THE

QUESTIONS

OF

KING

MILINDA

TRANSLATED

T.

AT

THE

FROM

W.

RHYS

THE

PALI

DAVIDS

CLARENDON

1890

[All rights reserved]

PRESS

CONTENTS.

PAGE

INTRODUCTION

xi

Sinhalese

The

version

xii

Milinda

of the

...

Buddhaghosa's

references

four

xiv

it

to

MSS.

and

edition

of the

xvi

text
.....

Milinda

King

the

same

xviii

Menander

as

Notices

of him

in

classical

xix

writers
....

His

coins

His

birthplace, Kalasi, probably =Karisi

The

xx

author

in the

Passages
Pali

same

Pi/akas

referred

Length

of the

Results

of these

Differences

by

to

quoted

passages

N"g"rg-uwa

as

"c., referred

books,

Pi/aka

the

not

xxiii

to

silently

xxv

xxvii
.

xxix

name
.

xxxi
......

Pi/akas

xxxvi

comparisons

between

xxxviii

author

our

and

the

Pi/akas

xl
.

Proper

the

outside

names

Pi/akas

xliii
....

of

Differences

language

between

author

our

and

the

Pi/akas
Milinda

The

TRANSLATION
Book

xlv
as

The

Milinda's

His

S^gala

of Milinda

births

and
wisdom

and

greatness

admission

as

Nsigasena
and

love

...

of

into

of

Milinda

N^gasena
Milinda

confutes
arrives
goes

to

the

Order

.20
.

conversion
attainment

disputation
10

novice

His

story of N^gasena

Birth
His

of

xlviii

art

Narrative

Secular

Description
Previous

of

TEXT.

THE

OF

I.

work

25

Arahatship

29

Ayupala

30

; his

34

him

character

36

viii

CONTENTS.

Ethical

of

Characteristics

Distinguishing

II. The

Book

Qualities

and
Individuality

name

The

chariot simile

The

riddle of

41

43

seniority

-45

"
.

scholars

kingsand

How
(Interlude)

40

discuss
respectively

46
48

soul in the breath

No

renunciation

of Buddhist

Aim

Re-incarnation

Wisdom

49
.

reasoning distinguished

and

-50

S1

"

'Virtue's the base*

53

Faith

54

Perseverance

-57

Mindfulness

58

Meditation

and re-individualisation
identity
and intelligence
distinguished

Continued
Wisdom

.60

63-77

.66

Time

77

developmentof

Originand
Is there

Thought

and

86

sight

89
idea

Removal

III. The

92

of Difficulties
.

Rich and

.100

poor

Renunciation
Nirvana

.82

soul ?

and
Contact,sensation,

Book

qualities

and

IQO

again

Difficulties of various

.106

kinds

to

as

viduality,
inditransmigration,

and the Buddha

Book

IV.

Milinda
And

Third

The

finds dilemmas

in the

takes the Buddhist

vows

meeting between

him

away,

what

120

of Dilemmas

Solving

ist Dilemma.

137

137

j^g
and

If the Buddha
is the

Holy

Writ

good

N^gasena

.140

has
of

reallyquitepassed
paying honour to his

relics?
2nd

Dilemma.
when

T44

How

can

the

Buddha

it is said that he reflects?

3rd Dilemma.

101

Karma

Why

Order,if he knew

did

he

admit

of the schism

be
.

omniscient,
.

Devadatta
he would

to

.154
the

create ?

162

CONTENTS.

4th Dilemma.

Vessantara's

gth Dilemma.

King

7th Dilemma.

Difference in

IX

earthquake

.170

Sivi

179
tion
to the dura-

propheciesas

of the faith
8th

Dilemma.

The

185

Buddha's

sinlessness

ferings
his suf-

and

190

9th Dilemma.

Why
Why

loth Dilemma.

Dilemma.

nth

should the Buddha

did the Buddha

How

he had

have meditated
boast?

could the Buddha

made

1
1

to

How

Pirit

can

How

againstthe

could

Buddha

the Buddha

by

.213

evil

one

turn

people
219

Contradiction

7th Dilemma.

Contradiction

as

crime

to conscious

the Buddha's

to

as

224

wish

the chief

8th Dilemma.

How

Buddha's

life?

9th Dilemma.

Why

reverence?

2oth Dilemma.
22nd

.204

6th Dilemma.

".

answer

disease?

cure

the

refuse to

206

Dilemma.

to be

lations
regu-

fear

4th Dilemma.

5th

Dilemma.

The

Was

225
could

have

schism

arisen in the
.227

do

of the Order

members
.

evil results of
the

not

preaching

Buddha

once

accept
.

.232

.234

angry

with

Sudinna?

237

23rd Dilemma.

The

24th Dilemma.

The

25th

Dilemma.

96

198

revoke

202

2th Dilemma.

as

Why did the Buddha

certain questions
?
statements
1 3th Dilemma.
Contradictory

tree

talking

Buddha's

Adoration

last meal

of relics

.241
.242

.246

of rock
splinter
of the Samara
Contradictory
description

251

28th Dilemma.

Buddha's

253

29th Dilemma.

How

can

30th Dilemma.

Was

not

3ist Dilemma.

How

could

s6th Dilemma.
2

7thDilemma.

The

Dilemma.

kept secret?
33rd Dilemma.

boasting
the kind punish others?
....

the Buddha

angry

MoggaMna

seeingthat he
Why should the

powers

32nd

248

....

was

have

at

J5T"tuin"?
had

257

culous
mira-

murdered?

rules of the Order

261

be

264

.......

Contradictions about

254

falsehood

.268
.

CONTENTS.

Did

34th

Dilemma.

35th

Dilemma.

Suicide

36th

Dilemma.

Love

37th

Dilemma.

Omniscient

the

not

One

once

doubt

270
273

all

to

beings

279

and

Wickedness

"

-283

prosperity
.
.

38th

Women's

Dilemma.

wiles
.

39th

Dilemma.

Did

the

Arahats

the

Omniscient

not

297
.

Dilemma.

40th

Did

One

in

the

(ratakas

Corrigenda

305

Names

307

Index

of

Proper

Index

of

Subjects

Transliteration

Translations

303

et

change

once

301

Devadatta

Appendix.

not

mind?

his

Addenda

fear?

show

once

-294

311

Oriental

of

of

the

Alphabets
Sacred

Books

adopted
of

the

for

the

East
,

-317

INTRODUCTION.

THE

work

time,

which

of

presented

the

to

translation

English

and

at

little after

the

Sanskrit

itself

or

in

lost

in

the

either
has

in
been

as

is at

of

the

entirely

in

their

Buddhism

all

wide
he

and

Ceylon,

conclusion

who

but

that

from

only

to

does

not

It

the

of Milinda

But

who

Hardy,

say

is

he

good

that

the

General

is still famous

drawing
For

in

evidence
4

derived

that
e

fact.

is

except

have

true

is here

isolated

an

even

which

far

homes

Buddhists,

Ceylon.
name

(so

of the

any

the

countries

countries.'

Buddhist

refers

those

from
1

of

Prakrit, it

origin, and

in

extant

schools

in

says

of its

and

era,

Indian

India,

Christian

North

land

had

in Northern

the

of

some

is not

and

sects

Cunningham
in

known)

present
various

only

beginning

first

the

has

public,

reading

interesting history. Written

strange
or

here, for

is

his

for

note

Ceylon,

Milinda

very

known

was

elsewhere.
Preserved
into

there,

Pili, it has

standard

begun
has

been

doubt

long

translated
second

into

only

celebrated
From
to

not

of

and
a

reverence

repute, that

the

by

In

his

its

it has

merely

'Ancient

'Path

been

the

of

India/

also
of

its

is
of

Pili

p.

186".

form,
also
on

it

(if

composed

regarded
the

the

to

Purity5).

commented
work

been

position,

countries

only

Buddhists

Geography

in

those

which

Buddhists

orthodox

in

has

unique

(and perhaps
the

doctrine,

form,

of
have

who

Buddhist

Pili

book

of those

occupies

and

Siam,

It is not

home,

of

date

early

very

transferred,

been

Northern

the

in

Buddhaghosa,

has

translated).

among

work

hands

points

Palli Pi/akas

the

it

high

cardinal

at

southern

the

Si7^halese, and

Burma
so

its

into

popular

work

both

in

is put

the

to

Ceylon

enjoys

become,

authority,
to

translated

and

with

southern

xii

schools; it is the
in

modern

point of view, as

The

external

both

volume

pointof size

It

PRASArAYA.

MILINDA

of
the expense
deserve
to be here

the account

Milinda

and

of the Buddha3

was

of old

'teachers

Liwer", Luis
Chirlis Arnolis

Amara-sekara, and

Mendis

It is stated

of the celebrated

the patronage
the throne

A.D.),by
kumbur"

(purwd^irln wisin);"

of

King

of

Ceylon

Sri

Kirtti

that that P"li

of the Buddhist

lineal

and

of Buddha

Order

came

(^747

3390

Hina^i-

named

the

in

successor,

sion
ver-

under

Ri^-a-siraha,who

in the year

Sumaiigala,

teacher

the

Nigasena,about 500 years after the death

translated into the Mdgadhi languageby

member

in

held between

discussion

translated into Sinhalese, at the instance

was

entitled

"

published at

was

Wijaya-ratna Amara-sekara.

prefacethat

to

press

gentlemen whose names

They are Karolis Piris,Abraham

Mendis, Nandis
Mendis

considerable in

the most

five Buddhist

recorded.

peared
ap-

(1877A.D.)

3430

the Sinhalese

yet issued from

as

There

part, late.

"

the

is,at present,

of Buddha

650 pages, large8vo.

of

composed

of art.

statements

most

in the year

at Colombo
a

the

all

at

considered, from

be

for these

slightand, for

very

work

successful work

evidence

survived

has

only prose

would

which

India

ancient

which

one

it is the

And

them.

amongst

only

MILINDA.

KING

OF

QUESTIONS

THE

line of

of the celebrated Wcelipupil (anu^ishya),

Sara;2ankara, who had been appointed Sa#2ghaand

chief

or

a,

of the

Order

unsurpassableas a means
doctrine,or for growth
suppression of

frequentcopying
scholar

corrected

(kipa namak
added, and

in the

and

pricelessbook,

learningthe

knowledge

Buddhist
for the

of it, or

become

corrupt by

of the well-known
instigation

Gundnanda, these five had had

restored by several learned Bhikkhus

lawi),and
now

'this

opinions/had

that,at the

Moho/^i-watte

the texts

either for

erroneous
"

that

"

had

had

indices

published the thus

revised

and

glossary

and

improved

to

us, follows

edition.
The

Sinhalese

thus introduced
translation,

the Pili

throughout3
except

the way

of

Piteka

texts

gloss,extracts

that it here and

from

referred to, and

one

or

there

other of the

also that it starts

adds,in

numerous

with

pro-

INTRODUCTION.

phecy, put into the

death-bed,that this
after his

years

his version.

His

Arama

h ana-pur

a,

'

placeabout

that he

further,at the

it inserts

of the

work

Wihara
for the

Tooth

adds

matter

the

wrote

Mahd

celebrated

of
and
Saf/zgha-rsig'a,
Darami^i-pola

at

the

to

the

Upo-

Sri-ward-

near

possessionof

Relic, and

temple

only

that

prove

there

present form, and

high authority,towards
other

of

state

the close of the

has, as
But

author.

ignoranceof the

our

of great

regarded as

Council
Legislative
of

in those

sufficient

be

may

publicationof .a

able
deplor-

varied and ancient literature

simplyof

be
have

no

introduced

in the
bill for the utilisation,

that the

hoped

of the Buddhist

value of the books

will not be forgotten,and

monasteries

yearly sum

And

discovered

in the present

education,of the endowments

monasteries,it
written

antiquityand

yet, been

Ceylon,the argument ex silentio would

value.
that the Ceylon Government
Now
interests

and

last century.

of

into the

mentators
com-

Dhamma-rakkhita

of the work

mention

older Sinhalese

in any

and

R4ga-s""ha reigned till 1781 \ this would

in Ceylon in its
Pili work was
extant
our

Ktrtti Sri

As

scholars

famous

the

Dhammakkhandha.'

Madhurasato^a

500

on

placefamous

his

on

monastery
had been the residence ofWoeliwi/aSara^ankara,

which

no

that

account

of the

containing the
the

note

own

details given above

satha

take

would

when

p. 3 of the present version,

the Si?;zhalese translator came
to write

in my

of how

account

discussion

Buddha

the

of

death, and

point indicated
an

mouth

Xlll

that

put aside for the editingand

will be

literature of such great historical value 2.

of tracing
present we can only deplore the impossibility
in other
of Milinda'
the history of the 'Questions

At

works

written

That

by the scholarlynatives of its southern home.

it will be

See Tumour's

I believe that

mentioned

Mahavansa,

vernacular literatures of India

Sinhalese,whether
excellence,
varietyof contents,age,
literary
for

moment

with

the

there

works

can

be

p, Ixviii.

of the many

none

in those

judged from
or

the

historicalvalue.

can

compare

point of
And

view

of

yet a few

the system followed

on
hundreds a year for ten years would probablysuffice,
of the whole.
for the editing
and publication
the Pali Text Society,

by

but

little doubt.

ago

found

is already
scholarship,

for his industrious

scope

find other

hope
fairly

to

shall have

been

references

that

manner

may

writings

his

it when

to

to

in his

we

his

completelypublished. In

more

mentary
com-

Decease, VI, 3, Buddha-

of the Great

the Book

on

in such

best

known

times

four

less than

no

that

; and

commentaries

book

the

mentioned

have

long

the

peacefulisland

beautiful and

that

in

writer,who

great Indian

the

For

MILINDA.

KING

OF

QUESTIONS

THE

XIV

quotationof that passage made in the

and
Milinda
between
conversation
N"gasena, translated
the
on
belowj at IV, 2, i1. And again,in his commentary
refers to the

ghosa

Amba#//a

Sutta

Nagasena

and

discussing. The

is there

he

Milinda

between

conversation

the

(D. Ill, 2, 12) he quotes

actual

words

words

of

on

the

subject

he

uses

(they

275, 276 of the edition of the Sumafigala

penter
Vilisinl,edited for the Pali Text Society by Professor Carwill be found

and

at pp.

myself)are

not

the

same

correspondingpassage of
168, 169 ; IV, 3, n), but they are
The

above

in

pointed out by myself.

were

the

our

Morris

author

text

(pp.

in substance.

same

Buddhaghosa
Dr.

of

to

has

our

author

pointed out

others,and in each of those also Buddhaghosa is found

two
to

references

two

those

Trenckner's

Mr.

the

at

as

from
differing

quote words
of

former

these

two

Mr.

Trenckner's

mentioned

was

in

text.

The

letter to

the

of the I2th November, 1881.

In the Mano'Academy'
ratha Pura;zt3
his commentary
the Anguttara, on
the
on
marked
in Dr. Morris's edition as I, 5, 8, Buddhaghosa
passage
says

"

elmasmi#2

pan3 atthe
kathika-Nigasenatthera^
ekasmim

sena,

he then

maha-ra^-a
sattammanani

This
on

Qukk/ti: "Bhante

Ndgapavattita-/"itta-

a^Marakkhawe

sa/"e

And

Milinda-ra\g-" dhamtna-

rupino

gives the
vihina^z
dve

assa

ktva

answer:

"

mahd-risi

eV"hasatana#z

ad^a-yfcula/z
"a

tumb"

bhavey-

"a

vaha

kho
vihi

eka"Marakkha;ze

alreadypointedout in a note to my translation of the text commented

('BuddhistSuttas/vol. xi of the Sacied Books of the East,p. 112).

was

INTRODUCTION.

XV

pavattitassa /"ittassa sankham

pi na upenti kala-bhigam
pi
This passage
will be

found

below
there

at

of the
on

upenti kalam

na

upentiti.'
to by Buddhaghosa,

na

Milinda, referred

Trenckner's

of Mr.

102

p.

pi

lated
edition,trans-

the question is

IV,

i, 19.

But

all,and the

answer,

though much the same

in the concluding words.

at

still differs

published text,
Trenckner

the passage

marks

well

be

in his text

found

not

in the

Mr.

corrupt, and

as

it

that

Buddhaghosa has preserved for us an

older and better reading.
The
other
quoted by Dr. Morris
(in the
passage
of the nth
'Academy3
January, 1881) is from the Papa;X"a Sudani, Buddhaghosa's still unedited
Commentary
the Ma^/^ima
the
on
Nikciya. It is in the comment
on
Brahm"yu Suttanta, and as it is not accessible elsewhere
may

With
passage also in full here.
referred to
enough, to the same
passage
I

give this

of the text, translated below

169
there

says

haw

(pp. 168,
IV, 3, n) Buddhaghosa

at

above

"

cVutta?;z
rawwcl

reference,oddly

MilindaN"gasenattherena
pu^2f/^ena: "Na
mahdri^a
Bhagavd
guydassetHi."'
dasseti
kfi"y"m Bhagava
etaw

In this case,
words

the

in the

as

quoted

other quotation of the

are

not

quite the

given in the published text, and

the

on

same

other

same

sage,
pas-

those

as

hand

they

with,though they are much shorter than, the words

given in the Sumahgala Vilisint.

agree
as

It would
of
Mr.

this

be premature

difference

Trenckner's

Buddhaghosa

is

to

to

arrive at the

Buddhaghosa's

between
edition

attempt

of

the

text

It

consciouslysummarising,

reason

citations
may
or

and

be
that

that
he

is

that he is himself translating

or
quoting roughly from memory,
or
summarising from the originalwork, or that he is
quoting from another Pali version, or that he is quoting
from
another recension of the text of the existing Pali

version.
to

try

the

We

must

have

'Questions

to choose

between

explanations. What

of

the full text

Milinda'

of all his references

before

us,

before

we

these,and possiblyother,alternative
is at

present certain is that

when

Buddhaghosa

him

and

Milinda

his great works, that is about 430 A.D.,

book givingthe conversations between

wrote

before

he had

he is

explaining:
else saying anything on
himself

said

follows

as

For

this?

of the

adds

not

the
a

one

Elder,

the

Ndgasena,

kingl

word

greatest of all Buddhist

that the

It follows

of any

use

reply to Milinda,

in

duces
intro-

Amba#/"i

the

on

be the

would

What

quotes N^gasena, and

he then

own.

referred to

above

He

that.

than

more

by saying, after simply quoting the words

Sutta

and

And

Ndgasena.

his comment

text

MILINDA.

KING

OF

QUESTIONS

THE

'
"

of his
writers

of
regarded the 'Questions
of so great authoritythat an
Milinda'
a work
opinion
as
of Nagasena should be
put by its author into the mouth
side
this is not only the only book, outtaken as decisive. And
the Pali Pi/akas,which Buddhaghosa defers to in this
way, it is the only book, except the previous commentaries,
to refer to at all.
he is known
which
But, on the
even
known

to

us

by

name

hand, he says nothing in these passages to throw any

of
further lighton the date, or any lighton the authorship,
he assigns so distinguished,
the work
so
to which
even
other

unique, a position.
what

about

is known

'

Questions of
also exists,certainlyin
Milinda*
work
in Ceylon. The
in
Pili,and probably in translations into the local dialects,
So

far

Burma

to

as

p.

For

Siam.

and

iv)a

to him

Trenckner

Mr.

in the

copy

our

Burmese

mentions

character

duction,
(Intro-

of the Pdli

Rost, there is another copy in that

character in the Colombo
Museum2, and Mr. J. G. Scott,of
the Burmese
Civil Service,has sent to England a Burmese
text

sent

Nissaya

by

Dr.

of the Milinda

Pali text, word

those words

for

(a kind

Kim

ettha

in Burmese

a?1#ena

Milinda-rawwa

eva

").

vattabbaw9

pu2fMena
Journalof the
----

a
8

See p. 51 of the '

This Nissayais now

translation,giving the

word, followed
A

brought from Siam, is referred

the marginal note
quoted by
1

of

in the

John'sCollege,
Cambridge.

of
by the interpretation
manuscript of the Pali text,

to

Mr.

in the Sinhalese

Trenckner

at

MSS.

in

p. vi of the

Vuttam

etaw
N"gasenaltheren'
(Sumangala ViUsint, loc. cit).
Pali Text Society for 1882.

possessionof

'

his

brother,the Bursar

of St.

xvil

INTRODUCTION.

Introduction
of

to his edition.

And

there

exists

in the

TrinityCollege,Cambridge, a complete MS.,

condition,in the
or

MSS.

more

character

\ while

there

are

of

be noticed

written

BibliothequeNationale of
the text, in the same
Kambojan
for the writingof Pali texts 2.

in Siam

used

It may
text

character

in excellent

fragments in the Paris

numerous
one

Siamese-Pali

library

here that there

in the

character

Ceylon

seven

MSS.

known

to

are

of the
exist

in

Europe. Two of them (onea very ancient one) are In the

Copenhagen UniversityLibrary, two in the Bibliotheque
Nationale2, one in the Cambridge University Library3,and
in the India Office Library4. Three
two
only of these
have

seven

and

been

for his very

edition of the text, publishedin 1880.

accurate

That

is all the

What

follows.

It consists

of Buddhist

It must

be
are

of the

real conversations.

What

not

the story.

knocking them
or

set

the

dilemmas

the

s
*

have

we

the

the purpose,

again, as

By

stated,are

these

the kindness

are

put

See

'Journalof

the PSli Text

See

'

Journalof the Pali Text

[35]

didactic

not

part. The
into

into

and

by

aim

skilfully
of

points
so.

The

questions
But

his mouth.
the

us

much

so

questions

really important part

the
a

Fellows

of

mouth

of

NSgasena.

carefullyconstructed

of the

College I

in London.

the Pali Text

put

of the Master

to collate this MS.

the

are

introduced

'Journalof

See

before

of

subordinate

very

invented,

dialoguesare

allowed
2

are

work, and

The

following pages that

solutions;to give opportunityfor which

dilemmas

or

for

points

(Thera).

elucidatingsome
psychologicalbelief while doing
down

king himself plays a

raised, or

up

Elder

of straw, often very

Men

as

of conversations

the

though

historical romance,

put together,are
ethical

N^gasena

of

number

form

plain to every reader

overshadows

of

of

treated in the
and

itself is about

book

the

able

present available.

at

of the discussion

doctrine

really an

is

evidence

from

King Milinda

between

these

external

inferred

be

can

by Mr. Trenckner

used

for 1882, p. 35.

Society1
Society'for 1883, p. 146.
for 1882, p. 119.
Society'
b

have

been

XVlil

MILINDA.

KING

OF

QUESTIONS

THE

preliminarystory, in which the reader's interest in them is

the abilityof this part of
aroused
by anticipation.And
is very
the work
great. For in spite of the facts that all
praiselavished therein upon both Milinda and Nigasena
and that the
itself,
is in realityonly praise of the book
this very
knows
reader
well,yet he will find it almost
impossible to escape from the influence of the eloquent
the

words

in

occasion

kings
a
king

supposed

who

Menander,

reigningat Sigala (theEuthydemia

of the Yonakas

there is

Greeks),and

of the
comes

so

names

is

change

to

identification of the two

For whether

the

in

change

been

termination

natural

in the list which

name

dialect in which

is due

will have

causes

This

certainlycorrect.
the Indian

to

other

no

Milinda.

to

near

deliberately made

name

the

is

in the list of the Greek

appears
of Baktria, since he is described in the book
as
being
the

be

who

were

personages

Milinda

the conversations.

real than

more

the

arises whether

question then

The
any

fiction is maintained.

the whole

which

to

importance and dignity are lent to the

and skill with
of their meeting ; and of the charm
which

it was

author

our

adapting the

he

wrote,

Greek

whether

or

phoneticdecay, the

of influence.
of Indian

Indra

or

Inda

same

is

not

and

meaning king
is so appropriateto a king,that a foreignking'sname
ing
endin -ander
would
almost
to end
in
inevitablycome
Then
the sequence
-inda.
of the liquidsof m-n-n
would
uncommon

tend

in

dialect to

Indian

an

and
dissimilation,

of 1

in P"li

Mr.

names,

altered in

be

Trenckner

taking the place

adduces

of n,

or

of

some

way

by

instances

seven

cumstances
1,in similar cir-

*.
There

remains
I.

to

undoubted

Now

in the Indian

coins

of the

first E

in Menander

part of the inscription,

on

of

Menander, the oldest authorities read

the king'sname2, and though that tion
as
interpretathe authorityof better specimens, been
on
now,

Minanda
has

given

only the change

up, there

is

no

doubt

"

For instance,
Wilson

Pali

that Milinda

Miscellany,'
parti,p.
in his

runs

more

55.
'

Ariana

Antiqua/p. 283.

easily

INTRODUCTION.

from

the

seemed

tongue than Melinda, and

appropriate a commencement

as

name

XIX

-inda

as

Men-ander
It may

is for the

ending

became

Mil-inda.

be added

here that

Mil

for

of

forms

of Greek

forms remain
would

be.

is

words

in the

meaning

There

other Greek

names

Indian

them

dialect

give

but

to an
reallyunintelligible
Thus
Deva-mantiya, which

gods.'

And
But

words.
"

so

having

only

difficult to
Menander

say1.
is

as

be

But

supposed
the

certain

as

But

if it

of

to

be

the

as

p.

87) may

on

mean

of

name

represent An-

(calledsimply
for it is

intended

identification of Milinda

that of

the

Indian

Kiya are
Ananta-kclya would
is absurd

new

formed

and

body,'which

to

Mil-inda

as

Counsellor

Dinna

at

Sabba-

the

enough.

tiochos.

courtier.

same

case

be

It may
possiblybe made up to
What
Mankura
and
Sabbadinna

the

approach

some

may

mean

Ananta

compound

infinite

an

could

also both

the

tioned
men-

and

Indian

as

anything,it

are

and

in each

Demetrios, looks, at first sight,Indian

meant

So

similar effort in these other Pdli

make

to

Milakkha's

king'sname.

by our author" Devamantiya at 1,43,

officer,
together with Anantakiya, Mankura,
dinna, at II,3.

well have

may

with

/^andagutta with Sandro-

kottos.
little is told

Very

us, in the

Greek

Roman

or

writers,

kings of Baktria. It is a significant

that they tell
fact that it is preciselyof Menander-Milinda
us
most, though this most is unfortunatelynot much.
Menander
one
as
Strabo,in his Geography 2, mentions

about

of the Greek

any

of the two

Baktrian

the Greek
He
as

as

Then

dominion

were

furthest

instrumental
to

East

the

in

ing
spread-

into India.

and penetrated
Hypanis (thatis the Sutlej)
the Isamos
(probably the Jumna).
book
of Justin's
in the title of the lost forty-first

crossed
far

kings who

the

work, Menander

and

Apollodotusare

mentioned

as

Indian

kings.'
Finally,Plutarch3
1
3

tells

Compare Mr. Trenckner's

Edit. Midler,xi,u, i.

an

us

note

at p.

anecdote

of

Menander.

70 of the Pali Miscellany.'

3
De Repub. Ger.;p. 821.
'

He

he

was,

as

says,

KING

OF

QUESTIONS

THE

XX

MILINDA.

and enjoyed
justice,
that upon his death,which
subjects,
for

ruler noted

such

with
popularity

took

camp, diverse cities contended

The dispute was
of his ashes.
only

his

of the
representatives
divided

be

for the possession

place in

the relics should

agreeingthat
that

them, and

amongst

no
(^vrj^ia,

monuments

erect

cities

doubt

adjusted by the

they should severally

dagabas or sthupas)

to his memory.

This

is very

last statement

what

to

as

But

himself.

(apartfrom

Milinda

that of coins.

be very hazardous

what

And,

is otherwise

to

by

cease
De-

of the Buddha

draw

to

usually the
confirm,but

clusion
con-

any

Mcnandcris
himself),

case, the evidence

to

add

of

littleto,

very

known.

of them

some

about
author

our

twenty-two2different

as

many

is said

is

as

the coins will be found

As

of the Great

Book

only remaining ancient evidence

The

being precisely

as

after the death

occurred

it would

'

this coincidence.

from

what

in the

the statement

analogous to

curious

have

coins

considerable

in very

been

covered,
dis-

numbers, bear-

of Mcnander.
Ing the name,, and eightof them the effigy,
They have been found over a very wide extent of country,
far west
as
as
Kdbul, as far east as Mathura, and one of
them
far north as Kashmir.
as
Curiously enough we find
of this wide

confirmation

coins in the work

after his

death,

Barygaza,the

at

Gujarat.
portraiton the

The

long

face and

that

of

were
9

modern

Periplus

gether
coins, to-

many

Baroach,

years
on

the

an

young
It

man.

coins

is very

with
characteristic,
intelligent
expression,and is sometimes
and

man,

be

may

at

This number
allowed

would

be

that of

other times

inferred therefore

Maha'parmibba'naSuttanta VI, 58-62, translated in

(vol.xi of the Sacred Books

3

author of the

of

coast

of the anonymous

of Menander-Milinda's

Erythrsei.' He says3 that Menander's

with those of Apollodotos,were
current,

Maris

old

currency

that

my

his

Buddhist

very

reign

Suttas*

of the

East),pp. 133-135.
i
greatlyncreased if the differencesof the

for.

Chapter 47 of Miiller'sedition.

monograms

XXli

think

The

not.
on

others

of the

These

with

legend

legend on

similar

coin in the scries

is also another

There

which

into

kings use

Agathocles,Heliokles,Archcbios,

are

Zoilos.

Greek

the

bears

figure of
legend,and five
the

with

of those

one

Greek

Baktrian

their coins.

Strato,and

is

coin

side which

the

Pallas

ordinary righteousnessof kings?

the

distinct from

as

Dbarma

Buddhist

here to the

reference intended

Is any

MILINDA.

KING

OF

QUESTIONS

THE

word

the

enters, but

Dharma

decipheredwith certainty that

of Sy-Hermaios, and
bearing in the Greek legendthe name
supposed to have been struck by Kadphises I. If there is
which

has

others also

of
But

dharmikasa

word

the

Buddhist.

be

must

"

in this coin

Buddhist

anything
take

yet been

not

Menander's,
it is much

the

in

the

simplerto
of

sense

then

the

word

corresponding Greek legend, and to translate

it simply the Righteous/ or, better still,the Just.' Only
when we call to mind how frequentin the P"li texts is the
of the ideal king (whetherBuddhist
or
description
not)as
dhammiko
refuse to see
cannot
we
dhamma-rd^a,
in the

used

'

coins,and

to

of whom

is

how

note

Menander,

'

or

be known.

foundation

of

Menander

was,

the

tradition

sum

who

kings
founded
of the

up.

"

Buddhist
it is

influences
evidence

no

Menander-Milinda

carried

which

he

all that

he

by

at

Buddhist.

on

by Alexander
most

epithetis very probably the

preserved by Plutarch, that

ruler, noted for justice; and it is

But

actuallybecame
To

of this

of the

surrounded.

legendof the
Greek kings,one
'

use

as

the

desirous to meet
the
sufficiently
subjectsto fix upon
ness5
Righteouscharacteristic by which they wish

The

certainlyevidence
was

are

the

Justice'as

phrase and

at least six of the

of their Buddhist

views

to

this

between

connection

the

was

in

Baktria

the

the

Great.

He

important,probably

those

kings. He

India

than

any

must

have

reignedfor

carried

the

the

Greek

of those

one

Greek
was

most
arms

Greek

dominion

certainlyone
important, of
further

into

of his

predecessorshad done, and every*

thing confirms the view given by our author at I, 9 of his
justiceand his power, of his abilityand his wealth.
He
a

considerable

time

in the

latter

INTRODUCTION.

part of the second

about

to

that of

115,

or

other

no

only Baktrian
India.

Our

born

was

to an

C., probably from about 140

B.C.1 His fame extended, as did

century
no

even

Baktrian

Greek

author

B.

king,to

king
makes

who
him

Kalasi in Alasanda

at

island

XX111

West, and he is the

the

has

been

in

that he
incidentally2,
a name
(= Alexandria),
given
say,

in the Indus.

presumably

remembered

And,

referred

was

as

above, Plutarch has preserved the tradition that he died

to

in camp,
in a
the Ganges.

campaign againstthe

[It is interestingto point out,

the town

(g"ma) of

elsewhere.

Now

Baktrian

kings

the

there

of

As

by Eukratides, who
obtain

to

author),the

other

that the

was

coin

Greeks

that

island

on

the

to
was

for

own

was

not
not

There

purposes.

is

our

so, then

he

our

may

to

the

founded

the
town

by

theytook it.]

Buddhism3,

to

actual tradition,
or

author
he
be

may

says
be

inventing

possible,
nothing inherently im-

even

table
chronological
work, quotedbelow.
1

See

See the translation below

If that be

conjecture. When

converted

was

(or

that
We
know
in the story.
improbable,
became
Baktrians, kings and peoplealike,eventually
or

all the

town

is

of the fact of

built,and

the

by

(Alexandria)to

Alasanda

that

kings

identical; and

are

Indus.

was

80 B.C.

Indus, it

dialect used

form,

the

city,

Pili- form

alreadyan importantplacewhen

relatingan

his

the

town

show

of the

local

the

in commemoration

name

this all is

Milinda

either

struck

which

Beyond
that

in the

the

itself,
seems

them, but

form

about

of the

in

one

of

name

first of these

banks

names,

the

the

the

of the

giving in

one,

struck

was

the

on

two

gave

only

and

mentioned
coins

numerous

probably

was

having reached

they

very

king,but

connection, that
found

been

valleyof

in the

in this

not

this coin

settlement

possible that the

more
probably in

the

is one,

name

cityof Karisi.

has

the

among

the

legend,not

Kalasi

Indians

the

Seep. 420

of the P8H

in the

of III,7, 5.

text.

Introduction

to

Professor Gardner's

But

Buddhist.
which

is open

the

in

occurs

passage

We

doubt.

much

to

MILINDA.

KING

OF

QUESTIONS

THE

XXIV

part of the book

have

place against it

to

coins show
of Menander's
negativeevidence that none
And
the passage in
decisive signs of his conversion.
any
further. It says that he afterwards
question goes much
the
gave up the kingdom to his son, and having entered
the

Buddhist

Order, attained

MSS.

add

marginalnote

passage with
from
Siam.

belongs
spite of

to

an

that

in

the

closing words

to

after all have

than

book

should

middle

under

discussion,then
able

that

wrote

But

trace.

to

did become

better

last

leaf of

must

have

Bhikkhu

been

we

author

our

the

paragraph

which

words

if

even

may

and

older

of the

manner

any

MS.

Siamese

There

other

some

liberately
de-

book

his

and

may

actually
Arahat,

an

poor evidence of the fact, unless he not

what he states to be taken quiteliterally,
but

after the

soon

Now

the
to

is correct
himself

cast

no

at

one

the

has

lightof
scarcelyhave
improbable,
he addressed.

been

book

would

be

expressed above

of didactic ethics

more

grand

his ethical arguments.

been

But if,
as is most

'

we

religious
If this

than the author

serieux,

they took
while they

It is true that he would

seemed

grossly

he wrote, to the readers

probable,he

Introduction/
pp.

also

critics if

guiltyof anythingthat

at the time when

and

that

romance.

astonished

inconsistencyof modern
au

only

records.
deliberately

into the form of historical

historical statements

made

he thus

events

opinion

deal with

controversy

his

in

evident

so

is veiy

intended

have

in the

not

that Menander

wrote

The

it off.

lost there.

been

conclusion, if
be

it

that

paragraph,without

preserved the reading of

those
in
Ceylon, and the

some

not

opinion

closed

have

of

round

have

may

of

literaryskill

of the

author

an

the work

throughout

MSS.

is therefore

brought

MS.

of this

be so, in
spurious supplement. That may
author's style,
fact that it is quite in our
But
it is
appropriate close to the book.

the

incredible

from

derived

was

Mr. Trenckner

forms

and

Sinhalese

The

the effect that the whole

to

its context

Arahatship.

to

v; vi.

wrote

whom

in North-

INTRODUCTION.

Western

India

Menander's

when

the

reign was
the

as

of the

memory

fadingaway

after his death

Buddhism,

XXV

he may

"

actual facts of

that is, some

"

well have

generations
him to

converted

close to the discussion

fitting
intendingat all to convey thereby any

records, without

most

he
real

historical event.
This

to the next

bringsus

We

have

seen

that

the work

time

before

considerable

some

of Menander.

death

to

rakkhita

of

the

hermitage

Sankheyya

referred

to

in

nothing in
our

Rohawa

of

Rohawa,

and

Buddhist

scholar

called

so

throughout the
all between
a

this

idea

to

be

to

Roha?/as

None

of

these

of elsewhere
Pali.

For

in
the

351 of the Divyi-

p.

is not

another

be

the

Chinese

Jain lists2.

the

was

the

slightest

form

Tibetan

and
The

reputed founder

Our

of the

famous
of the

Nagasena represents

teaching. If there is any connection

have been
the two names,
Ndgasena must
to
contrast
N^gir^u^a, and not with the
older

two
identifying
radicallyopposed. Even were

least

or

there

school of Buddhism.

as

duces
intro-

Ahguttara, III, 66, is quite

in the

1,and

invented

Nagasena

(exceptthe name) with

common

literatures

at

Sanskrit

passing at

Buddhist

Mahiydna

with

Ayupaladwellingat

Sigala.
places are read

supposing Nagasena
Ndgir^n/za,found in both

name

after the

determined

near

for

reason

be

story of

named

text, whether

from

distinct

teacher

Assagutta, the

our

Buddhaghosa,and

The

of these

none

has

vadana

written

So;mttara, his teachers

is also mention

A^vagupta

been

Vattaniya hermitage, and DhammaAr2ma near

Asoka
and there
P^foliputta,

of the

persons and
Buddhist
any

have

must

the

of

Assagutta

argument.

our

its date

this ?

father

his

us

Can

than

greater accuracy

point of

of

the case,

See tile passages

it would

quoted by

whose

men

not

doctrines

are

so

reason

to believe

help us much,

for the date

there

Dr. Wenzel

any

in the

'

Journalof

the Pali Text

for 1886, pp.

Society'
2

See

1-4.
in the
Professor Weber

Bibliothek in

vol.
Berlin,'

v,

'

Handschriftenverzeichniss der koniglichen

part 2, p. 365.

THE

XXV111

Page

OF

QUESTIONS

KING

MILINDA.

of this

volume.
212

256
257
259

264

275

277

283

IX, i, 3.
JSTullavagga
Mah^vagga II,16, 8.
Dhamma-^akka-pavatlana Sutta.
AnguttaraII,i, i.
The
54oth ffataka.
ffiUaka

Dummedha
.

286
286

287
287

Tittira "dtaka

(No. 438).

Gfttaka

KhantMda

(rdtaka

Ta/"Ma-sukara
.

288

288
288

289

289

290
290
294

298

302

(No. 492).

II,6.
Kariy"-pi/aka

Sflava-ndgaGfttaka (No. 72).

Sabba-da//;a G"laka

(No. 241).
(No.i).
"?"laka
Nigrodha-miga
(No. 12).
GStaka
Nigrodha
(No.445).
G"laka
Mahft-paduma
(No.472).
Maha-patapa "7ataka (No. 358).
Ummagga G"taka (No. 546).

290

(No. 313).
(No, 222).

^Tula-NandiyaOr"aka

(No. 474).
(No. 122).

Gfttaka

Amba

285
285

Page

(No.69).
Sutta Vibhanga (P4r.4).
jraiuma Sutta (No. 67).
Gfciaka

Apa#?zaka G"taka

VII, 3,
.fiTullavagga
AnguttaraIV, 13.

n.

of the

Pali Text.
220

231

236
256
277

289

G"taka,No. 310 (vol.

iii,
p. 32).
Sutta Nipdta I, 4.
G"laka
"

(r^taka

(rdtaka

valuable

in

for

20).

(r^taka.

Nikdya,No.

purposes

243).
(p.502).

494,

73

he refers to

passages

Pali book,
our

line

i,p. 57).
(vol.
(Nos.258, 541,

Maxima

"

In several other

chapter

(vol.
i,p. 56).
(vol.
iv,p. 232,

Vessantara

291
3r3

by

name.

than

the

and

This

are

as

follows

is much

silent,and

doubtful,references in the last list. So far

these references

Pdli book,

as

or
more

sometimes
is yet

tained,
ascer-

INTRODUCTION.

XXIX

of this
volume.

Page

I,

Vinaya,Sutta,Abhidhamma.

2
.

21
21

21
21
21

22
22

The

Abhidhamma.

Samgzni.
Vibhanga.

Dhatu

21

Sutlantas.

Dhamma

21

The

Katha.

Puggala Pa#7zatti.

KatM

Vatthu.

Yamaka.

22

25

27

28

The

Abhidhamma

The

Abhidhamma.

The

Abhidhamma.

The

three Pi/akas.

Pi/aka.

31

31
32
32
32

34

56

Mah"

Samaya Suttanta (No.20 in the Dfgha).

Mahft Mangala Suttanta (Sutta
Nipata II, 4).
Suttanta (unknown).
Sama-kitta-pariy^ya

"

"

Rdhulovada
Parabhava

Suttanta

"

The
"

137
195

"

213

The

ninefold

in the

Moliya

chapter of

Ratana

Sutta

(inthe Sutta

"

232

the

Sawyutta.
Nipata II,i).

Paritti

(nottraced).
(G^taka,Nos. 159, 491).
Dha^-agga Parittfi (inthe Gataka Book).
A^nd^iya Paritt^ (inthe Dtgha Nik^ya).
(nottraced).
Angulimila Paritti

213

Scriptures.

Sivaka

Mora

Page

Abhidhamma.

Khandha

213

264-267

are

Nipftta).

The
"

213

quoted

213

213

Ma^g^ima).

(SuttaNipata I, 6).

SazwyuttaNikaya (thewords

in the

three Pi/akas.

Sutta

71,88

(No. 147

Suttanta

The

Parittd

Pdtimokkha.

Paiimokkha, Vinaya Pi/aka.

of the

Pali Text.

241

242

Dhamma-day^da

Sutta

Maxima

Nikaya

i,p. 13).
(vol.
i,p. 67).
Nikdya (vol.
Saj72yutta

Dakkhi""

Vibhanga

(No.142).
281

of the

Pi/aka G. 53.

of

the

Maxima

Nikdya

MILINDA.

KING

OF

QUESTIONS

THE

XXX

Page of the
Pali Text.

341

341

341

341

342

342

349

349

349

349

349

349

The

The

Dfgha Nikftya.
Ma"gv"ima Nik"ya.
Nik"ya.
Sa#2yutta
Khuddaka
Nikfiya,

The

three Pi/akas.

Book.

(inthe Mag^ima,

Raliulovada

Mah"

Mangala Sutlanta (inthe Sutta

Sama-y"tta Pariyiya(nottraced).

MahS,

349

349

349

350

350

330

350

Mah^-samaya Suttanta (inthe Dtgha, No. 20).

Sakkha-pawha Suttanta (Digha,No. 21),
Tiroku"fcfeSuttanta
Suttanta

The

(inthe Sutta

No.
Pd///a,

7).

Nipata II, i).

Nikdya (=AnguttaraI, 13, 7).

of the
Dhaniya-"sutta

Sutta

Suttanta

Kummupama

Khuddaka

(inthe

Abhidhamma.

Ekuttara
.

147).
II,4).
Nipftla

(inthe Sutta NipdtaI, 6),

Prnibheda
Suttanta (SuttaNipata IV, ro).
Kalaha-vivida Suttanta (Sutta
Nip4ta IV, n).
jSTulaVyuha Suttanta (Sutta
Nipdta IV, 12).
Mahi
Vyuha Suttanta (SuttaNipdta IV, 13).
Suttanta (Sutta
Tuva/aka
Nip"ta IV, 14).
Suttanta
Nipata IV, 16).
Sariputta
(Sutta

No.

Suttanta

Parabhava

Ratana

350

371

"ataka

The

349

369

The

The

348

362

Navanga7/zBuddha-va"inaffz.

Nipata(I,2).

of the

Nikaya
Sa//*yutta

(notyet printed).
372
377

378
379

381
384
385
389
392

396
399
401
402
403

Vidhura
Sa^a

"

G^taka.

Sa/^yuttaof

the

SawyuttaNikdya (notyet

printed).
Dhammapada (verse
327).
Sa/rayutta
(55,7).
Sutasoma
(rdtaka (No.537).
Kawha

Puw/aka

Sutta

G^taka

(No.440,
Nip"a (1,1 2, i).

vol. iv,p.

10).

Sawyutta Nik"ya.
Ekuttara Nikaya (=AngultaraX, 5, 8).
Lomaha;/zsana

Pariy^ya.

Sazrayutta
Nikdya (III,
g, 6, vol. i,p. 73).
"

"

JTakkava\ka ffdtaka
^Tulla Narada

ii,p. 194),
vol.
(No.451,
iv,p. 71).

(XVI, i,
GStaka

3, vol.

(nottraced).

XXxil

THE

QUESTIONS

OF

KING

MILINDA.

INTRODUCTION.

XXX111

XXxiv

THE

QUESTIONS

OF

KING

MILINDA.

INTRODUCTION.

That

is,not

Dhammapada

in the Pi/akas.

The

stanza^lsfound in the commentary

(Fausboll,
p. 147),and

(seeTrenckner's note)
"

XXXV

also in

each time with

C

Buddhaghosa'sPapa""a

variation at the close of the

on

the

Sudani

verse.

XXXVi

Now

nine books

consist

Pi/akas

Pili

the

KING

OF

QUESTIONS

THE

No.

of

pages
1.

The

Sutta

2.

The

Khandhakas

b.
3. The

of the

followingtwenty-

Title.

a.

MILINDA.

Vibhahga

printed
Svo.

617"

668*
.

Mahavagga
A*ullavagga

VINA

THE

360
308

Y A

PIT-AKA.
226*

Parivaxa

....

Total
....

4. The

5. The
6. The

7. The

Dfgha Nikaya
Ma^^ima
Nik"ya
.

Sa^zyuttaNikaya
Anguttara Nikaya
Total

8. The
9. The

11.

The

12.

The

15. The

Thera-Gdtha

t8.

The

19. The
The
20.

4500
.

40*

Peta Vatthu

85*
100*

Apad"nas

....

21.
22.

The

JTariyaPi/aka

Vansa
.

300

Majr"7/ima

400

them

400

dhamma

gives

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to the Abhi-

Pi/aka.)

30*

...

2000

....

no

add

60*

Total

has

The

repeaters of the

70

Niddesa

Nipata,which

Pi/aka.

35*

Cratakas

Trenckner

these to the Sutta

Theri-G"M

Buddha

Mr.

(The repeaters of
the
Digha add

90*

...

Pa/isambhidsl

KHUDDAKA

THE

200*

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The

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17. The

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(The four great

Nikayas.)

1500

100*

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6. The

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80*

13. The
14. The

Iti-vuttakas
Sutta

SUTTA

THE

1000

.1250

Pa/^a

Dhammapadas

TheUddnas

750

....

Khuddaka

10.

reference, and

index,in

vain.

I have

searched

throughthe

Sutta

INTRODUCTION.

This
about
the

the total extent

shows
10,000

Pali

older

Text

manner

and

occupy
without

about

type

be

to

the

on

So

that

long),would only
English Bible. This

What

large to

is the

be

conclusion

would

can

Buddhists, to be canonical
to

answer

for another

reason

date

settlingthe
As

is well

addressed

this

not

also the
upon

Asoka,

known,

laity,should

being able

This

"with an

have

not
to

our

author.

of

living

importance

some

of

one

of the

his

Buddhist

portions of the Buddhist

by

not

Whereupon

to score

only

name,

and

excludes

Order

tures,
Scrip-

his desire
expresses
sisters of the Order, but

one

of the
any

heart
seven

of

the

certain Indianists

point,as

edicts,

and

and

reflect

titles which

twenty-nine
have rejoiced

they think, against these

books
The
the space occupied by notes.
listhave alreadybeen printed.
asterisk in the foregoing
estimate

the

been

held, by

now

constantlylearn by

Now

seven.

the

members

seven

he mentions

in the last list.

at

the

in

in the edict is identical with

occur

frequent,

only the brethren

those

Bible

beyond the help it will afford towards

of the original'Questions of Milinda/

of mendicants, selects

that

it would

fairlybe drawn, from

those preceding it,as

question will be

to
specially

which

same

double

about

familiarlyknown

which

the

very

are

the

in

Buddhist

occupy

comparison of the last list with

his knowledge of those
books
The

Bible,

of page,

the

be

to

printed,by

printed in

size

same

5"O00 pages.

be

to

English

our

were

Pi/akas

three

repetitions(some of which

space of the
literature too

to

and

If

others very

and

version,

of the

printed, or

as

Society1.

authorised

its

8vo.

pages

XXXV11

marked

XXXvill

Buddhists, and have

unbrahmanical

the Buddhist

that

different from

very

the

be much

would

laity to
authority,and

Japanese scholar, at

critic

canonical

books

the Word

upon

of

"

either
little,

very

Bible
to

as

we

of the

of

the

them.

afterwards

the time

of such

to

as

way,

of

that

our

that

the

the

that

been

anity
Christi-

If

date

letter would

of the

Japanese

our

Christian work,

much

As

in the

scholar

even

and

prove

books

Constantine,in which the canonical

Christians

Nico-

have

not

the

on

reallyquite different from,

the Christianity
of the Bible.

was

have

now

discover

than

Constantine, and

of

of fact the existence

matter

could

Christians

of the

simple than

more

clergy
ihcir only

Charity,the Question
and
story of the Prodigal Son
should
jump to the conclusion

of Constantine

much

the

Lord, the Sermon

of the

Servant

time

the

in

both
urges
of God
as

he

in which

constantlyrepeat and earnestly meditate

of Lemuel, the
of the Shepherd, the words

the

Oriental

known

time

or

Mount, the Exaltation

demus, and

That

to

of the

Prophecy

been

nothing of Christianity,except the

to have found
an
in the Bible,were
open

look

the Psalm

upon

have

must

if a

as

letter of Constantine's
and

time

of the PAli Pi/akas.

same

of the books

names

of Asoka's

spurious;

late and

be

sion
conclu-

the

to

the Buddhism

little

knew

he

when

jumped

must

canon

Buddhism

the

that

and

MILINDA.

KING

OF

QUESTIONS

THE

were

later
books

both

quoted and referred to, he

would
have
much
historical
surer
ground for a sounder
criticism.
And
he would
that the
to
see
possibly come
seven
tion
portionsselected for specialhonour and commendanot

were

were

intended

chosen

books, but

in

that number

Such

later than

but the
an

is

that
to

our

hand,

not

the

the

sacred

books

only older
may

think that the

list

even

exhaustive
seven

was

character

of

markable
re-

list of

merely

attachingto

literature.

only book, outside the

to

an

number

Milinda.

the canonical

authoritywhich

venture

less for

in the sacred

book

the other

deference

exhaustive

an

much

passages,
canonical

as

be
most

It

is,as

of the Pili

we

have

seen,

Pi/akas,and

on

than the great

canon,

commentaries,
regarded in them as

followed.
And
I
implicitly
simple working hypothesis

xl

of the

MILINDA.

