.’ .

31. ‘But, venerable Nagasena, why is that?
Convince me of this by a reason. I am not blind,
or unobservant. I shall understand when I have
heard.’

-€Vice, O king, is a mean thing, virtue is great
and grand. By its meanness vice affects! only the
doer, but virtue by its grandeur overspreads the
whole world of gods and men.’

‘Show me this by a metaphor.’

‘Were a tiny drop of water to fall on the ground,
O king, would it flow on over ten leagues or
twelve ?’

‘Certainly not. It would only have effect? on
that very spot of ground on which it fell.’

‘But why so?’

‘ Because of its minuteness.’

‘ Just so, O king, is vice minute. And by reason
of its littleness it affects the doer only, and cannot
possibly be shared. But if a mighty rain cloud were
to pour out rain satisfying the surface of the earth,
would that water spread round about ?’

‘Certainly, Sir, That thunderstorm would fill
up the depressions in the ground and the pools and
ponds, and the gullies and crevices and chasms, and
the lakes and reservoirs and wells and lotus-tanks,
and the water would spread abroad for ten leagues
or for twelve *.’

' Pariyadiyati. See the note above at IV, 8, 23.

* A similar metaphor is used below, IV, 8, 55 (p. 311 of the
Pali).

5 This long list is made up of the two given above at pp. 35,

IV, 8, 31. OF MILINDA THE KING. 155

‘But why so, O king ?’

‘ Because of the greatness of the storm.’

‘Just so, O king, is virtue great. And by reason
of its abundance it can be shared by gods and
men.’

‘Venerable Nagasena, why is it that vice is
so limited, [297] and virtue so much more wide-
reaching ?’

‘Whosoever, O king, in this world gives gifts, and
lives in righteousness, and keeps Uposatha’, he,
glad, right glad, joyful, cheerful, happy, becomes
filled with a sweet sense of trust and bliss, and bliss
ruling in his heart his goodness grows still more and
more abundantly. Like a deep pool of clear water,
O king, and into which on one side the spring pours,
while on the other the water flows away; so as it
flows away it comes again, and there can be no
failure there—so, O king, does his goodness grow
more and more abundantly. If even through a
hundred years, O king, a man were to keep on
transferring ? to others (the merit of) any good he

259 of the ῬΑ] (Paragraphs II, 1, 10 and IV, 6, 55 of the trans-
lation).

1 The Buddhist Sabbath. See ‘ Buddhism,’ pp. 140, 141.

: Avaggeya, which the Simhalese, p. 437, merely repeats, is
ambiguous (literally ‘cause to bend towards’). Compare Gataka
I, 74, 89, 108, 171; II, 243. In most places the meaning ‘ bend
back or towards’ comes to have the secondary sense of ‘ re-flect.’
But throughout this discussion there is an underlying reference
to a very beautiful Buddhist conception that 2 man can transfer to
others the merit of any good deed he has done. Thus at the end
of a palm-leaf manuscript the copyist often adds the pious wish :
‘May the merit of my having made this copy redound to the ad-
vantage of all men,’ or words to that effect. And the preceding
metaphor would seem to show that this must be the secondary
sense here attached to ‘causing to bend towards ;’—the more he

156 THE QUESTIONS AND PUZZLES IV, 8, 32.

had done, the more he gave it away the more would
his goodness grow, and he would still be able to
share it with whomsoever he would. This, O king,
is the reason why virtue is so much the greater of
the two.

32. ‘But on doing evil, O king, a man becomes
filled with remorse 1, and the heart of him who feels
remorse cannot get away (from the thought of the
evil he has done), it is forcibly bent back on it,
thrown back on it, obtains no peace®; miserable,
burning, abandoned of hope, he wastes away, and
gaining no relief from depression ὃ, he is, as it were,
possessed with his woe! Just, O king, as a drop of
water, falling on a dry river bed with its mighty
sandbanks rising and falling in undulations along its
crooked and shifty course, gains not in volume, but
is swallowed up on the very spot where it fell,
just so, O king, is a man, when he has done wrong,
overcome with remorse, and the heart of him who
feels remorse cannot get away from the thought of
the evil he has done, it is forcibly bent back on it,
thrown back on it, obtains no peace; miserable,
burning, abandoned of hope, he wastes away, and
gaining no release from his depression, he is, as it

spends (as it were) his virtue, the more remains, just as however
much the water flows away from the spring, still quite as much
remains, and he can still share with others that which is left. The
doctrine of imputed righteousness is not confined to Buddhists, but
the Buddhist theory is really quite different from the corresponding
Western ideas, even from the Catholic doctrine of the transference
of the righteousness of saints.

* So already above, III, 7, 7 (I, 128).

3 Patilfyati patiku/ati pativas/ati na sampasariyati.
None of these words are in the dictionaries.

* Na parivaddhate; literally ‘is not dilated.’

IV, 8, 33. OF MILINDA THE KING. 157

were, swallowed up of his woe. This is the reason,
O king, why vice is so mean.’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the problem as to virtue and vice.]

[DILEMMA THE SEVENTY-FIFTH.
DREAMS. |

33. ‘Venerable Nagasena, men and women in
this world see dreams pleasant and evil, things they
have seen before and things they have not, things
they have done before and things they have not,
[298] dreams peaceful and terrible, dreams of
matters near to them and distant from them, full of
many shapes and innumerable colours. What is
this that men call a dream, and who is it who
dreams it?’

‘It is a suggestion', O king, coming across the
path of the mind which is what is called a dream.
And there are six kinds of people who see dreams—
the man who is of a windy humour ?, or of a bilious
one, or of a phlegmatic one, the man who dreams
dreams by the influence of a god, the man who does
so by the influence of his own habits, and the man
who does so in the way of prognostication®, And

1 Nimittam, aramunuwa in the Simhalese, p. 438.

2 VAtiko, which Childers renders wrongly rheumatic, Wata
prakrzti wf, says the Simhalese, p. 438.

8. The Simhalese gives the different kinds of dreams seen by
each of these six—the first dreams of journeys through space, the
second of fire and conflagrations, the third of water, the fourth

158 THE QUESTIONS AND PUZZLES IV, 8, 34

of these, O king, only the last kind of dreams is
true ; all the rest are false.’

34. ‘Venerable NAagasena, when a man dreams
a dream that is a prognostication, how is it? Does
his own mind set out itself to seek the omen, or
does the prognostication come of its own accord into
. the path of his mind, or does some one else come
and tell him of it ?’

‘His own mind does not itself seek the omen,
neither does any one else come and tell him of it.
The prognostication comes of its own accord into
his mind. It is like the case of a looking-glass,
which does not go anywhere to seek for the reflec-
tion; neither does any one else come and put the
reflection on to the looking-glass. But the object
reflected comes from somewhere or other across
the sphere over which the reflecting power of the
looking-glass extends.’

35. ‘Venerable Nagasena, does the same mind
which sees the dream also know: “Such and such
a result, auspicious or terrible, will follow ?”’

‘No, that is not so, O king. After the omen has
occurred he tells others, and then they explain the
meaning of it.’

‘Come, now, Nagasena, give me a simile to
explain this.’

‘It is like the marks, O king, and pimples, and
cutaneous eruptions which arise on a man’s body to
his profit or loss, to his fame or dishonour, to his
praise or blame, to his happiness or woe, [299] Do

of good or bad things according as the god is kindly or malignant,
the fifth of what he has himself seen or heard, and the last of his
future gain or loss.

IV, 8, 36. OF MILINDA THE KING. — 159

in that case the pimples come because they know:
“Such and such is the event which we shall bring
about ?”’

‘Certainly not, Sir. But according to the place
on which the pimples have arisen, the fortune-tellers,
making their observations, give decision, saying :
“Such and such will be the result.”’

‘Well, in the same way, O king, it is not the same
mind which dreams the dream which also knows:
“Such and such a result, conspicuous or terrible, will
follow.” But after the omen has occurred he tells
others, and they then explain the meaning of it.’

36. ‘Venerable Nagasena, when a man dreams
a dream, is he awake or asleep?’

‘Neither the one, O king, nor yet the other. But
when his sleep has become light!, and he is not yet
fully conscious?, in that interval it is that dreams
are dreamt. When a man is in deep sleep, O king,
his mind has returned home (has entered again into
the Bhavanga) δ, and a mind thus shut in does not
act, and a mind hindered in its action knows not the
evil and the good, and he who knows not‘ has no
dreams. It is when the mind is active that dreams
are dreamt. Just, O king, as in the darkness and
gloom, where no light is, no shadow will fall even on
the most burnished mirror, so when a man is in
deep sleep his mind has returned into itself, and

* Okkante middhe; ‘like a monkey’s sleep,’ says Hinasi-
kumburé.

? On bhavanga compare Abhidhammattha Sangaha III, 8.

5 «Like a bird that has re-entered its nest’ is Hinasi-kumburé’s
gloss.

* Appafsiviganantassa, ‘does not know the distinctions be-
tween bliss and woe (sukha dukkha nee), says the Sim-
halese, p. 440.

160 THE QUESTIONS AND PUZZLES IV, 8, 31.

a mind shut in does not act, and a mind inactive
knows not the evil and the good, and he who knows
not does not dream. For it is when the mind is
active that dreams are dreamt. As the mirror, O
king, are you to regard the body, as the darkness
sleep, as the light the mind. Or again, O king, just
as the glory of a sun veiled in fog is imperceptible,
as its rays, though they do exist, are unable to pierce
through, and as when its rays act not there is no
light, so when a man is in deep sleep his mind has
returned into itself, and a mind shut in does not act,
and a mind inactive knows not the evil and the good,
and he who knows not does not dream. For it is
when the mind is active that dreams are dreamt.
As the sun, O king, are you to regard the body, as
the veil of fog sleep, [800] as the rays the mind.
37. ‘Under two conditions, O king, is the mind
jinactive though the body is there—when a man
‘being in deep sleep the mind has returned into itself,
and when the man has fallen into a trance?. The
‘mind of a man who is awake, O king, is excited,
open, clear, untrammelled, and no prognostication
occurs to one whose mind is so. Just, O king, as men
seeking concealment avoid the man who is open,
candid, unoccupied, and unreserved,—just so is it
that the divine intention is not manifested to the
wakeful man, and the man who is awake therefore
sees no dream. Or again,O king, just as the qualities
which lead to wisdom are found not in that brother
whose mode of livelihood and conduct are wrong,
who is the friend of sinners, wicked, insolent, devoid

1 Nirodha, which the Simhalese repeats. Probably the fourth
Ghana is here referred to.

IV, 8, 38. OF MILINDA THE KING. 161

of zeal,—just so is it that the divine intention is not
manifested to the wakeful man, and the man who is
awake, therefore, sees no dream.’

38. ‘Venerable Nagasena, is there a beginning, a
middle, and an end in sleep ῥ᾽

‘Yes, O king, there is.’

‘Which then is the beginning, which the middle,
and which the end ?’

‘The feeling of oppression and inability’ in the
body, O king, of weakness, slackness, inertness—that
is the beginning of sleep. The light “ monkey's sleep”
in which a man still guards his scattered thoughts?—
that is the middle of sleep. When the mind has
entered into itself—that is the end of sleep. And
it is in the middle stage, O king, in the “monkey's
sleep” that dreams are dreamt. Just, O king, as when
a man self-restrained with collected thoughts, sted-
fast in the faith, unshaken in wisdom, plunges deep
into the woods far from the sound of strife, and
thinks over some subtle matter, he there, tranquil
and at peace, will master the meaning of it—just so
a man still watchful, not fallen into sleep, but dozing
in a “ monkey’s sleep,” will dream a dream. [801] As
the sound of strife, so, O king, are you to regard
wakefulness, and as the lonely wood the “ monkey's
sleep.” And as that man avoiding the sound of
strife, keeping out of sleep, remaining in the middle
stage, will master the meaning of that subtle matter,
so the still watchful man, not fallen into sleep, but
dozing in a “ monkey's sleep,” will dream a dream.’

* Ondho pariyon4ho, ‘obstruction, covering.’ See the Tevigga
Sutta, § 58.

* Vokinnakam saggati. ‘Destroys sleep by scattered thoughts,’
says the Simhalese, p. 441.

[36] M

162 THE QUESTIONS AND PUZZLES IV, 8, 39-

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to dreams?.]

[DILEMMA THE SEVENTY-SIXTH.
PREMATURE DEATH. |

39. ‘Venerable Nagasena, when beings die, do
they all die in fullness of time, or do some die out
of due season ?’

‘There is such a thing, O king, as death at the
due time, and such a thing as premature death.’

‘Then who are they whose decease is at the due
time, and who are they whose decease is premature ?’

‘Have you ever noticed, O king, in the case of
mango trees or Gambu trees or other fruit-bearing
trees, that their fruits fall both when they are ripe
and when they are not ripe?’

‘Yes, I have.’

‘Well, those fallen fruits, do they all fall at the
due time, or do some fall prematurely ?’

‘Such of those fruits, Nagasena, as are ripe and
mature ? when they fall, fall in fullness of time. But
of the rest some fall because they are bored into by
worms, some because they are knocked down by a

1 It is not known whether the whole of this theory of dreams
is taken from the Pi/akas, or whether it is an expansion of views
there suggested. But the germs of the theory are certainly in
the Pifakas. Thus the Buddha is made at Magghima ΝΙΚᾶγα I,
249, 260 to say of himself that in his midday sleep he was neither
stupefied nor the contrary (neither samm{flho nor asammflho),
which comes very near to the ‘monkey’s sleep’ referred to through-
out this dilemma.

3 Vilinani, wilikun wf says Hinafi-kumburé (p. 442).

IV, 8, 40. OF MILINDA THE KING. 163

long stick, some because they are blown down by
the wind, some because they have become rotten-—
and all these fall out of due βεαβοῃ

‘Just so, O king, those men who die of the effect
of old age, they die in fullness of time. But of the
rest some die of the dire effect of the Karma (of
evil deeds), some of excessive journeying 2, some of
excessive activity.’

40. ‘Venerable Nagasena, those who die of Karma,
or of journeying, or of activity, or of old age, they
all die in fullness of time: and even he who dies in
the womb, that is his appointed time, so that he too
dies in fullness of time; and so of him who dies in
the birth chamber [802], or when he is a month old,
or at any age up to a hundred years. It is always
his appointed time, and it is in the fullness of time
that he dies. So, Nagasena, there is no such thing
as death out of due season. For all who die, die at
the appointed time.’

‘There are seven kinds of persons, O king, who,
there being still a portion of their appointed age to
run, die out of time. And which are the seven?
The starving man, O king, who can get no food,
whose inwards are consumed *—and the thirsty man
who can get no water, whose heart is dried up—and
the man bitten by a snake, who, when consumed by
the fierce energy of poison, can find no cure—and
he who has taken poison, and when all his limbs are

1 This simile has already been used above, IV, 3, 7 (I, 235).

2 Gati-patiba/ha, gamana b&hulyat&wen says the Sim-
halese.

8 Upahat-abbhantaro, ‘whose interior is burnt by the fierce-
ness of the stomach fire’ (ga¢Aarfgni-gahani), says Hinasi-kum-
buré, p. 443.

M 2

164 THE QUESTIONS AND PUZZLES IV, 8, 41.

burning, is unable to procure medicine—and one
fallen into fire, who when he is aflame, can find no
means of putting out the fire—and he who having
fallen into water can find no firm ground to stand
on—and the man wounded by a dart, who in his
illness can find no surgeon—all these seven, there
being still a portion of their appointed time to run,
die out of due season. And herein (in all these
seven cases) I declare that they are all of one nature’.
In eight ways, O king, does the death of mortals
take place—through excess of windy humour, or of
bilious humour, or of phlegmatic humour, through
the adverse union of these three, through variations
in temperature, through inequality in protection,
through (medical) treatment, and through the work-
ing of Karma*. And of these, O king, it is only
death by the working of Karma that is death at the
due season, all the rest are cases of death out of due
season. For it is said:

“ By hunger, thirst, by poison, and by bites,
Burnt, drowned, or slain, men out of time do die;
By the three humours, and by three combined,
By heats, by inequalities, by aids,
By all these seven men die out of time °.”
41. [803] ‘ But there are some men, O king, who
die through the working of some evil deed or other
they have committed in a former birth. And of

1 Hinafi-kumburé had apparently a different reading (perhaps
ekamse na vad4mi). For he translates, p. 444, ‘In this death
I do not say that there is one cause.’

2 As was noticed above on p. 112 (of the Pali), some of these
medical terms are very uncertain, and the Simhalese gives no help.

3 Not traced in the Pisakas.

IV, 8, 41. OF MILINDA THE KING. 165

these, O king, whosoever has starved others to
death, after having been himself through many
hundreds of thousands of years tormented by hunger,
famished, exhausted, emaciated, and withered of
heart, dried up, wasted away, heated, and all on fire
within, will, either as youth or man or old man, die
of hunger too. And that death will be to him a
death at the appointed time’. Whosoever has put
others to death by thirst, after having through many
hundreds of thousands of years become a Preta
consumed by thirst, thin and miserable, will himself
too, either as youth or man or old man, die of thirst.
And that death will be to him a death at the
appointed time. Whosoever has put others to
death by having them bitten by snakes, will, after
wandering through many hundreds of thousands of
years from existence to existence, in which he is
constantly bitten by boa constrictors and black
snakes, himself too, either as youth or man or old
man, die of snake bite. And that will be to him
a death at the appointed time. Whosoever has
put others to death by poison will, after existing for
many hundreds of thousands of years with burning
limbs and broken body, and exhaling the odour of
a corpse, himself too, either as youth or man or old
man, die of poison. And that will be to him a death
at the appointed time. Whosoever has put others
to death by fire, he having wandered from purgatory”
to purgatory, from one mass of burning charcoal to

1 SamA4yiko, ‘timely,’ but Childers says ‘temporary,’ and we
have had the word above (p. 22 of the PAli) in the sense of ‘re-
ligious.’ The Simhalese, p. 445, repeats the word.

* Yama-visaya, ‘abode of the god of death.’

166 THE QUESTIONS AND PUZZLES IV, 8, 42.

another, with burning and tortured limbs, for many
hundreds of thousands of years, will himself too,

either as youth or man or old man, be burnt to
‘death. And that will be to him a death at the
appointed time. Whosoever has put others to death
by drowning, he having suffered many hundreds of
thousands of years as a being disabled, ruined,
broken, weak in limb, and anxious in heart, will
himself too, either as youth or man or old man, die
by drowning. And that will be to him a death at
the appointed time. Whosoever has put others to
death by the sword, [804] he having suffered for
many hundreds of thousands of years (in repeated
births as an animal) from cuts and wounds and
blows and bruises, or (when born as a man) ever
destroyed by weapons!, will himself too, either
as youth or man or old man, perish by the sword.
And that will be to him a death at the appointed
time.’

42. ‘Venerable NAgasena, the death out of due
time that you also speak of—come now, tell me the
reason for that.’

‘Asa great and mighty fire, O king, on to which
dry grass and sticks and branches and leaves have
been heaped, will nevertheless, when this its food
has been consumed, die out by the exhaustion of the
fuel. Yet such a fire is said to have gone out in
fullness of time, without any calamity or accident
(having happened to it). Just so, O king, the man
who, when he has lived many thousands of days,
when he is old and stricken in years, dies at last of

1 Sarndhato. Compare above, pp. 181, 254 of the Pali, and
Magghima Nik4ya I, 337.

IV, 8, 43. OF MILINDA THE KING. 167

old age, without any calamity or accident having
happened to him, is said to have reached death in
the fullness of time. But if there were a great
and mighty fire, O king, on to which dry grass
and sticks and branches and leaves had been
heaped, then if a mighty rain cloud were to pour
out rain upon it, and it were thus to be put out,
even before the fuel was consumed, could it be
said, O king, that that great fire had gone out in
fullness of time ?’

‘No, Sir, it could not.’

‘But wherein would the second fire differ, in its
nature, from the first ?’

‘The second one, Sir, which suffered from the
onset of the rain—that fire would have gone out
before its time.’

‘Just so, O king, whosoever dies before his time
does so in consequence of suffering from the attack
of some disease,—from excess of windy humour, or
of bilious humour, or of phlegmatic humour, or from
the union of the three, or from variations in tem-
perature, or from inequality in protection, or from
treatment, or from hunger, or from thirst, or from
fire, or from water, or from the sword. This, O
king, is the reason why there is such a thing as
dying before one’s time.

43. ‘Oragain, O king, it is like a mighty storm cloud
which, rising up into the heavens, should pour out
rain, filling the valleys and the plains. That cloud
would be said to have rained without calamity or
accident. Just so, O king, the man who after having
lived long, dies at last, when he is old and well
stricken in years, without any calamity or accident
having happened to him, of old age, is said to have

168 THE QUESTIONS AND PUZZLES IV, 8, 44.

reached death in the fullness of time. [805] But if,
O king, a mighty storm cloud were to rise up into
the heavens, and as it did so were to be dissipated
by a mighty wind, could it be said, O king, that that
cloud had perished in due time ?’

‘No, Sir, it could not.’

‘ But wherein would the second cloud differ, in its
nature, from the first ?’

‘The second one, Sir, which suffered from the
onset of the whirlwind, would have been dissipated
before its time.’

‘ Just so, O king, whosoever dies before his time
does so in consequence of suffering from the attack
of some disease,—from excess of windy humour, or
of bilious humour, or of phlegmatic humour, or from
the union of the three, or from variations in tem-
perature, or from inequality in protection, or from
treatment, or from hunger, or from thirst, or from
fire, or from water, or from the sword. This, O
king, is the reason why there is such a thing as
dying before one’s time.

44. ‘Or again, O king, it is like a powerful and
deadly snake, which being angered should bite a
man, and to him that poison, no impediment and
no accident happening to it, should bring death. That
poison would be said, without impediment or acci-
dent, to have reached its aim. Just so, O king, the
man who, having lived long, dies at last, when he is
old and well stricken in years, without any calamity
or accident having happened to him, of old age, he
is said to have reached, unimpeded and uninter-
rupted, to the goal of his life, to have died in the
fullness of time. But if a snake charmer were to
give a drug to the man while he was suffering from

IV, 8, 45. ΟΕ MILINDA THE KING. 169

the bite, and thus get rid of the poison, could it be
said that the poison was removed in the fullness
of time?’

‘No, Sir, it could not,

‘But wherein, O king, would the second poison
differ, in its nature, from the first?’

‘The second one, Sir, which was acted upon by
the introduction of the drug, would have been
removed before its end was attained.’

‘Just so, O king, whosoever dies before his time
does so in consequence of suffering from the attack
of some disease,—from excess of windy humour, or
of bilious humour, or of phlegmatic humour, or from
the union of the three, or from variations in tem-
perature, or from inequality in protection, or from
treatment, or from hunger, or from thirst, or from
fire, or from water, or from the sword. This, O
king, is the reason why there is such a thing as
dying before one’s time.

45. ‘Or again, O king, it is like the arrow dis-
charged by an archer. [806] If that arrow should
go to the very end of the line of the path along
which it was natural for it to go, then it would
be said to have reached that aim, without let or
hindrance. Just so, O king, the man who, having
lived long, dies at last, when he is old and well
stricken in years, without any calamity or accident
having happened to him, of old age, is said to have
reached death, unimpeded and uninterrupted, in
the fullness of time. But if, at the moment when
the archer was discharging the arrow, some one
should catch hold of it, could that arrow be said to
have reached the end of the line of the path along
which it was shot ?’

170 THE QUESTIONS AND PUZZLES IV, 8, 46.

‘No, Sir, it could not.’

‘But wherein, O king, would the second arrow
differ, in its nature, from the first ?’

‘By the seizure which intervened, Sir, the course
of the second arrow was arrested.’

‘Just so, O king, whosoever dies before his time
does so in consequence of suffering from the attack
of some disease,—from excess of windy humour, or
of bilious humour, or of phlegmatic humour, or from
the union of the three, or from variations in tem-
perature, or from inequality in protection, or from
treatment, or from hunger, or from thirst, or from
fire, or from water, or from the sword. This, O
king, is the reason why there is such a thing as
dying before one’s time.

46. ‘Or again, O king, it is like the brazen vessel
which a man should strike. And by his striking
thereof a note should be produced, and sound to the
very end of the line of the path along which it was
its nature to sound. It would then be said to have
reached that aim without let or hindrance. Just so,
O king, the man who, having lived long, dies at last,
when he is old and well stricken in years, without
any calamity or accident having happened to him,
of old age, is said to have reached death, without let
or hindrance, in the fullness of time. But if a man
were to strike a brazen vessel, and by his striking
thereof a note should be produced, but some one,
before it had reached any distance, were to touch
the vessel, and at his touching thereof the sound
should cease, could then that sound be said to have
reached the end of the line of the path along which
it was its nature to sound ?’

‘No, Sir, it could not.’

IV, 8, 47: OF MILINDA THE KING. 171

‘But wherein, O king, would the second sound
differ, in its nature, from the first ?’

‘By the touching which intervened, Sir, that
sound was suppressed.’

[807] ‘ Just so, O king, whosoever dies before his
time does so in consequence of suffering from the
attack of some disease,—from excess of windy humour,
or of bilious humour, or of phlegmatic humour, or
from the union of the three, or from variations in
temperature, or from inequality in protection, or
from treatment, or from hunger, or from thirst, or
from fire, or from water, or from the sword. This,
O king, is the reason why there is such a thing
as dying before one’s time.

47. ‘Or again, O king, it is like the corn seed
which had sprung up well in the field, and by means
of a plentiful downpour of rain had become well
laden far and wide? with many seeds, and had sur-
vived in safety to the time of standing crops, that
corn would be said to have reached, without let or
hindrance, to its due season. Just so, O king, the
man who, having lived long, dies at last, when he is
old and well stricken in years, without any calamity
or accident having happened to him, of old age, is
said to have reached death, without let or hindrance,
in the fullness of time. But if that corn, after it
had sprung up well in the field, should, deprived of
water, die, could it be said to have reached its due
season ῥ᾽

1 Uparato, for which HinaA-kumburé, p. 449, has upahata
wiyeyi.

3 Otaka-vitaka-dkinaa. Ghanayawf pata/awi akirnna-
wi says the Simhalese.

172 THE QUESTIONS AND PUZZLES IV, 8, 48.

‘ No, Sir, it could not.’

‘But wherein, O king, would the second crop
differ, in its nature, from the first ?’

‘Oppressed by the heat which intervened, that
crop, Sir, perished.’

‘Just so, O king, whosoever dies before his time
does so in consequence of suffering from the attack
of some disease,—from excess of windy humour, or
of bilious humour, or of phlegmatic humour, or from
the union of the three, or from variations in tem-
perature, or from inequality in protection, or from
treatment, or from hunger, or from thirst, or from
fire, or from water, or from the sword. This, O
king, is the reason why there is such a thing as
dying before one’s time.

48. ‘And have you ever heard, O king, of a
young crop that, after it had come to ear, worms
sprung up and destroyed down to the roots?’

‘We have both heard of such a thing, Sir, and
have seen it, too.’

‘Well, O king, was that crop destroyed in season,
or out of season ?’

‘Out of season, Sir. For surely if worms had
not destroyed the crop it would have survived to
harvest time.’

‘What then, O king! on a disaster intervening
the crop is lost, but if no injury is done it, it survives
to the harvest ?’

‘ That is so, Sir.’

[808] ‘ Just so, O king, whosoever dies before his
time does so in consequence of suffering from the
attack of some disease,—from excess of windyhumour,
‘or of bilious humour, or of phlegmatic humour, or
from the union of the three, or from variations in

IV, 8, 49. OF MILINDA THE KING. 173

temperature, or from inequality in protection, or
from treatment, or from hunger, or from thirst, or
from fire, or from water, or from the sword. This,
O king, is the reason why there is such a thing
as dying before one’s time.

49. ‘And have you ever heard, O king, of a crop
that had grown, and was bent down by the weight
of the grains of corn, the ears having duly formed},
when a so-called Karaka rain (hail-storm)? falling
on it, destroyed it?’

‘We have both heard of such a thing, Sir, and
have seen it, too.’

‘Well, O king! would you say the crop was
destroyed in season or out of season ?’

‘Out of season, Sir. For if the hail-storm had
not come the crop would have lasted to harvest time.’

‘What then, O king! on a disaster intervening
the crop is lost, but if no injury is done it, it
survives to the harvest ?’

‘That is so, Sir.’

‘Just so, O king, whosoever dies before his time
does so in consequence of suffering from the attack
of some disease,—from excess of windy humour, or
of bilious humour, or of phlegmatic humour, or from
the union of the three, or from variations in tem-
perature, or from inequality in protection, or from
treatment, or from hunger, or from thirst, or from
fire, or from water, or from the sword. This, O

' Mafgarita-patte, which the Simhalese renders karal patra
cttawi.

* Karaka-vassam is p&s&na-warsha in the Simhalese. If
karaka originally meant ‘hard shell,’ it could have reached its
ordinary meaning of ‘ water-pot,’ from the fact that an empty half
of a cocoa-nut shell is the most common form of cup.

174 THE QUESTIONS AND PUZZLES IV, 8, 50.

king, is the reason why there is such a thing as
dying before one’s time.’

50. ‘Most wonderful, Nagasena, most strange!
Right well have you explained, by reason and by
simile, how it is that people die before their time.
That there is such a thing as premature death have
you made clear and plain and evident?. A thoughtless
man even, Nagasena, a puzzle-headed fellow, could
by any one of your comparisons have come to the
conclusion that premature deaths do occur ;—_{809]
how much more an able man! I was convinced
already, Sir, by the first of your similes, that such
deaths happen, but nevertheless, out of the wish to
hear still further and further solutions, I would not
give in.’

[Here ends the dilemma as to premature
deaths. ]

[DILEMMA THE SEVENTY-SEVENTH.
WONDERS AT THE GRAVE. |

51. ‘Venerable NAgasena, are there wonders at
the Ketiyas (the mounds raised over the ashes)
of all who have passed entirely away (of all the
Arahats deceased)? ?’

‘Of some, O king, but not of others.’

‘But of which, Sir, is this the case, and of which
not ?’

1 Vibhfitam katam is rendered prasiddha karana laddeya
in the Simhalese, p. 451.

* Parinibbutanam. The words in brackets are Hinaf-kum-
buré’s gloss. ‘Of all who have been entirely set free’ is an alter-
native, and perhaps a better, rendering.

IV, 8, 52. OF MILINDA THE KING. 175

‘It is by the stedfast resolve, O king, of three
kinds of people, that wonders take place at the
Ketiya of some person deceased who has been
entirely set free. And who are the three? In the
first place, O king, an Arahat, when still alive, may,
out of pity for gods and men, make the resolve:
“Let there be such and such wonders at my
Ketiya'.”. Then, by reason of his resolve, wonders
happen there. Thus is it that wonders occur by
the resolve of an Arahat at the Xetiya of one
entirely set free.

‘And again, O king, the gods, out of pity for
men, show wonders at the Ketiya of one who has
been entirely set free, thinking: “ By this wonder
may the true faith remain always established on
the earth, and may mankind, believing, grow in
grace!” Thus is it that wonders occur by the
resolve of a god at the Ketiya of one entirely
set free.

‘And again, O king, some woman or some man
of believing heart, able, intelligent, wise, endowed
with insight, may deliberately take perfumes, or
a garland, or a cloth, and place it on the Ketiya,
making the resolve: ‘“ May such and such a wonder
take place!” Thus is it that wonders occur by
the resolve of human beings at the Ketiya of
one entirely set free.

52. ‘These, O king, are the three kinds of people
by whose stedfast resolve wonders take place at
the Ketiyas of Arahats deceased. And if there has
been no such resolve, O king, by one of these, then

1 Mr. Trenckner prints evam-n&ma as qualifying Ketiya. The
Simhalese, p. 451, takes it as I have rendered.

176 THE QUESTIONS AND PUZZLES IV, 8, 53.

is there no wonder at the Ketiya even of one whose
4savas had been destroyed, who had attained to the
sixfold insight, who was master of himself. And if
there be no such wonder, then, O king, [810] one
should call to mind the purity of conduct one has
seen, and draw in trusting faith the conclusion:
“Verily, this child of the Buddhas has been entirely
set free!”’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to wonders
at the grave.]

[DILEMMA THE SEVENTY-EIGHTH.
CONVERSION AND CONDUCT.]

53. ‘Venerable NA&gasena, those who regulate
their lives aright—do they all attain to insight
into the Truth, or are there some of them who
do not?’

‘Some do, O king, and some do not.’

‘Then which do, Sir, and which do not ?’

‘He who is born as an animal, O king, even
though he regulate his life aright, will not attain
to insight into the Truth, nor he who is born in

1 These words are very ambiguous, and unfortunately the Sim-
halese (p. 452), though much expanded, is equally so. The kind
of wonder referred to throughout the dilemma is also doubtful.
The only one of the kind mentioned, so far as I know, in the
Pifakas is that referred to in the ‘ Book of the Great Decease,’ V,
26, where the placing of garlands on a Xetiya produces calm in
the heart. But it is difficult to believe that our author had merely
a spiritual experience of this kind in his thoughts. The whole dis-
cussion points rather to the late date at which he wrote.

IV, 8, 54. OF MILINDA THE KING. 177

the Preta world, nor he who holds wrong views,
nor the deceitful man, nor he who has slain his
mother, or his father, or an Arahat, nor he who has
raised up a schism in the Order, nor he who has shed
a Buddha’s blood, nor he who has furtively attached
himself to the Order’, nor he who has become a
pervert?, nor he who has violated a sister of the
Order, nor he who, having been guilty of one or other
of the thirteen grievous offences®, has not been
rehabilitated, nor a eunuch, nor an hermaphrodite—
and whosoever is a human child under seven years
of age, even though he regulate his life aright, will
not attain to insight into the Truth. To these
sixteen individuals there is no attainment of in-
sight, O king, even though they regulate their life
aright.’

54. ‘ Venerable NAgasena, there may or may not
be a possibility of insight to the fifteen you have
first singled out for opposition*. But what is the
reason why an infant, one under seven years of age,
should not, even though he regulate his life aright,
attain to insight ? Therein there is still a puzzle
left. For is it not admitted that in a child there
is not passion, neither malice, nor dullness, nor
pride, nor heresy, nor discontent, nor lustful
thoughts ? Being undefiled by sin, that which we
call an infant is fit and ready (to the attainment

1 Theyya-samvasaka. See Mahdvagga I, 69, 4.

3 Titthiya-pakkantaka, ‘gone over to the Titthiyas.’

8. Garuk4patti, which Hina/i-kumburé takes to be equivalent
to the SamghAdisesa offences. This is doubtless correct, and the
use of the phrase in that sense is a sign of our author’s later date.

‘ Viruddh4, ‘placed in a class’ (woedérum wf), says the
Simhalese, p. 453. It is literally ‘opposed,’ and the idiom is
curious.

[36] Ν

178 THE QUESTIONS AND PUZZLES IV, 8, 54.

even of Arahatship—how much more)! .is he
worthy to penetrate at a glance into the four
truths!’

‘The following is the reason, O king, for my
saying [811] that an infant, even though he regulate
his life aright, cannot attain to insight. If, O king,
one under seven years of age could feel passion
about things exciting to passion, could go wrong in
things leading to iniquity, could be befooled in
matters that mislead, could be maddened as to
things that infatuate, could understand a heresy, could
distinguish between content and discontent, could
think out virtue and vice, then might insight be
possible to him. But the mind of one under seven
years of age, O king, is powerless and weak,
mean, small, slight, obscure, and dull, whereas the
essential principle of Nirv4za is transcendental, im-
portant, weighty, wide-reaching, and extensive.
Therefore is it, O king, that the infant, with so im-
perfect a mind, is unable to grasp an idea so great.
It is like the case of Sineru, O king, the king of the
mountains, heavy and ponderous, wide-reaching and
mighty as it is,—could now a man, by his ordinary
strength and power and energy, root that mountain
up??’

‘ Certainly not, Sir.’

‘But why not ?’

‘Because of the weakness of the man, and
because of the mightiness of Sineru, the mountain
king.’

1 The words in brackets are added from the Simhalese.
3. Similar metaphors have already been used in the 71st Dilemma
(p. 283 of the P4li) and in the 74th Dilemma (p. 295 of the Pali).

IV,8,56. | OF MILINDA THE KING. 179

‘Just so, O king, is the relation of the infant's
mind to Nirvaza).

55. ‘And again, it is like the broad earth, O king,
long and wide, great in expanse and extension, large
and mighty—would now a tiny drop of water be
able to wet and turn to mud that broad earth??’

‘Certainly not, Sir.’

‘But why not, O king ?’

‘Because of the minuteness of the drop of
water, and because of the greatness of the broad
earth.’

‘Just so, O king, is the relation of the infant's
mind to Nirvaza.

[312] 56. ‘Or again, O king, suppose there were
weak and powerless, minute, tiny, limited, and dull
fire—would it be possible, with so insignificant a
fire, to overcome darkness and make light appear
over the whole world of gods and men ?’

‘Certainly not, Sir.’

‘But why not, O king ?’

‘ Because of the dullness of the fire, and because
of the greatness of the world.’

‘Just so, O king, the mind of one under seven
years of age is powerless and weak, limited, insig-
nificant, obscure, and dull; it is veiled, moreover,
with the thick darkness of ignorance. Hard would
it be, therefore, for it to shine forth with the light of
knowledge. And that is the reason, O king, why to
an infant, to one under seven years of age, even
though he order his conduct aright, there can be no
attainment of insight into the Truth.

1 In the text the whole comparison is repeated.
* For a similar metaphor see above, IV, 8, 31 (p. 296 of the
Pali).
N 2

180 THE QUESTIONS AND PUZZLES IV, 8, 5].

57. ‘Or again, O king, suppose there were a
S4laka!, minute in the measure of its body, and
rendered lean by disease, and it on seeing an elephant
king, which showed the signs of rut in three places,
and was nine cubits in length, and three in breadth,
and ten in girth, and seven in height 3, coming to its
lair, were to begin to drag the elephant towards it
with the view of swallowing it—now would the
Salaka, O king, be able to do so® ῥ᾽

‘ Certainly not, Sir.’

‘But why not, O king ?’

‘Because of the minuteness of the SAlaka’s
body, and because of the magnitude of the elephant
king.’

‘Just so, O king, the mind of one under seven
years of age is powerless and weak, limited, insig-
nificant, obscure, and dull. Grand and _tran-
scendental is the ambrosial essence of Nirvana‘.
With that mind so powerless and weak, so limited,
insignificant, obscure, and dull, he cannot penetrate
into the grand and transcendental essence of Nir-

Ὁ It is unknown what this kimi (insect, vermin, small creature)
is, and it is not mentioned elsewhere. Susruta mentions a s4ri-
k4mukha insect, and as in one rare word at least, which the P4li
translator did not sufficiently understand to restore to the ordinary
Pali form (kalasi for karisi, see above, I, xxiii), we find la stood
in our author’s dialect for ri, there may be some connection be-
tween the two, It would be particularly interesting to be able to
determine the species and habitat of this creature, as it might throw
some light on the district in which our author flourished.

3 These measurements differ slightly from those given above,
IV, 8, 14 (p. 282 of the P4li), for a fine elephant.

.> Compare the tale of the frog who wanted to swallow the bull
in Hsop’s fables (not yet traced in the Gatakas), Is the Salaka
a kind of frog, much smaller than ours?

* So Hinasi-kumburé, p. 455.

IV, 8, 58. OF MILINDA THE KING. — 181

vama. And that is the reason, O king, why to an
infant, one under seven years of age, even though
he order his conduct aright, there can be no attain-
ment to insight of the Truth.’

‘Very good, Nagasena! That is so, and I
accept it as you say.’

[Here ends the dilemma on conversion and
conduct. ]

[DILEMMA THE SEVENTY-NINTH.
THE PAIN OF NIRVAWA}.]

[818] 58. ‘Venerable NAgasena, how is it? Is
Nirvaza all bliss, or is it partly pain? ?’

1 The following pages will seem only so much verbiage, and
will convey no idea to a European reader, unless he realises that
the Nirvaza discussed is of course not a salvation to be enjoyed
by a ‘soul’ after death, and in some other world; but a state of
mind to be realised and enjoyed by a man here, on this
earth, in this life, and in this life only.

Though I had pointed this out already in 1876 the animistic
interpretation of Nirvana is still the prevalent one, and still con-
tinues to lead to endless confusion. Why is it then, the reader
may ask, that our author does not contradict the Christian inter-
pretation of the Buddhist summum bonum in so many words?
Simply because it never occurred to him as possible. It was
probably even as inconceivable to him as the Buddhist interpre-
tation of it seems to be to most Western writers.

* This dilemma and the next have been translated into French
in the ‘ Revue de l’histoire des Religions’ for 188g (vol. xi, pp. 336
and following). The author’s name being given as Mr. Lewis da
Sylva, of Colombo, the article as it stands is presumably a trans-
lation into French, made in Paris, of Mr. da Sylva’s version in
English from the Simhalese, which may account for the fact that
there is scarcely a sentence which is not misleading.

182 THE QUESTIONS AND PUZZLES TV, 8, 58.

‘ Nirvama is all bliss, O king. There is no inter-
mingling of pain in it.’

‘That, Sir, is a saying we cannot believe—
that Nirvdza is all bliss. On this point, Nagasena,
we maintain that Nirvaza must be alloyed with pain.
And there is a reason for our adopting that view.
What is that reason? Those, Nagasena, who seek
after Nirvaza are seen to practise exertion and
application both of body and of mind, restraint in
standing, walking, sitting, lying, and eating, sup-
pression of sleep, subjugation of the organs of sense,
renunciation of wealth and corn, of dear relatives
and friends. But all those who are joyful and
happy in the world take delight in, are devoted to,
the five pleasures of sense—they practise and
delight their eyes in many kinds of pleasurable
forms, such as at any time they like the best—they
practise and delight their ears in many kinds of
pleasurable sounds of revelry and song, such as at
any time they like the best—they practise and
delight their sense of smell with many kinds of
perfumes of flowers, and fruits, and leaves, and bark,
and roots, and sap, such as at any time they like the
best—they practise and delight their tongue with
many kinds of pleasurable tastes of hard foods and
of soft, of syrups, drinks, and beverages, such as at
any time they like the best—they practise and
delight their sense of touch with many kinds of
pleasurable feelings, tender and delicate, exquisite
and soft, such as at any time they like the best—
they practise and delight their minds with many sorts
of conceptions and ideas, pure and impure, good
and bad, such as at any time they like the best.
You, on the other hand, put a stop to and destroy,

IV, 8, 59. OF MILINDA THE KING. 183

maim and mangle, put a drag on and restrain the
development of your eye, and ear, and nose, and
tongue, and body, and mind. Therefore is your
body afflicted and your mind afflicted too, and your
body being afflicted you feel bodily discomfort and
pain, and your minds being afflicted you feel mental
discomfort too and pain. Did not even MAgandiya,
the ascetic, find fault with the Blessed One, and
say: [814] “ The Samama Gotama is a destroyer
of increase? δ᾽

59. ‘Nirvaza, O king, has no pain in it. It is
bliss unalloyed. When you, O king, maintain that
Nirvaza is painful, that which you call “painful” is
not Nirvaxa. It is the preliminary stage to the ,
realisation of Nirvama, it is the process of seeking
after Nirvaza. Nirvdsa itself is bliss pure and
simple, there is no pain mixed with it. And I will
give you an explanation of this. Is there such a
thing, O king, as the bliss of sovranty which kings
enjoy ῥ᾽

‘Most certainly.’

‘ And is there no pain, O king, mingled with that
bliss ?’

‘No, Sir.’

‘But surely then, O king, why is it that when
their frontier provinces have broken out in revolt, the
kings, to the end that they may bring the inhabitants
of those provinces into subjection again, leave their
homes, attended by their ministers and chiefs, their

1 In the Magandiya Sutta, No. 75 in the Magghima Nik4ya,
where the speech will be found at I, 502.

3 Bhatahakke. See Mr. Trenckner’s valuable note. Hfnafi-
kumburé, p. 456, quotes the P4li, reading Bhfitahu, and rendering
it ‘anabhiwr¢ddhi-karanzayek.

184 THE QUESTIONS AND PUZZLES IV, 8, 60.

soldiers and their guards, and marching over ground
even and uneven, tormented the while by gnats and
mosquitoes and hot winds, engage in fierce fights,
and suffer the presentiment of death ?’

‘That, venerable NAgasena, is not what is called
the bliss of sovranty. It is only the preliminary
stage in the pursuit of that bliss. It is after
they have thus, in pain, sought after sovranty,
that they enjoy the bliss thereof. And thus that
bliss, N4gasena, is itself unmixed with pain, for
the bliss of sovranty is one thing, and the pain
another,’

‘Just so, O king, is Nirv4za all bliss, and there is
no pain mingled with it. Those who are in quest
of NirvAza afflict their minds and bodies it is true,
restrain themselves in standing, walking, sitting,
lying, and in food, suppress their sleep, keep their
senses in subjection, abandon their very body and
their life. But it is after they have thus, in pain,
sought after Nirvaza, that they enjoy the Nirvaza
which is bliss unalloyed—as kings do the bliss of
sovranty after their foes have been put down.
Thus is it, O king, that Nirv4va is all bliss, and
there is no pain mingled with it. For Nirvaza is
one thing, and the pain another.

[815] 60. ‘And hear another explanation, O king,
of the same thing. Is there such a thing, O king,
as the bliss of knowledge which those teachers have
who have passed through their course ?’

‘Yes, Sir, there is.’

‘Well, is that bliss of knowledge alloyed with
pain?’

‘No.’

‘What then, O king, is the good of their afflicting

IV, 8, 60. OF MILINDA THE KING. 185

themselves by bowing down before and standing up
in the presence of their teachers; by drawing water,
and sweeping out the cell, and placing tooth-sticks
and washing-water ready; by living upon scraps left
over; by doing service in shampooing, and bathing,
and washing of the feet; by suppressing their own
will, and acting according to the will of others; by
sleeping in discomfort, and feeding on distasteful
food ?’