KING

OF

QUESTIONS

THE

entered
quotations

numerous

'

traced

not

as

in my

lists1.

being the extent, so far as can at present be shown,

of our author's knowledge of the three Pi/akas,the question
In
of his knowledge.
arises as to the degree and accuracy
references
his quotationsor
the great majority of cases
But
entirelyagree with the readingsshown by our texts.
Such

there

exceptions. And

few

are

reference

The

at

teaching of

the

to

as

in

book,

in its first
or

of the

each

then

authors
the

the six
But

2.

be

to

the

there is

But

may

polation,
inter-

an

only doubtful

but

the text

section,sets

the

rest

as

he

is

error

says

innumerable

to the

Kingdom

that

'

the

author

book,

to

author

Our

or

deal

gives

itself.
as

the

is
description

to

great

Buddha's

stress

first sermon,

upon

the

the

dation
Foun-

of

of other

gods, attained

half of the canonical

the Pali Text

is devoted

Righteousness (in I, 38),our

eighteenkoris of Brahma
gods, and an

company

uncanonical- works, have

the

of discrimination

any difference between

that which
now
we
possess, but

due, not

had it and

In the reference

of

far

so

simply to our author laying too

opening paragraphs of the book.
of the

different sorts

last of the six.

it is clear that

The

text.

paragraph only

the divisions of the book

I think

the

and
firstfive discriminations,

details of the

as

with

six

out

One

distinction.

Puggala Pa;2/2att"

of the

really agree

not

proceed, in

inaccurate,the

About

addition

an

the

outside

being

cosmogony

difference itself is not

I, 3(5,does

given

point them

to

no

The

author

as

with,is at least

importance.
particular
of the contents
description

also of

with

Hell

that the passage

believe

the

and

Avi"i

the

Pi/akas

to

reason

some

to

variance

earth,if not

to

teresting
in-

in detail.

out

both

are

instructive,it will be advisable

and

to

these

as

to

compre-

books, besides a considerable number of the

alreadybeen edited in the last fewyeais,chiefly
owing

labours.
Society's

See the passages quoted in

my

note

at p.

9.

xli

INTRODUCTION.

of the truth.'

hension

Pifeka

in the
c

Buddhist

with

There

account

is

no

statement

of the

of this event

(seemy

translation

Suttas/ pp. 146-155). But it is

the

Pali, and

is doubtless

added

in

inconsistent

not

from

kind

edifying

some

commentary.
There
into

is

S"tiputta'smouth,
the Thera

Sariputtain
reading is
have

we

difference of

not

here

Perhaps
author

our

in

him,

in

real

case

the most

IV,

deliberate

lie is

there

would
in

(seep.

member

of such
the

as

which

the
"

is forbidden
aware
perfectly

In

Ta"Ma-sukara
from

the

identified with the

chorus

'Vinaya

make

to

Christian

in the Ten

author

might

known

And

the

acts

as

summaries

and

the Ten

learned
He

hood
false-

yet be
Words.
the

differs here
Bodisat

kind
in

is

pig in

the
a

yet

Pifekas,

that

maintain

in which

very

falsehood

that

the Bodisat.

tree-god,who

the

not

phraseology of

with

vital

refers to

have

identifies the

error

PirS^ikas.

Commandments,

Commentary,

in the story.

say

it

used in the text

words

that

an

of such

context, he

And

author

certainlywas,

of the

nature

is made

Gataka

G"taka

almost

that he must

of the exact

IV, 4, 36, our

of the

passage,
in the unpublished
parts of the

Buddha

P"r%-ika just as

extraordinaryspiritual

in the exact

I think

traced, will be found

in

and

talkingabout.

was

is,

of chastity,

breach

"

that he should

immediate

of the Pitimokkha.

in the old Canon

knowledge, and

number

Pa"ittiyarule,though not
he

that

i,pp. 1-5

he

as

common

indeed, in the

well what

Para^ika,

If our
translation).

same

of the Order,

importance,

that

placed quite distinctlyunder

P""ittiyas, offences requiring

is

32 of the

put by

Buddha,

Now

in vol.

seem'almost incredible

matter

And

the Order.

between

statement

of the

false claim to

If the Milinda

variation

is the

mouth

category, that of the

repentance
a

and

to

unpublishedpassage,

of the offences called

falsehood

'); and

another

was

the

from

ascribed

divergence.

translation

(seemy

Texts

those

only four Pdr^ika offences

are

theft,murder,
powers

of

Pizfaka texts

one

involving exclusion
Law

hitherto

lines put

the

(1003,1003).

some

9, into

4,

2, 4, and

important apparent

the

and

II,

at

Gdtha

found
a

reading between

is

of Greek

IV, 4, 28 of

xlii

THE

"ataka,

Ruru

OF

IV,

4, 30

with

exactly agree

do not

such

numerous

are

IV,

4, 44

well-known

oldest

another
from

five

or

Pifeka

cases

he

texts

volume.

next

given
the

noticed

as

different
This

texts.

is

adopted
original

does

not

an

argue

it.

portionof pur author,

the
of readings apparently different from
refers to. These
I hope to deal with in my
But

I may

of the

edition of that work

another

untranslated

have

we

that

two

stanzas,

p. 413 to be ein
in Professor
Fausbdll's

said

found

not

; and

here

notice

text, and

Nipata,5are

Sutta

have

we

in the

p. 414

on

and

commentator,

the text

ignorance of
I have

expansion of the

an

unknown

some

four

of

of

version

Gospel story

of it in the Pi/aka

version

instance

giving a

in the Buddhist

incident

the

from

author

pansions
ex-

the actual text.

latter alone form

our

that

in the different

lightvariations

find

we

But

known

it is well

and

"ataka,

Fausboll's text1.

Professor

of the verses, which

In

of the Sabba-da///a

the text

is not

the commentary
there

in

and

MILINDA.

KING

QUESTIONS

on

there,in all probability,

divergence. But the reading in the

Milinda may
possiblybe found to be incorrect.
The generalresult of this comparison,when
remember
we
the very
of passages
large number
quoted, will be held,
confirm

I trust, to

author

knew

that is

as

have

and

But

persons

show
not

convenient

we

handed

in

down

unfortunatelyno

there

are

several

are

of
our

to

these passages
a few remarks

make

listsuggests.

They

are

as

first in
on

follows

See my

tries
coun-

an

alphabetical
the

"

.29,

of the Vali Text.

30.

82, 327,
.

to

the conclusions

(dipo)

(dhamma-r""-")

references

It will be most

Page

Anantaldya (Yonako)
Asoka

references

books.

Name.

Alasando

them,

importance,in as much as
author of places or occurrences

in the sacred

to

our

Ceylon.

are

mentioned

and then
list,

have

now

there

which

arrange

above, that

as
practically

knowledge in

reached

conclusion

been

the Pi/akas

actual books.

they

the

the Pi/akas

they

Outside
to

of real

case

notes to the passages

.121.

quoted.

331, 359,

xliii

INTRODUCTION.

Name.

(nearPatna)
Assagutta(dyasm3)

"

Ayupala (^yasma)
Kalasi

of the Pali Text.

Page

Asokdrima

(g"mo)

16, 17.
6, 7, 14.
19.

S3-

Kasmfra

(ra/Ma^z)
Kola-pa//ana(seaport)

82, 327, 331.

Gandhdra

327, 33*-

359-

(ra//Aa/w)

jSTandagutto
(ra^a1)

292.

J5T?na

121,327,331,359.

(?China)
(?=Karko/a)
Tissatthera (lekhsUariyo)
Devamantiya (Yonako)
Dhamma-rakkhita
(ayas ma)
Nikumba
(ra/Maw)
Bindumatt
(gawika)
Bhaddas"la (sen"pati-putto)
Bharuka/'X'^a (men of)
Mankura
(Yonako)
....

Takkola

359-

22-24,

327121.

292.
331-

Madhura
Yonakd

29, 30.

(nigamo)
(the tribe)

33ri, 4, 20, 68.

Rakkhita-tala

(inthe Himalayas)
Rohawa
(ftyasma")
Vaiiga (Bengal)
Vattamya (sen^sana/;/)
Vi^-amba-vatthu(se n a s a n a m)
Vilata (ra///zaw)
Saka-yavana(thecountries of)
Sankheyya (pa r iv e n a m)
Sabbadinna or Dinna
(Yonako)
S"gala (nagaraw)

10, 12,

327: 33*.
327, 331-

19,

22.

29,

56.

I,3"5"
359,

(PBurma)

(br"hmawo)

14-16.

12.

(nigamo)

Sowuttara

10.

359-

....

Suvawza-bhumi

12, 18.

6, 7,
7,

....

Sura////a

29, 30.

16, 18.

men

22.

14,

of, 331.

3599-

of persons, besides
are, in one
passage, Asoka
occurringin the story itself,

It will be noticed that the

those
and

Bindumati

and

Bhaddasala

those

only

the courtesan, and

who

in the story,we

the

names

in another

foughtagainsthim.
have

considerable

referring to the Panjab, and

these

names

only of

Of

^Tandragupta
besides
places,

number

of

names

adjacent countries; and

few places or countries
a

sides
beon

xliv

the

The

above.

in that

situated

of Kalasi

town

discussed

been

island,have
Sakas

of the

country

the

Indus, and

in the

island Alasanda

The

coast.

sea

MILINDA.

KING

OF

QUESTIONS

THE

Gan-

Yavanas,

and

dhira, Kashmir, Bharuka"fe/za,Surat,and Madhura, explain

these

but
neighbourhood,

same

elsewhere, and I

with
The

the

placeson

sail,mentioned

pattana must, I think, be

Burma

of the

interior south
At

Kola-

for the

meant

author

Koromandcl

the

on

mentions

Ganges.

A/"iravatt,Sarabhu,

(p.114)he

five others

adds

and

the

"

Vetravati, the Vltawsa., and

the

first two

suggests

and

the

and

is

Greeks

of the
is

one

of the

the

Professor

is the

same

the

and

rated
enume-

fourth

the

^Tandabhdgi.

passage

of the Greek

to

Miillcr

(the

Bihat).The

modern

as

these

the Vitasta

as

North-

Of

Eduard

principalaffluents

JTandrabhigd rises in the

not
unfrequentlyreferred

Vedas, the Akesines

In

Gang",

"

often

so

"

three

In

Sindhu, the Sarassatt,the

known.

that the Vitawsd

Hydaspes
Vetravati

well

are

Mahi

Pirfakas1.

the

together in

the

placesin

no

rivers.
placeshe gives lists of famous
the' four he simply repeats the list of five

Yamuna,

of

seaboard

four
of

out

be

met

shipcould

merchant

place

some

The

Siam.

and

been

not

mostly well known.

are

Suvawza-bhumi

coast, and

have

in the

identification of them.

no

coast, to which

p. 359,

probably

were

names

suggest

can

sea

on

Vildta

and

Nikumba

themselves.

of the

Jumna ;
Himalayas,

West
the

Asikni

geographers,the

of the
modern

The

listis meagre
enough. An ethical treatise is scarcely
the place to look for much
geographical or historical matter.
But

unless

our

and

made

knowledge3
mouth

author

deliberatelyconcealed

all the

remarks

he

of

Nlgasena correspond with what

might fairlybe expected to have known,
points
6

to

the

Questions

definite

of Milinda

conclusion
'

resided

See pp. 70, 87, 380 of the P"i

'

that

in the

the

into

put
that
the

the

teacher

whole

writer

his

list

of the

far North- West

of

text.

Journalof the Pali Text Society/1888, p. 87.

3
See Lassen,'Indische Alteithumskunde/vol.
i,p. 43 (first
edition,
p. 55
the second edition),
and the passages there quoted.

of

xlv

INTRODUCTION.

India, or in the Panjab itself. And

of
improbability

great

survived

elsewhere, and

should

we

my

volume

by

himself

that

here

later

being
state

of

than

there is very
whether
the

if,as

is

be

have

Sanskrit

from

find in it is

doubt

our

the

from
do

have

we

the

to

in

the

know

not

present

us, or

for certain
translation

dialect.

And

it
translation,

would

peculiaritywe

may

any

translator,or

the

to

translator,finding in his

signs of

ignorance,of P"li,
language used by

Northern

whether

say

reallydue

No

author.

of

some

the case,

difficult to

very

rather

clear

And

originalbefore

or

probably

shows

texts.

drawn

the

knowledge displayed

work

In the first placewe

we

from

Pi/aka

the

next

of

pointshis

little to be

author.

our

evidence

knowledge,or

our

far the

the

to

society with which he

the religious
beliefs he gives
of his date.
I will only say

acquainted,and
all these

on

to how

conditions

to, afford

utterance

if he

residence

limited, I postpone

as

author, the

shows

author's

our

where

region thus suggested.

the discussion

our

for

the

having

especiallyin Ceylon,

more

is here

space

by

of Menander

memory

naturallylook

live in the

did not

As

any

this is confirmed

original
originala

existingin Pili,but formed

accordingto rules of
coin the corresponding
derivation
obtaining in Pali,would

word

not

Peili form.
into

in

And

doing

of the Prakrit

that

supposed

elsewhere

Sanskrit
not

in

such

where

cases

in

Pali,but

texts

possiblehereafter
dialect
1

was

the

say

in

him

some

the Sanskrit

which

See the articlesin his

'

have

Sanskrit
\

See the note

on

pp.

As

I have

older

on

And

opinion as
must

to

of my

'Buddhist

Suttas.'

has
understood
mis-

suggested

likely that

as

Prakrit 2.

writers

and

translator

the

works,

it may

what

have had

referred to under note

Pdli Dictionary,'

178,179

Childers

occurred,

Introduction.
2

led

Pali,has pointed out

often founded

other

form

likelybe

very

before him.

least,quite

are

some

to

the

case

before

Pali word

Buddhist

with

mistakes

every

it is,to

word

Sanskrit

comparing Buddhist

several

might

ing
Prakrit,by misunderstand-

were
mistake,if his original

the derivation
in

he

so

be
that
be-

3, p. xi of the

xlvi

fore

them,

have

made.

from

the words
which

In the

list of the

even

I have

our

of the Pi/aka
now,

an

to

noted

he

in which

author

uses,

as
only be tentative,

Pi/akas,can
whole

spoke, and

words

blunders they
particular

argument
exclusivelyin Milinda
way

same

found

MILINDA.

KING

into the

them

lead

to

he

OF

QUESTIONS

THE

not

have

we

in' print. But

texts

as

probably

and

be drawn

may
to

wrote.

found
not

the dialect

as

it will be

in

copy

of Childers'

'

useful,

Dictionary.'

Hinari-knmbure (p.252) reads andnayo.

The

Sinhalese has

bhaddipulrayo.

the

yet the

give the followingimperfectlist of such

in my

as

xlvill

This

of well-known

for

viparivattati,

instance, as
words

such

at least at

If

turn

we

thought

has been

from

texts, and

the charm

takes

the

what

veil of

of the

the merits

Buddhist, in whose
a

the book

eyes

interest in

no

"

and sympathies the

training,
and

both

the easy
calm

passages,

more

solutions

he

of the

waters, and

translation,
to

whole

in which

the
to

puzzles arc

such

eloquenceof

of

reader
a

sometimes
to

the

have

closed,must

think

that the

'

been

of its

continual

class,from

prose ; and

'

deed
in-

literary
point of

view, that had then been produced in any country.

prevent the

the

Questions of Milinda

master-piece of Indian

is the best book

ship

occasional

especiallyof the perorationsby which

undoubtedly

of space

devout

intellectual

as
opening dialogue,

the real

even

reading offered
difficulties in religion,

to whose

way

the

was

"

grace

I venture

feast.
is

are

And

exactly appealed,

solved, so

in
sailing

wooden

be.

serious

deepestproblems of life,

put,

and

must
original

solution of the most

correct

of the

lame

as

great popularity

in which
points that are raised,or in the method
questionsare discussed,will be able, I trust, to sec,
dark

later

stylewhich

the

the

has

authors

of its

for the

reader who

styleit

the formal

Sanskrit-Buddhist

or

Even

of the book.

through

our

that the Milinda

reasons
principal

of the

one

Pi/aka

doubt

yet published. It is no

of

different alike from

own,

Pali

other

of any

manner

which

the evidence

to

reader

every

of the

of most

exactness

placeat

best,therefore,to omit

it

isolated words

from

style of its

marked

and

no

present.

acknowledged by

will be

the time

to

as

I have

wrote.

them,

But

37.

verse

afford little or

language, and would

of the

ground for argument

author

p.

"

ing
reallyonly a further utilisation of the exist-

are

resources

or

Gdtha,

Ka"ha

Tela

in the

yet elsewhere

at

only

prefixes such,
117, only found as

suffixes

by the addition

were

in the Pitekas

used

those

differ from

which

included

if words

considerablyextended

be

might

list

MILINDA.

KING

OF

QUESTIONS

THE

Limits

discussion of this last

however

and
interesting:

to prove

that

it would

anythingfrom India
thingproduced by our

be,
was

no

proposition,
doubt, difficult

better than the

noble

responding
cor-

selves,
or
by those

xllX

INTRODUCTION.

whose

Karma

there

only

are

with

Buddhist
school.
excel

two

But

three

or

in ancient

It

and

PS.K ; that is,that

ought

while

not

to

odd

seem

they

Milinda
I
with
But

as

the

am

work

the often

is

great Buddhist
Sanskrit

the

works

for the

admiration

possessed,may
sectarian

works

cherished

laws

evolution

of

will

and

more

the

'

Questions

of

which

many

fine

or

qualitieswhich

find it hard

to

and

the

recognisethe

in dialects which

of those

estimate

rational

very

it

judgment

ignores. Some

Brahmin

the
a

ignorance,

upon

translation

it overlooks

filled with

literature.

old

of

proper
mins
Brah-

merits

of

violate their most

speech. But the historical student of the

thought,and of the rise of literature in India,
of

question as a whole, and

its rightvalue all Indian work, irrespective

more

at

of dialect

creed.

look upon

the

T. W.

TEMPLE,
August, 1889.

[35]

in sustained

critical

publication and

written

will estimate
or

to

humour, the palm

depreciation rests

scholars,familiar with
Indian, and

matters

held

be

repeated depreciationof Buddhist

survive

same

entirely at variance

is

supported by prejudice. As

will not

"

this conclusion

the fact is that this

and

are

of art.

that

aware

the

from

come

pare
com-

also

that these

in varied
book
power, and the 6"taka
will probably be eventuallygiven to
'

all

at

can

Digha Nikiya may

the Visuddhi
statelydignity,
Magga

in

literature

Indian

which

works

it.

And

it

inherit.

we

RHYS

DAVIDS.

THE

QUESTIONS

OF

KING

MILINDA.

THE

QUESTIONS
OF.

KING

MILINDA.

REVERENCE

BE

TO

ARARAT,

BLESSED

THE

BOOK

To

Nigasena,

(So

the

To

him,

Of

Truth,

at

Sagala

the

Subtle

Turning

the

world

the

the

eloquent,

famous

famous

to

dispeller of

and

the

many

torch

men's

of

darkness

points.

flows.)

ocean

of the

bearer

he

put,

Then

yore,

repaired.

sage,

did

of

town

deeper

knotty questions

on

NARRATIVE

deep Ganges
the

I.

SECULAR

Milinda,

King

i.

THE

SAMMA-SAMBUDDHA.

THE

THE

ONE,

minds,
many,
solutions

were

given
Profound
Sweet

in

meaning, gaining

the

to

ear,

and

the

heart,

wonderful

and

to

access

passing

strange.
For

N^gasena's

talk

plunged

to

the

hidden

depths
Of

Vinaya

and

Abhidhamma

of

(Law

and

Thought)
1

B"hira-katha,
to

remaining
.,-

[35]

the

literally outside
'

talk;'

of the

religiouscharacter

books.
B

so

called

subjects

in

treated

tinction
contradisof in

the

OF

QUESTIONS

THE

1,2.

MILINDA.

KING

Unravellingall the meshes of the Suttas' net,

ing
the while with metaphors and reasonGlittering
high.
then!
Come
Apply your minds, and let your
hearts rejoice,
all
these subtle questionings,
hearken
And
to
grounds
Of

There
centre

it been

hath

Thus

2.

well fitted

doubt

to

resolve.

handed
of the

is in the country

down

by

traditionl

Yonakas

great

trade2, a citythat is called Sigala,situate

of

and
hilly,
country well watered
delightful
abounding in parks and gardens and groves and
lakes and tanks, a paradiseof rivers and mountains
in

its

Wise

woods.

and

people know

enemies
Brave

is its

of

oppression,since

no

adversaries

and

laid it out

architects have

defence,with

have
many

been
and

3,and

all their
down.

put

various

strong

trance
superb gates and enarchways; and with the royal citadel in its
Well laid
midst, white walled and deeplymoated.

out

ramparts, with

and

towers

its streets, squares,

are

cross

market

roads, and

places4. Well displayedare the innumerable sorts

of costlymerchandise
[2]with which its shops are
filled. It is richly
adorned
with hundreds
of alms1

That

is

the Pali word for Baktrian Greeks,

lonians,
'the distributing
N^n^-pu/a-bhedana^,
literally
place of
of
kinds/
Trenckner
parcels merchandise of many
renders it
2

"

surrounded

with

number

of

dependent towns/

but

surely
idea suggested.
entrep6t
3
Sutavanta-nimmitam; which Trenckner renders pious are
its people.'But I preferthe Sinhalese interpretation.
a

is the

'

This listrecurs

at pp.

34, 330

of the text.

See below, p. 53.

Mgasena)

and
This

shall do

we

the various

and

six heads

under

1,4.

MILINDA.

KING

OF

QUESTIONS

THE

\
puzzles

of

sorts
:
"

previoushistory(Pubba-yoga).
Milinda problems.
The
2.
characteristics.
3. Questionsas to distinguishing
of contradictory
statements.
out
4. Puzzles arising
out of ambiguity.
5. Puzzles arising
6. Discussions turningon metaphor.
of these the Milinda
And
problems are in two
divisions
questionsas to distinctive characteristics,
of doubt;
and questionsaiming at the dispelling
statements
and the puzzlesarisingout of contradictory
in two
divisions the long chapter,and
are
the problemsin the life of the recluse.
Their

1.

"

"

THEIR

PREVIOUS

(p.UBBA-YOGA).

HISTORY

By Pubba-yoga is meant their past Karma (their

doingsin this or previouslives).Long ago, they
Kassapa the Buddha was
promulgating
say, when
the faith,there dwelt in one
community near the
of the Order.
Ganges a great company of members
4.

the

There

brethren, true

duties,rose

early in
long-handledbrooms,
the while
5. One

heard.
a

day a

would

brother
But

his business

time,and

morning, and

out

told

he,
;

and

third,stillwent

Then

These

the courtyard

heap,meditating

as
on

novice

if he

six words

are

to

not, went

being called
his way

as

the

remove

heard

the brother,angry with

novice,dealt him a blow with the
1

takingthe

the virtues of the Buddha.

on

of dust.

about

the

sweep
collect the rubbish into a

and

heap

established rules and

to

second

ifhe had
so

not

intractable

broom

added from Htoa/i-kumburS.

stick.

1,8.

THEIR

PREVIOUS

BIRTH.

[3]This time, not daringto refuse,he set about the

task crying; and as he did so he muttered
self
to himthis first aspiration
of this
:
May I, by reason
meritorious act of throwingout the rubbish,in each
'

successive
the

condition

time

when

gloriousas
to

of the

this second

away
down

to

up

sun

'

he

went

to

the

on

I may
power

be
of

born

tillI attain

Nir-

sayingthe rightthing,

it

circumstance
me

like this

'

brother,after he had put the broom

broom
closet,had likewise wandered

that

in the
to

the

surge !

7. Now

born

Nirvi^a, be powerfuland

under
instantly,
any
arise,carryingall before

may

mighty

be

finished his work

bathe, and

in which

saying

that

I may

lows
beholdingthe mightybilGanges seethingand surging,he uttered
aspiration:'May I,in each successive

vi^a, possess
and

midday

he had

river side

condition

I attain

the

6. When

in which

the river side

to

bathe,and

as

he walked

he

happened to overhear what the novice had said.

Then
thinking: If this fellow,on the ground of
after all was
such an
act of merit,which
instigated
by me, can harbour hopes like this,what may not I
thus :
his wish, and it was
attain to ? he too made
'

'

'

In each

successive condition in which

I may

be born

ready in saying
I
the rightthing at once, and more
especially
may
each proand of solving
have the power of unravelling
blem
and each puzzling
questionthis young man may
!
put carryingall before me like this mighty surge
whole
one
for the
8. Then
period between
these two
Buddha
and the next
people wandered
to existence among
from existence
gods and men.
them
Buddha
And
saw
too, and just as he did
our

till I attain

Nirvana,

may

too

be

'

"

the

to

Moggalt

of

son

OF

KING

and

to

I,9.

MILINDA.

Tissa

the Elder, so

saying:
also did he foretelltheir future fate,
Five hundred
passed away will
years after I have
them

to
'

QUESTIONS

THE

Law
trine
Docand
reappear, and the subtle
unravelling
taughtby me will they two explain,

these

two

its difficultiesby questionsput

disentangling
metaphors adduced/

and
and

9, Of the two

novice

the

king of the
by name, learned,
the

became

cityof Sagala in India, Milincla

eloquent,wise, and able; and a faithful observer,
and that at the righttime, of all the various acts of
sacred
and ceremony
devotion
enjoinedby his own
to
hymns concerning things past, present, and
the arts and sciences he knew
come.
Many were
holy tradition and secular law ; the Sankhya, Yoga,
arithmetic;
Nyaya, and Vaiseshika systems of philosophy;
music; medicine; the fourVedas, the Puriftas,
and the Itihasas ; astronomy, magic,causation x,and
2
art of war
spells
; the
; poetry ; conveyancing
"

"

in

word, the whole

[4] As
1

p. 59

3.

hard

was

Trenckner

has

equal,harder

to

logic(?);'Hina/i-

repeats the word.

Mu

recurs

dda\ literally
seal-ring/The meaning of the
in similar lists at Digha I, i, 25; I, 2, 14;
of the text)is quiteclear,
but the exact
details
'

unknown.

are

disputanthe

'cause/
Hetu, literally

kumbur"

Trenckner
1

nineteen

I follow

comment
Buddhaghosa's

on

term

(which

and

below,

of the 'art*

those passages.

leaves the word

and Hina/i-kumbur6 says,

untranslated,
JSngillen
cel-wima/ that is, adheringwith the finger/
which I do
'

not

understand,unless

it

W"

3" 25" tne

makes

be the best

^ould
3

context

The

given

as

number

means

the

At
sealingof a document.
it probable that Maw of property'

rendering.
of the

eighteen. In

Sippas (Artsand Sciences)is usually

the

boll'sedition)
it is twelve.

Gfctaka

(p.58,

1. 29, Professor Faus-

MILINDA

10.

still to

overcome

the founders

of the

in wisdom

as

so

valour there
India.

He

was
was

and

the

THE

KING.

the

acknowledgedsuperiorof all
various schools of thought. And

in

and
strengthof body, swiftness,
found none
equal to Milinda in all
rich too, mighty in wealth and
perity,
pros-

of his armed

number

hosts

knew

end.

no

Now

day Milinda the king proceeded

forth out
of the city to pass in review the innumerable
host of his mighty army
in its fourfold
cavalry,bowmen, and soldiers
array (of elephants,
on
foot). And when the numbering of the forces
was
fond of wordy disputaover, the king,who was
tion,
and eager for discussion with casuists,
\
sophists
and gentry of that sort, looked at the sun
tain
(toascerthe time),
and then said to his ministers: 'The
be the use
of
What
would
clay is yet young.
gettingback to town so early? Is there no learned
wandering teacher2 or Brahman,
person, whether
10,

the
some

head

one

of

band

some

of

school

or

order, or the

of

master

pupils(eventhough he professfaith

and Vitaw"s?as.
where
Other Pali passages,
Lok"yatas
V, 3, 2 ; AnguttaraIII,58, i;
they are mentioned, are ^Tullavagga
Sumangala Vildsini,96, 247; and below, " 22 (p.17). See also
Texts/ III, 95;
II, 246; Muir, 'Sanskrit
Weber, Bhagavati/
Deusscn, cDas Vedftnta-System/
310.
2
There
is
Sam
no
a.
aw
expressionin English corresponding
It means
word in Pali texts.
religious(in
to this common
any
recluse
according
the technical meaning of that word)who is not a
"

'

'

to

the orthodox

Brahman

Buddhists,and
the Buddhists or "?ains,
or

were

not

It includes therefore

mles.
also

even

who

they had joined

non-conformingbodies.

Brahmans

any other of the

many

if

placeduring the rains,and for the

from placeto place,
promulgatingtheir
rest of the year wandered
ascetics in any strict
views.
They were not necessarily
particular
usuallycelibates.
use of that term; though they were
The

Samawas

remained

in

one

I, IT.

MILINDA.

would

Arahat, the Supreme Buddha),who

in the
able

KING

OF

QUESTIONS

THE

?'

resolve my doubts
the five hundred Yonakas
and

talk with me,

to

be

said to
Thereupon
Milinda the king: 'There are the six Masters, O
king1 Ptira^a Kassapa,Makkhali of the cowshed 1f
of
the Nigant"a.of the Ndta clan,Sa^^aya the son
the Belaya
A^ita of the garment of hair,
woman,
well known
These
and Pakudha
are
Ka^yana.
followed by bands of
founders of schools,
as famous
and hearers, and highly honoured
by the
disciples
people. Go, great king! put to them your problems,
11.

"

and

have

resolved V

doubts

your

So

dred
king Milinda, attended by the five hunthe royal car
with
its
Yonakas, mounted
the dwellingto
out
splendidequipage,and went
placeof Pftra^a Kassapa,exchangedwith him the
and took his seat
complimentsof friendly
greeting,
thus sitting
he said to
courteously
apart. And
12.

So called because

See the

he

said to have been

was

born

in

cowshed.

Sumangala,p.

poraries
contem143. All these six teachers were
of the Buddha, and lived therefore about
five hundred
years before Milinda.
2

All this is

echo

mere

SSma"wa-phala(D. 2),where
these six famous
inartisticas

the

old

names

years.

may

good Buddhist

indeed

romancer

the stock-names
whole

book

is

full of

opening paragraphsin the

is
A^itasattu

sophists.And
are

given of their being born

One

of the

twice

ask what

the

described

retained,and
at

is

an
a

visiting

as

plagiarismis all the more

no

explanationis

interval of five hundred

anachionism
glaring

to our

compared with the advantage of introducing

when

he has to talk of heretics?

But

the

that it is at least
literary
skill,
strange that
made
this blunder;and there are other
for
the
reasons
whole
thinking
episodean interpolation.
(See
note
on
"" 13, ig.) So that probablyour " 15 came
originally
after " 10, and then (after
immediately
the episodein ""
15-36)
" 37 takes up the narrative interrupted
at the end of " 10,
so

its author should

have

I, 13.

him

THE

'

Who

world ?

is

HERETICS

OLD.

OF

it,venerable

rules the

Kassapa,who

'

'

The

But, venerable

the world !'

Earth, great king,rules

Kassapa,if

rules the world, how

the Avi/"i hell \ thus
the Earth?'

some

gettingoutside

men

the

that
go

to

sphere of

[5]

he had

When

it that

comes

the Earth

it be

thus

spoken,neither could Ptira^a

could he bring it
nor
Kassapa swallow the puzzle,
driven to silence,
and moody 2,there
up ; crestfallen,
he sat.
Milinda

13. Then

the cowshed
and

Are

evil acts?

Is

ultimate
'

'

are

no

ultimate
or
fruit,

hell

said to

there,venerable
there

such

such

evil

acts, O

result.

as

being outside

acts

hell

so

no

here

they go
mention

the earth is

to find the Lokdntarika

as

fruit,

'

and

who

'the Waveless'),The
(probably

of

Gos"la,good

king ;

Those

Makkhali

thing

nobles, they,O king,when

are

Avi/fci

expect

king

result,of good and

There

world

the

such
in the
to

the

of this ticular
parOne
would

noteworthy.
described.
Spence Hardy

hundred miles
indeed goes so far as to say that the Avf/fciis seven
under the great Bo Tree at Budh G"y" (Manual,
p. 26),
directly
which would be within the sphere of the earth. But there is.

nothing in the Pali texts yet publishedas to its position.See

A'ullavaggaVII, 4, 8; Anguttara III, g6; G"taka I, 71, 96;
There is a listof the hells at Sutta Nipata
Pa0/6a Gati Dipana,20.
This blunder,improbable
III,10, but the AvU'i is not one of them.
in

is another
2

writer

so

learned

for

reason

as

our

author elsewhere shows

thinkingthese

pa^Myanto.

Pattakkhando

sections to be
See my

an

note

himself,

interpolation.
on jfiTullavagga

AnguttaraIII,73, 4.
8
This,again,is most clumsy,as the rival teachers must have
the
it will be seen
that,notwithstanding
dwelt far apart. And
at the beginning of this episode,the
parade of the six names

IV,

4, 7, and

compare

remainingfour

are

no

further mentioned.

nobles

world, will become

other

T, 14*

MILINDA.

KING

OF

QUESTIONS

THE

IO

And

more.

once

Brahmans, or of the middle class, or

here, will in the next world
outcasts
or
workpeople,
those who

the

become
evil
'

are

acts

then is the

What

same.

Gosila, it be

as

those who,
parityof reasoning,
in the
must
have a hand cut off,
with

their

nose

cut

at

14.

Then

had

foot

world

next

like

in
off

cut

become

or

manner
ear

an

or

'

sayingMakkhali
thought Milinda

'All

India

There

is

is
no

doubts/

And

silenced.

was

self2:
king within himlike
empty thing,it is verily

an

one,

the

either recluse

thingswith
capableof discussing
my

or

you say then, by

here in this world,

off,and

this

And

chaff!

hand

have

who

those

good

'

If,venerable

persons

of

use

me,

or

Brahman,

and

he said to his ministers

dispelling
'

tiful
Beau-

night and pleasant! Who is the recluse

Brahman
visit to-nightto questionhim,
or
can
we
who will be able to converse
with us and dispel
our
3
doubts
And
?
at that saying the counsellors remained
and stood there gazing upon the face
silent,
of the king.
is the

'

15. Now

twelve

that time

at

been

years

devoid

Brahmans, Samaras,

kingheard
1

This

is

that such

quite in

the

cityof Sigala had

of learned

on

See

laymen. But wherever the

persons dwelt,thither he would

accord

with the

khali
opinionsattributed Lo Mak-

This is

the

S^maw;1a-phala
(D.2, 20),and
it (seeespecially
p. 166).

below,p.
an

whether

or

Gosala in the
ViMsint

men,

for

in the

Sumangula

30.

echo

of the words

Sutta
Samawwa-phala

in the

(D. 2, i).

correspondingpassage of

THE

Arahats

vanished

dhara

I, 17.

MILINDA.

KING

OF

QUESTIONS

12

of the

Yugan-

mountain, and appearedin the heaven

of the

the summit

from

Thirty-three.
Sakka, the king of the gods, beheld

17. And

venerable

the

stood

him, and
said

he

And

afar.

from

that

sightof them he went up to

Assagutta,and bowed down before
And
aside.
so
standing
reverently
c

they want

Sir,is the

Great, reverend
has

that

brethren

of the

at

am

pany
com-

is it

What

come.

the service of the Order.

I do for you ?'

the venerable Assaguttareplied
:

What

coming

they were

as

the

at

him

to

Order

of the

brethren

those

can

And

'

There

is,

a king named
king,in India,in the cityof Sdgala,
As
Milinda.
a
disputanthe is hard to equal,
harder still to overcome,
he is the acknowledged
superiorof all the founders of the various schools
of thought He is in the habit of visiting
the members
of the Order and harassing
them by questions
of speculative
import/
Then said Sakka, the king of the gods,to him :
That same
king Milinda,venerable one, left this

'

condition

in the mansion
who

born

be

to

is able

as

Ketumati
hold

to

his doubts.
suffer himself

a
a

And

man.

there dwells

god, MaMsena

converse

[7]That

with

god

we

him

and

name,
to

will beseech

be reborn into the world

to

by

solve
re-

to

of men/

8. So

the

Sakka, the king of the gods,precededby

Order, entered the Ketumati mansion; and when

he

had

him

'

embraced
The

Order

request of you
'

I have

overladen

Mah"sena

"

no

with

to

of the

the

god, he said to
brethren,Lord, makes this

be reborn

into the world of men/

desire,Sir,for the world

action

(Karma). Hard

of men,
is life as

so
a

I, 19.

MAHASENA

It is

man.

THE

GOD.

here, Sir,in the world

being reborn in ever higher and

hope to pass away!'
And

second

king of
replywas

the

and

stillthe

gutta addressed

the

same

Then

same.

Mahasena

gods that,
higherspheres,I
did

Sakka, the

request, and the

the venerable Assa-

the

passingin review, Lord, the

there is none

of the

third time

gods,make

13

but thee that

god, and said :

worlds of gods and

we

find able

On

'

men,

the

to succour

faith

the heretical views of Milinda the

by refuting
king. The whole Order beseeches thee,Lord, saying:
Condescend, O worthy one, to be reborn among
"

in order

men,

One

lend

to

to

the

of
religion

the

Blessed

thy powerfulaid."'

Then

in heart
able

to

Milinda

the

Mahisena

was

at

the

help

the

faith

and

he

gave

lighted
god overjoyed and dethought that he would be
by refutingthe heresy of
them

V^erywell then, venerable

in the

reborn
19.

Then

world

the

his
ones,

said

word, and
I

consent

be

to

of men/

brethren,having thus accomplished

they had taken in hand, vanished from the

the
and reappearedon
of the Thirty-three,
heaven
And
Guarded
Slope in the Himalaya mountains.
the Order, and
the venerable Assagutta addressed
Is there,venerable ones, any brother belongsaid :
ing
has not
of the Order, who
this company
to
appeared in the assembly?'
Thereupon a certain brother said there was, that

the task

had

Rohana

and

become

suggestedthat
And

at

aroused

week

previously
gone
buried

messenger

in

into the

tains,
moun-

meditation,[8]

should

be

sent

to

and

him.

Rohana
the venerable
that very moment
aware
himself from his meditation,and was

that the Order

expectinghim \ And vanishing

top, he appearedin the presence

was

the mountain

from

of the innumerable

'

'

How

'

him

of
religion

the

When

to

have

danger of crumblingaway,

is in

Buddha
no

Assaguttasaid

Rohana

venerable

now,

of the brethren.

company

the venerable

And

I, 20.

MILINDA.

KING

OF

QUESTIONS

THE

14

the
you

of the Order ?'

eyes for the work
It was
through inadvertence,Sir/ said he.

Then, venerable Rohana,

for it/

atone

'What, Sir,should I do?'

*

There

called

is

venerable
village,

Brahman

Ka^angala2,at

foot

the

mountains, and there dwells there

to

ten

months.

After

shalt draw
him

to

Let it be

20.

in

he shall have

When

world,then shalt

even

as

thou

be free of the

thou

sayest/said

Mahisena
of the

the

the venerable

gods,and

god passed
was

of the wife of the Brahman

from
away
in the womb

reborn

So?mttara.

And

at

the

of his

thingstook
1

Ndgasena.

assent.

Now

the world

moment

called

son

called

for thy fault.'

atonement

Rohana

Brahman

during seven
years and
the lapse of that time thou
boy from a worldlylife,and

the Order.

enter

the

abandoned

the

away

Himalaya

for alms

that house

Go

cause

will have

He

Sowuttara.

of the

Rohana,

conceptionthree strange,wonderful
and weapons
became
all
place: arms

Pa/ima:neti.

"

Childersdoes

givethis meaning to the word.

Compare Sumangala,vol. i,pp. 2^6, 280;
Pi/aka
Vinaya
IV, 212 ; JSTullavagga
VI, 13, z ; GBlaka II,423.
2
This is a famous placein Buddhist
story. It is at the extreme
the
to
limit,
East,of the Buddhist Holy Land, the Middle Country/
But

it is the usual

not

one.

'

See

SumangalaVilasinf on

G"taka

I,49.

D. 2, 40

(p.1 73); MahavaggaV,

3, 1

T, 21.

MAHASENA

ablaze,the
and

there

was

alms

for

seven

Be

'

and

he

'

'

'

no

on

never

the

day

did he

once

on

been

who

one

go

those

to

on

much

so

the

day

by

in the fields,
[9]saw

our

house

next

gone

as

he

his

said,
V

day

one

addressed
to
very words
the Brahman, on
his way

his return, and

to

that fell to

taunts

periodhad

that

his work

him
you

to

have

to

from

have

was

all that

And

met

from

for

good, Sir,as

happened
him.

months

ten

insults and

there

when

But

back

as

rather it was

so

that house

to

spoonfulof boiled rice,or a

of sour
or
a greeting,
or
a
gruel,
stretching
the joinedhands, or any sort of salutation.

of

and

went

but
re-incarnation,

much

so

ladleful

share

Rohana

years

of Mahisena's

Nay

15

grain became ripe in a moment,

great rain (inthe time of drought).

the venerable

forth

GOD.

tender

And

receive

THE

place?

said

the Elder
'

as

Well, hermit,

Yes, Brahman, I have/

But

did you

get anythingthere ?
Yes, Brahman, I did/
he

And

and went
at this,
on
home,
displeased
them : Did you give anythingto that

was

asked

and

'

'

hermit?'
We

gave

him

was
nothing,'

the

reply.
21.
Thereupon the Brahman, the next day,seated
himself rightin the doorway, thinkingto himself :
To-day I'llput that hermit to shame for having told
*

lie/ And

came

you

when

food

the moment

that the Elder in due

again,he said
up to the house
said you had got something at my

Yesterday
house, having
:

'

ordinarypoliteformula used by an Indian peasant

to give
wishes to express his inability
(orhis disinclination)

This is the
he

course

to a mendicant

friar.

16

lyingallowed

Is

nothing!

all the while got

I, 22.

MILINDA.

ICING

OF

QUESTIONS

THE

to

you

fellows ?'

and

years

'

months

ten

one

no

went

even

that I should pass

suggest politely

extended

courtesy was
I referred/

for

replied: Brahman,

Elder

the

And

to

far

so

to

as

Yesterday this

on.

It

me.

seven

that that

to

was

thoughtto himself: If these men, at

the mere
experienceof a littlecourtesy, acknowledge
and with thanks, that they have received
in a publicplace,
alms, what will they not do if they really
an
And
much
struck by this,
!
he was
receive a gift
The

Brahman

'

had

and

rice and

of the

Elder

prepared

curry

furthermore
food

bestowed

alms

an

kind/

same

noticed how

and

for his

own

use,

from

and

you
And

the

added

shall receive

Every day

he visited the

as

the Elder

upon

here

having watched the

placefrom that day onwards,

subdued

his

was

came
demeanour, he be-

pleasedwith him, and invited

him to take there regularly
his midday meal. And the
Elder gave, by silence,
his consent
dailyfrom
; and
and

more

that time
about

was

or

passage

forth,when he had
to depart,he would
Brahman's

the

wife

months, broughtforth her

N"gasena.

name

became

child
the
of

seven
'

way

years
you

This

of

"

meal, and

son

had, after her

and

they called

ten

his

tillhe
up in due course
old,and his father said to the

want,

grew

[10]dear Nigasena,to study

traditional
learning

ours

Do

He

finished his

short
some
pronounce
the words of the Buddha
\

other from

Now

22.

more

in this Brahmanical

house

'

custom

is

rule with

returning
thanks/as

we

the mendicant
should say.

friars.

It is their

See below, p. zg.

1,23.

BRAHMAN

'What

other

three Vedas

kinds

of

called

are

learning(Sikkhd),
only arts, my dear/

knowledge are

'Yes, I should
the

IJ

is it called,
father ?' said he.

The

'

KNOWLEDGE.

like

learn

to

them, father/ said

boy.

Then

So^uttara

teacher
had

this

thousand

divan

him

to

gave to a Brahman
his teachingfee,and

piecesas

spreadfor

said

and

the Brahman

him
'

aside in

Do

an

ber,
inner cham-

thou, Brahman, teach

the sacred

hymns by heart/
So the teacher made
the boy repeat the hymns,
urginghim to get them by heart. And young Ndgaof them, had learnt the three
sena, after one repetition
Vedas
had
by heart,could intone them correctly,
understood
their meaning,could fix the rightplaceof
each particular
verse1, and had graspedthe mysteries
All at once
in him
there arose
they contained2.
intuitive insightinto the Vedas, with a knowledge
an
of their lexicography,
of their prosody,of their
racters
and of the legendsattachingto the chagrammar,
in them.
and
He
became
a
philologist
grammarian,and skilled alike in casuistryand in the
knowledge of the bodilymarks that foreshadow the
boy

greatness of
23.

Then

Nigasena

young

Suvava//Mpit",
The

3.

man

or

perhapsits

phrase only occurs

three Vedas

use

to

boy/

his father

in ceremonies

or

'

Is

fices.
sacri-

The
literally,
Hina/i-kumbur6
simply

in this passage.

well fixed by the

were

said

It is

'

repeats the word.

specialterms translated in these

clauses,one may further compare the correspondingphrasesused
the Buddhist texts in ^ullavaggaIV, 14, 17 ; IX, 5, i.
of learning
3
of a scholarly
The above are the stock phrasesfor the learning
2

On

Brahman,

the

exact

and

[35]

one

force

or

two

of the

pointsin
c

the details

are

uncertain.

there

anythingmore
ical familyof ours,
1

There

in obedience

result of

time, and

he

went

is

out

reviewed

gave

moment

to

of the

house,

what

himself up to meditation.
he had
learnt throughout

beginning to end, and found no

anywhere at all. And he exclaimed in
soul : 'Empty forsooth are these Vedas,
neither reality,
There
is in them
nor
essential truth !

his

lesson

an

from

That

This

dear.

impulsearisingin his heart

previousKarma, sought a place of
to

he

where
solitude,
And

'

Ndgasena,my

more,

no

for the last

teacher

the

is this all ?

reply.
N"gasena repeatedhis
young

And

as

is

be learned in this Brahman-

to
or

L 23.

MILINDA.

KING

the

all/was

and

OF

QUESTIONS

THE

value

in it

bitterness
and

as

of

chaff.

worth,

nor

'

the venerable

Rohana,

seated

at

his

hermitageat Vattaniya,felt in his mind what

he
was
passing in the heart of N^gasena. And
robed himself,and takinghis alms-bowl in his hand,
he vanished
from Vattaniyaand appeared near
the
Brahman
villageKajnangala. And young
Ndgahe stood again in the doorway, saw
him
sena, as
came
coming in the distance. At the sightof him he behappy and glad,and a sweet hope sprang up
in his heart that from him he might learn the essential
truth.
And
he went
[11]to him, and said:
Who
that thou art thus bald-headed,
art thou,.Sir,
and wearest
yellowrobes ?
'They call me a recluse,
my child' (Pabba^ita:
'one
has abandoned;' that is,the
who
literally,
worldlylife).
And
why do they call thee one who has abandoned?"'
'

'

'

"

Because

recluse is

one

who

has receded

from

THE

2O

OF

QUESTIONS

I, 24.

MILINDA.

KING

I could.5

'

Yes,

Teach

then/

me,

righttime for that ; we have

for alms/
down to the village
come
Nagasena took the alms-bowl
24. Then
young
Rohana
the venerable
was
carrying,and led him
him
hand supplied
into the house, and with his own
he required.
with food, hard and soft,as much
as
that he had finished his meal,
he saw
And
when
his hand from the bowl, he said to
and withdrawn
'

him
'

is

Just now

'

not

the

Now, Sir,will you teach

thou hast become

When

free from

thee, and with

lad,by takingupon

my

hymn ?'
impediments,
thy parents'

that

me

then

consent, the hermit's dress I wear,

can

teach

it thee/
25. So
and

young

[12]Nigasena

mother, and said

the best

hymn

in the

his father

This recluse says he knows

world,but that he

who
it to any one
has
pupil I should like

that

to

went

not

entered
enter

to

teach

cannot

the Order

the

Order

as

and

his

learn

hymn/
his

And

wished

him

parents gave

their consent;

for

they

learn the

of
at the cost
hymn, even
from the world ; and they thoughtthat when
retiring
he had learned it he would come
back again*.
Then
the venerable
Rohana
took Nigasena to
the Vattaniya hermitage,
to the Vi^amba Vatthu,
and having spent the night there,took him
to
on
the Guarded
Slope,and there,in the midst of the
innumerable
of the Arahats, young
company
Ndgasena

soon

was

Under
as

to

admitted,as

novice,into the Order.

the rules of the Buddhist Order

he likes.

any

one

can

leave it as

I, 26.

BUDDHIST

26.

the

And

EDUCATION.

then, when

Order,

the

he

2 1

had

been

admitted

to

venerable

Nigasena said to the

Rohana
venerable
I have
:
adopted your dress ;
teach me
that hymn/
now
the venerable
Then
Rohana
thought thus to
himself: 'In what ought I first to instruct him, in
the Discourses
(Suttanta)or in the deeper things
of the faith (Abhidhamma)?'
he
and inasmuch
as
that N^gasena was
and could master
saw
intelligent,
'

the

Abhidhamma

with

ease,

he

him

gave

his first

lesson in that.
the

And

repeated
the

venerable

but

knew

once,

Abhidhamma

Sanga;zi,with

Ndgasena, after hearingit

that

"

by heart
is

to

say,

its great divisions

the

whole

the

Dhamma

into

of

good, bad,

indifferent

and
its subdivisions into
qualities,
couples and triplets1 the Vibhafiga, with its
eighteenchapters,beginningwith the book on the
constituent elements of beings the Dhatu
KalM,
with its fourteen
books, beginning with that on
compensation and non-compensation the Puggala

and

"

"

"

discrimination

with
Paftftatti,

its six divisions

of the various

constituent elements, discrimination

of the

various

apprehend,and

and

senses
2

so

on

"

the

of the

propertiesthey

Kathi

Vatthu, with its

sections,five hundred

thousand

into

on

as

points

many

Compare, for instauce,

p. i2g of the edition of this summary
edited for the Pali Text Society,
ethical psychology,
of Buddhist
by
of Bern (London, 1885).
Dr, Edward
Miiller,
1

those

The

six kinds

referred
(Pa##atti)

" i of the Puggala. The

dealingonly with the last of the

set out

tractate

of discrimination

in

work
six

itselfis

an

to, are
ethical

(thediscrimination

See the edition by Dr. Morris, publishedby

individuals).
Pali Text Society
(London,1883).

of

the

THE

22

of

our

OF

QUESTIONS

I, 27.

MILINDA.

five hundred

views, and

own

KING

as

on

many
with

the Yamaka,
opponents'views
as
its ten divisions into complementarypropositions
to constituent
elements,and so on
as
to origins,
with its twenty-fourchapterson
and the Pa#Mna,

points of

our

"

"

the

And

rest.

need
my

of causes,

reason

not

the

[13]: That will do, Sir. You

propound it again. That will suffice for
'

said

he

being able to rehearse it/

Nclgasena went
27. Then

to

of the Arahats, and

company

the

of ideas, and

reason

innumerable

the

said

'

like

I should

Pi/aka,
propound the whole of the Abhidhamma
without
abridgement,arrangingit under the three
heads of good, bad, and indifferent qualities/And
months
the
they gave him leave. And in seven
venerable Nigasena recited the seven
books of the
to

full.

in

Abhidhamma

And

the

earth

thundered,

the Brahma
gods shouted their applause,
down a
clappedtheir hands, and there came

the

from

of sweet-scented

heaven

of Manddrava
of the

flowers !

highergrade
28.

Now

there

age, to full
of the Order.

the

dust,and
pany
com-

the Guarded

at

venerable

the

of

years

shower

the innumerable

Arahats, then and

Slope, admitted
twenty

And

sandal- wood

gods

Nigasena, then
membership in the

day after he had thus been

admitted
into full membership in the Order, the
venerable
Ndgasena robed himself at dawn, and
taking his bowl, accompanied his teacher on his
for alms

round

next

to

the

below.
village

this

within
thought arose
all,empty-headed and foolish of

went

the

rest

of the Buddha's

the Abhidhamma

first!