‘That, Nagasena, is not the bliss of knowledge, it
is a preliminary stage in the pursuit thereof. It is
after the teachers have, in pain, sought after know-
ledge, that they enjoy its bliss. Thus is it, Nagasena,
that the bliss of knowledge is unalloyed with pain.
For that bliss of knowledge is one thing, and the
pain another.’

* Just so, O king, is Nirvama all bliss, and there is
no pain mingled with it. Those who are in quest of
Nirvama afflict their minds and bodies it is true,
restrain themselves in standing, walking, sitting,
lying, and in food, suppress their sleep, keep their
senses in subjection, abandon their very body and
their life. But it is after they have thus, in pain,
sought after Nirvaza, that they enjoy the Nir-
νᾶμα which is bliss unalloyed—as teachers do the
bliss of knowledge. Thus is it, O king, that
Nirv4ma is all bliss, and there is no pain mingled
with it. For Nirvawza is one thing, and the pain
another.’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

[Here ends the dilemma as to the pain of
Nirvaza.]

186 THE QUESTIONS AND PUZZLES IV, 8, 61.

[DILEMMA THE EIGHTIETH.

THE OUTWARD FORM OF NIRVANA.]

61. ‘Venerable Nagasena, this Nirvama that you
are always talking of—can you make clear by meta-
phor, or explanation, or reason, or argument, the
form, or figure, or duration ?, or measure of it ?’

[816] ‘ Nirvaza, O king, has nothing similar to
it. By no metaphor, or explanation, or reason, or
argument can its form, or figure, or duration, or
measure be made clear.’

‘That I cannot believe, Ndgasena,—that of
Nirva#a, which really after all is a condition that
exists *, it should be so impossible in any way to
make us understand either the form, or figure, or
duration, or measure! Give me some explanation
of this.’

62. ‘Very well, O king, I will do so. Is there
such a thing, O king, as the great ocean ?’

‘Yes, the ocean exists.’

‘Well, suppose some one were to ask you, saying:
“ How much water is there, your majesty, in the sea,
and how many are the creatures that dwell therein ?”
When that question had been put, how would you
answer him δ᾽

‘I should reply thus to such a question: “My
good fellow! this is an unaskable thing that you
ask me. No one ought to ask such a question. It

1 So the P&li(vayam). But the Simhalese has waésaya, ‘ dwell-
ing-place,’ throughout δὲ 56 and 57.

3 Atthi-dhammassa nibb4nassa. The Simhalese, p. 459,
translates ‘the form, &c., of the quality (dharma) of Nirvana’—
as if the Péli were nibbaina-dhammassa. But see next page,
note 2.

TV, 8, 64. OF MILINDA THE K

is a point that should be left alone. The physicists?
have never examined into the ocean in that way.
And no one can measure the water there, or count
the creatures who dwell therein.” Thus, Sir, should
I make reply.’

63. ‘But why, O king, would you make such a
reply about the ocean which, after all, is really an
existing condition of things *%» Ought you not rather
to count and tell him, saying: “So and so much is
the water in the sea, and so and so many are the
creatures that dwell therein?”’

‘That would be impossible, Sir. The question is
beyond one’s power.’

‘As impossible as it is, O king, to tell the measure
of the water in the sea, or the number of the crea-
tures dwelling therein, though after all the sea exists,
so impossible is it in any of the ways you suggest
to tell the form, or figure, or duration, or measure of
Nirvaaa, though after all it is a condition that does

“exist. [817] And even, O king, if one of magical
powers, master over mind, were to be able to count
the water and the creatures in the sea, even he could
not tell the form or the figure, the duration or the
measure of Nirvasa.

64. ‘And hear another explanation of the same
thing, O king. Are there, O king, among the gods
certain of them called “ The Formless Ones*?”’

1 Lokakkhfyiké, ‘those who have in former days enquired
into and described the world,’ says the Simhalese.

3. Atthidhammassa again, which HinaA-kumbtré now renders
ceti swabhawawf. ‘Pourquoi réponds-tu ainsi au sujet de I’état
naturel du grand océan,’ says the French. (Compare above, p. 270
of the Pali.)

5. Arfpakayik4. It is very odd that Hinaf-kumburé takes the
word here, and in the answer, as a feminine singular, and still

188 THE QUESTIONS AND PUZZLES IV, 8, 65.

‘Yes, Sir. I have heard there are such.’

‘Well, O king, can you make clear by metaphor,
or explanation, or reason, or argument the form, or
figure, or duration’, or size of these gods, the “ Form-
less Ones ?”’

‘No, I cannot.’

‘Then, O king, there are none.’

‘The Formless Ones, Sir, do exist; and yet it is
impossible in any of the ways you suggest to explain
either their form or figure, either their duration or
their size.’

‘As impossible as it is, O king, to tell the form
or figure, the duration or the size of the gods called
“ Formless Ones,” though they after all are beings
that exist 2, so impossible is it in any of the ways
you suggest to explain the form or the figure, the
duration or the measure of Nirv4va, though after all
it is a condition that does exist.’

65. ‘Venerable NAgasena, I will grant you that
Nirvaza is bliss unalloyed, and yet that is impos-'
sible to make clear, either by simile or explanation,
by reason or by argument, either its form or its
figure, either its duration or its size. But is there
no quality of Nirvaza which is inherent also in other

more so that the French translation takes it throughout as a mas-
culine singular. But the Simhalese throughout the sequel treats
it properly as a plural nominative; and there can be little doubt
that the inhabitants, or some of the inhabitants, of the ‘ Formless
Realm,’ the Arfp4vaéara or Arfipa-brahma-loka, are referred
to. But this name is different from those given to any of these
gods in Childers, and I cannot trace it in the Pi/sakas as applied
to any of them,

1 T follow the P4li, which still has vayam. The Simhalese has
here and below win4saya.

* Atthisattanam yeva, which the Simhalese, p. 460, repre-
sents merely by cett4wf.

TV, 8, 66. OF MILINDA THE KING. 189

things 1, and is such that it can be made evident by
metaphor ? ?’

‘Though there is nothing as to its form which
can be so explained, there is something, O king, as
to its qualities which can.’

[318] ‘O happy word, Nagasena! Speak then,
quickly, that I may have an explanation of even one
point in the characteristics of Nirvava. Appease
the fever of my heart. Allay it by the cool sweet
breezes of your words!’

‘There is one quality of the lotus, O king, inherent
in Nirvaza, and two qualities of water, and three of
medicine, and four of the ocean, and five of food,
and ten of space, and three of the wish-conferring
gem, and three of red sandal wood, and three of the
froth of ghee, and five of a mountain peak.’

66. ‘ Venerable Nagasena, that one quality of the
lotus which you said was inherent in Nirvaza,—
which is that ?’

‘As the lotus, O king, is untarnished by the
water ὃ, so is Nirvawa untarnished by any evil dispo-
sitions. Thisis the one quality of the lotus inherent
in Nirvaza.’

1 Affehi anupavif‘ham ; ‘not previously explained by others,’
says Hina/i-kumburé. Neither rendering is altogether satisfactory.
Perhaps ‘ of which you have been convinced by others,’ in agree-
ment with the use of the word above, p. 270 of the P4li.

3 In the French of Mr. da Sylva this sentence runs (p. 342):
‘Mais vénérable, n’y a-t-il pas une vertu du Nirvana dont on puisse
percevoir quelque ressemblance.’

8 That is, no drop of water adheres to the lotus, though it is
surrounded by water and water may fall on it. For instances of
the frequent similes drawn from this fact see below, V, 14; and
Dhammapada 401; Sutta Nipata II, 14, 17; III, 9, 32; IV, 6, 9.
The French translation is: ‘de méme que le lotus éléve fitrement
sa téte au-dessus de l’eau’ (!).

190 THE QUESTIONS AND PUZZLES IV, 8, 67.

67. ‘Venerable Nagasena, those two qualities of
water which you said were inherent in Nirvana,—
which are they ?’

‘As water, O king, is cool and assuages heat, so
also is Nirvaza cool, and assuages the fever arising
from all evil dispositions. This is the first quality of
water inherent in Nirvaza. And again, O king, as
water allays the thirst of men and beasts when they
are exhausted and anxious, craving for drink, and
tormented by thirst, so does Nirvdza allay the thirst
of the craving after lusts, the craving after future
life, and the craving after worldly prosperity 1. This
is the second quality of water inherent in NirvAsa.’

68. ‘ Venerable Nagasena, those three qualities of
medicine, which you said were inherent in Nirvaza,
—which are they?’

[319] ‘As medicine, O king, is the refuge of
beings tormented by poison, so is Nirvdza the
refuge of beings tormented with the poison of evil
dispositions. This is the first quality of medicine
inherent in Nirvaza. And again, O king, as medi-
cine puts an end to diseases, so does Nirvaza put
an end to griefs. This is the second quality of
medicine inherent in Nirvava. And again, O
king, as medicine is ambrosia?, so also is Nirvaza
ambrosia. This is the third quality of medicine
inherent in Nirvaaa.’

1 On these fundamental conceptions see my notes in ‘ Buddhist
Suttas,’ pp. 148, 149, where it is shown that the three ‘cravings’
which end in Nirvama are pretty much the same as the lust of
the flesh, theism, and materialism.

3 Amata, the translation of which word by ‘immortality’ has
given rise to so much confusion. So the French here says ‘la
médecine a le pouvoir de combattre la mort,’ which is nearly as
bad. See the Appendix.

IV, 8, 69. OF MILINDA THE KING. 191

69. ‘Venerable Νάραβεηδ, those four qualities of
the ocean which you said were inherent in Nirvda,
—which are they?’

‘As the ocean, O king, is free from (empty of)
corpses', so also is Nirvaza free from (empty of)
the dead bodies of all evil dispositions*. This,
O king, is the first quality of the ocean inherent in
Nirvava. And again, O king, as the ocean is
mighty and boundless, and fills not with all the
rivers that flow in to it; so is Nirvaza mighty and
boundless, and fills not with all beings (who enter
in to it). This is the second quality of the ocean
inherent in Nirvé#a. And again, O king, as the
ocean is the abode of mighty creatures, so is Nir-
νᾶμα the abode of great men—Arahats, in whom
the Great Evils and all stains have been destroyed,
endowed with power, masters of themselves. This
is the third quality of the ocean inherent in Nirvaza.
And again, O king, as the ocean is all in blossom ",
as it were, with the innumerable and various and
fine flowers of the ripple of its waves, so is Nirvana
all in blossom, as it were, with the innumerable and

1 See on this belief above, IV, 3, 39 (1, 259).

* The word used here for free, empty (su##a), has again given
rise to the most odd misconceptions. As Nirvana is hence
called Sunyat4, ‘emptiness,’ Christian writers (taking Nirvasa as
a name for some kind of future life) have very naturally thought,
in trying to fasten some meaning upon emptiness in a future life,
that it must mean ‘annihilation of a soul,’ and have labelled
Buddhism as Nihilism! The real meaning is really very simple,
and entirely ethical (not metaphysical or animistic) :

‘Men may rise on stepping stones
Of their dead selves to higher things.’
See below, IV, 8, 78, for a metaphor founded on a similar idea.

8. Samkusumito, only found here. Compare ‘garlands, vitvam,’
I, 175, 116.

192 THE QUESTIONS AND PUZZLES IV, 8, 70.

various and fine flowers of purity, of knowledge,
and of emancipation. This is the fourth quality of
the ocean inherent in Nirvaza.’

[820] 70. ‘Venerable NAgasena, those five quali-
ties of food which you said were inherent in Nirvaza,
—which are they?’

‘As food, O king, is the support of the life of all
beings, so is Nirvaza, when it has been realised, the
support of life, for it puts an end to old age and
death. This is the first quality of food inherent in
Nirvaza. And again, O king, as food increases the
strength of all beings, so does Nirvaza, when it has
been realised, increase the power of Iddhi of all
beings. This is the second quality of food inherent
in Nirvaéza. And again, O king, as food is the
source of the beauty of all beings, so is Nirvama,
when it has been realised, the source to all beings
of the beauty of holiness. This is the third quality
of food inherent in Nirvaza. And again, O king,
as food puts a stop to suffering in all beings, so does
Nirv4za, when it has been realised, put a stop in
all beings to the suffering arising from every evil
disposition. This is the fourth quality of food
inherent in Nirvaza. And again, O king, as food
overcomes in all beings the weakness of hunger, so
does Nirvaza, when it has been realised, overcome
in all beings the weakness which arises from hunger
and every sort of pain. This is the fifth quality of
food inherent in Nirvéza.’

71. ‘Venerable Nagasena, those ten qualities of
space which you said were inherent in Nirvaza,—
which are they ?’

‘As space, O king, neither is born nor grows old,
neither dies nor passes away nor is reborn (has

IV, 8, 73. "OF MILINDA THE KING. 193

a future life to spring up into), as it is incompressible,
cannot be carried off by thieves, rests on nothing, is
the sphere in which birds fly, is unobstructed, and is
infinite; [821] so, O king, Nirvaza is not born, neither
does it grow old, it dies not, it passes not away, it
has no rebirth (no future life to spring up into), it
is unconquerable, thieves carry it not off, it is not
attached to anything’, it is the sphere in which
Arahats move, nothing can obstruct it, and it is
infinite. These are the ten qualities of space in-
herent in Nirvaza.’

72. ‘Venerable NAgasena, those three qualities
of the wish-conferring gem which you said were
inherent in Nirvaza,—which are they?’

‘As the wishing-gem, O king, satisfies every desire,
so also does Nirvaza. This is the first quality of
the wishing-gem inherent in Nirvava. And again,
O king, as the wishing-gem causes delight, so also
does Nirvéva. This is the second quality of the
wishing-gem inherent in Nirvaza. And again,
O king, as the wishing-gem is full of lustre, so also
is Nirvaza. This is the third quality of the wishing-
gem inherent in Nirvaza,’

73. ‘Venerable NAgasena, those three qualities
of red sandal wood which you said were inherent in
Nirvéza,—which are they ?’

' Anissitam, so below, p. 351 of the Péli, the dhutangam
is said to be anissitam. The translation is difficult. In our
passage here Hfnafi-kumburé (p. 464) renders it, as applied both to
space and to Nirvama, by ‘having no 4srawa.’ Below, as applied
to the vows (dhutangas), he renders it (p. 512) by ‘unconnected
with craving’ (trish#4nisrita). ‘Self-dependent’ or ‘untarnished
(by reliance on external things’) would suit the context in all three
passages.

[36] ο

194 THE QUESTIONS AND PUZZLES IV, 8, 74.

‘As red sandal wood, O king, is hard to get, so is
Nirvaza hard to attain to. This is the first quality
of red sandal wood inherent in Nirvava. And
again, O king, as red sandal wood is unequalled in
the beauty of its perfume, so is Nirvaza. This is
the second quality of red sandal wood inherent in
Nirv4za. And again, O king, as red sandal wood
is praised by all the good, so is Nirvaza praised by
all the Noble Ones. This is the third quality of
red sandal wood inherent in Nirvana.’

74. [822] ‘Venerable NAgasena, those three
qualities of the skimmings of ghee! which you said
were inherent in Nirvaza,—which are they?’

‘As ghee is beautiful in colour, O king, so also is
Nirvaza beautiful in righteousness. This is the
first quality of the ghee inherent in Nirvaza. And
again, O king, as ghee has a pleasant perfume, so
᾿ also has Nirv4aa the pleasant perfume of righteous-
ness. This is the second quality of ghee inherent
in Nirvaza. And again, O king, as ghee has a
pleasant taste, so also has Nirvaza. This is the
third quality of ghee inherent in Nirvama.’

75. ‘Venerable Nagasena, those five qualities of
a mountain peak which you said were inherent in
Nirvaza,—which are they ?’

‘As a mountain peak is very lofty, so also is
Nirvaza very exalted. This is the first quality of
a mountain peak inherent in Nirvamza, And again,
O king, as a mountain peak is immoveable, so also
is Nirvaza. This is the second quality of a moun-
tain peak inherent in Nirvaza. And again, O king,

1. This is butter made of buffaloes’ milk, and is highly esteemed
in India.

IV, 8, 76. OF MILINDA THE KING. 195

as a mountain peak is inaccessible, so also is Nirvaza
inaccessible to all evil dispositions. This is the third
quality of a mountain peak inherent in Nirvama.
And again, O king, as a mountain peak is a place
where no plants can grow, so also is Nirvaza a
condition in which no evil dispositions can grow.
This is the fourth quality of a mountain peak
inherent in Nirvava, And again, O king, as a
mountain peak is free alike from desire to please
and from resentment, so also is Nirvaza. This is
the fifth quality of a mountain peak inherent in
Νιγνᾶσα.

[829] ‘Very good, Nagasena! That is so, and I
accept it as you say.’

[Here ends the problem as to the form of Nirvama.]

[DILEMMA THE EIGHTY-FIRST.
THE TIME OF NIRVANA. |]

76. ‘Venerable Nagasena, your people say!:
“Nirvaza is not past, nor future, nor present,
nor produced, nor not produced, nor producible?.”
‘In that case, Nagasena, does the man who,
having ordered his life aright, realises Nirvaza,
realise something already produced, or does he
himself produce it first, and then realise it δ᾽
' Neither the one, O king, nor the other. And
nevertheless, O king, that principle of Nirvaza
(nibb4na-dhatu) which he, so ordering his life
aright, realises—that exists.’

' Not yet traced in the Pifakas.
2 «By the action of Karma as a pre-existing cause’ is to be
understood.

02

196 THE QUESTIONS AND PUZZLES IV, 8, 77.

‘Do not, venerable N4gasena, clear up this puzzle
by making it dark! Make it open and plain as
you elucidate it. With a will, strenuous in en-
deavour, pour out upon it all that has been taught
you. It isa point on which this people is bewildered,
plunged into perplexity, lost in doubt. Dissipate
this guilty uncertainty; it pierces like a dart?!’

77. ‘That principle of Nirvaza, O king, so peace-
ful, so blissful, so delicate, exists. And it is that
which he who orders his life aright, grasping the
idea of all things (of the Confections, Samkh4ras)
according to the teachings of the Conquerors, realises
by his wisdom—even as a pupil, by his knowledge,
makes himself, according to the instruction of his
teacher, master of an art.

‘And if you ask : “ον is Nirvaza to be known??”
it is by freedom from distress and danger, by con-
fidence, by peace, by calm, by bliss, by happiness,
by delicacy, by purity, by freshness ὃ.

78. ‘Just, O king, as a man being burnt in a
blazing fiery furnace heaped up with many faggots
of dry sticks, when he has freed himself from it by

1 Bhind’ etam anto-dosa-sallam; ‘break and take away
the dart of the guilt (dosa) of that doubt which has arisen in my
inmost being (satana),’ says Hinaf-kumburé, It is literally
‘break this dart of guilt within.” The meaning is clear enough
(except as to whether the guilt is the speaker’s or ‘this people’s’).
To break a dart in a wound would be no kindness, and that
cannot have heen the author’s idea. To bring out the meaning
one must amplify a little, and I should have followed the Sim-
halese had it not seemed preferable to leave the personality of the
guilty one as ambiguous in the translation as in the text.

3 Hinasi-kumburé, p. 467, does actually put these words into
Nagasena’s mouth.

3 Sftalato, literally ‘by cold.” See the note above on III, 6,
6 (I, 119).

IV, 8, 80, OF MILINDA THE KING. " 197

a violent effort, and escaped into a cool place, [824]
would experience supreme bliss—just so whosoever
orders his life aright, he by his careful thinking will
realise the supreme bliss of Nirv4za, in which the
burning heat of the threefold fire (of lust, malice,
and delusion)? has all gone out. As the furnace,
O king, so should you regard this threefold fire, as
the man fallen into the fire the man who is ordering
his life aright, as the cool place Nirvaza.

79. ‘Or again, O king, as a man fallen into a pit
full of the dead bodies of snakes and dogs and men,
of ordure, and of refuse, when, finding himself in the
midst of it entangled in the hair of the corpses, he
had by a violent effort escaped into a place where
no dead bodies were, would experience supreme
bliss—just so whosoever orders his life aright, he
by his careful thinking will realise the supreme bliss
of Nirvaza, from which the corpses of all evil
dispositions have been removed’. As a corpse,
O king, so should you regard the four pleasures of
sense, as the man fallen among corpses the man
who is ordering his life aright, as the place free
from corpses Nirvaza.

80. ‘Or again, O king, as a man (fallen among
enemies with drawn swords in their hands)*, quaking
with fear and terror, agitated and upset in mind,
when with a violent effort he has freed himself from
them, and escaped into a strong refuge, a firm place
of security, experiences supreme bliss—just so who-
soever orders his life aright, he by his careful
thinking will realise the supreme bliss of Nirvaza,

* Raga, dosa, moha.
2 Compare above, IV, 8, 69, and the note there.
5 The words in brackets are added from the Simhalese, p. 467.

198 THE QUESTIONS AND PUZZLES IV, 8, 81.

in which fear and terror have been put away. As the
terror, O king, so should you regard the anxiety
which arises again and again on account of birth,
old age, disease, and death, as the terrified man the
man who is ordering his life aright, as the place of
refuge Nirvama.

81. ‘ Or again, O king, as a man fallen on a spot
filthy with dirt, and slime, and mud, when with a
violent effort he has got rid of the mud, and escaped
to a clean and spotless place, would experience
supreme bliss—just so whosoever orders his life
aright, he by his careful thinking will realise the
supreme bliss of Nirv&za, from which the stains and
mud of evil dispositions have been removed. As
the mud, O king, [825] so should you regard income,
and honour, and praise}, as the man fallen into the
mud the man who is ordering his life aright, as the
clean and spotless place Nirvana.

82. ‘And if again you should ask: “ How does
he who orders his life aright realise that Nirvana ?”
(I should reply), He, O king, who orders his life
aright grasps the truth as to the development of all
things *, and when he is doing so he perceives therein
birth, he perceives old age, he perceives disease, he
perceives death. But he perceives not therein either
happiness or bliss, he perceives not therein, whether
in the beginning, or the middle, or the end, any-
thing worthy of being laid hold of (as lasting
satisfaction)*. As a man, Ὁ king, if a mass of iron

1 So also at Gataka IV, 222 (verse 48).

3 Samkh4ranam parattam sammasati. Compare Dharma-
pada, verse 374.

8 Gayhfipagam; so the Simhalese.

IV, 8, 84. OF MILINDA THE KING. 199

had been heated the livelong day!, and were all
glowing, scorching, and red hot, would find no spot
on it, whether at one end or in the middle or at the
other end, fit to be taken hold of—just so, O king,
he who orders his life aright grasps the truth of the
development of things, and in doing so he perceives
therein birth, he perceives old age, he perceives
disease, he perceives death. But he perceives not
therein either happiness or bliss, he perceives not
therein, whether in the beginning, or in the middle,
or in the end, anything fit to be taken hold of (as a
lasting satisfaction).

83. ‘And discontent arises in his mind when he
thus finds nothing fit to be relied on as a lasting
satisfaction, and a fever takes possession of his
body 3, and without a refuge or protection, hopeless,
he becomes weary of repeated lives*, As if a man
had fallen into a burning and blazing mighty fiery
furnace, and saw no refuge from it, no way of
escape, he would, hopeless, be weary of the fire—
just so, O king, discontent arises in his mind when
he thus finds nothing fit to be relied on as a lasting
satisfaction, and a fever takes possession of his
body, and without a refuge or protection, hopeless,
he becomes weary of repeated births.

84. ‘And in the mind of him who thus perceives

1 Divasa-santatta. So Hinafi-kumburé, and compare Mag-
ghima ΝΙΚᾶγα I, 453, and Gataka IV, 118 (where the reading is
diva-santatta). See also above, p. 46 of the Pali.

3 For dého okkamati, Hinaf-kumburé may have had a
different reading. He renders dahadiya selawenneya, ‘sweat
shapes’ (sic for ‘ forms’).

8 Bhavesu; literally ‘of becomings’ (‘in any of the three
worlds,’ adds the Simhalese).

200 THE QUESTIONS AND PUZZLES IV, 8, 84.

the insecurity of transitory life, (of starting afresh
in innumerable births)! the thought arises: “ All on
fire is this endless becoming, burning, and blazing!
Full of pain is it, of despair! If only one could
reach a state in which there were no becoming, there
would there be calm, that would be sweet—the
cessation of all these conditions 2, the getting rid of
all these defects ὃ (of lusts, of evil, and of Karma), the
end of cravings, the absence of passion, peace,
Nirvaza!” And therewith does his mind leap
forward into that state in which there is no becoming,
and then has he found peace, [826] then does he
exult and rejoice 4 at the thought: “A refuge have
I gained at last!” Just, O king, as a man who,
venturing into a strange land, has lost his way, on
becoming aware of a path, free from jungle, that will
lead him home, bounds forward along it, contented
in mind, exulting and rejoicing at the thought: “I
have found the way at last!”—just so in him who
thus perceives the insecurity of transitory births
there arises the thought: “All on fire is this endless
becoming, burning, and blazing! Full of pain is it,
and despair! If only one could reach a state in
which there were no becoming, there would there
be calm, that would be sweet—the cessation of all
these conditions, the getting rid of all these defects,
the end of cravings, the absence of passion, peace,
Nirvaza!” And therewith does his mind leap for-
ward into that state in which there is no becoming,

1 Pavatte. I have included Hinad-kumburé’s explanation of
this word, for which there is no equivalent in English.

3 Samkh4ré, samkh4ra-dharmayangé says the Simhalese.

* Upadhi; the Simhalese (p. 470) has simply klesayan.

4 Pahamsfyati kuhfyati, both words only found here.

IV, 8, 84. OF MILINDA THE KING. 201

and then has he found peace, then does he exult
and rejoice at the thought: “ A refuge have I found
at last!” And he strives with might and main
along that path, searches it out, accustoms himself
thoroughly to it, to that end does he make firm his
self-possession, to that end does he hold fast in
effort, to that end does he remain stedfast in love
(toward all beings in all the worlds), and still to that
does he direct his mind again and again, until gone
far beyond the transitory, he gains the Real, the
highest fruit (of Arahatship)?. And when he has
gained that, O king, the man who has ordered his
life aright has realised, (seen face to face,) Nir-
vana ?!’

‘Very good, Nagasena! That is so, and I accept
it as you say.’

{Here ends the problem as to the time
of NirvAza 3.

1 Appavattam okkamati, Aprawrvttiya yayi kiyana lada
Arhat-phalaya/a peemizenneya, says Hinasi-kumburé.

? This paragraph is an excellent example of the difficulty of doing
anything like justice in translations to the most instructive and
valuable passages in our Buddhist texts. It is in the Péli full
of eloquence, and even in the Simhalese, though there too much
expanded, it is powerful and striking. To a Buddhist it must
have been inspiring and touching to the last degree, carefully led
up to, as it is, with masterly skill, by our author. But it is so full
of terms untranslateable into English, and with difficulty even
comprehensible to minds saturated with Western ideas, that every
translation must be inadequate, and any attempt to reproduce the
real beauty ofits style must be a failure.

5. How almost impossible it is for a reader with pre-conceived
delusions to grasp the plain sense of such passages may be seen
from the strange note which the French translator has added at
the end of this clear and eloquent description. He says, ‘ La con-
clusion de ce Jataka (sic !) paraft étre que le dévot bouddhiste peut

202 THE QUESTIONS AND PUZZLES IV, 8, 85.

[DILEMMA THE EIGHTY-SECOND.

THE PLACE OF NIRVANA.]

85. ‘Venerable NA&gasena, does there exist the
spot—either in the direction of the East, or of the
South, or of the West, or of the North, either above,
or below, or on the horizon—where Nirvdza is
stored up??’

‘ There is no spot, O king,—either in the East, or
the South, or in the West, or the North, either
above, or below, or on the horizon—where Nir-
vana is.’

‘ But if so, Nagasena, then neither can Nirvana
exist, and those who realise it, their realisation is
vain. And I will give you an explanation of this.
Just, Sir, as there are on the earth fields in which
crops can be grown, flowers from which perfumes
come, bushes on which flowers can grow, trees
on which fruits can ripen, mines from which gems
can be dug, so that whosoever desires any of these
things can go there and get it—just so, Nagasena,
if [827] Nirv4za exists one must expect there to be
_ some place, where it is produced*. But since there
is not, therefore I declare that there can be no
Nirvdma, and those who realise it, their realisation
is vain.’

86. ‘There is no spot, O king, where Nirvama is

atteindre Nirvana dans cette vie méme. 1] est facheux que l’auteur
ne se soit pas expliqué plus catégoriquement sur cette question
intéressante ’ (1).

' Sannihitam perhaps ‘is situate.’ Htna/i-kumburé has pihi-
tiye, ‘can be got.’

* 1kkhkitabbo. See above, Ὁ. 269 of the Pali.

TV, 8, 88. OF MILINDA THE KING. 203

situate, and yet Nirv4za is, and he who orders his
life right will, by careful attention, realise Nirvaza.
Just as fire exists, and yet there is no place where
fire (by itself) is stored up. But if a man rubs two
Sticks together the fire comes ;—just so, O king,
Nirv4aa exists, though there is no spot where it is
stored up. And he who orders his life aright will,
by careful attention, realise Nirvama.

87. ‘Or again, O king, just as there are the seven
treasures of the king of kings—the treasure of the
wheel, and the treasure of the elephant, and the
treasure of the horse, and the treasure of the gem,
and the treasure of the woman, and the treasure of
the finance minister, and the treasure of the adviser.
But there is no spot where these treasures are laid
up. When a sovran conducts himself aright they
appear to him of their own accord 1—just so, O king,
Nirvana exists, though there is no place where it is
stored up. And he who orders his life aright will,
by careful attention, realise NirvAza.’

88. ‘Venerable NAgasena, let it be granted that
there is no place where Nirvawa is stored up. But
is there any place on which a man may stand and,
ordering his life aright, realise Nirvasa δ᾽

“Yes, O king, there is such a place.’

‘Which then, Nagasena, is that place ?’

‘Virtue, O king, is the place. For if grounded in
virtue, and careful in attention—whether in the land
of the Scythians? or the Greeks, whether in China or

1 This is stated in regard to each of the seven in the standard
passage on these seven treasures, translated in my ‘Buddhist
Suttas,’ pp. 251-259.

* Saka. Hinasi-kumburé has sadly blundered over this, to him,
strange word. He actually translates it ‘one’s own.’

204 THE QUESTIONS AND PUZZLES IV, 8, 88.

Tartary!, whether in Alexandria? or in Nikumba,
whether in Benares or in Kosala, whether in Kash-
mir or in Gandh4éra*, whether on a mountain top‘
or in the highest heavens '—wheresoever he may
be, the man who orders his life aright will realise
Nirvaza. [828] Just, O king, as the man who
has eyes wherever he may be—in the land of the
Scythians or the Greeks, in China or in Tartary,
in Alexandria, Nikumba, Benares, or Kosala, in
Kashmir or in Gandhara, on a mountain top or in
the highest heavens—will be able to behold the
expanse of heaven and to see the horizon facing
him—just so, O king, will he who orders his conduct
aright and is careful in attention—whether in the
land of the Scythians or the Greeks, whether in
China or Tartary, whether in Alexandria, or Benares,
or Kosala, or Nikumba, whether in Kashmir or in
Gandhara, whether on a mountain top or in the
highest heavens—wheresoever he may be, attain to
the realisation of Nirvaza,’

‘Very good, Nagasena! You have preached to
me of Nirv4ma, and of the realisation thereof, you
have set forth the advantages of virtue, you have
explained the supreme attainment, you have raised
aloft the standard of the Truth, you have established
the eye of Truth, you have shown how right means
adopted by those of high aims will be neither

1 Vildta, the Simhalese has Milata.

3 That is Alexandria on the Indus. See the Introduction to the
first part, p. xxiii.

5 All these names are discussed, ibid. pp. xliii, xliv.

“ Naga-muddham. Hina/si-kumburé understands this as the
top of Mount Meru, Sakka’s heaven.

δ᾽ Brahma-loke.

IV, 8, 88. OF MILINDA THE KING. 205

barren nor unfruitful. That is so, and I accept it as
you say},’

[Here ends the problem of the place of Nirvaza.]
[Here ends the Eighth Chapter 3]

1 In the Simhalese, pp. 472, 473, this last paragraph is much
expanded.

3 The Simhalese has Sakala-gana-mano-nandanfyawi me
Sri-saddharmadasayehi a/aweni wargaya nimiyeya.

206 THE QUESTIONS AND PUZZLES Vi 1.

BOOK V.
THE PROBLEM OF INFERENCE.

[829] 1. Now Milinda the king went up to the
place where Nagasena was, and bowed down before
him, and took his seat on one side. And when
so seated he, longing to know, to hear, and to
remember, and longing to make the light of know-
ledge arise and to break in pieces his ignorance,
roused up in himself courage and zeal, and, full of
self-possession and thoughtfulness, spake thus to
Nagasena :

2. ‘Venerable N4gasena, tell me, have you ever
seen the Buddha? ?’

‘No, O king.’

‘ Then have your teachers ever seen the Buddha?’

‘No, Sire.’

‘So you say, venerable Nagasena, that you have
never seen the Buddha, and that your teachers have
never seen the Buddha. Therefore, Nagasena, the
Buddha did not exist. There is no clear evidence,
in that case, of a Buddha.’

‘But did those Kshatriyas of old exist, who were
the founders of the line of kings from which you
come ?’

‘Certainly, Sir. How can there be any doubt
about that ?’

‘Well, O king. Have you ever seen them ?’

‘No, Sir.’

‘ A similar question has been already asked above, III, 5, 1

(I, 109).

V, 3. OF MILINDA THE KING. 207

‘And those who instructed you—the family
chaplains, and officers of the staff, and those who
_lay down the law, and ministers of state—have
they ever seen those Kshatriyas of old ?’

‘No, Sir.’

‘If then neither have you seen them, nor your
teachers, where are they? There is no clear evi-
dence, in that case, of those Kshatriyas of old!’

3. ‘But, Nagasena, the royal insignia they used
are still to be seen—{880] the white sunshade of
state, and the crown, and the slippers, and the fan
with the yak’s tail, and the sword of state, and the
priceless throne—and by these can we know and
believe that the Kshatriyas of old lived once.’

‘Just so, O king, can we know that Blessed One
and believe in him. For there is a reason for our
knowledge and belief that the Blessed One was.
And what is that reason ?—The royal insignia used
by that Blessed One, by him of knowledge and’
insight, the Arahat, the Buddha Supreme, are still
to be seen—the four Means of keeping oneself
ready and mindful, and the fourfold Great Struggle,
and the four steps to Iddhi, and the five Organs of
the moral sense, and the five moral Powers, and the
seven forms of the wisdom of the Arahats, and the
Noble Eightfold Path '—and by these can the whole

1 These are the famous thirty-five constituent qualities that
make up Arahatship (that is, that state of mind which, from
another point of view and by another of its numerous names, is
also called Nirviza). They formed the subject of the last dis-
course delivered by Gotama before his death to his disciples
(‘Book of the Great Decease,’ III, 61), and on my translation of
that passage (‘ Buddhist Suttas,’ pp. 60-63) I have added a note
giving all the details.

It is perhaps worthy of remark that both here and twice else-

208 THE QUESTIONS AND PUZZLES Υ͂, 4.

world of gods and men know and believe that that
Blessed One existed once. By this reason, on this
ground, by this argument, through this inference,
can it be known that the Blessed One lived.

“ He who, himself set free in that bless’d state
In which the Upadhis have ceased to be,
—Lusts, sin, and Karma,—has brought safe ashore,
Saved from the sea of woe, great multitudes—
Only by inference can it be known
That he, the best of men, existed once?.”’

4. ‘Venerable Nagasena, give me an illustration.’

‘Just, O king, as the architect of a city 2, when he
wants to build one, would first search out a pleasant
spot of ground, with which no fault can be found,
even, with no hills or gullies in it, free from rough
ground and rocks, not open to the danger of attack.
And then, when he has made plain any rough
places there may still be on it, he would clear it
thoroughly of all stumps and stakes, and would
proceed to build there a city fine and regular,
measured out into suitable quarters 8, with trenches
and ramparts thrown up around it‘, with strong
gateways, watch-towers, and battlements, with wide
squares and open places and junctions (where
two roads meet) and cross-ways (where four

where, at pp. 37, 335 (of the P4li), our author reverses the order
of Nos. 4 and 5—the five moral Powers and the five Organs (of
the higher sense)—which are really only the same mental qualities
looked at from two different points of view.

1 These verses have not been traced as yet in the Pi/akas.

3 There is another parable of the architect above, p. 34 of the
Pali (I, 53 of the translation).

8 Bhagaso mitam, an expression constantly recurring.

« Ukkinna. See Gataka IV, 106,

V,4. OF MILINDA THE KING. 209

roads meet)}, with cleanly and even high roads?, with
regular lines of open shops (bazaars), well provided
with parks, and gardens, and lakes, and lotus-ponds,
and wells, adorned with many kinds of temples to
the gods, free from every fault. And then when
the city stood there in all its glory, he would go
away to some other land. And in course of time
that city might become mighty and prosperous,
filled with stores of food, [881] peaceful, glorious,
happy, free from distress and calamity, the meeting-
place of all sorts and conditions of men. Then
nobles and brahmans, merchants and work-people ;
soldiers mounted on elephants, and on horses, and
on chariots; infantry, and bowmen, and swordsmen ;
standard-bearers, officers, and camp-followers*; high-
born warriors whose delight is in war, fighting
champions, men mighty as elephants, heroes, men
who fight in buckskin‘, devoted fighting-men born
of slaves in great houses or of the privates in
the royal army‘; troops of professional wrestlers ° ;

1 According to the dictionaries each of those four words
(kak&ara, Aatukka, sandhi, and singhataka) means either a
square, or a place where four roads meet. The Simhalese has
Apana-katushka-sandhi ceti, omitting the last and certainly
inexact in its rendering of the first word. Sandhi I have only
met with here in this sense.

3 Raga-maggam; literally ‘the king’s highways,’ which also
only occurs here.

5. For pinda-d&vika Hinafi-kumburé (who at p. 475 gives the
PAli of all this) reads pinda-dayaké.

‘Vammino yodhino. But both Hina/i-kumburé here, and
the parallel passage in the Samaffia Phala Sutta (D. II, 14), read
Kamma-yodhino.

5 For Bha//i-putta Hinafi-kumburé reads Bha/a-putta.

* These two (Bha/i-puttaé and Malla-ga4) are omitted in
the Digha.

[36] Ῥ

210 THE QUESTIONS AND PUZZLES Vi 4.

cooks and curry makers, barbers and bathing at-
tendants, smiths and florists, workers in gold and
silver and lead and tin and copper and brass?
and iron, and jewellers; messengers; potters, salt
gatherers?, tanners, carriage builders, carvers in
ivory*, rope makers, comb makers, cotton-thread -
spinners, basket makers, bow manufacturers, bow-
string makers, arrow fletchers, painters, dye manu-
facturers, dyers, weavers, tailors, assayers of gold *,
cloth merchants ὅ, dealers in perfumes, grass cutters,
hewers of wood, hired servants *, people who live by
gathering flowers and fruits and roots in the woods,
hawkers of boiled rice, sellers of cakes, fishmongers,
butchers, dealers in strong drinks, play actors, dancers,
acrobats’, conjurors, professional bards *, wrestlers

1 Vasfakara. See the note above on IV, 7, 11 (p. 267 of the
Pali).

3 LoaakarA, ‘salt makers.’ But Hfnafi-kumburé reads loha-
k4r4 and translates lokuruwo, ‘ workers in metal.’

5 Dantakara, which in the Simhalese is simply repeated.
There is no such word in Clough.

* Hera#aika. Childers says ‘royal treasurer,’ and Hinasi-
kumburé ‘coiners of silver masakas’ (ran masu tanannoya),
but Subhfaiti (in his Simhalese gloss on Abhidhana Padfpik4, verse
343) renders it ‘judgers of gold’ (ran balann4); and that this is
right is shown by the context in the passage of the Sumangala
Viksinf (p. 315), where the probably identical word hera#f@aka
is used.

5 Dussika. Hinasi-kumburé renders this word here by pili
welendo, ‘cloth-sellers, but above (p. 262 of the Pali) by sayam
k 4rako, ‘dice manufacturers.’

* It is instructive that men working for hire are put here among
the lowest sort of work-people, while the slave born in the house
stands in the best company.

7 Langhakaé. Pinum k4rayo, ‘turners of summersets’ in
the Simhalese. See Gataka I, 431, and above, pp. 31, 191 of the
Pali.

5 Vetalika. Vet&liyehi mangalash/aka kiyann4w@ in

V, 5. OF MILINDA THE KING. 211:

(boxers), corpse burners, casters out of rotten flowers’,
savages?, wild men of the woods’, prostitutes, swingers
and jumpers‘, and the slave girls of bullies—people of
many countries, people from Scythia, Bactria, China,
and Vilata; people of Uggeni, of Bh4ruka#éha, of
Benares, of Kosala, and of the border lands; people
from Magadha, and Sdaketa, and Sura¢tha, and
the West; from Ko¢umbara and Madhura, from
Alexandria, Kashmir, and Gandh4ra*—all these
coming to take up their residence there, and finding
the new city to be regular, faultless, perfect, and plea-
sant, would know: “Able indeed must that architect
have been by whom this city was built!”

5. ‘Just so, O king, that Blessed One, peerless,
unequalled, unapproached, incomparable, admirable
beyond all measure by weight or calculation, of
infinite virtue, full of virtue and perfection, boundless
in wisdom and glory and zeal and power, who, when
he had attained to the summit of all the perfections

the Simhalese (Wandi-bha/fayo according to Subhfti on Abhi-
dhana Padipika 369).

1 Pupphasksadaka. A well-known low caste whose duty it
was to remove flowers offered on the shrines of the gods after they
had faded. At Thera G&tha, verse 620, this is called one of the
meanest of occupations.

3 Ven&. Hinasi-kumburé has ‘lute makers,’ but this must be
wrong.

8 The Simhalese says simply Weddahs (Wceddas), the well-
known interesting wild men of Ceylon.

4 L4sik4, ‘those,’ says the Simhalese, ‘who as if intoxicated
with joy jump about and leap and dance,’ But I think it is con-
nected with the ancient usages to which the lascivious swinging
of the Saivites and Vallabh4éaryas owes its origin.

* On all these names see the Introduction to part I, pp. xiii, xliv.
Aparantaka and Patheyyaka might there have been added, as
well as puratthimo ganapado (from p. 42).

P 2

212 THE QUESTIONS AND PUZZLES V, 6.

of the Buddhas, [382] overthrew Mara and all his
hosts,—he, bursting asunder the net of heresy, and
casting aside ignorance, and causing wisdom to
arise, and bearing aloft the torch of Truth, reached
forward to Buddhahood itself, and so, unconquered
and unconquerable in the fight, built this city of
Righteousness. And the Blessed One’s City of
Righteousness, O king, has righteousness for its
rampart, and fear of sin for its moat, and knowledge
for the battlement over its city gate, and zeal for the
watch-tower above that, and faith for the pillars at
its base, and mindfulness for the watchman at the
gate, and wisdom for the terrace above, and the
Suttantas for its market-place, and the Abhidhamma
for its cross-ways, and the Vinaya (the Canon Law)
for its judgment hall, and constant self-possession for
its chief street. And in that street, O king, these
bazaars are open—a flower bazaar, and a fruit bazaar, .
and an antidote bazaar, and a medicine bazaar, and
an ambrosia bazaar, and a bazaar for precious stones,
and a bazaar for all manner of merchandise.’

6. ‘But what, venerable Nagasena, is the flower
bazaar of the Blessed One, the Buddha ?’

‘There are certain subjects for meditation, O king,
that have been made known by the Blessed One, by
him of knowledge and insight, by the Arahat, the
Buddha Supreme. And they are these. The idea
of the impermanence (of every thing and of every
being), the idea of the absence of any abiding
principle (any soul in any thing or any being), the
idea of the impurity and the idea of the danger
connected with the body, the idea of getting rid of
evil dispositions, the idea of freedom from passion,
the idea of peace, the idea of dissatisfaction with the

V, 6. OF MILINDA THE KING. 213

things of the world, the idea of the transitory
nature of all conditions, the idea of ecstatic trance,
the ideas of a corpse in the various stages of
decay, the ideas of a place of execution in all its
various horrors, the idea of love to all beings,
the idea of pity for all beings, the idea of sym-
pathy with all beings, the idea of equanimity in
all the changing circumstances of life, the idea of
death, and the idea of the body’. These, O king,
are the subjects for meditation prescribed by the
Blessed One. And of these, whoever, longing to
be delivered from old age and death, takes any one
as the subject of his meditation, by that meditation
does he become set free from passion, set free from
malice, set free from dullness, set free from pride,
set free from wrong views, by that does he cross the
ocean of Samséra, and stem the torrent of cravings,
and cleanse himself of the threefold stain?, and
destroy within himself all evil; and so, entering
that glorious city, spotless and stainless, pure and
white, [888] ageless and deathless, where all is
security and calm and bliss—the city of Nirvaza—
he emancipates his mind in Arahatship! And this,
O king, is what is called “ The Blessed One's bazaar
of flowers.”
“Take with you Karma as the price,
And go ye up to that bazaar,
Buy there an object for your thought,
Emancipate yourselves. Be free *!”’
1 Hinafi-kumburé devotes a paragraph to each of these subjects
for meditation.
3 Of r4ga, dosa, and moha.
5. This stanza has not yet been found in the Pifakas. In the

first line it does not seem quite clear at first sight why Karma,
of all things, should be the price. That Indian word being too

214 THE QUESTIONS AND PUZZLES V,7-

7. ‘And what, venerable Nagasena, is the perfume
bazaar of the Blessed One, the Buddha ?’

‘There are certain categories of virtue, O king,
that have been made known by the Blessed One,
and anointed by the perfume of that righteousness the
children of the Blessed One fill with the fumes of
the fragrant incense of the perfume of goodness the
whole world of gods and men, in every direction,
and to windward and to leeward, continuing to
pervade it again and yet again. And which are
those categories? The virtue of taking refuge’,

full of meaning to be translateable, is necessarily retained, and
hence the phrase ‘taking Karma as the price’ may convey no
meaning at all. If so, in trying to escape Scylla the unhappy
translator has fallen into Charybdis. But it must mean one of
two things, either something to be abandoned, given up; or some-
thing good which the buyer possesses, and may exchange for the
good he wants to buy. If our author means the first it must be
Karma (as one of the Upadhis), as a basis for continued in-
dividuality, and be much the same as egoism. If he means the
other, then Karma, though standing alone, must be here used in
the sense of kusala-kamma, good Karma, that is, the effect of
good deeds done in a former life. Now our author never else-
where uses kamma, without any qualifying adjective, in the sense
of good Karma. On pp. 7, 20, 67, 108 foll., 134, 151, 189, 302
of the P&li the unqualified word means throughout bad Karma,
the effect of bad deeds done in a former birth. In a few passages
it is used of former deeds in a way that apparently includes both
good and bad. See especially pp. 3, το, 146, 268. Now a buyer,
in the case put, could not give up either the bad or the good deeds
he had already done in a former life—that would be beyond his
power. He could only offer, in exchange for the good he wanted
to buy, good Karma (that is, in the sense of good deeds) either in
the present, or in the immediate future. Below, V, 21 (p. 341 of the
Pali), will be found instances given by our author himself, It is
forced, no doubt, to call this ‘a price,’ but it is probably the sense
intended, and so Hinasi-kumburé takes it.

1 Taking the threefold refuge in the Buddha, the Doctrine
(Dharma), and the Order.

V, 8. OF MILINDA THE KING. 215

the virtue that is fivefold and eightfold and tenfold’,
and the virtue of self-restraint tabulated in the five
recitations that compose the Patimokkha*, And
this, O king, is what is called “The Blessed One’s
bazaar of perfumes.” For it has been said, O king,
by the Blessed One, the god over all gods:

“No flower’s scent can go against the wind,
Not sandal wood’s, nor musk’s, nor jasmine
flower’s :
But the sweet perfume of the good doth go
Against the wind, and the good man pervades,
On every side, the sweetness of his life *.”

“Red sandal wood, musk, and the lotus, and
jasmine—
The perfume of goodness surpasseth them all.
Abundant the sweet scent of musk and of sandal
wood—
Still stronger, the scent of the good mounts to
heaven *!””’
8. ‘And what, venerable NA4gasena, is the fruit
bazaar of the Blessed One, the Buddha ?’
‘Certain fruits have been made known, O king,
by the Blessed One. And they are these :—The
fruit of the first stage of the Excellent Way (con-

1 These are respectively the first five, the first eight, and the
whole ten, of the Precepts set out in my ‘ Buddhism,’ p. 160.

3 The whole of this text is translated in vol. xiii of the ‘Sacred
Books of the East.’ The silas here enumerated are only the
lower morality. The higher ethics come below in § 12.

* From Anguttara ΝΙΚᾶγα III, 79. The verse is quoted in the
Dhammapada, verse 54, and also in the Gataka Book, III, 291.

‘ It is not known where these lines originally stood. But they
are quoted in the Dhammapada, verses 55, 56, and also in the
GAtaka Book loc. cit., and in the Sumangala Vilasinf, p. 56.

216 THE QUESTIONS AND PUZZLES V, 9.

version), and of the second stage, and of the third
stage, and of the fourth (Arahatship)'—the fruit
of the attainment of emptiness*,—the fruit of the
attainment of the absence of the three signs (of an
unconverted life, lust, malice, and dullness)—and
the truth of the attainment of that state in which
no low aspirations survive. [884] And whosoever
desires any one of these, he gives his Karma as the
price, and buys the fruit he longs for—either con-
version or any other.

g. ‘Just, O king, as any man who has a mango-
tree bearing fruit all the year round, he does not
knock down the fruits until buyers come. But
when a buyer has come, and the fruit-grower has
taken the price, then he says: “Come, my good
man, this tree is always in bearing (it has therefore
fruits in all stages of growth), take from it the
kind of fruit you prefer, whether unripe, or decayed ?,
or hairy‘, or sour, or ripe®.” And the buyer, for
the price paid, takes the kind he likes the best—if
that be unripe fruit then he takes that, if it be
decayed fruit then that, if it be hairy fruit then that,
if it be sour fruit then that, if it be ripe fruit then
he takes a ripe one. Just so, O king, whosoever
desires any one of those other fruits, he gives his
Karma as the price, and buys the fruit he longs for—

1 The details of these ‘fruits’ will be found in ‘ Buddhism,’
pp. 108-110.

2 As to in respect of what, see the note above on IV, 8, 69
(p. 219 of the Pali).

5 Dovilam, nilfta says the Simhalese, p. 484.

4“ Kesika. Hinasi-kumburé merely repeats this word.

* The mango is used in all stages—when ripe for eating, and
for pickles, curries, &c., in other stages.

V, 10. OF MILINDA THE KING. 217

either conversion or any other. And this, O king,
is what is called “The Blessed One's bazaar of
fruits.”
“Men give their Karma as the price,

And buy the fruit ambrosia ;

And happiness is theirs, and peace,

Who've bought the fruit ambrosia '.”’

10. ‘And what, venerable Nagasena, is the anti-
dote bazaar of the Blessed One, the Buddha ?’
‘Certain drugs, O king, have been made known

by the Blessed One; drugs by which the Blessed
One delivers the whole world of gods and men
from the poison of evil dispositions. And what are
these drugs? The four Noble Truths made known
by the Blessed One, that is to say, the truth as to
sorrow, and the truth as to the origin of sorrow, and
the truth as to the cessation of sorrow, and the
truth as to that path which leads to the cessation of
sorrow*. And whosoever, longing for the highest
insight (the insight of Arahatship)*, hear this
doctrine of the four truths, they are set quite free
from rebirth, [885] they are set quite free from old
age, they are set quite free from death, they are set
quite free from grief, lamentation, pain, sorrow, and
despair. And this, O king, is what is called “ The
Blessed One's bazaar of antidotes.”

1 These lines have not been traced as yet in the Pisakas, and
are probably not meant as a quotation. ‘Ambrosia’ is of course
the ambrosia of Arahatship.

3 For the full text of these ‘Truths’ see ‘ Buddhist Suttas,’ pp.
148-150.

8. Αὔδᾶ. The Simhalese, p. 486, has awabodhaya. The
word is rare, but it occurs at Gataka I, 140; II, 333; and at
Dhammapada, verses 57, 96, always in this sense.

218 THE QUESTIONS AND PUZZLES V, τα.

“ Of all the drugs, in all the world,
The antidotes of poison dire,
Not one equals that Doctrine sweet.
Drink that, O brethren. Drink and live?!”’

11. ‘And what, venerable Nagasena, is the medi-
cine bazaar of the Blessed One, the Buddha ?’

‘Certain medicines, O king, have been made
known by the Blessed One, medicines by which he
cures the whole world of gods and men. And they
are these :—‘ The four Means of keeping oneself
ready and mindful, and the fourfold Great Struggle,
and the four Steps to Iddhi, and the five Organs of
the moral sense, and the five moral Powers, and the
seven Forms of the Wisdom of the Arahats, and the
Noble Eightfold Path®.” By these medicines the
Blessed One purges men of wrong views, purges
them of low aspirations, purges them of evil speak-
ing, purges them of evil deeds, purges them of
evil modes of livelihood, purges them of wrong
endeavours, purges them of evil thoughts, purges
them of erroneous meditation; and he gives emetics
to the vomiting up of lusts, and of malice, and of
dullness, and of doubt, and of self-righteousness,
and of sloth of body and inertness of mind, and
of shamelessness and hardness of heart, and of
all evil. And this, O king, is what is called “ The
Blessed One’s bazaar of medicine.”
“ Of all the medicines found in all the world,

Many in number, various in their powers,

Not one equals this medicine of the Truth.

Drink that, O brethren. Drink, and drinking, live!

1 Not traced as yet.
3 See the note above on V, 3 (p. 330 of the Pali).

V, 12. OF MILINDA THE KING. 219

For having drunk that medicine of the Truth,
Ye shall have past beyond old age and death,
And—evil, lusts, and Karma rooted out—

Thoughtful and seeing, ye shall be at rest!!”’

12. ‘And what, venerable Nagasena, is the am-
brosia bazaar of the Blessed One, the Buddha ?’

‘An ambrosia, O king, has been made known by
the Blessed One, that ambrosia with which he be-
sprinkles the whole world of gods and men—as men
anoint a king on his coronation day—[836] and men
and gods, when sprinkled with that ambrosia, are set
free from rebirths, old age, disease, and death, from
grief, and lamentation, and pain, and sorrow, and
despair. And what is that-ambrosia? That medi-
tation which consists in active attention to, and leads
to a true grasp of, the real conditions of corporeal
things*. For it has been said, O king, by the
Blessed One, the god over all gods:

“They, O brethren, feed on ambrosia who feed
on active attention directed to corporeal things ®.”
This, O king, is what is called “The Blessed One's
ambrosia bazaar.”

1 Nibbut4, with allusion to the freedom and calm of Nirvana.
The verses have not been traced as yet in the Pifakas.

3 Kaya-gata-sati-bhavan4, where each term really requires
a long commentary.

5. It will be noticed that Nagasena is here really going an inch
beyond his text. In that text (which has not been traced) amata,
ambrosia, means no doubt as elsewhere, the ambrosia of Nirvaza.
And the text does not say that the active attention and the am-
brosia are the same, but only that they who feed on the one feed also
on the other. Even if we translate ‘are feeding’ instead of ‘feed’
(which is grammatically possible) a similar argument would hold
good. But though it is impossible to say for certain, without
knowing the context of the passage, the rendering above is more
in accord with ῬΑ] usage, and more likely therefore to be right.

220 THE QUESTIONS AND PUZZLES V, 13.

“ He saw mankind afflicted with disease,
He opened freely his ambrosia shop ;
Go, then, O brethren, give your Karma for it,

1°?

And buy, and feed on, that ambrosial food !.

13. ‘And what, venerable Nagasena, is the jewel
bazaar of the Blessed One, the Buddha ?’

‘Certain jewels, O king, have been made known
by the Blessed One, and adorned with those jewels
the children of the Blessed One shine forth in
splendour, illuminating the whole world of gods and
men, brightening it in its heights, in its depths,
from horizon to horizon, with a brilliant glory.
And those jewels are these—the jewel of right
conduct, and the jewel of meditation, and the jewel
of knowledge, and the jewel of emancipation, and
the jewel of the insight which arises from the
assurance of emancipation, and the jewel of dis-
crimination, and the jewel of the sevenfold wisdom
of the Arahats*.

14. ‘And what, O king, is the Blessed One's
jewel of right conduct*? The right conduct which
follows on self-restraint according to the rules of the
Patimokkha, the right conduct which follows on

1 Not traced as yet. All these stanzas seem to belong together,
and will doubtless be found in the same Sutta or poem.

* These seven jewels (or treasures, ratan4ni) of the Buddha
are intended of course to correspond to the seven treasures (also
ratan&ni) of the king of kings (the Aakkavatti). They are
different from the seven ‘Treasures of the Noble Ones’ (Ariya-
dhan4ni) which are ethical qualities, whereas these jewels are
means to the attainment of Arahatship.

5. Sila, a most difficult word to translate, as it includes so much
that in English would be expressed by the varying phrases: good-
ness, virtue, righteousness, uprightness, morality, &c.

V, 14. ΟΕ MILINDA THE KING. 221

restraint of the bodily organs and the mind}, the
right conduct which results from a pure means of
livelihood, the right conduct in relation to the four
requisites of a recluse’, the right conduct presented
in the Short, and Middle, and Long Summonses ὅ,
the right conduct of those who are walking in the
Path, and the right conduct of those who have
attained each of the various fruits thereof (beginning
at conversion and ending at Arahatship)*. And@ all
the beings in the world, O king, gods* and men,
and the Maras too (the spirits of evil), and the
Brahmas (the very highest of the gods), and
Samazas and Brahmans are filled with longing and
desire for a man who wears, as his ornament, this
jewel of right conduct. And the Bhikkhu, O king,
who puts it on shines forth in glory all around,
upwards and downwards, and from side to side,
surpassing in lustre all the jewels to be found from the
Waveless Deep ® below to the highest heavens above,
excelling them all, overwhelming them all. Such, O
king, are the jewels of right conduct set out for sale in
the Blessed One’s bazaar of gems. And this is what
is called “ TheBlessed One's jewel of righteousness.”

1 Indriya; no doubt here the six organs, that is the usual five,
and bhavango or mano as the sixth.

2 Clothing, food, lodging, and medicine for the sick.

3. Translated in ‘ Buddhist Suttas,’ pp. 189-200.

* What we have here are the two higher stages of the three into
which Buddhist ethics naturally falls. The morality of laymen has
been included above, V, 7, where it already passes over into that
of the ordinary, unconverted member of the Order. Here we
begin with that, starting with the last item of the previous list,
and go on, through the silas, to the highest ethics of Arahatship.

5 The devas, those gods dwelling in Sakka’s heaven, and,
I think, the devat4s also (fairies, nyads, dryads, &c.).

® Avi&i, the lowest of the purgatories.

222 τ ‘THE QUESTIONS AND PUZZLES V, 15.

“ Such are the virtues sold in that bazaar,
The shop of the Enlightened One, the Blest ;
Pay Karma as the price, O ye ill-clad!
Buy, and put on, these lustrous Buddha-gems!”

[337] 15. ‘And what, O king, is the Blessed
One’s jewel of meditation? The meditation that
consists of specific conceptions, and of investigation
regarding them!;—the meditation that consists of
reflection only, specific conceptions being lost sight
of?;—the meditation that continues after specific
conceptions and reflection on them have both
ceased *;—the meditation that is void (of lusts, evil
dispositions, and Karma);—the meditation from
which three signs (of an unconverted life—lust,
malice, and dullness) are absent ;—the meditation
in which no low aspirations remain*. And when a
Bhikkhu, O king, has put on this jewel of meditation
(Sam4dhi), then ideas of lust, and ideas of anger,
and ideas of cruelty, and all the various bad thoughts
that have their basis in the evil dispositions of
pride, self-righteousness, adhesion to wrong views,
and doubt—all these, since they come into contact
with meditation, flow off from him, disperse, and are
dispelled, they stay not with him, adhere not to him.
Just, O king, as when water has fallen on a lotus
leaf it flows off from it, is dispersed and scattered

ΤΊ think the first Gana (see ‘Buddhist Suttas,’ p. 272) is
meant.

3 Apparently the passage over from the first to the second
Ghana.

* But insight, and the resulting bliss, remain. Compare above,
II, 2, 3 (I, 67).
* Compare above, V, 8, on the last three.

Υ, τό. OF MILINDA THE KING. 223

away, Stays not on it, adheres not to it '—so when
a Bhikkhu has put on this jewel of meditation, then
ideas of lust, and ideas of anger, and ideas of
cruelty, and all the various bad thoughts that have
their basis in the evil dispositions of pride, self-
righteousness, obstinacy in wrong views, and doubt
—these all, as soon as they come in contact with
meditation, flow off, disperse, and are dispelled, stay
not with him, adhere not to him. And why not?
Because of the exceeding purity of the habit of
meditation. This, O king, is what is called “ The
Blessed One’s jewel of meditation,” and such are the
jewels of meditation set out for sale in the Blessed
One’s bazaar of gems,

“Bad thoughts can ne'er arise beneath the brow
Encircled by this coronet of gems.
It charms away perplexed and wandering thought.
Make it your own, buy it, put on the crown!”

16. ‘And what, O king, is the Blessed One's
jewel of knowledge? That knowledge by which
the disciple of the noble ones knows thoroughly
what is virtue, and what is not; what is blame-
worthy, and what is not ; what should be made a
habit of, and what should not; what is mean, and
what is exalted; [888] what is dark, and what is
light, and what is both dark and light;—the know-
ledge by which he truly knows what sorrow is, and
what the origin of sorrow is, and what the cessation
of sorrow is, and what is the path that leads thereto.
This, O king, is what is called “ The Blessed One’s
jewel of knowledge.”

1 See the note upon IV, 8, 65.

224 THE QUESTIONS AND PUZZLES Vi,17.

“ He who has knowledge as his jewelled wreath,
Will not continue long in outward form '.
Soon will he reach Nirv4za, in rebirth
In any world? no longer take delight!”

17. ‘And what, O king, is the Blessed One’s jewel
of emancipation? Arahatship is called the jewel
of emancipation, and the Bhikkhu who has reached
Arahatship is said to have decked himself with the
jewel of emancipation. And just as a man, O king,
who is decorated with ornaments made of strings
of pearls, of diamonds and gold and corals; whose
limbs are anointed with akalu’, and with frank-
incense *, and with Talis®, and with red sandal
wood; who is adorned with a garland of Iron-
wood blossoms, and Rottleria flowers, and flowers
from the Sal tree, and the Sala/a*, and the champak,
and yellow jasmines’, and Atimuttaka flowers δ, and

? Bhavo here equal to pa#a skandha, according to Hina/si-
kumburé, p. 491.

2 Bhave, here tri-widha-bhawa in the Simhalese.

* Akalu; only found here. The Simhalese has agaru kalu,
and agaru according to Clough is Dalbergia.

‘ Tagara. Agil tuwarala, ‘logwood frankincense.’

5 Talisaka. Clough says the Talis tree is Flacourtia cata-
phracta.

5 Not in the Pali dictionaries. But it is mentioned in Buddha-
vamsa 11, 51 (there spelt sa/ala). This verse is quoted at Gataka
I, 13, verse 51, and the word is there spelt sala/a. The Simhalese
has salala, and the Sanskrit lexicons have sarala. Clough identi-
fies it, no doubt wrongly, with the last, the Anglo-Indian Hal tree,
which the botanists call the Shorea robusta.

7 Ythika; stnidda, says Hinafi-kumburé, p. 492, and Clough
thinks this is oleander. But Béhtlingk-Roth say a sort of jasmine,
Jasminum auriculatum.

5 Yohombu in the Simhalese. Clough says this is a creeper
called Borago Zeylanica. But does that grow in the North-
West of India? According to Béhtlingk-Roth, Atimuttaka is the

Υ, 18. OF MILINDA THE KING. 225

trumpet flowers, and lotuses, and white and Arabian
jasmines '—just as, with all this finery of garlands
and perfumes and jewelry, he would outshine all
other men, overwhelming them with brilliant glory
and splendour—just so, O king, does he who has
attained to Arahatship, he in whom the Great Evils
(lusts, and becoming, delusion, and ignorance) are
rooted out, he who has put on the diadem of
emancipation of heart, just so does he outshine all
other Bhikkhus from the lowest in attainment up
to those even who are themselves emancipated ?,
overwhelming them in brilliant glory and splendour.
And why is that so? Because, O king, there is one
diadem that is the chief of all, and that is this
diadem of emancipation of heart! And this, O
king, is what is called “The Blessed One’s jewel of
emancipation.”

“All the people that dwell in a house look up
To their Lord when he wears his crown of gems—
The wide world of the gods and of men looks up
To the wearer of Freedom’s diadem !”

18. ‘And what, O king, is the Blessed One's
jewel of the insight that follows on the assurance
of emancipation? The knowledge arising out of
looking back over the course *—that knowledge by

name of three plants, one of which is the Gaertnera Racemosa,
much cultivated for the beauty and perfume of its flowers.

1 The last four are the Pa/alf, Uppala, Vassika, and
Mallika, all of which are well known. Our author’s flora and
fauna are so numerous that one ought, if one had the necessary
knowledge, to be able to draw conclusions as to his own ‘habitat.’

8 On the use of upAddy’ upadaya see above, p. 182, and
below, p. 341 of the Pali.

83 Pakkavekkhana-#anam. That is, in looking back over the

[36] Q

226 THE QUESTIONS AND PUZZLES V, 19-

which the disciple who is walking along the Excellent
Way passes, from time to time, both the Way itself
and the Fruits thereof up to Nirv4za in review,
and is aware what evil dispositions he has got rid of,
and what evil dispositions remain to be conquered—
that is what [889] is called “The jewel of the assurance
that follows on the knowledge of emancipation.”
“The knowledge by which the Noble Ones know

The stages they've passed, and the road yet

untrod ;—

Strive, O ye sons of the Conqueror, strive

That jewel—‘ Assurance ’— yourselves to obtain!”

19. ‘And what, @ king, is the Blessed One's
jewel of discrimination ? The discrimination of the
sense of, and the discrimination of the deeper truths
underlying the sense of the sacred writ, and the
discrimination of philological peculiarities, and the
discrimination of correct and ready exposition’,
And the Bhikkhu, O king, who is adorned with
these four jewels of discrimination, whatsoever
company he enters into, whether of nobles, or
brahmans, or merchants, or workpeople, enters it
in confidence, neither put out nor shy; undaunted
and undismayed, he enters the assembly without
excitement or fear. Just, O king, as a warrior,
a hero in the fight, when accoutred in all his harness

course he has followed along the Excellent Way, he becomes
conscious of having got beyond each of the obstacles (the Sam-
yoganas) that can beset him. It is the doctrine of ‘final assur-
ance’ from the Buddhist point of view. Compare #anadassana
at Digha II, 83.

' Pafisambhida. Hfnasi-kumburé merely repeats the am-
biguous technical terms of the Pali. Childers, sub voce, gives
the various interpretations of other authorities. Compare above,
I, 29, 34, 36. The third and fourth seem to me to be doubtful.

V, 19. OF MILINDA THE KING. 227

of war?, goes down undismayed to the battle, in the
confident thought: “If the enemy should remain
afar off I can knock them down with my arrows,
should they come thence towards me I can hit them
with my javelins, should they come yet nearer I can
reach them with my spear, should they come right
up I can cleave them in two with my sabre *, should
they come to close quarters I can pierce them
through and through with my dagger®”—just so,
O king, does the Bhikkhu, when he wears the
fourfold jewel of discernment, enter any assembly
undismayed, in the confident thought: “Should
any one put to me a puzzle turning on the dis-
crimination of the sense, I shall be able to explain
it, comparing sense with sense, explanation with
explanation, reason with reason, argument with
argument ‘,—and thus shall I resolve his doubts,

1 Paw#kavudho; literally ‘with the five weapons on.’ The ex-
pression is not infrequent; compare pa##&4vudha-sannaddha,
used of a hunter, at Gataka III, 467; IV, 283, 437; and san-
naddha-pa#4vudha, used of sailors fighting, at GAtaka IV, 160.
But it is quite possible that weapons different from those here
described are there meant, as they are not suited, for instance,
to the hunter.

3 Hinasi-kumburé translates this weapon (mazdalagga) simply
by kaduwa, sword ; but ‘bent blade’ must mean a sabre.

5 Khurik&. Childers has only ‘knife.’ The Simhalese, p. 493,
has kirisaya, which is not in Clough, but is doubtless the Malay
kreese. ‘These five weapons are not mentioned elsewhere, and as
three of the five words are rare, are probably those in special use
in the country where our author lived. In this respect it is note-
worthy that the Sanskrit kshurik4 is only mentioned, according
to Bohtlingk-Roth, in the Raga Taranginf of Kashmir, and in the
title of a late Upanishad. We shall therefore scarcely go far wrong
if we understand by our author’s &Afurika the famous Afghan
knife.

4 Arthayen arthaya ga/ap4, &c., says the Simhalese. He

Q2

228 THE QUESTIONS AND PUZZLES V, 19.

dispel his perplexity, and delight him by my expo-
sition of the problem raised. Should any one put
to me a puzzle turning on discrimination of the
deeper truths, I shall be able to explain it by
comparing truth with truth, and the various aspects
and phases of Arahatship each with each ', [840]—
and thus his doubts too shall I be able to resolve,
and, dispelling his perplexity, to delight him with
my exposition of the problem raised. Should any
‘one put to mea puzzle turning on the discrimination
of philological peculiarities, I shall be able to explain
it by comparing derivation with derivation’, and word
with word, and particle with particle, and letter with
letter, and one modification of a letter by contact
(sandhi) with another, and consonant with consonant,
and vowel with vowel, and accent (intonation) with
accent, and quantity with quantity, and rule with
rule, and idiom with idiom ;—and thus his doubts
too shall I be able to resolve, and, dispelling his
perplexity, to delight him with my exposition of the
problem raised. Should any one put to me a puzzle
turning on the discrimination of expositions, I shall
be able to explain it by comparing metaphor with
metaphor, and characteristic with characteristic’, and
sentiment with sentiment—and thus his doubts too
shall I be able to resolve, and, dispelling his per-
plexity, to delight him with my exposition of the

will reply by adducing parallel passages, much in the style of
modern scholarship.

1 He gives the principal ones, as set out in his previous argu-
ments.

3. Nirutti. Hina4-kumburé unfortunately simply repeats all these
technical terms.

5’ Lakkhana. As for instance above, I, 51-62.

Vi, a0 OF MILINDA THE KING, 229

problem raised. And this, O king, is what is called
“The Blessed One’s jewel of discrimination.”

“First buy the jewel of discrimination,
Then cut’ it with your knowledge and your
skill ;
So, free from all anxiety and fear,
Shall you illuminate both earth and heaven!”

20. ‘And what, O king, is the Blessed One’s
jewel of the sevenfold wisdom of the Arahats? It
is self-possession, and investigation of the system of
doctrine, and zeal, and joy, and tranquillity, and
contemplation, and equanimity?. And the Bhikkhu,
O king, who is adorned with this sevenfold jewel of
the divisions of the higher wisdom® shines forth
over the whole world of gods and men, brightens
it, illuminates it, and dispersing the darkness makes
the light arise. This, O king, is what is called
“The Blessed One's jewel of the sevenfold wisdom.”

“ The gods and men in reverence stand up

To him who wears this wisdom-diadem.

Show your good actions then,—that is the price,—

And buy, and wear, this wisdom-diadem !”’

[841] 21. ‘And what, venerable Nagasena, is the
bazaar for all manner of merchandise set up by the
Blessed One, the Buddha ?’

‘The Blessed One’s bazaar for all manner of

1 Phaseyya; literally ‘he who having bought pa/isambhida
shall touch it with his #4na.’ The Simhalese, p. 494, has sparsa-
ko/a, which does not help us.

3 The Simhalese again only repeats these seven technical terms,
except the second Dhamma-vikaya, which it renders by prag#4.

* Bodhi. Childers says, ‘the supreme knowledge of a Buddha.’
But this is wrong, as is evident even from the context here. The
whole exposition is of Arahatship, not Buddhahood.

230 THE QUESTIONS AND PUZZLES V, 21.

merchandise, O king, is the ninefold word of the
Buddha; and the relics remaining of his body,
and of the things he used; and the sacred mounds
(Ketiy4ni, Dagabas) erected over them!; and the
jewel of his Order. And in that bazaar there are
set out by the Blessed One the attainment (in
a future birth) of high lineage, and of wealth, and
of long life, and of good health, and of beauty, and
of wisdom, and of worldly glory, and of heavenly
glory, and of Nirvaza. And of these all they who
desire either the one or the other, give Karma as the
price, and so buy whichever glory they desire. And
some buy with it a vow of right conduct, and some
by observance of the Uposatha day, and so on
down to the smallest Karma-price they buy the
various glories from the greatest to the least. Just,
O king, as in a trader’s shop, oil, seed, and peas and
beans can be either taken in barter for a small
quantity of rice or peas or beans, or bought for
a small price decreasing in order according to re-
quirement—just so, O king, in the Blessed One's
bazaar for all manner of merchandise advantages
are to be bought for Karma according to requirement.
And this, O king, is what is called “The Blessed One’s
bazaar of all manner of merchandise.”

“Long life, good health, beauty, rebirth in heaven,
High birth, Nirvaza—all are found for sale—
There to be bought for Karma, great or small—
In the great Conqueror’s world-famed bazaar.
Come; show your faith, O brethren, as the price,
Buy and enjoy such goods as you prefer?!”

1 Hinafi-kumburé, characteristically enough for a Ceylon man,

adds, ‘and the Footprint and the Bo-tree.’
* The first line only of these verses is in the Samyutta III, 2, 7.

V, 22. OF MILINDA THE KING, 231

22. ‘And the inhabitants that dwell in the Blessed
One’s City of Righteousness, O king, are such as
these: Masters in the Suttantas, and masters in the
Vinaya, and masters in the Abhidhamma; preachers
of the faith ; repeaters of the Gatakas, and repeaters
of the Digha, and repeaters of the Magghima, [842]
and repeaters of the Samyutta, and repeaters of the
Anguttara, and repeaters of the Khuddaka Nikdya ;
—men endowed with right conduct, men accom-
plished in meditation, men full of knowledge, men
taking delight in contemplation of the sevenfold
wisdom of the Arahats, men of insight 1;—men who
frequent the woods for meditation, or sit at the
roots of trees, or dwell in the open air, or sleep on
heaps of straw, or live near cemeteries, or lie not
down to sleep,—men who have entered the Excellent
Way, men who have attained one or more of the
four fruits thereof, men who are still learners (have
not yet reached Arahatship, but are close upon it),
men enjoying the Fruits, that is, either Sotapannas,
or Sakadagamins, or Anag4mins, or Arahats ;—men
of the threefold wisdom®, men of the sixfold tran-
scendental wisdom‘, men of the power of Iddhi, men
who have reached perfection in knowledge, men

1 Vipassak4, not necessarily the insight of the Arahats, as
Childers says. We have seen Vipassana ascribed above, p. 16
(of the Pali), to a Sotapanno.

3 Pafipannak&; so the Simhalese, p. 496 (but see otherwise
below, V, 21, p. 344 of the PAli).

5. Teviggé, having the pubbe-nivdsdnussati-#4nza, the ketopa-
riya-#4na, and the 4savanam khaya-f#ana. See Digha Nikaya
II, 91-94 and 97.

4 These are the last three, and besides them the so-called
Divine Eye, and Divine Ear, and also the power of Iddhi. See
Digha Nikaya II, 87-90, 95-96.

232 THE QUESTIONS AND PUZZLES V, 22.

skilled in the maintenance of constant self-possession,
in the Great Struggle, in the Steps to Iddhi, in the
Organs of their moral sense, in the sevenfold wisdom,
in the Excellent Way, in GAAna, in Vimokkha, and
in the attainment of the exalted and tranquil bliss
that is independent of form or the absence of form
—yea! like a forest full of bamboos, full of reeds, that
City of Righteousness has been ever crowded and
frequented by such Arahats as these! For it is said?:

(1) “ Men devoid of passion, and of malice, and of
dullness, men in whom the Great Evils (lust, becom-
ing, delusion, and ignorance) are not, men who have
neither craving thirst, nor grasping desires,—these
are they who dwell in the City of Righteousness.

(2) “Men whose home is the forest, men who have
taken on themselves the extra vows, men full of joy,
men who are wearing rough garments, men rejoicing
in solitude, heroes—these are they who dwell in the
City of Righteousness.

(3) “Men who sleep sitting, or on any sleeping-place
that comes, or spend their time standing or walking
up and down in meditation, men who clad themselves
in cast-off raiment—all these dwell in the City of
Righteousness.

(4) ‘“ Men wearing the full set of three robes, tran-
quil, with a skin for the fourth, who rejoice in
taking but one meal each day, the wise—these are
they who dwell in the City of Righteousness.

(5) “The earnest and prudent, heroes who feed
on little and know no greed, content whether they
receive an alms or receive it not—these are they
who dwell in the City of Righteousness.

‘ It is not known in what text.

V, 22. OF MILINDA THE KING. 233

(6) “ The meditative, delighting in σᾶ πα, heroes
of tranquil minds, and stedfast, looking forward to
Nirvaza—these are they who dwell in the City of
Righteousness.

(7) “ Men walking in the path, and standing in the
fruits thereof, those who have attained some fruits
thereof but are yet learners as to the last, whose
hope is directed to the utmost goal—these are they
who dwell in the City of Righteousness.

(8) “Those who have entered the stream, and
those who, free from stains, will only be reborn
once more on earth, those who will never return
again, and Arahats—these are they who dwell in the
City of Righteousness.

(9) “ Those skilled in the means of attaining
undisturbed self-possession, and rejoicing in con-
templation on the sevenfold wisdom, those who are
full of insight, and bear the words of the Dharma in
their hearts—these are they who dwell in the City
of Righteousness.

[843] (10) “ Those skilled in the Steps to Iddhi,
and rejoicing in the meditations of Samadhi, those
who are devoted to the Great Struggle—these are
they who dwell in the City of Righteousness.

(11) “ Those perfect in the sixfold wisdom of the
Abhi#zis, delighting in the sphere that is theirs by
rightful inheritance?, those having the power of flying
through the air—these are they who dwell in the City
of Righteousness.

(12) “ Those of downcast eyes, and measured
speech, the doors of whose senses are guarded, who

* Pettike gokare rata. That is in the four Sati-pa/‘hanas.
See the passage quoted below at VII, 1, 7, p. 368 of the Pali.

224 THE QUESTIONS AND PUZZLES V, 23.
are self-restrained, who are well trained according
to the supreme Dhamma—these are they who dwell
in the City of Righteousness.

(13) “ Those of the threefold wisdom, and of the
sixfold wisdom, those who have become perfect in
Iddhi and perfect in knowledge—these are they who
dwell in the City of Righteousness.”

23. ‘And furthermore, O king, those of the Bhik-
khus who carry in their hearts the words of the
excellent knowledge that is immeasurable, who are
free from bonds, whose goodness and fame and
power and glory no man can weigh, who (in imita-
tion of their Master)! keep the royal chariot-wheel
of the kingdom of righteousness rolling on, who have
reached perfection in knowledge—such Bhikkhus are
called, O king, “ The Commanders of the Faith in
the Blessed One's City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus,
who have the power of Iddhi, who have learned the
discriminations *, who are full of confidence, who
travel through the air, who are hard to oppose, hard to
overcome, who can move without support, who can
shake the broad earth and the waters on which it
rests, who can touch the sun and the moon, who are
skilful in transforming themselves and in making
stedfast resolutions and high aspirations, who are
perfect in Iddhi—such Bhikkhus are called, O king,
“The royal chaplains in the Blessed One's City of
Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
who have taken upon themselves the extra vows,

1 Anuppavattak4. See below, p. 363 of the Pali.
2 See above, V, 19.

Υ͂, 23. OF MILINDA THE KING. 235

who desire little and are content, who would loathe
any breach of the regulations as to the manner of
seeking an alms’, and beg straight on from hut to
hut, as a bee smells flower after flower 3, and then go
away into the loneliness of the woods, those who
are indifferent as to their body and as to life, those
who have attained to Arahatship, those who place the
highest value on the virtues of the practice of the
extra vows—such Bhikkhus are called, O king,
“The judges in the Blessed One's City of
Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
who are pure and stainless, in whom no evil dis-
positions are left, who, skilful in the knowledge of
the fall and rise of beings*, have perfected them-
selves in the Divine Eye—such Bhikkhus are called,
O king, “The givers of light* in the Blessed One's
City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
[844] who are learned in the traditions, who hand
on what has been handed down, the repeaters of
the Discourses, and of the Canon Law, and of the
tables of contents, those who are skilled in the exact
determination of letters into surds and sonants, into

1 Importunity, or even attracting attention in any way. See
above, p. 229 of the Pali.

3 Compare Sigalovada Sutta, p. 365, and Dhammapada, verse
49: ‘As a bee, injuring not the flower or its colour or its scent,
flies away, taking the nectar, so let a sage go through the
village.’

* That is the fall of beings from one state of existence—their
death in that state in other words—and their rise, their rebirth,
in another.

4“ Gotaka, as a city official, is something akin to torchbearer,
lamplighter.

236 THE QUESTIONS AND PUZZLES V, 23.

longs and short, as to lightness and heaviness’,
those who know by heart the ninefold word—such
Bhikkhus are called, O king, “The peace officers 5
in the Blessed One’s City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
who are learned in the Vinaya (Rules of the Order,
Canon Law), wise in the Vinaya, skilled in detecting
the source of offences’, skilled in deciding whether
any act is an offence or not, whether an offence is
grievous or slight, whether it can be atoned for or
not, skilled in deciding questions as to the rise, the
acknowledgment, the absolution, or the confession
of an offence*; as to the suspension, or the restora-
tion, or the defence of an offender ®, who are perfect
masters in the Vinaya—such Bhikkhus are called, O
king, “The Raipa-dakshas® in the Blessed One’s
City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
who wear on their brows the lotus garland of that
noble Emancipation, who have attained to that

1 These are six out of the ten divisions of Vya#gana-vuddhi,
mentioned in the verse at Sumangala Vil4sinf I, 17]. Hfnaé-
kumburé, p. 501, merely repeats the words.

? Dhamma-rakkhé, ‘dharmikawf 4raksha-grahanayehi
niyuktawQ’ in the Simhalese.

* Nid4na-pafhana-kusal4; ‘Apatti gena hora dekwt-
mehi dakshawf,’ says the Simhalese.

4 One word, vu//Ana, is here doubtful.

® See Mahfvagga IX, 4, 9. 10, &c.

4 Literally ‘skilled in form, shape, beauty.’ The Simhalese
repeats this ambiguous expression, adding the qualification am4-
tyayo, ‘ministers, officials.’ One would think that these would
have been the judges, but our author has already made the
Arahats the judges in his Dhamma-nagara. This only leaves
him some minor official post to give away to those learned in
Canon Law, and he has chosen one as unintelligible in Ceylon as
it is to me.

V, 23. OF MILINDA THE KING. 237

highest and best and most exceeding excellent of
all conditions, who are loved and longed for by
the great multitudes—such Bhikkhus are called, O
king, “ Flower-sellers in the Blessed One’s City of
Righteousness.”

‘ And furthermore, O king, those of the Bhikkhus
who have penetrated to the comprehension of the
four Truths, and have seen them with their eyes,
who are wise in the teaching, who have passed
beyond doubt as to the four fruits of Samazaship,
who having attained to the bliss thereof, share those
fruits with others who have entered the paths '—
such Bhikkhus are called, O king, “ Fruit-dealers in
the Blessed One’s City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
who, being anointed with that most excellent per-
fume of right conduct, are gifted with many and
various virtues, and are able to dispel the bad
odour of sin and evil dispositions—such Bhikkhus
are called, O king, “ Perfume dealers in the Blessed
One’s City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
whose delight is in the Dhamma, and whose converse
is pleasant, who find exceeding joy in the higher sub-
tleties of the Dharma and the Vinaya?, who either
in the forest, or at the foot of trees, or in empty

1 Pafipanna, which Hinasi-kumburé takes here to mean Arahats,
but see the note above, V, 20 (p. 341 of the Pali).

* Abhidhamme abhivinaye. A phrase very instructive as to
the correct rendering of the much misunderstood word abhi-
dhamma. As I pointed out already in the ‘Hibbert Lectures’
for 1881, it is a blunder to translate it, as is usually done, by
‘metaphysics.’ The whole context is taken from the Sangft
Sutta,

238 THE QUESTIONS AND PUZZLES V, 23.

places, drink the sweet sap of the Dharma, who
plunging themselves, as it were, in body, speech,
and mind into the sweet juice! of the Dharma, excel
in expounding it, in seeking and in detecting the
deeper truths in the various doctrines, who—
wheresoever and whensoever the discourse is of
wishing for little, of contentment, of solitude, of
retirement, of the exertion in zeal, of right conduct,
of meditation, of knowledge, of emancipation, of the
insight arising from the assurance of emancipation—
[845] thither do they repair, and drink in the sweet
savour of that discourse—such Bhikkhus are called,
Ὁ king, “Thirsty and drunkards in the Blessed
One’s City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
who are addicted to the habit of wakefulness from the
first watch of the night to the last, who spend day
and night in sitting, standing, or walking up and
down in meditation, who, addicted to the habit of
contemplation, are devoted to their own advance-
ment by the suppressing of evil dispositions—such
Bhikkhus are called, O king, “ Watchmen in the
Blessed One’s City of Righteousness,”

‘And furthermore, O king, those of the Bhikkhus
who in the spirit and in the letter, in its arguments
and explanations, in its reasons and examples, teach
and repeat, utter forth and recapitulate the ninefold
word of the Buddha—such Bhikkhus are called, O
king, “Lawyers (dealers in Dharma‘) in the Blessed
One’s City of Righteousness.”

1 <The ambrosia of the Saddharma,’ says Hfinaf-kumburé,
p- 502.

3 Dhamm4panika&. The Simhalese has Dharmikapazi-
kayo.

V, 24. OF MILINDA THE KING. 239

‘And furthermore, O king, those of the Bhikkhus
who are wealthy and rich in the wealth of the treasures
of the Doctrine, in the wealth of the traditions, and
the text, and the learning thereof, who comprehend
the signs, and vowels, and consonants thereof, in
all their details, pervading all directions with their
knowledge — such Bhikkhus are called, O king,
“Bankers of the Dhamma? in the Blessed One’s
City of Righteousness.”

‘And furthermore, O king, those of the Bhikkhus
who have penetrated to the sublimer teaching, who
understand exposition and the divisions of objects of
meditation to be practised, who are perfect in all
the subtler points of training*—such Bhikkhus are
called, O king, “ Distinguished masters of law in
the Blessed One's City of Righteousness.”

24. ‘Thus well planned out, O king, is the
Blessed One’s City of Righteousness, thus well
built, thus well appointed, thus well provisioned,
thus well established, thus well guarded, thus well
protected, thus impregnable by enemies or foes.
And by this explanation, O king, by this argu-
ment, by this reason, you may by inference know
that the Blessed One did once exist.

(1) “As when they see a pleasant city, well planned
out,
Men know, by inference, how great the founder
was ;
So when they see our Lord’s ‘City of Righteous-
ness’
They know, by inference, that he did once
exist.

1 Dhamma-se//Aino, which the Simhalese repeats.
* Adhisfla, adhifitta, and adhipa##4, says Hinaéi-kumburé.

240 THE QUESTIONS AND PUZZLES V, 24.

[846] (2) “As men, seeing its waves, can judge, by

inference,

The great extent and power of the world-em-
bracing sea ;

So may they judge the Buddha when they see
the waves

That he set rolling through the world of gods
and men—

He who, unconquered in the fight, allays all
griefs,

Who rooted out, in his own heart, Craving’s
dread power,

And set his followers free from the whirlpool
of rebirths—

‘Far as the waves of the Good-Law extend and
roll,

So great, so mighty, must our Lord, the Buddha,
be.’

(3) “As men, seeing its mighty peaks that tower

aloft,

Can judge, by inference, Himalaya’s wondrous
height;

So when they see the Buddha’s Mount-of-Right-
eousness—

Stedfast, unshaken by fierce passion’s stormy
blasts,

Towering aloft in wondrous heights of calm
and peace,

Where lusts, evil, and Karma cannot breathe or
live,—

They draw the inference: ‘Great as_ this
mountain high

That mighty Hero’s power upon whose word
it stands.’

V, 24. OF MILINDA THE KING. 241

(4) “As men, seeing the footprint of an elephant

king,

Can judge, by inference: ‘How great his size
must be!’

So when they see the footprint of the elephant
of men,

Buddha, the wise, upon the path that men have
trod,

They know, by inference: ‘How glorious
Buddha was?!’

(5) “ As when they see all living things crouching in

fear,

Men know: ‘’Tis the roar of the king of the
beasts that frightens them.’

So, seeing other teachers break and fly in
fear,

They know: ‘’Tis a king of the truth hath
uttered words sublime!’

(6) “ Seeing the earth smiling, well watered, green

with grass,

Men say: ‘A great and pleasant rain hath
fallen fast.’

So when they see this multitude rejoicing,
peaceful, blest,

Men may infer: ‘How sweet the rain that
stilled their hearts !’

(7) “Seeing the wide earth soaked, boggy, a marsh
of mud,
Men say: ‘Mighty the mass of waters broken
loose.’

1 It is perhaps such poetical figures as this that have afforded
foundation for the legend of Buddha’s footprint.

[36] R

242 THE QUESTIONS AND PUZZLES V, 25.

So, when they see this mighty host, that once
were dazed

With the mud of sin, swept down in Dhamma’s
stream, and left

In the wide sea of the Good-Law, some here,

some there,

All, gods and men alike, plunged in ambrosial
waves,

They may infer, and say: ‘How great that
Dhamma is!’

(8) [847] “As when men, travelling, feel a glorious

perfume sweet

Pervading all the country side, and gladdening
them, infer at once,

‘Surely, ’tis giant forest trees are flowering
now!’

So, conscious of this perfume sweet of righteous-
ness

That now pervades the earth and heavens,
they may infer:

‘A Buddha, infinitely great, must once have
lived!’”

25. ‘And it would be possible, O king, to show
forth the Buddha’s greatness, by a hundred or a
thousand such examples, such reasons, such argu-
ments, such metaphors. Just, O king, as a clever
garland maker will, from one heap of all kinds of
flowers, both following the instruction of his teacher,
and also using his own individuality as a man, make
many variegated and beautiful bouquets,—just so,
O king, that Blessed One is, as it were, an infinite,
immeasurable, heap of variegated flowers of virtue.
And I now, a garland maker, as it were in the

Υ͂, 25. OF MILINDA THE KING, 243

church of the Conqueror, stringing those flowers
together,—both following the path of our teachers
of old, and also using such power of wisdom as in
me is,—could show forth by inference the power of
the Buddha in innumerable similes. But you, on
the other hand, must show a desire to hear them!?.’
‘Hard would it be, Nagasena, for any other men
thus to have shown by inference, drawn from such
examples, the power of the Buddha. I am filled
with satisfaction, venerable N4gasena, at your so
perfectly varied exposition of this problem,’

Here ends the problem of Inference *.