'

word

him
my

And
*

as

It was,

teacher

aside,and

to

he

after
leave

teach

me

NAGASENA'S

1,29.
And

the venerable

mind

own

of what

and

sena,

he

reflection that thou

of thee

worthy
1

How

so

Rohana

23

became

passingin

was

said

PUNISHMENT.

in his

aware

the mind

of

Nagaunworthy

to

him

art

making, Nagasena ;

'

That

is

an

it is

not

think/

to

strange and wonderful/ thought Ndgasena,

that my teacher should be able to tell in his own

mind what I am
of ! I must
ask his pardon.*
thinking
'

And

he said

make
Forgive me, Sir ; I will never
such a reflection again/
[14] I cannot forgiveyou, Ndgasena,simplyon that
promise/ was the reply. But there is a citycalled
where
is Milinda,
a
ScLgala,
king rules whose name
and he harasses the brethren by puttingpuzzles
to
of heretical tendency. You
them
will have earned
shall have gone
you
your pardon, Ndgasena,when
that king in argument, and
there, and overcome
broughthim to take delightin the truth/
Not
only let king Milinda,holy one, but let all
and
the kings of India come
propound questionsto
solve
me, and I will break all those puzzlesup and
them, if only you will pardon me ! exclaimed N"'

'

'

'

gasena.
said :
three

But
'

at

"

say

in my

avail,he

no

spend

to

me

the

now

bow

name

My teacher,holy one,

It would

you

comfort.

vigour and

S"gala.

of

it was

advise

you

of the rains

and asks whether

found

coming on1?'
ing
There
is a brother named
Assagutta dwellthe Vattaniyahermitage. Go, Nigasena, to

and

him;

he

Where, Sir,do

months

29.

when

be

So he

are

He

down

to

salutes you
and

in health
has

againstthe rules to go
would spend that time

his

sent

me

at once,

in

feet,and

reverently,
ease,

here

in full
to

pass

duringthe rains,to

preparation.

the
When
But

months

three

of the rains under

asks you your

he asks you

he
when

teacher, Sir,knows

his

say:

took

his bowl

placeto placetillhe
begging for his

before

food

his

the

to

the venerable

right hand
went

as

he

from

on

age,
Vattaniya hermit-

the way.

on

"My

'

robe, and

and

came

name,

own

N^gasena bowed down

Rohana, and passing him on
him,

charge."

tell it him.

And

left

your

teacher's name,

name/'

your

1,30.

MILINDA.

KING

OF

QUESTIONS

THE

24

And

on

his

Assagutta,and said
exactlywhat he had been told to say, [15]and to the
last reply Assagutta said : Very well then, Nigathe next
And
sena,
put by your bowl and robe/
day Nigasena swept out the teacher's cell,and put
the drinking
and tooth-cleansers ready for him
water
Elder swept out the cell again,threw
The
to use.
the water
and fetched
and the tooth-cleansers,
away
arrival he saluted the venerable

'

others, and
went

on

for

said
seven

not

days.

word
On

So it
any kind.
the seventh the Elder

of

againasked him the same

questionsas before. And
he gave
on
Nagasena againmaking the same
replies,
him leave to pass the rainyseason
there.
follower
a certain woman,
a distinguished
30. Now
of the faith,had for thirty
tered
adminisyears and more
of the venerable Assagutta.And
to the wants
at the end of that rainyseason
she came
one
day to
him, and asked whether there was any other brother
And
when
she was
told that
staying with him.
there was
named
one,
Nagasena, she invited the
Elder,and Nlgasena with him, to take their midday
meal the next
And
the Elder
day at her house.
his consent.
signified,
The next forenoon
by silence,
the Elder robed himself,and takinghis bowl
in his
hand, went
down, accompanied by Nigasena as his

N!GASENA'S

i,3i.

CONVERSION.

25

of that disciple,
and
attendant,to the dwelling-place
there

they sat

down

the

prepared for them.

And she gave to both of them food,hard and soft,
as
much
as
they required,
waitingupon them with her
hands.
When
own
Assaguttahad finished his meal,
and the hand was
withdrawn
from the bowl, he said
to Nigasena: 'Do thou, Nigasena,give the thanks
he rose
to this distinguished
lady/ And, so saying,
from his seat, and went
[16]
away.
the lady said to N^gasena: 'I am
old,
31. And
friend Nigasena. Let the thanksgiving
be from the
deeper thingsof the faith/
And
Ndgasena, in pronouncingthe thanksgiving
discourse1,dwelt on the profounder side of the
of mere
Abhidhamma, not on matters
ordinary
but on those relating
to Arahatship2.And
morality,
the lady sat there listening,
there arose
in her
as
heart the Insight
into the Truth 3,clear and stainless,
which perceives
that whatsoever
has beginning,
that
N"And
has the inherent quality
of passingaway.
gasena also,whenhe had concluded that thanksgiving
discourse,feltthe force of the truths he himself had
preached,and he too arrived at insight4 he too
on

seats

"

See the note

Suwwata,

above,p. 15.

used

here

in the

guttara II, 5, 6; (jrdtakaIII,191

of Nirvana.

sense

Compare

An-

XII, 2, g.
^STullavagga
This perceptionof the impermanency
Dhamma-"akkhu.
of all thingsand all beingsis called the Eye for the Truth/ and
i. e. Niris the sign of the entrance
upon the path to Arahatship,
;

'

v"#a.

It is the

same

the Christians.

Compare

from

darkness

turn

unto
*

and

them

Buddhists

among

Acts

other similar passages.

Vipassana". Childers says this is
God

is among

conversion

their eyes, and

from the power of Satan

xxvi. 18

and
light,

to

as

('Open

')and

Trenckner

translates it

an

attribute of

Arahatship;

But
superiorintelligence/

Arahats

26

THE

he

entered, as

first

the

say, upon

the

there,upon

sat

I,32.

MILINDA.

KING

OF

QUESTIONS

stage of the

(thatis to
Excellent Way to
stream

Arahatship).
the

32. Then

sittingin

his

venerable

arbour, was

Assagutta,as he
that they both
aware

was

had

done !
and he exclaimed : Well
insight,
shot you have
well done, Ndgasena ! by one
arrow
time
the same
at
noble quarries!'And
hit two
of the gods shouted their approval.
thousands
and returned
the venerable Nigasena arose
Now
rently
to Assagutta,and
salutinghim, took a seat reveAnd
Assagutta said to him : Do
apart.
thou now
go, Nigasena, to Pi/aliputta.There, in
the Asoka
Park, dwells the venerable Dhamma'

attained to

'

Under

rakkhita.
of the

Buddha/

How

far is

'A
'

hundred

him

should

you

it,Sir,from here

Pifeliputta.'
leagues1,
Nigasena.'

the way.

to

It will be difficultto

Great, Sir,is the distance.

get food

the words

learn

shall I get there ?

Only go straighton, Nigasena. You shall get
food on
the way, rice from which
the black grains
on

How

'

have

been

various
'

picked out,

with

curries

and

gravies of

sorts/

Very well, Sir

'

said

N"gasena, and

bowing

only have it,because they have all the powers possessedby those
in the previousstages of the path,and it is only superioras being
and beyond the intelligence
above
of the worldlywise, or even
of
the mere
moralist. It is less than the Divine Eye/ and N^gasena
not yet an
Arahat
was
Compare the passages quoted by Childers
under Dhamma-^akkhu
and Dibba-y"akkhu, and also Mah"vagga I, 6, 33; G"taka I,140; Sumangala Vilftsinf,
237, 278.
1
that
Yo^-anas:
miles each.
is,leagues of seven
See my
'

'Ancient

'Numismata

Coins

and

Measures

vol. i.
Orientalia/

of

Ceylon/ p. 16, in

Thomas's

28

THE

QUESTIONS

in

waggons
them.

advance,

OF

KING

himself

followed

and

1,35.

MILINDA.

after

placewhere the road divided, not

far from Pdfeliputta,
and said to N"gahe stopped,
Park.
'This
is the turning to the Asoka
sena:
sixteen
Now
I have here a rare pieceof woollen stuff,
the favour of accepting
cubits by eight.[18]Do me
it/ And
And
the merchant,
N"gasena did s.o.
tent
pleasedand glad,with joyfulheart, and full of conand happiness,saluted the venerable
N"gakeeping him on his righthand as he
sena, and
passed round him, went on his way.
Park to
to the Asoka
on
35, But Ndgasena went
Dhamma-rakkhita.
And after saluting
him, and telling
him on what errand he had come, he learnt by heart,
from

And

the mouth

the whole
word
far

at

of the

in three
the

as

of the venerable

was
heart)

letter

the

of the

of

the

Pi/akas.

after

And

This

of that time
expressionis not

itself. When

canon

of the

Buddha's

in three

months

more

(thatis,the deeper meaning

spirit
the words).

the end

at

singlerecital,so
(that is,knowing the words by

concerned.

sense

baskets

months, and

he mastered

But

three

Dhamma-rakkhita,

it firstcame

the venerable

Dham-

used

books

into

in the sacred
use

is unknown.

of

This

is the earliest passage in which it has hitherto been found in the

of a division of the Scriptures.It was
technical sense
in full use.
at the time of Buddhaghosa (seethe Sumangala Vilasinf,
pp. 15,
1 6, 17, 1 8, "c., and
the Samanta PisftdM, printedin Oldenberg's

'Vinaya Pi/aka/ vol. iii,p. 293). The tertium

quid of the
for presercomparisonis not the basket or the box as a receptacle
vation,
but as a means
of handing on (asEastern navvies removing
earth put it into baskets and pass these latter on from hand to
hand).
So the expression'three baskets' means
not 'the three collections/
but

'the three

teacher
'Pali

to

bodies

teacher/

of

See

oral tradition

as

handed

down

Trenckner's decisive argument

Miscellanies,'
pp. 67-69.

from
in

his

N^GASENA

I, 36.

as

enjoy

NIRVANA.

addressed

him, and

herdsman

tends

ma-rakkhita
sena,

GAINS

their

produce,so

head

the whole

and

still

art

said

the

thou

'

Just,Nigabut

cows,

too

others
in

earnest

three baskets of the Buddha's

not

yet

partaker of

the

thy

word,
fruit of

SamaTzaship.'
Though that be so, holy one, say no more/ was
the reply.And
that very day,at night,
he attained
on
it to the fourfold power
to Arahatshipand with
of
that Wisdom
possessed by all Arahats
(thatis to
tion
say : the realisation of the sense, and the appreciaof the deep religious
teachingcontained in the
word, the power of intuitivejudgment,and the power
of correct
and
the
at
ready exposition)1.And
of his penetrating
the truth all the gods
moment
their approval,
shouted
and the earth thundered, and
the Brahma
gods clappedtheir hands, and there fell
4

from
and

heaven

shower

of MandcLrava

36. Now

at

of the Arahats

sandal

dust

flowers.

that
at

of sweet-scented

time

the innumerable

the Guarded

laya mountains sent

they were anxious to

message
him.
see

Slope
to

And

him

company
in the HimcLto

when

for

come,

he heard

the venerable

Nigasena vanished from

And
Park and appeared before them.
the Asoka
they said : Nigasena,that king Milinda is in the
habit of harassingthe brethren
by knottyquestions
and that
Do
and
by argumentationsthis way
him/
thou, Nigasena, go and [19] master
Not
only let king Milinda,holy ones, but let all
and propound questionsto
the kings of India,come
the message

'

'

The

four

Pa/isambhidds, which

the books of the Sutta Pi/aka.

form

the

subjectof

one

of

I, 37.

MILINDA.

KING

OF

QUESTIONS

THE

3"D

puzzlesup and solve

them.
You
to Sagala/
may
go fearlessly
all the Elders went
Then
to the cityof Sdgala,
lightingit up with their yellowrobes like lamps,
the
from
it the breezes
and bringingdown
upon
heightswhere the sages dwell1.
all those

I will break

me.

that

3 7. At

Milinda

said

his counsellors

to

!
nightand pleasant
Brahman

or

our

we

doubts
And

is the
three

the

Who

Ayupila

was

to

'

And

king

Beautiful

is the

wandering teacher
night to question him

is the

visit

can

able

will be

who

the venerable

Sankheyya hermitage.

the

livingat

time

to

with

converse

us

and

to

resolve

'

Yonakas

five hundred

Elder, Lord, named

baskets,and

replied:

versed
Ayupala,

in all the traditional lore.

There
in the
He

is

at the Sankheyya hermitage. To him you

now
living
might go, O king,and put your questionsto him/
Let the venerable
be
one
'Very well, then.
informed that we
are
coming/
1

The
aka^zsu.
pariv"ita#z(nagara#z)
meaning
which
has not been found elsewhere,
of this phrase,
is doubtful.
Trenckner
renders
making it respirethe odour of saints/ The
literaltranslation would be
making it blown round about by
J"'shi-wind/ Perhaps it may
be meant
the idea of
to
convey
Isi-vitaw

scented with the

connotation

sweet

is intended

breath of the wise/

But in any

case

the

Callingto mind
pleasantone.
the analogousphrasevi^anavataw friimzm, 'a hermitagewith
breezes from the desert/ (MaMvagga I, 22, i7=-ffullavagga
VI,
I
venture
HinaAthe
to
above.
8.)
4,
renderingadopted
suggest
kumburS
(p. 24) has -ffz'shiwarayangegaman"gamanayew
^"anitawa kivara witaye^ pratiwdtaya kal"huya. 'They
set its air in commotion
produced by the waving of the robes of
the coming and going Ashis/
2
We here take up the original
episodeof Milinda as interrupted
at " ig (orif there is an interpolation
at " 10).
to be

1,38.

AYUPALA

the

Then

Ayupdlato

3!

sent
royal astrologer
a
message
the effect that king Milinda desired

call upon him.

him come/
Milinda

So

SILENCED.

And

the venerable

said

one

'

to
to

Let

the

dred
king,attended by the five hunhis royal chariot and proYonakas, mounted
ceeded
the Sankheyya hermitage,
the place
to
^to
where
Ayupaladwelt,and exchanged with him the
and compliments of friendship
and courtesy,
greetings
and took his seat respectfully
apart. And then
he said

to

him

38. Of what
*

use,

venerable

*of the world

of your

Order,

bonum

mum
c

Our

and

carried

in what

is
Ayupila,
out

do you

by

the

nunciation
re-

the members

placethe

sum-

?'

O king,'
renunciation,
repliedthe Elder,

is

being able to live in righteousness,

calm/
and in spiritual
Is there,Sir,any layman who lives so ?
Yes, great king,there are such laymen. At the
the royal
the Blessed One
time when
set
rolling
of the kingdom of righteousness
chariot wheel
at
Benares, at the Deer Park, [20] eighteenko/is of
of
the Brahma
gqds,and an innumerable company
other gods,attained to comprehensionof the truth *.
of those beings,all of whom
were
And
not
men,
layone
And
the world.
had renounced
again when
course2,
delivered the MahU
One
the Blessed
Samaya dissake

for the

of

'

'

and the discourse

See

'Buddhist

the 'Greatest

Suttas/ pp. 153-155-

There

Blessing3/
is

nothing

eighteenko/is in the Pi/aka text referred to.

No. 20 in the Dtgha NiMya.
In the Mah"
Mangala, translated in my 'Buddhism/ pp.

about
2

my

on

the

125-127.

THE

32

OF

QUESTIONS

KING

1,38.

MILINDA.

tion
Expositionof Quietism1,and the Exhortaattained
to Rihula2, the multitude of gods who
be numbered.
to comprehension of the truth cannot
And
of those beings,all of whom
were
not
one
the world3/
laymen, had renounced
the

and

'Then,
is of

no

committed

thirteen

must

world, and

the

the restraints of

to

one

subject

even

of the

other

or

purity4! Those who remain on

till they have
finished their repast were,

aids

seat

one

some

renounce

themselves

tion
renuncia-

of sins
be in consequence
former birth,that the Buddhist

It

use.

in

Samaras

Ayupila,
your

venerable

most

to

birth,thieves who

forsooth,in

some

other

of their food.

men

the Karma

of

former

robbed

It is in consequence
deprivedothers of food

having so
only such

of

that

food as they can

they have now
get at
one
not allowed to eat from time to
sitting
; and are
time as they want
It is no virtue on their part, no
of life. And
meritorious abstinence,
no
righteousness
they who live in the open air were, forsooth,in

Suttanta.
Sama-"tta-pariy"ya

is here referred to.

the
A.

Anguttara (II,4, 5).

H, 4 are (inthe Burmese

"itta

But

Vagga.

the title of the

is

with the titlehere

The

There
one

are

certain which

identifiesit with

It is true

MSS.

that the

than

is not

Sutta in

short

Suttas in

short

ten

Sutta

Samaonly)called collectively

the separate Suttas have

Vagga

probablylater
2

Trenckner

It is not

found

the text; and

in the

separate titles;

no

Sinhalese

it is not, after

MSS.,

and

all,identical

given.

several

referred to here

Suttas

of this

in the

name

(andalso,it may

be

Pali

Pi"kas.

added, in the Asoka

Edicts)is probably the shorter one

(-SulaRahulovida
Sutta)
found
both
in the Ma^gtfima(No. 147) and in the Sazrayutta
(XXXIV, 120). See Trenckner's note on this passage.
8

This

way

of

lookingat gods

as

laymen,still

in the

thoroughlyBuddhist
*

The

dhutangas, enumerated

by Childers

sub

voce.

world/ is

I, 39-

AYUPALA

some

former

It is

no

SILENCED.

33

birth,dacoits who

lages.
plundered whole vilIt is in consequence
of the Karma
of having
homes, that they live now
destroyedother people's
without a home, and are not allowed the use
of huts.
virtue

their part, no
meritorious
abstinence,
those who
righteousnessof life. And

no

on

lie

former birth,
down, they,forsooth,in some
and bound
highwaymen who seized travellers,

never
were

them,

left them

and

of the
become

Karma

Nesa^iki

sit)and get
their part,

It is in

of that habit
this life

in
to

lie

meritorious

no

that

they have
(men who always

It is

on.

virtue

no

abstinence, no

on

ness
righteous-

he

had

thus

spoken the

venerable

AyupSla was silenced,and had not a word to

said
reply. Then the five hundred Yonakas
king : The Elder, O king, is learned, but
It is for that

that

reason

he

in

say
to

the

is also

'

diffident.

quence
conse-

'

when

And

39,

beds

no

of life !

sittingthere.

makes

no

rejoinder. But the king on seeinghow silent Ayupala had become, clapped his hands [21]and cried
All India is an
out
:
thing,it is verilylike
empty
*

chaff!

There

is

no

one,

either Samara

capableof discussingthingswith
doubts

my

As

how

fearless and

capable
would

not

the

himself

of

disputingwith

above, p.
D

'

or

me,

be thus confident/

See

assembly

TO,

And

" 14.

and

Yonakas

For

other learned

be, methinks, some

[35]

at

the
self-possessed

thoughtwithin

must

dispelling

and

me

'

looked, however,

he

he
there

Brahman,

or

those
he said

saw

peared,
ap-

certainty
brother
Yonakas
to

them

Is

any other learned brother

and dispel
my doubts ?'

good men,
thingswith me

there,my

discuss

to

Now

40.
after

making

towns,

and

leader

of

Nigasena,
through the villages,

alms-tour

his

in

cities,had

Sdgala,attended

the venerable

time

that

at

by

due

Samaras,

Order

of the

arrived

course

of

band

company

1,40.

MILINDA.

KING

OF

QUESTIONS

THE

34

the

at

the

as

of

head

of a school ; famous
disciples
; the teacher
and renowned, and highlyesteemed
by the people.
and able;
he was
And
learned,clever,wise,sagacious,
but full of
skilful expounder,of subdued
a
manners,
of

body

well versed

courage;

Baskets
in

was
a

in

erudite

and
(Pifekas),

possessionof

lore1.

in Vedic

He

highest(Buddhist)
insight,

the

of all that had

master

of the three

master
tradition,

handed

been

in the

down

schools,and of the various discriminations2 by which

the most

by

abstruse

be

pointscan

explained.

He

knew

heart the ninefold divisions of the doctrine of the

Buddha

equallyskilled

and was
perfection3,
discerningboth the spiritand
to

Word.

Endowed

power

of

beauty

of

the

letter

instantaneous

with

repartee, and

wealth

and

of

in

the

varied

of

language,and
difficult to equal,and

eloquence,he was
difficult to excel,difficultto answer,
still more
to
repel,or to refute. He was
imperturbableas the
depths of the sea, immovable as the king of mountains
with evil,a dispeller
; victorious in the struggle
1

This

is

alwaysexplainedas

wise in the Buddhist

Vedas, that

is,the three Pi/akas.

2

Pa/isambhid^s:

Parami-ppatto.

any

above,the

This is

again below, p. 36, in

occurs

be

see

no

one

doubt

of its meaning.

else/

an

note

unusual

similar

Trenckner

on

p. 29.
use

of

but
Psirami,

connection,and
translates it

'

there

it

can

better than

36

THE

OF

QUESTIONS

KING

1,42.

MILINDA.

bold,
Learned, with varied eloquence,sagacious,
Master
of views, in exposition
sound,

The

brethren

"

wise themselves

in

holy writ,

Repeatersof the fivefold sacred word

Put Nigasena as their leader and their chief.
Him, Ndgasena of clear mind and wisdom deep,
which
the rightPath, which the
knew
Who
was
false,
And
had himself attained Nirv""a's placid
heights!
"

Attended

He

had

by

the wise,by holders

gone

from

to

town

to

town,

the Truth,
and

come

to

Sigala;
And

now

he dwelt there in

Appearing,among
42.
c

Wait

Elder
subdued

men,

Sankheyya'sgrove,

like the lion of the hills/

Devamantiya said to king Milinda :

a little,
great king,wait a little! There is an
named
Nigasena, learned,able,and wise,of
And

manners,

yet full of courage,

versed

in the

and ready in reply,

language,
who understands alike the spirit
and the letter
one
of the law, and can
expound its difficultiesand
refute objections
He
is stayingat
to perfection1.
present at the Sarikheyyahermitage.You should go,
He is able
to him.
great king,and put your questions
to discuss thingswith you, and dispel
your doubts/
Then
when
Milinda
the king heard
the name
N^gasena,thus suddenlyintroduced,he was seized
with fear, and with anxiety,and the hairs of his
But he asked Devamantiya :
body stood on end2.
Is that reallyso ?

traditions,
a

master

of

'

See above, p. 34, note 3.

The name
which
itself,

means

'

Chief of

N"ga Snakes/

is

1,43-

NAGASENA.

37

And

Devamantiya replied: He is capable,Sire,

of discussing
thingswith the guardiansof the world
with
Indra, Yama, Varu"a, Kuvera, Pra^tpati,
with the
Suydma, [23] and Santushita" and even
himself,the progenitorof mankind,
great Brahma
how much
then with a mere
human
more
being!'
Do you then, Devamantiya/ said the king, send
to say I am
a messenger
coming.'
And
he did so.
And
Ndgasena sent word back
that he might come.
the king,attended
And
by
the five hundred Yonakas, mounted
his royalchariot,
and proceeded with a great retinue to the Sankheyya
hermitage,and to the placewhere Nigasena dwelt.
At
that time the venerable
Ndgasena was
43.
*

"

'

'

seated
brethren

with

the

of the

innumerable

Order,

in

the

of

company
hall
open

the

in front

of the

bly
hermitage1. So king Milinda saw the assemfrom afar,
and he said to Devamantiya : Whose,
Devamantiya, is this so mighty retinue ?'
These
are
they who follow the venerable Nigathe reply.
sena/ was
Then
at the sightthere came
over
king Milinda
c

'

the

terrible

as
enough, especially
supernaturalbeings. But it
king had heard of his fame.
1

Ma^^fala-mala,

that is

is

no

hall

Nagas
doubt

looked

were

also intended

only of
consisting

upon

as

that the

roof,supported

by pillarswhich are connected by a dwarf wall two or

that
so
three feet in height. The roof projects
beyond the pillars,
It is a kind of open air drawingthe space within is well shaded.
attached to most

room

be

rendered
rightly

to

accommodate

use.

Phala

and
hermitages,

arbour

may

be

so

small that it can

large
(seeabove, p. 25),or sufficiently

times
Usuallyof wood, someand
in appearance
pleasantto
of stone, it is always graceful
in the corresponding
It is mentioned
passage of the Sama?7"a
a

(D.II,10).

considerable number.

38

OF

QUESTIONS

THE

1,44.

MILINDA.

KING

and the hairs of his

anxiety,
end 1. But nevertheless,
on
though he
in by rhinoceroses,
felt like an
elephant hemmed
like a serpent surrounded
(the
by the Garudas
rounded
snake-eatingmythical birds),like a jackal surbear by buffaloes,
or
a
by boa-constrictors,
like a frog pursued by a serpent, or a deer by a
of a snake
panther, like a snake in the hands
charmer, or a rat played with by a cat, or a devil
when
like the moon
charmed
it is
by an exorcist,
seized by R"hu, like a snake
caught in a basket,

feelingof
body stood
a

or

bird

of

fear and

in

cage,
lost his way

who

has

wild

beasts, like

or

fish in

in

Yakkha

(ogre)who
(theking of ogres

againstVessavana
like a god whose
term
or
reached
its end
though
"

of life

that

at

yet

"

humiliation
and

courage,

as

confused

anxious, and beside himself in

man

forest haunted

dense

net, like

an

has
and
a

and

agony

by

sinned

fairies),
god has
terrified,

of fear like

the

thoughtthat he must at least avoid

in the sight of the people,he took
said to Devamantiya : You
need not
which is Nigasena.
to point out
to me
f

[24]trouble
I shall pick him out unaided/
said he2.
Sire,recognisehim yourself/
Certainly,
Nagasena was junior in seniority
44. Now
(reckoned
from the date of his full membership in the
'

This

again,like

Phala.

(See D.
Grimblot)
2

In

the

points out
This

would

the passage
of our
2, 10

at p.

8, is an

of the

forthcomingedition,or

p. 116

of

correspondingpassage of the S"xna"*a Phala (rivaka

the Buddha
to A^tasattu (" n,
Grimblot,p. 117).

in the memory
of all his
alters the story in this case to show how

the

echo

be

royalinterlocutor in the older

readers,and

our

superiorMilinda

dialogue.

author
was

lo

NiGASENA.

I, 44-

39

Order)to

the half of that great

seated in
company
front of him, and senior to the half seated behind

him.

And

he

as

looked

the

over

whole

of the

hind,
assembly,in front,and down the centre, and beking Milinda detected Nigasena seated in the
middle, and, like a shaggy lion who knows no fear
devoid of nervous
or
and
frenzy,
entirely
agitation,
free from shynessand trepidation.
And
as
soon
as
he saw
him, he knew by his mien that that was Nagasena, and he pointedhim out to Devamantiya.
Yes, great king/ said he, that is Ndgasena.
Well hast thou,Sire,recognised
the sage/
cognised
Whereupon the king rejoicedthat he had reNcigasenawithout havinghad him pointed
But nevertheless,
at the sightof him,
out
to him.
seized with nervous
the king was
excitement and
Therefore is it said :
and fear.
trepidation
1

'

At

'

the

sightof Nigasena,wise

and

pure,

in all that is the best

Subdued

subjection,
word
Milinda uttered this foreboding
Many the talkers I have visited,
Many the conversations I have had,
has fear,
But never
yet, tillnow, to-day,
So strange, so terrible,
overpoweredmy heart.
Verilynow defeat must be my lot,
And
victoryhis,so troubled is my mind."
"

"

'

Here

ends the

secular
introductory

narrative

(Bdhira-katha)1.
1

See

note

Sinhalese
course
as

on

version

p.

i.

This

book

closes in Htoari-kumburfi's

with the tide 'Purwa

identical with the

Pubba-yoga

the firstdivision of the work.

Yoga
referred

yayi;*and
to

is of

above, p.

4,

THE

4O

OF

QUESTIONS

PANHA.

LAKKHAJVA

CHARACTERISTICS

DISTINGUISHING

i.

II.

BOOK

THE

II, I,

MILINDA.

KING

OF

ETHICAL

up

to

QUALITIES.

CHAPTER
Milinda

[25]Now

i.

the

1.

king went

where

Nagasena was, and addressed him

with the greetingsand
compliments of friendship
and courtesy, and took his seat respectfully
apart.
And
Nigasena reciprocatedhis courtesy, so that
the heart of the king was
propitiated.
is your
And
Milinda began by asking, How
the venerable

known, and what, Sir,is your

Reverence
I

'

that

known

am

'

as

that my

name

name

NSgasena, O king,and

'

it is

brethren in the faith address

by

me.

as
althoughparents, O king,give such a name
Ndgasena, or Surasena, or Virasena, or Sihasena,
is only a geneyet this,Sire, Nigasena and so on
rally
in common
understood term, a designation
use.
For there is no
(no soul)
permanent individuality

But

"

"

involved
1

in the matter2/
is

There

free translation of the

dialogues(down to
following
6

Manual

of

Buddhism/

reproductionof

the end of

pp. 424-429.

either the Sinhalese

Sinhalese

of the

" 4) in Spence Hardy's

our

But
or

version

it is very unreliable

the

Pali,and

slurs

as

over

the doubtful passages.

2

Na

puggalo

upalabbhati. This thesis,that 'there is no

is discussed at the opening of the KatM
individual/
Vatthu (leaf
ka of my
it
MS.) Put into modern
philosophical
phraseology
amounts
to saying that there is no
permanent subject
underlying
the temporary phenomena visible in a man's individuality.
But

II, T,

INDIVIDUALITY.

I.

4!

Milinda

Then
brethren

called upon
the Yonakas
witness : This Ndgasena says
'

to

the

and
there

is

individuality
(no soul)impliedin his
Is it now
name.
even
possibleto approve him in
that ?
And
turning to Nigasena, he said : If,
reverend
most
Nigasena, there be no permanent
individuality
(no soul) involved in the matter,
who
is it,pray, who
of the
gives to you members
Order your robes and food and lodgingand necessaries
for the sick ? Who
is it who
enjoys such
is it who
lives a life of
thingswhen given? Who
?
Who
is it who
himself to
devotes
righteousness
is it who
meditation ? Who
attains to the goal of
the Excellent Way, to the Nirvana
of Arahatship?
And
is it who
who
? who
destroyslivingcreatures
permanent

no

'

'

is it who

takes

lives

an

evil life of

who

drinks

is

his

not

of the five sins which

in this life* ?

bitter fruit even

neither merit

nor

demerit

good or evil deeds

result of good or evil
nor
reverend
Nigasena,we are
I doubt
was

whether,even

that
1

our

so

there is

is neither doer

nor

there is neither fruit

Karma

3.

to think

[26] If,most
"

that

were

man

conception'subject'
puggala had acquired

author's time,the
that

the

word

VII,
of the

This

is

('VinayaTexts/

3, 9

Phala

vol.

note

iii,p. 246,

JSTulla-

on

in the

Sacred

East).
doubt

no

opinion ascribed
Kassapa.
This

See my

karoti.

PawHnantariya-kammaffz

Books

their

out

specialconnotation.

vagga

in

ground, or

common

is it who

work

If that be

there

of

causer

? who

own

worldlylusts,who speaks lies,

mits
(in a word) comstrong drink, who

one

any

what

is the

said in these words

in the Samara

opinionascribed

Phala

with allusion

(D. II, 17) to

in identicalwords

(D.II,23)to A^ita of the garment

of hair.

to

the

Purawa

in the Sdma/z/Ta

THE

42

there would

kill you

to

that there

are

no

KING

OF

QUESTIONS

be

real

no

murder

masters

II, I,

MILINDA.

or

r.

\ then it follows
teachers

in your

void.
You
ordinations are
your
in the
tell me
that your brethren in the Order are
what is
habit of addressingyou as Ndgasena. Now
that

Order, and

that

Nagasena
Nagasena ?

"

Do

you

mean

to

say that the hair

'

is

'

'

I don't say that,great king/

Or the hairs on the body, perhaps ?

'

Certainlynot/
'Or is it the nails,
the teeth,the skin,the flesh,the
the heart,
the bones, the marrow,
the kidneys,
nerves,
the liver,
the abdomen, the spleen,the lungs,the
the lower intestines,
the stomach,
largerintestines,
the faeces,
the bile,the phlegm,the pus, the blood,the
the saliva,the
sweat, the fat,the tears, the serum,
the oil that lubricates the joints,
the urine,or
mucus,
the brain,or any or all of these,that is Nigasena2 ?'
'

And
Is

to

each

it the

of these he answered
outward

form

no.

then

(Rupa) that is
the ideas
or
Nigasena, or the sensations (Vedanci),
(Sa;Ha),or the confections (theconstituent elements
the consciousness
of character,Sa;/2khdr"),
(Vmor
#ana),that is Nagasena3?'
*

And

to

each

of these also he answered

no.

the same
practically
opinion as is ascribed in the
Sdma77/7a Phala (D. II, 26) to Pakudha
Ka"fcayana.
2
This list of the thirty-two
forms (aMras) of organicmatter
in the human
P"/#a, " 3.
body occurs
alreadyin the Khuddaka
It is the standard
list always used in similar connections
; and is,
There
sixteen (half
no
are
doubt, supposed to be exhaustive.
as
of
the
iMras
mind
to
many)
according Dipava^sa I, 42.
3
These are the five Skandhas,which include in them the whole
bodilyand mental constituents of any being. See p. 80.
This

is

THE

44

No, Sir.'

But

Then

chariot.
then

is

is the

that

them

i.

'

stillhe answered

And

II,I,

MILINDA.

KING

anythingoutside

is there

chariot ?

OF

QUESTIONS

thus, ask
Chariot
the

as

is

chariot

no.

I may,

empty

mere

you

you

say

discover

can

What

sound.

in ?

came

no

It

Majesty has spoken, an

There
such
untruth!
is no
thing as a chariot!
Of
You are king over
all India,a mighty monarch.
whom
then are you afraid that you speak untruth ?
is

And

falsehood

he

that

called upon

witness,saying:

to

your

the Yonakas

and

the

king

Milinda

the brethren
here

said

has

by carriage. But when asked in that

the carriage
to explainwhat
was, he is unable
establish what he averred.
Is it,forsooth,possible

that he
case

to

came

'

to

When

him in that ?
approve
he had thus spoken the five hundred

shouted

nakas
Yo-

their

applause,and said to the king :

let your Majesty get out of that if you can ?7
Now
And
Milinda
the king repliedto N"gasena,and
said : I have spoken no untruth, reverend
Sir. It
is on
of its having all these things the
account
pole,and the axle,the wheels,and the framework,
the ropes, the yoke, the spokes,and the goad
that
it comes
understood
under the generally
term, the
chariot."
in common
designation
use, of
Very good ! Your Majesty has rightlygrasped
the meaning of
chariot." And justeven
it is on
so
of all those things
account
about
you questionedme
kinds of organicmatter
in a
[28]the thirty-two
human
body, and the five constituent elements of
under the generally
understood
being that I come
in common
term, the designation
use, of "Nigasena."
*

'

"

"

"

'

"

"

"

'

II, I,

2.

For

it

SENIORITY.

said, Sire,by

was

of the Blessed

presence
'"

it is

Just as

co-existence
'

''

chariot

dhas

has

here

is it that when

Were

approve

years

many

shadow

'

answer.

have
seniority

himself

Well

done,

you,

Ndga-

"

can

you

the

moment

figureof the king,decked

its
cast
royal ornaments,

of his
-finery
the ground,and was
And
Nagasena asked

on

water.

king, is

shadowed

now

the

into existence

seven,

am

king,that
;

shadow

and
is

because

vessel

Your

figure,
the ground, and
are
you the king,
:

the shadow

comes

of me.'

king,the

of the years is
it is because
of me,

number

not

seven.

But

the

number

seven

it is mine

'

'

king ?
king,Nigasena, but
so, O

Just even

him

now,

is the reflection the

am

reflected in

upon

reflected in the water, how

Skan-

?" Is it
seven
say it is your
that is "seven?"'
"seven," or the number

how

in all the

'

the

'

you who are

that
Now

word

Ndgasena !

But

'

the

Buddha

the

your

'

or

"

'

in the

has
same

come
sense

into
as

From

istence
ex-

the

yours2.'

Nildya Y, 10, 6.
Sa^zyutta
2
has quitemissed
Hardy (p.427, " 4 of the first edition)
pointof this crux,
1

the

Seven, your Majesty.'

that

parts

of

precedentof

'

'How
?

solved.

would

well done,

sena

its various

we

been

he

2.

the condition

talk of

in the

Va^ht

being1.'
wonderful, N^gasena, and most
strange.
the puzzleput to you, most
difficultthough

'Most

it was,

Sister

our

One

is used, justso
there

are

Well

of

by

45

the

the

46

THE

wonderful

'Most
Well

the

has

though it was,

again,

and

questionput
been

II, i, 3.

MILINDA.

KING

OF

QUESTIONS

strange,

to

you,

Ndgasena.
difficult

most

'

solved !

king said : Reverend Sir,will you discuss

with me
again?
If your Majesty will discuss as a scholar (pa^aftt),
well ; but if you will discuss as a king,no/
3. The

'

'

'

How

'When
another
or

one

is it then that scholars discuss ?'

scholars
then
other

talk

is there

matter

over

winding up 1,an

is convicted

with

one

unravelling
;
he

of error2, and

then

acknowledges his mistake; [29] distinctions are

drawn, and contra-distinctions ; and yet thereby
they are not angered. Thus do scholars,O king,
3

discuss/
And

how

'

do

kingsdiscuss ?
When
a king,your
Majesty,discusses a matter,
if any one
differ from him
and he advances
a point,
that point,he is apt to fine him, saying:
flict
Inon
such and such a punishment upon that fellow !
Thus, your Majesty,do kingsdiscuss4/
'Very well. It is as a scholar,not as a king,
*

'

"

"

that I will discuss.

as
or

you

Let

would

or
even
lay disciple,

your
with a

with

reverence

brother, or
a

servant.

talk
a

strainedly,
unre-

novice,
Be

not

afraid!'

; not
; and

Morris in the

in

but
Childers,

see

"2ataka II,9 ; IV, 383,

'Journalof the Pali Text Society/1887.

Niggaho kariyati,as for instance below, p. 142.
3
but see again "?ataka II,9.
Pa/iviseso; not in Childers,
Hardy,loc. cit. " 5, puts all this into the mouths of 'the
priests.'
384
2

IT, i,

SABBADINNA.

3.

'Very good, your

47

Majesty/ said Nigasena,with

thankfulness.
c

the
'

Nigasena, I have
king.
Pray ask it,Sire.'

'

I have

That

'

What

To

asked

it,your

is answered
have

ask

question to

you

;' said

Reverence/

already.'
answered

you

what, then, does

'

Majesty refer ?'

But Milinda the king thought: This
Bhikkhu
is
He
is quite capableof discussing
a great scholar.
And
I shall have
of
number
a
thingswith me.
pointson which to questionhim, and before I can
ask them
It would be better
all,the sun will set
your

'

to

carry
And
he

the

on

said

that

to-morrow

saying,he

leave

took

horse, and

his

went

'

You

discussion

the

shall be resumed

home

at

Devamantiya

to

know

reverence

discussion

to-morrow/
let his
may
with the king

palace/ And so
N"gasena,and mounted
mutteringas he went,
at

of
away,

the

'Ndgasena, Nigasena!'
And
Devamantiya delivered his message to Ndgasena, who acceptedthe proposalwith gladness. And
early the next morning Devamantiya and Anantaand
Sabbadinna
the
to
went
kslya and Mankura
Nalgasena,to
king, and said : Is his reverence,
[30]Sire,to-day?
come,
'

'

'

Yes, he is

'With
'

With

as

come/
of the brethren

many
many

Sabbadinna

And

as

is he

to

come

?'

he likes/
said

'

Let

him

come

with

ten/

badinna
kingrepeatedwhat he had said. And on Sabthe king rejoined
his suggestion,
:
reiterating
this preparationhas been
made, and I say:

But the

'All

how

to

48
"

THE

Let

him

with

come

Sabbadinna

he suppose we are
Sabbadinna
Then

4. And

kura

And

said.
in the

and

told him

Man-

and

Anantakiya

and

the

what

king

self
Nigasena robed himtakinghis bowl in his hand,

forenoon, and
And

brethren.

'

the venerable

Sigala

to

went

many

ashamed.

was

Devamantiya
to Nigasena

went

had

capableof feedingso

not

Does

ten."

with

come

4.

likes,"yet

he

as

many

Let him

"

says

as

II, 1,

MILINDA.

KING

OF

QUESTIONS

with

whole

the

Anantakaya, as

Nigasena, said :
I
When, your reverence,
is that Nigasena ?'
What
The
Elder replied
:
'

he

do

walked

beside

Nigasena/'what

"

say,

'

of the

company

think

you

sena
Niga-

is ? '

inner

soul, the

'The

goes, that I suppose

But if that breath
4

return,
would

having

or

the

should

returned

Certainly[31]not, Sir.;
But

trumpeters, when

trumpets,,does their breath

No, Sir,it does not/

Or

those

when
pipers,

horns, does their breath

'

No, Sir/

'

Then

'

am

There
and

should

not

not

go

forth,

return

they blow their

again to them ?'

they blow

their

again to

return

pipes or

them

'

'

why don't they die ?

of arguingwith
not capable

Pray tell me, Sir,how

'

and

'

'

comes

be

those

which

Nigasena/
having gone forth

to

be alive ?

man

breath

is

no

the matter

are

reasoner.

stands/

soul in the breath.

exhalations

such

These

merely constituent

tions
inhalapowers

II, I, 5.

RENUNCIATION.

bodilyframe/

of the
him

to

from

Anantakiya

49

said the

Elder.

the Abhidhamma

confessed

as

himself

And
such

to

he talked
effect that

supporter

of the

Order.
5. And

the venerable

Nigasena went to the king,

and sat down
the seat prepared for him.
And
on
the king provided Nagasena and his following
with
food, both hard and soft,as much as they required:
and presented each brother with a suit of garments,
and
Nagasena himself with a set of three robes.
Be pleasedto keep your
And
then he said to him :
'

here, and

seat

the

with

And

he

when

meal, he took
'

be

that

Ndgasena

lower seat, and

shall

we

discuss ?

arrive

to

want

the

king

which

you

Why

do

end

said

sat

finished his

had

beside

him, and

Let

discussion

our

'

What

further

without

Our

ask ?

you

sorrow

is the

object,Sir,of

the summumbonum

?'

aim

this

that

away,

Let

'

truth.

at

your2 renunciation,and what

at

brethren.

the truth/

about

And

saw

What

We

'

ten

depart/

rest

said

of the

you

renunciation

is to

the

perishaway, and that no

arise ; the complete passing
may
cleavingto the world, is our highest

sorrow

may

aim/
'

How

Sir ! Is it for such

now,

all members

of it have

[32] Certainlynot,
'

1-1

I venture

Trenckner
2

Plural.

to

Sire.

for those

Some

it is incorrect

Order

'

to

put

reasons,

full stop, as

Mr.

has done, after akdsi.

"You

is further elaborated

[35]

think

joinedthe

that

high reasons

members

of the Buddhist

below, III,i,
=

3, and

Order.'

The

above, I, 38.

question

but
of

Some

kings.

robbed,

some

'

But

terror

joinedus to
harassed by debt,

at

the tyranny

being
perhaps

be safe from

have

and

some

join/
you yourself
I was
into the Order when
a mere

Sir,did
object,

for what
received

was

in

6.

livelihood/

gain a

to

leftthe world

have

some

II,T,

MILINDA.

KING

OF

QUESTIONS

THE

50

I
But
boy, I knew not then the ultimate aim.
thought : They are wise scholars, these Buddhist
And
by
Samaras, they will be able to teach me."
do I both know
I have been taught; and now
them
"

understand

and
the
1

who

Some

death

once

the

sinful

Ndgasena,

for,and

reason

is there any

one

reindividualised ?'

is not

so, and

some

they?'
being

is

are
are

'

said

king

after

"Who
'

at

advantage of renunciation/
Well put, Nagasena!'

6. The

is

what

not/

sinless
a
reindividualised,

is not/

one
1

Will you

'

If when

be reindividualised ?
I

heart,yes

my
'

die,I die with cravingfor existence

;

but if not,

Very good, Ndgasena !

7. The

'

kingsaid

no

in

'

Nigasena, he who escapes reindividualisation is it by reasoningthat he escapes it?'

Both
dom
by reasoning2,
your Majesty,and by wis3,and by other good qualities/
But are
not
reasoningand wisdom surelymuch
'

'

'

the
*

1
2

same

Certainlynot.
Repeatedbelow, with
Yoniso

manasik^ra.

Reasoning is
an

one

wisdom
thing,

illustration,
Chap. 2, " 7,
3

Pa;Ha.

p.

76.

See pp. 59, 64, 128,

THE

52

and

1.

of

characteristic mark

severance,
per-

good

'

It has

its characteristic that it is the

as

five moral

The
qualities.

all good

faith,and

mindfulness,and meditation
is the

what

'And

II,1, 9.

MILINDA.

KING

conduct, great king,and

'Good

conduct

OF

QUESTIONS

basis of

powers2

"

faith,

;
perseverance, mindfulness,meditation,and wisdom
the seven
conditions of Arahatship3 self-possession,
"

"

joy,
perseverance,
readicalm, meditation, and equanimity ; the Path ; ness
of
investigation

Dhamma,

the

"

of memory

4; the
(unbrokenself-possession)

four

rightexertion 5 ; the four constituent bases of

6
extraordinary
; the four stages of ecstasy7;
powers
the eightforms of spiritual
emancipation8 ; the four
modes
of self-concentration 9 ; and the eight states
of intense contemplation10
have each and all of them
of outward
good conduct (theobservance
morality)
kinds of

their basis.

as

foundation,O

And

him

to

king,all

these

who

that
builds upon
good conditions will

decrease11/

not
*

Give

me

an

illustration/

Just,O king,as
vegetablelifewhich
'

with

so

the earth

who
recluse,
the

five

Give

the
me

forms

in

and
so
powers,
basis of virtue/

on,

Sflaw, saddha, viriyaw, sati, samadhi.

Indriya-baiani.
Sammappadhdna.

11

Vimokha.
The

of which

means

of

above-mentioned
make

by

further illustration/

and

effort,
developein himself

of animal

grow, develope,and mature, do

their basis ; just so does the
as

is devoted

moral

virtue, on

all those

4
Bo^^ang!
Satipa//Mna.
6
7
(rMna.
Iddhipada.
10
Samadhi.
Sam^patti.

meritorious conditions

Arahatship.

are

those the

sum

11,1,9-

GOOD

CONDUCT.

53

Just,O king,as all the occupationswhich involve

bodilyexertion are carried on in ultimate dependence
upon the earth,justso does the recluse develope in
himself the five moral powers, and so on, by means
'

of

the basis of virtue/

virtue,on
Give

'

me

stillbetter illustration.'

Just,O king,as

'

wants

the

architect of

when
city,

he

build one, first clears the site of the town,

to

and

[34]

then

proceeds to get rid of all the stumps and

thornybrakes,and thus makes it level,and only then
does he lay out
the streets
and squares, and crossroads
and market
places,and so build the city; just
does the recluse develope in himself the five
so
moral powers, and so on, by means
of virtue,on the
basis of virtue/
*

Can

you

'Just,O

giveme
king,as

one

simile ?

more

acrobat1, when

an

exhibit his skill,

first digs over

get rid of all the

to

broken

the recluse

does

moral

powers, and so
For
basis of virtue.
One

Blessed

train his

Unravel

This

not

191, 331

verse

to

ground, and proceeds

and fragmentsof
it smooth, and
tricks ; just even
himself

it has been

said,Sire,by the

occurs

on

which

strenuous

all the

Lahghako,

below, pp.

his

wants

develope in
on, by means

heart,and

shall the

Thus

make

to

he

the

of virtue,
on

five
the

"Virtue's the base

Can

stones

soft earth,shows

onlythen, on
so

thus

pottery, and

the

'

in

the

make

his wisdom

grow.

Bhikkhu, undeceived,

tangledskein

of life 2.

Childers;but compare

of the

who's wise

man

ff"taka I, 431, and

text

twice in the

Sazrayutla
(I,
3,

3, and

VII,

i,

6).

"

This

is the base

And

this the

KING

OF

QUESTIONS

THE

54

like the great earth

"

of all the
starting-point
Virtue,to wit, on which true
Well

10

said, Nigasena !

"

'

'

of faith ?

mark

the characteristic

men

in

Nigasena,what

king said,'Venerable

2. The

to

10.

goodness,
Buddhas' teaching,
bliss depends V

of all increase

root

The

IT, r,

MILINDA.

is

'

3.'
O king,and aspiration
Tranquillisation,
the mark
of faith ?'
'And
how is tranquillisation
'As
faith,O king, springs up in the heart it
breaks
lust,malice,
through the five hindrances
and
the
mental sloth,spiritual
pride,and doubt
heart,free from these hindrances,[35]becomes
clear,
'

"

"

untroubled/

serene,
'

Give

'Just,O

illustration/

an

me

suzerain

king,when on the
march
with his fourfold army, might cross
over
a
small stream, and the water, disturbed
phants
by the eleand cavalry,
the chariots and the bowmen,
fouled,turbid 4, and muddy. And
might become
1

king,as

Vara-patimokkhiyo,

passage,
It is not
The

of the

and

whole

laid down

connotation

exact

Childers; and

in

line may
in

the

poetical
expressionfound only in

Hfna/i-kumbur"

mean,

most

'The

excellent

M.P. S. I,12.
section compare
2
This section is summarised
412

in

and
Sampasadana
cit, does not givefaith

in his

(saddh^-bala),and

its 'mark'

incredulity/
Lu/ita, not
'Book

am

of

P^timokkha/
of the text.

Hardy's Manual
e

uncertain.

assistance.

virtuous life as
See

the

use

of

On

the whole

of

Buddhism/

(istedition).

gives no

scheme

Sawyutta-NikSya-vare below, p. 36

pp. 411,

of which

this

in

of the Great

as

sampakkhandana.
Buddhaghosa,loc.
he
but
list,
givesthe power of faith

Childers;but

'that it cannot

compare

Decease/ IV, 26-32.

be shaken

Anguttara I, 55,

by
and

II, i,

FAITH.

ro.

when

he

give

command

Now

the

suppose

to

were

all the
atoms

those

I would

men,

monarch

had

fain drink."

water-clearing

in obedience

men,

to

the order,

jewelinto the water ; then at once

would
mud
and the sandy
precipitate
itself,
of shell and bits of water-plants
would
appear,
diswould
the water
and
become
parent,
clear,transand
and
then
they would
serene,
bring

the heart

the monarch

to

and

atoms,

and
dispositions;

evil

to

drink.

royalservants

the

mud, the sandy

are

might
attendants, saying: "Bring

the

throw

of it

some

good

my

gem]1,and

his

to

water,

some

the other side the monarch

on

was

55

The

the recluse

are

is

water
;

the

the bits of
the

water-plants
water-cleansing
gem

is faith/
*

And

'

In

how

is

much

as

the
aspiration
the

as

the hearts of others

enter

it

as

first stage, or

Excellent Way,

applieshimself
reached; to

not

to
yet felt,

the

or

second, or

set

perceivinghow
free,aspiresto

the

attainment

the

of what
what

realisation of what

he

realised, therefore
"

is it that

the

of the third in the

experienceof

the

fruit of

and
gainArahatshipitself,

to

to

been

leap upon

of the

of faith ?'

recluse,on

have

by

were

mark

thus

he

he has
has

not

is the
aspiration

has
not

yet
mark

of faith.'
'

Give

me

Just,O

break
water

after

upon

would

an

illustration.'

king,as

if

mountain

flow down

filling
up

mighty storm

[36]were

to

pour out rain,the

and
accordingto the levels,

top and

the crevices

and

chasms

and

gullies

Doubtless a magic gem is meant

:
Udakappas^dako mawi.
Gem (theMa#i-ratana)
to the Wondrous
with allusion particularly
of the mythical
King of Glory (seemy 'Buddhist Suttas/p. 256),
1

56

THE

QUESTIONS

would
hill,

of the

IT, I,

MILINDA.