' The Simhalese is here much expanded.
® Mr. Trenckner reads ‘Anumana paf@ham,’ the Simhalese
has ‘Maha Anumfna Prasnayayi.’

244 THE QUESTIONS AND PUZZLES VI,1.

BOOK VI.
THE DHUTANGAS.

[848] 1. The king saw Bhikkhus in the forest, lone
And far away from men, keeping hard vows.
And then he saw too householders, at home,
Eating the sweet fruits of the Noble Path’.
Considering both of these, deep doubts he felt.
‘If laymen also realise the Truth
Then surely vowing vows must be in vain.
Come! let me ask that best of teachers, wise
In the threefold basket of the Buddha’s words,
Skilled to o’erthrow the arguments of the foe.
He will be able to resolve my doubts!’

2. Now Milinda the king went up to the place
where Nagasena was, and bowed down before him,
and took his seat on one side. And when so seated,
he said to Nagasena: ‘Venerable Nagasena, is
there any layman living at home, enjoying the
pleasures of sense, occupying a dwelling encumbered
with wife and children, enjoying the use of sandal
wood from Benares, and of garlands, perfumes, and
ointments, accepting gold and silver, with an em-
broidered head-dress on, set with diamonds and
pearls and gold—is there any such who has seen face
to face the calm, the supreme good, NirvAwa ?’

‘Not one hundred only, O king, nor two nor

1 ‘Standing in the Fruit of the Andg4mins.’ So they had
already reached the third stage in the Excellent Way.

ΥἹΙ, 2. OF MILINDA THE KING. 245

three nor five nor six hundred, not a thousand only,
nor a hundred thousand, nor ten millions, nor ten
thousand millions, not even only a billion laymen
(have seen Nirvdza)—not to speak of twenty or
thirty or a hundred or a thousand who have attained
to clear understanding (of the four Truths). By

‘I take this to mean, ‘Not to speak of comparatively small
numbers who have experienced Abhisamaya, an innumerable
host of laymen have reached Nirvana—that is, have reached, and
during their lives remained in, the third stage of the Path, and
attained Arahatship just before they died. Abhisamaya is
used either absolutely or in composition. Man&bhisamaya (A.
IV, 38, 5=M. I, 12) certainly, and perhaps Atthabhisamaya,
is used of Arahats, but they do not occur in our author. He uses
occasionally Dhamm4bhisamaya (see pp. 255, 350, &c., of the
P4li) and Katu-sakkabhisamaya (see pp. 171, 334, &c.), but
more frequently Abhisamaya absolutely. Dhamm4abhisamaya,
‘ penetration into, clear understanding of, the Dhammas or Dhamma,’
may refer to the four Dhammas of Anguttara IV, 1 (= M. P.S.,
IV, 2, 3), or to the comprehension of the qualities (Dhammas)
of things, or (what is very much the same) to the comprehension
of the principal doctrine (Dhamma) of the impermanence of all
things. In the last case it would be the same thing, looked at
from a slightly different point of view, as the Dhamma-fakkhu,
the Eye for the Truths (see Sumangala Vildsinf I, 237), or as that
insight (Vipassana) which is the entrance to the Path. But the
four Truths (as to sorrow, &c.) are also important Dhammas,
and as the expression Katu-saksabhisamaya clearly refers to
them and them only, this may also be the meaning of dhammé4-
bhisamaya, or at any rate of abhisamaya standing above.
So at least I take the latter here. We know that the ‘Eye for the
Dhamma,’ the perception of the first only of the tii lakkhaz4ni
(impermanence), implies and involves the entrance into the Path.
Oddly enough there is as yet no evidence to show whether the
perception of the cardinal doctrine of the four Truths neces-
sarily does so too; or can do so alone, without the Dhamma-
dAakkhu. If the latter, then there are two gates to the Path. And
this is not only quite possible, but is the inference one might fairly
draw from the constant phrase ‘ After the exposition of the Truths
had concluded so and so attained to’ one or other of the phalani.

246 THE QUESTIONS AND PUZZLES VI, 3.

what kind of exposition shall I lay before you
evidence showing that I know this!?’

‘Do you yourself tell me δ᾽

3. ‘Then, O king, I will explain it. All those
passages in the ninefold word of the Buddha that
deal with holiness of life, [849] and attainment of
the path, and the divisions of the excellent habit of
living under vows, shall be brought to bear in this
connection’, Just, O king, as water which has
rained down upon a country district, with both low-
lying and high places, level land and undulations,
dry ground and wet, will—all of it—flow off thence
and meet together in the ocean of great waters;
so will all those passages meet together, and be
brought into connection, here. And a manifestation
of reasons out of my experience and knowledge
shall be also brought to bear. Thus will this
matter be thoroughly analysed, its beauty will be
brought out4, it will be exhausted 5, brought home

1 Literally ‘shall I give you anuyoga,’ which the Simhalese
renders ‘ opportunity for speech’(!). Above, at p. 10 of the Pali,
the rendering is quite different,‘ padam di samugeza.’ The only
translation that fits the context in both of these places (the only
ones in which the idiom has, so far, been found) is ‘lay before you
(proofs of my) mastery (over the subject),’ or something of that
sort. It is a disappointing satisfaction to find that the phrase was
as unintelligible in Ceylon as it is to us. In my version above
I should now prefer to write instead of ‘repeated his lesson to
his teacher for the last time,’ ‘gave his teacher proofs that he had
understood what he had taught him.’

3 Hinasi-kumburé, p. 508, puts these words into the mouth of
N&gasena.

5. Literally ‘will come into connection here.’

4 Vikitto, which the Simhalese only repeats.

* Paripuzao; literally ‘filled’ (paripfra wanneya).

VI, 4. OF MILINDA THE KING. 247

to rest’. It will be, O king, as when an able
writing-master, on exhibiting, by request, his skill
in writing, will supplement the written signs by an
explanation of reasons out of his experience and
knowledge, and thus that writing of his becomes
finished, perfect, without defect. So will I also
bring to bear a manifestation of reasons out of
my experience and knowledge; and thus shall this
matter be thoroughly analysed, its beauty shall be
brought out, it shall be exhausted, set at rest?.

4. ‘In the city of Savatthi, O king, about fifty
millions of the disciples of the Blessed One, devout
men and devout women, were walking in the paths,
and out of those three hundred and fifty-seven
thousand 3 were established in the fruit of the third
path. And all of them were laity, not members of
the Order. And there too, at the foot of the
Gandamba tree, when the double miracle took
place‘, two hundred millions of living beings ὃ
penetrated to an understanding (of the four Truths).
And again on the delivery of the R&ahulovdda®
discourse, and of the Maha Mangala’ discourse,
and of the Samaéfitta® exposition, and of the

1 Samanito, ‘treated with respectful affection,’ says Hinasi-
kumburé.

* I cannot hope to have solved all the difficulties with which
the last two paragraphs bristle. But I think the general sense is
clear, and the way smoothed for future translators.

5. This curious number (like others below) must have a history
and a meaning.

4 See Sumangala Vilasint, p. 57; Gataka I, 77, 78; ΙΝ, 263-266.

δ᾽ Mostly gods of one sort or another.

* See the note above on I, 32 (p. 20 of the Pali).

7 In the Sutta Nipata II, 4.

* See the note above, loc. cit.

248 THE QUESTIONS AND PUZZLES VI, 4.

ParAbhava! discourse, and of the PurAabheda? dis-
course, and of the Kalaha-vivada discourse, and of
the Xdla-vydha' discourse, and ofthe Mah4-vyftha! -
discourse, and of the Tuwa¢aka! discourse, and of
the Sdriputta! discourse, an innumerable number of
celestial beings penetrated to knowledge (of the four
Truths). In the city of Ragagaha three hundred and
fifty thousand devout laymen and devout laywomen,
disciples of the Blessed One, were walking in the
Paths. And there again at the taming of Dhana-
pala the great elephant nine hundred million living
beings, and again at the meeting at the PAsdzika
Ketiya on the occasion of the ParAyana discourse*
one hundred and forty million living beings, and again
at the Indasdla cave eight hundred millions of gods,
and again at Benares [850] in the deer park
Isipatana at the first preaching of the Dhamma®
one hundred and eighty million Brahma gods and
innumerable others, and again in the heaven of
the Thirty-Three at the preaching of the Abhi-
dhamma on the Pazdu Kambala Rock® eight hundred
millions of the gods, and on the descent from the
world of the gods at the gate of the city of Sankassa °,
at the miracle of the manifestation to the world’,

* In the A//Aakavagga of the Sutta Nipta.

3 Sutta Nipata I, 6.

3 See the note above on IV, 4, 44 (p. 207 of the PAli), also
below, p. 410 of the Pali.

‘ Sutta Nipdta, pp. 185, 205 (of Professor Fausbdll’s edition for
the Pali Text Society).

5 See ‘ Buddhist Suttas,’ p. 154, and the note above on I, 38.

“ Gataka IV, 265.

7 Loka-vivarana-pa/ihariye, referred to at Da/havamsa II,
120. The exact meaning of the second word, literally ‘ uncovering,’

VI, 4. OF MILINDA THE KING. 249

three hundred millions of believing men and deities
penetrated to a knowledge (of the four Truths).
And again at Kapila-vatthu among the Sakyas,
at the preaching of the Buddhavamsa! in the
Nigrodha Aréma, and again at the preaching of
the Maha Samaya Suttanta?’, gods in numbers
that cannot be counted penetrated to a knowledge
of the Dhamma. And again at the assemblies on
the occasions of Sumana the garland maker, and of
.Garahadinna, and of Ananda the rich man, and of
Gambuka the naked ascetic‘, and of Mazddka the
god, and of Ma¢fa-kumdali the god, and of Sulas4
the courtesan 5, and of SirimA the courtesan, and of
the weaver’s daughter, and of SubhaddA, and of the
spectacle of the cremation of the Brahman of Saketa,
and of the Sand4parantas, and of the problem put by
Sakka δ, and of the Tirokudda Sutta’, and of the.
Ratana Sutta*—at each of these eighty-four thousand
penetrated to a knowledge of the Dhamma. So
long, O king, as the Blessed One remained in the
world,so long wheresoever in the three great divisions

is doubtful. Alwis, in another connection, renders it ‘ prosperity.’
See his quotation from Buddhaghosa’s Papastka S(danf quoted by
Childers sub voce. The Simhalese has rfipa-kAfya-sampat
dakw4 dakwéA, ‘continually manifesting (to all the world) the
glory of his outward form.’

+ See the commentary on that work quoted by Dr. Morris in
his edition for the Pali Text Society, pp. viii-x.

3. See the opening words of that discourse, No. 20 in the Digha,
in Grimblot.

* See above, pp. 115, 291 of the Pali.

* Compare Thera Gath4 283-286.

δ᾽ Her whole story is given, Gataka III, 435 foll.

* The account of which is in the Digha, No. 21.

7 In the Khuddaka PAsha.

5 In the Sutta Nip4ta and Khuddaka Pa/Aa.

250 THE QUESTIONS AND PUZZLES VI, 5.

(of India)? or in the sixteen principal countries (in
them) 2 he stayed, there, as a usual thing, two, three,
four, or five hundred, or a thousand, or a hundred
thousand, both gods and men, saw face to face the
calm, the supreme good, Nirvaza. And all of those
who were gods, O king, were laymen. They had
not entered the Order. So these and many other
billions of gods, O king,—even while they were yet
laymen, living at home, enjoying the pleasures of
sense,—saw face to face (realised in themselves) the
condition of Peace, the Supreme Good, Nirvaza 3.’
5. ‘If so, venerable Nagasena,—if laymen, living
at home and enjoying the pleasures of sense, can see
Nirvéza,—what purpose then do these extra vows
serve? That being so, rather must [851] the vows
be workers of mischief. For, Nagasena, if diseases
would abate without medicine, what would be the
advantage of weakening the body by emetics, by
purges, and other like remedies ?—if one’s enemies
could be subdued with one’s fists only, where would
be the need of swords and spears, of javelins and
bows and cross-bows, of maces and of clubs ?—if
trees could be climbed by clambering up them
with the aid of the knots and of the crooked and
hollow places in them, of the thorny excrescences
and creepers and branches growing on them, what
would be the need of going in quest of ladders long
and strong ?—if sleeping on the bare ground gave

1 That is, Pa#ina, Avanti, and Dakkhiz4patha (say the East, the
Upper Ganges Valley, and the Dekkan).

3 The full list is given in the note at ‘ Vindya Texts,’ II, 146.

5 This Buddhist way of looking on the gods as laymen has been
already referred to above in the note on p. 20 of the P4li, I, 32
of the translation.

VI, 6. OF MILINDA THE KING. 251

ease to the limbs, why should one seek after fine
large beds, soft to the touch ?—if one could cross
the desert alone, inaccessible though it be, and full
of danger and fear, why need one wait for a grand
caravan, well armed and well equipped ?—if a man
were able by his own arms to cross a flowing river,
what need he care for firm dykes or boats ?—if he
could provide board and lodging for himself out of
his own property, why should he trouble to do
service to others, to flatter with sweet words, to
run to and fro?—when he can get water from
a natural pool, why should he dig wells and tanks
and artificial ponds? And just so, venerable N4ga-
sena, if laymen, living at home and enjoying the
pleasures of sense, can realise in themselves the
condition of Peace, the Supreme Good, Nirvama,
what is the need of taking upon oneself these vows ?’

6. ‘There are, O king, these twenty-eight good
qualities in the vows, virtues really inherent in
them; and on account of these all the Buddhas
alike have longed for them and held them dear.
And what are the twenty-eight? The keeping of
the vows, O king, implies a mode of livelihood
without evil, it has a blissful calm as its fruit, it
avoids blame, it works no harm to others, it is
free from danger, it brings no trouble on others,
it is certain to bring with it growth in goodness,
it wastes not away, it deludes not, it is in itself
a protection’, it works the satisfaction of desires
and the taming of all beings, it is good for self-

1 Dhatu-samata, for which Hinaf-kumburé (p. 511) has
DhAatu-samanaya.

3 Hinafi-kumburé, p. 512, takes Arakkh4-patthitadadam as
one compound.

252 THE QUESTIONS AND PUZZLES VI, 7-

control, it is appropriate ', (he who keeps the vows)
is self-dependent?, is emancipated *, the keeping of
them is the destruction of lust, and of malice, and of
dullness ; it is the pulling away of pride, the cutting
off of evil thoughts, the removal of doubts, the
suppression of sloth, the putting away of discontent ;
it is long-suffering, its merit is beyond weight, and
its virtue beyond measure, and it is the path that
leads to the end of every grief. These, O king,
are the twenty-eight good qualities in the vows;
[852] and it is on account of these that all the
Buddhas alike have longed for them and held them
dear.

7. ‘And whosoever, O king, thoroughly carry out
the vows, they become completely endowed with
eighteen good qualities. What are these eighteen?
Their walk is pure, their path is accomplished, well
guarded are they in deed and word, altogether pure
are they in manners and in mind, their zeal flags not,
all their fears are allayed, all delusions (as to the
permanence and as to the degree) of their indi-
viduality have been put away, anger has died away
while love (to all beings) * has arisen in their hearts,
in taking nourishment they eat it with the three
right views regarding food 5, they are honoured of

1 Paéirdpam, probably ‘to the life of a recluse,’ but the Sim-
halese takes it to mean ‘to the doctrine’ (54.588).

3. Anissitam. See the note above on the translation of p. 321
of the Pali. ‘Independent of craving’ (tri‘sh#4), says the Sim-
halese.

δ᾽ Vippamuttam. Of trishn4, says the Simhalese again.

4“ Metta, which always has the connotation. Hina/i-kumburé
accordingly renders it sakala-satwayan kerehi maitreya.

6 Aharo pari##ato. The three right views are, 1 as to its
nature, 2 as to its impurity, 3 as to the lust of taste.

VI, 9. OF MILINDA THE KING. 253

all men, they are temperate in eating, they are full
of watchfulness, they need no home, wheresoever is
a pleasant spot there do they dwell, they loathe to
do ill, they take delight in solitude, they are in
earnest always. These, O king, are the good
qualities with which they who carry out the vows
are completely endowed.

8. ‘And these ten, O king, are the individuals
worthy of those advantages inherent in the vows—
the man full of faith, ashamed to do wrong, full of
courage, void of hypocrisy, master of himself, not
unstable', desirous to learn, glad to undertake the
task that is hard, not easy to take offence, of a loving
heart. These, O king, are the ten individuals worthy
of those advantages inherent in the vows.

9. ‘And all they, O king, who as laymen, living
at home and in the enjoyment of the pleasures of
sense, realise in themselves the condition of Peace,
the Supreme Good, Nirvaza,—all they had in former
births accomplished their training, laid the founda-
tion, in the practice of the thirteen vows, had purified
their walk and conduct by means of them; and so
now, even as laymen, living at home and in the
enjoyment of the pleasures of sense, do they realise
in themselves the condition of Peace, the Supreme
Good, Nirvaza. Just, O king, as a clever archer first
in regular succession teaches his pupils at the training
ground the different kinds of bows, the manner
of holding the bow up, and of keeping it in a firm
grasp, and of bending the fingers, and of planting the
feet, and of taking up the arrow, and of placing it on

? Alolo, ‘not greedy after the four requisites of a recluse,’
says the Simhalese, p. 514.

254 THE QUESTIONS AND PUZZLES VI, το.

the string, and of drawing it back, and of restraining
it, and of aiming at the mark, and thus of hitting! a
man of straw, or targets made of the K/amaka plant?,
or of grass, or of straw, or of masses of clay, or of
shields "—and after that, introducing them to the
service of the king, he gains the reward of high-bred
chargers and chariots and elephants and horses and
money and corn and red gold and slave girls and
slaves and wives and lands. [858] Just so, O king,
all they who as laymen, living at home in the enjoy-
ment of the pleasures of sense, realise in themselves
the condition of Peace, the Supreme Good, Nirvaéaa,
—all they had in former births accomplished their
training, laid the foundation, in the practice of the
thirteen vows, had purified their walk and conduct
by means of them; and so now, even as laymen,
and living at home in the enjoyment of the pleasures
of sense, do they realise in themselves the condition
of Peace, the Supreme Good, Nirvéma.

1o. ‘And there is no realisation of Arahatship, O
king, in one single life, without a previous keeping
of the vows. Only on the utmost zeal and the most
devoted practice of righteousness, and with the aid
of a suitable teacher, is the realisation of Arahatship
attained. Just, O king, as a doctor or surgeon first
procures for himself a teacher, either by the payment
of a fee or by the performance of service, and then

1Vedhe. I follow Mr. Trenckner, but the Simhalese translation
is based on the reading Vede.

3 The Simhalese takes this word in composition with the
following tina and spells it Ganakaya. Compare Kazaka, ‘a
chick pea.’

* Phalaka. But Hinasi-kumburé, p. 514, takes it in the
technical sense of a kind of rough roller, made of the wood apple
tree (dimbul por), and used for levelling rice-fields.

VI, 12. OF MILINDA THE KING. 255

thoroughly trains himself in holding the lancet, in
cutting, marking, or piercing with it, in extracting
darts, in cleansing wounds, in causing them to dry
up, in the application-of ointments, in the adminis-
tration of emetics and purges and oily enemas, and
only when he has thus gone through training, served
his apprenticeship, made himself skilful, does he visit
the sick to heal them. Just so, O king, all they who
as laymen, living at home in the enjoyment of the
pleasures of sense, realise in themselves the con-
dition of Peace, the Supreme Good, Nirvaza,—all
they had in former births accomplished their training,
laid the foundation, in the practice of the thirteen
vows, had purified their walk and conduct by means
of them; and so now, even as laymen, and living at
home in the enjoyment of the pleasures of sense, do
they realise in themselves the condition of Peace, the
Supreme Good, Nirvaza.

11. ‘And there is no perception of the truth to
those who are not purified by the virtues that depend
on the keeping of the vows. Just as without water
no seed will grow, so can there be no perception of
the truth to those not purified by the practice of the
vows. Just as there is no rebirth in bliss to those
who have done no meritorious actions, no beautiful
deeds, so is there no perception of the truth for those
not purified by the practice of the vows.

12. ‘ Like the broad earth, O king, is the character
_ resulting from the keeping of the vows, to serve asa
basis to those who desire to be pure’. Like water
is it, O king, to wash away the stain of all things

} Visuddhi-kam4nam, which Hinaf-kumburé characteristically
renders, ‘ who desire to attain to Nirvana’ (p. 516).

256 THE QUESTIONS AND PUZZLES VI, 12.

evil in those who desire to be pure. Like the fire is
it, O king, to burn out the lust of all evil in those
who desire to be pure [364]. Like the wind is it, O
king, to carry away the dust of all evil in those de-
siring to be pure. Like medicine is it, O king, to
allay the disease of evil in those desiring to be pure.
Like ambrosia is it, O king, to act as an antidote to
the poison of evil in those desiring to be pure. Like
arable land is it, O king, on which to grow the crop
of all the virtues of renunciation to those desiring
to be pure. Like a wishing-gem? is it, O king, for
conferring all the high attainments they long and
crave for upon those who desire to be pure. Like
a boat is it, O king, for carrying to the further shore
of the mighty ocean of transmigration all those who -
desire to be pure. Like a place of refuge is it, O
king, where those who desire to be pure can be safe
from the fear of old age and death. Like a mother
is it, O king, to comfort those who desire to be pure
when afflicted with the sorrows of sin. Like a father
is it, O king, to raise up in those who desire to be pure
and to increase in goodness all the good qualities of
those who have renounced the world. Like a friend
is it, O king, in not disappointing those who desire
to be pure in their search after the good qualities of
those who have renounced the world. Like a lotus
flower, O king, is it, in not being tarnished by the
stain of evil. Like costly perfume (of saffron and
of jasmine and the Turkish incense and the Greek) *

1 Manoharo. Childers does not give this meaning to the
word, but it is confirmed by the passages above and below, pp.
118, 358 of the Pali, and by the Simhalese.

3 Katu-gftiya-gandho. The two last are Yavana and
Tarukkha. Bohtlingk-Roth explain both as Olibanum. Our

VI, 12. OF MILINDA THE KING, 257

is it, O king, for counteracting the bad odour of evil
for those who desire to be pure. Like a lofty moun-
tain range is it, O king, for protecting those who
desire to be pure from the onslaught of the winds
of the eight conditions to which men are subject in
this world (gain and loss, and fame and dishonour,
and praise and blame, and happiness and woe)’.
Like the space of heaven is it, O king, in the freedom
from all obstruction, in the magnitude, in the great
expanse and breadth it gives to those who desire to
be pure. Like a stream is it, O king, in washing
away for those who desire to be pure the stain of all
evil. Like a guide is it, O king, in bringing safe
out of the desert of rebirths, out of the jungle of
lusts and sins, those who desire to be pure. Like a
mighty caravan is it, O king, for bringing those who
desire to be pure safe into that most blessed city of
Nirv4za, peaceful and calm, where no fear dwells.
[855] Like a well-polished spotless mirror is it, O
king, for showing to those who desire to be pure the
true nature of the constituent elements of all beings.
Like a shield is it, O king, for warding off from those
who desire to be pure the clubs and the arrows and
the swords of evil dispositions. Like a sunshade is
it, O king, for warding off from those who desire to
be pure the scorching heat of the threefold fire*. Like

author does not give the details, but it is unlikely that he meant
other perfumes than those usually comprised in the term ‘ perfume
of four kinds.’ The expression is not found in the Pisakas, though
it occurs in Buddhaghosa; and its use by our author may help to
settle his date when we know its history, and the exact composition
of the two foreign perfumes it includes.

1 The eight Loka-dhammas.

3 That is, of lust, malice, and dullness—that fire the ‘going out’
of which (in one’s heart) is Nirvasa.

[36] 5

258 THE QUESTIONS AND PUZZLES VI, 13.

the moon is it, O king, as being longed and hoped
for by those who desire to be pure. Like the sun
is it, O king, as dispelling the blackness of the dark-
ness of ignorance for those who desire to be pure.
Like the ocean is it, O king, as causing to arise in
those desiring to be pure the costly treasures of the
virtues of those who have renounced the world, and
by reason too of its immensity, of its being beyond
measure and beyond count.

13. ‘ Thus is it, O king, of great service to those
desiring to be pure, a remover of all sorrow and
lamentation, an antidote to discontent; it puts an
end to fear, and individuality, and imperviousness of
mind ; to evil, and to grief, and to pain, and to lust,
and to malice, and to dullness, and to pride, and to
heresy, and to all wrong dispositions ; it brings with
‘it honour and advantage and bliss; it fills them with
ease and with love and with peace of mind; it is free
from blame; it has happiness here as its fruit; it is
a mine and treasure of goodness that is beyond
measure and beyond count, costly above all things,
and precious,

14. ‘Just, O king, as men for nourishment seek
after food, for health medicine, for assistance a friend,
for crossing water a boat, for pleasant odours a per-
fume, for security a place of refuge, for support the
earth, for instruction a teacher, for honours a king,
and for whatever they desire a wishing-gem—just
so, O king, do the Arahats seek after the virtues of
the keeping of the vows for the attainment of all
the advantages of renunciation of the world.

15. ‘And what water is for the growth of seeds,
[856] what fire is for burning, what food is for giving
strength, what a creeper is for tying things up, what

VI, 15. OF MILINDA THE KING. ᾿ 259

a sword is for cutting, what water is for allaying
thirst, what a treasure is for giving confidence, what
a boat is for crossing to the further shore, what
medicine is for allaying disease, what a carriage is
for journeying at ease, what a place of refuge is for
appeasing fear, what a king is for protection, what a
shield is for warding off the blows of sticks and
stakes, of clubs, of arrows, and of darts, what a
teacher is for instruction, what a mother is for
nourishing, what a mirror is for seeing, what a jewel
is for ornament, what a dress is for clothing, what a
ladder is for mounting up, what a pair of scales is
for comparison Ὁ, what a charm is for repetition, what
a weapon is for warding off scorn, what a lamp is for
dissipating darkness, what a breeze is for allaying
fever, what knowledge of an art is for the accom:
plishment of business, what medicinal drugs are for
the preservation of life, what a mine is for the
production of jewels, what a gem is for ornament,
what a command is for preventing transgression,
what sovranty is for dominion—all that, O king, is
the character-that-comes-of-keeping-the-vows for the
good growth of the seed of renunciation, for the
burning out of the stains of evil, for giving the strength
of Iddhi, for tying up one’s self in self-control and
presence of mind, for the complete cutting off of
doubt and mistrust, for allaying the thirst of craving,
for giving confidence as to perception of the truth,
for crossing to the further shore of the fourfold
stream (of sensuality, individuality, delusion, and
ignorance), for allaying the disease of evil dis-

1 Nikkhepana; not in Childers, but compare Samyutta Nikaya
XX, 22, 6,
$2 -

260 THE QUESTIONS AND PUZZLES VI, 15.

positions, for attaining to the bliss of Nirv4za, for
appeasing the fears that arise from birth, old age,
decay and death, grief, pain, lamentation, woe, and
despair, for being protected in the possession of the
advantages of renunciation, for warding off discon-
tent and evil thoughts, for instruction in all the good
involved in the life of those who have renounced the
world, for nourishment therein, for explaining to men
quietude and insight, and the path and the fruits
thereof and Nirv4za, for bestowing upon mena costly
ornament high in the praise and admiration of the
world, for closing the doors of all evil states, for
mounting up to the peaks of the mountain heights
of renunciation, for distinguishing crooked and cun-
ning and evil intentions in others, for the proper
recitation of those qualities which ought to be
practised and those which ought not, for warding off
as one’s enemies all evil dispositions, for dissipating
the darkness of ignorance, for allaying the fever
arising from the scorching of the threefold fire, for the
accomplishment of the attainment of the Condition
of Peace—so gentle and so subtle,—for the protection
of the virtues of the life of a recluse, for the produc-
tion of the precious jewels of the sevenfold wisdom—
self-possession, investigation of the truth, energy, joy,
calm contemplation, and serenity,—for the adornment
of the recluses, for the prevention of any transgres-
sion against that blameless, ,abstruse, delicate bliss
[857] that comes of peace, for dominion over all the
qualities that recluses and Arahats affect. Thus, O
king, is it that keeping the vows is one and the same
thing as attaining to all these qualities. And the
advantage thereof, O king, cannot be weighed,
neither measured; it has no equal, no rival, no

ΥἹ, τό. OF MILINDA THE KING. 261

superior, great is it and glorious, extensive and
abundant, deep and broad, and large and wide, full
of weight and worth and might.

16. ‘And whosoever, O king, having evil cravings
in his heart, being hypocritical, greedy, a slave to
his stomach !, seeking after material gain or worldly
fame and glory, unfit (for the outward signs of
Arahatship), not having reached the attainments,
whose conduct is inconsistent (with membership in
the Order), unworthy of it, inappropriate to it—who-
soever being such shall take upon himself the vows,
he shall incur a twofold punishment, suffering the
loss of the good that may be in him. For in this
world he shall receive disgrace, and scorn*, and
blame, and ridicule, and suspension, and excommu-
nication ὃ, and expulsion, and he shall be outcast,
rejected, dismissed; and in his next life he shall
suffer torment in the great Avi4i purgatory that is
a hundred leagues in depth, and covered, as with a
garland, with hot and scorching, fierce and fiery
blazing flames; therein shall he rise and fall for
myriads of years, upwards and downwards and
across,—a foam-bubble, as it were, cast up and
thrown from side to side in a boiling sea*. And,
when released from thence, then as a mighty Preta
(ghost), in the outward form of a monk, but with

1 Odarika; not in Childers, and only found as yet at this
passage and at the Thera Gatha, verse ror. It is the Sanskrit
audarika, ‘Who enters the Order for the sake of his stomach’
says the Simhalese, p. 521.

3 Kht/anam. Compare khi/ito above, pp. 229, 288 of the
Pali.

® Compare the rules at Xullavagga I, 25, 1, &c.

4 On Phez-uddehakam compare GAtaka III, 46; on sam-
parivattakam above, p. 253 of the Pali.

262 THE QUESTIONS AND PUZZLES VI, 17.

body and limbs lean and rugged and dark, with head
swollen}, bloated, and full of holes, hungry and
thirsty, odd and dreadful in colour and form, his ears
all torn, and his eyes ever winking, his limbs a mass
of mortifying sores*, his whole body the prey of
maggots, his stomach all scorching and hot like a
fiery furnace blazing in the breeze, yet with a mouth
no larger than a needle so that his thirst can never
cease, with no place of refuge to fly to, no protector
to help him, groaning and weeping and crying out
for mercy, shall he wander wailing o'er the earth!
17. ‘Just, O king, as whosoever, being unfit for
royalty, without having properly attained to it, being
inappropriate to it, unworthy of it, unsuitable for it,
a low-born man and base in lineage, should receive
the consecration of a king, he would suffer mutila-
tion, having his hands or his feet, or his hands and
feet cut off, or his ears or his nose, or his ears and
nose cut off, [858] or he would be tortured, being
subjected to the Gruel Pot, or to the Chank Crown,
or to the Rahu’s Mouth, or to the Fire Garland, or
to the Hand Torch, or to the Snake Strips, or to the
Bark Dress, or to the Spotted Antelope, or to the
Flesh Hooks, or to the Pennies, or to the Brine
Slits, or to the Bar Turn, or to the Straw Seat 3, or
he would be anointed with boiling oil, or be eaten
by dogs, or be impaled alive, or be beheaded, or be
subjected to punishments of various kinds. And
why? Because he being unfit for it, without having
properly attained to it, being inappropriate to it,
unworthy of it, unsuitable for it, a low-born man
* Sina (for sina). See Kullavagga X, 1, 2, 3.

* Aru-gatto pakka-gatto. See Magghima Nik&ya I, 506.
* On all these see the notes above, I, 276, 277.

VI, 17. OF MILINDA THE KING, 263

and base in lineage, he had placed himself in the
seat of sovranty, and thus transgressed beyond his
right limits. Just so, O king, whosoever having
evil cravings in his heart, being hypocritical, greedy,
a slave to his stomach, seeking after material gain
or worldly fame and glory, unfit (for the outward
signs of Arahatship), not having reached the attain-
ments, whose conduct is inconsistent (with member-
ship in the Order), unworthy of it, inappropriate to
it—whosoever being such shall take upon himself
the vows, he shall incur a twofold punishment, suf-
fering the loss of the good that may be in him. For
in this world he shall receive disgrace, and scorn,
and blame, and ridicule, and suspension, and excom-
munication, and expulsion, and he shall be outcast,
rejected, dismissed; and in his next life he shall
suffer torment in the great Avi4i purgatory that is
a hundred leagues in depth, and covered, as with a
garland, with hot and scorching, fierce and fiery
blazing flames; therein shall he rise and fall for
myriads of years, upwards and downwards and
across,—a foam-bubble, as it were, cast up and
thrown from side to side in a boiling sea. And,
when released from thence, then as a mighty
Preta (ghost), in the outward form of a monk, but
with body and limbs lean and rugged and dark,
with head swollen, bloated, and full of holes, hungry
and thirsty, odd and dreadful in colour and form,
his ears all torn, and his eyes ever winking, his
limbs a mass of mortifying sores, his whole body
the prey of maggots, his stomach all scorching and
hot like a fiery furnace blazing in the breeze, yet
with a mouth no larger than a needle so that his
thirst can never cease, with no place of refuge to fly

264 THE QUESTIONS AND PUZZLES VI, 18.

to, no protector to help him, groaning and weeping
and crying out for mercy, shall he wander wailing
o'er the earth!

18. ‘ But whosoever, O king, is fit, who has reached
the attainments, whose conduct is consistent with
membership in the Order, who is worthy of it, appro-
priate to it, who desires little and is content, given to
seclusion, not fond of society, alert in zeal, resolute of
heart, without guile, without deceit, not a slave to his
stomach, seeking neither material gain nor worldly
fame or glory, full of faith, who has entered the Order
from belief (in the doctrine, and not from worldly
motives), and is full of desire for release from old age
and death—whosoever being such shall take upon
himself the vows with the idea of upholding the faith,
he is deserving of twofold honour. For he is near
and dear to, loved and longed for by both gods and
men, dear as rare jasmine flowers to the man bathed
and anointed, as sweet food to the hungry, as cool,
clear, fragrant water to the thirsty, as a healing drug
to a poisoned man, as a costly chariot drawn by
high-bred steeds to the hurrying traveller, as a
wishing-gem to the greedy for gain, as the pure
white sunshade of sovranty to one ambitious for a
throne, as the blessed attainment of the fruits of
Arahatship to the seeker after holiness. It is he
who attains to the fullest mastery over the four
Earnest Meditations, the fourfold Great Struggle,
the four Roads to Saintship, the five Organs of the
moral sense, the five moral Powers, the seven
forms of Wisdom, and the Noble Eightfold Path},
quietude and insight reign in his heart, attainment

* For the details of these constituent elements of Arahatship, see
my note in ‘ Buddhist Suttas,’ pp. 60-63.

VI, 19. OF MILINDA THE KING. 265

through study becomes easy to him, and the four
fruits of the life of a recluse', [859] the four kinds of
Discrimination 5, the threefold Knowledge ὃ, the six-
fold higher Wisdom 4, in a word, the whole religion
of the recluses becomes his very own, an anointed
king is he, and over him is borne the pure white
sunshade of emancipation !

19. ‘Just, O king, as all the citizens and country
folk in the land, the soldiers and the peons (royal
messengers), wait in service upon a Kshatriya king,
born to the purple, and on both sides of lineage
high, when he has been consecrated with the in-
auguration ceremonies of the Kshatriyas®; the
thirty-eight divisions of the royal retinue, and the
dancing men, and acrobats, and the soothsayers °,

1 These are the four stages of the path to Arahatship.

3 Paftisambhid4—in worldly things, and in religion, in intuitive
knowledge, and in exposition.

5 Tisso Vigg&. One explanation of this term is the knowledge
of the three limitations of individuality—its impermanence, the
pain involved in the struggle to maintain it, and the absence of
any permanent principle (any soul) in any individual. But it is
also explained in the Anguttara Nik4ya III, 58, as meaning the
knowledge firstly of one’s own former births, secondly of other
people’s former births, and thirdly of the nature, the origin, and
the right method of subduing sorrow and the 4savas (that is, lust,
individuality, delusion, and ignorance). The first triplet is identical
with the three lakkhazas, the second with the last three of the
Dasabalas, the ten powers of a Buddha. So in the Sutta Vibhanga
(Parfgika I, 1-8) the last of these three is called tatiya vigga.
Compare also ‘ Buddhist Suttas,’ p. 162.

4“ The Abhi##as,

5 Some details of this are given in the Simhalese, p. 524.

* Mukha-mangalik4, which the Simhalese repeats, and which
apparently means ‘panegyrists. The exact connotation of both
these terms has yet to be settled. So//hi νᾶ ζ8 Κα may correspond
with the people who throw rice after a. departing wedding pair;

266 THE QUESTIONS AND PUZZLES VI, 19.

and the heralds?, and Samazas and Brahmans, and
the followers of every sect, frequent his court, and he
becomes the lord of every seaport, and treasure-mine,
and town, and custom-house*— giving instructions as
to the fate of every foreigner and criminal *—just so,
O king, whoever is fit, who has reached the attain-
ments, whose conduct is consistent with membership
in the Order, who is worthy of it, appropriate to it,
who desires little and is content, given to seclusion, not
fond of society, alert in zeal, resolute of heart, with-
out guile, without deceit, not a slave to his stomach,
seeking neither material gain nor worldly fame or
glory, full of faith, who has entered the Order from
belief (in the doctrine, and not from worldly motives),
and is full of desire for release from old age and

and Mukha-mangalika may be those who prophesy the lucky
days on which a thing is to be commenced. But this is the only
passage in which the phrases occur in P&4li, and in Sanskrit we
have only much later authorities. See the Commentary on Sakun-
tala, quoted in the note on p. 152 of Sir M. Monier-Williams’s
edition, and Wilson’s explanation in his Sanskrit Dictionary of
swasti-vasana.

1 Sosfhi-vakaké, ‘utterers of blessing. The Simhalese has
sdbhana-vakanikayo (perhaps ‘ augurs’).

3 Sunka//AAna, ‘taxing-place.’ But the Simhalese, p. 524, has
only samasthana.

* I can only guess at the meaning of this enigmatical phrase,
which the Simhalese again merely repeats, but a precisely similar
passage occurs in the Sumangala Vildsini, p. 246; and though
the exact course of proceedings in the ancient law courts of India
is still, in many details, uncertain, it is yet clear that the actual
apportionment of punishment (as well as the execution of it) was
always held to be the sole prerogative of the king. This was more
especially the case where mutilation or a death sentence was con-
cerned. Minor punishments the judges could, no doubt, order
without reference to the king. See Jolly, ‘Beitrage zur indischen
Rechts-geschichte,’ in the ‘ Zeitschrift der deutschen morg. Gesell-
schaft,’ 1890, pp. 344 foll.

VI, 20. OF MILINDA THE KING. 267

death—whosoever being such shall take upon him-
self the vows with the idea of upholding the faith,
he is deserving of twofold honour. For he is near
and dear to, loved and longed for by both gods and
men, dear as rare jasmine flowers to the man bathed
and anointed, as sweet food to the hungry, as cool,
clear, fragrant water to the thirsty, as a healing drug
to a poisoned man, as a costly chariot drawn by
high-bred steeds to the hurrying traveller, as a
wishing-gem to the greedy for gain, as the pure
white sunshade of sovranty to one ambitious for a
throne, as the blessed attainment of the fruits of
Arahatship to the seeker after holiness. It is he
who attains to the fullest mastery over the four
Earnest Meditations, the fourfold Great Struggle,
the four Roads to Saintship, the five Organs of the
moral sense, the five moral Powers, the seven
forms of Wisdom, and the Noble Eightfold Path,
quietude and insight reign in his heart, attainment
through study becomes easy to him, and the four
fruits of the life of a recluse, the four kinds of
Discrimination, the threefold Knowledge, the sixfold
higher Wisdom, in a word, the whole religion of the
recluses becomes his very own, an anointed king is
he, and over him is borne the pure white sunshade
of emancipation !

20. ‘Such, O king, are the thirteen vows purified
by which a man shall bathe in the mighty waters of
Nirv4za, and there indulge himself, as one sporting
in the waves, with the manifold delights of religion,
he shall addict himself to the eight modes of tran-
scendental ecstacy, he shall acquire the powers of
Iddhi, distant sounds, human and divine, shall greet
his ear, he shall divine the thoughts of others, he

268 THE QUESTIONS AND PUZZLES VI, 20.

shall be able to call to mind his own previous births,
and to watch the rise and fall from birth to birth of
others, and he shall perceive the real nature and
the origin of, he shall perceive the means of escape
from sorrow, and from lust, individuality, delusion,
and ignorance, the stains of life!

‘And what are these thirteen? Wearing raiment
made up of pieces taken from a dust-heap— Wearing
three robes, and three robes only—Living on food
received by begging—Begging straight on from
house to house—Eating only once a day, at one
sitting —Eating from one vessel only—Refusing
food in excess of the regulations— Dwelling in the
woods—Dwelling at the root of a tree—Dwelling in
the open air—Dwelling in or near a cemetery—Not
altering the mat or bed when it has once been
spread out to sleep on—and sleeping in a sitting
posture. It is he, O king, who, in former births,
has undertaken and practised, followed and carried
out, observed, framed his conduct according to, and
fulfilled these thirteen vows, who acquires all the
results of the life of a recluse, and all its ecstacy of
peace and bliss becomes his very own }.

1 The Simhalese, pp. 525-531, goes at great length into the
details of all these vows, each of which it divides into stages of
greater or less severity, specifying the practice to be followed in
each stage. As a matter of fact the members of the Buddhist
Order have not observed them in any completeness. Like the
Buddha himself, the majority have undertaken only the second of
the thirteen—the wearing of three robes; and the others have only
been occasionally practised, and then usually only one or more at
a time, by isolated members. It is true that the Gataka Com-
mentary (Fausbdll, vol. ii, p. 449) says that Upasena Vanganta-
putta kept the whole thirteen of the Dhutangas. But this is at
variance with the older text (in the Vinaya, Nissaggiya, No. XV)
giving that account of the same episode on which the story in the

VI, 22. OF MILINDA THE KING. 269 ©

21. ‘Just, O king, as a shipowner who has
become wealthy by constantly levying freight in
some seaport town, will be able to traverse the high
seas, and go to Vanga, or Takkola, or China, or
Sovira, or Surat, or Alexandria, or the Koromandel
coast, or Further India, or any other place where
ships do congregate—just so, O king, [860] it is he
who in former births has undertaken and practised,
followed and carried out, observed, framed his con-
duct according to, and fulfilled these thirteen vows,
who acquires all the results of the life of a recluse,
and all its ecstacy of peace and bliss becomes his
very own.

22. ‘And just, O king, as a husbandman will first
remove the defects in the soil—weeds, and thorns,
and stones—and then by ploughing, and sowing,

Gataka Commentary is based. The thirteen vows are not referred
to at all in the rules of the Order, as translated in the three
volumes of the Vinaya Texts, nor are they mentioned as a whole
in any Pi/aka text yet published. But the thirteen names are
given together in a different order in a passage twice repeated in
the Parivira, a late book, probably written in Ceylon (pp. 131,
193). It is there declared of each of the thirteen vows that
five sorts of people undertake them—those who do so from
stupidity, those who do so from vain desire, those who are mad,
those who do so because the vows have been exalted by the
Buddhas and their followers, those who do so from high motives.
It is clear therefore that our author’s doctrine of the thirteen
Dhutangas is at variance with primitive Buddhism. It would
require, however, a separate note on each of the thirteen to show
the exact degree of this variance. The basis on which each of
these observances rests can be found in the older teaching, and
nearly all of them have been praised or followed, in a greater
or less degree, from very early times,—not indeed as general rules
binding on all members of the Order, but as supplementary or
extra vows, conducive, but subsidiary to the ethical self-culture of
the Arahat.

270 THE QUESTIONS AND PUZZLES VI, 23.

and irrigating, and fencing, and watching, and reap-
ing, and grinding, will become the owner of much
flour, and so the lord of whosoever are poor and
needy, reduced to beggary and misery—just so, O
king, it is he who in former births has undertaken
and practised, followed and carried out, observed,
framed his conduct according to, and fulfilled these
thirteen vows, who acquires all the results of the
life of a recluse, and all its ecstacy of peace and
bliss becomes his very own.

23, ‘And again, O king, just as an anointed
monarch is master over the treatment of outlaws, is
an independent ruler and lord, and does whatsoever
he desires, and all the broad earth is subject to him
—Jjust so, O king, is he who has undertaken, practised,
and fulfilled in former births these vows, master,
ruler, and lord in the religion of the Conquerors,
and all the virtues of the Samazas are his,

24. ‘And was not Upasena, the Elder, he of the
sons of the Vangantas’, from his having thoroughly
practised all the purifying merits of the vows, able
to neglect the agreement arrived at by the members
of the Order resident at SAvatthi, and to visit with
his attendant brethren the Subduer of men, then
retired into solitude, and when he had bowed down
before him, to take his seat respectfully aside?
And when the Blessed One saw how well trained
his retinue was, then, delighted and glad and
exalted in heart, he greeted them with courteous
words, and said in his unbroken beautiful voice :

“Most pleasant, Upasena, is the deportment of

1 According to the Simhalese this was a Brahman clan. But
the derivation suggests the borders of Bengal, where it is some
what strange to find Brahmans so early.

VI, 25. ᾿ς ΟΥ̓ MILINDA THE KING. ~ 271

these brethren waiting upon you. How have you
managed thus to train your followers ?”

‘And he, when so questioned by the omniscient
Buddha, the god over all gods, spake thus to the
Blessed One as to the real reason for the goodness
of their nature: “Whosoever, Lord, may come to
me to ask for admission to the Order or to become
my disciple, to him do I say [861]: ‘I, Sir, am
a frequenter of the woods, who gain my food by
begging, and wear but this robe pieced together
from cast-off rags. If you will be the same, I
can admit you to the Order and make you my
disciple.’ Then, if he agree thereto with joy, and
abase himself', I thereupon admit him to the
Order and to the company of my pupils. But
if not, then neither do I admit him to the one
nor to the other. Thus is it, Lord, that I train
them ?,” And thus is it, O king, that he who has
taken upon himself the vows becomes master, ruler,
and lord in the religion of the Conquerors; and
all its ecstacy of peace and bliss becomes his very
own.

25. ‘Just, O king, as a lotus flower of glorious,
pure, and high descent and origin is glossy, soft,
desirable, sweet-smelling, longed for, loved, and
praised, untarnished by the water or the mud,
graced with tiny petals and filaments and pericarps,
the resort of many bees, a child of the clear cold

1 Oramati. See Gataka I, 492, where it is also used intransi-
tively in the sense of ‘abase oneself;’ and G&taka I, 498, where
it is transitive, ‘to lower’ (the water in the ocean). But Hinasi-
kumburé, p. 533, has simply oeléda, ‘and adheres thereto.’

’ As remarked in the note, p. 268, this episode is taken from the
introduction to the 15th Nissaggiya.

272 THE QUESTIONS AND PUZZLES VI, 25.

stream—just so is that disciple of the Noble Ones
who in former births has undertaken and practised,
followed and carried out, observed and framed his
conduct according to, and fulfilled these thirteen
vows, endowed with the thirty graces. And what
are the thirty? His heart is full of affectionate,
soft, and tender love, evil is killed, destroyed, cast
out from within him, pride and self-righteousness
are put an end to and cast down, stable and strong
and established and undeviating is his faith, he
enters into the enjoyment of the heart's refreshment,
the highly praised and desirable peace and bliss of
the ecstacies of contemplation fully felt, he exhales
the most excellent and unequalled sweet savour of
righteousness of life, near is he and dear to gods
and men alike, exalted by the best of beings the
Arahat Noble Ones themselves, gods and men
delight to honour him, the enlightened, wise, and
learned approve, esteem, appreciate, and praise him,
untarnished is he by the love either of this world or
the next, he sees the danger in the smallest tiniest
offence, rich is he in the best of wealth—the wealth
that is the fruit of the Path, the wealth of those who
are seeking the highest of the attainments,—he is
partaker of the best of the four requisites of a recluse
that may be obtained by asking, he lives without
a home addicted to that best austerity that is
dependent on the meditation of the GAdnas, [862]
he has unravelled the whole net of evil, he has
broken and burst through, doubled up and utterly
destroyed both the possibility of rebirth in any of
the five future states, and the five obstacles to the

1 Compare ‘ Buddhist Suttas,’ p. 10, and the note there.

VI, 26. OF MILINDA THE KING. 273

higher life in this one (lust, malice, sloth, pride,
and doubt), unalterable in character, excellent in
conduct ', transgressing none of the rules as to the
four requisites of a recluse, he is set free from
rebirths, he has passed beyond all perplexity, his
mind is set upon complete emancipation, he has
seen the truth*, the sure and stedfast place of
refuge from all fear has he gained, the seven evil
inclinations (to lust, and malice, and heresy, and
doubt, and pride, and desire for future life, and
ignorance) are rooted out in him, he has reached
the end of the Great Evils (lust, individuality,
delusion, and ignorance), he abounds in the peace
and the bliss of the ecstacies of contemplation,
he is endowed with all the virtues a recluse should
have. These, O king, are the thirty graces he is
adorned withal.

26. ‘And was not S4riputta, the Elder, O king,
the best man in the whole ten thousand world
systems, the Teacher of the world himself alone
excepted? And he who through endless ages had
heaped up merit, and had been reborn in a Brahman
family, relinquished all the delights of the pleasures
of sense, and gave up boundless wealth ὃ, to enter
the Order according to the teaching of the Con-
queror, and having restrained his actions, words,
and thoughts by these thirteen vows, became in this
life of such exalted virtue that he was the one who,
after the Master, set rolling on the royal chariot-

1 Abhinita-v4so, ‘having the ten ariya-v4sas,’ says the Sim-
halese.
3 Dis‘ha-dhammo, ‘seen the Four Truths,’ says the Simhalese,
Ρ. 535-
* For sankha Hinafi-kumburé has sahassa.
[36] T

274 THE ‘QUESTIONS AND PUZZLES VI, 26.

wheel of the kingdom of righteousness in the religion
of Gotama, the Blessed One. So that this was
said, O king, by the Blessed One, the god over all
gods, in that most excellent collection, the Anguttara
Nikaéya?:

“T know, O brethren, of no other man who in
succession to me sets rolling on the glorious chariot-
wheel of the kingdom of righteousness so well as
Sériputta. S4riputta, O brethren, sets rolling that
wheel the best of all.”’

‘Most excellent, Nagasena! The whole ninefold
word of the Buddha, the most exalted conduct, the
highest and best of the attainments to be gained in
the world,—all these are wrapped up together in
the virtues that result from the keeping of the
vows.’

Here ends the Ninth Chapter ’*.
Here ends the Solving of Puzzles.

1 Anguttara I, 13, 7.

3 The ninth, because the numbering of the Vaggas is carried
on from the last book. But according to the divisions enumerated
at the beginning of the work (translated at p. 4 of the previous
volume) it is one of the principal divisions of the book that is here
closed, and the chapters ought not to run on.

ὙΠ, τ, 1. OF MILINDA THE KING. 275

BOOK VII.

OPAMMA-KATHA-PAN HO,
THE SIMILES,

CuHapter 1,

1. [863] ‘Venerable Nagasena, with how many
qualities must a member of the Order (a Bhikshu)
be endowed to realise Arahatship ?’

‘ The brother, O king, who wishes to attain Ara-
hatship must take :—

1. One quality of the ass . : . VII, 1, 2

2. And five of the cock . : . oe bee
3. And one of the squirrel . : : . 8
4. And one of the female panther. gry
5. And two of the male panther, ; . 10
6. And five of the tortoise : ‘ . 12
7. And one of the bamboo : . 17
8. And one of the bow. s : . 18
9. And two of the crow. 3 : . 19
10. And two of the monkey, E . . 21
11. Απά οπε οὗ [πὲ gourd .. Ι], 2, 1
12. And three of the lotus . ἊΣ τὸν οἷ
13. And two of seed . : ; : ~
14. And one of the Sal-tree . : : a. τ
15. And three of a ship . : ν . 8
16. And two of the anchor . : : Same &
17. And one of the mast, ‘ ἢ . 12

18. And three of the pilot . , . . 14

19. And one of the sailor , : : ἐν 7

20, And five of the ocean . ‘ : . 18

21. And five of the earth . 2 . VU, 3,1
T 2

THE QUESTIONS AND PUZZLES

. And five of water .

. And five of fire .

. And five of wind

. And five of rock .

. And five of space .

. And five of the moon

. And seven of the sun

. And three of Sakka Z

. And four of a sovran overlord
. And one of the white ant

And two of the cat

. And one of the rat i

. And one of the scorpion

. And one of the mungoose_..

. [864] And two of the old jackal

. And three of the deer

. And four of the bull

. And two of the boar

. And five of the elephant

. And seven of the lion

. And three of the Xakravaka bia
. And two of the Pezahika bird

. And one of the house-pigeon .

. And two of the owl

. And one of the crane

. And two of the bat

. And one of the leech

. And three of the serpent

. And one of the rock-snake

. And one of the road spider

. And one of the child at the breast .
. And one of the land tortoise .

. And five of the mountain height
. And three of the tree

. VII, 6, 1

VI, 1, 1.

. VIT, 3, 6

- 1'

2

2
3
4
9

OF MILINDA THE KING.

. And five of the rain-cloud

. And three of the jewel .

. And four of the hunter .

. And two of the fisherman

. And two of the carpenter.
. And one of the waterpot

. And two of iron . ‘
. And three of a sunshade ὃ

And three of a rice field.

. And two of medicine
. And three of food . :
. And four of the archer?!, ‘

And four of the king.

And two of the doorkeeper.
And one of a grindstone.
And two of a lamp.

And two of the peacock.
And two of the steed.

And two of the publican.
And two of a threshold.
And one of a balance.

And two of a sword,

And two of a fish.

[865] And one of a borrower.
And two of a sick man.
And two of a corpse.

And two of a river.

And one of a buffalo.

And two of a road.

And one of a tax-gatherer.
And three of a thief.

VII, 6, 12

Φ

. VII, γ, 1

277

17
20
24
26

2

1 The published text carries the details of these similes no
further than this. See the remarks in the Introduction, pp. xxiv,

xxv.

278

THE QUESTIONS AND PUZZLES

And one of the hawk.

And one of the dog.

And three of the physician.

And two of a woman with child.
And one of the yak cow.

And two of the hen.

And three of the dove.

And two of the one-eyed man.

And three of the husbandman.

And one of the female jackal 1,

And two of the dyers’ straining-cloth *,
And one of a spoon.

And one of the negociator of a loan.
And one of a collector.

And two of a charioteer.

And two of a village headman.

And one of a tailor.

And one of a helmsman.

And two of a bee.’

Here ends the Table of Contents.

VI, 1, 1.

1 Gambuka-sig@liya. In G&taka, No. 294, of Fausbdll, the

jackal is male. The reference therefore here is to a kind of jackal
named after the Gambu fruit.

3. Kangavarakassa. See Magghima Nik4ya I, 14
Gataka V, 186, in both of which passages the Burmese MSS. read
kanka-. The Simhalese, p. 540, has perahan kadé.

2-4, and

VII, 1, 2. OF MILINDA THE KING. 279

1. Tue Ass.

2. ‘Venerable NAgasena, that one quality of the
harsh-voiced ass which you say he ought to take,
which is that?’

‘Just, O king, as the ass, wheresoever he may lie
down—whether on a dust heap, or in the open space
where four roads meet, or three, or at the entrance
to a village, or on a heap of straw—{866]—nowhere
is he given to resting long ; just so, O king, should
the strenuous Bhikshu, earnest in effort*, wheresoever
he may spread out his mat for repose—whether on
strewed grass, or leaves, or on a bed of thorns, or
on the bare earth—nowhere should he be given to
sloth. This is the one quality of the ass he ought
to have. For this has been said, O king, by the
Blessed One, the god over all gods :

“Sleeping on pillows of chaff, my disciples, O
brethren,

Keep themselves earnest and ardent in strenuous

fight °.”

1 Katukke and singh4/ake. I follow Hinasi-kumburé in the
distinction he makes between the meaning of these terms—satara
and tun mam sandhiyehi (p. 540).

3 Yogt yogavakaro. The rendering of these words is quite
inadequate, and has given me much trouble. Neither ‘ yogee’
nor ‘devotee’ can be used, for they both have acquired connota-
tions contradictory to what was in our author's mind. He means
the Buddhist Bhikshu belonging to that class among the Bhikshus
(by no means the majority) who had devoted themselves tq a life
of systematic effort according to the Buddhist scheme of self-
training. But I have found it impossible to put into any English
phrase sufficiently short for the constant repetition of the two Pali
words any full and accurate representation of all that they imply.
See the note above on p. 43 of the Pali, and Gataka, vol. i, p. 303.

8. Not traced as yet. Mr. Trenckner prints the passage as

280 THE QUESTIONS AND PUZZLES VIT, 1, 3.

‘And this too, O king, was said by S4riputta, the
Elder, the Commander of the Faith:

“Tf it but raineth not knee-deep on him
When sitting in high meditations plunged—
What cares the man on Arahatship intent for
ease!!””’

2. THE Cock.

3. ‘Venerable N&gasena, those five qualities of
the cock which you say he ought to take, what are
they ?’

‘ Just, O king, as a cock goes early and betimes
to roost ; so, O king, should the strenuous Bhikshu,
earnest in effort, early and betimes sweep out the
open space around the Dagaba, and having got
ready* the drinking-water for the day’s use, and
dressed himself *, and taken his bath, he should bow

prose, but it is clearly two verses with a slight corruption in the
first line. The point of the verses lies in the untranslateable pun
of the words upadh4na, ‘pillow,’ and padh4na, ‘strenuous fight.’
The word etarahi seems to me suspect, and some such reading
as ka/ingaropadhan4 va would restore the metre, and at the
same time bring the play on the words more into prominence.

1 This verse is found in the Thera Gatha, No. 985. Hinasi-
kumburé takes the na in the first line as a negative to abhi-
vassati, and translates, ‘So long as it does not rain knee-deep on
him, when sitting in meditation, what cares the Bhikshu, who is
bent on attaining Nirvama, for ease !’— and this is, I think, preferable
to Mr. Trenckner’s division of the words.

3 That is, ‘filtered;’ perah& παρᾶ tab4, says the Simhalese,
Ρ. 541.

* Sarfram pasigaggitv4, ‘rested a little to remove the weariness
of his body,’ says the Simhalese here, but adds below, § 4, siwuru
hoenda.

VII, 1, 5. OF MILINDA THE KING. 281

down in reverence before the Dagaba, and then pay
visits to the senior Bhikshus, and, on his return, enter
in due time into the chamber of solitude. This, O
king, is the first of the qualities of the cock he ought
to have.

4. ‘And again, O king, as a cock rises early and
betimes ; so, O king, should the strenuous Bhikshu,
earnest in effort, rise early and betimes to sweep out
the open space around the Dagaba, and get ready
the drinking-water for the day's use, and dress him-
self, and pay his daily reverence to the Dagaba, and
enter into the chamber of solitude. This, O king,
is the second of the qualities of the cock he ought
to have.

5. ‘And again, O king, as the cock is unremitting
in scratching the earth to pick up what he can find
to eat; so, O king, should the strenuous Bhikshu,
earnest in effort, practise continual self-examination
and circumspection in taking any nourishment he
may find to eat, reminding himself: [867] “I eat this,
seeking not after pleasure, nor after excitement, nor
after beauty of body, nor after elegance of form,
but merely for the preservation of my body, to keep
myself alive, as a means of appeasing the pain of
hunger, and of assisting me in the practice of the
higher life. Thus shall I put an end to all former
sorrow, and give no cause for future sorrow to
arise; therein shall I be free from blame, and dwell
at ease.” This, O king, is the third of the qualities
of the cock he ought to have. For it has been
said, O king, by the Blessed One, the god over all
gods :

“ Like child’s flesh in the desert wild,
Or smearing grease upon the wheel,

282 THE QUESTIONS AND PUZZLES VII, 1, 6.

Solely to keep himself alive,
Does he, when feeling faint, take food '.”

6. ‘ And again, O king, as the cock, though it has
eyes, is blind by night; so, O king, should the
strenuous Bhikshu, earnest in effort, though he is
not blind, be as one blind. Whether in the woods,
or on his daily walk for alms in search of food,
blind should he be and deaf and dumb to all delights
of form, or sound, or taste, or smell, or touch, should
not make them the objects of his thought, should
pay no special, detailed, attention to them’. This,
O king, is the fourth of the qualities of the cock he
ought to have. For it was said, O king, by Maha
Kaffayana, the Elder :

“ Let him with eyes be as one blind,
And he who hears be as the deaf,

1 Not traced as yet. The verse is a riddle based on two
parables. Of these the first is already published in the Samyutta
Nik4ya XII, 63, 5-8. It tells of a father and mother who in the
desert (and of course only with the object of keeping themselves
alive) ate their only child. The other is not yet published; but
Mr. Trenckner points out that it occurs in the 34th Samyutta.
Oiling wheels is done solely to keep the cart going. Compare the
dying Buddha’s comparison of himself to a worn-out cart, which
can only with difficulty be made to move along. Like that, the
body of the Tathagata can only with difficulty be kept a little
longer going (‘ Buddhist Suttas,’ p. 37).

As to the last word, 1 take it, with Hfnasi-kumburé, p. 542,
to be mud&hito, and not amuf&hito as is printed in the text.
That is also the reading adopted by Fausbdll at Gataka II, 294,
where the verses are quoted.

* Na nimittam gahetabbam nAnubya#ganam gahet-
abbam. On these common expressions compare Anguttara I, 2,
6, &c.; Puggala Paafatti 11, 17, 1V, 24, &c.; Digha II, 64, &c.;
and Buddhaghosa as quoted in ‘ Vinaya Texts,’ II, 9. Hinafi-kum-
buré only repeats the first, but explains the second by noewata
newata wimastmem.,

VIL, 1, 7. OF MILINDA THE KING. 283

He who can speak be as the dumb,
The man of strength as were he weak.
As each new object rises to his ken,
On the sweet couch of blest Nirvaza’s peace
Let him lie down and rest?.”

7. ‘And again, O king, as the cock, even though
persecuted 3 with clods and sticks and clubs* and cud-
gels, will not desert his home; just so, O king, should
the strenuous Bhikshu, earnest in effort,—whether
he be engaged in robemaking or in building-work,
or in any of his daily duties, or in teaching, or in
receiving instruction *—never give up his presence
of mind. For that, O king—his presence of mind
—is the home in which he dwells. This, O king, is
the fifth of the qualities of the cock he ought to
have. [868] And this, O king, has been said by the
Blessed One, the god over all gods &:

“ And which, O Bhikshus, is the Bhikshu’s resort,
the realm which is his own by right ?—it is this, the
four modes of being mindful and thoughtful ©.”

1 From Thera Gathé 501. The Simhalese supports Mr. Trenck-
ner in reading givhAv’ in line three, but on the other hand
has (twice) mana-sfyikam for mata-saéyikam. For the last
line, of which a literal translation is impossible, it says, ‘Let him
make his couch on, fix his attention on, that Nirvaza which is
“mana-sayika-&itta” I think mata is the right reading, and
that very possibly a riddle or pun is intended on the two meanings
of that word.

3 Paripadtiyanto. See above, p. 279 of the Pali, and Gataka
II, 208. The Simhalese, p. 543, has he/anu labanneya.

® Laku/a. See above, pp. 255, 301 of the Pali, and compare
the Hindi.

4“ Hinasi-kumburé expands all these details.

5 In the Samyutta Nikaya XLVI, 7. See Mr. Trenckner’s note.
5 The four Satipa//Aanas. Compare above, p. 343 of the
Pali.

284 THE QUESTIONS AND PUZZLES VII, 1, 8.

‘ And this too, O king, has been said by S4riputta,
the Elder, the Commander of the Faith:

“The elephant distinguishes good food
From bad, he knows what gives him sustenance,
And even when asleep he guards his trunk '—
So let each Buddha’s son, earnest in zeal,
Never do violence to the Conqueror’s word,
Nor injury to his self-possession, best of gifts?.”’

3. THE SQuirreEL.

8. ‘ Venerable N4gasena, that one quality of the
squirrel which you say he ought to take, which is
that ?’

‘Just as the squirrel, O king, when an enemy falls
upon him, beats his tail on the ground till it swells,
and then with his own tail as a cudgel drives off the
foe ; just so, O king, should the strenuous Bhikshu,
earnest in effort, when his enemy, sin, falls upon him,
beat the cudgel of his self-possession till it swells,
and then by the cudgel of self-possession drive all
evil inclinations off. This, O king, is the one quality
of the squirrel which he ought to have. For it was
said, O king, by Kulla Panthaka, the Elder:

“When sins, those fell destroyers of the gains
Gained by the life of recluse, fall on us,
They should be slain, again and yet again,
By resolute self-possession as a club *.”’

’ As he does in war, according to Magghima I, 415.

* Not traced as yet. It is not included in the collection of
Sariputta’s verses preserved in the Thera Gatha.

* Not in the published texts.

VII, 1, 10, OF MILINDA THE KING. 285

4. THE PANTHER (FEMALE) }.

9. ‘Venerable NAgasena, that one quality of the
female of the panther which you say he ought to
take, which is that ?’

‘Just, O king, as the female of the panther con-
ceives only once, and does not resort again and again
to the male*; just so, O king, should the strenuous
Bhikshu, earnest in effort,—seeing how future con-
ceptions and births involve a period of gestation
and a fall from each state as it is reached, and
dissolution and death and destruction, seeing the
horrors of transmigration and of rebirths in evil states,
the annoyance of them, the torment of them,—he
should stedfastly resolve never to enter upon any
future life. [869] This, O king, is the one quality of
the female panther which he ought to have. For it
was said, O king, by the Blessed One, the god over
all gods, in the Sutta Nipata, in the Sutta of Dhaniya
the cowherd :

“Like a strong bull who’s burst the bonds that
bound him,

Or elephant who's forced his way through jungle,

Thus shall I never more enter the womb—

And now, if it so please you, god, rain on *!”’

5. THE PaNTHER (MALE).
10. ‘Venerable NAgasena, those two qualities of
the panther which you say he ought to take, which
are they ?’

1 Dipinf, perhaps ‘leopardess.’ The Simhalese has ‘tigress,’
which is certainly wrong.

3 Because it realises the pains and sorrows of cub-bearing, says
the Simhalese.

8 Sutta Nipata I, 2, 12.

286 THE QUESTIONS AND PUZZLES VII, 1, 11.

‘Just, O king, as the panther, lying in ambush in
wild places, behind a thicket of long grass or brush-
wood, or among the rocks, catches the deer; so, O
king, should the strenuous Bhikshu, earnest in effort,
resort to solitary places in the woods, at the foot of
a tree, on mountain heights, in caves and grottoes, in
cemeteries, in forests, under the open sky, on beds
of straw, in quiet, noiseless spots, free from strong
winds, and hid from the haunts of men. For the
strenuous Bhikshu, O king, earnest in effort, who
frequents such solitudes, will soon become master of
the six forms of transcendent insight. This, O king,
is the first of the qualities of the panther he ought to
have. For it was said, O king, by the Elders who
collected the scriptures :

“As the panther by lying in ambush catches the
deer,
So the sons of the Buddha, with insight and
earnestness armed,
By resorting to solitudes gain that Fruit which is
best 1.”

11. ‘And again, O king, as the panther, whatever
may be the beast he has killed, will never eat it if it
has fallen on the left side; just so, O king, should
the strenuous Bhikshu, earnest in effort, not partake
of any food that has been procured by gifts of bam-
boos, or palms’ leaves, or flowers, or fruits, or baths ?,
or chunam, or tooth-sticks, [870] or water for washing ;
or by flattery, or by gaining the laity over by sugared

1 That is, of course, Arahatship. The lines are not to be found
in the published texts.

* Sinana-dénena; omitted by the Sutta Vibhanga and by
Hinaéi-kumburé (who quotes the Pali of this passage).

VII, 1, 11. OF MILINDA THE KING. 287

words (literally by pea-soup-talk), suppressing the
truth and suggesting the false’, or by petting
their children®, or by taking messages as he walks
from house to house’, or by doctoring them, or
by acting as a go-between, or as a messenger on
matters of business or ceremony ὁ, or by exchanging
with them things he has received as alms, or by giving
back again to them as bribes robes or food once given
to him 5, or by giving them hints as to lucky sites, or
lucky days, or lucky signs (on their children’s bodies
at birth), or by any other of those wrong modes of
obtaining a livelihood that have been condemned by
the Buddha *—no food so procured should he eat, as
the panther will not eat any prey that has fallen on
its left side. This is the second of the qualities of
the panther he ought to have. For it was said, O
king, by Sdriputta, the Elder, the Commander of the
Faith :

“This food, so sweet, has been procured
Through intimation given by speech.
Were I, then, to partake thereof,

My mode of livelihood would be blamed.

1 Muggasuppata. So Hinafi-kumburé, p. 546. The Sutta
Vibhahga omits both this word and the next.

3 Paribhas/akaté.

5. Gangha-pesaniyena. The Sutta Vibhanga I, 185, on which
our whole paragraph here is based, reads -pesanikena. I have
differentiated the three sorts of messages according to the Sim-
halese.

4“ Hina4-kumburé, both in his transcription of the Pali (p. 546)
and in his translation (p. 547), reads pahina-gamana.

5 Anuppad&na. Compare Gataka III, 205. At Sigdlovida
Sutta, p. 307, and Milinda, p. 315, it means simply providing a
person with things he wants. Childers’s rendering, ‘ giving,’ is in-
adequate in all the passages,

5 Referring to the Silas.

288 THE QUESTIONS AND PUZZLES ὙΥἹΙΙ, 12.

Now though by hunger dire oppressed
My stomach seem to rise, to go,
Ne’er will I break my rule of life,

Not though my life I sacrifice !.”’

6. Tue Torrolse.

12. ‘Venerable Nagasena, those five qualities of
the tortoise which you say he ought to take, what
are they?’

‘Just, O king, as the tortoise, which is a water
animal, keeps to the water ; just so, O king, should
the strenuous Bhikshu, earnest in effort, let his heart
go out over the whole wide world with pity and with
love—mighty, abounding, beyond measure, free from
every feeling of hatred or of malice—towards all
creatures that have life*. This, O king, is the first
of the qualities of the tortoise he ought to have.

13. ‘And again, O king, just as the tortoise, when,
as he swims on the water and raises his head, he
catches sight of any one, that moment sinks, and
dives into the depths, lest they should see him
again ; just so, O king, should the strenuous Bhikshu,
earnest in effort, when evil inclinations fall upon him,
sink into the waters of meditation, dive down into
the deeps thereof, lest those evil inclinations should
catch sight of him again. This, O king, is the

1 Not traced as yet. Hinaéi-kumburé gives a long account of
the circumstances under which these verses were spoken. SAri-
putta was ill. Moggallana asked him what would be good for
him to take. Sfriputta told him. His friend then, by intervention
of the king of the gods, procured it. But Sdriputta refused to
make use of it.

3 The Brahma-viharas (Nos. 1 and 2). See ‘ Buddhist Suttas,’
Ῥ. 201.

VII, 1, 16. OF MILINDA THE KING. 289

second of the qualities of the tortoise he ought to
have.

14. [871] ‘And again, O king, just as the tortoise
gets up out of the water, and suns himself; just so,
O king, should the strenuous Bhikshu, earnest in
effort, when he rouses himself (withdraws his mind)
out of meditation,—whether taken sitting, or lying
down, or standing, or walking up and down,—sun
his mind in the Great Struggle against evil disposi-
tions. This, O king, is the third of the qualities of
the tortoise he ought to have.

15, ‘And again, O king, just as the tortoise,
digging a hole in the ground, dwells alone ; just so,
O king, should the strenuous Bhikshu, earnest in
effort, giving up worldly gain and honour and praise,
take up his abode alone, plunging into the solitudes
of empty lonely places in the groves and woods and
hills, in caves and grottoes, noiseless and quiet. This,
O king, is the fourth of the qualities of the tortoise
he ought to have. For it was said, O king, by
Upasena, the Elder, of the sons of the Vangantas:

“Lonely and quiet places, haunts
Of the deer, and of wild beasts,
Should the Bhikshu seek as his abode,
For solitude’s sweet sake !.”

16. ‘And again, O king, as the tortoise, when on
his rounds he sees any one, draws in at once all his
head and limbs into his shell, and hiding them there,
keeps still in silence to save himself; just so, O
king, should the strenuous Bhikshu, earnest in effort,
wheresoever forms, or sounds, or odours, or tastes,

1 Thera Gatha 577.
[36] υ

290 THE QUESTIONS AND PUZZLES ὙΥΠΙ,τ, τ.

or feelings strike upon him, shut to the gate of
self-restraint at the six doors of his senses, cover up
his mind in self-control, and continue constant in
mindfulness and thoughtfulness to save his Samaza-
ship. This, O king, is the fifth of the qualities of
the tortoise he ought to have. For it was said, O
king, by the Blessed One, the god over all gods, in
the most excellent Samyutta NikAya, in the Sutta of
the parable of the tortoise :

“ As the tortoise withdraws his limbs in his shell,
Let the Bhikshu bury the thoughts of his mind,
Himself Independent, injuring none,

Set free himself, speaking evil of none'.”’

7. THE Bamboo.

17. [872] ‘Venerable Nagasena, that one quality
of the bamboo which you say he ought to take, which
is it?’

‘Just, O king, as the bamboo, whithersoever
the gale blows, to that quarter does it bend ac-
cordingly, pursuing no other way of its own; just
so, O king, should the strenuous Bhikshu, earnest
in effort, conduct himself in accordance with the
ninefold teaching of the Master, the word of the
Buddha, the Blessed One, and stedfastly keeping
to all things lawful and blameless, he should seek
after the qualities of the Samamaship itself. This,
O king, is the one quality of the bamboo he ought
to have. For it was said, O king, by Rahula, the
Elder :

1 The parable is in the 46th Samyutta. The verses are already
published at vol. i, p. 7 of M. Feer’s edition for the Pali Text
Society.

VIT, 1, 19. OF MILINDA THE KING. 2901

“In accord alway with Buddha’s ninefold word
And stedfast in all lawful, blameless acts,
I have passed beyond rebirth in evil states .”’

8. THE Bow.

18. ‘ Venerable Nagasena, that one quality of the
bow which you say he ought to have, which is it ?’

‘Just, O king, as a well-made and balanced bow
bends equally from end to end, and does not resist
stiffly, like a post; just so, O king, should the
strenuous Bhikshu, earnest in effort, bend easily in
accord with all his brethren—whether elders, juniors,
of medium seniority, or of like standing with himself
—and not repel them. This, O king, is the one
quality of the bow he ought to have. For it was
said, O king, by the Blessed One, the god over all
gods, in the Vidhura Puzwaka GAtaka :

“Let the wise bend as the bow, yield as the reed,
Not be contrary. He shall dwell in the home of
kings 3"

9. THE Crow.

19. ‘ Venerable NAgasena, those two qualities of
the crow that you say he ought to take, which are
they ?’

‘Just, O king, as the crow goes about full of ap-
prehension and suspicion, [878] always on watch
and guard; just so, O king, should the strenuous
Bhikshu, earnest in effort, go about full of appre-
hension and suspicion, always on watch and guard,

1 Not traced as yet. Hfnasi-kumburé reads samuttarim.
3 G&taka, No. 545, verse 159.
U2

292 THE QUESTIONS AND PUZZLES VII, 1, 20.

in full self-possession, with his senses under control.
This, O king, is the first of the qualities of the crow
he ought to have.

20. ‘And again, O king, as the crow, whatever
food he catches sight of, eats it, sharing with his
kind ; just so, O king, should the strenuous Bhikshu,
earnest in effort, never omit to share with virtuous
co-religionists, and that without distinction of person
or deliberation as to quantity 1, whatever lawful gifts
he may have lawfully received, down even to the
contents of his begging-bowl. This, O king, is the
second of the qualities of the crow he ought to have.
For it was said, O king, by Sariputta, the Elder, the
Commander of the Faith :

“Whate'er they may present to me, austere in life,
All that, just as it comes, do I divide
With all, and I myself then take my food *.”’

10. THE Monkey.

21. ‘Venerable Nagasena, those two qualities of
the monkey which you say he ought to have, which
are they ?’

‘Just, O king, as the monkey, when about to take
up his abode does so in some such place as a mighty
tree, ina lonely place covered all over with branches,
a sure place of refuge; just so, O king, should the
strenuous Bhikshu, earnest in effort, choose as the
teacher under whom to live a man modest, amiable,
righteous, of beauty of character, learned in tradition
and in the scriptures, lovable, venerable, worthy of

1 So Hinaf-kumburé understands this, his version agreeing with
the quotation given by Mr. Trenckner from Buddhaghosa.
3 Not traced as yet.

VII, 1, 22. OF MILINDA THE KING. 293

reverence, a speaker of profitable things, meek, clever
in admonition, in instruction, and in education, able
to arouse, to incite, to gladden 1—such a friend should
he choose as teacher. This, O king, is the first of
the qualities of the monkey he ought to have.

22. ‘And again, O king, as the monkey wanders
about, and stands and sits, always on trees, and, if
he goes to sleep, spends the night on them; just so,
O king, should the strenuous Bhikshu, earnest in
effort, stand and walk up and down thinking, [874]
and lie down, and sleep, in the forest, and there enjoy
the sense of self-possession. This, O king, is the
second of the qualities of the monkey he ought
to have. For it has been said, O king, by SAriputta,
the Elder, the Commander of the Faith:

“Walking, or standing, sitting, lying down,
Τίς in the forest that the Bhikshu shines.
To dwell in wildernesses far remote
Has been exalted by the Buddhas all *.”’

Here ends the First Chapter *.

1 For the last six words, none of which are in Childers, see
Magghima ΝΙΚᾶγα I, 145, 6, and below, VII, 2, 20.

3 Not traced as yet.

8. The Kambojan MS, in the library of Trinity College, Cam-
bridge, ends here.

294 THE QUESTIONS AND PUZZLES VII, 2, 1.

Book VII. CuHapter 2.
THE SIMILES (continued).

11. THE Gourp.

1. ‘Venerable Nagasena, that one quality of the
gourd which you say he ought to take, which is it ?’

‘Just, O king, as the gourd, climbing up with its
tendrils! on to some other plant—whether a grass,
or a thorn, or a creeper—grows all over it; just so,
O king, should the strenuous Bhikshu, earnest in
effort, who desires to grow up into Arahatship, do
so by climbing up with his mind over the ideas that
present themselves (as subjects for the Kammadé-
thAna meditations). This, O king, is the one quality
of the gourd which he ought to have. For it was
said, O king, by Sariputta, the Elder, the Commander
of the Faith:

“ As the gourd, clambering up with its tendrils,
grows
O’er the grass, or the thorn-bush, or creeper wide-
spread,
So the son of the Buddha on Arhatship bent,
Climbs up o’er ideas, to perfection and peace ?.”’

1 Sondik&hi, which must mean here the tentacles or feelers
of the gourd-creeper. The Simhalese has simply Sondim. I have
only found the word elsewhere in the connection Sondika kila#ga
at Magghima I, 228 and Samyutta IV, 1, 6, 4.

2 Not traced as yet. The last line is literally, ‘By climbing up
on the 4rammamas should grow in the Fruit of those who have
nothing left to learn’ (that is, in Arahatship).

VII, 2, 4. OF MILINDA THE KING. 295

12. Tue Loruvs.

2. ‘Venerable Nagasena, those three qualities of
the lotus which you say he ought to take, which are
they ?’

[8375] ‘Just, O king, as the lotus, though it is born
in the water, and grows up in the water, yet remains
undefiled by the water (for no water adheres to it);
just so, O king, should the strenuous Bhikshu, earn-
est in effort, remain undefiled by the support that
he receives, or by the following of disciples that he
obtains, or by fame, or by honour, or by veneration,
or by the abundance of the requisites that he enjoys.
This, O king, is the first of the qualities of the lotus
that he ought to have.

3. ‘And again, O king, as the lotus remains lifted
up far above the water; just so, O king, should the
strenuous Bhikshu, earnest in effort, remain far
above all worldly things. This, O king, is the
second of the qualities of the lotus that he ought
to have.

4. ‘And again, O king, as the lotus trembles
when blown upon by the slightest breeze ; just so,
O king, should the strenuous Bhikshu, earnest in
effort, exercise self-control in respect of the least of
the evil dispositions, perceiving the danger (in the
least offence). This, O king, is the third of the
qualities of the lotus he ought to have. For it was
said, O king, by the Blessed One, the god over all
gods :

“ Seeing danger in the least offence, he takes upon

17)?

himself, trains himself in, the precepts ?.

1 See Magghima Nik4ya I, 33; Digha II, 42, &c.

296 THE QUESTIONS AND PUZZLES VU, 2, 5.

13. THE SEEp.

5. ‘Venerable Nagasena, those two qualities of
seed which you say he ought to have, which are
they ?’

‘Just, O king, as seed, tiny though it be, yet if
sown in good soil, and if the god rains aright, will
give abundant fruit; just so, O king, should the
strenuous Bhikshu, earnest in effort, so conduct
himself aright that the righteousness of his life
may give abundantly of the fruits of Samamaship.
This, O king, is the first quality of seed which he
ought to have.

6. ‘And again, O king, as seed planted in well-
weeded soil comes quickly to maturity; just so, O
king, will his mind, when well-mastered', and well-
purified in solitude, if it be cast by the strenuous
Bhikshu, earnest in effort, into the excellent field of
self-possession, come quickly to maturity. This, O
king, is the second quality of seed which he ought
to have. [876] For it was said, O king, by Anurud-
dha, the Elder:

“Tf seed be sown on a well-weeded field,
Its fruit, abounding, will rejoice the sower.
So the recluse’s heart, in solitude made pure,
Matures full fast in self-possession’s field *%.”’

14. THE SAL-TREE.
7. ‘Venerable Nagasena, that one quality of the
Sal-tree which you say he ought to take, which
is it?’

1 Supariggahftam, which the Simhalese, p. 553, omits.
2. Not in the published texts.

VII, 2, 8. OF MILINDA THE KING 297
‘Just, O king, as the Sal-tree grows within the
ground to the depth of a hundred cubits or more ;
just so, O king, should the strenuous Bhikshu, earn-
est in effort, perfect in solitude the four Fruits of
Samazaship, the four Discriminations, the six forms
of transcendental Insight, and all the qualities befit-
ting a recluse. This, O king, is the one quality of
the Sal-tree he ought to have. For it was said, O
king, by R4hula, the Elder:
“ The tree that’s called the Sal-tree grows above the
earth,
And shoots beneath, a hundred cubits deep.
As in the fullness of time, and at its highest
growth
That tree shoots in one day! a hundred cubits
high,
Just so do I, O Buddha, like the Sal,
Increase, in solitude, in inward good.” ’

15. THE SHIP.

8. ‘Venerable Nagasena, those three qualities of
the ship that you say he ought to take, which are
they?’

‘Just, O king, as a ship, by the combination of
the quantity of the different kinds of timber of
which it is composed, conveys many folk across ;
just so, O king, should the strenuous Bhikshu,
earnest in effort, cross the whole world of existence,
whether in heaven, or on earth, by the combination
of a number of qualities arising out of good conduct,
righteousness, virtue, and the performance of duty.

+ Ekaéham. I follow the Simhalese (eka divasim), but confess
myself very doubtful as to this being the meaning intended by the
author.

298 THE QUESTIONS AND PUZZLES VII, 2, 9.

This, O king, is the first of the qualities of a ship
he ought to have.

9. ‘And again, O king, just as a ship [877] can
bear the onslaught of various thundering waves
and of far-reaching whirlpools ; so, O king, should
the strenuous Bhikshu, earnest in effort, be able to
bear the onslaught of the waves of various evil
inclinations, and the onslaught of the waves of
varied evils—veneration and contempt, support and
honour, praise and exaltation, offerings and homage,
blame and commendation in families not his own.
This, O king, is the second of the qualities of the
ship he ought to have.

to. ‘And again, O king, as the ship journeys
over the great ocean, immeasurable and infinite
though it be, without a further shore, unshaken in
its depths, roaring with a mighty noise, and filled
with crowds of fish and monsters and dragons of all
sorts; just so, O king, should the strenuous Bhikshu,
earnest in effort, make his mind journey through to
penetration into the four Truths in their triple order,
in their twelvefold form?. This, O king, is the third
of the qualities of the ship he ought to have. For it
was said, O king, by the Blessed One, the god over
all gods, in the most excellent Samyutta NikAya, in
the Samyutta on the Truths 3:

“Whenever you are thinking, O Bhikkhus, you
should think : ‘ Such is sorrow,—you should think :
‘Such is the origin of sorrow,—you should think :
‘Such is the end of sorrow,’—you should think:
‘Such is the path that leads to the end of sorrow.’”’

1 See ‘Buddhist Suttas,’ pp. 150-152, and especially § 21, from
which the expressions here used are taken.
? This is the 55th Samyutta.

VII, 2, 12. OF MILINDA THE KING. 299

16. THE ANCHOR.

11. ‘Venerable Nagasena, those two qualities of
the anchor which you say he ought to take, which
are they ?’

‘Just, O king, as the anchor, even in the mighty
sea, in the expanse of waters agitated by the crowd-
ing of ever-varying waves, will fasten the ship, and
keep it still, not letting the sea take it in one direction
or another; just so, O king, should the strenuous
Bhikshu, earnest in effort, keep his mind stedfast
in the mighty struggle of thoughts, in the waters of
the waves of lust and malice and dullness, not letting
them divert it in one direction or another. This, O
king, is the first quality of the anchor he ought to
have.

12, ‘And again, O king, as the anchor floats not,
but sinks down, and even in water a hundred cubits
deep holds the ship fast, brings it to rest; just so,
O king, should the strenuous Bhikshu, earnest in
effort, when he receives support, and fame, and
honour, and veneration, and reverence, and offerings,
and praise, [878] be not lifted up on the summit of
the support or the fame, but keep his mind fixed on
the idea of merely keeping his body alive. This,
O king, is the second quality of the anchor he
ought to have. For it was said, O king, by Sariputta,
the Elder, the Commander of the Faith :

“ As the anchor floats not, but sinks down beneath
the waves,
So be abased, not lifted up, by praise or gifts.”’

* Not traced as yet.

300 THE QUESTIONS AND PUZZLES VII, a, 13.

17. THE Mast.

13. ‘Venerable Nagasena, that one quality of the
mast which you say he ought to take, which is it ?’

‘Just, O king, as the mast carries ropes and
braces and sails!; just so should the strenuous
Bhikshu, earnest in effort, always have mindfulness
and self-possession—when going out or coming back,
when looking ahead or looking round, when stretching
forth his arm or bending it back, when wearing clothes
or carrying his bowl, when eating or drinking or
swallowing or tasting, when easing himself or walking
or standing or sitting, when asleep or awake, when
talking and when silent, never should he lose his
mindfulness and self-possession. This, O king, is
the one quality of the mast he ought to have. For
it was said, O king, by the Blessed One, the god
over all gods :

“Mindful, my brethren, should the Bhikshu re-
main, and self-possessed. This is my instruction to
yous,”

18. THe Pinot.

14. ‘Venerable Nagasena, those three qualities of
the pilot which you say he ought to take, which are
they?’

‘Just, O king, as the pilot, day and night, with

1 Lak&ara. Childers says ‘a part of a ship,’ Dr. Morris (‘ Journal
of the Pali Text Society,’ 1884, p. 101, note) says ‘a chain attached
to a well.’ I follow the Simhalese, p. 556, which has ruwala.
See GAtaka II, 112, and compare IV, 21.

3 The Simhalese has here a page of matter not found in the
Péli.

* Digha Nikaya XVI, 2, 12.

VII, 2, τό. OF MILINDA THE KING. 301

continuous and unceasing zeal and effort, navigates!
his ship; just so, O king, does the strenuous Bhik-
shu, earnest in effort, when regulating his mind,
continue night and day unceasingly zealous and
earnest in regulating his mind by careful thought.
This, O king, is the one quality of the pilot he
ought to have. For it was said, O king, by the
Blessed One, the god over all gods, in the Dhamma-
pada (the Collection of scripture verses) :

“ Be full of zeal, watch over your own thoughts ;

Raise yourselves up out of the slough of endless

births,

As the strong elephant engulphed in depths of

mud 3,"

[879] 15. ‘And again, O king, as the pilot knows
all that is in the sea, whether good or bad; just so,
O king, should the strenuous Bhikshu, earnest in
effort, know good from evil, and what is an offence
from what is not, and what is mean from what
is exalted, and what is dark from what is light.
This, O king, is the second quality of the pilot
he ought to have.

16. ‘And again, O king, as the pilot puts a seal
on the steering apparatus* lest any one should
touch it; so, O king, should the strenuous Bhikshu,
earnest in effort, put the seal of self-control on his
heart, lest any evil or wrong thoughts should arise
within it. This is the third quality of the pilot he
ought to have. For it was said, O king, by the

τ Sareti, ‘makes go.’ Not in Childers, but see Anguttara
Nik4ya III, 35, 4, and compare Xullavagga V, 11, 2.

* Dhammapada, verse 327.

5 Yanta, which the Simhalese renders yantra (p. 559).

302 THE QUESTIONS AND PUZZLES VIT, 2, 17.

Blessed One, the god over all gods, in the most
excellent Samyutta Nikdya:

“Think, O Bhikshus, no evil or wrong thoughts,
such as thoughts of lust, or of malice, or of de-

1”?

lusion 1.

19. THE SAILor?.

17. ‘Venerable Nagasena, that one quality of the
sailor which you say he ought to take, which is it ?’

‘Just as the sailor on board ship, O king, thinks
thus: “I am a hireling, and am working for my
wage on board this ship. By means of this ship is
it that I get food and clothing. I must not be lazy,
but zealously navigate the ship;” just so, O king,
should the strenuous Bhikshu, earnest in effort,
think thus: “Gaining a thorough knowledge of
this body of mine, put together of the four elements,
continuously and unceasingly will I be self-possessed
in mindfulness and thoughtfulness, and tranquil and
peaceful will exert myself to be set free from births,
old age, disease, and death, grief, lamentation, sorrow,
suffering, and despair.” This, O king, is the one
quality of the sailor he ought to have. For it was
said, O king, by Saériputta, the Elder, the Commander
of the Faith:
“ Understand what the body is, realise that again

and again,
Seeing the nature of the body, put an end to

3}

grief ®

1 Samyutta LV, 7.

3 Kammakaro. Hinasi-kumburé translates this ‘handyman,
artisan, ship’s carpenter.’

5. Not traced as yet.

VII, 2, 19. OF MILINDA THE KING. 303

20. THE SEA.

18. [880] ‘Venerable Nagasena, those five quali-
ties of the sea you say he ought to take, which are
they?’