KING

OF

itself into the brook

empty

10.

below,

along,overflowing
of people,
crowd
Now
both its banks.
a
suppose
after the other, were
to come
one
up, and being
ignorantof the real breadth or depth of the water,
the brink.
fearful and hesitating
on
to stand
were
that the

so

And

suppose

rush

would

stream

certain

arrive, who

should

man

should
and power
strength
knowing exactlyhis own
self
gird himself firmlyand, with a spring,land himother

the

on

people,seeing him
likewise

side.
safe

That

cross.

the

Then
on

the

side, would

other

is the kind

the

of

rest

of way

in which

recluse,by faith \ aspiresto leap,as it were

by
bound, into higher things. For this has been

the
a

said,O

king,by

the Blessed

One

in the

Sa^yutta

Nik"ya :
the stream,
over
"By faith he crosses
of life;
the sea
By earnestness
By steadfastness all griefhe stills,
is he purified2."'
By wisdom
'Well

In

put, NdgasenaF

the

Buddha,

in the

of the Excellent Way he

sufficiency
to walk along it. It is spoken
taught,and in the capacityof man
of slightingly
in Mahavagga V, i, 21
(comparedwith Arahatship)
in the MaMparinibbana Sutta VI, 9 (ofAnanda, who has faith,
pared
com"

with

the

brethren,who

have

entered

one

or

other

of the

stages of the Excellent

with
last

parison
Way)" and in Ahguttara III,21 (incomintuitive insight
and intellectualperception).
For this

comparison

these passages

see

furtherthe Puggala Pa##atti

fair idea of the Buddhist

Although the Buddhist faith and

in thingscontradictory,
the two conditions
similar both in originand in
consequence.

formed.

This

of the

verse

is not

Sawyutta,but

yet reached

view

III, 3.

From

of faith could

the Christian faith

of heart

in the Pali Text

itis found also in the Sutta

are

be
are

strikingly

edition
Society's

NipdtaI, 10,

4.

II, I,

PERSEVERANCE.

ii.

1 1

The

king

said

57

What,

N"gasena,

characteristic mark
'

of perseverance
renderingof support, O

The

of perseverance
it supports do
*

Give

me

'Just as
make
so

the
and
not
'

not

fall away/

illustration/

an
a

if

man,

house

for it of another

prop

'

king,is the mark

which
good qualities

All those

2.

is the

would
falling,
'

were

post, and

the house

supported would not fall; just so, O king, is

renderingof support the mark of perseverance,
all those good qualities
which
it supports do
fall away/
Give

me

further illustration/

large army has broken up a

small one, then the king of the latter would call to
mind
every possibleally and reinforce his small
the small army
might
army 3, and by that means
in its turn break up the largeone
; just so, O king,
is the renderingof support the mark of perseverance,
which it supports do not
and all those good qualities
fall away
[37]. For it has been said by the Blessed
One :
The persevering
hearer of the noble truth,
O Bhikkhus, puts away evil and cultivates goodness,
self
puts away that which is wrong and developesin himself
that which is right,
and thus does he keep himpure."'
'Just as

when

"

cit. p. 409.

This

is the
Buddhaghosa, loc. cit.,says that paggaha (tension)
of viriyindriya.
This is the way
A#"ama##aOT
anus^reyya anupeseyya.

mark
3

in which
has
not

by Hardy, loc.

section is summarised

Hina/i-kumbur6

bungled the whole

sure

follow.

understands this doubtful passage.

simile.

Both

the words

that the firstdoes not after all

come

are

from

new,

and

Hardy
I

am

the root sar, to

58

THE

'Well
12.

II, I,

MILINDA.

KING

OF

QUESTIONS

12.

put, NigasenaP

The

said:

king

Nigasena, is

'What,

the

of mindfulness1?'

characteristic mark

O king,and keeping up V
Repetition,
And
how is repetition
the mark of mindfulness ?
As mindfulness,O king,springsup in his heart
he repeats over
the good and evil,rightand wrong,
and
slightand important,dark and lightqualities,
These
those that resemble them, sayingto himself :
the four modes
of keeping oneself ready and
are
of spiritual
mindful, these the four modes
effort,
(

'

'

'

"

these

the four bases

of

the

five organs
of the moral
mental powers, these the seven

these the

Sati,summarised

in

these

sense,

the

five

Arahatship,
Excellent Way, this
of

bases

eightdivisions of the
is serenity
and
this insight,
this
Thus does the
emancipationV
1

these

extraordinary
powers,

this

and

is wisdom

recluse follow after

Hardy's'Manual/

p. 412.

Api/"pana and upagawhana, both new words. This definition

is in keepingwith the etymological
meaning of the word sati,which
is memory/
It is one
of the most difficultwords (inits secondary,
'

and
ethical,

more

usual

meaning)in

the

whole

Buddhist

of ethical

system

psychologyto translate- Hardy renders

conscience/
which is certainly
and Gogerly (seemy 'Buddhist
Suttas/
wrong;
meditation/which is equally wide of the mark.
p. 144) has
I have sometimes
rendered
it 'self-possession/
It means
that
of mind, constant
activity
presence of mind, wakefulness of heart,
'

"

which
And

is the
it is

foe

of

makes
ghosa,loc. cit.,
3

These

carelessness,
inadvertence,self-forgetfulness.

very constant

are

theme

of the Buddhist

upa/Mana,

the various moral

moralist.

Buddha-

'readiness/its mark.

and
qualities

mental

habits which

and may
togethermake up Arahatship,
be said also to make
up
Buddhism
the
Buddha
It
that
he
laid
(as
taughtit). was on these
specialstress,in his last address to the members
of the Order,just
before
'

his death

Buddhist

found

('Book of the
Suttas/pp. 60-63)5

in the note

Great Decease/ III, 65, in

and

to that passage.

the details of them

my

will be

6O

him

instructs

who

sovran1

II, i, 13.

MILINDA.

KING

OF

QUESTIONS

THE

good

in

evil,

and

saying: These things are bad for the king and

these good, these helpfuland these the reverse."
the evil in himself die out,
And
thus the king makes
and keeps up the good.'
Well put, Ndgasena !
"

'

I32. The

king

said:

of meditation

characteristic mark

is the

cWhat, Nagasena,
3

'

leader,O

king. All good qualities

have meditation as their chief,
they incline to it,lead
it,are as so many slopesup the side of
up towards
'

the

Being

of meditation/

the mountain
'

'

Give

illustration/

an

me

all the rafters of the roof of

As

house, O king,

the

it,are joinedon
apex, slopetowards
togetherat it,and the apex is acknowledgedto be
the top of all ; so is the habit of meditation in its

go

to

up

relation
4

Give

me

It is like

down

to

good qualities/

further illustration/

whole

and

bowmen

army
"

would

'Buddhist

have

seventh

he

goes

in its fourfold array.

his army

war
elephants,
cavalry,

"

Pari"a"yaka, the

(Comparethe

Majesty,when

king,your

battle with

The

other

to

him

treasure

as

of

chariots,

their chief,
their
the

King of Glory.

Suttas/p. 259.) It will be

seen

that

our

author is in substantial agreement with the older tradition,

and
does not, like the Lalita Vistara,
understand under this officera

general,
2

Omitted

Samddhi.

by Hardy.

Buddhaghosa,loc.

cit. p.

6g, givesalso 'being

the chief as its mark, but he previously
(p.64)givesavikkhepa,
the
of
mark
and also (p. 63) of
as
'serenity/
sammi-samadhi,
sam"dhindriya,while 'beingunshaken by spiritual
pride'is his
mark

(p.63) of Sam"dhi-bala.

II, I,

lines would
would

incline towards

be

so

all be

him, lead

their

up

it has

king,by the Blessed One : Cultivate

O Bhikkhus, the habit of meditation.
"

'

Well

king

said:

characteristic mark
'

I have

him

they
been said,O
in yourself,
He

who

is

are1.'"
thingsas they really

'What,

of wisdom

alreadytold

you, O
is its mark3, but

severance,

above

Nigasena !'

put,

14. The

him, they

summit, round

ranged. [39]And

established therein knows

to

slopes,one

mountain

many
him as

another, with
would

WISDOM.

14-

N"gasena, is
?

the

'

king,how cutting off,

enlightenmentis also

its mark/
'

?
its mark
enlightenment
When
wisdom
springsup in the heart, O king,
it dispelsthe darkness
of ignorance,it causes
the
the lightof
radiance of knowledge to arise,it makes
the Noble
it makes
to shine forth 4, and
intelligence
does the recluse who is devoted
Truths plain. Thus
the imperwith the clearest wisdom
to effort perceive
the suffering
(of all beings and things),
manency
and the absence
(thatis inherent in individuality),
'

And

how

is

of any soul/
Give me

illustration/

'

an

It is like

house

in darkness.

introduce

into

had

brought

been

king, which

lamp,

in it would

man

When

might
the lamp

dispelthe darkness,

Nika^yaXXI, 5.
Sa#zyutta
Pa##a.
Hardy in the 'Manual of Buddhism/
givesa jumble of this passage and several others.
2

See above, p. gi.

Vidazraseti,not

AnguttaraIII,103;

in
and

Childers; but compare

G"taka III,222.

pp. 414,

Theri

415,

G"thft,74;

62

radiance

cause

make

the

would

wisdom

just

in

'Well

put,

The

15.

and

the
'

king

'

result

is

They

all work
the

that

to

Well

to

about

bring

an

an

me

various

the

evil

to

N%asena

is,

ends

the

five

one

tions/
disposi-

illustration/
of

parts

chariots,
wit

end

an

army
"

battle

in

conquest

!'

the

referred

First

to

"

who

archers

and

army/

Here

That

war

end,

one

put,

the

they

are

'

Give

cavalry,

opposing
'

which

qualities

do

putting

like

are

elephants,

The

do.

How

'These

said:

Nagasena,

same

They

were

as

Nigasena!'

different1,

so

effects

so

forth/

set

now

and

Just

visible.

such

have

man

i^-

I,

forth,

shine

to

plainly

there

objects

II,

MILINDA.

light

and

arise,

to

KING

OF

QUESTIONS

THE

Chapter.

above,

p.

51,

"

9.

of

II, 2,

BOOK

[40] The

i.

Neither

'

'

Give

me

Now

what

once

flat

on

who

now

same

nor

another/

back.

Was
up ?

grown

child

was

have

behaviour,

baby

been

embryo

? Is it one

is

as

you

that you
teacher.

either

first stage different

in the second stage,

Is the

commits

mother

of the
of

to

the

school

schooling

crime,another who

punishedby having his hands or

But what would
not
Certainly

that ?

same

from
the mother
person
Is the person who
goes
when he has finished his

who

were

or
learning,
What, great king! is the

of the

?
man
grown-up
one, and the same
another

'

another/

am

in the

different

taught

third,or the fourth

the

or

the

that

embryo

the mother

from

small in size,lying

child,it will follow

! nor
nor
no
father,

wisdom.

or

of the

mother

another

'

one,

If you are
that
not
have had neither mother
cannot

born, Ndga-

become

or

thing,and

'

You

is

think, O -king? You

you
tender

That

No.

'

the

do

your

are

same

who

He

2.

illustration/

an

baby, a

said:

king

the

CHAPTER

II.

he remain

does

sena,
'

63

IDENTITY.

T.

feet

cut

you,

off2?'

Sir,say

to

'

I should

the
say that I am
I am
when
I was
same
person, now
grown
up, as I was
back.
For all these
tender tinybaby, flat on
a
my
Elder

The

states
'

1
a

On

included

are

Give

replied:

me

an

in

Hardy

one

by

means

of this

body/

illustration/

these four stages see

makes

sad

nonsense

G"taka

IV, 496, and SawyuttaX,

of all this.

i,

3.

64
1

Suppose

would

it burn

king, were
nightthrough?

man,

the

II,2,

MILINDA.

KING

i.

lighta lamp,

to
'

Yes, it might do so/

OF

QUESTIONS

THE

is it the

Now,

watch

of the

'

No.'

'

Or

the

in the third ?
'

No/

'

Then

that burns

in the

and

watch

second

'

is there
in the

another

in the second?'

night,Sir,and

same

first

in the

that burns

flame

same

lamp

one

in the

second, and another

first watch, and

in the third ?

'

from the same

lightcomes
lamp all
the night through/
of a person or
Just so, O king,is the continuity
One
into being,another
comes
thing maintained.
tf

The

No.

passes

away

and

Thus
does

man

the

rebirth

neither
to

on

go

as

the

the
last

is,as

it were,

same

nor

phase of

as

taneous.
simulanother

sciousness
his self-con-

V
1

Give

me

further illustration/

Hardy (p. 429) renders this as follows: 'In the same

way,
is
another
is
conceived,
born, another dies ;
great king,one being
when
it
is
like a thing that has no
comprehended by the mind,
and
no
before,
after; no
preceding,no succeeding existence.
the
who
is
does
born
Thus
not continue the same,
does
being
nor
he become
another; the last winyana, or consciousness,is thus
united

with

last few

the rest/ (!) He

words, but

confesses

himself in doubt

as

to

the

is

interpreted
quiteunconscious of having completelymisthe whole paragraph.
The
meaning is reallyquiteplain in both the Pali and the
A man,
Sinhalese.
at any one
is precisely
all that he is
moment,
then conscious
of. The phase of his self-consciousness,
the totality
of that of which he is conscious,is always changing and is so
;
different at death
he is not
there

is

the
a

same

what

from
at

the

in
continuity

it was
one

at birth

time

the whole

as

he

that,in
was

at

certain sense,

the other.

But

series;"a continuity
dependent

II, 2,

ASSURANCE

2.

It is like

'

cow,

and

then from

turns, after

the

or

the

was

ghee

taken

once

from

butter,and then from butter

to

it be

rightto

the

thingas

same

when

lapse of time, first to curds,

would

Now

ghee.

milk

curds

65

SALVATION.

milk, [41]which

the

to

OF

that

say

the

curds,or

the

butter,

'

not ; but they are

produced out of it/
Certainly
of a person or
Just so, O king,is the continuity
into being,another
One
comes
thing maintained.
1

passes

and

away

neither

Thus
does

man

'Well

will
'

'

'

By

the

phase

another

as

sciousness/
of his self-con-

Is

N"gasena, who

man,

of the fact ?

'

does he know

cessation

it ?

of all that

filled his granary

neither plough nor

the whole

body.

And

body, and the flame

it is impossibleto make
by Hardy.

the

the

cause,

farmer, great king,had

and

On

is

proximate

illustration/

an

me

Suppose

should

'

2,of rebirth.'

Give

sown

on

'

said

reborn,aware

how

remote

or

nor

Yes, O king.'

'And
'

king

be

same

Nigasena P

put,

not

taneous.
simul-

it were,

is,as

the

as

the last

to

on

go

l. The

rebirth

the

,* and

then

sow,

but

ploughedand
for a period
live

this fitsthe simile,in which

the

changing

the

self-consciousness

the simile fit the

conclusion

on

as

the

lamp

is

; whereas

rendered

phrase apubba^za^ariya^z see Dr. Morris's note at

the Pali Text Society's
Journal,1887, and the passages

of
p. 101
he there quotes,
1

Omitted

in

Hardy.

below, III,5, 8, p.
2

That

correlative

questionis

112.

is to say, Ta^ha

[35]

The

and

Upftdftna.
*

discussed

66

stored-upgrain,or

would

He

conscious

the

cause,

proximate and

the granary

the

you

with

'

man

leads

ceased.'

had

By

the

rebirth,he would

be

of.

spoke

to

to it/
having escapedhis liability
Nagasena !
explained,

of

'

Well

The

king

said

who

He

'

he also wisdom

Nagasena,has
'

Yes, great king/ [42]

'

What

they both

; are

the

intelligence,

has

'

'

same

Yes/
would

'Then
you

gettingfilled?

of
filling

of all that

cessation

'

aware,

it/

that

know

of the

'Just so

3 \

be

how?'

remote,

'

deal

or

not

was

Yes, he ought to know

'But
'

the farmer

Would

great king,that his granary

'

it in barter,

disposeof

need.

he had

it as

with

II, 2, 3.

MILINDA.

ICING

OF

QUESTIONS

THE

say, is the
not

or

'In

with

he,

same

as

his

wisdom

intelligencewhich,
"

"

ment
be stillin bewilder-

'

regard

to

things,yes;

some

in

regard to

others, no/
'

What

'

He

would
would

he be in bewilderment
stillbe

parts of

learninghe

countries

he

or
'

had

terms

he had

And

wherein

not

in bewilderment
had

not

about

seen,

not

and

'

as

to

those

learnt,as

to

those

as

to

those

names

heard/

would

he

not

be in bewilderment

regards that which has been accomplished

by insight (theperception,that is,)of the imper'As

"

Summarised

^ana

and

in

Hardy's'Manual/ p.

414.

68

OF

QUESTIONS

THE

II, 2, 3.

MILINDA.

KING

objectof puttingout at once any

spark of fire that may be kindled. Suppose now
those
and they had thrown
the house had caught fire,
the hut, and the fire had
of water
five potfulls
over
the

each

hut with

gone

out, would

those

going on using the

would

What

more

any

The

sense

be

the

'

peasantry
;

are

the

dom.
reasoningwis-

the

meditation,and

mindfulness,and
in effort l

the five organs of moral

in effort,and
perseverance

are

faith,to wit,and
The

with.

done

be

(onthat occasion)

of them

use

five water-pots

"

still

of

water-pots ?'

Sir, the water-pots would

No,

peasants then think

recluse,who

the fire is sinfulness.

is devoted

the fire is put

As

five pots, so is sinfulness

extinguishedby the five organs of moral sense, and
when
it does not againarise2/
once
extinguished

by

out

Give

with

Yogi

who

further illustration/

a
a

five

who
physician
kinds of drugs

va^aro

author,but

our
*

me

the

in the

water

It is like

'

the

one

the

to

from

of the technical terms

found

not

goes
made

sick

medicinal

in constant

in the Pali Pi/akas.

man

use

by

Hardy renders it,

be suggestedby

'

seekingNirvana ; but though this may

the term, it is not its meaning. Literally
it is he whose
sphere,
whose constant resort,is Yoga.' Now yoga
is diligence,
devotion,
mental
concentration;' and there is nothing to show that our
author is using the word as an epithet
of Arahatship. It seems
to
that the whole compound merely means
of those
me, therefore9
one
in the technical sense, who
also religious
in the
'religious/
were
usual sense.
thus be analogous to the
It would
higher,more
phrasesawg^m^va^aro, eat home in war/ used of a war elephant
in the Sa?72gam"va"ara "itaka
(Fausbell,
II, 95),and of a
is

"

soldier
2

below, Mil.

This

must, I

44.

think,be understood

firstof the four Great

to

Exertions

in

modified sense, for the

(Sammappadh^nas) is the effort

prevent sinful conditions arising.

II, 2,

69

SUICIDE.

4-

grindingthem up, gives him to drink,

and therebyhis sickness passes away.
Would
the
physicianin that case think of making any further

roots1, and

of the medicine

use
'

?'
the

Certainlynot,

What

then

powers,
knowledge remains.'

Give

me

It is like

five

broken.

There

Well

4.

down

goes
when
he

And

reasoningceases,

warrior,at home

the foe.

its work.

is

but

further illustration/

javelinsand

javelinsany

done

use

five moral

[44]

has

?'
of any more
king,when sinfulness is destroyedby

'Justso,
the

be the

would

medicine

has

battle

to
cast

them

for him

need

no

in war,

takes

who
to

conquer

the enemy

to

go

on

is

casting

more/

put, NigasenaP

The

king

said

'

He

will

who

not

be

reborn,

Nagasena, does he stillfeel any painfulsensation ?'

not/
The Elder replied:'Some he feels and some
Which
are
they?'
feel bodilypain,O king; but mental
'He
may
pain he would not/
'

'

How

would
the

Because

bodilypain
But

the

Then

'

The

causes,

so

?'

proximate

stillcontinue,he

causes,

having
agony
has been
said
pain he

that be

proximate

Pa?Ua

or

ceased, he could

be

remote,
not

remote,

of

liable to

it.

of

feel it.

mental
For

it

by the Blessed One : One kind of

suffers,bodilypain: but not mental/'
why, Sir,does he not die ?'
Arahat, O king,has need neither to curry
"

'

bhessa^-^ni:
medicine mentioned
by Childers.
1

would

or

mtila

not

the five

sorts
principal

of

favour

but
unripe fruit,

the

"It

It is

Mindful
'Well

do I bide

so

wage,

time.

my

life I want;

not

I bide

time1."'

my

Nagasena!'

king said:

good

sena,

life I welcome

not

do
thoughtful

and

put,

5. The

is

death, it is

not

[45]:

of the faith

his
hireling

the

As

turity.
ma-

said,O king,by the Elder,

death, it

is not

down

not

full time of its

the

Commander

the
Siriputta,

shakes

He

awaits

it has been

For

'

malice.

bear

to

nor

II, 2, ".

MILINDA.

KING

OF

QUESTIONS

THE

70

evil

or

or

'Is

pleasantsensation,Niga-

indifferent ?'

It may
be any one
of the three/
But surely.
Sir,if good conditions

are

not

painful,

and

not
painfulones
good, then there can arise no
V
time painful
good condition that is at the same
Now, what do you think,great king ? Suppose
*

man

hold

to

were

iron,and in the other

both hurt him
'

'

'

'

Yes

But

are

they

in
a

one

hand

red-hot ball of

lump of icysnow,

would

they

?'
both

would.'

they both
Certainlynot/
But are they both

hot ?'

cold ?'

'No/
*

Then

If the

acknowledgeyourselfput
heat hurts, and they are
not

pain cannot
1

into

These

from

come

verses

are

mouth
Sariputta's

the heat.

nearlythe

same

as

in the

both

wrong

hot, the

If the cold
those put in

reverse

hurts,
order

in the Theri

And
the
Gathd, 1003, 1002.
firsttwo lines,
Dr. Rost was good enough to point out to me,
as
identical (except
are
as to a slight
with Manu
grammaticalvariation)

VI, 458

And

the same,

of pleasantsensations that
therefore,

are

evil.

11,2,6.

and

WHAT

they are

the cold.

from

both

not

REBORN?

IS

Jl

cold,the pain cannot

come
then, O king, can they both

How

hurt you, since they are not both hot, nor

and (asone
is hot and the other cold)
the

neither from
*

the hot

good, Sir,as

the Elder

Then

of sensations

61. The

reborn

king said

'What, is it this

'

the

the like in the future.

total

one

arrive

we

at

like
And
one

sensation/

What

is

it,Nagasena,that is

is reborn/
same

name-and-form

that is

born?'
re-

deeds are done,

by this name-and-form
evil,and by these deeds (thisKarma)

but

or

another

[46] Altogether
is to say, thirty-

'

Name-and-form

No

life in the

in the present, and

in

up

six,that

six with

of indifference
with

renunciation.

eightkinds of
put, Nagasena !'

'Well

good

griefconnected

to

six

are

world, and

six kinds

are

and

hundred

'

life in the

six series of

all these

adding

'

in the past, and

number

with

renunciation.

There

thus

six kinds

stands/

matter

'

as

six with

world, and

on

with

pleasureand
are

so

There

renunciation.

there

Be

you.

six with

other

talk

such

griefsconnected
to

with

king,connected

by

Abhidhamma,
these

pain comes

king Milinda,persuading
the subjectdrawn
from the
There
these six pleaare
sures,
with life in the world,and

him

reasoned

cold,

the cold?'

equal to argument
the
to explainhow

not

am

from

nor

both

name-and-form

This

is reborn/

dialogueis in Hardy, p.

429

(No.7).

If that be

Elder

:
Yes,
replied
'

But

justbecause

not

released from
c

Give

'Suppose,

being

new

be

if it

reborn.

not

were

reborn, O king,it is therefore

its evil Karma/

king, some

another

and

king,and charge him

the

with the crime.

of the

owner

before the

bring him

and

steal

to

were

man

man,

seize him

to

were

mango

it is

from

mango

the

illustration/

an

me

not

its evil Karma1?1

released from
The

Sir,would

so,

11,2,6.

MILINDA.

KING

OF

QUESTIONS

THE

72

the thief

And

"Your
Majesty! I have not taken
say:
Those
that he put in the
away this man's mangoes.
I took.
I do not
ground are different from the ones
to

were

deserve

to

punished."

be

guilty?7
Sir.
Certainly,
*

But

He

How

would

deserve

be

to

ished/
pun-

same

be

what

ground ?'
he
Because, in spiteof whatever
would
be guiltyin respect of the last
resulted from
the first one
(the owner
ground)/
'Just so, great king,deeds good or
and another
is
by this name-and-form
that other is not therebyreleased from
Karma)/
on

he

then ? would

'

Give

It is like rice

me

when

or

said

like the fire which

burning,and

which

mango
set

evil

he

in the

are

done

reborn.

But

its deeds

(its

further illustration/

might be

kindle,and

say,

may

as

man,

in the

he had warmed

go away.

the

sugar so stolen,of which

of the mango.
[47] Or

Then

cold

season,

it is

might

himself,leave

if that fire

Repeated below,III,5, 7, p.

112.

were

to

still
set

2, 6.

n,

KARMA.

field

field

man's

another

fire,and

on

field

different

am

of the

owner

bring him before the

the injury,
and he were

king,and charge him with

"Your
to say:
Majesty! It
man's

the

seize him, and

to

were

73

fire. The

on

from

one

that

I who

not

was

fire I left
which

this

set

burning*was

burnt

his

field.

guilty."Now would the man, O king,

be guilty?'
Sir/
Certainly,
'But why?
he might say, he
Because, in spiteof whatever
be guiltyin respect of the subsequent fire
would
that resulted from the previousone/
Just so, great king,deeds good or evil are done
not

'

'

'

this name-and-form

by

that other is

not

and

another

therebyreleased

But

is reborn.

from

its deeds

(its

Karma)/
Give

'

'

me

further illustration/

Suppose,O king,a

man

were

to

take

go up into the top storey of his house, and

his meal.
And
the lamp blazingup were
thatch

on

and from that the house

fire,

lamp

and

there

eat

set

the

to

should catch

having caught fire the whole

villageshould be burnt. And they should seize him
did you set our
and ask :
village
What, you fellow,
he should reply:"I've not set
And
fire for?"
on
fire! The flame of the lamp,by the
on
your village
lightof which I was eating,was one thing; the fire
another thing/' Now
which burnt your village
was
law before
to
if they, thus disputing,should go
decide
would
favour
you
you, O king, in whose
fire,and

that house

"

the

case?'
favour/
villagers'
why ?J

In the

'

But

74

THE

the

Because, Sir,in spiteof whatever

say, the

one

'Justso,
which

produced from the other/

which
great king,it is one name-and-form
But

is reborn.

the

name-and-form

another

death, and

in

first,and

the

might

man

fire was

its end

has

11,2,6.

MILINDA.

KING

OF

QUESTIONS

is the

second

is therefore

not

result of
its

from

free

set

evil deeds/
'

Give

me

further illustration/

choose

to
were
Suppose,O king,a man
girlin marriage,and give a price
[48] And she in due course
away.
*

full age, and then another

And
for her and marry her.
back he should say :
come
to

off my

carried

you

man

go

should

up

And

grow

to

pay a
the first one

Why,

"

wife?

young

for her and

were

when
"

price
had

have
you fellow,
the other were
to

reply: It's not your wife I have carried off! The

little girl,
the mere
riage
child,whom
you chose in marand paid a pricefor is one ; the girlgrown up
I chose in marriage and paid a
whom
to full age
if they,thus disputing,
Now
pricefor,is another/'
it before you, O king,in
to go to law about
were
"

favour would

whose
'

In favour

you

decide

the

case

?'

of the first/

'But

why?'
Because, in spiteof whatever the second might
derived
have
been
girlwould
say, the grown-up
from
the other girl/
which
'Justso, great king,it is one name-and-form
'

has

its end

Sunka^z

in

death, and

datva".

another

name-and-form

Literallypaying a tax.' So earlywere

earlymarriages! Compare Then
Gdtha-,402.
Hma/i-kumburg,
has
sistence/
of sub\vce/up di, havingprovided her with means
p. 58,
f

'

But, of
to the parents.

course, the Sunk

must

have

been

pricepaid

76

is the

Nay, great king,what

questionagain? Have
*

I shall ; but if not,

'

Give

me

not

asking that

of

use

alreadytold you that

craving in my heart,

not

die,[49] I die with

if,when

II, 2, 8.

MILINDA.

KING

OF

QUESTIONS

THE

'

illustration.5

an

to

service
to render
were
Suppose, O king,a man
the king2 : and the king,pleasedwith him, were

to

bestow

And

him.

office upon

an

then

that he,

livingthrough that appointment,in the full

possessionand enjoyment of all the pleasuresof
declare that the king had
should publicly
sense,
repaidhim naught. Now would that man, O king,
?
be actingrightly
Most
not'
certainly
'Just so, great king,what is the use of asking
that questionagain?
I not alreadytold you
Have
that if,when
I die, I die with cravingin my heart,

while

'

'

I shall
'

You

king said

What

name-and-form.
and
^expression,
(

not

'

ready,Nigasena, in reply/

are

8, The

if not,

and

Whatever

what

is gross

You
does

"

form

"

"

name
"

of

in that

mean

'

therein,that is

is

'

talking
justnow

were

"

form":

ever
what-

'

subtle,mental,that is name."
is
Why is it,N^gasena,that name
"

not

reborn

'

?
or form separately
separately,
These
conditions,
one
great king,are connected
with the other ; and springinto beingtogether/
4

'

'

Give
As

me
a

an

illustration/

hen, great king,would

See

This simile,
with

not

get

yoke

or

above, Chapter i, " 6, p. 50.

(P-93)-

differentconclusion,
recurs

below,II,3,

10

IT, 2, 9.

TIME.

77

would
but both
arise in
separately,
egg-shell
they two being intimately
dependent one on
other ; just so, if there were
there
no
name

an

one,

the

would

be

What

form.

no

is

by

meant

in that

name

expressionbeing intimatelydependent on what is

meant
by form, they spring up together. And this
is,through time immemorial, their nature V
You are ready,Nigasena, in reply/
*

9. The

king said

immemorial.

speak,Nagasena,of time

You

does

this word

time

"

"

?'

mean

time, O king,and present, and future/

'

Past

'

But

There

? is there such

what

which

is time

thingas

time ?

exists, and

'

which

time

not/

does
*

What

'

Which

[50]

then
There

exists,and which

'

(constituent
tialities
poten-

Confections

are

not

being)2, O king,which are past in the

ceased to be,
and
of having passed away,
changed.
having been dissolved,or altogether
of

sense

of

or

them

To

heart

which

have

in them

Evam

are

But

not.
now

the

there

digham addhdnam
renders: 'They accompany

the Sinhalese

as

text

cannot

each other

during
individual)
made

be

which

sazrcbMvitaTTz:

infinitude/

(asto
But

the
even

this.

to mean

'Buddhism/ pp. 91, 92

and probablylater,
Pi/akas,

See the full list in my

SaflzkharL

indeed,not
(a list,
but yet founded

to the

conditions of

are

still
or
producing their effect,
of producing*
inherent possibility

eta#z

Hardy, p. 141,
but not
species,
2

is

time

on

found

as

yet in the

the older

and
divisions,

explanatoryof them).

They are all those divisions into which existence (orthe process
looks at it)should
becoming and ceasingto be as Buddhism
divided,and

are

so many
practically

the older divisions

Texts/ I,76.

see

the note

sorts

of action

at the passages

of
be

(Karma). For

quoted in Vinaya
'

78

THE

effect,

To

sation.

Where

who

beings
attained
the

of

their

having
4

You

in

Here

the

endless
Nirvawa

Nirva"za

'

of

there

it,

that
The

arising

would
is

still

as

is

no

of

out

long

Sinhalese

he

as

is

as

long

continued

perfectly

as

in
clear.

who

man

he
his

this

had

was

present

is

last
of

one

distinction

the

knowing

not

(the

clause
But

longer/

To

time

be

whole

this

Parinirv"*za.

and

Chapter.

renders
time

attained,

confusions

between

existence.

is

reply/

Second

Hardy

Nirvana

'

of

because

not

V
in

the

Parinibbutatti.

lines)

free

set

Nigasena,

ends

to

come

"

quite

ready,

is

time

have

are

having

(who,

life,

not

there

free

present

there

will

where

and

set

their

life),

that
been

are

not

is.

time

dead,

when

9.

beings

are

there

reborn,

altogether

are

there

who,
is

time

Nirv^a
end

be

2,

reindividuali-

to

Where

beings

are

there

reborn,

lead

is.

will

dead,

there

be

time

II,

MILINDA.

KING

otherwise

them

when

who,

will

which

or

OF

QUESTIONS

in

'

attained

the

(and

ment
enjoylast)

II, 3?

CAUSATION.

2.

BOOK
The

i.

of

king said

II.

past time, and

future

time ?

CHAPTER

"What

79

what

3.

is the root,
of

Nigasena,

present, and

what

of

'

'

of Ignorance came
the
Ignorance. By reason
of the Confections consciousness,
Confections,by reason
of consciousness
name-and-form, by
by reason
of name-and-form

reason

by

of them

reason

sensation,by

the six organs

contact,

by

of

reason

of sensation

reason

of

thirst,
by

l,

sense

contact

reason

of

of cravingbecoming, by
craving,by reason
of becoming birth,by reason
of birth old
reason
lamentation, sorrow,
pain,and
age and death, grief,
despair. Thus is it that the ultimate pointin the
past of all this time is not apparent.'
You
are
ready, Nigasena, in reply/

thirst

2.

The

point of

said

king
time

is

not

'

You

say

that

Give

apparent.

me

the
an

ultimate
tion
illustra-

of that/
to
were
plant in the
'Suppose, O king,a man
to come
ground a tinyseed, and that it were
up as
a
shoot, and in due course
grow, develope,and
then the
until it produced a fruit. [51]And
mature
again to
takinga seed from that fruit,were
man,
plant it in the ground, and all should happen as

Now

before.
series ?
'

organ

would

be

to

this

tongue, body

(asthe

any

end

'

not,
Certainly

Sir/

Sa/"yatandni3 that
of

there

and
touch),

mind

is the eye, ear, nose,

(or,as

we

should

say,

brain).

80

THE

'

'

Give

of this time is
me

The

lays an

From

hen.

2.

the past of

pointin
apparent/

not

an

the

From

egg.

hen

the

this series ?

II, 3,

MILINDA.

further illustration/

hen

KING

ultimate

king,the

Just so,

the whole

OF

QUESTIONS

egg

Is there

egg.

comes

any

end

the

past of

to

'

'No.'
c

the whole
4

me

asked

'

king :

it has

No,

is

not

no

drew

circle

Is there any
end/

Well, that is like those

Blessed

pointin
apparent/

further illustration/

the Elder
the

ultimate

king,the

of this time

Give

Then

Just so,

the

on

end

circles

to

groundand

this circle?

'

the

spoken of by

of the eye and of forms

By reason
there arises sight2,when
these three come
together
is touch, by reason
there
of touch sensation, by
of sensation
reason
a
by
longing(Ta#h", thirst),
of the longing action (Karma), and from
reason
action eye is once
more
produced s." Now is there
any

One

end

to

"

this series ?

'

'No/
1

Hina/i-kumbur6

appliesthis to the previouswords (thecircles

of the chain of life quoted in " i from the MaMvagga
I, i, 2),and
he is followed by Hardy, p. 434. Trenckner makes
it apply to the
words, givingthe reference to No. 18 in the Ma^g^ima
following
Nikaya,and I think he is right Whichever way it is taken,the
result is much
2

the

same.

^"akkhu-viwwt^a.

of this passage
to

(Compare

It is not

whether this is supposedto be

the

'

touch

Dhamma

there arises

dependentupon
3

the

That is,another

'

or
(phasso),

whether

the terse
a

phraseology
subjective
stagepreliminary

it is inclusive

Sangawi,589, 599, 620.)

think it is the former.

'

clear from

But
that

eye.'

if the latter be meant

consciousness
See

below, "

am

of it.

inclined to

it might be

dered
ren-

which
(of existence)
4.

eye in another birth.

is

II, 3s

THE

3-

Then

FIRST

BEGINNINGS.

circle
precisely
corresponding
of each of the other organs
of sense
(of the ear,
nose, tongue, body, and mind1),he in each case
put
the reply being always
the same
question. And

settingout

the same,

he concluded

king,the ultimate point

is not apparent.'
are
ready,N"gasena, in reply/
O

'Just so,
the past
You

'

When
king said :
ultimate point is not apparent,
by "ultimate point"?'
3. The

Of

time

pointof that,O king,that

'

do

But,

if so, when

you

mean

ultimate

Partlyso,

'

Then

'

Formerly,

everythingin
if it

as

us

ultimate
has

not

is
O

and

been, becomes

soon

as

cause

any

begun

and

can
individuality"

Each

lifeis

be

link in

chains ; and

greater unity,or

there is

to any

the

begun

reference

to
to

[52]

not,

become

repeatedof

to

that, which

In

was

is

becomes,

passes

again

each.
the

beginning
traced,but not the beginningof
of lives,hound
a chain
together

each

different,
effect,
yet the

of such

[35]

to

is

sentence

form,

that

to

it has

as

soon

away

is,'the beginning of

every

But

unknown.
; as

it has

That

chain.

'

reference

Sir,if that which

number
to

as

not

again.
beginningis known

In the text the whole

of each

by

ignorance. It

was

In

beginning is

each

mode,
not.

were

that the ultimate

Is the

'

king, everything in

every

'But,reverend

which

and

so,

it dissolves

become

apparent,

partlynot/

and

which

not

everything?

of

pointof everythingunknown

'

ultimate

It is the

that it is

that

say

what

speak of/

say

you

to

you

is past.

in

say that the

do you
mean

whatsoever

of time

link in the chain

same.
no

"ultimate
G

There

"

are

an

infinite

reference in the discussion

point" of

all the chains/

82

THE

off

surely,
being thus cut
be entirely
destroyed1?
O king,if it be
Nay, surely,
then

away,

II,3,

MILINDA.

KING

OF

QUESTIONS

4.

both ends, it

at

'

must
6

ends,
2

not

Yes, it might. But

Could

be

made

ends

both

at

cut

off

both

at

to

grow

'

again
'

it

can

thus

that

the

again from

it grow
off ?

is

not

question.

my

point

which

at

it

'

cut

was
'

Certainly.'

Give

me

Then
and

that the Skandhas

of all

life,
organicand

tree

stituent
(theconinorganic)

himself

seeds,and the king confessed

many

so

simile of the

said

seed, and
elements

were

repeatedthe

Elder

the

the

illustration.'

an

satisfied.
4.

The

which
'

'

'

king said

produced ?

are

Certainly.'
Which
are
they ?
Where

there is

the

where

eye,
there is

'

any

there

Confections

'

'

eye, and

an

there

longing5,where

That

there

also forms,there is

is contact

sensation, where

6,where
1

Are

there is sight
there is a

where
sight4,

is a

'

there

contact

through

through
the

is sensation

eye

there

there is
is

longingthere is a grasping
grasping there is a becoming,

be separate. The
must
individuality
supposed
exist/
chain does not really
There
is an odd change of gender here.
the word
Possibly
ignorance has been dropped out. Trenckner
says the passage is
corrupt, and the Sinhalese is so involved as to be unintelligible.
3
Sankhar^ potentialities,
forms, of sentient existence.
possible

is,

each

'

^akkhu-vij^Hfla.

Tajaha",thirst.

Up
and

a"dan

See note

above, p.

80.

out towards
a satisfaction of the longstretching
ing,
therefore a cravingfor life,
in
which
it.
to satisfy
time,

a,

84

OF

QUESTIONS

THE

II, 3, g.

MILINDA.

KING

Just so, great king,there is no Confection which

into being without a gradualbecoming.
sprung
is by a process of evolution that Confections

'

has
It

be!'

to

come
*

Give

me

'

They

are

when

further illustration/

plantswhich,
develope,and mature,

like all kinds of

and

trees

in the

ground,grow,
The
trees
and then yieldtheir fruits and flowers.
do not springinto beingwithout a becoming. It is
what
by a process of evolution that they become
Just so, great king,there is no Confection
they are.
which
has sprung
into being without
a
gradual
becoming. It is by a process of evolution that
set

Confections
*

Give

me

'

to

come
a

further illustration/

They are like

potter might form
'

of the

be !

earth.

the pots of various

when

The

kinds

which

dug up the clayout

not
springinto being

he has

pots do

becoming. It is by a process of evolution

that they become
what
they are.
Just so, great
king,there is no Confection which has sprung into
being without a gradualbecoming. It is by a process
without

of evolution that Confections

'

'

qn
no

Give

me

come

to

be !

'

further illustration/

no
Suppose, O king,there were
bridge of metal
hollow space, no frame,
a mandolin1, no
leather,
no
effort or
neck, no strings,
bow, and no human
no

exertion,would

there be music

Certainly
not, Sir/
'But
if all these things were

'

there be

sound

pattaw.

there, would

not

'

I don't know

merely repeats the words.

what this is.

The

Sinhalese

H,

FORMATION

3, 5.

has
It

Of

85

QUALITIES.

there would.'

course

Justso, great king,there is no Confection which

sprung into beingwithout a gradualbecoming.
is by a process of evolution that Confections
be !

to

come
"

OF

Give

me

'

further illustration/

fire-stick ap'Suppose, O king,there were

no
paratus1,
no
\ and no cord for the
twirling-stick
and no
matrix *, and no burnt rag for
twirling-stick,
effort and
tinder,and no human
exertion,could
there be fire by attrition ?
Certainlynot/
'

'

if all these

But

fire appear

might not
(

conditions
?

were

present, then

'

Yes, certainly/

[54] Just so, great king,there is no Confection

which
into being without
has sprung
a
gradual
becoming. It is by a process of evolution that
*

Confections

come

'

Give

one

Suppose, O

and

me

heat

no

to

be !

illustration/

more

king,there

of the

sun,

and

tinder,could there be fire ?

'

Certainlynot/

'

But

present there

thingsare
struck,might it not ?

'

Just so, great king,there

and
Arawi, ara/zi-potako,

is

uttararam.

no

The

Confection

exact

no

them, as
wood/ matu

real lighton

ya/a liya,

'

under

which

differentiation

parts of the fire-stickapparatus is uncertain.

throws

fire

'

Yes/

of these

no

'

'

no

these

where

might be

burningglass,
dried cow-dung for

were

it translates them

The

halese
Sin-

tively
respec-

liya.'upper wood/

and

This method
of ignitionwas
liya,also upper wood/
probablyquiteas strange to Hina/i-kumbur6 as it is to us.
uturu

'

86

has

It is

by
to

come
'

into

sprung

Give

being without

be !

gradualbecoming.
Confections

that

of evolution

process

II, 3, 6.

MILINDA.

KING

OF

QUESTIONS

THE

'

another illustration.5

me

Suppose, O king,there
and no face in
and no light,
appear an image ?'
*

looking-glass,

no

were

front of it,would

there

'No.'
'

mightbe a reflection?
giventhese things,there
Yes, Sir,there might/
'Justso, great king,there is no Confection which
into being without
has sprung
a
gradualbecoming.
of evolution that Confections
It is by a process
'

But

'

to

come
*

be F

Very good, Nigasena !

king said

6. The

thingas
1

the soul

'The

Is

'

there, Nigasena, such

'

this,O king,the soul (Vedagu) ?'

is

What

'

within2
livingprinciple

which

sees

forms

through the eye, hears sounds through the ear,

experiencestastes throughthe tongue, smells odours
throughthe nose, feels touch throughthe body, and
discerns things(conditions,
dhamm"l") through the
mind
here in the palace,
look
can
justas we, sitting
"

"

of any

out

window

window

east

The

or

Elder

out

of which

the west,

:
replied

'

or

we

wish

the north

I will tell you

or

to

look,the

the south/

about

the five

found in this
not
Vedagu, see below, III, 5, 6, p. in,
meaning in the Pi/akas.
2
Abbhantare
^ivo, also not found in this sense in the Pi/akas.
AttS, rendered just above 'image' or 'reflection,'
is the word
used

in

pr""a

them

for

soul.

Hina"~kumbur"

"-twa,'breath-soul/

above,II,4, p. 48 ; and

See

renders

below, III,7, 15,

II, 2, 6, p. 71.

this

here

p. 132;

by
and

11,3,6.

87

SOUL.

THE

doors1, great king. Listen,

If the

and

give

livingprinciplewithin

heed

tively.
atten-

sees

forms

that you mention,

throughthe eye in the manner
it not then see
can
[55]choosingitswindow as it likes,
forms not onlythroughthe eye, but also througheach
of the other five organs of sense
it not then as well hear
can
taste, and smell

'

And

in like

ner
man-

sounds, and experience

odours,and feel touch,and discern

one

ditions
con-

of the other five organs of sense,

througheach
besides the

have

you

'

in each

?
specified

case

No, Sir/

'Then

these

the latter
indiscriminately,
and

organ,

so

Now

on.

united

not

are

powers

we,

to

other
an-

the former

seated here

are

we

as

to

sense

one

all thrown
palace,with these windows
open,
and
in full daylight,
if we
only stretch forth our
heads, see all kinds of objectsplainly. Can the
the doors of the
do the same
when
livingprinciple
in the

thrown

are

eyes

thrown

are

open,

can

only hear sounds, but

'

each

with

so

Can

it then

ear

not

experiencetastes,
sights,
discern conditions ?
?

of its windows

'

No, Sir/
these powers

[56]'Then
Dinna

are

here

one

to

stand in the
and
go outside
that he had done so ?
be aware

'

Yes,

you
I should know

'

And

if the

same

before

having done

united

to

were

gateway, would

stand

not

again,great king,if

Now
indiscriminately.

another

and

so

odours, feel touch, and

smell
And

it do
see

of the

the doors

When

open

so

it/

Dinna
you,

to come

were

would

you

be

?'

It is odd

he does

not

say six.

back
aware

again,
of his

88

Yes, I should know

'

Well, great king,would

ness,

Yes, it would
But

the

would

it stilldiscern

Then

the

'

man's
him
know

trough,and

one

closed

mouth

united

not

are

one

the other

to

king,a man were

honey brought and
then,having had another

suppose,
vessels of

hundred

poured into

tied up, were

to have
he
into the trough full of honey. Would

cast

whether
sweet

was

passed into
these things?

Certainlynot/

have

to

its astrin-

had

flavour

these powers
Now
indiscriminately.
'

its salt-

or

it/

know

when

stomach
'

manner,

its sweetness1?'

or

gency,

within
livingprinciple
flavour
if anythingpossessing
the

laid upon the tongue, its sourness,

its pungency,
its acidity,
or
or
or

were

'

II, 3, 6.

MILINDA.

it/

'

discern,in like

KING

OF

QUESTIONS

THE

No, Sir/

'

But

why

not

Because

and

that into which

whether

or

'

over

it was

had

he

not

been

thrown

?'

?'

the

honey could not get into his mouth/

united
'Then, great king,these powers
not
are
to another
V
one
indiscriminately
I am
not
capable of discussingwith such a
Be pleased,Sir,to explainto me
how
reasoner.
*

the

stands/

matter

Then

the Elder

discourse

drawn

is

convinced

from

the

by reason, O king,of
sight arises,and those
1

This

listrecurs

That

is:

Milinda

Abhidhamma,

king with
saying: It

the

'

the eye and of forms that

other conditions
contact,

below, II,4,

"

i.

Your

within" cannot
make
"livingprinciple
whichever of itswindows it pleases.
And
the simile of a man
a

house does

not

hold good of the soul/

See the end

of

use

of

inside

II,3, 16.

II, 3, 7-

THE

89

SOUL.

sensation,idea,thought,
abstraction,
sense
attention1

and

arise each

"

predecessor. And

similar succession

each

effect arises when

of the other

such

no

thingas

play. [57]And
soul (Vedagu) V

king said : Does

arise wherever
sightarises ?
Yes, O king,where the one
*

7. The

'

is there is the other/

arises first?'

'

And

which

First

sight,then thought/
the sightissue, as
does
thought,saying: Do you

'

Then

where

I have

It is

between

not

how

sightdoes

'

Because

of there

How

Now

The

there

command

to

there will I/"

no

intercourse

it,Sir,that thought arises wherever

is

of there

because

is that ?

what

beinga slopingdown,

Give

you
will the
are

and

illustrationof mind
of there

because

think,great king ?
water

being a

being an association.'
an

me

and because

of there

because

of there

do

last four

manasikfiro;
Sinhalese

is

mand
com-

'

rains0,where
1

the other/

and

arisingwhere sightarises
slopingdown/
6

were,

springup

springup

you

being a door, and

habit 5,and
*

it

thoughtissue

does

Where

one

Then

'

or

great king. There

so,

the

"

"

sight,
saying:
4

two

"

to

and

cause

thought-perception

'

of the

of

five organs
of
so herein there

is broughtinto

sense

is

vitality,
simultaneouslywith its
of

go

to

being a
When

?'

ekaggatd, ^tvitindriyaw,and
in their
Sinhalese are simplyrepeated

"etana,

in the

form.
hi

Hardy, pp. 457, 458"

This

Mano-vi##a#affz.

Kinnz.tt",which Htna/i-kumbur6 renders purudu bcewin.

Deve

conclusion is all wrong

vassante:

it

'when

the

JSTakkhu-viflaawaaw.

god rains/

'

It will follow the

'

And

water
*

if it

slopeof the ground/

would
to rain again,where

the

?'

to

go

were

II, 3, 7-

MILINDA.

KING

OF

QUESTIONS

THE

9O

It would

the

go

same

the

as

way

had

first water

gone.'
'

What

were,

command

where

the

first

?"

Or

"

"

second

the

does

first,
saying:

saying:

it

issue,as

water

Do

you go
issue command

Whithersoever

you

go,

will I"?1

thither

the

the

the second,

to

I have
to

Does

then ?

It is not

so, Sir.

Each

two.

There

is no

its way

goes

intercourse

because

between

slopeof

of the

the

ground/
of the
Just so, great king,[58]is it by reason
natural slopethat where
sighthas arisen there also
does
thought arise. And neither does the sightthe mind-perception,
to
perceptionissue command
I have arisen,there do thou also
saying: Where
spring up ; nor does the mind-perceptioninform
the sight-perception,
thou
Where
hast
saying:
is no
arisen, there will I also spring up." There
*

"

"

"

conversation, as

it were,

them.

between

All that

happens,happens throughnatural slope/

Now
give me an illustrationof there beinga door/
What
do you think,great king? Suppose a king
had
frontier city,and
it was
a
stronglydefended
with towers
and bulwarks, and had only one
way.
gateIf a man
wanted
to leave the city,
how would
'

he go
*

By

And

?'

out

the

gate, certainly/

if another

he go out ?'
The same
c

'

What

way

then ?

wanted

man

as

to

leave it,
how

would

the first/

Would

the firstman

tellthe second

II,3,

MILINDA.