‘Just, O king, as the sea brooks no contact with
a corpse'; just so, O king, should the strenuous
Bhikshu, earnest in effort, brook no association with
the stains of evil—lust and malice and dullness and
pride and delusion, concealing the faults one has and
claiming virtues one has not?, envy and avarice, deceit
and treachery and trickiness, wickedness and sinful-
ness of life. This, O king, is the first quality of the
sea he ought to have.

19. ‘And again, O king, just as the sea carries
within it stores of all kinds of gems—pearls and
diamonds and cat’s-eyes, and chank shells, and
quartz®, and coral, and crystal, but conceals them
all; just so, O king, should the strenuous Bhikshu,
earnest in effort, though he have attained to the
various gems of character—the Path, and the Fruits

1 This curious belief has been made use of above, I, 259 of the
translation. See also Divy4vadfna, p. 234.

3 Makkho and p&/aso, ‘hypocrisy and conceit.’ See the
notes above on IV, 8, 23.

8 Sila. Mr. Trenckner prints the passage as if sankhasila
were to be taken together. But the use of the nominatives
sankho sila in the corresponding list at Kullavagga IX, 1, 3, 4
shows that by 5118, ‘rock,’ some kind of gem is meant. And that
our author does not intend to deviate from the earlier authority
is clear from his own work (above, p. 267 of the Pali), where he also
gives the two nominatives in a similar, though longer, list of gems.
What may be the particular gem referred to under the name
‘rock’ is doubtful. HinaA-kumburé, p. 561, merely repeats the
word 5118; and Clough, besides ‘rock,’ gives as special meaning
only ‘arsenic. At Xullavagga (‘ Vinaya Texts,’ III, 304) I have
rendered it ‘rock,’ but ‘quartz’ now seems to me preferable,

304 THE QUESTIONS AND PUZZLES VII, 2, 20.

thereof, and the four Ganas, and the eight Vi-
mokkhas, and Samadhi, and the five Attainments
(forms of ecstatic contemplation and Insight), and
the six forms of Transcendental Knowledge!—
conceal them and not bring them to the light. This,
O king, is the second quality of the sea he ought
to have.

20. ‘And again, O king, just as the sea associates
with mighty creatures; just so, O king, should the
strenuous Bhikshu, earnest in effort, associate him-
self with a fellow-disciple who desires little and is
contented, who is pure in speech *, whose conduct is
directed to the eradication of evil, who is given to
righteousness, modest, amiable, dignified, venerable,
a speaker of profitable words, meek, one who will
point out his associate’s faults, and blame him when
he does wrong, clever in admonition, in instruction,
and in education, able to arouse, to incite, and to
gladden—with such a man as a friend, in righteous-
ness should he dwell. This, O king, is the third
quality of the sea he ought to have.

21. ‘And again, O king, as the sea, though filled
with the fresh water brought down by the Ganges,
and the Jumna, and the Adiravati, and the Sarabhd,
and the Mahi, and by other rivers a hundred thou-
sand in number, and by the rains of heaven, yet

1 It is very characteristic of our author that his interpretation
of the gems into ethical conceptions is quite different from that of
the Xullavagga, and much more mystic. In the older passage
they are translated into the seven constituent characteristics of
Arahatship. (See ‘Vinaya Texts,’ loc. cit, p. 305.) Compare
also Divy4vadana, pp. 115, 229.

3 Dhuta-vAdo, not in Childers, and only found here. Perhaps
‘who inculcates the keeping of the extra vows. Dhutanga-
wAdiwA, says Hinasi-kumburé, 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. [881] For it was said, O
king, by the Blessed One, the god over all gods?:

“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 A4iravati, and the Sarabhd, and the Mahi—
nor by the rains from heaven; just so, O king, should

1 Devatidevena. Itis not known when this epithet, which our
author so constantly applies to the Buddha, first came into use.
It is not found in the Pifakas, and the Milinda is the oldest book
in which it has been traced. It is given in the Mahavyutpatti,
page 1, 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, 158= 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 Mahavamsa, chap. i,
verse 56. But these three passages are all of the fifth century a.p.

5 Not traced as yet. A similar parable is used at the passage
already quoted from the Kullavagga IX, 1, 3, 4.

[36] Χ

206 THE QUESTIONS AND PUZZLES VIT, 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 construction’, 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 GAtaka ?:

“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 truth®.”’

Here ends the Second Chapter.

1 The translation is here doubtful. The Simhalese apparently
takes viggaha as qualifying pada, 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.’

* Not reached as yet in Professor Fausbdll’s edition. Mr.
Trenckner says the verse quoted is No. 47 in the 537th Gataka.

8 The Simhalese reads Evam hi me for Evam h’ ime, and
renders ‘listening to me.’ Mr. Trenckner points out that the
Gataka MSS. read Evam pi te.

VII, 3, 3. OF MILINDA THE KING. 307

Book VII. CHAPTER 3.
THE SIMILES (continued).

21. THE Eartu.

1. [882] ‘ 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.

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

308 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-will’; 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. [888] For it was said, O king, by the
devoted woman, Aulla Subhadd4, when she was
exalting the recluses of her own sect ?:

1 This simile has already occurred above, I, 258, 259 (of the
translation).

3 The Simhalese (pp. 563, 564) gives the whole story. She was
the daughter of An&thapizdika (Sudatta), the famous supporter of
the Buddha, and builder of the Getavana at Sdvatthi. On her
marriage to a rich merchant at Saketa (Audh) named Kalaka,
he invited the Brahman naked ascetics of his sect, the Agtvakas,
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
fakfrs, 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}.”’

22. WATER,

6. ‘Venerable Nagasena, the five qualities of
water which you say he ought to take, which are
they ?’

‘Just, O king, as water is firmly fixed (in
pools, wells, &c.), shakes not, and (in its ordinary
state) is not disturbed, and is pure by nature; just
so, O king, should the strenuous Bhikshu, earnest in
effort, putting away hypocrisy, and whining, and
intimating their wants, and improper influences of
all sorts, be fixed, unshaken, undisturbed, and pure
in nature. This, O king, is the first quality of
water he ought to have.

7. ‘And again, O king, as water is always of
a refreshing nature; just so, O king, should the
strenuous Bhikshu, earnest in effort, be full of pity,
and love, and kindness to all beings, seeking the
good of all, in mercy to all. This, O king, is the
second quality of water he ought to have.

8. ‘And again, O king, as water makes the dirty
clean ; just so, O king, should the strenuous Bhikshu,
of her sect were like, and she told him. Another verse from her
description is quoted below, p. 387 of the Pali. The above story
has been often repeated.

» Not traced. Hinafi-kumburé reads eka# ke baham (twice)
and m4naso, pamodito; and he is no doubt right,

310 THE QUESTIONS AND PUZZLES VII, 3, 9-

earnest in effort, be in all places, whether in the
village or in the forest, free from disputes with, free
from offence against his teachers, his masters, or
those standing towards him like a teacher. This,
O king, is the third quality of water he ought to
have.

g. ‘And again, O king, as water is desired of all
men ; just so, O king, should the strenuous Bhikshu,
earnest in effort, wishing for little, content, given to
solitude and retirement, be always an object of
desire to all the world. This, O king, is the fourth
quality of water he ought to have.

1o. ‘And again, O king, as water works no
harm to any man; just so, O king, should the
strenuous Bhikshu, earnest in effort, never do any
wrong, whether in deed or word or thought, which
would produce in others either strife, or quarrel, or
contention, or dispute, or a feeling of emptiness, or
anger', or discontent. [884] This, O king, is the
fifth quality of water he ought tohave. For it was
said, O king, by the Blessed One, the god over all
gods, in the Kazha Gataka?:

“If you would grant a boon to me,
O Sakka, lord of every creature,—
Let none, Sakka, on my account,
Be harmed, whether in mind or body,
At any time or place. This, Sakka,
This would I choose as boon of boons’.”’

1 RittaggA4na, which Hinasi-kumburé renders siswa kipfma.

3 These words are in the original ascribed, not to the Buddha
himself, but to Kanha-kum{4ro, the then Bodisat.

5 Gataka IV, 14. Professor Fausbdéll reads mam kate, but the
Simhalese (pp. 566, 567) confirms Mr. Trenckner’s reading, mam
kana, mam nissAya, mam anattha-kamataya.

VII, 3, 15. OF MILINDA THE KING. 211

23. Free.

11. ‘Venerable NAgasena, those five qualities of
fire which you say he ought to take, which are
they ?’

‘Just, O king, as fire burns grass, and sticks, and
branches, and leaves; just so, O king, should the
strenuous Bhikshu, earnest in effort, burn out in the
fire of wisdom all evil dispositions which feed on
objects of thought, whether subjective or objective,
whether desirable or the reverse. This, O king, is
the first quality of fire he ought to have.

12. ‘And again, O king, as fire has no pity,
neither mercy; just so, O king, should the
strenuous Bhikshu, earnest in effort, show no
pity, neither mercy, to any evil dispositions. This, .
O king, is the second quality of fire he ought
to have.

13. ‘And again, O king, as fire destroys cold ;
just so, O king, should the strenuous Bhikshu,
earnest in effort, lighting up in his heart the burn-
ing fire of zeal, destroy all evil dispositions therein.
This, O king, is the third quality of fire he ought
to have.

14. ‘And again, O king, as fire, seeking no
favour of any man, bearing no ill-will to any man,
makes heat for all; just so, O king, should the
strenuous Bhikshu, earnest in effort, dwell in spirit
like the fire, fawning on none, bearing ill-will to
none. This, O king, is the fourth quality of fire
he ought to have.

15. ‘And again, O king, as fire dispels darkness,
and makes the light appear ; just so, O king, should
the strenuous Bhikshu, earnest in effort, dispel the

312 THE QUESTIONS AND PUZZLES VII, 3, 16.

darkness of ignorance, and make the light of know-
ledge to appear. This is the fifth quality of fire
he ought to have. For it was said, O king, by the
Blessed One, the god over all gods, in his exhorta-
tion to R4hula, his son:

[385] “ Practise thyself, Rahula, in that medita-
tion which acts like fire. Thereby shall no wrong
dispositions, which have not yet arisen, arise within
thee, nor shall they that have arisen bear sway over
thy heart "Ὁ

24. WIND.

16. ‘Venerable NAgasena, those five qualities of
wind which you say he ought to take, which are
they ?’

‘Just, O king, as wind pervades the spaces in the
woods and groves in flowering time; so, O king,
should the strenuous Bhikshu, earnest in effort,
rejoice in the groves of meditation that are all in
blossom with the sweet flowers of emancipation.
This, O king, is the first quality of wind he
ought to have.

17. ‘And again, O king, as wind sets all the trees
that grow upon the earth in agitation, bends them

1 Not traced as yet exactly in these words. But the passage
at Magghima Nikdya I, 424, lines 3-6, agrees with it throughout,
except that for akusalé dhamméa here we have there manap4-
man4p4 ρ 4558, which comes to much the same thing. As the
words are there addressed to Rahula, and as our passage here
is introduced with the same formula as the quotation below (p. 388
of the Pali) which is certainly taken from the same page of the
Magghima, I think the above (M. I, 424, lines 3-6) is most
probably the passage our author now intended to quote. If so,
we have here a real case of difference in reading.

VII, 3, 20. OF MILINDA THE KING, 313

down; just so, O king, should the strenuous
Bhikshu, earnest in effort, retiring into the midst of
the woods, there examining into the true nature of
all existing things (all phenomena, Samkharas),
beat down all evil dispositions. This, O king, is
the second quality of wind he ought to have.

18. ‘And again, O king, as the wind wanders
through the sky; just so, O king, should the
strenuous Bhikshu, earnest in effort, accustom his
mind to wander among transcendental things.
This is the third quality of wind he ought to
have.

19. ‘And again, O king, as wind carries per-
fume along; just so, O king, should the strenuous
Bhikshu, earnest in effort, carry along with him
alway the fragrant perfume of his own righteous-
ness of life. This, O king, is the fourth quality of
wind he ought to have.

20. ‘And again, O king, as wind has no house,
no home to dwell in; just so, O king, should the
strenuous Bhikshu, earnest in effort, remain alway
without a house, without a home to dwell in, not
addicted to society, set free in mind. This, O
king, is the fifth quality of wind he ought to have.
For it was said, O king, by the Blessed One, the
god over all gods, in the Sutta Nipata :

“In friendship of the world anxiety is born,
In household life distraction’s dust lies thick ;
The state set free from home and friendship’s
ties—
That, and that only, is the recluse’s aim?.”’

1 Sutta Nipata I, 12, 1. It has been already quoted above,
IV, 5, 1 (p. 211 of the Pali), where see the note.

314 THE QUESTIONS AND PUZZLES VII, 3, 21.

25. THE Rock.

21. ‘Venerable Nagasena, the five qualities of the
rock that you say he ought to have, which are they ?’

[886] ‘Just, O king, as rock is firm, unshaken,
immoveable; just so, O king, should the strenuous
Bhikshu, earnest in effort, never be excited by allur-
ing things—forms, or sounds, or scents, or tastes, or
touch—by veneration or contempt, by support or by
neglect, by reverence or its absence, by honour or
dishonour, by praise or blame, nor should he be
offended by things that give offence, nor bewildered
on occasions of bewilderment, neither should he
quake nor tremble, but like a rock should he be
firm. This, O king, is the first quality of the rock
he ought to have. For it was said, O king, by the
Blessed One, the god over all gods:

“The solid rock’s not shaken by the wind,
Just so the wise man falters not, nor shakes,
At praise or blame?.”

22. ‘And again, O king, as a rock is firm, un-
mixed with extraneous things; just so, O king,
should the strenuous Bhikshu, earnest in effort, be
firm and independent, given to association with
none. This, O king, is the second quality of the
rock he ought to have. For it was said, O king, by
the Blessed One, the god over all gods :

“The man who mixes not with householders,
Nor with the homeless, but who wanders lone,
Without a home, and touched by few desires,—
That is the man I call a Brahmaza?®”

1 Dhammapada 81. The first line recurs at Mahdvagga V, 1, 27.
3 From the Sutta Nipata III, 9, 35. It is also included in the
Dhammapada collection of Scripture verses (No. 404).

VII, 3, 25. OF MILINDA THE KING. 315.

23. ‘And again, O king, as on the rock no seed
will take root ; just so, O king, should the strenuous
Bhikshu, earnest in effort, never permit evil dis-
positions to take root in his mind. This, O king,
is the third quality of rock that he ought to have.
For it was said, O king, by Subhati, the Elder :

“When lustful thoughts arise within my heart,
Examining myself, alone I beat them down.
Thou who'rt by lust excited, who by things
That give offence, allowest of offence,

Feeling bewildered when strange things occur,

Thou shouldst retire far from the lonely woods.

For they’re the dwelling-place of men made pure,

Austere in life, free from the stains of sin.

Defile not that pure place. Leave thou the
woods },”

24. [887] ‘And again, just as the rock rises
aloft, just so should the strenuous Bhikshu, earnest
in effort, rise aloft through knowledge. This is
the fourth quality of the rock he ought to have.
For it was said, O king, by the Blessed One, the
god over all gods:

“When the wise man by earnestness has driven

Vanity far away, the terraced heights

Of wisdom doth he climb, and, free from care,

Looks over the vain world, the careworn crowd—

As he who standing on the mountain top

Can watch his fellow-men still toiling on the

plain 3."
25. ‘And again, O king, just as the rock cannot

1 Not traced as yet.
5. This verse, not traced elsewhere as yet, is included in the
Dhammapada collection as verse 28.

216 THE QUESTIONS AND PUZZLES’ VII, 3, 26.

be lifted up nor bent down ; just so, O king, should
the strenuous Bhikshu, earnest in effort, be neither
lifted up nor depressed. This, O king, is the fifth
quality of the rock he ought to have. For it was
said, O king, by the devout woman, Kulla Su-
bhaddé, when she was exalting the recluses of her
own sect :

“The world is lifted up by gain, depressed by
loss.
My Samazas remain alike in gain or loss.”

26. SPACE,

26. ‘Venerable N&gasena, those five qualities of
space which you say he ought to have, which are
they ?’

‘Just, O king, as space is everywhere impossible
to grasp; just so, O king, should it be impossible
for the strenuous Bhikshu, earnest in effort, to be
anywhere taken hold of by evil dispositions. This,
O king, is the first quality of space he ought to
have.

27. ‘And again, O king, as space is the familiar
resort of Azshis, and ascetics, and gods}, and flocks
of birds; just so, O king, should the strenuous
Bhikshu, earnest in effort, make his mind wander
easily over all things with the knowledge that each
individual (Samkh4ra) is impermanent, born to
sorrow, and without any abiding principle (any
soul). This, O king, is the second quality of space
he ought to have.

1 Bhfita, which the Simhalese, p. 572, renders yaksha. I think
it means all kinds of gods (except the highest), demigods, fairies,
superhuman beings, &c.

VII, 3, 30. OF MILINDA THE KING. 317

28. ‘And again, O king, as space inspires terror ;
just so, O king [888], should the strenuous Bhikshu,
earnest in effort, train his mind to be in terror of
rebirths in any kind of existence. To seek no
happiness therein. This, O king, is the third
quality of space he ought to have.

29. ‘And again, O king, as space is infinite,
boundless, immeasurable ; just so, O king, should the
righteousness of the strenuous Bhikshu, earnest in
effort, know no limit, and his knowledge be beyond
measure. This, O king, is the fourth quality of
space he ought to have.

30. ‘And again, O king, as space does not hang
on to anything, does not cling to anything, does not
rest on anything, is not stopped by anything ; just so,
O king, should the strenuous Bhikshu, earnest in
effort, neither in any way depend on, nor cling to, nor
rest on, nor be hindered by either the families that
minister to him, or the pupils who resort to him, or
the support he receives, or the dwelling he occupies,
or any obstacles to the religious life, or any requisites
that he may want, or any kind of evil inclination.
This, O king, is the fifth quality of space he ought
to have. For it was said, O king, by the Blessed
One, the god over all gods, in his exhortation to
R4hula, his son:

“Just, RAhula, as space rests nowhere on any-
thing, so shouldst thou practise thyself in that medi-
tation which is like space. Thereby shall neither
pleasant nor unpleasant sensations, as they severally
arise, bear sway over thy heart!.”’

1 Magghima ΝΙΚᾶγα I, 424. See the note above on VII, 3, 15.

418 THE QUESTIONS AND PUZZLES VII, 3,31.

27. THE Moon.

31. ‘Venerable Nagasena, those five qualities of
the moon which you say he ought to have, which
are they ?’

‘Just, O king, as the moon, rising in the bright
fortnight, waxes more and more; just so, O king,
should the strenuous Bhikshu, earnest in effort,
grow more and more in good conduct and righteous-
ness and virtue and the constant performance of
duty, and in knowledge of the scriptures and study’,
and in the habit of retirement, and in self-possession,
and in keeping the doors of his senses guarded, and
in moderation in food, and in the practice of vigils.
This, O king, is the first quality of the moon he
ought to have.

32. ‘And again, O king, as the moon is a mighty
lord? ; just so, O king, should the strenuous Bhikshu,
earnest in effort, be a mighty lord over his own will.

1 Agamadhigame. These are two, not one. Agama adhi-
gama dekhi da says the Simhalese, p. 573.

3 UlarAdhipati. Dr. Morris in the ‘Journal of the Pali Text
Society’ (1880, p. 107) ingeniously proposes to read u/ur4g4dhi-
pati, ‘king and lord over the u/u’s, the lunar mansions.’ In that
case the u/4ra in the latter clause of the sentence would be a play
upon words. But Mr. Trenckner’s reading is confirmed by the Sim-
halese, which has Aandra diwya-ra4ga tema mahatwfi sisira-
gunayem adhipati wiycya, ‘the moon, that heavenly king, is
a lord by reason of his great coldness.’ And the reading may well
stand, for the mention, in the latter part of the clause, of the thing
over which the Bhikshu is to be lord does not necessarily require
a corresponding word in the first part. We have numerous in-
stances in these similes of the ethical interpretation of the physical
simile being an addition, with nothing corresponding to it in
the type discussed. The moon was a god, lord over other things
besides the lunar mansions.

VII, 3, 35. OF MILINDA THE KING. 319

This, O king, is the second quality of the moon he
ought to have.

33. ‘And again, O king, as the moon wanders at
night ; just so, O king, should the strenuous Bhikshu,
earnest in effort, be given to solitude. [889] This,
O king, is the third quality of the moon he ought to
have.

34. ‘And again, O king, as the moon hoists a
standard over his mansion’; just so, O king, should
the strenuous Bhikshu, earnest in effort, hoist the
standard of righteousness. This, O king, is the
fourth quality of the moon he ought to have.

35. ‘And again, O king, as the moon rises when
begged and prayed to do so; just so, O king, should
the strenuous Bhikshu, earnest in effort, frequent for
alms those families who have asked and invited him
to do so*. This, O king, is the fifth quality of the
moon he ought to have. For it was said, O king,
by the Blessed One, the god over all gods, in the
most excellent Samyutta Nikaya :

“Like the moon, O brethren, let your visits be
paid to the laity. Drawing back alike in outward
demeanour and in inward spirit, be ye always, as
strangers on their first visit, retiring in the presence
of the laity. [As the man who looks down a deep

' Kando vimana-ketu. ‘Has his mansion, forty-nine yo-
ganas in extent, as his banner,’ says Hinasi-kumburé. (A yogana
is,seven miles.) Vimduza does not mean lunar mansion, but the
palace which every deity, and therefore also the moon, is supposed
to inhabit.

3 The Simhalese, p. 573, has the exact opposite. ‘As the moon
rises whether begged to do so or not, so should the Bhikshu visit
the laity whether invited to do so or not.’ But the Pali must be
right, as the subsequent quotation shows.

220 THE QUESTIONS AND PUZZLES VII, 3, 36.

well, or a mountain precipice, or a river. in flood,
would be abashed alike in body and in mind; so be
ye, O brethren, as the moon in your visits to the
laity. Holding alike in your outward demeanour
and your inward spirit, be ye alway, as strangers on
their first visit, retiring in the presence of the
laity]}.”’

28. Tue Sun.

36. ‘Venerable Nagasena, the seven qualities of
the sun you say he ought to have, which are they?’

‘Just, O king, as the sun evaporates all water;
just so, O king, should the strenuous Bhikshu, earnest
in effort, cause all evil inclinations, without any ex-
ception, to dry up within him. This, O king, is the
first quality of the sun he ought to have.

37. ‘And again, O king, as the sun dispels the
darkness; just so, O king, should the strenuous
Bhikshu, earnest in effort, dispel all the darkness of
lust, and of anger, and of dullness, and of pride, and
of heresy, and of evil, and of all unrighteousness.
This, O king, is the second quality of the sun he
ought to have.

38. ‘And again, O king, as the sun is always in
motion; just so, O king, should the strenuous
Bhikshu, earnest in effort, be ever thoughtful. This,

1 Samyutta XVI, 3, 2, 3. The sentence in brackets is added
from Hinasi-kumburé, who gives here, p. 274, the P4li text. Apa-
kassa, the gerund of ava-karsh, and naviy4, ‘new-comers,’ are
only found in this passage. In three cases M. Léon Feer has
here gone wrong, as he has so often elsewhere done, by putting the
readings of the Simhalese MSS. only in the notes, and adopting the
Burmese readings in the text. He should have read, as Hinafi-
kumburé does, nikkam naviyd...... gambhiridapdinam,
ἜΝ nadi-duggam.

ΥἹΙ,3; 42. OF MILINDA THE KING. 32I

O king, is ‘the third quality of the sun he ought to
have,

39. ‘And again, O king, as the sun has a halo of
rays; just so, O king, should the strenuous Bhikshu,
earnest in effort, have a halo of meditation. This,
O king, is the fourth quality of the sun he ought to
have.

40. ‘And again, O king, as the sun continually
warms multitudes of people ; just so, O king, should
the strenuous Bhikshu, earnest in effort, rejoice the
whole world of gods and men with good conduct,
and righteousness, and virtue [890], and the perform-
ance of duty, and with the GA4nas, and the Vimok-
khas, and Sam4dhi, and the Sam4pattis (various
modes of transcendental meditation or ecstacy), and
with the five moral powers, and the seven kinds of
wisdom, and the four modes of being mindful and
self-possessed, and the fourfold great struggle against
evil, and the pursuit of the four roads to saintship.
This, O king, is the fifth quality of the sun he ought
to have.

41. ‘And again, O king, as the sun is terrified
with the fear of RAhu (the demon of eclipses) ; just
so, O king, should the strenuous Bhikshu, earnest
in effort, seeing how beings are entangled in the
waste wildernesses of evil life and rebirth in states
of woe, caught in the net of the mournful results
here of evil done in former births, or of punishment
in purgatory, or of evil inclinations, terrify his mind
with a great anxiety and fear. This, O king, is the
sixth quality of the sun he ought to have.

42. ‘And again, O king, as the sun makes mani-
fest the evil and the good; just so, O king, should
the strenuous Bhikshu, earnest in effort, make mani-

[36] ¥

322 THE QUESTIONS AND PUZZLES VII, 3, 43:

fest the moral powers, and the kinds of wisdom, and
the modes of being mindful and self-possessed, and
the struggle against evil, and the paths to saintship,
and all qualities temporal and spiritual. This, O
king, is the seventh quality of the sun he ought to
have. For it was said, O king, by Vangtsa, the
Elder : ᾿
“ As the rising sun makes plain to all that live
Forms pure and impure, forms both good and bad,
So should the Bhikshu, like the rising orb,
Bearing the scriptures ever in his mind,
Make manifest to men, in ignorance blind,
The many-sided Noble Path of bliss?.”’

29. SAKKA.

43. ‘Venerable Nagasena, the three qualities of
Sakka (the king of the gods) which you say he ought
to take, which are they ?’

‘Just, O king, as Sakka enjoys perfect bliss ; just
so, O king, should the strenuous Bhikshu, earnest in
effort, rejoice in the perfect bliss of retirement. This,
O king, is the first quality of Sakka he ought to
have. .

44. ‘And again, O king, as when Sakka when he
sees his gods around him keeps them in his favour,
fills them with joy; just so, O king, should the
strenuous Bhikshu, earnest in effort, keep his mind
detached, alert, and tranquil, should make joy spring
up within him, should rouse himself, exert himself,
be full of zeal. [891] This, O king, is the second
quality of Sakka he ought to have.

Not traced as yet.

VII, 3, 41. OF MILINDA THE KING. 223

45. ‘And again, O king, as Sakka feels no discon-
tent ; just so, O king, should the strenuous Bhikshu,
earnest in effort, never allow himself to become dis-
contented with solitude. This, O king, is the third
quality of Sakka he ought to have. For it was said,
O king, by Subhati, the Elder:

“ Since I, great hero, have renounced the world,

According to the doctrine that you teach,
I will not grant that any thought of lust

12°?

Or craving care has risen in my breast},

30, THE Sovran OVERLORD.

46. ‘Venerable Nagasena, the four qualities of
the sovran overlord which you say he ought to take,
which are they ?’

‘Just, O king, as the sovran overlord gains the
favour of the people by the four elements of popu-
larity (liberality, affability, justice, and impartiality) ;
just so, O king, should the strenuous Bhikshu, earnest
in effort, find favour with, please, and gladden the
hearts of the brethren and rulers of the Order and
the laity of either sex. This, O king, is the quality
of the sovran overlord he ought to have.

47. ‘And again, O king, as the sovran overlord
allows no robber bands to form in his realm; just
so, O king, should the strenuous Bhikshu, earnest
in effort, never allow lustful or angry or cruel ideas
to arise within him. This, O king, is the second
quality of the sovran overlord he ought to have.
For it was said, O king, by the Blessed One, the
god over all gods:

1 Not traced as yet.
Y 2

324 THE QUESTIONS AND PUZZLES VIT, 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'.”

48. ‘And again, O king, as the sovran overlord
travels through ? 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, [892] 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 Nik4ya :

“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 left §?’”

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 Hina4-kumburé, is rendered
above ‘evil thoughts,’ and by Professor Max Miller ‘ 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.

3 Anuy4yati, which is only found here, and which the Sim-
halese, p. 577, renders anusasan4 karanneya. But compare
Anuy4yin at Sutta Nipata V, 7, 3-5, and Tela Kasaha Gath4 25,
anuy4yin above, p. 284 of the Péli,and 4nuy4to at Tela Kaha
Gath 41.

5 Mr. Trenckner points out that this passage is taken from the
Anguttara X, 5, 8. Hinaéi-kumburé, who gives the Pali, prints it
as verse, and translates the context at some length.

VIT, 3, 49. OF 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 *.”’

Here ends the Third Chapter.

1 Not traced as yet, but the same phrase from ‘puts away evil’
to the end occurs at Gataka I, 130, 131.

326 THE QUESTIONS AND PUZZLES VIL, 4, τ.

Book VII. Cwaprter 4.
THE SIMILES (continued).

31. THE WuiTE 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.
[893] 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 }.”’

32. THe Car.

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 yogt.

VII, 4, 3. OF 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 house’, 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 ?; just so, O king, should
the strenuous Bhikshu, earnest in effort, continue
conscious of the origin and end ὃ 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, Sam-
kh4réa), such is their origin, such their end. Such
is self-consciousness, such is its origin, such its
end‘.” 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 Simhalese has Pisa baradnda ceti
udu mahal praésdda cetulafa giye da. ‘Bar4nda,’ 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 Xullavagga VI, 1, 2,
(putting only ki/4g4ra, ‘peaked chamber,’ for baranda,) has the
same explanation. Ten or twelve years is allowed in Aullavagga
VI, 17, 1, for the building of such a prasA4da. See also Mahé-
vagga I, 30, 4, and VI, 33, 2.

2 Asanne is Mr. Trenckner’s reading. But Hinaf-kumburé,
who translates deyat tab4 hindtmem ma, ‘sitting with its fore-
paws stretched out,’ evidently read 4sanena.

5 Abbaya, not in Childers, is of course avyaya.

* The Simhalese expands this speech over ten pages, 580-589,
and then omits the verse at the end.

428 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, [894] 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 Vanganta-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*.””

.

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 Upasimsako. Dr. Morris, in the ‘Journal of the Pali Text
Society ’ (1884, p. 75), suggests upasinghako. But the Simhalese
in the first clause (p. 589, last line) has patamim ma, ‘hoping for,
seeking for,’ and in the second (p. 590, line 2) postimem ma,

which is the same thing (from prarthan4, which confirms Mr.
Trenckner’s reading).

3 Not traced as yet.

VII, 4, 7. OF 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?.”’

35. THE MuNGOosE.

6. ‘Venerable Nagasena, that one quality of the
mungoose you say he ought to take, which is it ?’

‘Just, O king, as the mungoose, when attacking
a snake, only does so when he has covered his
body with an antidote; just so, O king, should the
strenuous Bhikshu, earnest in effort, when going
into the world where anger and hatred are rife,
which is under the sway of quarrels, strife, disputes,
and enmities, ever keep his mind anointed with the
antidote of love. This, O king, is the quality of
the mungoose he ought to have. For it was said,
O king, by Sariputta, the Elder, the Commander of
the Faith :

“ Therefore should love be felt for one’s own kin,
And so for strangers too, and the whole wide world
Should be pervaded with a heart of love—

This is the doctrine of the Buddhas all.”’

36. THE Otp MALE JAcKAL.
7. [895] ‘Venerable Nagasena, the two qualities
of the old male jackal you say he ought to take,
which are they ?’

* Not traced as yet.

330 THE QUESTIONS AND PUZZLES VII, 4, 8.

‘Just, O king, as the old male jackal, whatever
kind of food he finds, feels no disgust, but eats of it
as much as he requires; just so, O king, should the
strenuous Bhikshu, earnest in effort, eat without dis-
gust such food as he receives with the sole object of
keeping himself alive. This, O king, is the first
quality of the old male jackal he ought to have.
For it was said, O king, by Maha Kassapa, the
Elder :

“ Leaving my dwelling-place, I entered once
Upon my round for alms, the village street.
A leper there I saw eating his meal,

And, as was meet, deliberately, in turn,

I stood beside him too that he might give a gift.
He, with his hand all leprous and diseased,

Put in my bowl—'twas all he had to give—

A ball of rice; and as he placed it there

A finger, mortifying, broke and fell.

Seated behind a wall, that ball of food

I ate, and neither when 1 ate it, nay,

Nor afterwards, did any loathing thought

Arise within my breast }.”

8. ‘And again, O king, as the old male jackal,
when he gets any food, does not stop to examine
it; just so, O king, should the strenuous Bhikshu,
earnest in effort.never stop to find out whether food
given to him is bitter or sweet, well-flavoured or ill
—just as it is should he be satisfied with it. This,
O king, is the second quality of the old male jackal

? Thera Gathd 1054-1056. The reading pakkena hatthena
seems to me to be quite correct. Compare pakka-gatto, also
of a leper, at M. I, 506; and above, p. 357 of the Pali.

VII, 4.9. OF MILINDA THE KING. 421

he ought to have. For it was said, O king, by
Upasena Vanganta-putta, the Elder:
“ Bitter food too should he enjoy,

Nor long for what is sweet to taste.

The mind disturbed by lust of taste

Can ne'er enjoy the ecstacies

Of meditations high. The man content

With anything that’s given—in him alone

Is Samazaship made perfect?.”’

37. THE DEER.

9. ‘Venerable Nagasena, those three qualities of
the deer you say he ought to take, which are they ?’

‘Just, O king, as the deer frequents the forest by
day, and spends the night in the open air; just so,
O king, should the strenuous Bhikshu, earnest in
effort, pass the day in the forest, and the night under
the open sky. This, O king, is the first quality of
the deer he ought to have. [896] For it was said,
O king, by the Blessed One, the god over all gods, in
the exposition called the Lomahamsana Pariy4ya:

“ And I, Sariputta, when the nights are cold and
wintry, at the time of the eights (the Ash¢éak4
festivals *), when the snow is falling, at such times
did I pass the night under the open sky, and the
day in the woods. And in the last month of the
hot season I spent the day under the open sky, and
the night in the woods *.”

1 Thera Gatha 580.

* So called because they were held on the 8th day after the full
moon in the two winter months. See the notes in ‘ Vinaya
Texts,’ I, p. 130, and in the Maggima, p. 536.

> Magghima Nik4ya I, p.79. To quote this passage here as an
authority the Bhikshu ought still to follow, is a striking instance of

332 THE QUESTIONS AND PUZZLES VIT, 4, το.

to. ‘And again, O king, as the deer, when a javelin
or an arrow is falling upon him, dodges it and
escapes, not allowing his body to remain in its way;
just so, O king, should the strenuous Bhikshu,
earnest in effort, when evil inclinations fall upon
him, dodge them, and escape, placing not his mind
in their way. This, O king, is the second quality
of the deer he ought to have.

11. ‘And again, O king, as the deer on catching
sight of men escapes this way or that, that they may
not see him ; just so, O king, should the strenuous
Bhikshu, earnest in effort, when he sees men of
quarrelsome habits, given to contentions and strife
and disputes, wicked men and inert, fond of society—
then should he escape hither or thither that neither
should they see him, nor he them’. This, O king,
is the third quality of the deer he ought to have.
For it was said, O king, by Sdriputta, the Elder,
the Commander of the Faith :

“ Let not the man with evil in his heart,
Inert, bereft of zeal, of wicked life,
Knowing but little of the sacred words—
Let not that man, at any time or place,
Be my companion, or associate with τὴς 3,

he)

the fatal habit of quoting texts of Scripture apart from their
context. As it stands, it seems as if it supported the proposition
of our author. But it is really just the contrary. For it occurs in
the description given by Gotama of what he had done before he
arrived at insight, when he was carrying out that system of penance
which he afterwards abandoned as useless, and indeed worse than
useless.

1 See Magghima Nik4ya I, 79, where the closing words are the
same.

3 Thera Gath4 987 (but the last words differ).

VII, 4, 15. OF MILINDA THE KING. 333

38. THe Butt.

12. ‘Venerable Nagasena, those four qualities of
the bull you say he ought to take, which are they ?’

‘Just, O king, as the bull never forsakes its own
stall; just so, O king, should the strenuous Bhikshu,
earnest in effort, never abandon his own body on
the ground that its nature is only the decomposition,
the wearing away, the dissolution, the destruction of
that which is impermanent?. This, O king, is the
first quality of the bull he ought to have.

13. ‘ And again, O king, as the bull, when he has
once taken the yoke upon him, bears that yoke
through all conditions of ease or of pain ; just so, O
king, should the strenuous Bhikshu, earnest in effort,
[897] when he has once taken upon himself the life
of a recluse, keep to it, in happiness or in woe, to
the end of his life, to his latest breath. This, O
king, is the second quality of the bull he ought to
have.

14. ‘And again, O king, as the bull drinks water
with never satiated desire; just so, O king, should
the strenuous Bhikshu, earnest in effort, receive the
instruction of his teachers and masters with a desire,
_ love, and pleasure that is never satiated*. This, O
king, is the third quality of the bull he ought to
have.

15. ‘And again, O king, as the bull equally bears
the yoke whoever puts it on him; just so, O king,
should the strenuous Bhikshu, earnest in effort,
accept with bowed head the admonitions and ex-

τ See Digha Nik4ya II, 83; Gataka I, 146.
* Ghayam4nena, atriptikawa aghrdzayem in the Sim-
halese.

334 THE QUESTIONS AND PUZZLES VII, 4, 16.

hortations of the elders, of the brethren of junior or
of middle standing, and of the believing laity alike.
This, O king, is the fourth quality of the bull he
ought to have. For it was said, O king, by SAri-
putta, the Elder, the Commander of the Faith :

‘“ A novice, seven years of age, a boy
Only to-day received into our ranks,
He too may teach me, and with bended head,
His admonitions will I gladly bear.
Time after time, where’er I meet him, still
My strong approval, and my love, will I
Lavish upon him—if he be but good,—
And yield the honoured place of teacher to him?.”’

39. THE Boar.

16. ‘Venerable Nagasena, those two qualities of
the boar you say he ought to take, which are they ?’

‘Just, O king, as the boar, in the sultry and
scorching weather of the hot season, resorts to the
water; just so, O king, should the strenuous
Bhikshu, earnest in effort, when his heart is dis-
tracted and ready to fall, all in a whirl, inflamed by
anger, resort to the cool, ambrosial, sweet water of
the meditation on love. This, O king, is the first
quality of the boar he ought to have.

17. ‘And again, O king, as the boar, resorting to
muddy water, digs into the swamp with his snout,
and making a trough for himself, lies down therein ;
just so, O king, should the strenuous Bhikshu,
earnest in effort, put his body away in his mind, and

1 Not traced as yet. Hinasi-kumburé, p. 594, takes santo in
the sense of sat purusha gusayem yukta wa.

VII, 4, 20. OF MILINDA THE KING. 335

lie down in the midst of contemplation. [898] This,
O king, is the second quality of the boar he ought
to have. For it was said, O king, by Pizdola
Bharadvaga, the Elder:
“ Alone, with no one near, the man of insight,

Searching into and finding out the nature

Of this body, can lay him down to rest

On the sweet bed of contemplations deep'.”’

40. THE ELEPHANT.

18, ‘Venerable Nagasena, the five qualities of
the elephant he ought to take, which are they ?’

‘Just, O king, as the elephant, as he walks about,
crushes the earth; just so, O king, should the
strenuous Bhikshu, earnest in effort, mastering the
nature of the body, crush out all evil. This, O
king, is the first quality of the elephant he ought
to have.

19. ‘And again, O king, as the elephant turns his
whole body when he looks, always looking straight
before him, not glancing round this way and that ?;
just so, O king, should the strenuous Bhikshu,
earnest in effort, turn his whole body when he looks,
always looking straight before, not glancing round
this way and that, not looking aloft, not looking at
his feet, but keeping his eyes fixed about a yoke’s
length in front of him. This, O king, is the second
quality of the elephant he ought to have.

20. ‘And again, O king, as the elephant has no
permanent lair, even in seeking his food does not
always frequent the same spot, has no fixed place of

1 Not traced as yet.
* On this curious belief, see ‘ Buddhist Suttas,’ p. 64.

236 THE QUESTIONS AND PUZZLES ΥἹΙ, 4,21.

abode; just so, O king, should the strenuous
Bhikshu, earnest in effort, have no permanent
resting-place, but without a home should go his
rounds for alms. Full of insight, wherever he sees
a pleasant suitable agreeable place', whether in a
hut or at the foot of a tree, or in a cave, or ona
mountain side, there should he dwell, not taking up
a fixed abode. This, O king, is the third quality of
the elephant he ought to have.

21. ‘And again, O king, as the elephant revels in
the water, plunging into glorious lotus ponds full of
clear pure cool water, and covered over with lotuses
yellow, and blue, and red, and white, sporting
there in the games in which the mighty beast
delights ; [899] just so, O king, should the strenuous
Bhikshu, earnest in effort, plunge into the glorious
pond of self-possession, covered with the flowers of
emancipation, filled with the delicious waters of the
pure and stainless clear and limpid Truth; there
should he by knowledge shake off and drive away
the Samkh4ras?, there should he revel in the
sport that is the delight of the recluse. This, O
king, is the fourth quality of the elephant he ought
to have.

22. ‘And again, O king, as the elephant lifts up
his foot with care, and puts it down with care; just
so, O king, should the strenuous Bhikshu, earnest
in effort, be mindful and self-possessed in lifting

1 For dese bhavam the Simhalese reads desa-bhaga.

3 SamkhAra is here used in the sense in which they are said at
Dhammapada, verse 203, to be parama4 dukkh&. The word is
there explained by the commentator (wrongly, I think) as the five
Skandhas. The Simhalese, p. 596, simply has sarva samskara
dharmayam.

VII, 4, 22. OF MILINDA THE KING. 337

up his feet and in putting them down, in going or
returning, in stretching his arm or drawing it back,—
wherever he is he should be mindful and self-
possessed. This, O king, is the fifth quality of the
elephant he ought to have. For it was said, O
king, by the Blessed One, the god over all gods, in
the most excellent Samyutta Nikaya :
“Good is restraint in action,
And good restraint in speech,
Good is restraint in mind,
Restraint throughout is good.
Well guarded is he said to be
Who is ashamed of sin, in all things self-controlled '.”’

Here ends the Fourth Chapter.

1 From the Samyutta III, 1, 5, 6. The first four lines are also
included in the Dhammapada collection, verse 361.

[36] Ζ

428 THE QUESTIONS AND PUZZLES VII, 5, 1.

Boox VII. CHapter 5.
THE SIMILES (continued).

[400] 41. Tue Lion.

1. ‘Venerable Nagasena, those seven qualities
of the lion you say he ought to have, which are
they ?’

‘Just, O king, as the lion is of a clear, stainless,
and pure light yellow colour; just so, O king, should
the strenuous Bhikshu, earnest in effort, be clear,
stainless, and pure light in mind, free from anger
and moroseness. This, O king, is the first quality
of the lion he ought to have.

2. ‘And again, O king, as the lion has four paws
as his means of travelling, and is rapid in his gait;
just so, O king, should the strenuous Bhikshu,
earnest in effort, move along the four paths of saint-
ship. This, O king, is the second quality of the lion
he ought to have.

3. ‘And again, O king, as the lion has a beautiful
coat of hair, pleasant to behold; just so, O king,
should the strenuous Bhikshu, earnest in effort,
have a beautiful coat of righteousness, pleasant to
behold. This, O king, is the third quality of the
lion he ought to have.

4. ‘And again, O king, as the lion, even were his
life to cease, bows down before no man; just so, O
king, should the strenuous Bhikshu, earnest in effort,
even though he should cease to obtain all the
requisites of a recluse—food and clothing and
lodging and medicine for the sick—never bow down

ΥἹΙΙ, 5, 7- OF MILINDA THE KING. 339

to any man’. This is the fourth quality of the lion
he ought to have.

5. ‘And again, O king, as the lion eats regularly
on, wheresoever his prey falls there does he eat
whatever he requires, and seeks not out the best
morsels of flesh; just so, O king, should the
strenuous Bhikshu, earnest in effort, stand for alms
at each hut in regular order, not seeking out the
families where he would be given better food, not
missing out any house upon his rounds *, he should
not pick and choose in eating, wheresoever he may
have received a mouthful of rice there should he eat
it, seeking not for the best morsels. This, O king,
is the fifth quality of the lion he ought to have.

6. ‘And again, O king, as the lion is not a storer
up of what he eats, and when he has once eaten of
his prey returns not again to it; just so, O king,
should the strenuous Bhikshu, earnest in effort,
never be a storer up of food. This is the sixth
quality of the lion he ought to have.

7. [401] ‘ And again, O king, as the lion, even if
he gets no food, is not alarmed, and if he does ὃ,
then he eats it without craving, without faintness,
without sinking‘; just so, O king, should the

1 This is an injunction the Bhikshus still observe. Some of
them have been known to attend a levée in Ceylon (improperly, as
I venture to think). But as they would bow to no one, not to
governor or prince, the levée became, so far as they were con-
cerned, a mere march-past.

3 This is one of the Dhutangas, and is in the Sekhiyas (No. 33).
Most Bhikshus never ‘stand for alms’ at all. But if they do, they
observe this rule.

5 «If he does not,’ says the Simzhalese.

‘ Anagghapanno. The MSS. in parallel passages (Tevigga
I, 27; Anguttara II, 5, 7; HI, 131; Udana VII, 3, 10; Magg/ima I,

Z2

3240 THE QUESTIONS AND PUZZLES VU, 5, &

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 Samyutta 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 *,”’

42. THE KAKRAVAKA BIRD.

8. ‘Venerable NAgasena, those three qualities of
the Xakravaka bird you say he ought to take, which
are they δ᾽

‘Just, O king, as the Aakravaka bird never for-
sakes his mate even to the close of his life; just so,
O king, should the strenuous Bhikshu, never, even

173; Sumangala I, 59) have usually agghopanno. The Sim-
halese has 4hara tr?shn4wehi no geeli.

1 Nissarana-paffena. This Hinasi-kumburé renders nis-
saramikhydtaw@ brahmadariydnugraha pimisa yanddiwfi
pratyaweksha f#anayem yuktawh.

3 Samyutta XVI, 1, 3 (vol. ii, p. 194 of M. Léon Feer’s edition
for the Pali Text Society).

VIT, 5, 10. OF MILINDA THE KING. 341

to the close of his life, give up the habit of thought.
This, O king, is the first quality of the Kakravaka
bird he ought to have.

9. ‘And again, O king, as the Kakravaka bird
feeds on the Sevdla and Pawaka (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 Kakra-
vaka bird he ought to have.

10. ‘And again, O king, as the AKakravaka 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 life’. This, O king, is the third quality
of the Xakravaka bird he ought to have. For it
was said, O king, by the Blessed One, the god over
all gods, in the Xakravaka Gataka:

“ The man who kills not, nor destroys,
Oppresses not, nor causes other men
To take from men that which is rightly theirs*—

1 This is from the first clause in the AGla Sfla (translated in
‘Buddhist Suttas,’ p. 189).

* Na ginati na gapaye. Both these forms are to be derived,
I venture to think, from GYA (or its more primitive form Gf),
and not from GI. It is true that Childers gives ginti as third
person singular of GI, and that (through the influence of the

342 THE QUESTIONS AND PUZZLES VII, g, 11.

And this from kindness to all things that live—

1»?

No wrath with any man disturbs his peace 1.

43. THE PENAHIKA® BIRD.

11. ‘Venerable Nagasena, those two qualities of
the Pew4hik4 bird you say he ought to take, which
are they ?’

‘Just, O king, as the Pew4hik4 bird, through
jealousy of her mate, refuses to nourish her young;
just so, O king, should the strenuous Bhikshu,
earnest in effort, be jealous of any evil dispositions

common word Gina) 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. GApeti, which
occurs three times in the Milinda, and is always explained by
Hinai-kumburé in the same way (see my notes above on pp. 171,
227 of the Pali; here he has artha-hani no karaw4 da), i
neither for ghapeti (as Dr. Edward Miller suggests in his
grammar, p. 37) nor for gapayati, but for gyApayati. For the
apparent confusion between GI, gayati, ‘conquer,’ and GYA,
ginAti, (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 ginitvana gayam Ahareyya;
and on gayam at verse zor (taken from Samyutta III, 2, 4, 7),
which is explained by ginanto, and at verse 104 where gitam
is explained by ginati. But in Pifaka 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. Gina (the p.p. p. of gin4ti) is not given at all by
Childers, but occurs Gataka III, 153, 223, 335; V, 99.

1 G&taka IV, 71. One word differs, and the lines are not
spoken by the Buddha, but by the bird.

* The Simhalese (p. 600) has kcendcettiya, a word not in
Clough.

5. Hfna/i-kumburé’s translation of this clause shows that he had
a different reading in his Pali text.

VII, 5, 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 body’. This, O king, is the first quality of the
Pezéhika bird he ought to have.

12, ‘And again, O king, as the Pewahika 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. This, O king, is
the second quality of the Pezahika ‘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-possessed *.”’

1 ©As the Penfhik4, refusing to nourish her young in the nest,
puts them into a crevice of a tree, and watches them there,’ is the
Simhalese 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.

3 Here again it is probable from the Simhalese version that
Hinafi-kumburé reads rattim for ratim.

8 The verse occurs in the Thera Gatha 142, but is here quoted
from the Samyutta Nikaya VI, 2, 3, 4, where the readings sake ka
sree te nAdhigakkhaye ..... satim& must be corrected
according to the readings here.

344 THE QUESTIONS AND PUZZLES VII, g, 13.

44. THE HouseE-PIGEon.

13. [408] ‘Venerable Nagasena, that one quality
of the house-pigeon you say he ought to take, which
is it?’

‘Just, O king, as the house-pigeon, while dwelling
in the abode of others, of men, does not become
enamoured of anything that belongs to them, but
remains neutral, taking notice only of things per-
taining to birds; just so, O king, should the
strenuous Bhikshu, earnest in effort, while resorting
to other people’s houses, never become enamoured
of women or of men, of beds, or chairs, or garments,
or jewelry, or things for use or enjoyment, or various
forms of food that are there, but remain neutral
always, addicted only to such ideas as become a
recluse. This, O king, is the quality of the house-
pigeon he ought to have. For it was said, O king,
by the Blessed One, the god over all gods, in the
Kulla Nanada GAtaka :

“Frequenting people’s homes for food or drink,
In food and drink alike be temperate,
And let not beauty’s form attract thy thoughts '.”

’

45. THE OwL.

14. ‘Venerable NAgasena, those two qualities of
the owl you say he ought to take, which are they ?’
‘Just, O king, as the owl, being at enmity with
the crows, goes at night where the flocks of crows
are, and kills numbers of them; just so, O king,
should the strenuous Bhikshu, earnest in effort, be

1 G&ataka IV, 223. There is a difference of reading, making no
difference to the sense ; and the words are put into the mouth, not
of the Buddha, but of the old ascetic, the Bodisat of the story.

VIT, 5, 16. OF MILINDA THE KING. 345

at enmity with ignorance ; seated alone and in secret,
he should crush it out of existence, cut it off at the
root. This, O king, is the first quality of the owl
he ought to have.

15. ‘And again, O king, as the owl is a solitary
bird ; just so, O king, should the strenuous Bhikshu,
earnest in effort, be devoted to solitude, take delight
in solitude. This, O king, is the second quality of
the owl he ought to have. For it was said, O king,
by the Blessed One, the god over all gods, in the
most excellent Samyutta Nik4ya:

“Let the Bhikshu, my brethren, be devoted to
solitude, take delight in solitude, to the end that he
may realise what sorrow really is, and what the
origin of sorrow really is, [404] and what the ces-
sation of sorrow really is, and what the path that
leads to the cessation of sorrow really is?.”’

46. Tue INDIAN CRANE ?,

16. ‘Venerable Nagasena, that one quality of the
Indian crane you say he ought to take, which is it?’

‘Just, O king, as the Indian crane by its cry
makes known to other folk the good fortune or
disaster that is about to happen to them; just so, O
king, should the strenuous Bhikshu, earnest in effort,
make known to others by his preaching of the
Dhamma how dreadful a state is purgatory, and
how blissful is Nirvaza. This, O king, is the quality
of the Indian crane he ought to have. For it was
said, O king, by Pizdola Bh4ra-dvaga, the elder :

? Not traced as yet.

* Satapatto, literally ‘the hundred-feathered one,’ Simhalese
koercel, quite different from the ordinary crane (bako), This one
was a bird of ill omen. See Gataka II, 153 foll.

446 THE QUESTIONS AND PUZZLES ὙΠ, δ᾽ 17.

“Two matters there are that the earnest recluse
Should ever to others be making clear—
How fearful, how terrible, purgatory is ;
How great and how deep is Nirv4za’s bliss?.”’

47. Tue Bat.

17. ‘Venerable Nagasena, those two qualities of
the bat you say he ought to take, which are they?’

‘Just, O king, as the bat, though it enters into
men’s dwelling-places, and flies about in them, soon
goes out from them, delays not therein; just so, O
king, should the strenuous Bhikshu, earnest in effort,
when he has entered the village for alms, and gone
on his rounds in regular order, depart quickly with
the alms he has received, and delay not therein.
This, O king, is the first quality of the bat he ought
to have.

18. ‘And again, O king, as the bat, while frequent-
ing other folk’s houses, does them no harm; just so, O
king, should the strenuous Bhikshu, earnest in effort,
when visiting the houses of the laity, never give
them cause for vexation by persistent requests, or by
pointing out what he wants, or by wrong demeanour,
or by chattering, or by being indifferent to their pros-
perity or adversity; he should never take them away
from their chief business occupations, but desire their
success in all things. This, O king, is the second
quality of the bat he ought to have. For it was
said, O king, [405] by the Blessed One, the god
over all gods, in the Lakkhaza Suttanta:

“*Oh! How may others never suffer loss

Or diminution, whether in their faith,

1 Not traced as yet.

VII, 5» 19. OF MILINDA THE KING. 347

Or righteousness, or knowledge of the word,

Or understanding, or self-sacrifice,

Or in religion, or in all good things,

Or in their stores of wealth, or corn, or lands,

Or tenements, or in their sons, or wives,

Or in their flocks and herds, or in their friends,
And relatives, and kinsmen, or in strength,

In beauty, and in joy’—'tis thus he thinks—
Longing for other men’s advantage and success Γ᾿

48. Tue LeEEcu.

19. ‘Venerable Nagasena, that one quality of the
leech which you say he ought to take, which is it ?’

‘Just, O king, as the leech, wheresoever it is put
on, there does it adhere firmly, drinking the blood;
just so, O king, should the strenuous Bhikshu, earnest
in effort, on whatsoever subject for meditation he
may fix his mind, call that subject firmly up before
him in respect of its colour, and shape, and position,
and extension, and boundaries, and nature, and
characteristic marks, drinking the delicious draught of
the ambrosia of emancipation. This, O king, is the
quality of the leech he ought to have. For it was
said, O king, by Anuruddha, the Elder:
“With heart made pure, in meditation firm,

Drink deep of freedom’s never-failing draught *.”’

1 This is from the 3oth Sutta in the Digha Nikdya, where it
occurs in the description of the Bodisat.

2 Not traced as yet. Childers translates ase#ana by ‘charming,’
&c., apparently on the authority of Subhfiti’s English gloss on
Abhidhana Padtpika 597. But that meaning is rather the point
of union between all the synonyms given in the verse, and not the
exact meaning of each of them. The word, either in its simple
form, or with an added -ka, occurs in Theri Gath4 55; MaggAima
Nikaya I, 114.

448 THE QUESTIONS AND PUZZLES __ VII, 5, 20.

49. THE SERPENT.

20. ‘Venerable Nagasena, those three qualities of
the serpent you say he ought to take, which are
they ?’

‘Just, O king, as the serpent progresses by means
of its belly; just so, O king, should the strenuous
Bhikshu, earnest in effort, progress by means of his
knowledge. For the heart of the recluse, O king,
who progresses by knowledge, continues in percep-
tion (of the four Truths), that which is inconsistent
with the characteristics of a recluse! does he put
away, that which is consistent with them does he
develop in himself. This, [406] O king, is the first
quality of the serpent he ought to have.

21. ‘And again, O king, just as the serpent as it
moves avoids drugs?; just so, O king, should the
strenuous Bhikshu, earnest in effort, go on his way
avoiding unrighteousness. This, O king, is the
second quality of the serpent he ought to have.

22, ‘And again, O king, as the serpent on catching
sight of men is anxious, and pained, and seeks a way
of escape*®; just so, O king, should the strenuous
Bhikshu, earnest in effort, when he finds himself
thinking wrong thoughts, or discontent arising within
him, be anxious and pained, and seek a way of
escape, saying to himself: “This day must I have
spent in carelessness, and never shall I be able to
recover it.” This, O king, is the third quality of the

1 Vilakkhazam, not found elsewhere. Hina/i-kumburé, p. 604,
renders it simply ‘ dullness’ (moha).
᾿Ξ ©Goes slanting, avoiding medicinal plants, trees, &c.,’ says the
Simhalese.

5. Kintayati, perhaps ‘put out.’ Gcelawf yanta sitanneya,
says the Simhalese, p. 605.

VII, 5, 33. OF MILINDA THE KING. 349

serpent he oughttohave. For itis a saying, O king,
of the two fairy birds in the Bhallatiya Gataka :

‘“’Tis one night only, hunter, that we’ve spent
Away from home, and that against our will,
And thinking all night through of one another,
Yet that one night is it that we bemoan,

And grieve; for nevermore can it return!!”’

50. THE ROCK-SNAKE?.

23. ‘Venerable Nagasena, that one quality of the
rock-snake that you say he ought to take, which
is it?’

‘Just, O king, as the rock-snake, immense as is its
length of body, will go many days with empty belly,
and, wretched, get no food to fill its stomach, yet in
spite of that it will just manage to keep itself alive ;
just so, O king, should the strenuous Bhikshu,
earnest in effort, though he be addicted to obtaining
his food by alms, dependent on the gifts that others
may give, awaiting offers, abstaining from taking
anything himself, and find it difficult to get his
belly’s-full, yet should he, if he seek after the highest
good’, even though he receive not so much as four
or five mouthfuls to eat, fill up the void by water.
This, O king, is the quality of the rock-snake he
ought to have. For it was said, O king, [407] by
Sdriputta, the Elder, the Commander of the Faith:

1 Gataka IV, 439. ;

* Agagara. Childers renders this ‘boa-constrictor.’ But
Hinafi-kumburé has pimbur4, which is a rock-snake, often con-
founded with the boa-constrictor on account of the size to which it
grows.

5. Atthavasikena, attha being rendered Nirvana by the Sim-
halese.

250 THE QUESTIONS AND PUZZLES ὙΥΕΙΠ, 5, 23.

“Whether it be dry food or wet he eats,
Let him to full repletion never eat.
The good recluse goes forth in emptiness,
And keeps to moderation in his food.
If but four mouthfuls or but five he get,
Let him drink water. For what cares the man
With mind on Arahatship fixed for ease?!”

Here ends the Fifth Chapter.

1 Thera Gatha 982, 983. The next verse but one has been
already quoted above; p. 366 of the Pali; and these recur at
Gataka II, 293, 294.

ΥἹΙΙ, 6, 2. OF MILINDA THE KING. 351

Book VII. CHAPTER 6.
THE SIMILES (continued).

51. Tue Roap SPIDER.

1. ‘Venerable Nagasena, that one quality of the
road spider you say he ought to have, which is it?’

‘Just, O king, as the road spider weaves the cur-

tain of its net on the road, and whatsoever is caught
therein, whether worm, or fly, or beetle, that does he
catch and eat; just so, O king, should the strenuous
Bhikshu, earnest in effort, spread the curtain of the
net of self-possession over the six doors (of his six
senses), and if any of the flies of evil are caught
therein, there should he seize them. This, O king,
is the quality of the road spider he ought to
have. For it was said, O king, by Anuruddha,
the Elder:

“His heart should he shut in, at its six doors,
By self-possession, best and chief of gifts,
Should any evil thoughts be caught within,
Them by the sword of insight should he slay'.”’

52. THE Cuitp at THE Breast.

2. ‘Venerable N4gasena, that one quality of the
child at the breast you say he ought to take, [408]
which is it ?’

‘Just, O king, as the child at the breast sticks to
its own advantage, and if it wants milk, cries for it;

1 Not traced as yet.

252 THE QUESTIONS AND PUZZLES VIT, 6, 3.

just so, O king, should the strenuous Bhikshu,
earnest in effort, adhere to his own good, and in
everything—in teaching, in asking and answering
questions, in the conduct of life, in the habit of
solitude, in association with his teachers, in the cul-
tivation of the friendship of the good—should he act
with knowledge of the Truth. This, O king, is the
quality of the child at the breast he ought to have.
For it was said, O king, by the Blessed One, the
god over all gods, in the Digha Nikaya, in the Sut-
tanta of the Great Decease:

“Be zealous, rather, 1 beseech you, Ananda, in
your own behalf. Devote yourselves to your own
good. Be earnest, all aglow, intent on your own
good?!”’

53. THE Lanp Tortoise’.

3. ‘Venerable Nagasena, that one quality of the
land tortoise which you say he ought to take, which
is it?’

‘Just, O king, as the land tortoise, being afraid of
the water, frequents places far from it, and by that
habit of avoiding water its length of life is kept
undiminished ; just so, O king, should the strenuous
Bhikshu, earnest in effort, seeing the danger in the
want of earnestness, be mindful of the advantages that
distinguish earnestness. For by that perception of

1 Mah4-parinibbana Suttanta V, 24, translated in ‘Buddhist
Suttas,’ p. 91. The beginning of the exhortation has been already
quoted above, p. 177 (of the Pali).

* Kittaka-dhara-kummassa, literally ‘of the tortoise who
wears the sectarian mark (on his forehead).’ The Simhalese repeats
this phrase, which clearly distinguishes this tortoise from the other,
the water tortoise, of VII, 1, 12.

VII, 6, 5. OF MILINDA THE KING. 353

danger in carelessness, his Samazaship fades not
away, but rather does he go forward to Nirvana
itself. This, O king, is the quality of the land tor-
toise he ought to have. For it was said, O king, by
the Blessed One, the god over all gods, in the
Dhammapada:
“The Bhikshu who in earnestness delights,

Who sees the danger of indifference,

Shall fall not from his high estate away,

But in the presence of Nirvéza dwell}.”’

54. THe Mountain ἨΕΙΟΘΗΤ.

4. ‘Venerable Nagasena, those five qualities of the
mountain height you say he ought to have, which
are they ?’

‘Just, O king, as the mountain height is a hiding-
place for the wicked; just so, O king, should the
strenuous Bhikshu, earnest in effort, keep secret the
offences and failings of others, revealing them not.
This, O king, is the first of the qualities of the
mountain height he ought to have.

5. ‘And again, O king, just as the mountain height
is void of many people; just so, O king, should the
strenuous Bhikshu, [409] earnest in effort, be void
of lust, angers, follies, and pride, of the net of (wrong)
views 2, and of all evil dispositions. This, O king,

1 Dhammapada, verse 32. The source from which the verse is
taken is unknown now, and was also evidently unknown to our author.
With the closing words nibbanass eva santike, compare verse
372, sa ve nibbana-santike. Santike, ‘immediate, close,’ is
always used with the connotation of being in the very presence of.
The local qualification, ‘near, is upanissaya, avid@re.

* Ditthi-g4la, the net of delusions, those relating to the per-

[36] Aa

354 THE QUESTIONS AND PUZZLES VIT, 6, 6.

is the second quality of the mountain height he
ought to have. .

6. ‘And again, O king, just as the mountain height
is a lonely spot, free from crowding of men; just so,
O king, should the strenuous Bhikshu, earnest in
effort, be given to solitude, and free from evil,
unworthy qualities, from those that are not noble.
This, O king, is the third quality of the mountain
height he ought to have.

7. ‘And again, O king, just as the mountain height
is clean and pure; just so, O king, should the
strenuous Bhikshu, earnest in effort, be good and
pure, happy, and without self-righteousness. This,
O king, is the fourth quality of the mountain height
he ought to have.

8. ‘And again, O king, just as the mountain height
is the resort of the noble ones; just so, O king,
should the strenuous Bhikshu, earnest in effort, be
sought after by the noble ones. This, O king, is
the fifth quality of the mountain height he ought to
have. For it was said, O king, by the Blessed One,
the god over all gods, in the most excellent Sam-
yutta Nikaya:

“With solitary men, those noble ones,
Whose minds, on Arahatship strictly bent,
Rise easily to contemplation’s heights,
Stedfast in zeal and wise in holy writ—
With such should he resort, with such commune!.”’

manence of any individuality, and the separateness of oneself from
others, as well those now living as those in the future and the
past.

1 This is a favourite stanza. It occurs in the Samyutta XIV,
16-18, and is included in the verses ascribed, in the Thera Gath,
to the Arahats Somamitta and Vimala (verses 148, 266).

VII, 6, 21. OF MILINDA THE KING. 355

55. THE TREE.

9. ‘Venerable NAgasena, those three qualities of
the tree you say he ought to take, which are they ?’

‘Just, O king, as the tree bears fruits and flowers ;
just so, O king, should the strenuous Bhikshu, earnest
in effort, bear the flowers of emancipation and the
fruits of Samazaship'. This, O king, is the first
quality of the tree he ought to have.

10. ‘And again, O king, as the tree casts its
shadow over the men who come to it, and stay
beneath it; just so, O king, should the strenuous
Bhikshu, earnest in effort, receive with kindness, both
as regards their bodily wants and their religious
necessities, those that wait upon him, and remain
near by him. This, O king, is the second quality of
the tree he ought to have.

11. ‘And again, O king, just as the tree makes no
kind of distinction in the shadow it affords; [410]
just so, O king, should the strenuous Bhikshu,
earnest in effort, make no distinctions between all
men, but nourish an equal love to those who rob, or
hurt, or bear enmity to him, and to those who are
like unto himself. This, O king, is the third quality
of the tree he ought to have. For it was said, O
king, by Sériputta, the Elder, the Commander of
the Faith:

“ Devadatta, who tried to murder cies
Angulimala, highway robber chief;
The elephant set loose to take his life ;
And Réhula, the good, his only son—
The sage is equal-minded to them all *.”’

1 The Simhalese, p. 610, is here greatly expanded.
3 This stanza has only been traced at present in commentaries,
Aa2

356 THE QUESTIONS AND PUZZLES VII, 6, 12.

56. Tue Rain.

12. ‘Venerable Nagasena, those five qualities of
the rain you say he ought to take, which are they ?’

‘ Just, O king, as the rain lays any dust that arises ;
just so, O king, should the strenuous Bhikshu, earnest
in effort, lay the dust and dirt of any evil dispositions
that may arise within him. This, O king, is the first
quality of the rain he ought to have.

13. ‘And again, O king, just as the rain allays
the heat of the ground; just so, O king, should the
strenuous Bhikshu, earnest in effort, soothe the
whole world of gods and men, with the feeling of
his love. This, O king, is the second quality of the
rain he ought to have.

14. ‘And again, O king, as the rain makes all
kinds of vegetation to grow; just so, O king, should
the strenuous Bhikshu, earnest in effort, cause faith
to spring up in all beings, and make that seed of faith
grow up into the three Attainments, not only the
lesser attainments of glorious rebirths in heaven or
on earth, but also the attainment of the highest
good, the bliss of Arahatship*. This, O king, is the
third quality of the rain he ought to have.

15. ‘And again, O king, just as the rain-cloud,
rising up in the hot season, affords protection to the
grass, and trees, and creepers, and shrubs, and
medicinal herbs, and to the monarchs of the woods
that grow on the surface of the earth; just so, O
king, should the strenuous Bhikshu, earnest in effort,

where it is quoted with some variation. See the Commentary on
the Dhammapada, p. 147.
1 In my note above, I, 146, I might have referred to this

passage.

VII, 6, 18. OF MILINDA THE KING. 357

cultivating the habit of thoughtfulness, afford pro-
tection by his thoughtfulness to his condition of
Samamaship, for in thoughtfulness is it that all good
qualities have their root. This, O king, is the fourth
quality of the rain he ought to have.

16. [411] ‘And again, O king, as the rain when it
pours down fills the rivers, and reservoirs, and arti-
ficial lakes, the caves, and chasms, and ponds, and
holes, and wells, with water; just so, O king, should
the strenuous Bhikshu, earnest in effort, pour down
the rain of the Dhamma according to the texts
handed down by tradition, and so fill to satisfaction
the mind of those who are longing for instruction.
This, O king, is the fifth quality of the rain he
ought to have. For it was said, O king, by SAri-
putta, the Elder, the Commander of the Faith:

“When the Great Sage perceives a man afar,
Were it a hundred or a thousand leagues,
Ripe for enlightenment, straightway he goes

1»

And guides him gently to the path of Truth’.

57. THe Dramonp.

17. ‘ Venerable NAgasena, those three qualities of
the diamond you say he ought to take, which are
they ?’

‘Just, O king, as the diamond is pure throughout ;
just so, O king, should the strenuous Bhikshu,
earnest in effort, be perfectly pure in his means of
livelihood. This, O king, is the first quality of the
diamond he ought to have.

18. ‘And again, O king, as the diamond cannot

1 Not traced as yet.

358 THE QUESTIONS AND PUZZLES VII, 6, 19.

be alloyed with any other substance; just so, O king,
should the strenuous Bhikshu, earnest in effort, never
mix with wicked men as friends. This, O king, is
the second quality of the diamond he ought to have.
19. ‘And again, O king, just as the diamond is
set together with the most costly gems; just so, O
king, should the strenuous Bhikshu, earnest in effort,
associate with those of the higher excellence, with
men who have entered the first or the second or
the third stage of the Noble Path, with the jewel
treasures of the Arahats, of the recluses, of the
threefold Wisdom, or of the sixfold Insight. This,
O king, is the third quality of the diamond he ought
to have. For it was said, O king, by the Blessed
One, the god over all gods, in the Sutta Nipata :

“Let the pure associate with the pure,
Ever in recollection firm ;
Dwelling harmoniously wise
Thus shall ye put an end to griefs'.”’

58. THe Hunter.

20. [412] ‘Venerable Nagasena, those four quali-
ties of the hunter you say he ought to have, which
are they?’

‘Just, O king, as the hunter is indefatigable, so
also, O king, should the strenuous Bhikshu, earnest
in effort, be indefatigable. This, O king, is the first
quality of the hunter he ought to have.

21. ‘And again, O king, just as the hunter keeps
his attention fixed on the deer ; just so, O king, should
the strenuous Bhikshu, earnest in effort, keep his

1 Sutta Nipata II, 6, το (verse 282).

VII, 6, 23. OF MILINDA THE KING. 359

attention fixed on the particular object which is the
subject of his thought. This, O king, is the second
quality of the hunter he ought to have.

22. ‘And again, O king, just as the hunter knows
the right time for his work; just so, O king, should
the strenuous Bhikshu, earnest in effort, know the
right time for retirement, saying to himself: “ Now
is the right time to retire. Now is the right time to
come out of retirement.” This, O king, is the third
quality of the hunter he ought to have.

23. ‘And again, O king, just as the hunter on
catching sight of a deer experiences joy at the
thought: “Him shall I get!” just so, O king,
should the strenuous Bhikshu, earnest in effort,
rejoice at the sight of an object for contemplation,
and experience joy at the thought: “ Thereby shall
I grasp the specific idea of which I am in search 1.”
This, O king, is the fourth quality of the hunter he
ought to have. For it was said, O king, by Mogha-
raga, the Elder:

1 Uttarim visesam udhigaskhissami. Hinasi-kumburé,
p. 614, renders this, ‘shall I arrive at the advantage of the attain-
ment of the fruits of the path.’ And he may be right, as the word
uttarim is used. But the context seems to imply the rendering I
have ventured to give, which preserves the usual connotation in
this connection of the other two words of the phrase. A Bhikshu,
for instance, on seeing a faded flower, will try to realise, to conjure
up before his mind, the real fact of the transitoriness of all earthly
(and of all heavenly) things. That is the specific idea of which he
is in search, the deer he has to catch. No doubt it is only an
intermediate step to the realisation of the fruits of the path. But
as visesam adhiga&&hati is the technical term for success in
such meditation, I cannot but think that the mind of our author
was directed to the intermediate, rather than to the later stage of
the Bhikshu’s endeavour. The Simhalese has, perhaps, been
guided by the verse, but there the word visesam is omitted.

260 THE QUESTIONS AND PUZZLES VI, 6, 24.

“ The recluse who, with mind on Nirvaza bent,
Has acquired an object his thoughts to guide,
Should be filled with exceeding joy at the hope:

17999

‘ By this my uttermost aim shall I gain}.

59. THE FIsHERMAN.

24. ‘Venerable Nagasena, those two qualities of
the fisherman you say he ought to take, which are
they ?’

‘Just, O- king, as the fisherman draws up the fish
on his hook; just so, O king, should the strenuous
Bhikshu, earnest in effort, draw up by his knowledge,
and that to the uttermost, the fruits of Samazaship.
This, O king, is the first quality of the fisherman he
ought to have.

25. ‘And again, O king, just as the fisherman by
the sacrifice of a very little comes to great gain?;
just so, O king, [418] should the strenuous Bhikshu,
earnest in effort, renounce the mean baits of worldly
things ; then by that renunciation will he gain the
mighty fruits of Samazaship. This, O king, is the
second quality of the fisherman he ought to have.
For it was said, O king, by R4hula, the Elder :

“ Renouncing the baits of the world he shall gain
The state that is void of lust, anger, and sin,—
Those conditions of sentient life—and be free,
Free from the cravings that mortals feel,

And the fruits of the stages of th’ Excellent Way

And the six modes of Insight shall all be his *.”’

1 Not traced as yet. There are stanzas of Mogha-r4ga’s both in
the Sutta Nip4ta and the Thera GAtha, but this is not one of them.

? By putting a small fish on his hook catches a big one.

5 Not traced as yet.

VII, 6, 27. OF MILINDA THE KING. 361

60. THe CARPENTER.

26. ‘Venerable Nagasena, those two qualities of
the carpenter he ought to take, which are they ?’

‘Just, O king, as the carpenter saws off the wood
along the line of the blackened string (he has put
round it to guide him)!; just so, O king, should the
strenuous Bhikshu, earnest in effort, standing on
righteousness as a basis, and holding in the hand of
faith the saw of knowledge, cut off his evil disposi-
tions according to the doctrine laid down by the
Conquerors. This, O king, is the first quality of
the carpenter he ought to have.

27. ‘And again, O king, just as the carpenter,
discarding the soft parts of the wood?, takes the
hard parts; just so, O king, should the strenuous
Bhikshu, earnest in effort, forsaking the path of the
discussion of useless theses, to wit :—the everlasting
life theory—the let-us-eat-and-drink-for-tomorrow-
we-die theory *—the theory that the soul and the
body are one and the same—that the soul is one
thing, the body another—that all teachings are alike

Ὁ KAla-suttam. See Dr. Morris’s note in the ‘ Journal of the
Pali Text Society,’ 1884, pp. 76-78, where he compares Mahé
Vastu, p. 17, and other passages.

* Pheggum. See above, p. 267 (of the Pali), and Magghima
Nik4ya I, 198, 434, 488, from which it is clear that pheggu is a
technical term applied to the softer portions of every tree, no doubt
the outside portions. S4ra, on the other hand, means not pith,
but heart of a tree. The Simhalese words are sambulu and
arafuwa. Compare the ebony tree, the outside of which is as soft
and white as deal, whereas the inside is black and hard.

8 Sassatam and Ukkhedam. See ‘Buddhist Suttas,’ p. 149.
Hina/i-kumburé, p. 615, omits these two, and is very confused in
his version of the others.

362 THE QUESTIONS AND PUZZLES _ VII, 6, 27.

excellent '—that what is not done is of no avail—
that men’s actions are of no importance—that holi-
ness of life does not matter—that on the destruction
of beings nine new sorts of beings appear—that the
constituent elements of being are eternal *—that he
who commits an act experiences the result thereof—
that one acts and another experiences the result of
this action—and other such theories of Karma or
wrong views on the result of actions—forsaking, I
say, all such theses, paths which lead to heresy, he
should learn what is the real nature of those
constituent elements of which each individuality is,
for the short term of its individuality, put together,
and so reach forward to that state which is void of
lusts, of malice, and of dullness, in which the excite-
ments of individuality are known no more, and
which is therefore designated the Void Supreme*.

1 Tad uttamam affad uttamam. The Simhalese omits the
second uttamam.

3 The Simhalese takes all the four previous phrases as qualifying
this last one.

5 This passage will be found of the greatest importance for the
history of the development of early Buddhist belief. In the present
state of our knowledge—or rather of our ignorance—of that subject,
its obscure allusions are no doubt unintelligible. But they will not
always remain so. And, when rightly understood, they will be
expressly valuable inasmuch as they refer to that department of
Buddhist belief of which we know, from other sources, the least.
The development—or degeneration, if the expression be preferred
—of Buddhist doctrine took place along three principal lines.
Firstly, in the doctrine as to the person of the Buddha; secondly,
in the pushing of Arahatship into the background and the elevation,
in its place, of Bodisatship into the ideal; and thirdly, in the doctrine
of the relation of man to the universe. We know a good deal of
the growth of the legend of the Buddha, and of the change in the
ethical standpoint. Of the evolution of the philosophic conceptions
we know at present but little. It is on this last point that our
author here lets us somewhat behind the scenes. The theses he

VII, 6, 27. ' OF MILINDA THE KING. 363

This, O king, is the second quality of the carpenter

he ought to have. For it was said, O king, by the

Blessed One, the god over all gods, in the Sutta

Nipata :

“ Get rid of filth?! Put aside rubbish from you !
Winnow away the chaff?, the men who hold
Those who are not so, as true Samazas!

Get rid of those who harbour evil thoughts,

Who follow after evil modes of life !

Thoughtful yourselves, and pure, with those resort,
With those associate, who are pure themselves?!”’

Here ends the Sixth Chapter.

condemns are to some extent the same as those the discussion of
which is condemned in the well-known passages in the Pi/akas,
where similar lists occur. In other respects they are evidence of a
different and later stage of thought than appears in those parts
of the Pifakas at present accessible. And on the positive side, in
the closing words, though the author has evidently enough the
old Arahatship in view, yet he chooses expressions which became
the germ of the much later nihilism of the Madhyamika school,
which has had so much influence in the more corrupt Buddhisms,
more especially in China. As these later views never penetrated
into Ceylon (or at least never had any vogue there, and were for-
gotten when HinaA-kumburé wrote), it is not surprising that the
Simhalese scholar should be at fault in his interpretation of this
difficult passage. Sanskrit Buddhist texts will be here the best
commentary.

1 K4randavam. In Childers, ‘a sort of duck,’ in the Simhalese,
‘excrement.’

3 Palape vahetha. Chaff is so often used in Pali of frivolous
talk that it is given in the dictionaries as having that meaning.
Hina/fi-kumburé takes it here in the sense of men of low caste,
leprous Kandalas.

* Not traced as yet. It is not in the Sutta Nip&ta. This is the
only passage in which our author gives the name of a book as the
source from which he takes a passage, when the passage cannot be
found in it. See Introduction, I, xliii.

264 THE QUESTIONS AND PUZZLES VII, 7, 1.

Boox VII. CuHaprer 7%.
THE SIMILES (continued).
61. THE WatTEeERPOT.

1. [414] ‘Venerable Nagasena, that one quality
of the waterpot you say he ought to take, which
is it?’

‘Just, O king, as the waterpot when it is full
gives forth no sound; just so, O king, should the
strenuous Bhikshu, earnest in effort, even when he
has reached the summit of Samazaship, and knows
all tradition and learning and interpretation, yet
should give forth no sound, not pride himself there-
on, not show himself puffed up, but putting away
pride and self-righteousness, should be straight-
forward, not garrulous of himself, neither depre-
cating others, This, O king, is the quality of the
waterpot he ought to have. For it was said, O
king, by the Blessed One, the god over all gods, in
the Sutta Nipata:

“What is not full, that is the thing that sounds,

That which is full is noiseless and at rest ;

The fool is like an empty waterpot,

The wise man like a deep pool, clear and full 1," Ὁ

62. Brack IRon *.
2. ‘Venerable Nagasena, those two qualities of
black iron you say he ought to take, which are they ?’
[415] ‘Just, O king, as black iron even when

1 Sutta Nip&ta ITI, 11, 43 (verse 721).
* Ka/ayasa. I suppose to distinguish it from bronze.

VU, 7, 4. OF MILINDA THE KING. 365

beaten out! carries weight; just so, O king, should
the mind of the strenuous Bhikshu, earnest in effort,
be able, by his habit of thoughtfulness, to carry
heavy burdens. This, O king, is the first quality of
black iron he ought to have.

3. ‘And again, O king, as bide: iron does not
vomit up the water it has once soaked in?; just so,
O king, should the strenuous Bhikshu, earnest in
effort, never give up the faith he has once felt in the
greatness of the Blessed One, the Supreme Buddha,
in the perfection of his Doctrine, in the excellence of
the Order—never give up the knowledge he has
once acquired of the impermanence of forms, or of
sensations, or of ideas, or of qualities, or of modes
of consciousness. This, O king, is the second
quality of black iron he ought to have. For it was
said, O king, by the Blessed One, the god over all
gods :

“That man who is in insight purified,

Trained in the doctrine of the Noble Ones,
Grasping distinctions as they really are,
What need hath he to tremble ? Not in part
Only, but in its full extent, shall he

To the clear heights of Arahatship attain "Ὁ

63. THE SUNSHADE.

4. ‘Venerable Nagasena, those three qualities of
the sunshade‘ you say he ought to take, which are
they ?’

1 Suthito. ‘Like a thin, strong creeper,’ says the Simhalese.

2 There is no explanation in the Simhalese of this curious phrase.

5 Not traced as yet. Hinasi-kumburé (p. 618) reads visesa-
guna pavedhati, and mukhabhavam eva so.

4 Khatta. As used by high officials, a circular sunshade sup-

366 THE QUESTIONS AND PUZZLES VII, 7, 5.

‘Just, O king, as the sunshade goes along over
one’s head; just so, O king, should the strenuous
Bhikshu, earnest in effort, be of a character above
all evil dispositions, This, O king, is the first
quality of the sunshade he ought to have.

5. ‘And again, O king, just as the sunshade is
held over the head by a handle; just so, O king,
should the strenuous Bhikshu, earnest in effort,
have thoughtfulness as his handle. This, O king,
is the second quality of the sunshade he ought to
have.

6. ‘And again, O king, as the sunshade wards off
winds and heat and storms of rain; just so, O king,
should the strenuous Bhikshu, earnest in effort,
ward off the empty winds of the opinions of the
numerous Samazas and Brahmans who hold forth
their various and divergent nostrums, ward off the
heat of the threefold fire (of lust, malice, and dull-
ness), and ward off the rains of evil dispositions.
[416] This, O king, is the third quality of the sun-
shade he ought to have. For it was said, O king,
by Sériputta, the Elder, the Commander of the
Faith:

“ As a broad sunshade spreading far and firm,

Without a hole from rim to rim, wards off

The burning heat, and the god’s mighty rain ;

So doth the Buddha’s son, all pure within,

Bearing the.sunshade brave of righteousness,

Ward off the rain of evil tendencies,

And the dread heat of all the threefold ἄγε 1." ᾿

ported, not by a short stick fixed underneath its centre, but by a
long stick fastened to a point on its circumference; and carried,
not by the person it shades, but by an attendant behind him.

? Not traced as yet.

VII, 7, 9. OF MILINDA THE KING. 367

64. THE Rice FIELp.

7. ‘Venerable Nagasena, those three ἀυαϊπεῖος of
the rice field you say he ought to have, which are
they?’

‘Just, O king, as the rice field is provided with
canals for irrigation; just so, O king, should the
strenuous Bhikshu, earnest in effort, be provided
with the lists of the various duties incumbent on
the righteous man—the canals that bring the water
to the rice fields of the Buddha’s doctrine!. This,
O king, is the first of the qualities of the rice field
he ought to have.

8. ‘And again, O king, just as the rice field is
provided with embankments whereby men keep the
water in, and so bring the crop to maturity; just
so, O king, should the strenuous Bhikshu, earnest
in effort, be provided with the embankments of
righteousness of life, and shame at sin, and thereby
keep his Samamaship intact, and gain the fruits
thereof. This, O king, is the second quality of the
rice field he ought to have.

9. ‘And again, O king, just as the rice field is
fruitful, filling the heart of the farmer with joy, so
that if the seed be little the crop is great, and if the
seed be much the crop is greater still; just so, O
king, should the strenuous Bhikshu, earnest in effort,
be fruitful to the bearing of much good fruit, making
the hearts of those who support him to rejoice, so
that where little is given the result is great, and
where much is given the result is greater still.

1 As the pun on the two secondary meanings of m4tik4, ‘rule,
line,’ is untranslateable, I add here HinaA-kumburé’s gloss on the
simile.

368 THE QUESTIONS AND PUZZLES VII, 7, το.

This, O king, is the third quality of the rice field he
ought to have. For it was said, O king, by Upaili,
the Elder, he who carried the rules of the Order in
his head:
“ Be fruitful as a rice field, yea, be rich
In all good works! For that is the best field
Which yieldeth to the sower the goodliest crop.”

65. MEDICINE.

το. [417] ‘Venerable Nagasena, those two quali-
ties of medicine you say he ought to take, which
are they ῥ᾽
‘Just, O king, as vermin are not produced in
medicine; just so, O king, should no evil disposi-
tions be allowed to arise in the mind of the strenuous
Bhikshu, earnest in effort. This, O king, is the
first of the qualities of medicine he ought to have.
11. ‘And again, O king, just as medicine is an
antidote to whatever poison may have been
imparted by bites or contact, by eating or by drink-
ing in any way; just so, O king, should the strenuous
Bhikshu, earnest in effort, counteract in himself the
poison of lusts, and malice, and dullness, and pride,
and wrong belief. This, O king, is the second
of the qualities of medicine he ought to have. For
it was said, O king, by the Blessed One, the god
over all the gods:
“ The strenuous recluse who longs to see
Into the nature, and the meaning true,
Of the constituent elements of things,
Must as it were an antidote become,
To the destruction of all evil thoughts’.”’

1 Not traced as yet.

VII, 7; 15. OF MILINDA THE KING. 369

66. Foop.

12. ‘Venerable Nagasena, those three qualities of
food you say he ought to take, which are they ?’

‘Just, O king, as food is the support of all beings,
just so, O king, should the strenuous Bhikshu,
earnest in effort, be a handle, as it were, by which
all beings may open the door of the noble eightfold
path. This, O king, is the first of the qualities of
food he ought to have.

13. ‘And again, O king, just as food increases
people’s strength; just so, O king, should the
strenuous Bhikshu, earnest in effort, grow in increase
of virtue. This, O king, is the second of the
qualities of food he ought to have.

14. ‘And again, O king, just as food is a thing
desired of all beings; just so, O king, should the
strenuous Bhikshu, earnest in effort, be desired of
all the world. This, O king, is the third of the
qualities of food he ought to have. For it was
said, O king, by Mahé Moggallana, the Elder :

“ By self-restraint, training, and righteousness,

By duty done, and by attainments reached,

The strenuous recluse should make himself

To all men in the world a thing desired 1,

67. THE ARCHER.

15. [418] ‘ Venerable N4gasena, those four quali-
ties of the archer you say he ought to take, which
are they ?’

‘Just, O king, as the archer, when discharging

1 Not traced as yet.
[36] ΒΡ

270 THE QUESTIONS AND PUZZLES VII, 7, 16.

his arrows, plants both his feet firmly on the ground,
keeps his knees straight, hangs his quiver against
the narrow part of his waist, keeps his whole body
steady, places both his hands firmly on the point of
junction (of the arrow on the bow), closes his fists,
leaves no openings between his fingers, stretches
out his neck, shuts his mouth and one eye’, and
takes aim? in joy at the thought: “I shall hit it?;”
just so, O king, should the strenuous Bhikshu,
earnest in effort, plant firmly the feet of his zeal on
the basis of righteousness, keep intact his kindness
and tenderness of heart, fix his mind on subjuga-
tion of the senses, keep himself steady by self-
restraint and performance of duty, suppress excite-
ment and sense of faintness, by continual thought-
fulness let no openings remain in his mind, reach
forward in zeal, shut the six doors (of the five
senses and the mind), and continue mindful and
thoughtful in joy at the thought: “ By the javelin
of my knowledge will I slay all my evil dispositions.”
This, O king, is the first of the qualities of the
archer he ought to have.

16. *‘And again, O king, as the archer carries a
vice® for straightening out bent and crooked and

1 Literally ‘and his eyes.’

3 Nimittam ugum karoti. ‘Keeps his mind directed,’ says
HinaA-kumburé, p. 621.

* On other technical terms of archery, compare above, p. 352 (of
the PAli).

* From this point to the end, Mr. Trenckner’s text is taken from
a MS. brought from Siam, as explained in his Introduction, pp. v, vi,
and in my Introduction, I, xxiv. Hinasi-kumburé gives no indica-
tion of any change here in the MSS. he used.

5 AJaka, which Hinasi-kumburé, p. 622, merely repeats. But
see Dr. Morris, in the ‘Journal of the Pali Text Society,’ 1886,
p. 158.

VII, 7, 17. OF MILINDA THE KING. 371

uneven arrows ; just so, O king, should the strenuous
Bhikshu, earnest in effort, carry about with him, so
long as he is in the body, the vice of mindfulness
and thoughtfulness, wherewith he may straighten
out any crooked and bent and shifty ideas. This,
O king, is the second of the qualities of the archer
he ought to have.

17. ‘And again, O king, as the archer practises!
at a target; just so, O king, should the strenuous
Bhikshu, earnest in effort, practise, so long as he is
in the body. And how, O king, should he practise ?
He should practise himself in the idea of the im-
permanence of all things, of the sorrow inherent in
individuality, in the absence in any thing or creature
of any abiding principle (any soul) ; in the ideas of
the diseases, sores, pains, aches, and ailments of the
body that follow in the train of the necessary condi-
tions of individuality ; in the ideas of its dependence
on others’, and of its certain disintegration’; in the
ideas of the calamities, dangers, fears, and mis-
fortunes to which it is subject; of its instability
under the changing conditions of life; of its liability
to dissolution, its want of firmness, its being no true
place of refuge, no cave of security, no home of
protection, no right object of trust; of its vanity,
emptiness, danger, and insubstantiality [419]; of its
being the source of pains and subject to punish-

1 Up4seti (only found here). Hinaéi-kumburé, p. 622, has
abhy4sa karanneya. He gives the whole passage from katham
maharafga yoginag..,... tatiyam angam gahetabbam in
PAli, and reads throughout upAsitabbam, without the omissions.

3 Parato, not in Childers, but see Magghima Nik4ya I, 435, 500,
where all these expressions occur together.

8 Palokato, from rug.

Bb2

372 THE QUESTIONS AND PUZZLES VIT, 7, 18.

ments? and full of impurity, a mongrel compound of
conditions and qualities that have no coherence;
of its being the food alike of evil and of the Evil
One?; of its inherent liability to rebirths, old age,
disease, and death, to griefs, lamentations, despair ;
and of the corruption of the cravings and delusions
that are never absent from it. This, O king, is the
third of the qualities of the archer he ought to have.

18. ‘And again, O king, just as the archer
practises early and late ; just so, O king, should the
strenuous Bhikshu, earnest in effort, practise medita-
tion early and late. For it was said, O king, by
Sériputta, the Elder, the Commander of the Faith :
“ Early and late the true archer will practise,

’Tis only by never neglecting his art,

That he earns the reward and the wage of his skill.