KING

OF

QUESTIONS

THE

92

8-

O
yieldof growing crops *,and in the art of writing,
king, the beginner is clumsy. But after a certain
he becomes
time with attention and practice
expert.
Just so is it that, where sighthas arisen,thought
too
up/
by association springs
the Elder
in response
And
to similar questions,
declared that in the same
thoughtsprang up
way
there was
wherever
hearing,or taste, or smell,or
touch

in each

that

other, but

above

causes

there

[60]

from

out.

'

there is idea, and

sensation, and

is

conceived
is

set

the

subsequent to

was

king said : Where thought (mentalperception3)

is,Nagasena, is there always sensation ?'
Yes, where thought arises there is contact, and

8. The

'

it

communication

without

arose

the natural

case

and
intention,

there

is

and there
reflection,

there is

V
investigation

'

9.

Reverend
of

Touch
But

progress

contact

4, O

give me

It is

as

racteristic
chadistinguishing
(Phassa)?'

Sir,what

when

is the

king/
an

illustration/

two

of arithmetical

rams

are

O
buttingtogether,

knowledge. When

our

author wrote, the

old

of counting on
still in vogue,
the fingerswas
way
modern
system was coming into generaluse.
1

Sank

but

the

into
but which Hardy amplifies
ha*,literally
calculation/
'

wrz'ksha
Kshetraya
vilokaya ko/a
phala pram^waya
kiyann^wft samkhyfr jastraya,
2
Mano-vinn"na.
all throughthe last section.
as
The reader
must
not forgetthat mano
is here strictly
an
organ of sense, on an
exact
8

level with

eye, ear, tongue, "c.

JSTetana,vitakko, and viMro.

See fullerfurther on,

"" u,

13, 144

Phusana.

So also

Buddhaghosa

at p.

63

of the

Sumahgala.

II,3"

SENSATION

io-

The

king.

Give

'

The

of the two/

me

It is

93

regardedas one of those

the other,and the contact
as
(object)

the union
1

IDEA.

eye should be

two, the form

as

AND

further illustration/

when

as

is

cymbals

two

are

clashed

together.
and
object,

the eye, the other as the

the junctionof the two is like contact/
one

as

'

Very good, Nigasena !

'

10.

Reverend

of sensation

Sir,what

is the characteristicmark

(Vedani)?'

The

'

Give

'

It is like the

and enjoyedV
beingexperienced,
great king,
me

pleasedwith
bestow

illustration/

an

of the

case

he

service

office.

man

has

on

the

whom

king,

him, should

rendered

while

He

living,
through that
appointment,in the full possessionand enjoyment of
all the pleasuresof sense, would think :
Formerly I
For that the king,pleased
did the king a service.
an

"

with
that

me,

is

deeds

this office.

It is

on

that

experience such sensations/'

now

like the

me

gave

of the

case

re-born,on

"

account

And

it is

[61]who

man

the

havingdone good
dissolution of the body after

happy conditions of bliss in heaven.

He, while livingthere in the full possessionand
of sense, would think :
enjoymentof all the pleasures
It is on
Formerly I must have done good deeds.
such sensations/'
that I now
that account
experience
and
Thus
is it,
great king,that the beingexperienced
enjoyed is the characteristic mark of sensation/
Very good,Nagasena !

death, into

some

"

'

Sammd,

Buddhaghosa, loc.

See for

compare

GaM, 893, 911.

cit, onlygivesthe firstof

Then

these.

similar illustrationabove, II, 2, 7, p. 76.

IT,3,

MILINDA.

KING

OF

QUESTIONS

THE

94

II.

characteristic,
distinguishing
N^gasena,of idea (Sann")?
he
what
does
Recognition, O kingl. And
recognise? blueness and yellownessand redness
is the

'What

ii.

'

'

"

whiteness

and
*

Give

me

and

brownness/

illustration/

an

king's treasurer, O king,who

when
he sees, on enteringthe treasure, objectsthe
recognises
property of the king of all those colours,
(thatthey have such). Thus it is,great king,that
is the mark of idea/
recognition
Very good, Nagasena !
*

It is like

the

'

What

characteristic,
sena,
Nagadistinguishing
of the conceived purpose (^etand) ?'
The
being conceived, O king,and the being
preparedV
'

is the

'

'

'

Give

me

It is like the

give

of it

suffer

some

to

man,

both

others

pain,and

drink

drink.

to

king,who
of it
He

would

they. In
individual,having thought out

evil deed,

death,would
woe

of

case

poison,and

prepare

some

illustration/

an

in

so

on

himself,and

himself would
the

same

with

way

intention

the dissolution of the

be reborn

purgatory, and

followed

should

his advice.

"

into
so

And

some

also

body after
unhappy state of

would

it is like the

those
case

who
of

So also

but he gives
Buddhaghosa,loc. cit.,
givesno mark of -fiTetana,
it and *the beingprepared7
of the Confections. It
as the marks

both

Buddhaghosa,Sumangala,p. 63,

is not clear from

the Milinda alone how

to render the term

^Tetand,
AnguttaraIII,77 (whereit is placed on a level with
and Dhamma
aspiration),
Sawga^i5 (whereit is said to be born of

but

I follow

the contact

of

and exertion).
mind, perception,

II,3,

PERCEPTION.

13-

man,

should

king, who

ghee, butter, oil,honey

both

drink

95

and

himself

of

mixture

prepare

molasses, and

should

give of it to others
himself would have pleasure,
He
and so
to drink.
would they. [62]In the same
individual,
way some
havingthoughtout with intention some
good deed,
will be reborn, on
the dissolution of the body after
death, into some
happy state of bliss in heaven, and
thereof

also would

so

those who

and

follow

his advice.

Thus

is

it,great king,that the being conceived, and the being

prepared,are marks of the

Very good, Nagasena !
'

teristic
characdistinguishing
of perception(Vi"#"na) ?'
Recognition\ great king/

'

Give

when

seated

city,could
South,

or

the

eye,

or

odour

West,

he

by

What

Ndgasena, of

is

the

also

with

or

of the

East,

In the
he

citywho,

same

sees

taste

touchable

way,

with

his ear,

or

the

or

or

his
an

which

thing

qualitythat he
is it,great king,that
Thus
perception/

his

with

reflection

So

middle

the

his nose,

his tongue,

'

'

hears

he smells

recognisesby his mind.

knowing is the mark of
Very good, Nagasena
13.

from

objectwhich

an

he

touches

in the

the North.

or

experienceswith

which

coming

which

sound

guardian of

roads

cross

man

knows

which

of the

case

the

at
see

king,he

he

illustration/

an

me

It is like the

purpose/

the

'What, Ndgasena,is

12.

'

conceived

body, or

'

distinguishingcharacteristic,
(Vitakka).

Buddhaghosa, loc. cit.,and below. III,

96

of an
effecting

The

Give

me

who

fixes in

is it that

Thus

II,3,

MILINDA.

KING

14.

aim V

illustration/

an

It is like the

'

OF

QUESTIONS

THE

of

case

carpenter, great

king,

jointa well-fashioned pieceof wood.

of an aim is the mark
the effecting

of reflection/
'

Very good,Ndgasena !

'

characteristic,
distinguishing
(Vi^"ra)?
Nigasena,of investigation
Threshingout againand againV
is the

'What

14.

'

'

Give

illustration/

an

me

of the copper vessel,which,

it is being beaten into shape [63],
makes
a

It is like the

when

case

again as it gradually
gathers
shape3. The beatinginto shape is to be regarded
and the soundingagain and again as
as
reflection,
Thus is it,
investigation.
great king,that threshing
out
again and againis the mark of investigation/
Very good,Nigasena !
sound

again

and

'

Here

the Third

ends

Appana", which Hina"-kumbur"

ghosa,p. 63, givesabhiniropana
much
2

the

thing.
So
Anuma^ana.
is not

Text

Society,
1886, p.

in

The

as

its

pihi/ana. Buddha-

mark, which

also

Childers,but

Anuravati

kumbure

renders

comes

to

same

word

Chapter

Buddhaghosa,loc. cit. p, 63.

Morris in the Journalof the
see

The
Palt

118.

anusandahati.

says pasuwa

anur^wa^l

followingtwo

sections form

Not

in

kere da
an

Childers.
anuwa

appendixto

Hina/i-

pihi/"da.
this chapter

to that formed
corresponding
by the last three sections of Book
III,Chapter7. The numberingof the sections is therefore carried
on

in both

cases.

CONDITIONS.

BOOK
15.

The

II.
said

king

97

CHAPTER

3.

When

those

conditions

have
(whose marks you have just specified)
by bending them apart
together,is it possible,
to

side

one

and

distinction between
"

This

and

is contact,

this

them

'

'

No
Give

me

an

to

were

for
and

the

me

of the

off

from

one

king,the
a

king

Here

this

say

idea,
this

'

or

other
to

say

of the

ginger,and

hold
royal houseand

sauce,

salt,and
and

flavour

in the

cook

syrup

were

to

were

ginger,and cummin
ingredients.And
him

to

"

of the

and

curds,

Pick

out

salt,

seed, and

of the cummin

of

of all the
itbe

another

to pick out
together,
"

can

illustration/

make

the pepper, and

it." Now
would

one

be done/

pepper,

the

the

make

to

this

"

put into it curds,and

seed 3, and

that

one

perception,and
2
?
investigation

cannot

Suppose, O

suppose

clear,so

intention, and
that

other 1,

this sensation, and

and

and this
reflection,
'

the

to

one

run

thingsyou have put into

possible,
great king,separating

those flavours that had

each

one,

and

is the sourness,

so

here

that

thus

run

could say
saltness,and

one

the

and
and here the acidity,
here the pungency,
4
?
and here the sweetness
astringency,
"

here the

Yinibbhu^-itva vinibbhug-itvsi. This questionis identical

with the one
asked of the Buddha
at Magf"ma
Nikaya 43, p. 293.
Gatha
Tela
and
Ka/aha
59.
Compare also p. 233
1

II,3, 8, by the addition of vinn"nz.

8
"2iraka.
I, 244,; II, 181, 363. HinatfCompare G"taka
translates it by duru, and Hardy by 'onions' (p.439).
kumburS
4
list as is found
This is the same
above, II,3, 6 ; and below,
2

This listdiffers from

III, 4,

2, and

condiments

[35]

the items

that in

are

not

intended

in the listabove.
H

to

correspondwith

the

98

QUESTIONS

THE

IT,3" ^"

MILINDA.

KING

OF

[64]. But each

possible
present by
flavour would nevertheless be distinctly
its characteristic sign/
cAnd
just so, great king,with respect to those
conditions we
discussing/
were
Very good, Nagasena !
No, that would

not

be

'

"

6. The

said:

Elder

'

Is

salt,O

able
king,recognis-

'

the eye ?
Yes, Sir,it is/

by

'

careful,O king/
'Well then, Sir,is it perceptible
by the tongue ?'
But

be

Yes, that is right/

But, Sir, is it only by the

'

kind

of salt is

that

every

'

?
distinguished

'

Yes, every kind/

'

If that be

cart-loads

tongue

so,

of it ?

Sir,why
Is it

not

bullocks

do

salt and

bring whole
nothing else

'

ought to be so brought?
It is impossibleto bringsalt by itself. But all
these conditions 1 have run
togetherinto one, and
produced the distinctive thing called salt2. (For
But is it possible,
O
: salt is heavy,too.
instance)
king,to weigh salt ?
that
1

'

Not saltness

only,but white colour,"c. "c.

He
the
means
king to draw the conclusion that that
distinct thing is only recognisableby the
the
tongue ; so
not
senses
In other words
it is true that
are
interchangeable.
salt seems
to be recognised
when
as
by the sight,
people load it
into carts they do not stop to taste it. But what they see is not
what theyweigh is not salt,
it is whiteness
and weight. And
salt,
the fact of its being salt is an inference they draw.
So, great king,
simile
of
the
soul
inside
the
and
your
being
body,
using the five
inside
house
a
man
as
a
senses,
uses
windows, does not hold good.
See the conclusion above of II,3, 6, p. 88.
2

HI,

MIL1NDA.

KIKG

OF

QUESTIONS

THE

100

I.

4,

III.

BOOK

VIMATI-JE:":HEDANA-PA#HO.
DIFFICULTIES.

OF

REMOVAL

THE

CHAPTER

41.

[65] The king said: Are the five AyataN^gasena, (eye,ear, nose, tongue, and body,)
nas,
produced by various actions,or by one action?' (that
is,the result of various Karmas, or of one Karma.)
not
by one/
By various actions,
"

1.

"

Give

'

Now, what
in

sow

illustration/

an

If I were
to
do you think,O king ?
field five kinds of seed,would the produce

one

of those
'

me

various

seeds be of different kinds ??

Yes, certainly/

'Well, just so with respect

to

productionof

the

Ayatanas/
*

Very good,Nigasena 2

2.

The
are

men

king said
not

alike,but

of great power,
born and some
1

some

short-lived and

are

some

beautiful,
some

some

is it,Nagasena,that all

Why

and
sickly

some
long-lived,

and

'

healthy,some

some

without

poor and

highborn,some

sense

II and

the

is used

each the result of

"c.
good sight,
hearing,

separate Karma

of this,and
sure
by no means
ambiguous as the Pali.

the

in

low

III

arc

Ay aobjectsof
is meant,

one

birth

in the last birth.

But I

Sinhalese

?'

word

either for the organs of sense, or for the

there is nothingin the context
which
to show

Probablythe idea is that

some

some
wealthy,
stupidand somewise

some

The

; and

ugly

influence and

because
Books
on
chaptersgo straight
of
Book.
See
really
only parts one
above, p. 4.
a
The meaning here is not easy to follow,
as
tana

some

are
am

(p.76) is just as

Ill,4,

RENUNCIATION.

3.

Elder

The

pungent, and
I

'

sour,

and

acid, and

vegetables

and
salt,

some

some

and
astringent,

some

'

fancy,Sir,it is because

kinds

from

they come

different

of seeds/

And

'

some

some

sweet

some

is it that all

: 'Why
replied

alike,but

not

are

IO I

have

the

differences you
be explained. For

just so, great king,are

mentioned

it has

among
said by the

been

brahmin, have

to

men

Blessed

each their

own

One

"

Karma,

Beings,O
inheritors

are

of

Karma, belong to the tribe of their Karma, are

relatives by Karma, have each their Karma
their
as
It is Karma
overlord.
protecting
up into low and high and the like
Very good, Nagasena !

that divides them

divisions V

3. The

king said

renunciation

your

'

told me, Ndgasena,that

the end that this sorrow

You
to

was

might perish away, and

springup V
[66] Yes, that is so/

no

further

sorrow

brought

about

might

'

But

'

is that renunciation

or
effort,

to

be striven after now,

by

vious
pre-

in this present

time?1
The

Elder

:
replied

still remains

what

accomplishedwhat
'

Give

me

an

'

to

Effort is

concerned

to

with

effort has

done, former

be

it had

now

do/

illustration V

quotationis from the

where
elseMa^^ima, No. 135. The doctrine is laid down frequently
also in the Pi/akas. See, for instance,AnguttaraIV, 197
1

Mr.

Trenckner

(pp.202-203
2

Above,

These

125-126.

points out

that this

of Dr. Morris's edition for the Pali Text

compare I, 38.
illustrations
three
below,
recur
(nearly)

Society),

II, i, 5, p. 50, and

III,7,

3, pp.

what

Now

'

do

Is it when

king ?

think, O

you

111,4,3-

MILINDA.

KING

OF

QUESTIONS

THE

102

would set to work

you feel thirst that you
well or an artificiallake dug out, with the
to drink ?'
water
gettingsome
Certainlynot, Sir/
'Justso, great king,is effort concerned

of

have

to

intention

still remains

what

it had

accomplishedwhat
'

'

Give

me

Now

what

do

ploughed and
the intention

you

'

of

'

Give

me

Now

what

battle is

the

work

to

and

and

stores

would

have

effort concerned

done, former

be

to

it had

the

'

do
set

built,and

tower

of food

Is it then

that you
of elephants,
yourself
taught the management

the use
or
horsemanship,
?'
bow, or the art of fencing

still remains

Betimes
That

Not

effort has

strongholdformed,

collected ?

to

of the

let each wise

which

he

sees

effort concerned

be

accomplishedwhat it had
thus said,O king,by the
"

with

now

think,O king? Is it when

you
in array againstyou that you set
a moat
dug, and a rampart put up,

Certainlynot, Sir/
Justso, great king,is

what

with

do/

to

or

and

fields

have

to

further illustration/

have

watch

work

plantedand crops reaped

food to. eat ?'
gettingsome

accomplished what
'

to

seed

still remains

what

to

set

Is it when

king ?

think, O

Certainlynot, Sir/
Just so, great king,is

'

do/

to

further illustration/

feel hungry that you

you

effort has

done, former

be

to

with

now

to

done, former
to

do.

Blessed

man

For
One

work

of

with

now

effort

it has

has
been

out

be his weal

with the carter's mode

chariot

but
thought,

firm

PURGATORY.

111,4,4-

IO3

Let him, with resolution,

step

rightout
As a carter who has left the smooth high road,
And
turned to byways rough,broods illat ease ]
(Likehim who hazards all at dice,and fails)
So the weak
mind who stillneglects
the good,
follows after evil,
And
grievesat heart,
fallen into the power of death,as he,
When
"

"

The

[67] Very good, Ndgasena !

'

4. The

The

44

'

gamester, in his hour of need V1

ruined

said

king

You

'

'

much

purgatory is very

fire of

thus

3) say
(Buddhists

fierce

more

ordinaryfire. A small stone cast into an

for a day without
being
ordinaryfire may smoke
destroyed; but a rock as big as an upper chamber
than

an

destroyed."That

moment

believe.
"

Now,

Whatsoever

either to

It is

odd

an

burn

statement

hand

you

there reborn,

coincidence

that

be

cannot

thus

say

be

rendered here

though they

that this

word, which

to meditate,according to the root

or

which it is derived,can

is

the other

on

beings are

(-rMyati.

means

of purgatory would

furnace

the

into

cast

either burn'
*

from

'brood'

or

root that is here

fact it is the second,not the first,
is plainfrom such passages as Gritaka III,354, where

English. In

in

intended,as

to brood over
a thing/
compound pa^Myati means
2
Nikdya II,3, 2 (p.57 in M. Feer's
Quoted from the Sa/wyutta
by the Pali Text Society).The readingsthere
edition,published
c

the

those

from
differslightly
the

into

the

to

Feer

of

mouth

Buddha.

in

ffdtaka book

identify
any
8

"

You

'

PP- 3"; 5"-

our

Khema,

text

the

in my

do

for

of

instead

(p.79)

agrees

in the last

mano

There

translation.

of carters

the

here, and

god,

Hhiafl-kumburfe

reading man

followed them

of

lost in the

are

with

several

desert,but

are

being

line;

put

ascribed

M.

and

stanzas

there is

with the story referred to.

Bhikkhus/
: that is, you
in the plural
one

verses

L6on
I have
in the

nothingto

of them

'

So

also

above,

yet

4-

of years in purgatory,

they not destroyed."That

are

Ill, 4"

MILINDA.

KING

of thousands

for hundreds

burn

OF

QUESTIONS

THE

104

is

too

statement

I don't believe/

Do

king ?

not

and

stone
6

Yes, Sir.

'

What

have

Now

'

do

what

the females of sharks

tortoises and

and
of

said

Elder

The

you
l

think, O

and crocodiles

peacocksand pigeonseat

hard bits

?'
gravel

They

then ?

do/
when
things,

these hard

Are

they

the
got into the stomach, into the interior of

?'
abdomen, destroyed

destroyed/
be inside the same
'And
the embryo that may
animals, is that too destroyed?'
Certainlynot/
But why not/
I suppose,
Sir, it escapes destruction by the
c

Yes, they are

"

'

influence of Karma/

'Justso, great king,it is through the influence of

that beings,though they have
Karma
been
for
thousands of years in purgatory, are not destroyed.
If they are
reborn there,there do they grow up,
and there do they die. For this,O king,has been
declared by the Blessed One:
He
does not die
"

until that evil Karma

f

are

Give

It may
in each

me

be

that

an

case

feminine forms chosen

particular
unusual,beingin int instead of the simplef. The
Makarini, is said by Childers to be a mythical

it is clear from

ordinaryanimal

Buddhaghosa on

is meant, and

From

AnguttaraIII,35,
Society).

the Pali Text

'

further illustration/

though the translation shark

2

noticed that the

first animal, the

animal,but

is exhausted

'

V,
^Tullavagga

that is

so

I think

i, 4,

here,

is conjectural.

(p.141

of Dr. Morris's edition for

HI,

KARMA.

4, 4-

'

Now

females
hard
6

105

what

do you think,O
of lions and tigers
and

bits of bone

and

king? Do not the

panthersand dogs eat

flesh ?'

Yes, they eat such things/

'What

then?

such

are

hard

things,[68] when

they have got into the stomach, into the interior of

the abdomen, destroyed?'
Yes, they are destroyed?'
'And
the embryo that may
be inside the same
animals," is that too destroyed?'
not/
Certainly
But why not ?
I suppose, Sir, it escapes
destruction
by the
'

'

'

'

'

influence of Karma/

'Just so, great king,it is by the influence of

Karma
that beings in purgatory, though they
burn for thousands
of years, are
not
destroyed/
'

'

Give

me

Now

what

tender
and

women

further illustration/

do
"

you
wives

think,O king?

Do

of the Yonakas,

and

brahmins, and householders

"

hard

eat

not

the

nobles,

cakes and

meat?'
'

Yes, they eat such

'

And

when

hard

those hard

things/
thingshave got

into the

stomach, into the interior of the abdomen,

are

not

they destroyed?'
Yes, they are/
'

But

the children in their womb,

"

are

they

stroyed
de-

?'
1

'

Certainlynot/
And
why not ?
I suppose, Sir,they escape

influence of Karma

'

destruction

by

the

'

'Just so, great king,it

is

through the

influence

106

Karma

of

for

burn

grow up,
has been

beings in purgatory, though they

stroyed.
thousands of years, yet are
they not dereborn there, there do they
If they are
For this,O king,
and there do they die.
that

declared

by

'

"

is exhausted."

does

He
'

Very good,Nigasena !'

5. The

said

king

'

Venerable

that the world

peoplesay

air,the air

on

One

the Blessed

die until that evil Karma

not

111,4,5-

MILINDA.

KING

OF

QUESTIONS

THE

rests

on

water, the

saying also

This

space 1.

on

Nagasena, your
water

not
can-

believe/
Elder

the

Then

convinced

water-pot2, and
*

As

this

brought

is

regulation
king Milinda, saying:
water

supportedby
is that water
supportedby air/
Very good, Nigasena !
water

6. The

'

'

'

This

is not

Decease/ III,13
vol. xi,p.

Buddhist belief. It was

distinctively
commonly
other
teachers.
of
the Great
Book
by
Compare
(in Buddhist Suttas/Sacred Books of the East,
a

'

'

45).

Dhamma-karakena.
that

made,
medium.
filtering
pot

atmosphere,so

the

king said : Is cessation Nirvana3?

Yes, your Majesty'[69].
How
is that,Ndgasena ?
All foolish individuals,
O king,take pleasurein

held at the time

'

'

'

in

so

no

a
passages show that this was
could pass from it except through a

The

water

When

used the water

was
being actually
doubt
no
kept at a certain heightin it by the pressure of the
atmosphere. I do not know of any specimen preservedin our
modern
museums
or
and the exact
figuredon ancient bas-reliefs,
It must
be different from the one
shape is unknown.
represented
in platexlviii of Cunningham's Bhilsa Tope/
See ^Tullavagga
V, 13, i (note);VI, 21, 3 ; XII, 2, i; Mahftvawsa,p. 60.
not

Nirodho

nibb^nan

ti.

108

The

8.

who

king

does

said

'

Yes,

'

But

'

what

sad
c

Yes,

'

But

do

know

it.'

[7O]

those

of

'Very

good,

Here

he

has

opposite

it)

is

discussed

feet

have

received

not

it

point

know

have

by

Nirvd^a,
how

off,

they

hearing

the

glad

that

they

been

is

it

happy

of

lamentation

the

cut

who
it

state

is/

!'

the

Fourth

(whether
above,

off?'

cut

of

seen

Nagasena

ends

know

off

'

sound

king,

great

who

it ?

the
and

so,

cut

those

know/
know

hearing
hands

'Just

words

they

been

them

Do

king

not

have

to

they

do

by

whose

that

have

is

it

think,

feet

thing

how

Well,

The

receiving

his

without

that

you

and

Sir,

those

know

he

can

hands

have

?'

whose

happy

it'

knows

how

Now

how

how

know

Nirv^a

he

does

Ndgasena,

is1?'

he

Nirvi^a

Venerable

receive

not

Nirv"?za

state

'

111,4,8.

MILINDA.

KING

OF

QUESTIONS

THE

II,

he

2.

who

Chapter.

has

Nirv";za,

knows

that

111,5,2.

THE

BUDDHA

III.

BOOK
The

i.

PRE-EMINENT.

said:

king

IOg

CHAPTER

Have

5.

Nagasena, seen

you,

the Buddha?'
'

No,

'

Then

'

'

'

Sire/

have

'

No, Sir/

Or

Then,

?'

mountains

father

has your
No, Sir/

river ?
'

Majesty,is

your

Just

there

therefore

Though

neither I

nor

such

no

father has

my

there.'

great king,though neither

so,

have

teachers

'

'

it,it is nevertheless

there

it ?

seen

It is there.

seen
'

?'

'

Himalaya

'

the Buddha

seen

No, Sire/
Then, venerable Nagasena,there is no Buddha 1 1
But, great king,have you seen the river tJhi in

the

'

teachers

your

such

nor

my

One, nevertheless

Blessed

the

seen

person.1
Very good, Ndgasena !
was

'

king said: 'Is the Buddha, Nigasena,

pre-eminent?
Yes, he is incomparable.'
2.

The

'

'

But

do

that he is

seen
1

Now

have

how

what

never

Brahma

on

do

of

one

you

have

never

Gotama's

king ? They
would
they know

think, O

you

the

seen

ocean

far identical with

argument

own

('Have they seen

15, translated in my

know

pre-eminent'

dialogueis so

This

parody

you

about

God/ "c.)in

'Buddhist

VI,
the

i,

i.

the

It is

con-

kind

Brahmans

Tevi^a

Suttas/pp, 172-174.

who

Sutta

of

and

I, 12-

Ill,5,

MILINDA.

KING

OF

QUESTIONS

THE

IIO

3.

is
earningit : Deep, immeasurable, unfathomable
Into it do the five great rivers
the mighty ocean.
the Ganges, the Jumna, the A/"iravati,the
flow
"

"

Sarabhu, and
of

appearance

and

being more

that/

know

Yes, they would

'

yet is there in it no
full1" ?'
empty or more

Mahl"

the

Just so, great king,when I think of the mighty

that
who have passedaway then do I know
disciples
is incomparable/[71]
the Buddha
Very good, N^gasena P
'

'

3, The

others

king

to

said

know

how

Yes, they may

But

how

Ndgasena, for
possible,
is ?'
incomparablethe Buddha
Is it

it/

know

they ?'

can

Long, long ago, O king,there was

Tissa the Elder, and
by name
writing,
How
years gone by since he has died.
c

of

master

the

are

many

people

can

of him?'

know

Sir/
By his writing,
'Just so, great king,whosoever
'

Truth

is,he

the Truth
*

what

Blessed

the

the

Have

said

Truth
not

under

Blessed

was

king

our

and

what

preachedby the
Very good, Nagasena I1

4. The

sees

we

lives

'

Have

what

sees

you,

One

the
for

was,

One/

Ndgasena,

seen

is ?'
O king,to conduct
disciples,
selves
ourlongas under the eye of the Buddha,

his command

?'

'Very good, Nagasena T

1

Dhammazra,

Mr.

kumbur"'s
"

How

can

here

Trenckner
version
a

man

nearly Buddhism.

thinks

there

is

See below, III,5,

lacuna

here ;

and

10.

Hftiafi-

perhapssupports this. He renders the passage,

use
a pathhe does not
know ? And have not we

Ill, 5, 6.

THE

5. The

king said:
Nagasena, can

Yes, there can/

'

But

how

from

another

is

Give

me

gration,
transmi-

no

rebirth ?

'

illustration.'

an

king,were

lighta lamp

to

it be said that the

lamp,can

from,

there

there be

man,

1 1 1

'Where

that be ?

can

Suppose

SOUL.

migrates
trans-

one

to, the other ?'

or

Certainlynot/
'Just so, great king,is

'

Give

'

Do

'

me

gration/
transmi-

when
recollect,
great king,having learnt,

boy,

from

your

from
transmigrate

your

verse

some

other

or

'

Yes,

I recollect that/

'

Well

then, did that

teacher

without

further illustration/

you

you were
teacher ?

rebirth

verse

'

Certainlynot/
'Just so, great king, is

'

'

Very good, Nigasena

6. The
as

sena,
'

the soul
the

In

'

king said
l

without

gration/
transmi-

Is there

such

thing,Niga-

'

highestsense,

thing2/

rebirth

king,there

is

no

such

accordingtotheVinaya (therules
which the Buddha
of the Order),
preached,and which are called the
which
to the Sikkhip a da (ethics)
eye of the Buddha, and according
ourselves

lives longto conduct

our

he laid

down,

other passages,
no

meant

as

and

are

called his command

'

But there

Sinhalese,where

in the
less amplified

no

are

dently
there is evi-

the passage may well have been

the
the Sinhalese
of riddle,
to which
supplies

in the Pali ; and

lacuna
a

which

kind

solution.
1

Vedagu,

Mr. Trenckner

See

above, II, 3, 6, p.
thinks there is

follows the Pali word

for word.

86

(note).

lacuna

here.

The

Sinhalese

'

Very good, Nigasena

Nigasena,
another ?

who

No, there is not/

But if so, would

Yes, if it were

'

Give

me

'

But

other

king,a
would

he would

not

in the

set

reborn

but if it were,

no

illustration/

an

mangoes,

Yes/

itsevil deeds/

it not get free from

not

'Suppose, O
"

'

'

man's

5, 7.

king said: 'Is there any being,

transmigratesfrom this body to

[72]The

7.

HI,

MILINDA.

KING

OF

QUESTIONS

THE

112

man

steal another

to

were

'

punishment?

the thief deserve

have

stolen the

ground. Why

mangoes

would

the

deserve

he

punishment ?'
c

Because

that

those

he

stole

result of those

the

were

planted/
commits
Just so, great king,this name-and-form
deeds, either pure or impure, and by that Karma
were

another
is it

not

name-and-form
free from

set

is reborn.
its evil deeds

And

therefore

?'

'Very good, N"gasena!'

8. The

deeds are
king said : When
Nztgasena,by one name-and-form,what
'

those deeds

committed,
becomes

of

?'
Mr

The

that
*

are
6

1
2

deeds

leaves

never

follow it,
O

would

king,like a

shadow

it V

Can

pointout those
any one
those deeds, or there" ?'

deeds,saying: Here
"

No/

This is
These

an

exact

last words

yutta III,2,

10,

of what we had above, II,2, 6.

repetition
a
are
quotationof those that recur at Sa#/-

io, and

Dhammapada,

verse

2.

Ill, 5,
'

'

THE

io.

Give

me

Now

what

point

113

illustration/

an

do you

think, O king ?

fruits which

the

out

BUDDHA,

has

tree

Can
not
"

one

any

yet produced,
'

saying: Here they are, or there ?

Certainlynot, Sir/
of
'Just so, great king,so long as the continuity
life is not cut off,it is impossibleto point out the
"

'

deeds
'

that

Very good, Nagasena !'

9.

king said

[73] The

is about

be reborn

to

Yes, he knows

'

Give

'

to

done/

are

Suppose

put seed

would

in

he know

Just

'

Yes/

'

Can

here

or

he then,
there ?

that kind
which

of

could

[35]

to

be

there

such

Nigasena, be pointed out

person

as

as

being

'

Blessed

The

is about

!'

The

'

he who

that he will be born/

king said: Is
Buddha, Ndgasena?'

the

'

that/

know

great king,does

know

it,O king/

Very good, N"gasena

10.

that he will be born

know

king, a householder,were
the ground,and it were
to rain well,
that a crop would be produced/

Yes, he would
so,

he, Nigasena, who

farmer, O

'

reborn

Does

illustration/

an

me

'

One, O

passing away
tend

to

king,has passed away by

in which
nothingremains

the formation

That

is before he is bom.

This

is all very

of another

to II,2,
parallel
i

2.

indi-

vidual1.

It

One

Give

is

me

out

one

any

Blessed

the

out

ro.

there.'

or

do

think,

you
of

body

great

point

to

5,

illustration/

an

what

Now

'

possible

not

here

being

as

'

is

Ill,

MILINDA.

KING

OF

QUESTIONS

THE

114

blazing,

fire

flame

that

That

flame

has

possible

it

is

out,

gone

there

When

king

point

to

it

that

is

here

there?'

or

Sir.

No,

'Just

that

by

away

remains

for

The

Blessed

be

pointed

in

the

pointed
the

Very

One

has
of

he

doctrine

his

For

to

the

an

is
he

Anupddisesdya

Dhamma.

ends

or

can,

was

the

Fifth

Chapter.

nibMnadh"tuya.
See

above,

III,

5,

3.

it

and

?'

Here

root

no

individual.

end,
here

passed

which

another

doctrine2

Ndgasena

vanished/

has

One
in

away
of

that

it

Blessed

the

come

him,

of

ceased,

passing

formation

One

good,

of

the

out.

Blessed
'

kind

out

body

has

king,

great

so,

has

cannot

there.
O

king,

preached

But
be

by

Il6

the omniscient
'

Then

one,

Did

the

why

time,and

down

rules for the members

to

Is there

occasion

of

arose,

of the Order

'

0 king,who
knows
physician,
drugsto be found on the earth ?

all

'

Yes, there may be such a man/

Well, O king,does he givehis decoctions
drink

patientto

time when

at a

in,or before that ?

set

as

only
laying

in the habit

was

any

the medicinal

'

only omniscient.

not

was

it that he

was

time

'

Buddha, Nagasena,

foresee all things?

from

'

ITT, 6, 2.

MILINDA.

all things/

foresaw
1

KING

Blessed One

The

Yes.

He

king said

The

2.

OF

QUESTIONS

THE

illness has

to

the

already

'

malady has arisen/

'Justso, great king,the Blessed One, though he
omniscient and foresaw all things,
laid down
was
no
rule at an unseasonable time,but onlywhen
need
did he establish a regulation
which his disciples
arose
not to transgress as longas they lived/
were
Well answered, Nagasena!
'When

the

'

'

[75] The

king

said:

'Is

it true,

Nagasena,
that the Buddha
endowed
with the thirty-two
was
bodilymarks of a great man, and graced with the
characteristics; that he was
eightysubsidiary
golden
in colour with a skin like gold,
and that there spread
around him a glorious
halo of a fathom's length?'
Such, O king,was the Blessed One/
3.

'

'

'

But

his parents like that ?'

were

No, they were

In that

surelya
1

case

son

you

not/
must

say that he

is either like his

This is how

was

born

mother, or

Hina/i-kumburS understands

so.

those

the passage.

But
on

Ill,6, 4.

CONDUCT.

the mother's

side,or

he

the father's side !

on

The

Elder

king,as
6

Yes,

Where

'

It is

is like his

there

replied:

those

Is there

'

such

thing,O
petals?
'

hundred

is.'

does

it grow

up ?'
in mud, and

produced
V
perfection

in

But does the lotus resemble

father,or

'

lotus flower with

1 1

whence

it springsup, either in

in taste

?'

'

Certainlynot/

Then

Nor

does it resemble

the

it

water

the mud

of the lake,

colour,or

water

to

comes

in

smell,or

?'

that either.'

'Just so, great king,is it that

had the bodilysignsand marks you
though his parents had them not/
Well answered, N"gasena!'

the

Blessed

have

One

mentioned,

4. The
pure

king

in conduct

Was

(was he

Blessed

the

'

One

the

Buddha, Nagasena,

Brahma-^drin)?'
was
pure.'

'

Yes,

'

Then, Nigasena,it follows that he

See

Asfyati.
Society/1884,
There

is

Dr. Morris

p. 72.
untranslatable

an

is used

god, which

in its sense

in conduct/

"

was

follower

*.'

of Brahma

said

pure
the Buddha's

conduct

The
c

first

in the

'Journalof

play here

upon

the

the Pali Text

of the

name

of 'pure, best/ in the

questionreallyamounts
which
Brahma/ that is,'best,7

expression
to :

has

Was
come

that our expression

for the same
reason
meaning 'pure'
It is quite
connotation?
has often that particular
man
a moral
true that the etymological
meaning of the word is neither best
had
the secondarysense
author wrote
our
nor
pure ; but when
in P"li,driven out the etymological
sense.
completely,
to have

the

'

'

'

'

'

J 1

Have

'

you

elephant,O king ?

state

Ill,6, 5.

MILINDA.

KING

OF

QUESTIONS

THE

'

Certainly/[76]

'Well

trumpet

ever

'

heron's

the

"

(literally
cry
Oh, yes.'

elephant
l
")?
cry

that

does

now,

But

is

Of

follower of the

'

herons

that account

he, then, on
not/

course

great king,has

tell me,

Now

(Buddhi),or has he not ?'

He is a being with wisdom/
Then
(on your argument)he

Brahmd

wisdom

surelya

follower

is

of Buddha2/
1

'

answered, Nigasena !

Well

5. The
'

Yes,

did the Buddha

But

'

Great

to

'

was

king said : Is ordination3 a good thing?

good thingand a beautiful/

the

him

an

it,or

the 'Blessed One

king,when

at

obtain

foot of the

tree

ordination.

of

There

not

'

science
attained omni-

Knowledge, that
no
was
conferring

of ordination
the way
for his

'

in
him at the hands
of others
upon
that the Blessed One laid down
regulations
"

to
never
disciples,
their lives long4 !
Very true, N"gasena !

be

by
transgressed

them

'

'

'

This

technical

term

for

elephant's
trumpetingis

an

See, for instance,G"aka

2

As

matter

of fact

Brahma^ the

not

frequent.
in-

I, go.

approach in the Indian

of God, is alwaysrepresented,
in
nearest

thoughtof that time to our idea

Buddhism, as a good Buddhist.
See, for instance, Buddhist
Suttas,'
p. 1 1 6, and my note at p. 117,
3
Admission to the highergrade in the Order.
Upasampadl
*

Mr. Trenckner

again suspects something dropped

reply. But the connection

of ideas

seems

to

me

out

in this

quitesufficient.

111,6,7-

PASSION.

6. The

said:

king

'To

the

man

who

mother, and the

man

who

Ndgasena,
"

Truth
'

(Dhamma),

The

with

the

other

of the one,

tears

coolness and
be

no
1

at

the death

out

of love

cure

Now

of his

for the

'

there is

in heat and

two,

and

hot

of the
in

cure

passionthere

can

cure

'

Very good,Nigasena !

7. The
sena,

who
1

cool.

calm, but

these

king,are stained
passion. The tears

stainless and

are

of

fires of

three

weeps

weeps
his tears

are

"

which

king said

between

The

one

is

What

is the distinction,
N"ga-

is full of

who

him

is void of

'

passion,and

him

passion?'
overpoweredby craving,O king,and

the other not/

'

'

'

But

The

what
one

I look

does

at

desire what

is

good

to

not

lustful man,

He

way.

both

"

who

"

soft.

or

has

alike

of them

eat, either hard

desires what

of them

The

has

the other not/

king,and

it,Sir, in this

he who

'

?'

mean

is in want, O

passionand
neither

that

And

is

wrong/
king, in eating his

food

enjoysboth the taste and the lust that arises from

free from lusts experiences
taste, [77]but the man
the taste only,and not the lust arisingtherefrom/
Well answered, N"gasena !'
'

The
the

but that of
Sinhalese follows the Pa*li,
here
translator was
text before the

Trenckner's
1

The

of lust,
and delusion.
ill-will,
one

the

only shows
same

as

in

that
Mr.

edition.

point of this lies in the

of Nirv"#a,or Arahatship,which
is

course

of the many

The

allusion to the coolness and calm

is the

word

dying out of
used

of Arahatship.
epithets

the three fires

for coolness,
Sitala,

8. The

dwell ?

wisdom

does

said

king

KING

OF

QUESTIONS

THE

1 20

Venerable

Ill,6, 8.

MILINDA.

where

Nigasena,

king/

'

Nowhere,

Then, Sir,there

'

Where

Not

'

So there is

is

thingas wisdom/
dwell, O king ?
such

no

'

the wind

does

anywhere, Sir/

thingas wind/
answered, Nigasena !'

'Well

no

such

gration
king said : When you speak of transmi?
*, N Agasena,what does that mean
A being born here, O king,dies here.
Having
died here, it springsup elsewhere.
Having been
born
there, there it dies. Having died there, it
springs up elsewhere. That is what is meant
by
transmigration/
9. The

'

'

'

Give

me

an

illustration/

It is like the

of

man

should
the
set
mango,
that a great tree would
And
there would be no end

to

of mango

way,
'

The

king

By memory/

But is it not

that
'

'By what, Ndgasena, does

is past and done long
ago ?

by

'

the mind

2,not

by

the

2,

memory

recollect?'

we

Do

have

'

said:

recollect what

one

in that
the succession,

trees/

Very good, Ndgasena !

10.

after

who,

eatinga
seed in the ground. From
be produced and give fruit.

case

you

done

recollect any
and

then

business,O king,that
?'
forgotten

you

'Yes/
'

What
1

then ? Were

Sawsftra.

you

then without
2

Jfittena,no

mind

satiyl

?'

111,6,

'

MEMORY.

II.

No.

But

Then

why

the

by
*

king

the

But

does
in

or

useless.

art,

the

good,

Here

the

in
'

follow

text,

artificial/

yet

in

our

were

Mr.

which
like
author.

the

to

all

by

up

is
!

the

Trenckner

says
krztrima.

(imparted)
of

need

tice,
prac-

would

be

case.'

'

Sixth

the

?'

teachers

and

being

memory

no

Chapter.

of

interpretation

Sanskrit

stirred

it

artificial
have

contrary

Hhia/i-kumburS's

is

no

would

ends

or

artificial

never

Nigasena

Nigasena,

other/

schooling,

or

But

Very

there

not

?'

memory,

amount

artisans

then

memory,

'

king,

mind,

?'

the

and

the

by

'

[78]

that

origin,

is

it

Does

and

not

subjective
If,

outside

one

me.'

recollect

we

said:

from

Both

that

say

subjectively,

arise

suggestion

'

you

Ndgasena

good,

always

'

do

that

The

ii.

failed

memory

memory,

Very

'

my

121

is
It

the

words

Ka/umika

corrupt.
has

difficult

only

been

is
found

as

CHAPTER

III.

BOOK

111,7,1.

MILINDA.

KING

OF

QUESTIONS

THE

122

7,

kingsaid : In how many ways, Nagasena,

does memory
springup ?
is to say: by
'In sixteen ways, O king, That
personalexperience1,as when the venerable Ananda,
the devoted
or
woman
Khuf^uttari,or any others
their previous
who had that power,
called to mind
births
tinue
[79]or by outward aid 2,as when others conwho is by nature
to remind
one
forgetfulor by
the impressionmade
sion
occaby the greatness of some
their coronation day,or as
3,as kingsremember
pression
the day of our conversion
remember
we
by the imthat
made
by joy4,as when one remembers
which
him
pleasure or by the impression
gave
made
remembers
that
one
by sorrow6, as when
which painedhim
of appearance6,
or from
similarity
like them
call to mind the
as
on
we
seeing one
mother
father or sister or brother, or on seeing
or
'

The

i.

'

"

"

"

"

"

camel

them

or
or

"

remember

an

ox

or

an

ass

call to mind

we

others

like

of appearance
7, as when we
that such and such a colour,sound, smell,

by

difference

touch

belongto such and such a thing or

by the knowledge of speech8,as when one who is by
self
nature
is reminded
forgetful
by others and then himremembers
or
by a sign9,as when we recognise
other
a
draughtbullock by a brand mark or some
when
one
as
sign or from effort to recollect10,
by
taste,

or

"

"

"

Abhi^nato.

Ka/umikAya.

0/arika-vi^w^nato.

fi

Sabhaga-nimittato.

7
9

Visabhiga-nimittato.

Lakkhaaato.

10

Sarawato.

life,yet if,at the

evil

an

years

thoughts of

the

should

Buddha

his

enter

"

life

man

be

may

the

on

Certainlynot/
Very well ; but

'

float

stones

'

the

on

Well, good

boat ?

would

not

are

king said

'

float

cart-loads of

hundred

loaded

in

boat?'

'

Do

strive after the removal

tinystone

like the boat/

Very good, Nigasena !

3. The

rightenough/

float

deeds

purgatory."

in

'

if theywere

water

Yes, they would

'

without

water

even

mind, he

of destruction

case

reborn

believe/
That, too, I cannot
But tellme,O king.Would

death,

I don't believe.

the gods. This

among
thus do they also say :
By one

of

of

moment

will be reborn
And

Ill,7, 3.

MILINDA.

KING

OF

QUESTIONS

THE

124

(recluses),
Nagasena,

you
of past

?'

sorrow

'No/
'What

then?

Is it future

sorrow

strive

you

to

?'

remove

'No/
'

Present

'

Not

Then

if it be neither past, nor

that you strive to remove,

that you

are

cease

is what

future,nor

present
is it
whereunto

strive ?'

What

should

[81]

that either/

sorrow

then ?'

sorrow,

you
and

O king?
asking,
no

other

sorrow

That

this

should arise

'

'Then
after the

that

thing as

?'

sorrow

No.

"

strive after/

we

'But, Nigasena, is there (now) such

future

sorrow

grant that/

you

are

removal

mighty clever people to

of that which

does

not

strive

exist!'

FUTURE

111,7,3*

Has

it

SORROW.

125

happened to you,
kingsrose up against
you as enemies
Yes, certainly/
ever

king,that
and

rival

opponents ?'

'

Then

'

and

dug,

to

set

you

work, I suppose,

ramparts

erected, and

thrown

up, and

strongholdsbuilt,and

to

have

moats

watch

towers

of food

stores

collected1?'
*

Not

'

Or

prepared

hand/
before-

yourselftrained in the management

and in horsemanship,and in
elephants,
the war
chariot, and in archery and

war

of

use

been

had

you

of
the

all. All that had

at

fencing?'
all. I had

Not

at

But

why

'With
How

'

?'

the
so

learnt all that before/

objectof warding off future danger/

?
Is there such a thing(now) as future

danger ?'
I

No.

'

Then

trouble
which
'

grant that/

must

kings are mighty clever people to

yourselves about the warding off of that
you

does

exist !

not

Give

me

Tell

me,

further illustration/

that you

set

hollowed

out,

'

king.

to

work

or

Is it when
to

have

reservoirs

wells

been

athirst

are

dug,

formed, with

gettingsomething to drink ?'

All that has
Certainly not.

of

you

or

the

ponds
object

prepared

beforehand/

'

But

With

'

How
All

what

to

the
so

future thirst/
objectof preventing
thirst?'
Is there such a thingas future

that follows

above, pp.

100-102.

end?'

only differs by slightadditions from III,4,

126

No, Sir:

'

So

mighty

are

you

take all that trouble

to

Ill, 7i 4-

MILINDA.

KING

OF

QUESTIONS

THE

all the time

which
1

Give

prevent the future thirst

to

'

does

exist !

not

further illustration/

me

people,O king,[82]

clever

[Then the Elder referred,as before, to the means

future hunger,
peoplealwaystook of warding against
in
and the king expressedhis pleasureat the way
which the puzzlehad been solved.]
4. The

here

from
1

Very

said

king
far is

and
'

to

reach

has

Bhikkhu, who

mastery

his

over

Cambu-dlpa,
as
quicklyas

and

bend

saying I

The

of

born

One

Yo^-ana,

vasi

of the
a

came

day

your peoplesay
of Iddhi and
power
not

3,
could

it were

world,
forth his
stretched

believe.

cannot

traverse

Brahma
stretch

again if
so

from

vanish

can

How

quicklyso

is

many

'

leagues?
Elder
replied:

you

it

leagues2each

in the

man

it in

it possible
that he could

hundreds

mind

an

there, it would

earth,though

the

appear

strong

bent up arm, or
is
That
out ?

were

rock, the size of

the

it, Nagasena,

'

fall from

to

were

thousand
eight-and-forty
night/
Good, Nagasena ! Now do

that

the

If

it,O king.

is

far

world

the Brahma

to

chamber,
upper
take four months
down

'How

'

In

what

O king,
district,

'

highestheavens.
leagueof seven miles.

^Tetovasippatto,which

Hfna/i-kumburS

renders

mano

I know
of no passage in the Pi/akas where the
prdpta wu.
in connection
with Iddhi ; but it is often used by our
phraseoccurs
author. See,for instance,
justbelow, III,7, 9.

111,7,5(

ALASANDA,

There

there

And

'

About

far is Alasanda

how

Do

hundred

two

'

Alasanda1.

from

and

recollect ?

now

So

another
which

'

If

be reborn

and

were

to

-die here

of the

two

would

one

'

business

you

'

you

about

gone

and

two

O king/
together,

Give

me

There

N^gasena, were

be reborn

'

[83],O king,were
villagecalled Kalasi.

you born ?
It was
there

town
a

in Kashmir,

illustration/

an

is

world, and

arrive first ?'

Both

In what

man,

in the Brahma

'

born/

was
'

About

How

'

Twelve

'

'

far is Kalasi

how

And

'

hundred

two

far is Kashmir

from

done

I have
And

now,

done

Well,

which

'

Of

here ?

from

of Kashmir/

did you
same

in the Brahma

Alexandria

'

of Kalasi/

think

of

And

?
quickest

'

time/
it take

Just so, great king,would

in Kashmir.

'

so/

each in the

reborn

so/

think

I have

here

leagues/

leagues/
Now, great king,think

'

'

be

said

king

die here

'

5. The

'

was

Oh, yes/

'

to

here

of any

quickly,
great king,have
hundred
leagues/
Very good, Nigasena !
*

It

leagues/

for certain

know

you

did there

once

island called

an

born/

was

'

'

is

127

world

tell me,

built on
(inBaktria)

than

no

to

longerto
be

reborn

king. Suppose
an

island in the Indus.

two

128

THE

birds

and
flying,

were

the other

tree, and

both

the

at

fall to the

on

small shrub.

ground ?

fall together/

would

The

Just so, great king,in

the

Very good, Nagasena

shadows

The

6.

king

Seven, O

And

'

called

'

Tell

can

the
'

Nigasena,

there ?

are

how

'

does

one

'

is to say

seven

are

sword

in the

taken

not

1."

Truth

king. Suppose

and

kind

the

by

is it said there

me,

wisdom

of

kinds

many

that

why

in its sheath

'

of the
investigation

the

"

Then

one

off

how

wise

By

put/

you

king/

by

become

case

Venerable

'

said

of wisdom

kinds

many

first

'

two

would

shadow

whose

moment,

same

alighton a tall
If they settled

to

were

one

111,7,6.

MILINDA.

KING

OF

QUESTIONS

of wisdom
'

?'

lying

were

hand, could

it

cut

'

anything you wanted to cut off with it ?