So the sons of the Buddha, too, practise their art.

It is just by never neglecting in thought

The conditions of life in this bodily frame

That they gain the rich fruits which the Arahats

love ’.”’

Here ends the fifth riddle, the riddle of
the archer.

Here end the two hundred and sixty-two questions
of Milinda, as handed down in the book in its six
parts, adorned with twenty-two chapters. Now
those which have not been handed down are forty-

' Vadhakato, ‘untrustworthy as the man who assassinates his
friend,’ says Hinaf-kumburé, p. 623.

3. Mar4misato, given by Hfnaf-kumburé both in the Pali and
Simhalese, but omitted by Mr. Trenckner. (Mrstyu-m4ra-klesa
mArayan/a &héraya-wu-bewim.)

® Not traced as yet.

VII, 7, 20. OF MILINDA THE KING. 373

two. Taking together all those that have been,
and those that have not been, handed down, there
are three hundred plus four, all of which are reckoned
as ‘Questions of Milinda ?.’

19. On the conclusion of this putting of puzzles
and giving of solutions between the king and the
Elder, this great earth, eighty-four thousand leagues
in extent, shook six times even to its ocean boundary,
the lightnings flashed, the gods poured down a rain-
fall of flowers from heaven, Mahé Brahma himself
signified his applause, and there was a mighty roar
like the crashing and thundering of a storm in the
mighty deep. And on beholding that wonder, the
five hundred high ministers of the king, and all the
inhabitants of the city of Sagala who were there,
and the women of the king’s palace, bowed down
before Nagasena, the great teacher, raising their
clasped hands to their foreheads, and departed
thence *.

20. [420] But Milinda the king was filled with
joy of heart, and all pride was suppressed within
him. And he became aware of the virtue that lay
in the religion of the Buddhas, he ceased to have
any doubt at all in the Three Gems‘, he tarried no
longer in the jungle of heresy, he renounced all
obstinacy; and pleased beyond measure at the high

' There are only thirty-eight in the list at VI, 1, 1.

3 Before these last sentences (Now those...... Milinda),
Hina4-kumburé has: ‘Here ends that mirror of the good law
called, “ The Questions of Milinda.”’ Then he goes on as above.

5Ὶ here follow Hinasi-kumburé, who has apparently had a fuller
text before him.

* The Buddha, his religion, and his order.

374 THE QUESTIONS AND PUZZLES VII, 7, 21.

qualities of the Elder, at the excellence of his
manners befitting a recluse, he become filled with
confidence, and free from cravings, and all his pride
and self-righteousness left his heart ; and like a cobra
deprived of its fangs he said: ‘ Most excellent, most
excellent, venerable Nagasena! The puzzles, worthy
of a Buddha to solve, have you made clear. There
is none like you, amongst all the followers of the
Buddha, in the solution of problems, save only
Sériputta, the Elder, himself, the Commander of the
Faith. Pardon me, venerable Nagasena, my faults.
May the venerable Ndgasena accept me as a
supporter of the faith, as a true convert from to-day
onwards as long as life shall last!’

21. Thenceforward the king and his mighty men
continued in paying honour to Nagasena. And the
king had a Wihara built called ‘The Milinda Wihara,’
and handed it over to Nagasena, the Elder, and
waited upon him and all the multitude of the Arahat
Bhikshus of whom he was the chief with the four
requisites of the Bhikshu’s life. And afterwards,
taking delight in the wisdom of the Elder, he handed
over his kingdom to his son, and abandoning the
household life for the houseless state, grew great in
insight, and himself attained to Arahatship! There-
fore is it said:

‘ Wisdom is magnified o’er all the world,
And preaching for the endurance of the Faith.
When they, by wisdom, have put doubt aside
The wise reach upward to that Tranquil State.
That man in whom wisdom is firmly set,
And mindful self-possession never fails,
He is the best of those who gifts receive,
The chief of men to whom distinction’s given.

VII, 7, 21. OF MILINDA THE KING. 375

Let therefore able men, in due regard

To their own welfare !, honour those who're wise,—

Worthy of honour like the sacred pile

Beneath whose solid dome the bones of the great
dead lie 3,

Here ends the book of the puzzles and the
solutions of Milinda and Nagasena ὃ.

1 This line is identical with the sixth line of the little poem on
the gift of Wih4ras preserved in the Kullavagga VI, 1, 5, and
VI, 9, 2, and quoted as a whole in the Gataka, book I, 93, and in
part above IV, 5, 1. This line also occurs, in a third connection,
at Gataka IV, 354.

® These verses differ from those here given by Hinafi-kumburé,
which I have quoted in the Introduction to this volume.

8. This closing title is omitted by Hinaf-kumburé, who gives
instead of it a second account of how he came to write his transla-
tion, and then adds as the closing title to his own book: ‘ Here
ends the Sri Saddharm4d4saya (the Mirror of the Good Law)
made by Sfnafi-kumburé Sumangala, the Elder’ ([Stnasi is
merely the Elu form of the Simhalese word Hfnaf, which is the
name of a plant, coryza sativa; and Hfnaf-kumburé is the
locative of the name of the place, Hfnasi-field, where he was born.
Every unn4nsé in Ceylon has such a local name in addition to
his religious name. And the religious names being often identical
(there are, for instance, many Sumangalas), the Bhikkhus are
usually spoken of by the former, and not by the latter.]

Digitized by Google

Ρ,

”

᾽

1

”

ADDITIONS AND CORRECTIONS.

PART I.

xxv. For ‘Mahayana’ read ‘Madhyamika.’ There is a Nagasena
mentioned in the Bharhut Tope.

6, 1.1. Read ‘to Tissa the Elder, the son of the Moggalf.’ The
whole sentence had better perhaps have been rendered:
‘ And these two also were foreseen by our Buddha (just as he
foresaw Tissa the Elder, the son of the Moggali), in that he
foretold, saying, &c.’

30,n,1. The phrase isi-vatam parivatam nagaram akamsu
recurs at Gataka III, 142; Samanta Pasadik& 316; Sad-
dhamma Samgaha 41.

32, ἢ. 1. Compare Saddhamma Sasmgaha, p. 42.

60, § 13. On the first simile, compare the Samyutta Nikaya XXII,
102, 7.

76, last line. For ‘ yoke’ read ‘ yolk.’

78. It would have been better perhaps to have avoided the use of
the words ‘where’ and ‘there,’ and to have rendered: ‘In
the case of beings who, having died, have been reborn else-
where, time is. In the case of beings who, having died, have
not been reborn elsewhere, time is not. And in the case of
beings, &c.’ The three cases are those of the Puthuggana,
the Arahat when dead, and the Arahat alive. My note
refers to the third case, not to the second; and should,
I think, be modified accordingly. See Samyutta Nikaya
III, 12, 35; Maha Parinibbana Sutta IV, 3; Dhammapada,
verse 89; Sutta Nipata II, 13, 1,12; Maggsima Nikaya
I, 235; Gataka IV, 453; and compare Udana, p. 80.

Hinari-kumburé gives only a literal translation, A similar
question is discussed in the Katha Vatthu XV, 3.

99,n. 1. For ‘chapter’ read ‘book, p. 39.’

107, 1,16. After ‘brought about’ insert a comma.

118, § 5. I now prefer ‘initiation’ instead of ‘ordination’ as the
translation of Upasam pada,

119, ἢ. 1. This interpretation is confirmed by part ii, p. 197.

129, 1.7. The phrase, ‘though his hands and feet were cut off,’
seems, at first sight, out of place. But compare part ii, p. 147.

150, 1, 2. Read ‘and not accepting them.’

378 QUESTIONS AND PUZZLES OF MILINDA THE KING.

P. 153, § 18. Read “ Xi#k4:’ and compare Gataka IV, 189.

» 164 (six lines from the bottom of the page). Read ‘and then a sub-
sequent ease to the pain he has given.’

176, § 39. In accordance with the note at part ii, pp. 86, 87, we
must read ‘a huge and mighty cauldron, full of water and
crowded with grains of rice, is placed over a fireplace,’

» 179. On the problem of king Sivi and his new eyes, compare the

question discussed in Katha Vatthu III, 7.

») 229, ἢ. 1, 1, 6, For ‘these’ read ‘ those.’

239, ἢ. 2. For ‘But I never think’ read ‘ But I now think.’

» 241, § 20. For ‘The Master said, Nagasena,’ read ‘The Master

said, O king.’

» 244, 0, 2. For ‘Gatharaggi’ read ‘ Gatharaggi.’

», 278, n. 1. For ‘adika’ read ‘ Adika.’

» 288, ἢ. 3. For ‘ purdhita’ read ‘ purohita.’

290, n. 2. This story, which I could not trace, is no doubt the one
referred to in Kariya Pitaka I, 7.

» 291, 1.22. Read ‘ Uposatha.’

-
"

-
5

.

PART II.

P. 27, last line but two. Read ‘k&ma-loka

» 29,n. 2, 1.7. Read ‘samsfra.’

» 139, 1.4. For ‘sun and moon’ read ‘moon and sun,

» 148, two lines from the bottom. For ‘O king’ read ‘Sir.’

» 150, four lines from the bottom. For ‘destructions’ read ‘dis-
tinctions.’

», 166, n. 1. Read ‘samahato.’

» 219, ἢ. 2, Read ‘ bhavana,’

» 252, 1.4. For ‘pulling’ read ‘ putting.’

» 271, ἢ. 1. Compare the ‘Journal of the Pali Text Society,’ 1887,
p. 155.

INDEX OF PROPER NAMES.

‘ Esop’s’ fables, page 180.
Afiravati, river, 304.

Alara Kalama, ascetic, 43, 46.
Alexandria, 204, 211, 269.
Abgirasa, physician, 109.
Angulimila, robber, 355.
Anuruddha, quoted, 296, 347, 351-
Arfipakayika, gods, 188.
Attha Slini, xviii.

Atula, physician, 109.

Avi4i, purgatory, 261.

Bactria, 211.

Bakkula, 8-12.

Barth, M.,

Benares, district, 204, 211.
BhaddasAla, general, 147.
Bharadvaga, brahman, 37.
Bharukaéééa, country, 211.
Brahm, god, 24.
Buddhaghosa, 26, 32, 282.
Burnouf, Eugéne, 6.

China, 204, 211, 269.

Da Sylva, Mr. Lewis, 181 foll.
Devadatta, 5.

Dhaga, brahman, 44.
Dhammantari, physician, 109.
Dhanapila, elephant, 248.
Dhaniya, cowherd, 285.
Divyavadhana, quoted, 305.
D’Oldenbourg, S., xi, xvii.

Eka-sataka, brahman, 147.

Fausbdll, Professor, 1, 4, 16, 31, 146.
Feer, Léon, xvii.

Gandhfra, country, 204, 211.

Ganges, river, 304.

Gharikara, potter, 21-25.

Gopala-mata, queen, 146.

Gough’s ‘ Philosophy of the Upani-
shads,’ 142.

Greeks, 204, 256.

Guttila, musician, 146.

Gali, prince, 131.
Gotipala, brahman, 20.

Hinasi-kumburé, meaning of, 375.
Indas&la, cave, 248.

olly, Professor, 266.
umna, river, 304.

Kaééayana, physician, 109.
Kalinga, 81.
Kandaraggisima, physician, 109.
Kazhagina, Vessantara’s daughter,
125, 131.
Kapila, physician, 109.
Kashmir, country, 204, 211.
Kassapa, the Buddha, 21.
Katha Vatthu, xx-xxvii.
Kola#fa, king, 81.
Koromandel, coast, 269.
Kosala, country, 204, 211.
Korumbara, place, 211.
Kshemendra, xvii.

Kakkhupila, 9.
Kandagutta, king, 147.
Kandavati, princess, 18, 19.

Lakkhana, brahman, 44.
Lévi, Sylvain, xii-xvii.
LomapAda, king, 17.
Lomasa Kassapa, rishi, 16.

Maddi, Vessantara’s queen, 125.
Madhura, place, 211.
Magadha, country, 211.
Magandiya, ascetic, 183.
Mahé Kaééayana, elder, 282.
Maha Kassapa, elder, 330.
Maha Vamsa, xviii.

Mahi, river, 304.

Mandhaté, king, 146.

Manti, brahman, 44.
Milinda Wihara, 374.
Moggallana, thera, 36, 369.

280 QUESTIONS AND PUZZLES OF MILINDA THE KING.

Mogharaga, the elder, 354.
Morris, Rev. Dr., 5, 22, 122, 361.
Miller, Professor E., 128.

Nanda, king, 147.

Narada, the physician, 109.
Nikumba, country, 204.
Nimi, king, 146.

Panthaka, elder, quoted, 284.
Pindola Bharadvaga, 335, 345.
Punnaka, slave, 146.

Rahu, demon, 321.
Rahula, Gotama’s son, 290, 297, 317,

355, 361.
Rama, brahman, 44.

Sabbamitta, brahman, 45.

Sadhina, king, 146.

SAgala, town, 373.

Saketa, place, arr.

Sakka, god, 6, 24, 322, 323.

Samana Kola#fa, king, 81.

Sarabhf, river, 304.

Sariputta, thera, 36, 273, 280, 284,
287, 292, 293, 294, 299, 302,
329, 332) 333, 353, 357, 366,
372.

Scythians, 204, 211.

Sela, brahman, 25.

Sineru, mountain, 24.

Sovira, seaport, 269.

Specht, E., xii-xiv.

Subhadd4, quoted, 308, 316.
Subhoga, brahman, 44.
Subhfti, elder, 315, 323.
Sudatta, brahman, 44.
Suddhodana, king, 45.
Sumana, garland-maker, 146.
Surartha (Surat), 211, 269.
Suydma, brahman, 44.

Takkola, seaport, 269.

Tartary, 204.

Tidasapura, in heaven, 145.

Trenckner, Mr., 13, 29, 147) 175,
183, 279, 327.

Turkey, incense from, 256.

Udayi, 6.

Uddaka R&amuputta, ascetic, 46.
Udena, king, 146.

Udiksa, country, 45.

Uggen, country, 211.

Upali, the elder, 368.

Upasena Vangantaputta, 268, 269,

289, 326, 328, 329, 331.
Uposatha, elephant, 128.

Vanga, seaport, 269.
Vahgisa, quoted, 322.
Vasubandhu, xvii.
Veraiga, town, 37.
Vessantara, 114-132, 125.
Vilata, country, 211.

Ya&#a, brahman, 44.

INDEX OF

Agriculture, details of, pages 269,
270,
Anchor, simile of, 299.
Animals, list of, ror.
Ant, simile of the white, 326.
Arahats :—
laymen may become, 57, 96, 2453
suffer bodily but never mental
pain, 75 ;
how far they can do wrong, 98-
100; or be ignorant, 100;
way to Arahatship confused with
way to Buddhahood, 141;
produce wonders at their graves,
1745
the thirty-seven constituent quali-
ties of Arahatship, 207, 218,
264;
the seven jewels of the Arahats,
220-229 ;
are the judges in the City of
Righteousness, 235;
no Arahatship without the vows,

254;
description of the Arahat’s charac-
ter, 272, 273.
Archery, full details of, 253, 254,

370.
Arithmetic, 149.
Asceticism, 60-62.
Ass, riddle of, 279.
Assurance, final, 226.

Backsliders, 63-75.

Bamboo, simile of, 290.

Bat, compared to the Arahat, 346.

Bathing, 63.

Begging, forbidden to the members
of the Buddhist Order, 33;
allowed, 35.

Boar, simile of, 334.

Body, ten characteristics of the, 75.

Bow, simile of, 291.

Brahmans, 21, 26-28, 41.

Bull, simile of, 333.

SUBJECTS,

Carpenter, riddle of, 361.

Carts, parts of, 49.

Cat, simile of, 326.

Champion, in battle, 149.

Charity, public feasts, 65, 68.

Children, no conversion of, 178.

Chinese books on Milinda, xi-xv.

Cloth manufacture, processes of, 52.

Cock, simile of, 280.

Confession, the one true, 55.

Conversion, who cannot reach, 177.

Corpse, the ocean does not keep a,
70.

‘Corpse Dance,’ 147.

Counties, list of, 53.

Crane (Indian), a bird of ill omen,

345.
Crow, riddle of, 291.

Dead, offerings for the, 151.

Death, premature, 162-174.

Debt, deposit of son as pledge for,
122.

Deer, simile of, 331.

Diamond polishing, 7; figuratively
of knowledge, 229; has three
qualities of the Arahat, 357.

Diseases, 8, 10, 62; causes of fatal,
164.

Dreams, 157-162.

‘ Drink of Triumph,’ τό.

Drugs, magical, 129.

Earth, simile of, 307.

Elephant, the mystic royal, 128;
and frog, parable of, 180; which
attacked the Buddha, 248; has
five qualities of the Arahat,
335.

Emancipation, the chief jewel of
the Arahats, 225.

Evil One, the, 55.

Fairies, &c., various kinds of, tor.
Faith, the one true, 55.

382

QUESTIONS AND PUZZLES OF MILINDA THE KING.

Final assurance, 226.

Fire, by attrition, 203.

Fire, simile of, 311.

Fireplaces, form of, 86.
Fisherman, riddle of, 360.

Food, moderation in, 4-7.
Friendship of the world, 1.

Frog and elephant, parable of, 180,

Gem, the mystic royal, 14,128; the
wish-conferring, 59, 74, I19,
193, 258.

Gifts, how sanctified, 82-84,

God, the only one, 50.

Gourd, simile of, 294.

Graves, wonders at, 174 foll,

Gravitation, 80.

Gypsies, 87.

6 Head Holocaust,’ 147.

Heredity, 21. ;

Household cares, 1.

Hunter, has four qualities of the
Arahat, 358.

Hyenas, ror.

Iddhi, 94, 96, 117, 231, 234, 259, 267.
Impermanence, law of, 102.
Imputed righteousness, 153-156.
Iron, 102, 364.

Jackal, simile of, 329.
Jasmine, the best of flowers, 73.

Karma, 11, 22, 38, 93, 95, 103, 108,
145-149, 163, 213, 214, 230.
Kings, their courtiers, &c., 41, 265;
force of their example, 42;
will fail if unworthy, 69, 262;
custody of their seal, 124 ; seven
mystic treasures of, 203; six
royal insignia of, 207; powers
and perquisites of, 266, 270;
king has four qualities of the
Arahat, 323.

Kingship of the Buddha, explained,
26-30.

Knowledge, Buddhist, described,
223.

Landowners, 15.

Laymen, can become Arahats, 57,
96; why admitted at once (be-
fore conversion) into the Order,
63-75, when they cannot enter
the path, 78.

Leech, why like the Arahat, 347.

Lion, simile of, 338.
Looking-glass, simile of, 158.
Lotus, simile of, 70, 189, 222, 256,

295.
‘ Lower state,’ the, 63-75.

Madness, wrong done in, 18, 19.

Magic. See Gem, Root,and Drugs.

Mankind will all become by nature
pure, 95.

Mast, simile of, 300.

Matriarchate, 127 note.

’ Medicine (see Diseases) :—

tonic, use of, 7;
purge, preparation for, 33;
diagnosis, 64, 67 ;
medicine of Nirvana, 65, 190; of
the vows, 256;
a specific for all diseases, 67;
the internal fire (for digestion), 97;
list of old teachers of, 109 ;
various divisions of medical know-
ledge, 109;
verses on, 218, 219;
training in surgery, 2553
riddle about, 368.
Meditation, various sorts of, 212,
2133; qualities of, 222.
Minister of State, 147, and see Seal.
Miracles, why the Buddhas work
none, 24.
Monkey, simile of, 292.
Moon, simile of, 318.
Moon-worship, 127.
Mungoose, simile of, 329.

Nihilism, the explanation of Bud-
dhist, 102; modern theories
of, 142.
Nirvana, is medicine, 65, 190 ;
like space is without a cause, 103,
107;
is unproducible, 102 ;
is not put together of any quali-
ties, 103;
has no colour or form, 107;
what it is, 181 note ;
has no pain involved in it, 181-185;
has no form, or duration, or mea-
sure, 186-188;
its qualities explained by similes,
189-195 ;
how it can be known, 196;
how attained to, 197-201 ;
where attained to, 202-205.

Offerings for the dead, 151.

INDEX OF SUBJECTS.

383

Order, the Buddhist :—
description of true member of,

53 93

the guilty member of, purifies gifts,
82, 83;

every member of, will reach Ara-
hatship, ibid. ;

why they should trouble them-
selves with study, and the busi-
ness of the Order, 92;

why the rules of, were laid down
gradually, 110;

description at length of the ideal
member, 271-273.

Owl, has two qualities of the Ara-

hat, 344.

Panther, similes of, 285.

Path, the ancient and the new,
13-19.

Patriarchal power to sell son, 122.

Penance, 141.

Physician, the Great, 8; description
of an able, 67.

Pigeon, how like the Arahat, 344.

Pilot, simile of, 301.

Pledge, 122.

Poison, 80, 81.

Pupils, duties of, to teachers, 185.

Rain, why like the Arahat, 356.

Rat, simile of, 328.

Rebirth, 22, 83.

Recluse. See Order.

Relationship, terminology of, in
Pali, different from ours, 51.

Rice, sorts of, 73; riddle about,
367.

Righteousness, imputed, 153-156.

Rock, simile of, 314.

Root, with magical powers, 119.

Sailor, simile of, 302.
Sal-tree, simile of, 296.

Sandal-wood, simile of, 74.

‘ Sap of Life,’ 37.

Scorpion, riddle of, 328.

Sea, simile of, 303-306.

Seal, the great, state custody of, 124.

Seasons, 103, 112.

Seed, riddle of, 296.

Ship, simile of, 297.

Sleep, theory of, 161.

Snakes, similes of, 348, 349.

Sons, may be sold or pledged, 122.

Space, simile of, 316.

Spider, simile of, 351.

Squirrel, simile of, 284.

Sun, heat of, how mitigated, 111;
hotter in winter than summer,
112; has seven qualities of the
Arahat, 320.

Sunshade, riddle of, 365.

Sun-worship, later than moon-wor-
ship, 127.

Teachers, the five, of the Buddha,
44-46; the Buddha has no, 6,

43, 46.

Tortoise, similes of, 288, 352.

Toys, various, 32.

‘Tree of Wisdom,’ 81.

Trees, how4ike the Arahat, 355.

Wage-earners despised, 210.

Water, simile of, 309.

Water, Soul in, 85-91.

Waterpots, curious form of, 86;
adage of, 364.

Weapons, the five kinds of, 227;
seven kinds of, 250.

“Weaving, processes of, 52.

Wheel, the mystic royal, 137.

Wiharas, merit of building, 3.

Wind, simile of, 312.

Wonders at the graves of saints,
174 foll.

Writing, 9, 247.

Digitized by Google

385

TRANSLITERATION OF ORIENTAL ALPHABETS.

ΓῚ NES eee eee bi Zl
εὐ Ὑ ΛΔ ἐαμαμάσα « 91
[eRe aes eS SP ST

Υ se epee eee + ϑηθπάθθ ae FI
ΚΕ.
| (‘op ‘sere;eTed)

SBJBIPIPOM soleinjjyng

eee eee eee eee eee 5646 ε eee eoeee q, eoeoie occ * ΘΏ ΒΟ; 5109] ει Zl
o'er" u 2 2 eee eoeee eee oeee 4, ee © ess © snqyeouy sodee io Il
eee « 2 2 eee ooee eeoelteo ew eelooe π, δ δ. ΡΠΒΟΠΒΣ} 5109] -“ ΟΙ
rere u 2 2 CC ee re 9.[ς..6 πᾳ, δ © grwoney zadse “s 6
eee XN 1 | ee re re , oo ee eee 6100] “ 8
mg| o |g ‘ w l(aqya)al 5 [-.{11Γ00]. χα [ere eee sade ongndg 2

e+ + (3a) y core eee eee + ogTESEN 9

cee] bo 0} τ Ὁ 1 5 s+ smege-ompny ¢
hk Peres 13 cee eee + egrendss sc P
Ps) ke eee ele ee 3 corte ee eee + apaN gE
- 2 oc e elo ee "7 see eee + grendss “ ξ
ς “ΠῚ Ὑ00}] gq feet eee eee + mmmag 1
“soTBANIND

—_—_— | —| —_—<——_ | ——<—_ |__| —_——_—_———_.§ |__| | | | .-. ὁ .--.-.-Ἐ..-.-..Ἑ-..-,ὀὀ:..-

SLINVNOSNOD

παν Ἵν ASVNOISSIN
ι

ἉΒΝΉ AHL AO SHOOG αἴδϑονς AHL AO
SNOILVISNVY TL ἘΠῚ, YOS GALdOdV SLAMVHATY ‘IVLINAIYC dO NOILVUALIISNVA [

σε

[36]

TRANSLITERATION OF ORIENTAL ALPHABETS

386

soe gy enuuuedse = Zé
[ΠΥ α βϑαμιοῦνε “ 98
oes Zz yrrre 8 28% 5169] “ 98
ῃ
|

soe ee Ὁ τοάθο [ re
seseeee Taodsv onquidg gg
eee eee ss 99 Ὁ θποαι “ 28
1 eee ce ee * T SITour o τε
we] op τὉὉ Ὁ eee stwooanmeg og
wea] a [eecee sees osymsugr 67
. eeee oe e Ha eee eee coe se 8 © φηΠαιθου be 82

> κ᾿ [111] ap 1111 ceendes “yz
¢ C~ | bob feeeeleee] p 1101 1712 51 © apo 97

ς ς
“οἰ... P=] P=) eooofeeeefloeee HL se |6 6} esses + gaenqisse Ty eZ
ῃ,Ρ ur eve eee eee Pp bh eoeelooe ey soccer es + o erendse se φῶ
4 ef @ a ο ὼ " “..ο..[{..9 4 soe ee eee ee es gmuar 6g
*soTejuE
3 eoecefeoee [4 9 [ .ς.ο.|[..ς.9 2 eee] 55. SN{BTIQisse 5109] “ 22
eee] eae a] a ῶ.- Ow ΠῚ eoecee 8 oe eof ee snyzeriqiess sedse “ 1Z
cee eee eee cece eee eoee coe eoee (4) ove cee ese ee 9109] be 02
eee ee cee cee eee eeee eeoelee oe (4) oee soe e sees aodes snguidg 61

£k 5 δὴ A ¢ ¢¢ 5 .οοεοΪ..96 Α coer ee se φηοοολιυσιος BI

wed I
| ‘eset IT | 4819 ΤΙ

‘esouyyd | mauqog | Ἔκιααν | “Bese | ᾿μογῃϑὰ PeZ pass | --------ς--------- SLNVNOSNOD
“LEGVHATV AUVKOISSIN

387

FOR THE SACRED BOOKS OF THE EAST.

3
see
Δ
τι
cos
cee

ile
a |

κα ΤΣ
ts

.

eooeceeee

*eduesiA 6S
vss e e+ eerpasnuy 89
eevee * 809] iT} ἐς
τσ aedse onquidg 90
“ τγυαιάξα ἐ 99
+++ τιν ρῃεοολμαος τς

coe e eee ΡΝ Eg
cee δ © δ gulissinuay, ὃς

voce wendse Tg

ce ecece es sIpaW 096

τ ayudss “ = 6p

eeeee ef e@ @ stausy, SP
᾿ΒΟΙΒΙΑΒῚ

ὅδ δ ὁ ὁ gua] « LP
ses sadse sngiundg oF
ποημορ “5 ον
° 9 BywoLdy oe iad
eeeee ST[BDOATIIAg SP
tee ee ee + sresuar op
soc τ πμαιάοα “τ
css eee es ΦΙΡΟΙΝ OF
cee syerdse oe 6g
see e eee + ginuoy 88

(‘oa ‘sopen8utT)

eBVoYIpou seTeuEq

TRANSLITERATION OF ORIENTAL ALPHABETS.

388

ΧΩ
his oe wey νιον δὲ
iodine νέον ἐπ ΜΟΥ ae

e [11 θοὰς syemyny Ρζ
φὰς | So ρας ++ * I(ng)no ee “ €2
eo eee eee lowes + «+ {(ng) na * 66 rT} 22

“ 81

eee eeee eee teow evj| one « “ LI
ς Ἰὰἃ οἱ

τ 90) (0)9
( é

eee <

ese eBu0[ “ SI
9° stacuq ereyered-oinggny) %T
seeeeees φυοι « eI

oc e ee ee © SLARIG 9Π81091 ZT
see eee BBuoT “ 1

oe eeeoe βάθη syenZury OT
see ees eBu0r « 6
soe e+ eo © graaiq sejUEG 8
soto e e+ 53600] « 2

ΤΣ Δ ΣΦ δ θίλθαη sITBETe 9
δ δ ee es 2800] “ ς

ΠΝ wey

.
.
.
e
.
.
.
.

-BRE wore errr 6

πὸ
“uy ( ρα Py 3 one δ' coe ees βηθΆ81 6 ς
eee . ee . eooeeee 818}5184-οϑα rd
ὯΝ “πον Rete
wer “ἢ | peng ΡΝ rez cae eat eet
“LHGVHG IV ABVNOISSINE

SACRED BOOKS OF THE EAST

TRANSLATED BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

THE RIGHT HON.

F. MAX MULLER.

ats This Series is published with the sanction and co-operation of the Secretary of
State for India in Council.

REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11,
1883, by M. ERNEST RENAN.

‘M. Renan présente trois nouveaux
volumes de la grande collection des
“Livres sacrés de l’Orient” (Sacred
Books of the East), que dirige 4 Oxford,
avec une si vaste ¢rudition et une critique
si s(ire, le savant associé de ]’Académie
des Inscriptions, M. Max Miiller.... La
premiére série de ce beau recueil, com-
posée de 24 volumes, est presque achevée.
M. Max Miiller se propose d’en publier

une seconde, dont l’intérét historique et
religieux ne sera pas moindre. M. Max
Miiller a su se procurer la collaboration
des savans les plus éminens d’Europe et
d’Asie. L’Université d’Oxford, que cette
cou publication honore au plus haut

egré, doit tenir ἃ continuer dans les plus
larges proportions une ceuvre aussi philo-
sophiquement congue que savamment
exécutée.’

EXTEACT from the QUARTERLY REVIEW.

‘We rejoice to notice that a second
series of these translations has been an-
nounced and has actually begun to appear.
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
brought together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. But no work of his, not even the

great edition of the Rig-Veda, can com-
pare in importance or in usefulness with
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assist-
ance of the distinguished scholars he has
gathered round him, be carried in due
time to a happy completion.’

Professor E. HARDY, Inaugural Lecture in the University of Freiburg, 1887.

‘Die allgemeine vergleichende Reli-
gionswissenschaft datirt von jenem gross-
artigen, in seiner Art einzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 auf dem

internationalen Orientalistencongress in
London der Grundstein gelegt worden
war, die Ubersctzung der heiligen Biicher
des Ostens’ (the Sacred Books of the
East).

The Hon. ALBERT 8S. G. CANNING, ‘Words on Existing Religions.’

* The recent publication of the ‘ Sacred
Books of the East” in English is surely

a great event in the annals of theological
literature.’

OXFORD
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.

2 SACRED BOOKS OF THE EAST:

FIRST SERIES.

vou. I. The Upanishads.

Translated by F. Max Mirer. Part I. The AA#andogya-
upanishad, The Talavakara-upanishad, The Aitareya-Aranyaka,
The Kaushftaki-brahmaza-upanishad, and The Vagasaneyi-
samhité-upanishad. Second Edition. 8vo, cloth, τος. 6d.

The Upanishads contain the philosophy of the Veda. They have
become the foundation of the later Veddnta doctrines, and indirectly
of Buddhism. Schopenhauer, speaking of the Upanishads, says:
‘In the whole world there is no study so beneficial and so elevating
as that of the Upanishads. It has been the solace of my life, tt will
be the solace of my death,

[See also Vol. XV.]

Vou. 11. The Sacred Laws of the Aryas,

As taught in the Schools of Apastamba, Gautama, Vasishéha,

and Baudhfyana. Translated by Gzorc BUurer. Part I.

Apastamba and Gautama. Second Edtiion. 8vo, cloth, τος. 6d.
The Sacred Laws of the Aryas contain the original treatises on
which the Laws of Manu and other lawgivers were founded,

[See also Vol. XIV.]

vou. 111. The Sacred Books of China.

The Texts of Confucianism. Translated by James Leger.

Part I. The Shi King, The Religious Portions of the Shih

King, and The Hsiao King. Second Ldttion. 8vo, cloth, 12s. 64.

Confucius was a collector of anctent traditions, not the founder of

a new religion. <As he lived in the stxth and fifth centuries B.C.
his works are of unique interest for the study of Ethology.
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]

Vou. Iv. The Zend-Avesta.

Translated by James DarmestTETER. Part I. The Vendidad.
Second Edition. 8vo, cloth, 145.

The Zend-Avesta contains the relics of what was the religion of
Cyrus, Darius, and Xerxes, and, but for the battle of Marathon,

EDITED BY F. MAX MULLER. 3

might have become the religton of Europe. It forms to the present
day the sacred book of the Parsis, the so-called fire-worshippers.
[See also Vols. XXIII and XXXI.)}

vou. ἡ. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
Yast, and ShAyast la-shayast. 8vo, cloth, 125. 6d.
The Pahlavi Texts comprise the theological literature of the revival
of Zoroaster's religion, beginning with the Sassanian dynasty, They
are important for a study of Gnosticism.
[See also Vols. XVIII, XXIV, XXXVII, and XLVIL]

Vous. VI anp IX. The Qur'an.
PartsI and II. Translated by E,H. Parser. Second Edition.
8vo, cloth, ars.
This translation, carried out according to his own peculiar views
of the origin of the Qur'én, was the last great work of E. H. Palmer,
before he was murdered in Egypt.

vou. vit. The Institutes of Vishzu.
Translated by Jutius Jotty. 8vo, cloth, ros. 6d.
A collection of legal aphorisms, closely connected with one of the
oldest Vedic schools, the Kathas, but considerably added to tn later
time. Of tmportance for a critical study of the Laws of Manu.

vou. vil. The Bhagavadgita, with The Sanatsugatiya,
and The Anugité.
Translated by KAsninATH Trimpak TeLanc. Second Edttton.
8vo, cloth, ros. 6d.
The earliest philosophical and religious poem of India. It has been
paraphrased in Arnold’s ‘Song Celestial.

vou. X. The Dhammapada,
Translated from ῬΑ] by F. Max Muxigr; and
The Sutta-Nipata,

Translated from P4li by V. Favsséi,; being Canonical Books

of the Buddhists, Second Edttion. 8vo, cloth, ros. 6d.
The Dhammapada contains the quintessence of Buddhist morality.
The Sutta-Nipdta gives the authentic teaching of Buddha om some
Of the fundamental principles of religion.

4 SACRED BOOKS OF THE EAST:

vou. XI. Buddhist Suttas.
Translated from Pali by T. W. Ruys Davins. 1. The Mahé-
parinibbana Suttanta; 2. The Dhamma-4akka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The KXetokhila Sutta; 6. The Mah4-sudassana Suttanta ;
ἡ. The Sabbasava Sutta. 8vo, cloth, ros. 6d.

A collection of the most important religious, moral, and philosophical
discourses taken from the sacred canon of the Buddhists.

Vou. x11. The Satapatha-Brahmaza, according to the
Text of the M4dhyandina School.

Translated by Jutrus Eccreuinc. Part I. Books I and II.
8vo, cloth, 125. 6d.

A minute account of the sacrificial ceremonies of the Vedic age.
Lt contains the earliest account of the Deluge in Indta.
[See also Vols. XXVI, XLI, XLII, and XLIV.]

Vou. XIII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and HERMANN
Oxpenserc. Part I. The Patimokkha. The Mahavagga, I-IV.
8vo, cloth, ros. 6d.
The Vinaya Texts give for the first time a translation of the moral
code of the Buddhist religton as settled in the third century B.C.
[See also Vols. XVII and XX.]

Vou. XIv. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/ha,
and Baudhayana. Translated by Georc Βύημεκ. Part 11.
Vasish/ha and Baudh4yana. 8vo, cloth, τος. 64.

vou. XV. The Upanishads.
Translated by F. Max Muucer. Part II. The Ka/Aa-upanishad,
The Mundaka-upanishad, The Taittirtyaka-upanishad, The
Brthadaranyaka-upanishad, The Svet&svatara-upanishad, The
Pras#a-upanishad, and The Maitrayana-brahmama-upanishad.
Second Edition. 8vo, cloth, τος. 6d.

Vou. XVI. The Sacred Books of China.

The Texts of Confucianism. Translated by James Lecce.
Part II. The Yi King. 8vo, cloth, ros. 6d.
[See also Vols. XXVII, XXVIII]

Vou. XVII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davins and Hermann

OxpenserG. PartII. The Mahavagga, V-X. The Xullavagga,
I-III. 8vo, cloth, ros. 64.

EDITED BY F. MAX MULLER. 5
Vou. xvi. Pahlavi Texts.

Translated by E,W. West. Part II. The Dadistan-f Dinik
and The Epistles of Manfséfhar. 8vo, cloth, 125. 6d.

Von. XIX. The Fo-sho-hing-tsan-king.
A Life of Buddha by Asvaghosha Bodhisattva, translated from
Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from
Chinese into English by Samugt Bear. 8vo, cloth, ros. 6d.
This life of Buddha was translated from Sanskrit into Chinese,
A.D. 420. It contains many legends, some of which show a certain
similarity to the Evangelium infantiae, gc.

Vou. xx. Vinaya Texts.

Translated from the Pali by T. W. Ruvs Davis and Hermann

Oxpenserc. Part III. The Kullavagga, 1V-XII. 8vo, cloth,
Ios. 6d.

Vou, XXI. The Saddharma-pumdarika ; or, The Lotus
of the True Law.

Translated by H. Kern. 8vo, cloth, 12s. 6d.
©The Lotus of the True Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit. There ts a Chinese transla-
tion of this book which was finished as early as the year 286 A.D.

VoL, XXII. Gaina-Sdtras.
Translated from Prakrit by Hermann Jacosr. Part I. The
Af&ranga-Sftra and The Kalpa-Sftra. 8vo, cloth, ros. 6d.

The religion of the Gainas was founded by a contemporary of Buddha.
It still counts numerous adherents τὰ India, while there are no
Buddhists left in India proper.

[See Vol. XLV.]

Vou. ΧΧΙΙΙ. The Zend-Avesta.

Translated by James DarmesTETER. Part II. The Strézahs,
Yasts, and Nyayis. 8vo, cloth, ros. 6d.

Vou. XxIv. Pahlavi Texts.

Translated by E.W. West. Part III. Dina-f Matnég-
Khirad, Sikand-gim4fnik Vig4r, and Sad Dar. 8vo, cloth,
10s. 6d.

6 SACRED BOOKS OF THE EAST:

SECOND SERIES.

Vou. XXV. Manu.
Translated by Gzorc Binter. 8vo, cloth, 21s.
This translation ts founded on that of Sir William Jones, which
has been carefully revised and corrected with the help of seven native
Commentaries, An Appendix contains all the quotations from Manu
which are found in the Hindu Law-books, translated for the use of
the Law Courts in India. Another Appendix gives a synopsis of
parallel passages from the six Dharma-stitras, the other Smritts,
the Upantshads, the Mahdbhdrata, $c.
Vou. XXVI. The Satapatha-Brahmama.
Translated by Jutius Ecceiinc. Part 11. Books III and IV.
8vo, cloth, ras. 6d.
Vous. XXVII any XXVIII. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce. Parts
III] andIV. The Li Ai, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 25s.
Vou. XxIx. The Gvrzhya-Sitras, Rules of Vedic
Domestic Ceremonies.
Part I. Sankh&yana, Asval4yana, Paraskara, Khadira. Trans-
Jated by Hermann OLDENBERG. 8vo, cloth, 125. 6d.
vou. xxx. The Grzhya-Sfitras, Rules of Vedic
Domestic Ceremonies. ᾿
Part II. Gobhila, Hirazyakesin, Apastamba. Translated by
HERMANN OLDENBERG. Apastamba, Yag#a-paribh4sh4-sftras.
Translated by F. Max Mtitrgr. 8vo, cloth, 125. 6d.
These rules of Domestic Ceremonies describe the home life of the
anctent Aryas with a completeness and accuracy unmatched in any
other literature. Some of these rules have been incorporated tn the
ancient Law-books.
Vou. XxxI. The Zend-Avesta. |
Part III. The Yasna, Visparad, Afrinagan, G4hs, and
Miscellaneous Fragments. Translated by L. H. Mitis. 8vo,
cloth, 12s. 6d.
Vou. XXXII. Vedic Hymns.
Translated by F. Max Mixrer. PartI. 8vo, cloth, 18s. 6d.
[See also Vol. XLVI.]
Vou. XXx1II. The Minor Law-books.
Translated by Junius Jotry. Part I. Narada, Brshaspati.
8vo, cloth, ros. 6d.

EDITED BY F. MAX MULLER, 7

Vou. XxxIv. The Vedanta-Sitras, with the Com-
mentary by Sankar4é#arya. Part I.
Translated by G. Tuipaut. 8vo, cloth, 12s. 6d,
[See also Vol. XXXVIII.]
Vous. XXXV anv XXXVI. The Questions of King
Milinda.

Translated from the Pali by T. W. Ruys Davins.
Part I. 8vo, cloth, ros. 6d. Part II. 8vo, cloth, 12s. 6d.

Vou. XxxviI. Pahlavi Texts.
Translated by E. W. West. Part IV. The Contents of the
Nasks, as stated in the Eighth and Ninth Books of the
Dinkard. 155.

Vou. XXXVIII. The Vedanta-Sitras. Part II. 8vo,
cloth, with full Index to both Parts, 12s. 6d.

Vos. XXXIX anp XL. The Sacred Books of China.
The Texts of Taoism. Translated by James Lecce. 8vo,
cloth, 215.

Vou, XLI. The Satapatha- Bréhmaza. Part III.
Translated by Jutius Eccztine. 8vo, cloth, ras. 6d.

Vou. XLIr. Hymns of the Atharva-veda.
Translated by M. Broomrietp. 8vo, cloth, 215.

VOL. ΧΙ. The Satapatha-Brahmaza.

Translated by Jutius Eccztinc. PartIV. Books VIII,
IX, and Χ, 12s. 6d.

von, XLIV. The Satapatha-Brahmaza.
Translated by Junius Ecceuinc. Part V. Books XI, XII,
XIII, and XIV. 18s. 6d.

vou. XLV. The Gaina-Sitras.
Translated from Prakrit, by HERMANN Jacosi. Part II. The
Uttaradhyayana Sftra, The Satrakrztanga Stra. 8vo, cloth,
125. 6d.

Vou. XLVI. Vedic Hymns. Part II. 8vo, cloth, 14s.

Von. XLVII. Pahlavi Texts.
Translated by E. W. West. Part V. Marvels of Zoroas-
trianism. 85. 6d.

vou. XLVIII. The Vedanta-Sitras, with Ram4énuga’s

Sribhashya.

Translated by G. Τηιβαῦτ. [Jn the Press.)

Vou. XLIX. Buddhist Mah4y4na Texts. Buddha-
Aarita, translated by E. B. Cowett. Sukh4vatt-vydha, Vagrakkhe-
dika, &c., translated by F. Max Mitier. Amitayur-Dhy4na-
S@tra, translated by J. Takaxusu. 8vo, cloth, 125. 6d.

8 RECENT ORIENTAL WORKS.

Anecdota Oxoniensia,
ARYAN SERIES.
Buddhist Texts from Fapan. 1. Vagrakkhedika; The

Diamond-Cutter,
Edited by F. Max Miter, M.A. Small 4to, 3s. 6d.
One of the most famous metaphysical treatises of the Mah4y4na Buddhists.

Buddhist Texts from Fapan. 11. Sukhdvatt-Vydha :
Description of Sukhivat?, the Land of Bliss.

Edited by F. Max Miter, M.A., and Buxyiu Nayyio. With
two Appendices: (1) Text and Translation of Sanghavarman’s
Chinese Version of the Poetical Portions of the Sukhavatt-
Vyfha ; (2) Sanskrit Text of the Smaller Sukhavati-Vyfha.
Small 4to, 75. 6d.
The editio princeps of the Sacred Book of one of the largest and most
influential sects of Buddhism, numbering more than ten millions of followers
in Japan alone.

Buddhist Texts from Fapan. 111. The Ancient Palm-
Leaves containing the Pragia-Paramita-H77daya-
Sitra and the Ushnisha-Vigaya-Dharazi.

Edited by F. Max Mirer, M.A., and Buyyiu Nanyro, M.A.
With an Appendix by G. Βύημεκ, (.1.Ὲ. With many Plates.

Small 4to, ros.
Contains facsimiles of the oldest Sanskrit MS. at present known.

Dharma-Samgraha, an Ancient Collection of Buddhist
Technical Terms.
Prepared for publication by Kenjrtu Kasawara, a Buddhist
Priest from Japan, and, after his death, edited by F. Max
Miver and H. Wenzer. Small 4to, 75. 6d.
KAatyd4yana’s Sarvanukramaat of the Azgveda.
With Extracts from Shadgurusishya’s Commentary entitled
Vedarthadipiké. Edited by A. A. Macponett, M.A., Ph.D. 16s.
The Buddha-Xarita of Asvaghosha.
Edited, from three MSS., by E. B. Cowztr, M.A. 125. 6d.
The Mantrapatha, or the Prayer Book of the Apa-
stambins. ᾿
Edited, together with the Commentary οἵ Haradatta, and
translated by M. Winternitz, Ph.D. First Part. Introduc-
tion, Sanskrit Text, Varietas Lectionis, and Appendices.
Small quarto, ros. 6d.

OXFORD
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.

Digitized by Google