Certainlynot/
Just so, great king,by the other kinds of wisdom
of
nothing be understood without investigation
Truth/

Very good, Nagasena

7. The

king

of,merit

more

said

'

Which, Nagasena,

demerit

or

is there

'

'Merit/
'

But

[84]
why ?

He

who

remorse,

'

and

does
feels

no

does

to
king, comes
acknowledgeshis evil-doing.So

not

remorse,

wrong,

increase.
and

But

no
feeling

he
remorse

who

does

feel
merit
dewell

gladnesswill

111,7,9'

PEACE.

129

springup within him, and joy will arise to him thus

all his frame will be at
gladdened,and so rejoicing
peace, and being thus at peace he will experience a
blissful feeling
of content, and in that bliss his heart
will be
knows

he

rest, and

at

heart

whose

thingsas they reallyare

merit

increases.

hands

and

One

feet

merely

for

man,

That

ninety-one K alp as.

king

greater demerit
who

said

his

is

than

why

demerit/

'

his who

"

merit

Whose,

'

sins

Nigasena, is
or
consciously,

the
his

'

sins

?
inadvertently
O
who
sins inadvertently,

He

reason

off,if he gave to the Blessed

handful
of lotuses,would
not
enter

Very good, Nagasena

8. The

that

rest

example, though

said,O king,that there is more

'

For

at

cut

are

for

purgatory

is thus

king, has

the

greater demerit/
In

'

that

reverend

case,

Sir,

shall punish

we

court
family or our
unintentionally/
wrong
But what do you think,O king ? If one
of a fierymass
seize hold intentionally
to
to
glowing with heat, and another were
which would be more
of it unintentionally,

doubly

any

of

who

our

The

who

one

'Well,

it is

did

just

not

know

the

same

what
with

he

were

man

of metal
seize hold
burnt

'

doing/

was

the

do

man

who

does
'

wrong/
Very good, Nclgasena!

9. The

king

said

'

Is there

any

one,

Nigasena,

paragraph constantlyrecurringin the

Pi"kas.
See, for instance,DJgha II, 75 ; Ahguttara III,104; and
MaMvagga VIII, 15, 13 (whereI have annotated the details).
1

The

above

[35]

is

who
to

or

go with
the Brahma

can

this

Til, 7,

MILINDA.

KING

OF

QUESTIONS

THE

30

bodilyframe

to

Uttara-kuru

the four
any other of
the world is divided)?7

world,or

to

which
great continents (into

people/
But how can
they ?' [85]
O king,having ever
Do you recollect,
jumped
the ground ?
foot or two feet across
Yes, Ndgasena,I can jump twelve feet/
Yes,

there

are

10.

such

'

'

'

'

But

'

I fix my

at

the

to

seem

how?'
mind

on

there,and
alighting
determination
my body comes

the idea of

of my
lightto me/

moment

'Justso, O king,can
of Iddhi,and has
power
when

he has

made

the

through the sky by means

Very good, Ndgasena !'
The

king

the

his mind,
the mastery over
his mind rise up to the occasion,

travel
*

has

Bhikkhu, who

said

of his mind/

Your

people say there are

bones even
a hundred
leagueslong. Now there is
hundred
tree
no
one
even
leaguesin length,how
then can
there be bones so long?
But tell me,
O king. Have
heard
of
you not
fishes in the sea five hundred
leaguesin length?'
10.

'

'

'

Yes.

I have

If so, could

heard of such/

they

not

have

bones

hundred

'

leagueslong?
Very good, Nigasena!'
'

The

king said: 'Your people,Ndgasena,

to suppress
the inhaling
and
say that it is possible
exhaling(ofone's breath)/
Yes, that can be done/
n.

'

'But

how?'

the

Because

'

it is all of
'

water

one

in it has stood

taste, the

taste

'

Yes, it can/
And
what, Sir,is the

(D ham

Truth

subtle.

and

But

ma), O king,is
this

is

which

minute

the most

of all things.7

minute

most

not

(Dhamma). Subtleness or
of qualities.But whatever
wisdom
(PawH) divide,and
*

fore
long,there-

Very good, Nigasena !

king said: 'Can even

thing,Nagasena,be divided?'
*

so

of saltV

14. The

111,7,14-

MIL1NDA.

KING

OF

QUESTIONS

THE

132

the

minute

most

of all

true

the

reverse

can

be

are

divided

there is

qualities
epithets

no

that

can

quality

other

divide wisdom/

can

'

Very good, Nigasena !

king said: 'These three, Nigasena,

and reason, and the soul in a being, are
perception,
they all different both in letter and in essence, or
the same
in essence
only in the letter ?'
differing
O king,is the mark
of perception,
Recognition,
15. The

"

"

and

discrimination of

thingas
1

In

the

Vinaya)
taste,the
2

soul in

2,and

reason

there is

no

such

beingsV

the Buddhist religion(the Dhammaway

is said in the ^Tullavagga
IX, i, 4, to be 'all of
same

one

'

of

salvation,
emancipation (Vimutti).
So also above, II, 3, 12.
Here
the words
are
Vi^"nanataste

lakkhaaaw

vinn"nzm, pa^nani-lakkhawa paw"", which the

into As a peasant, on seeinggrainsof
Ceylon translatoramplifies
them as valuable,
is it the characteristic
gold,would recognise
so
of vi#M#a
to recognise
of sense)
aramuwu
when it sees
(objects
them.
As a goldsmith,
on
seeinggrainsof gold,would not only
know they were
but also discriminate their value (aslargo
valuable,
(

or

so
small),

is it the characteristicof

but also to discriminate

3

between

See above,II,3, 6, and

the

II,3, 16.

pa#"a, not onlyto recognise,

objectsof sense/
Hina/i-kumbur6 here renders

IIT,7, 16.
But

'

SOUL.

if there

it then

such

no

forms

sees

thingas
with

tastes

with

tastes

the

soul,what

the

and

eye,

with the ear, and smells odours

sounds
and

which

be

133

with

tongue, and

is

hears

the nose,

feels touch

with the

with the mind ?'

body,or perceivesqualities
Elder
The
replied: If there be a soul (distinct
from the body) which does all this,then if the door
of the eye were
thrown down (if
the eye were
plucked
out)could it stretch out its head, as it were, through
the largeraperture and
(withgreater range) see
forms much
Could one
than before ?
more
clearly
'

hear

sounds

if the

better

smell better if the

nose

pulledout,
the body were
destroyed?
[87] Certainlynot, Sir/
if the

tongue

off,or

cut

were

torn

were

ears

were

or

away,

taste

better

feel touch better if

or

'

'

Then

there

be

can

soul inside the

no

body/

'Very good,Ndgasena P

6. The

king,which
'And
4

on

is contact,

'

'

the

hard

'A

there is,O

thing

has done/

One

is that?1

fixingof

depend

said:

the Blessed

what

The

such

Elder

one

and

organ
such

conditions which

mental

all those

of sense,

us
telling

that such

such

idea, and

sensation,and

intention,and such thoughtV

Give

me

an

illustration/

Suppose,O king,a man

sea, and takingsome

hand,

were

to

taste

were

water

it with

to

wade

in the

his tongue.

into

down

palm

of his

Would

inside
^ivitft)
givo by the 'life (or perhapslivingprinciple,
forms produced out of the four elements/
1
k'M"m.
Phasso, vedan", $"nn", /fcetand,

he

the

it
whether
distinguish
the Jumna, or
from
or

Sir/
Impossible,

More

follow

exercise of any

the

on

it to have

conditions which

mental

the

from

of the

one

organs

'

of

sense

Very good, N^gasena

7. The

time

what
'

Elder
it is

torches

The

know, O

you

king,

middle

lit. The

of the

firstwatch

The

The

are

Do

Chapter l.

?'

now

passed.

'

said

Yes, Sir,I know.

now

!'

Seventh

the

ends

Here

is

king,is

difficultthan that,great

between
distinguished

or

?'

the Maht

from

Sarabhfi,or

the

Ganges,

A"ravati,

the

from

the

from

water

were

III. 7, 17.

MILINDA.

KING

OF

QUESTIONS

THE

14

watch

is

night
going on.

now

four banners

ordered

are

raised,and

be

appropriategiftsto be issued to
you from the treasury.'
The
Yonakas
said: 'Very good, great king.
to

able is the Bhikkhu.'

Most

'Yes,

Most

men.

my

Were

the

[88]a

clever scholar would

at

master

like him

able
and
not

is
the

take

the

Bhikkhu.

pupillike me,
long in getting

the truth/
Then

the

given

of the

king, pleased with the explanations

questionshe had put, had Ndgasena

robed

in

embroidered

thousand

an

2,and said

hereby order
dailymeal for

him

cloak
'

worth

hundred

Venerable

N^gasena,
that you shall be providedwith
your
eighthundred days,and give you the
to

See the

note

That

kahdpawas, 'half-pennies.'

is

at the

end of Book

II,Chapter3, "

14.

Ill,7,

8.

choice

DEPARTURE.

of

anythingin

take/

And

you

to

had

enough

Sir,you

have

protect

me

to

and
a

palacethat it is lawful for

the Elder refused,
sayinghe
the king rejoined
I know,
:
'

on,

enough to

of
possibility
convinced

the

when

live

135

live

But you

on.

should both

protect yourself yourselffrom

"

publicrumour
but

to

the

the effect that you

received

nothingfrom me, and

the possibility
from
of a public rumour
that
me
I would
convinced
though I was
give nothing in
acknowledgement/
Let it be as you wish, great king/was
the reply.
Then
the king said :
As
the lion,the kijig
of
of gold,
beasts,when put into a cage, though it were
would turn his face longingly
to the outside ; even
do
so
I, though I dwell in the world, turn my
recluses.
to the higherlifeof you
thoughtslongingly
life and
to give up the household
But, Sir,if I were
the world it would
be long I should
not
renounce
me

'

'

have

to

his

many

the venerable

are

my

foes/

Nagasena,having thus
questionsput by Milinda the king,arose
seat and departedto the hermitage.

Then
the

live,so

solved
from

long after Nagasena had gone, Milinda

he had
the king thought over
to himself whether
the
and whether
propounded his questionsrightly,
And
he came
to
replieshad been properlymade.
had
the conclusion that to questionswell put replies
been well given. And
Nctgasenalikewise,when he
to
over
reached the hermitage,thought the matter
himself,and concluded that to questionswell put
had been given.
rightreplies
Now
ing,
Nigasena robed himself earlyin the mornand went with his bowl in his hand to the palace,
1

8. Not

136

and

down

sat

Pray

the

do

the

of

rest

think,

not

answered.

rejoicing

too

thinking

was

both.

And

well,
Thus
the

other

Here

did

on

that

these
what

ends

the
the

the
I

had

two

he

had

been

that

spoken

answering

do

rest

of

the

asked.

you

said

you

not

had

by
tioned
ques-

answered/
each

well.

of

of

as

rightly

congratulate

men

ing
hav-

myself

Pray

the

rightly

great

questions

'

all

result

all

of

been

had

had.'

passed

what

to

that

and

answered

over

came

had

him

to

with

said

part

having

at

thought

that

his

king,

great

the

the

Milinda.

problems

8.

and

awake

kept

and

aright,

on

[89]

was

debating

concluded

Elder

the

suppose,

night

in

was

asked

had

And

And

you.
I

whether

to

exulting

night

questioned

that

Sir,

And

said

and

side,

7,

him.

Nigasena,

his

at

for

prepared

venerable

the

Ill,

MILINDA.

KING

seat

respectfully

down

sat

'

the

on

saluted

Milinda

OF

QUESTIONS

THE

of

us

IV,

BOOK

THE

SOLVING

CHAPTER
i.

13 7

DILEMMAS.

i, I.

Master

of words

IV.

DILEMMAS.

OF

[90]

1.

clever and wise

sophistry,
Milinda tried to test great Nigasena'sskill.
Leaving him not \ againand yet again,
He questionedand cross-questioned
him, until
skill was
His own
proved foolishness.
Then he became
of the Holy Writ.
a student
All night,in secrecy, he pondered o'er
The ninefold Scriptures,
and therein he found
Dilemmas
hard to solve,and full of snares.
And
thus he thought:'The conqueringBuddha's
and

words
Are

many-sided,some
explanatory,
Some
spoken as occasion rose to speak,
Some
with essential points.
dealingfully
Through ignoranceof what, each time,was
will be strife hereafter

There
The

King

of

Righteousnesshas

In these diverse and

Let

To

subtle

to

what

thus laid down

utterances.

gaingreat Nagasena'sear,
so
strange
puttingto him that which seems

me

And
And

as

meant

now

yea contradictory get him

solve it. So in future times, when
hard

"

"

men

Begin to doubt, the lightof his solutions

Shall guidethem, too, alongthe path of Truth/
1

Vasanto

tassa

under
'abiding
kh"y"y a, literally

Compare ff"taka I,91.

his shadow.'

38

Milinda

Now

2.

KING

OF

QUESTIONS

THE

IV, T, 2.

MILINDA.

king,whea

the

night was
risen,bathed,and

the

turninginto day,and the sun had

and raised to his forehead,called
with hands clasped
of the past, the present, and
the future,and solemnlyundertook the observance
to

mind

of the

the Buddhas

vow,
eightfold

days from
myselfthe
my

vow

put
the

to

sayingto

himself

For

seven

will I do penance
by takingupon
and when
of the eightrules,
observance
now

will I go to the teacher and

is accomplished
these dilemmas/
So Milinda
him,as questions,

king laid

ornaments

aside his usual

clad in

and

dress,and put

off his

yellowrobes, with only a

like a
his head, in appearance
hermit, did he carry out the eightfold
abstinence,
For this seven
days I
keepingin mind the vow

recluse's turban

on

'

"

am

to

decide

no

case

at

law.

am

to

lustful thought,
no

harbour

no

no
thoughtof ill-will,
thought
tendingto delusion. Towards all slaves,
servants,
and dependentsI am
meek
and lowly
to show
a
over
disposition.
[91]I am to watch carefully
every
And
bodilyact, and over my six organs of sense.
I am
heart with thoughtsof love towards
to fillmy
allbeings/ Keepingthis eightfold
vow, establishing
his heart in this eightfold
moral law,for seven
days
he went
forth. But as the nightwas
not
passing
into day,at sunrise of the eighthday, he took his
breakfast early,
and then with downcast eyes and
measured
collected in
words, gentle in manner,
thought,glad and pleasedand rejoicing
in heart,
did he go to Nagasena. And bowing down
at his
he stood respectfully
feet,
on
one
side,and said :
3. 'There is a certain matter,venerable Nagasena,

Pa/isisaka^.

See ffataka II,197.

IV,

MILINDA.

KING

OF

QUESTIONS

THE

140

I, fi.

bridge unsteady and wavering,at a publicbathing

of common
place the discussion would be matter
talk.

is it said

Therefore

ground,unsafe and windy spots,

And
and god-hauntedshrines,
hidingplaces,
High roads,and bridges,and all bathingghats
These eightavoid when
talkingof high things/'
Uneven

"

"

'

eightkinds of people,NAgasena,
the discussion.
when talkinga matter
over, spoil
who are the eight? He who walks in lust,he
walks in delusion,he
he who
walks in ill-will,
the greedy man, the sluggard,
walks in pride,
There

'

5.

who
And
who
who
the
1

of

man

What

are

idea,and the fool/

one

objectionto

is the

each of these ?

'

asked

the Elder.
'

The

first

discussion

spoilsthe

lust,the

his

by

the third by his delusions, the

by his ill-will,
fourth by his pride,
the fifth by his greed,the sixth
and the
by his sloth,the seventh by his narrowness,
last by his folly.Therefore
is it said :
next

The

"

lustful,
angry,

bewildered

or

man,

The

proud,the greedy,or the slothful man,

The man
of one
idea,and the poor fool
These eightare spoilers
of highargument/'
"

'

6.

who

'

let

them,
who

There
out

and

obedience
1

It is not

these two

to

it

nine ?
some

known

pages)are

kinds

of

people,Nagasena,

that has been

secret

treasure

the

are

nine

are

not

up

The

talked

in their hearts.

lustful

man

the

verses

taken from.

here

(orthe

And

reveals

lust,the ill-tempered
man
where

with

over

others

in

it in
con-

quotedin

IV,

1, 8.

THE

of

sequence

RIPENING

[93] The

through fear,and the

something out of it.
drunkard
a
infirmity,
eunuch

because

of

through fickleness.
"

greedy

man

timid

141

lustful,
angry,

The

timid man,

reveals

man

and

is it said

bewildered
he who

it

for

in his eagerness
for
his imperfection,
and

or

under

man

gain to get
reveals it through

woman

Therefore

The

INSIGHT.

the deluded
ill-will,

some

mistake.

some

OF

drink, a
child

man,

seeks for

gain,

These

drunkard,eunuch, or a child
nine are fickle,
wavering,and mean.

When

secret

woman,

"

thingsare talked over to them

They straightwaybecome publicproperty."
*

There

eight causes, Nigasena, of the

what
advance, the ripeningof insight. And
are
the eight?
The
advance
of years, the growth of
reputation,frequent questioning,association with
with the
converse
teachers,one's own
reflection,
wise, cultivation of the loveable,and dwellingin
land. Therefore is it said :
a pleasant
7.

"

are

and in years,
By growth in reputation,
and by the master's aid,
By questioning,
and converse
with the wise,
By thoughtfulness,
By intercourse with men
worthy of love,
By residence within a pleasantspot
purified.
By these nine is one's insight
They who have these,their wisdom grows1."
"

'

8. 'This spot, N"gasena,is free from the objections

model comI am
And
a
panion
over.
to talkingmatters
I can
to do so.
for
one
keep a
desiring
any

Pabhi^ati

in the text appears

not

to be

Sinhalese repeatsit,but leaves it untranslated.

an

old

error.

The

will

secret, and
the

eightways
ripe. It would
have

may

OF

QUESTIONS

THE

142

in

IV,

MILINDA.

KING

i, 8.

keep yours as longas I live. In all

has grown
justdescribed my insight
be hard to find such a pupilas you

me.

pupilwho conducts himself

thus arightthe teacher ought to conduct himself in
virtues of a teacher.
with the twenty-five
accordance
the twenty-five
? He
must
And
what
always
are
his pupil. He must
and without fail keep guard over

[94=]Now
*

know

let him
about

what

he

towards

what

and
cultivate,

to

should be

neglect.He must
to keepinghimself

as

health,and

as

avoid

to

to

he may
sleep,and as

to

what

what

earnest, and

instruct him
in

what

food he

reject He should teach him

discrimination l (in food),and share with him all
that is put, as alms, into his own
bowl.
He should
Be not afraid. You will
him, saying:
encourage
gain advantage (from what is here taught you)/'
He
should advise
him
the people whose
to
as
he should keep, and as to the villages
company
and Vihiras he should frequent. He
should never
talk 2 with him.
he sees
When
indulgein (foolish)
defect in him
he
should
easilypardon it.
any
He
should be zealous,he should teach nothing
partially,
keep nothing secret, and hold nothing
take, and

may

what

"

back 3.
son,

He

should

sayingto

Vises

look upon him

I have
himself :
"

It does

o.

say in

not

what,and

in his heart

as

begottenhim
the Sinhalese

in

simply

repeats the word.

2

Salldpo

word, which

na

k^tabbo.

is often used

The

Sinhalese

without any

merely repeats the

bad connotation.
See,for

instance,G"taka I, 112.
8
So that,in the author's opinion,
there
in true

Buddhism.

is no

See the note, below,on

'

IV,

Esoteric Doctrine*
4, 8.

IV, i, 9.

THE

MODEL

He should
V
learning
sayingto himself: "How
back

"

He

TEACHER.

strive

should determine

bring him forward,

keep him from going

to

can

143

in himself

strong in knowledge,sayingto himself:

to

make

him

I will make

"

him

desert
mighty." He should love him, never
him in necessity,
never
neglecthim in anythinghe
far
so
ought to do for him, always befriend him
he can
he does wrong.
when
as
rightlydo so
in a
These, Sir,are the twenty-five
good qualities
teacher.
Treat me
in accordance
with.
therealtogether
"

"

Doubt, Lord, has

apparent contradictions
About
times
such

them

to

There

me.

of the

in the word

yours.

hard

to

Throw

the downfall

find

teacher

lightfor

me

on

are

Conqueror.

strifewill hereafter arise,

and

it will be
as

overcome

in future

with
these

insight
mas,
dilem-

of the adversaries/

agreed to what he had said,

which
and in his turn set out the ten good qualities
These
:
ten, O
ought to be found in a lay disciple
king,are the virtues of a lay disciple.He suffers
He
does.
like pain and feels like joy as the Order
He
takes the Doctrine (D ham ma) as his master.
delightsin giving so far as he is able to give.
On seeingthe religion
(D h a rn ma) of the Conqueror
decay,he does his best to revive it. He holds right
views.
Having no passionfor excitement3, he runs
9. Then

the Elder

Vinaya (Mahavagga I,25, 6).

the mutual
In the well-known passage in the Vinaya in which
duties of pupilsand teachers are
set out in full (MahdvaggaI,
2g, 26, translated in the 'Vinaya Texts/ vol. i,pp. 154 and foil.)
there is a similar injunction
26, 10)which throws lighton
(25,22
here.
the meaning ofdhammena
1

So also in the

Apagata-ko/tihala-mangaliko.'Laying aside
views

and

says the Sinhalese.

called ko/fthala
discipline

and

the

neous
erro-

mangalika,'

other teacher his lifelong. He

after any

not

IV,

MILINDA.

KING

OF

QUESTIONS

THE

144

r,

ro.

keeps

He
himself in thought and deed.
guard over
feels
He
delightsin peace, is a lover of peace.
no
[95] and walks not in religionin a
jealousy,
quarrelsome spirit. He takes his refuge in the
Buddha, he takes his refugein the Doctrine,he
takes his refuge in the Order.
These, great king,
of a lay disciple.
the ten good qualities
They
are
and right,
Hence
is it fit,
exist all of them in you.
and becoming in you that,seeingthe decay of the
of the Conqueror,you desire its prosperity.
religion
whatever
I give you leave.
Ask of me
you will.'

[Here ends

the introduction

to

the

solvingof

dilemmas.]

DILEMMAS.

THE

[ON

HONOURS

Milinda

Then

10.

TO

PAID

king,having thus been

feet of the teacher,and
his forehead, said:
to

the

granted leave,fell at the

raisinghis claspedhands
'Venerable
Nagasena, these
say thus : "If the Buddha
have passed entirely
away.
union
in

world

the

He

must

be

cannot

still in

and

therefore any honour paid to him becomes

On the other hand
if he
empty and vain \

those who

honours

have

as
suggestion,

opponents.
time.

accepts giftshe

sects

the

'Because

could not

leaders of other

world,having his being somewhere

world,a shareholder in the thingsof the

with

it,in

BUDDHA.]

THE

be.

so

passed

if it were
But

should be

whole

no

such

the way

and to them

ground to

common

there is

The

away,

paid,in

of

worship,to

only/is the implied

the Buddhists and their

doctrine in the Pali

discussion breathes the

Pi"kas,and

of
spirit

later

TV, T, 10.
be

GIFTS.

entirelypassed away
world, escaped from

the

would

free accepts

set

him

to

This

who

is

offered

be

not

unattached
(from life),
all existence, then

to

him.

it is

heresy,put it on one
Give
to
puzzle been put
Conqueror eyes wherewith
confusion

is

done

act

any

and

horns.

tirely
en-

vain."

It is

not

Blessed

The

abandoned

all

now

kind

of

when

see

the

has

this

of the

sons

riddle

said

One

the

to

accepts

'

is

no

he

of Wisdom

foot of the Tree

more
accepting of gifts,how much
he has passed entirely
by that
away

passingaway

been
2

to

future

the Blessed

And

the

at

the formation

faith

the

you

king/repliedthe Elder,

One, O

free.

then

To

side.

of their adversaries/-

set
entirely
gift. Even

has

who

empty

two

honours

the scope of those who have no mind \

questionfit for the great. Tear asunder this

of

'

and

becomes

"which has

he

to

within

matter

net

For

honour,

no

accepts it not

dilemma

145

which

leaves

no

(for
this,O king,

root

over

existence).For
the commander
by Sciriputta,

of

new

of the

"Though worshipped,these Unequalled Ones,

By gods and men, unlike them all they heed
Neither a giftnor
worship. They accept
It not, neither refuse it. Through the ages
All Buddhas

were

so,

will

so

ever

be

!"

alike

'

have not attained to

'Of those who
Apatta-minasanaTB.
of the Arahats/ says the Sinhalese by way of gloss.
the insight
2
Thera
The
in our
is not found
This verse
printedtexts.
attributed
of the verses
G"tM
(981-1017)has preservedthirty-seven
but this is not one of them.
to Sariputta,
Hina/i-kumbur",who quotes the P4K verses, reads
yanti, and sadtyanti.
1

[35]

146

The

ii.

king
speak

KING

OF

QUESTIONS

THE

'Venerable

said:

IV, I,

MILINDA.

II.

N"gasena,

praiseof his son, or a son of

But that is no
his father.
ground for puttingthe
It is only an
adversaries
expressionof
to shame.
I Explain this matter
belief. Come
their own
now
trine,
docof your
own
to
me
fullyto the establishing
[96]and to the unravellingof the net of the
father may

in

heretics/

replied: The Blessed One, O king,

is entirely
And the Blessed One
set free (fromlife).
put up a building
accepts no gift If gods or men
of the relics of a
the jewel treasure
contain
to
still by
Tathigata who does not accept their gift,
of the supreme
that homage paid to the attainment
of his
good under the form of the jewel treasure
other of
wisdom
do they themselves attain to one
or
the three gloriousstates1.
Suppose, O king,that
though a great and gloriousfire had been kindled,
it should die out, would
it then again accept any
supply of dried grass or sticks ?'
Even
it burned, Sir,it could not
be said to
as
less when
it had died away,
accept fuel,how much
and ceased to burn, could it,an unconscious
thing,
Elder

The

'

accept it ?'
*

And

of

that

out, would

gone
1

when

any

of their

men

Dry

wood

who

want

once

stick,produce fire,and

Tisso

god,

or

to

fire is

had

ceased, and

be bereft of fire?'

strengthand

own

in individual men,

for which

mighty fire

the world

Certainlynot

and
fire,

one

more,

with

is the seat, the basis

fire can,
power,

by

such

the
as

resides

the
by twirling

that fire do

tion
exer-

any

firework

required/

sampattiyo. That is,to another lifeas

Arahatship
here,on earth,in thisbirth.

man,

or

as

148

IV,

MILINDA.

KING

OF

QUESTIONS

THE

it had

stillapplicable
to that wind, when

12,

i,

died

so

?'

away

'Certainlynot, Sir. But fans and punkahs are

who
of wind.
for the production
Any men
means
are
oppressedby heat, or tormented by fever,can
of fans and punkahs,and by the exertion of
by means
their

strengthand power, such as resides in

produce a breeze,and by that wind
men,

own

individual

allaytheir heat, or assuage their fever/

that sayingof the sectarians
Then
'

to

turns

out

accepts it

who

him

done

which

blew,even

blown

over

the

so,

delicate.

As

it

has the Blessed

cool,so

so

world

cool,so
firstblew, and

of his love, so

wind

One, who

sweet,

which

no

root

act

an

and

"

vain

mightywind

As

by heat and tormented

tormented
gods and men

so

then

died

blew

with

calm,

so

away, so
the wind

of his love,
delicate,

that kind

remains.

systems with the

sweet,

once

calm, so

so

with

passedaway

now

"

great king,has the Blessed One

thousand

ten

is empty

not

As the great and

be false,

to

that

of

those
with

in

passingaway
men

were

pressed
op-

fever,even

so

oppressed with
threefold fire and heat \
As fans and punkahs are
of producing
means
wind, so the relicsand the jewel
of the wisdom
of a Tathigataare means
treasure
of
producingthe threefold attainment.
[98] And as
men
oppressedby heat and tormented by fever can
by fans and punkahs produce a breeze, and thus
allaythe heat and assuage the fever,so can gods
and men
and the
to the relics,
reverence
by offering
are

out

That

is,the

of which

(Nirv"za).

three

fires of

is the state

and

and delusion,
the going
lust,ill-will,

called,
par excellence,the going
'

out

'

IV, 1,13.

HONOURS

jewel treasure

TO

THE

of the wisdom

of

PAID

BUDDHA.

149

Tathdgata,
though
he has died away and accepts it not, cause
goodness
arise within
to
them, and by that goodness can
and can
of
allaythe fever and the torment
assuage
the threefold fire. Therefore is it,
great king,that
done
the Tathagata, notwithstandinghis
to
acts
having passed away and not acceptingthem, are
nevertheless of value and
Now

13.

hear

Suppose,O king,a
and

then

man

that sound

fruit/

bear

another

for the

reason

drum

can

that

'

sound
'

sound,

Would

die away.

to

were

make

to

were

thing.

same

acquiescein beingproduced again?

It
Certainly
not, Sir. The sound has vanished.
have
no
thoughtor idea of being reproduced.

The

of

sound

it has

when

drum

been

once

duced
pro-

died away, is altogether

cut off.
But, Sir,
And
is a means
of producing sound.
any

and
a

drum

man,

need

as

in
a

effort of power
siding
rethat drum, and so produce

arises,can

beat
himself,

the

by

on

sound/
'

the Blessed One

Just so, great king,has

the teacher

and

the

instruction

he

has

"

except

left in his

jeweltreasure of his
relics whose value is derived from his righteousness,
and contemplation,
and
and wisdom, and emancipation,
insight
givenby the knowledge of emancipation just
has he passed away by that kind of passingaway
so
of rein which no root remains.
But the possibility
ceiving
doctrine and

the

and
discipline,

"

the three attainments

Blessed One
the

sorrow

has

of

passedaway.
becoming can,

stillreceive
attainments,
treasure

and

is not

them

of his relics and

cut

off because

Beingsoppressedby
when
they desire the
of the jewel
by means

of his doctrine and

teaching.Therefore

the

is it,great

pline
disci-

king,that

all acts

done

having passed away

of value

14.

his
Tathigata,notwithstanding
and not
theless
neverare
accepting,

the

to

IV, r,

MILINDA.

KING

OF

QUESTIONS

THE

I5O

this future

fruit. And

bear

and

possibility,
great king,has been foreseen by the
Blessed One, and spokenof,and declared,and made
known,
in
*

of

some

word

The

Teacher

more

to

you

saying of
unjust,not

Does

The

and

Truth

cause

is empty

proved

Now

the road

to

hear another

the broad

earth

the

how

earth's

vain

this

"

It is untrue,
and

sorrow

perverse.
its

as

fruit,

'

for the

reason

thing.

same

acquiesce,O king,in all kinds

is it those

consent,

fore
there-

!
perdition

beingplantedall over
Certainly
not, Sir.'

'Then

laid downf

and

false.

has

have"

that
thereto,

him

of sorrow,

no-

gone, be the|
the Tathlgata

am

that because

of seeds
1

not

is

which

I have

consents
to

have

We

thus, Ananda,that?

not

accordingto fact,wrong,

leads down
'

it is

So

the enemy

It is the

14.

done

act

any

Ananda,that
arise: [99]

be,

Rules which

the

you,

passedaway

and

But

Order, let them, when

Teacher
has

'

regard it.

preached to
for the

It may

"

the thought may

you
of the Master is ended.

should

you

said

he

when

do

it ?'

seeds, planted without

fast and

yet stand

firmly
v

rooted, and
and

sap
flowers ?'
*

acts

expand into trees with great trunks

and
branches,and bearingfruits and

Though
as

the earth,Sir,gives no

site for those

development.
1

Book

of the

Suttas/p.
ii2.

Planted

Great

seeds, as
on

that site

Decease,VI,

consent,

of their

means

they

yet it

grow,

i, translated in

by

Buddhist

IV, i,

TREES.

15.

its means,

into

trees

great

with

branches,

are

destroyed,

fruit/

flowers, and
'

such

151

Then, great king,the

defeated,proved wrong

they say

that

is empty

and

"

act

an

vain."

sectaries

by their

done
As

to

him

who

the broad

when

words

own

accepts it not

earth,O king,is

the

Tath^gata,the Arahat, the Buddha

supreme.
Like it he accepts nothing. Like the seeds which
throughit attain to such developments are the gods
and
of the
men
who, through the jewel treasures
relics and the wisdom
of the Tathigata though he
it being
have
to
not
passed away and consent
like
firmlyrooted by the roots of merit, become
of
trees
unto
castinga goodly shade by means
the sap of true doctrine,
the trunk of contemplation,
and bearingthe
and the branches of righteousness,
flowers of emancipation,and the fruits of Samarais it,great king, that acts
ship. [100] Therefore
done to the Tathdgata,
notwithstandinghis having
still of
and not accepting them, are
passed away
"

"

value and bear fruit'

15.

hear another

Now

'

thing.

same

oxen,

or

and

for the

reason

camels, buffaloes,asses,

Do

acquiescein

men

further

the

birth

of

goats,
side
in-

worms

them?'
1

Certainlynot,

'

Then
are

worms

of

how

sons

and

so

Sir/

is it

then, that without

their

consent

born, and spreadby rapidreproduction

grandsons?

'

By the power of evil Karma, Sir/

Just so, great king,is it by the power
who
of the Tathagata,
and the wisdom
in nothing,that an
and acquiesces
away
*

him

is of value and

bears

fruit/

of the relics
has
act

passed
done

to

6. 'Now

another

hear

thing. Do
diseases
ninety-eight
the

OF

QUESTIONS

THE

152

MILINDA.

and

further

consent,

men

same

KING

should

be

Certainlynot,

Then

is it the diseases

how

evil deeds

done

in former

'

But, great king,if evil deeds

birth have

births/

and

evil done

bears

fruit.

here

done

or

in

done

suffered here and

be

to

?'

come

By

and

king,that the
produced in their
O

Sir/

'

good

for

reason

?'

bodies

"

I, 16.

IV,

now,

then

acts

both

weight

before has

is it that

Therefore

former

done

to

notwithstandinghis having passed

Tathslgata,
and not consenting,
nevertheless of value
are

the

away
and bear
7.

the

fruit/

Now

hear

further

and

reason

for

hear, O king, of
thing. Did you ever
named
Nandaka, who, having laid hands
Elder Sdriputta,
swallowed
was
up by the

same

the

ogre
upon the
earth?'

Yes, Sir,that

'

another

is

of

matter

talk among

common

men/

'Well, did Siriputta

acquiescein

that ?'

[101] Though the world of gods and men, Sir,

be destroyed,
were
to
and
moon
though the sun
to fall upon
the earth,though Sineru the king
were
*

of mountains

were

to

be

dissolved,yet would

not

Siriputtathe Elder have consented to any pain

And why not ?
being inflictedon a fellow creature.
Because

could cause
every condition of heart which
be angry or offended has been in him destroyed

him

to

and

rooted

been
be
him

out

removed,

angered

even

of his life/

And

as

all

cause

thereof had

Sir, therefore could

with

those who

thus

Siriputta
sought to deprive
not

r, 18.

IV,

'

SARIPUTTA.

But

how

O king,did
Sdriputta,

if

it that Nandaka

was

By

Then

if

consents

if this is

so

it,

to

consent

swallowed

so

was

great king,an

so,

not

not

up ?'

of his evil deeds/

the power

153

is stillof power

of

done

act

and

bears

evil deed, how

an

him

who

fruit.

And

to

much

of

more

away

king,that acts done

his having passed
Tathagata,notwithstanding
and not
acceptingthem, are nevertheless of

value

and

good
the

to

8.

in this
Have

one

it,O

bear fruit.'
how

Now

many,

have
life,

you

is

Therefore

heard

Yes, Sir,I

Then

Kiftka. the

been

swallowed

heard how

who,

men

by the
point?'
up

that

anythingon

have

those

king,are

earth ?

there are/

many

tellme/
Brahmin

the

Sikyan, and

the

ogre, and

Devadatta

Nanda

and

woman,

the

Suppabuddha

the Elder, and

Brahman

"

these

Nandaka
are

the

by the earth/
O king,had they wronged ?'
Blessed One and his disciples/
The
consent
did the Blessed One or his disciples
Then
to their being so swallowed
up ?
Certainlynot, Sir/
Therefore is it,O king,that an act done to the
his having passed away
Tathagata,notwithstanding
peoplewho
And
whom,

five
'

were

swallowed

up

'

'

'

consentingthereto,is

and

not

and

bears

nevertheless

of value

fruit/

deep questionbeen explainedby

clear. You have
and made
you, venerable Nagasena,
loosed
have
the secret thing [102]plain,
made
you
in the junglean open space,
the knot, you have made
opinion
overthrown, the wrong
the adversaries are
the sectarieshave been covered
has been provedfalse,
'

Well

has

this

1,19.

best of all the

questionas to not
honours paid'.]

consentingto

when

darkness

with

IV,

MILINDA.

KING

OF

QUESTIONS

THE

154

they met

you,

'

of schools !

leaders

the

ends

[Here

[THE

OF

OMNISCIENCE

19. 'Venerable

BUDDHA.]

THE

Buddha

the

Nigasena, was

niscient
om-

?'
'

Yes, O king,he

present with
One

always

not

was

the

omniscience

of the Blessed

reflection/

But

on

whatever

reflect he knew
1

and

The

him.

dependent

was

ledge
insightof knowcontinually
(consciously)

But

was.

he wanted

Then, Sir,the Buddha

know

to

have

cannot

if he

did

2.

scient,
omni-

been

reached
all-embracing
knowledge was
through investigation/
[Ifso, great king,our Buddha's knowledge must
have been less in degree of fineness than that of the
if his

other

Buddhas.

let me

But

draw.

had

king,you

each

husk, and
and
able

were

This

added

the

those referred

as

Burmese

to

of

was

seven

without

man

how

moment
*

amma^as3

consideration

many

laks of

be

grains

'

the

subsequentones to the various questionsare

Sinhalese. They are probably the same
titles
in his prefaceas being in his
to by Mr. Trenckner

MS.

So

An

Mr. Trenckner

not

hard

cart-loads of rice in the

a
a

conclusion

hundred

cart-load

in

is

littlefurther.]
Suppose,

in the whole

titleand

from

that

explaina

Would

tell you

to

there

half.

And

again below, " 27.

is about

amma#a

pretend

to

four bushels.

has marked

understand

this passage

it either.

The

as

corrupt,and

Sinhalese

I do

is also very

156

IV, 1,22*

MILINDA.

KING

OF

QUESTIONS

THE

But as regards
play,[103]and act with ease.
the higherregionsthey are
brought into play with
cause
and act slowly. And why is this so ? Bedifficulty,
clear as
of their minds
having been made
ings
regardsthose three stages, and because of the failstill
(to be vanquished in the higherstages)
of
It is like the movement
existingwithin them.
which has a clean trunk as far as the
a giantbambti
third knot, but above that has its branches intricately

into

entangled. So far as regardsthe smooth trunk it

but it would
when draggedalong,
would travel easily
This
branches.
stick obstinately
as regardsits upper
class of minds/

is the second
*

22.

From

these

the

third class is

to

be

guished.
distin-

Those, O king,who areSakadAgimins1,

reduced to a
and delusion are
lust,ill-will,

in whom

thinking
powers, so far as the five
lower stages are concerned, are broughtquicklyinto
But as regardsthe higher
play,and act with ease.
regionsthey are brought into play with difficulty,
and act slowly. And
why is this so ? Because of
their minds having been made clear as regardsthose
five stages, and because
of the failings
quished
(tobe vanin the higherstages)stillexistingwithin
them.
It is like the movementof a giant bambu
minimum,

which

has

their

"

above

that

So

as

far

clean trunk
has

as

far

its branches

as

the

fifthknot, but

intricately
entangled.

regardsthe smooth trunk it would travel

but it would
be moved
easilywhen dragged along,
with difficulty
far as its upper
branches
as
are
cerned.
conThis

who
Disciples

and
Arahatship,

is the third class of minds/

will return

only once

therefore pass away.

to

thisworld,there attain

IV,

THINKING

i, 24.

'From

23.

POWERS.

these the fourth

Those,

157

class is

to

be

guished.
distin-

king,who are Anagimins1,

who have completely
got rid of the five lower fetters,
their thinking
powers, so far as the ten stages2are
concerned, are brought quickly into play,and act
with ease.
[104] But as regardsthe higherregions
and act
they are brought into play with difficulty,
slowly. And why is this so ? Because of their
minds having been made
clear as regardsthose ten
stages, and because of the failings
(tobe vanquished
stillexisting
in the higherstages)
It is
within them.
like the movement
of a giant bambft
has a
which
""

smooth

trunk

far

as

that has its branches

the fourth
'

24.

the

as

knot, but above

tenth

intricately
entangled. This

class of minds/

From

these

fifth class is

the

Those,

king, who

the

four

Great

Evils3

have

stains have

been

washed

away,

whose

whom

evil4

to

is

have

been

are

to

be

guished.
distin-

Arahats,

in

ceased, whose

predispositions
lived the

have

put aside,who

and accomplished
the task, and laid aside every
life,
burden, and reached up to that which is good, for

craving after any kind of

future life has been broken
to
pieces6,who have
who
reached the higher insight6,
are
purifiedas
regards all those conditions of heart in which a
whom

Who

shipin
2

the

Fetter

will not

return

of the

even

once

to this

world,but

attain Arahat-

heaven.

This

noteworthy,for their mind is

higherfive stages. But it is on

is

regardsthe

not

yet quiteclear

as

all fours with the last

section.
3

Lust, becoming, delusion,and ignorance.

Parikktfla-bhava

Patta-pa/isambhidsL

KilesL

158

THE

hearer

can

be

all that

pure,

"

their

IV, 1, 25.

MILINDA.

KING

OF

QUESTIONS

thinkingpowers,

be or
can
disciple
play,and act with ease.

do, are

as

gards
re-

brought

But as to those
quicklyinto
thingswhich are within the reach of the Pa/"/"eka~
Buddhas
selves
(ofthose who are Buddhas, but for themalone)
theyare broughtinto playwith difficulty,
and act slowly. And
why is this so ? Because of
their having been made
as
regardsall within
pure
the provinceof a hearer,but not as regards that
within the reach of those who
Buddhas
are
(though
for themselves alone). It is like the movement
of a
giantbambft which has been pruned of the branches
and which, therefore,
arisingout of all its knots
when
draggedalong moves
quicklyand with ease,
because of its smoothness
all along,
and because of
its being unencumbered
with the junglygrowth of
vegetation. This is the fifthclass of minds/
these the sixth class is to be
25. [105] From
distinguishedThose, O king,who are Pa/"/"ekaBuddhas, dependenton themselves alone,wanting
"

'

no

the

teacher,dwellers alone like the solitary

horn
who
rhinoceros,

concerned, have

so

pure

far

as

their

own

of

higherlifeis

hearts free from

stain, their
province is concerned,
"

thinking
powers, so far as their own
are
brought quicklyinto play,and act with
But as regardsall that is specially
ease.
within the
provinceof a perfectBuddha (onewho is not only
Buddha, that is enlightened,
himself,but can lead
others to the light)
they are broughtwith difficulty
into play,and move
slowly. And why is this so ?
Because of their purityas
regards all within their
own
province,and because of the immensityof the
province of the omniscient
man,

king,who

would

Buddhas.

fearlessly
cross,

It is like
and

at

will,

I, 26.

IV,

by day

THE

But

deep

ocean,

when
and

further shore

afraid,and

And

why

because

he

comes

wide

and

it,then

to

and

and

shallow

night,a

or

BUDDHAS.

make

Because

159

brook

his

on

own

sightof the mighty

and sees
no
ever-moving,
would he stand hesitating

no

in

effort

even

to

get

of his

with
familiarity
immensity of the sea.

of the

perty.
pro-

it

over

his own,

This

is

the sixth class of minds/

From

26.

these the seventh

who
Those, O king,

are

class is

to

guished.
be distin-

completeBuddhas1,

all

knowledge,bearing about in themselves

the tenfold power
fident
con(ofthe ten kinds of insight),
in the four modes
of just self-confidence,
with the eighteencharacteristics of a Buddha,
endowed
having

whose
grasp
every
ease.

from

knows

mastery

no

limit,from

whose

nothing is hid, their thinkingpowers are on

point brought quicklyinto play,and act with
Suppose, O king,a dart well burnished, free
smooth, with a fine edge,straight,
rust, perfectly

without

"

crook

or

powerfulcrossbow.
in its

action, any

flaw in

it,were

to

be

set

on

there be any clumsiness

if it
retardingin its movement,

Would

against a
discharged by a powerful man
stuff,or delicate
piece of fine linen,or cotton
were

woolwork?'
the
why? Because
Certainlynot, Sir. And
stuff is so fine,and the dart so highlytempered,
and the dischargeso powerful/
[106] And just in the same
way, great king,
scribed
I have deof the Buddhas
the thinking
are
powers
broughtquicklyinto play,and act with ease.
*

That

is

as

but
enlightened,

from
distinguished
able to

the

teach,leaders of

last
"

men.

not

only themselves

160

these, O

of

27. 'Now

king,

six,and

other

the

outclasses

last

the

Buddhas

of the omniscient

thinkingpowers
aether

in
being purified

every

class of minds/

is the seventh

This

respect.

of their

Because

why

And

IV,i, 27-

MILINDA.

KING

OF

QUESTIONS

THE

the

"

alto-

"

is clear

and

"

Blessed

that the

active

clear and

so

king, displaysthe double miracle.

mental
is

there

no

that

reason

(Yet)those wonders,
of the
the mind (alone)

that

those

can

is

One, great

From

for

And

are.

powers
further

One

clear and

king, how

know, O

to

get

may
His

ken.

our

Blessed

the

of

mind

the

It is because

beyond

is

high qualitythat

in its

active

active

wonders

alleged.

be

king,[causedby

we

of

means

T]cannot
be counted, or calculated,
or
divided,or separated,
(For)the knowledge of the Blessed One, O king,
it is on
and
tion
reflecis dependent upon
reflection2,
he

that

(But)it

is

knows

alreadyhas

his

that

food

some

man

hand

one

when

sound

in

he

his eyes when

Buddhas

he

whatever

when

as

omniscient

to

wishes

passes
the

is open,
or
alreadyin his

they are

shut, or

opens
when

open,

bent

in,

more

rapid than that,great king,and

in its

action,is the

Blessed

or

One,

And

or

stretches

bends

more

although it
whatever
they want

There

is

forth his

it in

when

know.

something he
other, or utters

mouth
has

to

arm

swallows

mouth,

shuts
when

stretched

or

them
it is
out

"

more

easy
all-embracing
knowledgeof the

rapid than that his reflection.

is by reflection that they know
to know, yet even
when
they

surelysomethingwrong here ; either in the Pali,or

in my interpretation
of it,which follows the Sinhalese (p.130).
1
Here the opening argument of " 17 is again taken
up,

IV,

not

are

l6l

REFLECTION.

i, 27.

the
reflecting

Blessed

Buddhas

not,

are

even

then, anything other than omniscient/

'

But, venerable

Nagasena, reflection is carried on

of seeking (thatwhich
for the purpose
is not clear
when
the reflection begins). Come
Convince
now.
reason/
in this matter
me
by some
rich man,
a
Suppose, O king,there were
great
*

in wealth

and

gold

and

silver and

kinds

of

property

wheat, one

one

"

who

had

valuables, and
who

had

rice,and

stores

stores

of

of
all

paddy, and
and drygrain,
and oilseed,
and beans,and peas,
barley,
and every other edible seed, who
had ghee, and oil,
and milk,and curds,and honey,and sugar,
and butter,
and
in store-rooms
molasses, [107] all put away
in jars,and pots, and pans, and
of vessel.
sort
every
if a traveller were
Now
to
arrive,one
worthy of
and expectingto be entertained
hospitality,
; and all
the preparedfood in the house
had
been finished,
rice ready
and they were
to get out of the jar some
that
for cooking,and prepare a meal for him. Would
of the deficiency
in
merely by reason
wealthy man
eatable stuff at that unusual time be rightlycalled
poor or needy ?
in the palace of a
Certainlynot, Sir. Even
food
mighty king of kings there might be no
ready out of time, how much less in the house of
an
ordinaryman/
ledge
knowJust so, great king,with the all-embracing
reflection
of a
only is
Tath"gata when
wanting; but which on reflection grasps whatever
he wants.
Now
a tree
suppose, O king, there were
with its branches
in full fruit,
bending this way and
of
of the bunches
that by the weight of the burden
its fruit,but
no
single fruit had fallen from it.
'

'

'

[35]

62

Could
the

of
the

that

tree

case,

be

of

want

'

fallen

it has
*

Just

one

of the
it

reflection

on

fallingof the fruit is

-enjoyment,yet when

much

as

as

likes.'

one

great king,though reflection is

so,

condition

yet

its

take

can

of

'

the

though
precedent to

condition

fallen fruit ?

28.

circumstances

barren, merely because

For

No, Sir.

the

rightly,under
called

IT, 1,

MILINDA.

KING

OF

QUESTIONS

THE

sary
neces-

knowledge of the Tathigata,

he wants
to
perceiveswhatever

know/
'

Does

that

of reflection ?

moment

always, Nigasena,

happen

at

the

'

king. Just as when the mighty king of

his glorious
to mind
kings (the^Takkavatti) calling
wheel
of victorywishes it to appear, and
no
sooner
is it thought of than it appears
does the knowledge
so
of the TatMgata follow continually
tion/
reflecon
'

Yes, O

"

Strong is

omniscience

the

reason

give,Nigasena,

you

of

the

the

questionas to the
being dependent on

Buddha.

for the
that

convinced

am

that is so/

[Here

ends

the Buddha

[WHY
28.

DEVADATTA

WAS

'Venerable

At

III, 6,

to

there

the Order

is another

of

reflection *.]

ORDER.]

THE

TO

Nigasena, who

Devadatta2

ADMITTED

omniscience

it that

was

mitted
ad-

?'

problem

raised

as

to

the

niscience
om-

of the Buddha.
2

He

Buddha

is the

Judas

and
killed,

to

of the Buddhist
seduce

his

story,who

from
disciples

tried to have
him.

the

64

datta after he had

stir up

schism

Unravel

you.

admitted

then he

"

other

This
to

been

hard

Herein

to

'

29.

like

all

had

One

up Karma
endless series of

an

torment,

that

and

and the
finite,

become

Karma

and

that he

which

because

was

would

admitted
1

him

would
he
to

down

then pours

the

considered

perceivedhow,

Karma, he would

on

pass

he had

the

entered
caused

sorrow

endure
that

knew

for

to

the

infinite Karma

by

also therefore become

Kalpa.

of

Order,

the vious
prelimited.
not

to

heap

up
it

And

that, in his mercy,

he

the Order/

Then, Nagasena,the

and

full of

when

was

that if that foolish person

were
the Order then he would continue to

Karma

it will

both

[109] But
enter

the

up

in wisdom.

wisdom

also that the

knew

would, because

man

is put

Kalpas from torment

to perdition.And
perdition

from

One

Blessed

you

It

knowledge.

having heaped
for

scient.
omni-

been

'

in his mercy
the life historyof Devadatta

Blessed

to

your skill!
Blessed One, O king,was

The
and

mercy

have

In future times

show

then

would

the Order

double-pointeddilemma
this tough skein, break

Bhikkhus

find

to

cannot

argument of the adversaries.

be

17,1,29.

MILINDA.

KING

OF

QUESTIONS

THE

oil on

Buddha

the

firstwounds

wound, firstthrows

man

man

and then reaches out to him

precipice
an
hand, firstkillshim and then seeks to give
assisting
him life,
firstgivespainand then adds a subsequent
joy to the pain he gave/
'The
Tathagata,O king,wounds
people but to
their good, he casts peopledown
but to their profit,
he kills people but to their
advantage. Just as
mothers and fathers,
O king,
hurt their children and
knock them down, thinking
even
the while of their
a

IV,

good

so

165

DEVADATTA.

x, 30.

virtue of

by whatsoever
living
thingscan

method

an

increase

in the

be

brought about, by that

does he contribute to their good. If Devamethod
datta,
O king,had not entered the Order, then as a
layman he would have laid up much Karma leading
of woe, and so passingfor hundreds
to states
of thousands
of Kalpas from torment
from
to misery,and
of perditionto another, he would
state
have
one
suffered constant
pain. It was knowing that,that in
his mercy, the Blessed One admitted
Devadatta
It was
the Order.
at the thought that by renouncing
the world

would

sorrow

adopted that

His

accordingto
become

to

doctrine Devadatta's

finite that,in his mercy,

he

of

light.
making his heavy sorrow
of influence,O king,by the power
As a man
wealth
or
reputationor prosperityor birth,
a
grievouspenaltyhas been imposed by the
means

'

30.

of his

when

king

on

some

friend

or

relative of his,would

get

ability
arisingfrom the trust
reposed in him ; [110]justso did the Blessed One,
by admittinghim to the Order, and by the efficacy
of the influence of righteousness
and meditation
and
and emancipationof heart, make
wisdom
lightthe
have had to
of Devadatta, who would
heavy sorrow
of Kalpas. As a
suffer many
hundreds of thousands
make
clever physicianand surgeon, O king,would
a grievous sickness
lightby the aid of a powerful
medicinal drug,just so did the Blessed One, in his
to
an
end, admit
knowledge of the rightmeans
his grievous
Devadatta
to the Order and thus make
pain lightby the aid of the medicine of the Dhamma,
Was
then, O king,
strong by the power of mercy \
it made

lightby

the

Karu##abalopatthaddha.
267, and Sutta Vibhahga I, 10, 7.

Compare G"taka,vol. i,verse

66

THE

the

Blessed

turned Devadatta
into
'

being a

sorrow

He

indeed, Sir.

No

much

sorrow

'

committed

no

degreeV
accept this,great king,to

wrong,

not

full

the

in the smallest

even
*

of less

man

he

in that

guiltyof any wrong

of
from being a man

One

IT, 1,31.

MILINDA.

KING

OF

QUESTIONS

Then

as

datta
Deva-

admitted

One

Blessed

the

for which

reason

the

the Order/

to

further reason, O king,for

Devadatta.
the Blessed One's having admitted
pose
Sup'

31.

another

Hear

men

to

were

wicked

some

and

hurry before

seize and

robber, saying:

"

This

robber,your Majesty. Inflict upon

the

wicked

is the

him

king

such

punishment
And thereuponthe king were
as you think fit!
this robber
Take
to say to them
:
then, my men,
outside the town, and there on the place of execution
And theyin obedience to his
cut off his head."
orders were
to take that man
towards the
accordingly
And
who
some
man
place of execution.
was
high
in office near
the king,and of great reputation
and
wealth and property,whose word was
held of weight2,
"

"

and

whose

And

he

those

influence

"

should

see

have

pityon him, and were

Stay,good fellows. What

to

were

great

was

him.

to say to

good will
cuttingoff his head do to you ? Save him alive,
and cut off only a hand or a foot
I will speak on
his behalf to the king." And
they at the word of
men

that influential person were

the officer who had acted
a

benefactor

1
*

also

to

that robber

to
so

do

towards

so.

him

Now

would

have

been

?'

Gaddfihanam

pi. It is the Sanskrit dadrughna.

See my note, JTullavagga
Adeyya-va^ano.
VI,

PuggalaPa##atti III,12,

and

Paflfe Gati

4,

Dipana,98.

8, and

IV,

'

would

He

have

But would

'

the

painthe
off ?

cut

was

The

'

But

no

And

done

when
[111]

of

account

on

wrong

having

'

his hand

or

foot

'

the

pain

fault.

suffered

man

have

not

done

he have

Sir.
life,

his

saved

would he

that,what

done

167

DEVADATTA.

I, 32.

the

thief suffered,Sir, was

own

his life did him

saved

who

man

his

no

harm/
it in his mercy

'Just so, great king,was

Blessed

One

that
'

32.

by

that his

Him

for the

when

he said

the

ledge
know-

mitigated/
gated.
mitiking,was
of his death

moment

rest

the

be

sorrow,

at

refugein

of his existences

of the best is far the

him, who

The

Devadatta

took

In

would

sorrow

Devadatta'

And

For

"

Devadatta, with

admitted

that the

best1,

gods, the guide of gods and men,

marks
Who
and bears the hundred
see'th all,
Of goodness, 'tisin him I refugetake
Through all the lives that I may have to live/'
If you divide this Kalpa, O king,into six parts,
god

of

"

it was

at

created

end

the

of the

first part that Devadatta

in the Order.

schism

After

he has suffered

the other five in purgatory he will be

will become

Pa^eka-Buddha

released,and

under

the

name

of A/^issara/
'

One

Blessed

is the

Great

is
Literally,
'

walkingin
the four
2

The

the best

the Excellent

of these

Way,

Sinhalese

inserts

text.

See above, p. 158.

'

eight
"

the four
See

phala-samangino.

Trenckner's
3

on

giftbestowed, Nigasena, by the

In that the Tathslgata
Devadatta.
the

eightbeing those
and

magga-samangino

Puggala Pawzatti VIII, i.

paragraphhere

not

found

in Mr.

68

him

has caused

inasmuch

But

made

One

Blessed
him

done

'Then
reason

no

for him

Pa^eka-

'

king, having
painin purgatory,
done him wrong?'

Order, suffers

That

No, Sir.

the

done

of

state

therefore the Blessed One

not

the

to

Devadatta, O

as

in the

schism

has

attain

has he not

what

Buddha,

to

IV, I, 33.

MILINDA.

KING

OF

QUESTIONS

THE

is Devadatta's

fault ; and

own

mitigatedhis sufferinghas

who

harm/

accept this, O king, to the full as the

to
for the Blessed One admittingDevadatta

the Order.
Hear

'

33.

another

for his

having done

wound

full of

further

and

[112]Suppose in

so.

and

matter

reason,

hollow the weapon

which
stank of putridflesh,
and

whose

blood,in
caused

it

king,
a
treating
grievous

remained, which

by the pain
that varied with constantly
changing symptoms, by
variations in temperature, and by the union of the
three humours,
and phlegmatic
windy, bilious,
\
able physicianand surgeon were
an
to anoint it with
a
rough,sharp,bitter,
stingingointment, to the end
that the inflammation
should be allayed.And when
the inflammation
had gone
down, and the wound
was

made

worse

"

"

had

become

it with

he were
then
suppose
and burn itwith caustic.
lancet,

sweet,

he

had

an

alkaline wash, and

cauterised

the end

it,suppose

were

anoint it with

that the wound

his health

he

to
some

to

cut

And

into
when

prescribe
drug to

might heal

up, and the sick

tell me, O king,would

man

recover

it be

crueltythat the surgeon thus smeared

and cauterised
ointment,and cut with the lancet,

with

out

The

"

now

of

of
interpretation

is very uncertain.

some

of the medical

See pp. 134, 252, 304

terms

in this paragraph

of the text.

IV,

Certainly
not,

his

salty

it would
the

on

be with
man's

kindness

weal,

that

in

he

do all those

And

heal

"

things/
the feelings
of pain produced by his efforts
would
the surgeon
be guiltyof any
not

in respect of them

wrong
c

Sir

intent

heart, and

would

to

administered

69

'

wash
*

the stick of caustic,

and

with

'

DEVADATTA.

T, 34.

How

so

?*

Acting with

kind

intent and

for the

man's

weal, how could he therein incur a wrong ?

It is of heavenlybliss rather that that kindlysurgeon
would be worthy/
it in his mercy that the
Just so, great king,was
Blessed One
admitted
Devadatta, to the end to
release him from pain/
Hear
another
and
further reason,
O king,
34.
had
Suppose a man
why the Blessed One did so.
with
been
piercedby a thorn. And another man
the
to cut round
kindlyintent and for his good were
placewith another sharp thorn or with a lancet,and
that
to
the blood flowingthe while, were
extract
of crueltythat he
thorn.
would it be out
Now
'

'

acted
*

so

'

Certainlynot,

For

Sir.

he

acted

if he

intent,and for the man's good. And

done

so

suffered

the
such

might
pain that

man

have
he

with

had

might

died,or

would

kindly

have

not

have

been

nigh

death/

to

it of
Just even
so, great king,was
the Tathagata admitted
Devadatta,
release him of his pain. If he had
'

have
would
[113]Devadatta
purgatory througha succession
hundreds

of thousands

of

that
his mercy
to the end
to

suffered

not

done

torment

so

in

of existences,
through

Kalpas/

THE

170

I, 35,

Yes, Nagasena,the TatMgata turned Devadatta,

who
head

being carried
againstthe stream

road

to

was

peace
But the

wise

as

he

flood,with his

again pointedout the

lost in the jungle;
was

Devadatta

when

was

Devadatta

restored
up

he

of desolation.

meaning of these thingscould

pointedout, Nigasena, unless he were
!

you

to"

the

swallowed

was

the

and

reason

have

one

he

when

he

: he
precipice

the

down
falling
to

firm foothold

with

down

when

Devadatta

he gave

no

IV,

MILINDA.

KING

OF

QUESTIONS

'

the dilemma

[Here ends

Devadatta.]

about

[VESSANTARA'S
EARTHQUAKE.]
*

35.
thus

Venerable

"

There

proximate
This

is

leaves

no

be

inclusive statement,

no

a
anything to be supplemented,
There
to which
no
glosscan be added.
ninth reason
for an earthquake. If there

is because
we

there is

find

told that

which

statement

for

room

the Blessed One

were,

But

or

an

statement
can

NAgasena,the Blessed One said

O Bhikkhus,
these eight causes,
are
for a mighty earthquakeV
remote,

no

would

have

mentioned

it.

It

other,that he left it unnoticed.

another, and

ninth reason,

when

are

we

Vessantara's

givinghis mighty largesse

the earth shook
times 2. If,Nagasena, there
seven
for an earthquake,
then what we hear
are
eightcauses
of the earthquake at Vessantara's largesse
is false.
And
if that is true, then the statement
to the eight
as
1

From

of my
2

on

the Book

Buddhist

of the Great

Decease,III,13, translated at

p. 45

Suttas/vol. xi in this series.

See the Vessantara

(^dtaka,and

compare

G"taka

I, p. 74.

172

reckoned

not
*

37,

have

Now

eightcauses/
heard, O king,in the history
of devotion being done so as
those

amongyou

faith of any act

receive its recompense

of

our

to

of which

the fame
*

'

up to the gods ?
There are seven
heard of such.

of such actions.'

Who

Sumana

the

were

Pu?z;za the hired

and

the queen,

did those

peoplewho

the

and

and

garlandmaker,

the

brahman,

servant,

known

queen

as

devotion
fame

which

of which

in their
abode

you

body, mounted
up
?;
great Thirty-three

Yes, I have
who

mother
and
did

of

Pu?ma
acts

of

and the
life,

the

human

of the

And

heard of

the

Mallikd

gods/
others,O king,who,
to

even

and

the

in this

fruit even

reached

have

And

bare

things?'

Eka-safeka

and Suppiyi the devoted woman,

Gopclla,
the slave-girlIt was
these seven
who

life,

in this present

even

has reached

Yes, Lord, I have

cases

eightusual

and distinct from the

ordinaryoccurrence,
ones,

IV, I, 37.

MILINDA.

KING

OF

QUESTIONS

THE

to

the

even

blessed

heard, too, of them/

they ?'
Guttila the musician,and Scldhina the king,and
these four. Long
king Nimi, and king Mandhiti
it done, this glorious
deed and difficult/
ago was
But have you ever
heard, O king,of the earth
shaking,either now or in the past, and either once
twice or thrice,
or
when a gift
had been given?'
No, Sir,that I have not heard of/
c

were

"

'

'

'

And

I too, O

king though I have received the

and been devoted to study,
and to hearing
traditions,
the law,and to learning
by heart,and to the acquirements
of discipleship,
and though I have been ready
and to ask and to answer
to learn,
and to
questions,
sit

at

"

the feet of teachers

"

too

have

never

heard

IV,

VESSANTARA.

T, 37.

of such

73

thing,
except onlyin the case of the splendid
giftof Vessantara the glorious
king. And between
of Kassapa the Blessed
the times
One, and of
the Blessed One
the Sikya sage, there have rolled
by hundreds of thousands of years, but in all that
periodI have heard of no such case.
[116]It is at no
O king,at no ordinarystruggle,
that
effort,
common
the great earth is moved.
It is when
overborne
by
the weight of righteousness,
overpowered by the
burden
of the goodness of acts which
of
testify
absolute purity,
that,unable to support it,the broad
earth quakes and trembles and is moved.
Then
it
is as when
is overladen with a too heavy
a wagon
and the spokes are
and
weight,and the nave
split,
a

the axletree is broken

the

the

driven

and

Thus

the

as

when

of

waters

heaped-up rain-clouds,roar
at

rage

the

of

onset

burden

support the unwonted

the

the broad

it,great king,that

was

it is

the

overweightedwith

wind, and

the

by

of the

burden

creak

and

the

heavens, overspread with

tempest

to

Then

in twain.

and

whirlwind.

earth,unable

of the

heaped-up

gesse,
larforce of king Vessantara's
wide-reaching
moved.
For
quaked and trembled and was
turned in the
heart of king Vessantara
not
was

of
of dullness,nor
nor
lust,nor of ill-will,
pride,nor of delusion,nor of sin,nor of disputation,
of

way

of

nor

generosity. And
who

and

want,

all who

come

filledwith
without
ten

"

have

not

"

on

er

it was

end, that his mind

of

"

Let

yet-come,

receive whate

heart, O

and
self-control,

was

now

all those

who

arrive !

Let

they want, and

ever
on
giving,
set.

king,was
on

mightilyto

turned

was

thinking:

satisfaction!

conditions

fixed

it

discontent,but

inward

And

on

be
and

these

his mind

calm, and

too
on

KING

OF

QUESTIONS

THE

TV, 1, 38.

MILINDA.

and
and on self-restraint,
long-suffering,
to
and on
voluntarysubjugation
and

vows,

and
cruelty,

from

freedom

on

on

meritorious

of wrath

all forms

and
truthfulness,

on

ance,
temper-

on

and

purityof heart.
seeking after the

king,all
all
he had overcome
satisfaction of his animal lusts,
effort was
his strenuous
cravingafter a future life,
the higherlife. He had
set only towards
given up,
himself
devoted
O king,the caring for himself,and
His
mind
alone.
thenceforth
to caring for others
I
fixed immovably on the thought: "How
can
was
all beingsto be at peace, healthy,
and wealthy,
make
and
when, O king, he
long lived?" [117]And
was
givingthingsaway, he gave not for the sake of
for the
rebirth in any gloriousstate, he gave
not
sake of wealth,nor
of receiving
giftsin return, nor
of high
of long life for himself,nor
of flattery,
nor
of power, nor of fame, nor
nor
birth,nor of happiness,
of offspring
either of daughtersor of sons
but itwas
had

He

abandoned, O

"

for the sake

and of the treasure

of supreme
wisdom
thereof that he gave gifts
able,
so
immense, so immeasurso

unsurpassed. It

that supreme

to

"G"li, my

wisdom

son,

and

My daughter,and

was

when

he had

that he uttered

the Black
my

queen,

attained

the

verse

Antelope,
my

wife,Maddf,

I gave them all away

without a thought
And
'twas for Buddhahood
I did this thing
V"
"

38.

'

The

king,did the great king

Vessantara
by mildness,and the wicked
conquer
man
by goodness,and the covetous
by generosity,

From

the

angry

man,

ZariyfiPi/aka I,ix, 52.

for the PfiliText

Society,
p.

81.

See Dr. Morris's edition

IV,

and

I,

38.

VESSANTARA.

75

the

speaker of falsehood by truth,and all evil

did he overcome
When
he was
\
by righteousness
thus givingaway
he who was
eousness,
seekingafter righthad
who
made
his aim
righteousness
the great winds, on which
then were
the earth rests
below, agitatedby the full force of the power of the
influence that resulted from his generosity,
and little
one
by little,
by one, the great winds began to blow
and up and down
each side
and towards
confusedly,
the earth swayed, and the mighty trees
rooted
in
the soil 2 began to totter, and masses
of cloud were
heaped togetherin the sky,and terrible winds arose
laden with dust,and the heavens
rushed
together,
and hurricanes blew with violent blasts,
and a great
and terrible mighty noise was
given forth. And at
the ragingof those winds, the waters
littleby little
and at the movement
of the waters
began to move,
the great fish and the scalycreatures
disturbed,
were
and the waves
began to roll in double breakers, and
seized with
the beings that dwell in the waters
were
fear and
the breakers rushed
as
togetherin pairs
"

"

the

roar

lashed

of the

loud, and

the spray
garlandsof foam arose,

ocean

grew

was

and
fury,and
the great ocean
opened to its depths,and the waters
hither and thither,
the furious crests of their
rushed
waves
meeting this way and that ; and the Asuras,
with
and Garu/as, and Yakkhas, and Nigas 3 shook
! How
now
fear,and thought in their alarm : What
! is the great ocean
now
being turned upsidedown ?
into

"

"

On

this

sentiment

Mr.

Trenckner

calls

attention

to

analogousphrasesat Dhammapada, verse 223.

2
Sinapattd: which the Sinhalese renders po/o talehi
pceminiyiwu wrz'kshayo.
gewt patra wce/ima/a
8
Fabulous beingssupposedto occupy these fabulous waters.

the

kal

176

THE

and

the

as

water

which

on

and

then
agitated,

and

with

the broad

mountain

it the

earth

began

was

began

to

the

and

shake,
ocean

revolve, and

to

twisted.

And

earth,tfyeserpents, and

the

r, 39.

of escape.
troubled

way
l

rests

became

crest

ranges

Sineru

depths,[118] and
its rocky mountain
the tremblingof

it

IV,

MILINDA.

terrifiedhearts,for

sought,with

And

KING

OF

QUESTIONS

at

mun-

and boars, and

deer,
gooses, and cats, and jackals,
and the Yakkhas
and birds became
distressed,
greatly
of inferior power

wept, while those of greater power

merry/
a
huge and mighty
39. 'Just,O king,as when
cauldron2
is placedin an
full of water, and
oven
with grainsof rice,then the fire burning
crowded
beneath
heats first of all the cauldron, and when
that has become
hot the water
begins to boil,and
the water
and
boils the grainsof rice are heated
as
were

dive

hither and

thither in the water,

bubbles

arises,and

just so,

garlandof

king,king

is in the

bestow, and by
the great winds

world

reason

Vessantara

considered

of the

beneath

were

nature

and

foam
gave

is formed
away

of

mass
"

soever
what-

most

difficultto

of his

generosity

unable

to

refrain from

being agitatedthroughout,and on the great winds

shaken,
being thrown into confusion the waters were
and on
the waters
being disturbed the broad earth
trembled, and so then the winds and the waters
all three,as it were, of one
and the earth became
and powerfulinfluence that
accord by the immense
1

This

conceptionof

the earth

and the water on

on water
resting
air is Indian,and forms no part of distinctively
Buddhist teaching.
2
in Childers nor
in the Sannot
skrit
Mahati-mah"-pariyogo;
Hina/i-kumbure*
it
i
"
t
renders
PetersburgDictionary,
m a h a t
wu

mah"

bh^anayak.

IV, 1,40.

VESSANTARA.

resulted from

177

that

mighty giving. And there was

another
had
such
giving,O king, which
that
as
generosity of the great king

never

power

Vessantara.

just,O king,as

And

there

of
many
gems
value found in the earth
and the great
the sapphire,
and the wish-conferring
sapphire,
gem, and the cat's
*

40.

are

"

gem2, and
eye, and the flax gem1, and the Acacia
the entrancinggem, and the favourite of the sun 3,
the favourite

and

of the moon4,

the

and

and
crystal,

ka"""opakkamaka6, and the topaz, and the

ruby,and the Ma sir a stone 6 but the glorious
gem
of the king of kingsis acknowledged to be the chief
of all these and surpassing
all,for the sheen of that
jewel,O king,spreads round about for a leagueon
T
just so, O king,of all the giftsthat
every side
the

"

"

rendered diya-mew^iri-pusripa in the

Umm^-puppha;
Sinhalese.
Clough gives diyameneri as a plant commelina
1

cucullata/
2

Sirfsa-puppha

maTa*
8
4

in the Sinhalese,
m^r^-pushpa
cadenanthera
pavonia,'

rendered

being the seed of the

Suriya-kanto, which the Sinhalese merely repeats.
-fiTanda-kanta;and so also in the Sinhalese, These are

supposedto be formed out of the rays of

and visible only when they shine.
respectively,
5
has ka^opakramaya,
Sinhalese
The
Clough.
gems,

which
Masara-galla',

sun

which

renders

Sinhalese

the

the

and

is

my thic
moon

in

not

by masarasmaragd,

and
galya, which Bohtlingk-Roththink is sapphireor
Clough renders emerald/ and the commentary on the Abhidhdna
Padipika,quoted by Childers,says is a stone producedin the hill
of Masara
unknown).
(otherwise
'

similar lists of gems

On
and
the
7

elsewhere

at pp. 249, 250

note
my
of the East
Sacred Books

So

of the

'

the

Sutta

I, 32,

Suttas/p. 256. Compare above,

[353

JTullavaggaIX,

Buddhist

Suttas

i, 3,

xi of
'(vol.

').

also in the Mah^-Sudassana

Buddhist

see

translated in the

p. 33 of the text.

178

THE

KING

OF

QUESTIONS

IV,

MILINDA.

r, 41.

given upon earth,even the greatest

and the most
that givingof the good
unsurpassed,
king Vessantara is acknowledgedto surpass them
all. And
the givingof that gift,
it was
O king,
on

have

been

ever

that the broad

earth shook

seven

times V

marvellous

thing is it,Nigasena, of the

Buddhas, and a most wonderful,that the Tathigata
when
of becoming a
Bodisat (inthe course
even
a
so
unequalledin the world, so
Buddha) [119]was
mild, so kind, and held before him aims so high,
and endeavours
so
grand. You have made evident,
clear
NcLgasena,the might of the Bodisats, a most
of the Conquerors,
lighthave you cast upon the perfection
how, in the whole world of
you have shown
gods and men, a TatMgata, as he continues the
is the highestand the best.
of his noble life,
practice
Well spoken,venerable
N"gasena. The doctrine of
of
the Conqueror has been
exalted,the perfection
the Conqueror has been glorified,
the knot of the
arguments of the adversaries has been unravelled,
the jar of the theories of the opponents has been
the dilemma
broken
in pieces,
so
profound has been
made
clear,the junglehas been turned into open
country, the children of the Conqueror have received
'A

41.

the desire of their hearts 2.

best

of the

which

you

[Here

leaders of schools,and

There

the dilemma

is here

you

say, O

accept that

'

as

Vessantara's

as

said !

have

ends

It is so,

the

earthquakeat
gift.]

to

longparagraph in

the Sinhalese

omitted

the Pali.
2

NibMhana;

rendered

abhiwarddhiya

in the Sinhalese.

in

l8o

'

no

THE

IV,

MILINDA.

i, 43.

Sivi gave his eyes away, O king. Harbour

doubt on that point. And in stead thereof divine

King

produced for

were

eyes

should you
4

KING

OF

QUESTIONS

the

when

of it has

cause

Certainlynot,

point

the .divine eye

arise

utterlydestroyed,

been

basis,remains ?

for it,no

cause

no

that

on

doubt/

harbour

then, Ndgasena,can

But

when

Neither

him.

'

king/

[120]by which in this

had been
that its cause
it arose, notwithstanding
case
for it,no
mained.
basis,reutterlydestroyed,and no cause
1

What

then

is the

Come
this

reason

Convince

now.

of the

me

reason

of

in

the

thing/
'What

43.

such

world

of which

then,
a

there

Truth, by the asseveration

thing as

true

Is

king?

believers

can

perform

Act

the

of

Truth1?1

'Yes, Lord, there is.

make the rain to fall,
and
off the effects of

thingsthey want
'

all fours.

those

divine

By

other

no

to

It

go

This

See

2,and ward

Truth

other

the

cause

of its

meets

of Truth

that

Sivi the

king.

divine

eye

present, for the Truth

was

very

case, that

by the power
produced for

was

the

paragraph is
the

out

believers

do/

cause

in that case,

longerthan
2

fire to

true

poison,and accomplishmany

eyes were
of the
power

the

when

it

by

Then, great king,that fits the

it on

was,

And

arose

itself

production. Sup-

different in the

and
Sinhalese,

much

the P"li.
beautiful

'Buddhist Birth

in my
story of the Holy Quail (translated
where even so weak a creature
Stories/p. 302),
as
a

baby quailis able,by such a mysticAct of Truth,to drive back the

whom
the Brahmans
great and powerfulAgni, the god of fire,
so
much
feared and worshipped.

IV, I, 45.

KING

l8l

SIVI.

pose, O

king,any Siddha
(accomplished
one1) on
intoninga charm 2,and saying: Let a mighty rain
fall ! were
to bring about
now
a
heavy rainfall by
the intoningof his charm
would
there in that case
be any cause
for rain accumulated
in the sky by
which the rain could be brought about ?'
"

"

"

'

No,

charm

The

Sir.

itself would

be the cause/

'Justso, great king,in the case put. There would

be no
The Truth
itself would be
ordinarycause.
sufficient reason
for the growth of the divine eye !
O king, a Siddha
to
were
44. 'Now
suppose,
intone a charm, and say :
Now
let the mighty
of fire go
and
the
back !
blazing,raging mass
the charm
moment
to retreat
were
repeatedit were
would there be any cause
laid by which would
'

"

"

"

that result ?

work

The

No, Sir.

'

itself would

charm

Justso, great king,would

The
ordinarycause.
power
'

sufficient

there in

be the cause/
our

of the Truth

case

be

would

no

be

in itself!

'

cause

king,one of those Siddhas

then to say :
and were
to intone a charm, [121]
were
Let this malignantpoison become
as
a
healing
the charm
were
repeated
drug!" and the moment
c

45.

Now

suppose,

"

would

that
reserve

be

so

"

would

for that effect

to

there

be

any
be produced ?'

cause

in

itselfwould cause
Certainly
not, Sir. The charm
the warding off of that malignantpoison/
Just so, great king,without any ordinarycause
the Truth itself was, in king Sivi's case, a sufficient
of his eyes/
for the reproduction
reason
'

'

'

One

who

mantra)/says
2

knows

powerfulcharm

(or perhapsVedic

verse,

Hina/i-kumbure\

truth. (Satya-g"yandin the Sinhalese.)

Sa"/fca,
literally

82

THE

Now

46.

of

of China, O

the land
who

when

he

wants

Truth, and then

he

enters

Then

drawn

and

the

great

the

back

the

by

Sir,even
made

the

mighty

they flow

returns

could

ocean.

the

once

be

ocean

of all

so

gods

'

in

water

retire,how

to

great

ordinarybodilypower

combined

men

he

of

by lions,

drawn

into the

forms
per-

Act

of his chariot the

But

spot.

ocean,

solemn

royalchariot

distance
league's

over

so

his

roll back, and when

more

'

that

in front of the head

waves

Truths.

charm

to

on

46.

king,for the
It is only by

intervals of four months

at

I,

they are attained. In

king,there is a king of China,

of Truth

Act

an

IV,

MILINDA.

other cause,

no

of the four Noble

attainment
means

is

there

KING

OF

QUESTIONS

small tank

much

less the

could

not

be

of the

waters

'

great
'

no

By this
placeto

47.

he

ocean

the

is

reach/

the

his servants, and

Ganges

river

as

his ministers

of state,

along filled up

it rolled

full to the brim

the hills,

freshets from

by

not

There

righteousruler,O king,as
in the
day at the cityof PH/aliputta
of his
townsfolk and the country people,

of the

beheld

it does

Asoka

one

officers and

the force of Truth.

then

which

'When

stood

midst

know

and

flowing
over-

that

five hundred
mighty stream
leagues
in length,
he said to his
and a league in breadth
Is there any one, my
officers :
good friends,who
is able to make
this great Ganges flow backwards
"

"

"

and
'

'

up

stream

"

"

said they.
Nay, Sire,impossible/'
Now
a certain courtesan, Bindumatl
by

in the

crowd

heard

people repeat

asked.

Then

there

she

at

the

the

said

river

side,[122]and

questionthat

the

herself:

Here

to

name,

"

was

she

king had
am

I, a

IV,

KING

I, 47-

183

SIVI.

cityof Pi"iliputta,
by the sale of my
I follow the meanest
body do I gain my livelihood,
of vocations.
Let the king behold the power
of an
Act of Truth performed even
by such as I." And she
performed an Act of Truth l. And that moment
the mighty Ganges,roaringand raging,
rolled back,
up stream, in the sightof all the people!
Then when
the king heard the din and the noise
of the movement
of the waves
of the whirlpools
of
the mighty Ganges, amazed, and struck with awe
harlot,in

this

'

and

wonder, he said

that the great

his officers :

to

"

How

is

this,

"

is

flowingbackwards ?
And
they told him what had happened. Then
filledwith emotion
the king went
himself in haste
and asked the courtesan
Is it true what they say,
:
that it is by your Act of Truth that this Ganges has
Ganges

'

"

been

forced

flow backwards

to

"

Yes, Sire,"said she.

'

"

'

And

the

king

in the

power

asked

How

Or

who

"

matter

have

such

you

is it who

takes

(and carries them out)? By

as
authorityis -it that you, insignificant
you
this mighty river
are2, have been able to make

your
what

flow

words

heart

to

backwards

"

she

replied:
great king."
But the king said
'

And

"

"

in you

"

you,

It is

How

by

the power

can

of wicked

woman

of

that

Truth,
be

power

loose

and

life,

cit.p. 305),
That is to say, in the words of the Quail story (loc.
she c called to mind the attributes of the Buddhas who had passed
1

away}

and

the truth
2

made

solemn

asseveration of the faith' that she had

theyhad taught.

Anummatto,

which the Sinhalese translates as

feminine.

in

84

of virtue,under

devoid

KING

OF

QUESTIONS

THE

1, sinful,who

restraint

no

IV, I, 48.

MILINDA.

and are fullof transgresoversteppedall limits,

sion,
and live on the plunderof fools ?
is just
That
It is true, O king,what you say.

have

"

'

"

the kind
I

as

of

turn

down

by

the whole

the

be

to

"

upside

men

is this Act of Truth

What

or

all alike.

slave I

gold

When

or

see

despisehim

servant

he

is

"

noble

If I know

him

alike from

Free

not.

he

be

"

tradesman

distinction in his favour.

no
a

and

one

that I

of Truth

king,gives me

brahman

regard them
I make

gods

hear about it."

'"Whosoever,
or

of the Act

world of

kingsaid

let me

now,

noble

in such

even

it."

Then

Come

But

am.

great is the power

so

could

'

creature

fawningand from dislike do I do service to him who

has bought me.
This, your Majesty,is the basis of
the Act of Truth by the force of which I turned the
Ganges back."
48. 'Thus, O king,is it that there is nothing
'

which

those who

enjoy.
him

And

who

are

king

so

begged them
heaven, and

eyes from
Truth.
But what
eye

of flesh is

stedfast

of

out

you

'the truth may

not

Sivi gave

his eyes away

to
of him, [123]and he received
that

happened by

his Act

is said in the Sutta that when

destroyed,and

basis of it,is removed, then

that is

to

onlysaid of the eye,

And
contemplation.

the

can

no

of

cause

of

the

it,the

divine eye

arise,

the

that arises
insight,
thus, O king, should

take it.'

'Well

Vibhangaon

said, Ndgasena!
Compare
26.
P"fcittiya

You

""taka

have

II,

114,

admirably
and

the

Sutta

IV, 1,55-

solved

DURATION

OF

the dilemma

THE

I put

to

185

FAITH.

you

; you

have

rightly

explainedthe point in which I tried to prove you

have
the adversary.
thoroughlyovercome
; you
wrong
The
thingis so, and I accept it thus V
[Here ends

the dilemma
of

[THE
This

49.

AS

One

only stand
the other
1

CONCEPTION.

into details which

be

can

in the

Venerable

Blessed

TO

goes

[THE DURATION
55.

king Sivi's Act

to

Truth.]

DILEMMA

dilemma

best consulted

as

"

OF

FAITH.]

THE

Nigasena,it has been said by the

But now
the good law, Ananda,will
years 2."

fast for five hundred

hand

the Blessed One

But

on

declared,justbefore

idea of the power

of an Act of Truth which Nagasena
The exact time at
and curious.
here relies on
is most
interesting
This

which

introduced into Buddhism

it was

is

as

It has

yet unknown.

poration
probablyan incorof an older,pre-Buddhistic,
belief. The person carrying
it out is supposed to have some
goodness,to call that virtue (and
the goodness of the Buddhas
of the quail,
in the case
as
perhaps,
however
and that thing,
to mind, and then to wish something,
also)
to
and providedthere is nothing cruel in it,then comes
difficult,
It is analogousto the mystic power supposed to reside in
pass.
have a very
Childers very properlypointsout that we
names.
not

been

and
found in the Pi/akas themselves,

remarkable

one) in
answered

instance of

the Hebrew
and

!
fifty

And

there

Act of Truth

book

said to the

then let fire come

"

an

down
came

very un-Buddhistic
II. i. 10 : 'And
Elijah

(thougha

of the

Kings
:
captainof fifty
from
down

is

"

heaven, and
fire from

If I be
consume

of

man

thee

heaven, and

God,
and thy

consumed

both in this legendand in the

A great point,
fifty.'
is one
is that the power of nature
to be overcome
story of the quail,
looked upon by the Brahmans
as divine.
2
325.
X, i, 6,translated in 'VinayaTexts/ vol.iii,p.
^Tullavagga

him

and

his

86

QUESTIONS

THE

death, in

his

bhadda

live the

brethren

"

But

question put by
this

If the first of these

statements

56.

Su-

would

last

phrase is
explainedaway.

This

; it cannot

I,

the

system

the world

then
perfectlife,

absolute,inclusive

IV,

MILINDA.

if in

bereft of Arahats1/'

be

not

the

to

response

recluse

the

KING

OF

be

be correct, the second

rightthe first must be

false. [131]This too is a double-pointed
question,
than the jungle,
confused
more
more
powerfulthan
is misleading,
if the second

strong

to

put

Show

you.

knowledge, like
56.
those

statements

different

in the

letter.

of

have

the other

The

both
king,did make
quoted. But they are
both in the spirit
and

deals with the limit of the

one

of the doctrine 2,the other with

life
religious

"

far removed

one

now

of the

extent

One,

you

from

one

duration

the

It is

knot.

of your
power
leviathan in the midst of the sea/
the

Blessed

The

'

knotty than

more

man,

be

the

tice
prac-

as
thingswidely distinct,

two

from the other

surface of the earth,as

the zenith is from

as

heaven

and as
good is from evil,
pain. But though that be so, yet
should be vain, I will expound the

is from

purgatory,
pleasureis from

as

lest your

enquiry

further in

matter

its essential connection/

57. 'When
law 3 would
said

the

Blessed

only endure for

the time of
declaring

so

the remainder

if

Book

Suttas,'
p.
2

no

of
1

Sdsana.

women

the Great

would

said

its

years, he

he said

For

been

Decease, V, 62,

for

translated

Saddhammo.

"

The

thousand

admitted

08.
3

good

destruction,limiting

endure

had

the

that

five hundred

of its existence.

good law, Ananda,

years

One

to

the

in 'Buddhist

88

'

'

THE

QUESTIONS

KING

OF

IV,

MILINDA.

r, 59.

Certainlynot, Sir/
But why not, O king ?'

downpour of the rain/

reservoir of the
Just so, O king,is the glorious
good law of the teachingof the Conqueror ever full
of the practiceof duty
of the clear fresh cool water
and virtue and moralityand purityof life,
and continues
all limits even
to the very
highest
overflowing
'

Because

of the continual

heaven

of

Buddha

if the

And

heavens.

children

of

the

and
in
continuously,
addition,the rainfall of stillfurther practiceof duty
then will
and virtue and moralityand purityof life,
it endure
for long,and the world will not be bereft
This was
of Arahats.
the meaning of the Master's
he said :
But
words when
if,Subhadda, in this
of life,
system the brethren continue in perfectness
rain

down

into

it

"

then will the world

'

be bereft of Arahats."

'

again,O king,that peoplewere

to
continually
supply a mighty fieryfurnace with
dried cow-dung, and
dry sticks,and dry leaves
59.

Now

not

suppose

"

would

that fire go out ?'

[133] No indeed, Sir.
'

Rather

would

it blaze

and burn more

fiercely,
brightly/
'Just so, O king,does the gloriousteachingof
the Conqueror blaze and shine over
the ten thousand
world systems by the practice
of duty and virtue and
tion
moralityand purityof life. And if,O king,in addito that,the children of the Buddha,
devoting
themselves to the five1 kinds of spiritual
tinue
exertion,confor the
zealous in effort if cultivating
a longing
threefold discipline,
they train themselves therein
more

"

"

Pa#/"a-padhSnahgani.

there

are

four

kinds

only.

This

is curious.

In the Pi/akas

r, 6o.

IV,

DURATION

OF

THE

189

FAITH.

if without

ceasing they carry out to the full the

conduct that is right,
and absolutely
all that
avoid
is wrong,
and
of life then
practiserighteousness
will this glorious
doctrine of the Conqueror stand
"

and

more

the

world

will

in reference

when

world

the

roll on,

years

of Arahats.

It

and
was

king,that the Master spake

if,Subhadda, in this system the
of life,
then will the
perfectness

this,O
"

But

continue

not

as

bereft

be

not

to

he said

brethren

stedfast

more

in

be bereft of Arahats."

'

'

to continually
Again, O king,suppose people were
polishwith fine soft red powder a stainless
that was
mirror
well
alreadybright and shining,
dirt and dust
would
polished,smooth, and glossy,

60.

mud

and
6

arise

indeed, Sir.

No

certaintyeven
1

Just so,
Conqueror
from

its surface ?'

on

Rather

would

stainless than

more

it become

to

before.'

king,is the gloriousdoctrine of the

stainless by nature, and altogether
free
O

the dust and

dirt of evil.

cleanse it

of the Buddha

by

if the

And

the virtue

children

from
arising

shaking off,the eradication of evil,from the

of duty and virtue and moralityand purity
practice
doctrine
for
endure
then will this glorious
of life,
It
long,and the world will not be bereft of Arahats.
in reference to this that the Blessed One
was
spake
the

the

brethren

teachingof
has

longas
There

Pali.

But

continue

the world

will not

"

lie said

when

the

is

in

as

does

in this

bereft of Arahats."

its essence,
not

paragraphhere

system

of life,
then
righteousness

Master, O king,has

conduct

conduct

be

if,Subhadda,

For

its root

and

stands

in

the
duct,
con-

fast

so

decline V
in the Sinhalese

not

found

in the

THE

OF

QUESTIONS

MILINDA.

KING

IV,

I, 61.

'Venerable

N"gasena,when you speak of the

disappearanceof the good law, what do you mean
?
by its disappearance
O
There
three modes
of the disappearance,
are
king,of a system of doctrine. And what are the
6

1.

'

'

decline of attainment

The

three ?

to

an

intellectual

the decline of conduct in accordance with

grasp of it,
it,and the decline of its outward form l. [134]When
of it ceases,

the attainment

himself

conducts

of it.

then

arightin

By

the

even

it has

man

who

standing
clear under-

no

the decline of conduct

the

gation
promul-

of the rules of

form

form

of the

has

ceased, the succession

These

off.

cut

of
'

so

loosed

arguments of the

proved

them

schools !

[Here

when

pearance
disap-

wrong

"

you,

of the leaders of

best

'

ends

the

[THE
'

of the

venerable Ndgasena,
explained,
profound,and have made it plain.
the knot ; you have destroyedthe
broken
them in pieces,
adversary,

dilemma
the

62.

forms

well

this dilemma
have

the three

are

of the tradition is

system of doctrine/

have

You

You

ward
discipline
ceases, only the outremains. When
the outward
religion

BUDDHA'S

Venerable

he

himself,or

as

was

there

of

faith.]
SINLESSNESS.]

Nigasena,had

became

the duration

to

Buddha, burnt
still some

Blessed

the

out

evil

One,

all evil in

remaining in

him?'
1

Linga, possibly uniform/ Either the Order or the yellow

if the system were
See below, IV,
Buddhism.
robe,for instance,
3.

2.

IV, 1,63.
'

'

He

had

But

how, Sir ?

in his
'

KARMA.

burnt

body

Yes, O

when

he

At

the

not

was

purge

left/

none

Tathigata get

Raf agaha

troubled with wind

was

was

hurt

of rock
splinter
he suffered from dysenonce
tery
the humours
of his body were
administered to him 3,and once

when

once
a

There

'

foot *,and

piercedhis
disturbed

Did

king.

2,and

all evil.

out

the Elder who

waited

V
(thatis Ananda)
gave him hot water
Then, Sir,if the Tathigata,on his becoming a
this other
Buddha, has destroyedall evil in himself
that his foot was
statement
piercedby a splinter,
that he had dysentery,and so on, must
be false.
But if they are true, then he cannot
have been free
Karma.
from evil,for there is no pain without
All
of
pain has its root in Karma, it is on account
that suffering
This double-headed
arises5.
Karma
him

on

'

"

dilemma

is put
'

you, and you

king. It is not

have

to

to

solve it/

all

that has
suffering
There
its root in Karma.
are
eightcauses
by which
arise,by which many
sufferings
beings suffer pain.
And
what are the eight? Superabundanceof wind,
[135]and of bile,and of phlegm,the union of these
humours, variations in temperature, the avoidingof

63.

No,

See

MaMparinibbana Sutta IV,

MaMvagga VIII, i, 30-33.

VII,
JTullavagga

See

This

VI, 17,

is,no

here

the

MaMvagga

But

the
the

two

same

That

doubt,the

21.

recounted in the

occurrence

Childers translates v"tab"dha

1-4.

but I adhere

to

3, 9.

are

to

the

translation

that Ananda
very

and
similar,

event, it is hot

is,there

can

gave

be

water
no

by

adopted there.

him,

not

'

Mahivagga

rheumatism,'
It is said in

gruel.
Gith^ 185, referring

hot water, but

in the Theri

that is mentioned.

without
suffering

discussion in St.John's
Gospel,ch, ix.

sin.

Compare

the

THE

QUESTIONS

external
dissimilarities,
each
and

of these
these

suffer

there
the

are

are

IV,

MILINDA.

Karma.

and

agency,

63,

i,

From

that arise,
sufferings
by which many beings

some

eightcauses

And

pain.

KING

OF

that

maintains

therein whosoever

injuresbeings,and besides it there

is false/
is no other reason
for pain,his proposition
kinds of pain have
But, Sir,all the other seven
for they are
its origin,
each of them also Karma
as
all produced by Karma/
derived
from
If,O king,all diseases were
really
it is Karma

that

'

Karma

by

there would

then

they could

which

When

other.

be

be

characteristic marks

no

from

one
distinguished

the wind

is

disturbed,it is so

in

the
one

by cold,or by heat, or by
or
or by standing
hunger,or by thirst,
by over eating,
too
long,or by over exertion,or by walking too fast,
or
by medical treatment, or as the result of Karma.
or

Of

other

of

these

ten, nine

future

ten

but
life,

it is not

ways

"

do

not

in

act

past life or

in one's present existence.

in

fore
There-

all

pain is due to
Karma.
O king,is derangedit is
When
the bile,
or other of three ways
so in one
by cold,or by heat,
When
turbed
the phlegm is disor
by improper food.
it is so by cold,or by heat, or by food and

rightto

say

that

"

drink.

When

disturbed

or

distinctive

these

either of

three

mixed, it bringsabout

pain.

Then

there

are

its

the

arisingfrom variations in temperature,

and external agency 1.
dissimilarities,
the

that has

act

Karma

as

broughtabout arisingfrom
1

terms

As

was
are

pointed out

very doubtful

its fruit,
and

the

above, IV,

act

humours

special,
specialpains
own

avoidance

of

And

is

the

done.

i, 33, many

are

there

pain so
So what

of these medical

IV,

6".

i,

arises

other

arises from
far

too

193

the fruit of Karma

as

which
go

KARMA.

And

causes.

[136]when

they
fix the

the

that

say

the fruit of Karma.

produced as
Buddha's
insightcan

less than

is much

that

ignorant
pain is

every
without
one

No

of the action of

extent

Karma.'
'

64.

when

Now

Blessed

the

One's foot

torn

was

of rock, the pain that followed was

not
by a splinter
I have
produced by any other of the eight causes
For
Dementioned, but only by external agency.
vadatta, O king,had harboured hatred againstthe
sands
Tathclgataduring a succession of hundreds of thouof

hold

seized
it

births1.
of

with

over

other

two

interceptedit before
and by the force of
off,and fell upon
it bleed.

Karma,

this

these

either

due

to

in the seed.
that

must

either

as

be

not

Or

it is

be due

as

either

when
to

the
the

So

Visama-pariMra-^a
[35]

produced

For

act.

of

beyond
pain. It is

that

soil,or
is

food
defect

own

to

must
a

be

defect

digested

not

"

in the

stomach,

of the food/

below, IV,

made

result of his

"

65. 'But althoughthe Blessed

pain which was

brought about

been

germinate
of the

the badness

his

foot,and

other kind

no

pushed

together,and
the Tathigata ;
torn
was
splinter

have
the

he

fall upon

One's

else's

one

does

the badness

to

or

impact a
must

can

seed

came

reached

pain

some

there

two

when

as

One

of

or

their

that

rock, and

it would

rocks

it had

hatred

his
of

the Blessed

Now

in the Blessed

in

was

mighty mass
hope that

the

But

head.

It

result of
avoidance

One
his

of

suffered

never
own

Karma,

dissimilarity2,
yet

3, 28.

both

in the Sinhalese
O

or

and

the Pali.

OF

QUESTIONS

THE

194

KING

17,1,66".

MILINDA.

pain from each of the other six causes.

And
by the pain he could suffer it was not possible
to this body of
to deprivehim of life. There
come
O king,compounded of the four elements1,
ours,
desirable and the reverse, pleasantand
sensations
unpleasant.Suppose, O king,a clod of earth were
into the air,and to fall againon to the
to be thrown
it be in consequence
of any act
ground. Would
it had previously
done that it would so fall?

he

suffered

'

it could

by which
either

good

present

no

in the broad

reason

result of

experiencethe
It would

be

[137]independentof

by

earth
act

an

of

reason

that the

Karma

fall to earth

king,the

Well, O
the broad

as

is

evil.

or

cause

clod would
'

There

No, Sir.

'

earth.

again/
Tath"gata should
And

be

regarded

the clod would

as

fall on

of any act done

by it,so also was
irrespective
that that
of any
done by him
act
it irrespective
of rock fellupon his foot/
splinter
tear
66.
Again, O king,men
up and plough the
But
earth.
is that a result of any act previously

it

'

done

'

Certainlynot, Sir/
of that splinter.And
'Just so with the falling
attacked him was
the dysenterywhich
in the same
from the
previousact, it arose
way the result of no
'

of

union

the

bodily disease
in

not

referred

Blessed

three

fell upon

Karma, but in
to.

For

One, by

one

it has
him

gloriouscollection
1

humours.

who

And

him, that had

or

its

other of the six

been

origin,
causes

said,O king,by

is above

called the

whatsoever

all

the

gods, in the
Sa^yutta Nik"ya in

Water,fire,
air,and earth ("po,te^-o, vayo, paMavi).

196

OF

QUESTIONS

THE

[ON

ADVANTAGES

THE

IV,

MILINDA.

KING

I,

67.

MEDITATION1.]

OF

Nigasena, your people say that

everythingwhich a Tathigata has to accomplish
that had the Blessed One
alreadycarried out when
67. 'Venerable

he

sat

then

was

that he
But

nothing that

had

add

to

second
There
has
who

do, nothing

to

alreadydone.
having immediately
had

second

be false.

must

the

right,then

be
is

first

And
be

must

of any

contemplationto
alreadyaccomplishedhis task. It is
stillhas somethingleft to do, who has
need

no

[139]It

it.

about

of medicine, not
need

have

68.

'

Both

not

too

is

solve it !

to

(nots am

id

who

if the

wrong.
him who
the
to

has

man

think
need

the

'

statements,

Pa/isalia"a

man

be

who
hungry man
the man
whose
hunger is
double-headed
a
dilemma,

healthy;

the

This

sick

is the

of food,

quenched.
you

in

remained

correct, then the

he

what

to

yet

There

2.

plunged for three months

contemplation3.If the first statement

ecstatic

and

had

he

then there is also talk of his

afterwards

has

of Wisdom

the foot of the Tree

at

king,are

hi),rendered

Con-

true.

throughout in the

Sinhalese by wiweka.
2

I have

not

able to find this statement

been

of the

in any

Pi/aka texts.
8

Here

author

again our

later than the Pi/akas.

'

The

be

to
referring

In the

Vinaya Texts/ vol. i,pp.

periodsof seven
days,and
but of sam"dhi.

to

seems

MaMvagga (seeour
74-81) there is mention

even

former

duringthese not
of these two

of

terms

tradition

version in the

only of four
pa/isalliwa,
only occurs at

the conclusion of the

twenty-eight
days (Mah"vaggaI,5, 2).Even
period of meditation is stillnot
three months, but only seven
times seven
days. See the passages
at p. 75 of the
note
quoted in Professor Oldenberg's
Vinaya
Texts/ vol. i.
in the later orthodox

literature the

'

IV, 1,69.

MEDITATION.

197

templationhas many virtues. All the Tathagatas

attained, in contemplation,to Buddhahood, and
practisedit in the recollection of its good qualities.
And
who
as
a
man
they did so in the same
way
had received
high office from a kingwould, in the
recollection of its advantages,of the prosperityhe
of it,remain constantly
in attendance
enjoyedby means
that king in the same
on
who,
way as a man
having been afflictedand pained with a dire disease,
and
having recovered his health by the use of
medicine
medicine,would use the same
again and
its virtue.'
to mind
again,calling
there are, O king, these twenty and
69. And
of meditation
in the perception
eightgood qualities
of which
the Tathigatasdevoted themselves to it.
And
which
him
are
they? Meditation
preserves
and endows
who
meditates,it gives him long life,
him with power,
it cleanses him from faults,it removes
from him any bad reputationgiving him
a
him
good name, it destroysdiscontent in him filling
with content, it releases him from all fear endowing
him with confidence,
sloth far from him
it removes
lust and ill-will
him with zeal,it takes away
filling
it breaks down
end to pride,
and dullness,
it puts an
"

all doubt, it makes

his heart

be

to

at

peace,

it

him

glad,it makes
him
advantage,it makes
grave, it gains him much
it fillshim with joy,it fills
him worthy of reverence,
him the transitory
it shows
him with delight,
nature
it puts an end to rebirth,
of all compounded things,
softens his mind,

[140]it

it obtains for him

These, O
meditation

king,are
on

gatas devote

the

makes

all the benefits

the

twenty and

perceptionof

themselves

of renunciation.

to

it.

eightvirtues

which
But

the

of

Tathi-

it is because

igS

OF

QUESTIONS

THE

KING

IV, 1,70.

MILINDA.

TalMgatas, O king,longfor the enjoyment of

the bliss of attainment,of the joy of the tranquil
state
tion,
of Nirvci^a,
that they devote themselves
to meditawith their minds fixed on the end they aim at.
the

70.

'

And

there

four

are

themselves

O
king,devote
Tathfigatas,
what

And

the

are

the

for which

reasons

That

four ?

tation.
medi-

to

they

may

of the abundance
king and on account
of the advantages of meditation, advantages
and on
of its being the
without drawback
account
all noble
road
to
thingswithout exception and
because
it has been praisedand lauded and exalted
the
and magnifiedby all the Buddhas.
These
are
for which the Tathigatasdevote themselves
reasons
to it. So it is not, great king,because
they have
anything left to do, or anythingto add to what they
have
but because
they have
already accomplished,
perceived how diversified are the advantagesit possesses,
that they devote themselves to meditation.'
Very good, N"gasena ! That is so, and I accept
it as you say/
dwell

at

ease,

"

"

"

'

[Here

ends

the dilemma

[THE LIMIT

OF

as

to

meditation.]

MONTHS.]

THREE

71. 'Venerable

Nagasena,it has been said by the

Blessed One:
has thought
The Tathagata,Ananda,
out and thoroughly
accumulated,
developed,
practised,
and ascended
to the very heightof the four paths to
1,and so mastered them as to be able to
saintship
"

use
a

them

as

means

of mental

basis for edification

"

and

he

advancement, and

as

therefore,Ananda,

iddhi-pddl

IV,

THE

I, 72.

should

he desire

THREE

MONTHS.

it,might remain

alive for

Kalpa,

for that

or

portionof a Kalpa which has yet to run1."

again he said : At the end of three months
this time the Tath^gata will die2."
If the first

And

"

from

of these

statements

months

must

true, then the limit of three

been false. If the second were

were

have

[141]then
TatMgatas

true,

the first must

the

boast

Blessed

have

without

not

false.

been

For

occasion,the

an

Buddhas

speak no misleadingwords, but

they utter truth,and speak sincerely.This too is a
double-headed
dilemma, profound, subtle,hard to
Tear
in sunder
expound. It is now
put to you.
this net of heresy,put it on one
side,break in pieces
the arguments of the adversary!
Both these statements, O king,were
made
72.
by the Blessed One. But Kalpa in that connection
'

'

the duration of

means

One, O king,was

man's

life. And

the Blessed

his own
exalting
power
he said so, but he was
the power
of
exalting
if a king were
as
ship. It was
possessedof a
swift of

most

not

could

foot,who

run

like the wind.

when
sainthorse
And

exalt the power of his speedthe king were

townsfolk and
of all his court
to say in the presence
mins,
and men
of war, brahcountry folk,hired servants
in order

to

"

nobles,and officers:
steed

of mine

boundary,and
1

could

Sutta

Suttas,'
pp. 57, 58.
2
Ibid. Ill,63, translated
3

So

Gloryin

it is said of the
the MaMsudassana

Suttas/p. 256),that
very

'

ocean

the

cross

be back

MaMparimbbdna

If he wished

"

here

again,in

III, 60, translated

to
a

its

moment

in my

'

ocean
3

"

Buddhist

loc. cit.p. 59.

Horse-treasure
Sutta

I,29

then

of the

Great

in my
(translated

King
'

of

Buddhist

along the broad earth to

returned again,in time for

'it passed over

boundary, and

earth

it this noble

its
the

THE

200

Now

though he

did

not

try

KING

to

IV,

MILINDA.

the horse's

test

i,

presence

was

72.

speed
speed,

of the court, yet it had that

the earth
able to go along over
really

in the
and

OF

QUESTIONS

to

boundary in a moment.
Just so, O king,
One
the Blessed
spake as he did in praiseof the
of saintship,
and so spake seated in the midst
power
and of the men
of gods and men,
of the threefold
wisdom
and the sixfold insight the Arahats
pure
its

ocean

"

free from

and

stain

said

he

when

"

gata, Ananda,has thought out

and

accumulated,and ascended
them

to

as

mental

advancement,

as

alive for

remain
that
O

has

yet

king, in

run/'

to

in the

Blessed

there

And

and

mastered

so

means

desire

the

Tathigata,he

the

he

Kalpa,or

alive for that time

power

to

part of

that power,
have
remained

did

not

show

and
life,

has condemned

all.

said,O

king,by

it has

Just,O

"

of excrement
in the very
in such for
Now

would

looked

upon

horse which
1

I have
there.

been

Bhikkhus, as a
of evil smell,so

them

the Blessed

very small
do I find no

quantity
is
beauty
smallest degree of future life,
not
even
the time of the snapping of the fingers1."
the Blessed
thus
One, O king,who

morning meal, to
sun

that

[142]of that assembly. The

king,is free from desire as respects

all conditions of future

One

Kalpa

was

could

yet he

it,might

midst

One, O

For

of

basis for edification. And

therefore,Ananda,should

he

loped,
devepractised,
the very height

of saintship,
and
powers
them
be able to use
as

four

of the

Tath"-

The

"

all

sorts

the

royal cityof Kus"vat!.'

and

conditions

It

of future life

is,of

course, the

is meant.

not traced

this

but it is probquotationin the Pi/akas,

ably

IV,

I,

life

future
1

Then
that

Very
you

[Here

because

simply

desire

craving

of

his
for

Sir/

not,

it

2OI

'

Certainly

Iddhi
'

MONTHS.

harboured

Iddhi,

of

power

THREE

nevertheless,

have

dung

as

as

THE

72.

have

must

he

been

N"gasena

good,

to

utterance

gave

exalt

to

is

It

such

so,

the

and

power

boast'
I

accept

say/

ends

the

Here

dilemma

ends

as

the

to

First

the

three

Chapter.

of

months.]

it

2O2

THE

OF

QUESTIONS

IV.

BOOK

[THE

CHAPTER

2,

r.

2.

REGULATIONS.]

OF

ABOLITION

IV,

MILINDA.

KING

Nigasena,it has been said by the

It is by insight,
Blessed One :
O Bhikkhus, that
I preach the law, not
without
insight1/'On the
of the Vinaya :
other hand he said of the regulations
Venerable

1.

"

"When

should

Ananda,let

gone,

am

precepts V;

then

Were

wrongly laid down,

without

and

allowed

due

them

to

been

have

One

after his death ?

been

true,

second

If the

If the

would

second

the

cepts
pre-

ignorance

Blessed

the

that

be revoked

wrong.

minor

established in

or

cause,

had

first statement

lesser and

these

minor

lesser and

all the

wish, abolish

so

Order, if it

the

statement

were

reallymade, [143] then the first was false. This

too is a double-headed
problem,fine,subtle,abstruse,
deep, profound,and hard to expound. It is now
to

put

'

2.
as

you, and you have

In both cases, O
have

you

whether,

if leave

were

Not traced

MaMparinitMna

Sultas/ p.
XI,

mentions
it as

an

he

second

said

case

it

said

lesser and
them.

to

It

minor
runs

as

regulations,
if a

yet.

as

112).

i, 9, 10, and

that

the

still adhere

in the

One

it,to try
granted them, they would,

after his death, revoke

or

Blessed

king,the

Bhikkhus

the

solve it/

But

declared.

test

to

was

to

The

Sutta

VI,

incident is referred to in the

in his commentary

the discussion

in my
(translated

between

on

that passage

Milinda and

'Buddhist

.fifullavagga

Buddhaghosa

Nlgasena,and quotes

in support of his interpretation.

authority

THE

204

QUESTIONS

leadingElders

this matter,

about

of old, O

too

and

IV,

MILINDA.

KING

OF

in doubt

king,were

they were

2, 4.

unanimous

not

on

point at the Council held for the fixingof the

saw
l. And
the Blessed One foreof the Scriptures
text
that this problem would arise/
Then this dark sayingof the Conquerors,Nd^ahas lain hid so
long,has been now
sena, which
to-dayuncovered in the face of the world, and made

the

clear

to

all/

[Here

ends

revocation

problemas to the
of rules.]

the

[ESOTERICTEACHING.]
'

4.

Venerable
One

Blessed

Nigasena, it

by

the

respect of the truths,Ananda,

In

"

said

was

thingas the closed fist

But
of a teacher who
keeps something back2/'
the other hand he made
on
no
replyto the question
This
of the Malunkya woman3.
put by the son
problem, Nigasena,will be one of two ends, on one

the

TatMgata

of which

it

has

must

no

such

rest, for he

refrained

have

must

answeringeither out of ignorance,or out of

wish to conceal something. If the first statement
be true it must
have been out of ignorance. But
from

In the

Ananda's
asked

for

XI,
JSTullavagga

charge,at
a

the

it is

i, 10,

Council

of

one

of the faults laid to

Rl^agaha, that

he

had

not

definitionof these terms.

MaMparinibbina Sutta II,32 (another

passage from the same
speech is quoted below, IV, 2, 29).
3
See the two
Mdlunkya Suttantas in the Ma^gvfcimaNika^ya
i,pp. 426-437 of Mr.
(vol.
With regard to
Society).
doubtful,it may

throughout

be

Trenckner's edition for the Pali Text

the

of
spelling

the

noticed that Hma#-kumbur"

name,

has

which
M^lunka

is

IV, 2,
if he

ESOTERIC

g.

and

knew,

statement

still did

It is

reply,then

not

false.

be

must

pointeddilemma.
have

TEACHING.

This

too

is

to

you,

put

now

the

05

first

double-

and

you

solve it/

to

Blessed

5. 'The
statement

king,made

One, O
Ananda, and

to

did

he

that

first

reply

not

to

neither
Milunkya-puttas question. But that was
of ignorance,nor
for the sake
of concealing
out
anything. There are four kinds of ways in which
a
problem may be explained.And which are the
four ?
There
is the problem to which
an
ation
explanbe given that shall be direct and final.
can
There
be answered
is the problem which
can
by
going into details. There is the problem which can
And
there is the
be answered
by asking another.
problem which can be put on one side.
And
which, O king,is the problem to which a
direct and final solution can
It is such
be given?
this
Is form
as
sation
impermanent ? [145] Is senimpermanent?" "Is idea impermanent?"
the Confections
Is conAre
sciousness
impermanent ?
impermanent ?
And
which is the problemwhich can be answered
Is form
by going into details ? It is such as this
thus impermanent ? and so on.
be anwhich
is the problem which
'And
can
swered
by asking another ? It is such as this
Can
the eye perceiveall things?"
"What
then?
be put on
And
which is the problemwhich can
e

"

"

"

"

"

"

"

"

"

"

"

"

'

side ?

one

It

is such

"

"

?
everlasting
an

end

and
other

"

"

Has

unending?
?

"

"

Are

"

Is it
it no
"

the

as

this

"
"

Is the

universe

"

not

end

?
everlasting
?

"

"

Is it neither
soul and

the

Is it both
the

one

body

Has

"

it

endless
nor

the

the
same

206

THE

"

thing?
Does

"

QUESTIONS

soul

Is the

"

OF

not

exist after death

not

exist after death

not

nor

be

to
no
a
no

"

"

such

put

to

was
on

"

"

both

he
he

Does

"

it

Does

"

IV,

"

Does

he

exist and

neither

exist

that

ought

"

one
question,

side,that the Blessed

one

2, 6.

body

the
?

after death

exist after death

Now

distinct from

Tathdgata exist

MILINDA.

KING

One

gave

replyto Milunkyi-putta. And why ought such

questionto be put on one side ? Because there is
or
reason
objectfor answeringit. That is why

it should

liftnot
an
*

it

be

put aside.

their voice without

up

object/
Very good, Nclgasena!

as

say ?

you

the

For

[ Here

and

reason

Thus

Buddhas

Blessed

without

I accept

is,and

it

'

ends

the dilemma

as

thingsback

keeping some
*.]
to

[DEATH.]
'

6.

Venerable

Blessed

One

"

Arahat

has

All

But

by the
punishment,all

was

at

again he

passed beyond all

Nagasena ? does the Arahat

punishment ? [146]Or are
when
they are being burnt
and

too

tremble

men

2."

death

afraid of

are

Nigasena, this

fear3/7

and

place of
1

See my

Not

from

woe4?
note

traced

"

The

How

boiled and

which

the

pit of
burningfiery

If

the

Blessed

scorched

would

that awful

One, Nagasena,

2
IV, 4, 8.
Dhammapada 129.
these words, but identical in meaning with

below
in

beingsin purgatory,

tormented, afraid of that death

release them

said

then,
with the fear of

tremble
the

said

on

Dhammapada 39.
4
'when
M'aha-niraya4 ^avam^n^,
theyare on the point of
to each
passingaway from it/ For in Buddhism the time comes

IV,

that all

reallysaid
all

FEAR

THE

7.

2,

of

afraid

are

OF

DEATH.

tremble

men

death,then

207

punishment,and

at

the

that the

statement

be false. But
passed beyond fear must
is really
if that last statement
by him, then the other
be false. This double-headed
must
problem is now

Arahat

has

to

you,

put

It

'

7.

and

you have to solve it.'

with regard to Arahats, O
not

was

that the Blessed

tremble

at

Arahat

is

One

spakewhen he said : All men

punishment,all are afraid of death." The
an
exceptionto that statement, for all

for fear has

cause

spoke of

He

who

been

those

still lifted up

are

beings in
and

the Arahat

from

been

cut

existence

have

been

has been

put

end

an

evil stillexisted,

whom

who
self,

down

by pleasuresand
king, rebirth in every

off,all the four kinds

has

life have

cast

Arahat, O

the

To

pains.
state

removed

stillinfatuated with the delusion of

are

king,

"

re-incarnation

destroyed,
every
to, the rafters

the whole

of future

of the house

of

house

completely
have
altogetherlost
ceased,ignorancehas
has no
longerany

broken, and

pulled down, the Confections

their roots, good and evil have
been demolished, consciousness
all sin has
seed (fromwhich
it could be renewed),
burnt away 3,and all worldlyconditions have
been
been
not

made

to

Therefore

4.

overcome

tremble

by

any

is it that the Arahat

fear/

when
translated 'bell')
being in Niraya (often
from
1

is

he

will pass

away

it.
That

him

is from

attained Nirvana

who

in this life.

Compare

John iv. 1 8.
2

Ph^su

VI, 7 9-8 1,
3

Compare Dhammapada

for Phdsukl
and

Sumangala,p.

Hma/i-kumburS

Eight are meant"

pains.
pleasures,

adds

'

by

154, Manu

16,
the fire of

tapas/

gain,loss,fame, dishonour,praise,blame,

2O8

KING

OF

QUESTIONS

THE

IV,

MILINDA.

2, 8.

'Suppose, O king, a king had four chief

ministers,faithful,famous, trustworthy,placed in
the king,on some
of authority.And
high positions
order
to issue to them
an
were
arising,
emergency
touching all the peoplein his realm, saying: Let
8.

"

all

now

officers,
carry

tax, and

up

pay

what

out

which

comes

hearts

of those

from

of taxation

ministers ?

'

No, Sir,it would

'

But

four

my

in this

king, would

fear

as

you,

is necessary

tell me,

Now

do

the

gency."
emer-

tremor

the

in

arise

'

not/

'

why not ?
They have been

the

king to high
office. Taxation does not affect them, they are beyond
the rest that the kingreferred
taxation.
It was
he gave the order : [147] Let all pay tax."
to when
that all
'Justso, O king,is it with the statement
tremble at punishment,all are afraid of death.
men
*

appointedby

'

"

In

is it that the Arahat

that way

fear/

every

But, NSgasena,

9.
none

left

are

further

Suppose,O
the village
were
crier,
bring all
me."

And

stand

he

"

Let

now

lord,O

"

"

all

"

inclusive,

is

it is used.

Give

me

point/
the lord of
king,that in some
village
order the crier,saying:
to
Go,
the villagers
quicklytogetherbefore
*'

in obedience

to

that order

were

to

of the

thrice to
villageand were
all the villagers
assemble
in
at once
the lord !
And theyshould assemble

the presence of
in haste, and have

lord,saying:

word

establish the

in the midst

call out

the

when

out
to

reason

'

Do

from

is removed

"

an

All the

whatsoever

king, is

thus

announcement

made

Sire,have
villagers,

the

assembled.

require." Now
summoning all the

you

to

when

heads

the
of

IY,

2,

THE

10.

houses,he
is

OF

issues his order

it is the heads

come

hired

workmen,

those

do

heads

of houses

not

"

words

lord

is the

such

servants,

of his

that it

for the

longerany

no

i o.

order

slaves,

people,

sick

Arahat
Arahat

cause

so,

said that all

was

king,it

is

afraid of

are

is

not

included

is

one

in whom

that could

in the

issued

was

Just

is the non-inclusive

There

not

"

that the

[148] The

statement,

do

goats, and dogs but all

It was
with reference to the

all assemble."

Let

is satisfied

number

peasantry,

it

the order

others
who
many
slave girlsand
men,

count

of Arahats

death.

is

the

to

buffaloes,sheep,and

oxen,

not

but
villagers,

are

and

women

"

all the

And

therewith,knowing that

2OQ

in obedience

of houses.

villagers.There

DEATH.

to

assemble

they who

not

FEAR

in that
there

give rise to fear/

O king,
expression,

and the non-inclusive

meaning is non-inclusive,
expressionwhose meaning is inclusive ; there is the
inclusive expression
whose
meaning is non-inclusive,
inclusive
the
and
expression whose
meaning is
inclusive.
the meaning-,in each case, should
And
five ways
there are
be acceptedaccordingly.And
in which the meaning should be ascertained
by the
connection,and by taste, and by the tradition of the
teachers, and by the meaning, and by abundance

whose

"

of

meaning
tradition
the

meaning
of

with

This

Pali the

"

means

of each

for instance, is in

[35]

other
what

means

Suttas, "the

they hold,

they think,and

"

dance
abun1.'

English. In the
nection/
five methods
are
ambiguous. Conis only
Pali aha""a-pada, which
in Pali than

obscure
of the

itself, taste

"

all these four combined

"

more

the

means
"

means

what

means

reasons

is much
names

teachers"

of the

"

connection

Sutta

in the

seen

as

"

it is in accordance

that

*'

herein

And

reasons.

in

IV, 2,

MILINDA.

KING

OF

QUESTIONS

THE

2IO

IT.

'Very well, N"gasena ! I accept it as you

and
The Arahat is an exceptionin this phrase,
say.
full of fear. But
it is the rest of beings who
are
I spoke,who are
those beingsin purgatory, of whom
who
are
agonies,
painful,
suffering
sharp,and severe
their bodies and
with burnings all over
tormented
ii.

mouths

limbs, whose

full of

are

lamentation, and

weeping and wailingand

with pains too sharp to be
who are overcome
woe,
nor
borne, who find no refugenor protection
help,
who in the worst
who are afflictedbeyond measure,
cries of

pity,and

cries for

lowest of conditions

and

are

stilldestined

to

tainty
cer-

pain,who are being burnt with

and cruel flames,who are
hot, sharp,fierce,
giving
utterance
to mighty shouts and groans born of horror
and fear,who are embraced
by the garlandsof flame
further

to

which

intertwine

flash in

and

them

around

from

fieryspeed through
side

those

leagues on

every

wretches

afraid of death ?'

be

Yes, they can/

'

But, venerable

all the six directions,

"

can

of death, which

them

pain?

that certain

from

of purgatory ?

they are

the

name

it.

They

like it not

It is the power

this,Ndgasena,I cannot
to be released,
should

want

found

! Are

release

theyfond

They longto
of death

be

of which

afraid/

Now

who

What

would

'

No, indeed.

released from

"

burning

poor

Ndgasena, is not purgatory a

pain ? And, if so, why should the

placeof certain
beingsin it be afraid

'

hundred

elsewhere
of

other words.

VI,
(seejSTullavagga

land of chair.

And

believe,that they,
be afraid of rebirth.

4, 3, and

my

there is ?:milar

note

as
there)

in
ambiguity

the

But

sick

if the

who

man,

IV,

MILINDA.

KING

OF

QUESTIONS

THE

2T2

be

to

wants

2, 14.

free from

the fear of

pain,
justso can the beingsin purgatory, though they long
to be released from
it,fallinto dread by the fear of
his ailment,

fall into dread

can

by

death/
14. 'And
an

with

who had committed

suppose, O king,a man
bound
offence againstthe crown, when

chain,and

for release.
to

who

had

'

the

for him.

the interview

would

Now

offended,and

thus

[150]of
'

And

send

were

to long
dungeon, were
ruler,wishing to release him,

into

cast

knew

that man,

not

in

it,be

dread

with the

king ?'

also the

beingsin purgatory,

Yes, Sir/
if so, then

But

can

be released from

though they long to

it,
yet be afraid

of death/
c

Give

able

another

me

illustrationby which

I may

be

(this
apparent discrepancy)/
bitten by a poisonous
Suppose, O king,a man
be afraid,and by the action of the
snake should
and roll this way and
poisonshould fall and struggle,
then that another man,
that. And
by the repetition
of a powerfulcharm, should compel that poisonous
snake to approach to suck the poison back again2.
when
Now
the bitten man
the poisonous snake
saw
coming to him, though for the objectof curinghim,
harmonise

to

'

would

he

stillbe in dread of it ?'

not

'

Yes, Sir/

'

Well, it

is

justso

Okappeyyam.

On

read

here).

See the Old

this belief the

vol. i, pp.
must

with the

Commentary at Pd^ittiya
I,2,

Gfctaka is founded.

6gth
(where,as

310, 311
in the verse

beingsin purgatory.

the

same

Mr.

Trenckner

word

pa"H"am

6.

See

Fausboll,
points out, we
as

we

have

IV,

'

2,

PIRIT.

g.

Death

213

is a

fore
thingdisliked by all beings. And thereare
they in dread of it though they want
to be
released from purgatory/
Very good, Ndgasena ! That is so, and I accept
it as you say.'
'

[Here

ends

the dilemma

to

as

the fear of

death.]

[PIRIT.]
15. 'Venerable

Blessed

One

Ndgasena, it

in the

Not

in the

Not

in the whole

Where

by

the

Not

"

said

was

sky,not

in the ocean's

midst,
secluded mountain
cleft,

most

wide

world

could

standing one

is found

the spot

'scape the

of

snare

death1/'
But

the other hand

on

Ratana

Blessed

the

by

Sutta

the Pirit service

and

One2

that

"

is

gated
promul-

was

to

and
Khanda-parittsl
paritta and the Dha^ragga-paritti
[151]and the
and
the Anguli-mala-parittlL
If,
A/"n"/iya-paritt"
neither
can
NSgasena,a man
escape death's snare
by going to heaven, nor by going into the midst of
of lofty
the sea, nor by going to the summits
palaces,
1

Either

word
line
2

words

is

is the

except the last

same

use

are

is

service

known

used

has been

placedin

Its

for the

sick.

nowhere

laid down

his mouth.

This

of the service is referred to.

is the

But

use

so

by

the

oldest

the word

far

as

Buddha,

text

Paritti

the
or

in which
is
(Pirit)

V, 6, of an asseveration of love for snakes,to

jSTullavagga
used as what is practically
a charm
againstsnake bite,and that
The
Suttas and passages
attributed to the Buddha.
particular

used
be

127, which

'

This

the

Dhammapada

can evil deed'),

or
Dhammapada 128, except the last
(there
(whichis there where standingdeath would not overtake one').

Pi/akas

by

the

say, the
the Mora-

in

here referred to

are

all in the Pi"kas.

THE

214

nor
or

2, 16.

IV,

MILINDA.

KING

OF

QUESTIONS

grottoes or declivities or clefts

holes in the mountains, then is the Pirit ceremony
the

to

the

death,then
This

false.

6.

'

for those

meant

you, and

to

put

now

is

quoted
problem,more
I

you

One, O king,said the

verse

you

he sanctioned Pirit 1. But that is only

quoted,and

have

It is

knot.

Blessed

The

verse

double-headed

from

of escape

way

it.'

solve

to

is

in the

statement

too

knotty than
have

if by it there is

But

useless.

or

caves

have

who

their life

portionof

some

of fullage, and restrain themselves

And there is no ceremony
from the evils of Karma.
for prolonging
the lifeof one whose
or artificialmeans2

yet

to run,

who

are

allotted span of existence has come

O king,as with a dry and dead
and

an

end.

log of wood,

Just,
dull 3,

all lifehas departed,which

of which

out
sapless,

to

of its allotted

period of life,
might have thousands of pots of water poured
you
fresh again or
become
over
it,but it would never
Just so there is no
put forth sprouts or leaves.
has reached

which
Pirit,

periodhas
world

Pirit
have

artificial means,

or

ceremony

the

the end

prolongthe

can

to

come

See last note.

use

from

All

that

the
Pirit

Hina/i-kumburS

is quitein accordance

with the

whose

the

allotted

medicines

10

Sumangala 69,

evil of Karma.

in

renders

71.

use

And

appointed by

was

as
Pi/akas,

composed are placed in his mouth.

2
Upakkamo.
Compare the
3,

one

no

useless,O king,to such a one, but

is a protectionand assistance to those who
and
a
periodyet to live,who are full of life,

it is for that

VII,

lifeof

and

are

restrain themselves

medicine

no

end.

an

"

'

the

which
preachedPirit/

the Suttas of which

of the word

at

it is

-ffullavagga

Utpatti-kramayek

says

the

Sinhalese.
5

Ko/"pa.

See Crdtaka

III,495,

and

the commentary there*

IV,

PIRIT.

17.

2,

Blessed One.

215

Just,O king,as
it is ripe and

the

husbandman

guards

dead and ready for

grain when
harvestingfrom the influx of water, but makes it
when
it is young, and dark
grow by givingit water
in colour like a cloud, and
full of life just so,
O king,should the Pirit ceremony
be put aside and
neglectedin the case of one who has reached his
allotted term
of life,
[152]but for those who have a
period yet to run and are full of vigour,for them
the medicine
of Pirit may be repeated,
and they will
profitby its use/
But, Nigasena,if he who has a term of life
1 7.
will live,and he who
has none
will die,
yet to run
"

then
'

medicine
Have

you

and
ever

Pirit are
seen,

alike useless/

king,a

being turned back by medicine ?

Yes, several hundred times/
Then, O king,your statement

of

case

disease

'

'

'

of Pirit and
I have

medicine

must

as

be

the

to

ciency
ineffi-

wrong/

cines
N"gasena,doctors administer mediby way of draughtsor outward applications,
the disease has been assuaged/
and by that means
'And
when, O king,the voice of those who are
repeatingPirit is heard, the tongue may be dried
and the throat be
up, and the heart beat but faintly,
all diseases are allayed,
hoarse, but by that repetition
all calamities depart. Again, have you ever
seen, O
who has been bitten by a snake having
king,a man
the poisonresorbed under a spell
(by the snake who
the bite1)or destroyed (by an
antidote)or
gave
having a lotion appliedabove or below the spot2?'
'

on

seen,

above, IV,

See

All this sentence

2, 14.

the difficultwords

is doubtful.

used

Dr.

Morris

(whichonly occur

has

here)in

learned
the

'

note

Journal

2l6

is

s, that

KING

OF

QUESTIONS

THE

custom

common

this

to

2, 18.

IV,

MILINDA.

in the

day

world/
Then

what

alike useless
said

over

him,

are
you said that Pirit and medicine
Pirit has been
And
when
is wrong.

but close his

aloft

snake, ready to bite,will not

man,

"

strike him

to

with will

strike

never

hold

robbers

the club which

jaws

bite

they will
enraged

drop, and treat him kindly the

elephant rushing at him will suddenly stop
surgingtowards him
burning fieryconflagration
die out
the malignant poison he has eaten

let it

"

the

"

will
will

"

harmless, and

become
have

him
upon
has trodden will hold

who

wait

the

and

"

him

who

assassins

"

will become

slay him

to

come

food

to

turn

the

as

slaves

trap into which

he

not

heard,O king,of that

Again, have you never
hundred
failed to
hunter who
during seven
years
the peacock who had taken Pirit,
throw his net over
him
but snared
the very day [153]he omitted
to
8.

do so1?'

Yes, I have

what

being alike
never

the

of

p. 191,

heard
Pali

mantra

dash/a

doeyi wiMla
1

This is the

thing)the
2

An

who,

to

have

you

guard his wife,

ftrddh^dho

Iadd"wfl9

^alayen

karana

And

medicine

Society'for 1884, p. 87. ffina"-kumbure\

follows: MaM
as
windsa
ra^"neni, wisha
padayakin wishaya baswana
ladd"wft,

sanhinduwana

awushadha

be wrong.

must

of the Dinava

translates

karanniwu
wisha

useless

Pirit and

said about

you

Text

of ithas gone

fame

world/

through all the

'Then

of it. The

heard

temana

laddawfi

kisiwek

ladd^wu,
topa wisin

bh^gayehi
nayaku

wisin

dakn"

ladde

seka.

Mora-G"taka,Nos. 159,

491,

or

(whichis the

same

Mora-Paritta\

Asura,enemy

Sinhalese,

of the

gods,a Titan.

Rakshasa

says the

IV,

PIRIT.

2, ip.

put her

into

his

entered
And

mouth, and

the D"nava

how

swallowingit,carried her
And
how
a
Vidyadhara1
played games with his wife.

stomach.

in his

about

box, and

217

when

he

became

of

aware

it,

vomited
did
'

so

Yes,

I have

Well,

did

the power
'

'

heard

throughoutthe

gone
'

and the moment

up the box, and opened it,
the Vidyadhara escapedwhither he would

The

fame

'

has

of it too

world/

the

not

that.

he

Vidy"dhara

capture by

escape

of Pirit ?'

Yes, that
Then

there

heard

so/

was

be

must

power

in Pirit

And

have

of that other

Vidyidhara who got into

the harem
of the king of Benares, and committed
adulterywith the chief queen, and was
caught,and
then became
and got away3?'
invisible,
Yes, I heard that story/
Well, did not he too escape capture by the power
you

'

'

of Pirit?'

'Yes, Sir/
*

Then, O king,there

19. 'Venerable

everybody ?
1

They

are

in Pirit/

be power
Nigasena,is Pirit a
must

to
protection

'

kind

of

with magical
'genii,

god *Siva (and therefore,of course,

in the Pi/akas.
the D"navas).They are not mentioned
attendants

on

the

I don't know

where

this story comes

anywhere. But Hina/i-kumbur6

of it calls
length,and in the course
Pi/akas

Wiyassa-putra,Son
'

he

not
places,

I cannot

of the Wind/

in the mouth

See last note.

givesthe fairytale
the Vidy"dharas by
quotes also

Gatakabook,

in the KatM

Sarit

as

far

of

in the

It is not

from.

are

enemies

at full
name

gdth"which

of the Bodisat,but of Buddha

find the tale either in the

by Professor Fausboll, or
looked all through both.

He

who

powerss

as

himself.

published

though I
S"gara,

have

2l8

THE

To

not

some,

'

Then

it is

Does

food

Only some,
But why not
Inasmuch

'

So

'

There

not

as

'

others/

not

'

of that

much

eatingtoo

some,

same

of cholera/

food,die
1

2, 19.

others/

to

always of use ?
keep all peoplealive

IV,

MILINDA.

KING

OF

QUESTIONS

it does

keep

not
two

are

alive ?

all men

which

reasons

it

make

destroy
of digestion.

in it,and weakness
over-indulgence
food
And
even
life-giving
may
poisonousby an evil spell/
Just so, O king,is Pirit a protectionto

life
"

made

be

and

for its failure

"

sin,and

there

And

others.

to

not

three

are

obstruction

the

of unbelief.

That

of

some

[154]

reasons

and

Karma,

Pirit which

is

of

tion
protec-

beings loses its protectingpower by acts

done by those beingsthemselves.
Just,O king,as
nourishes the son who has entered
a mother
lovingly
And
her womb, and brings him forth with care \
dirt and
after his birth she keeps him clean from
to

stains and

and

mucus,

anoints him

costlyperfumes,and

most

strike him

son

with

is

rods

others

naughty,or
or

clubs

on

comes

abuse

or

and, full of excitement,

before the lord of the

drags them
her

seizes them

she

when

with the best and

in

her knee

place.

But

when

late,she strikes
or

with

her

him

hands.

Now, that beingso, would she get seized and dragged

along,and

have

'

No, Sir/

But

why

UpaMrena,
poseti.

not

to

appear

before the lord ?

'

'

which

the Sinhalese repeats and

construes

with

THE

22O

ways

either demerit

"

the Buddha.

The

the top of

be

must

IV,

2, 22.

powerful than

more

be greater than

of the tree

root

it,or

MILINDA.

KING

of Mira

merit, or the power

than

OF

QUESTIONS

that of

be heavier

must

the sinner stronger than

he who

has heaped up virtue/

*

22.

king, that

Great

either the

one

or

the

is
other

enough

not

of your

to

prove

alternatives.

desirable in this matter.

certainly
to
were
mentary
bring a compliSuppose, O king, a man
comb
present to a kingof kings honey or honeyor
something of that kind. And the king's
This is the wrong
to say to him :
doorkeeperwere
the king. So, my good fellow,take
time for visiting
ever
as
you can, and go back
your present as quickly
then
before the king inflictsa fine upon you." And
in dread
and awe, should pick up his
that man,
Still

is

reason

"

"

present, and

return

in great haste.

would

Now

the

king of kings,merely from the fact that the man

brought his giftat the wrong time, be less powerful
than the doorkeeper,or never
receive
a
mentary
complipresent any
*

Sir.

No,

The

of that present
hundred
one
a

more?'

doorkeeperturned

out

thousand

that

mans

and

hundreds

the

giver

of the surliness of his nature, and

times

might be brought in by some

Just so, O king,it was out
nature

back

as

valuable

[156]

other device/
of the

jealousyof

his

Mira, the evil one, possessed the Brah-

householders

at

of thousands

of other

offer the Buddha

the

the Five

Sila trees.

deities

came

And
up

to

ambrosia
from
strength-giving
heaven, and stood reverencinghim with clasped
hands and thinkingto themselves that they would
thus imbue
him with vigour/
That
be so, Ndgasena. The
Blessed
23.
may
*

IV,

MARA.

2, 2g.

One

found

recluse

best

of

and

supply of

gods

food

to

the

Blessed

Arahat, the

gloriousa

Buddha,

supreme

of

gods and
of the

treasure

the

quisites.
re-

stop the

to

was

far

so

is not

ried
car-

removed.

hesitation about

clear how

not

best in the world

One

the

at

enjoyed all

doubt

and
perplexity

is

and

"

intention

Herein, Sir, my

mind

My

he

men

still Mara's

still in

am

the world

in

But

out

get the four requisitesof

to

he, the

"

request

it easy

221

this.

the

Tathagata, the

the

best

of

unrivalled and

all the

he who

men,

merit

of

had

virtue,the

so
equalled
un-

peerless,how so vile,
sinful,and ignoble a being as
insignificant,
could put any obstacle in the way of gifts
to
one,

mean,

Mira

"

Him/
'

24.

the

the

There

four

are

obstacle

kinds, O

obstacles

giftnot intended for

person, to a giftset apart for some
giftgot ready,and to the enjoyment
to

the first is when

And

giftof

given away, but not with

donee, an
particular
any
What
by saying:
"

"

it away

to

obstacle in

an

thingput ready to be
view to or having seen
stance,
obstacle raised,for inis the good of giving
The

is when

second

any

of the actual
be

specified.The

third is when

any

one

such

gifthas

any

to

not
one

property of
Now

yet
puts

when

accepted. And
an

the

obstacle in the

puts
been

fourth

way

an

got
is

of the

gift already given (and so the

/
the donee)
the
when Mira, the evil one, possessed

enjoyment of
'

gift.

prepared to

ready, but

25.

obstacle in the way

obstacle in the way

when

"

to

one,

be

an

intended

person

else ?

one

puts

ticular
par-

any

of

"

giftof
given to a

puts

food

any

one

any

of the actual

the way

one

king,of

householders

and

Brahmans

the food in that

case

in the way
had

some

all who

had

gone
failed
village,

the

one,

king,in

Miras
among
Brahmans
or
of

the way

who

one

alms.

the world of

men

and

an

Blessed

'

26.

with

There

the

harm.

the

to

four

what

for,and
halo

of
from

spread out

gods, no

And

One.

raise up
his head

which
the

are

no

one

if any

obstacle

any

splitinto

one

fathom's
him

to

"

king,are

"

the

Blessed

lengthwhen
the

treasure

and

to

in

do

can

To

four ?

got ready for the

of his omniscience

things,O

no

pieces/
things,O king, connected

to
Tathalgatas,

intended

I know

thousand

are

And

to

would

then

into

or

coming to

of the class of
Brahmas, no one
who could put any obstacle in
recluses,
alms intended for,or got ready for,

case,

hundred

But

or

alreadygiven to the
were
one, out of jealousy,
that

intended.

were

an

who

alone.

One

receive

to

put

was

come,

giftwas

no

day,and

that

out

to

yet

Blessed

or

in

obstacle

was

for whom

againstthe

not

was

preparedspecially

be

to

[157]The

arrived,and

not

That

of

2, 26.

Sila trees,

the Five

at

intended
One.

Blessed

IV,

MILINDA.

neither the property of,nor

was

got ready for,nor

for the

KING

OF

QUESTIONS

THE

222

any

alms

One

it has

"

once

of the knowledge

his life. All these

they are free

from defect,immovable, unassailable by other beings,
unchangeable by other circumstances \ And Mdra,
the evil one, lay in ambush, out of sight,
when
he
and
householders
at the
possessed the Brahmans
Five
1

and

has:

Sila

trees.

Aphusdni

kriydyo ya.

It

was

as

essence

when

"

robbers, O king,

kiriy"ni,which I do not pretend to understand,

Hlna/5-kumbur"
to him.
says is unintelligible
kriyiwak no wcedagannd boewin apusana
(sic)

Mr. Trenckner

Anya

one

MARA.

IV, 2,26.

the

sightin

of

hidingout

223

the inaccessible country

border, beset the highways. But

caught sightof them,

would
'

be safe ?

do

think

you

if the

those

over

king

robbers

'

No, Sir,he might have them

into

cut

hundred

thousand

pieceswith an axe/
'Well, just so it was, hidingout of sight,that
It was
M"ra
when
married
as
a
possessedthem.
in ambush, and out of sight,
woman,
frequentsthe
of her paramour.
[158]But if,O king,
company
her intrigues
she were
in her husband's
to carry on
or

do you

presence,

think she would

No, Sir,he might slayher, or wound

'

'

be safe ?

her, or

put

her in bonds, or reduce her to

slavery/
like that,hidingout of sight,
Well.
It was
that
But
Mira
if,O king, he had
possessed them.
'

raised any

obstacle in the

of

case

alms

an

intended

for,got ready for,or in possessionof the Blessed

One, then his head would have splitinto a hundred
thousand

or
'

That

is

pieces/
Nigasena. Mira,
so,

after the

acted

possessingthe
Sila

Five
one,

Brahmans
But

trees.

ready for
a

hundred

or

alms

One,

his head

thousand

have

been

[Here

ends the dilemma

with

as

to

or

with

the

handful

evil

for,or

his taking
parbeen split

have

his

bodily

of chaff/

is so, and

Mara's

alms.]

of the

intended

pieces,or

like a
dissipated
Very good, Ncigasena! That
it as you say/

frame

Mira,

same

any

thereof,then would
into

householders

if the

Blessed

the

evil one,

robbers, he layin ambush,

and

with

interfered

had

made

of

manner

the

I accept

interference

IV,

MILINDA.

KING

OF

QUESTIONS

THE

224

2, 27*

[UNCONSCIOUSCRIME.]
'

27.

soever
Nigasena,your peoplesay: "Whodeprives a living being of life,without

Venerable

"

down
is

There

the

by

the

who

him

to

in

One

Blessed

acts

very
it

other hand

the

on

offence

no

accumulates

he

so,

But

demerit1."

serious

laid

does

he

that

knowing

was

Vinaya :
in ignorance2/'

is correct, the other

first passage
is right,the first
and if the second

If the
be false ;

must

This

be

must

wrong.
problem,hard to

put

now

spoken by

the

is that difference ?

several

traced

[159]There
without

with

was

yet, in

as

in
injunctions

though unknown

the
the

to

so

of the Bhikkhu

thingswhich

could

And

two.

is

the

kind

what

of offence

co-operationof

kind

which

the
that

has

the first of the

respect

to

words.

And

many

though there are

which might haply,

Vinaya againstacts
for instance,as
doer, destroylife (such,

drinkingwater without the use

subjectsof specialrule,and in
favour

It is

overcome.

solve it/

to

there is another

co-operation.It

Not

to

of the

sense

is committed

mind3, and

have

you

double-pointed

the passages
you quote, O king,were
the Blessed One.
But there is a difference

between

which

hard

master,

and

you,

Both

28.

to

is

too

who

of

each

acts in

be killed.

when
strainer),
case

there is

ignoranceof

these

are

all

exceptionin
there being living
an

for instance,P"fcittiya
62, on
(See,

the

of water.)
drinking
A^sinantassa nipatti. P"fcittiya
LXI,
Commentary,not ascribed to the Buddha).
2

Saw/23-vimokkha\

am

not

sure

of the

2,

exact

(in the

meaning of

this difficultcompound, which has

Htna^i-kumburS

abMwayen

dpattitatteya,

(p. 199) has:

midena
"c.

(mid

only been found in this passage.

Mah^
ra^"neni, ^ittangayen

bcewin
=

Old

mu").

sa##a-wimoksha-namwu

IV,

BUDDHA

2, 30.

that

two

offence

the

HIS

Blessed

One

who

him

to

AND

Very good, Nigasena

it as you say/
*

[THE
'

29.

BUDDHA

Venerable

Blessed

One

"

on

and

the

said

who

leader

thousands

of

number3/'

should

lead

is wrong.

problem

put

You

in the

one

passage
the
is not

leader

the

the
not,

hood,
brother-

to

This

you,

and

of

hood
brother-

as

am

several

hundreds

now

in

right,then
second passage is right^
is a double-pointed
too

statement

If the

be false.

now

the

in number,

first

the first must

But

ignorance.]

FOLLOWERS.]

HIS

brotherhood

If the

the second

sins in

I accept

is

will be

"He

Order

the

several

30.

no

dependent upon him V

the other hand when
describingthe virtues
of Metteyya, the Blessed One, he
nature

thus

the

is

'

is so, and

to

as

AND

is he

that

or

But

There

"

said by
Nigasena, it was
Now
the Tathigata thinks

Ananda, that

That

the dilemma

[Here ends

said

225

ignoranceV

in

acts

FOLLOWERS.

you

be

have

to

solve it/

O king.
correctly,
passages
in the
that you put the sense

quote both
dilemma
is

in the other it is not.

inclusive,

It

Tathdgata,O king,who seeks after a

after him.
seek
but the followers who
following,
1

Sinhalese

The

of offences

kinds

two

further page, givingexamples of the

referred to, and drawing the conclusion for

has here

each.
Buddhist
in my
Decease, II,32 (translated
Suttas/p. 37),justafter the passage quoted above, IV, 2, 4.
8
Not in any of the publishedtexts.
Metteyya is,of course, the
2

Book

Buddha

'

of the Great

to come,

[35]

the

expectedmessiah.
Q

226

[160] It is
king,that

mere

This

"

is

transcendental
mind

KING

MILINDA.

commonly
I,"or "This

received

OF

QUESTIONS

THE

by

put away

the delusion

is free from

he
clinging,

is

Tathagata,he

the

mine," he lives onlyto be

the earth, O king,is a
as

2, 30.

opinion,O
is mine," it is not a

Attachment

truth1.

IY,

has
that

frame

of

put away
"

This

is

others 2.

Just
support to the beings in
the world,and an
asylum to them, and they depend
it,but the broad earth has no
longing after
upon
them
in the idea that
These
belong to me
just
is the Tathdgata a support and an asylum to all
so
beings,but has no longingafter them in the idea
that
These
belong to me." And justas a mighty
rain cloud, O king, pours
its rain,and gives
out
a

help to

"

"

"

"

nourishment

to

maintains

and

creatures

but

the

idea

that

and trees, to cattle and to men,

grass

the

lineagethereof,and

all these

for their livelihood upon

its
has no
of longing in
feelings

depend
cloud

These

"

are

mine

"
"

just

so

does

rain,
the
the

Tathagata give all beings to know what are good

and maintains
them
in goodness,and
all
qualities
"beingshave their life in him, but the Tathagata has
of longingin the idea that
no
These are
feelings
mine."
And
why is it so ? Because of his having
all self-regard
abandoned
V
Vei7 good, Ndgasena ! The problem has been
well solved
by varietyof examples. The jungle
"

has

been

made

Sammuti
.

2
3

na

the darkness

114.

in the

has been

turned

paramattho,

hoti.
Up"daya
avassayo
Attinudi/Miya
pahinattl

Dr. Morris
113,

open,

See the passages

quoted by
'Journalof the Pali Text Society/1886, pp.

228

will

the

not

those

who

could

taken,

all

in

of

know

you
of

which

heard

Such

in

you

the

say

[Here

Here

and

ends

It
I

the

ends

has
is

dilemma

the

Second

done

or

sense

ninefold

been

Bodisat
?'

seen

Nigasena,

so/

to

schism.]

Chapter.

any
soever,
what-

Tathigata

good,

as

his

yourself,

the

by

never

very
it

accept

the

of

thing

world.

done

anything

that

that

you
all

be.

or

In

in

is

action,

And

following
a

anything

himself.

instance

any
of

the

up

Sir.

No,

of

know,

wheresoever

invulnerable.

the

of

cannot

wrong

any

conduct,

Buddha

the

broke
'

word,

of

there

that

as

by

up

Tath"gata
is

And

far

so

is

it

desire

the

that

32.

2,

wise,

following

said

broken

the

the

following

word

what

be

unkindly

any

injustice,

do

thing,

the

not

up.

is

it

is

the

broken

which

unheard-of

an

that

be

in

sense

following

his

learned

are

it

Buddhas,

the

of

intention

the

not

should

special
is

is

of

Tathagata

It

it

But

bronze.

IV,

MILINDA.

KING

OF

QUESTIONS

THE

or

IV, 3"l-

THE

DHARMA,

IV.

BOOK

CHAPTER

[PRECEDENCEOF
'Venerable

i.

Blessed
which

One
is

what

we

For

now

3.

DHARMA.]

THE

Nslgasena,it

"

the

22Q

best
see,

said

by the
it is the Dhamma,
O Vdsettha,
in the world 1,'
as
regards both
what

and

was

is yet

to

come

But

to
again (according

who

layman
your people)the devout
the Excellent Way, for whom
the

has entered

of rebirth
possibility
away, who
doctrine is
and

rise

to

revere, any

though
the

be

that be

he

known,

unconverted

be

who

Now

the firststatement

quotationfrom

anthem

of those

supremacy

seldom
of the
were

3.

rightthen
a

to

passed

whom

the

one

rule of conduct

the side of the nobles

mouth

even

that

the national

is not

such

has

ought to salute
from his seat in token of respect for,and to
member
of the Order, thougha novice,and

best

This is

ceremonial

in any placeof woe

has attained to insight,
and

who,

between

in the

and
strugglefor religious

the Brahmans

(theKhattiyas).
the most

transcendental

is wrong,
but if
be wrong.
must

celebrated verse, which i""^ itwere,

found in the Buddhist

Buddha,

if the Dhamma

rather

As

and

the

nobles,took

might be expectedit

Suttas,and

is often put in the

of these Khattiyas
distinguished
'The
than
military.It runs:

Khattiyais the best in the world of those who observe the rules of
and gods he
marriage,but of the whole race of men
exogamous
and righteousness
is the best/
who has wisdom
See, for instance,
and the Sumafigala
the Amba///^a
Sutta,in the Dtgha NMya,
'entitled
Vil"sini on that passage. By 'best in the world' is meant
not best in the moral
to take precedencebefore all others,'
sense.
2
From the Aggawza Sutta in the Digha Nikdya.
3
but it is no doubt correct
I cannot
for this,
give any authority
of the Pi/akas.
Buddhism
accordingto the spirit

This

too

'

2.

is

and you have

But there is a
There

are

you

Blessed

The

IV, 3,

MILINDA.

KING

double-pointedproblem.

you, and

to

put

OF

QUESTIONS

THE

230

have
One

said what

for that

these twenty

now

solve it.'[162]

to

you

have

quoted,

the rule of conduct.

described
rightly
reason

It is

2.

rule,and that is this.

making
qualities,
personal

up

Sama^aship of a Samara, and these two outward

is worthy of
of which the Samara
signs\ by reason
And
and of respect, and of reverence.
salutation,
the
The best form of self-restraint,
what are they ?
right conduct, calm
highest kind of self-control2,
subjugation
manners
3,mastery over (hisdeeds and words 4),
6,sympathy7,
(ofhis senses5),
long-suffering
the

Ling^ni. See above, IV, i, 61.

Aggo niyamo. Hlna/i-kumbur" takes agga in the sense of
bawa/
dena
Arahatship: Niwan
pratipattiyen yukta
vow.
Niyama is a self-imposed
3
which
the
Sinhalese
Vihsira,
glossesby: 'Sansun
iriyahe
continues
in
patha wiharawayen yukta bawa/ ('because
the practice
of tranquil
deportment.5)
4
en
Saffzyama. 'Ksiya w"k sa^zyamay
yukta bawa/
5
Sazravaro.
'Indriya saz"varayen
yukta bawa/
2

Khanti,

Sora""ajw.

which

the Sinhalese repeats.

'

says the Sinhalese:

It is

an

abstract

noun

Because
'

he is docile and

Suwa^a
formed

klkaru
from

pleasantof speech/
bh"wayen yukta bawa/

surata, and

does not

occur

in

for it (under
Sanskrit,
though Bohtlingk-Roth
give one authority
sauratya)from a Buddhist work, the Vyutpatti.It is one of the
many

instances

in which

the Buddhist

ethics has

put

new

and

higher meaning into current

phrases,for in Sanskrit literature
surata
is used frequently
'high pleasure')
(literally
enough, but
almost without exceptionin an obscene
The commentary
sense.
(jrsltaka III,442
It is there,as here,
on
only repeats the word.
and in the Vyutpatti,
and at AnguttaraII,15, 3, always allied with
khanti.
My translation follows Childers (who probably follows
Bohtlingk-Roth)
me
; but the Sinhalese gloss here makes
very
doubtful as to the exact
connotation
which the earlyBuddhists
associated with
high pleasure/
'

IV, 3"

THE

2-

DHARMA.

23!

tion3,
practiceof solitude l, love of solitude 2,meditamodesty and fear of doing wrong4, zeal5,
himself
of the preearnestness6, the taking upon
cepts
the
8, asking ques7,recitation (of
Scriptures)
tions
in
the Dhamma
and Vinaya),
(of those wise
in the Silas and other (rules
of morality),
rejoicing
freedom
from attachment (tothe thingsof the world),
and the wearing of the
fulfilment of the precepts
yellow robe, and the being shaven.
[163]In the
of the
practiceof all these thingsdoes the member
Order live. By being deficient in none
of them, by
being perfectin all,accomplished in all,endowed
the

"

with

all of them

does

he

reach

fonvard

to

the

dition
con-

Arahatship,to the condition of those who

have
nothing left to learn ; he is marching towards
it is because he sees
the highestof all lands 9. Thus
of the Worthy Ones
him to be in the company
(the
Arahats) that the layman who has already entered
the Excellent Way thinks it worthy in him 10 to
on
of

Ekatta-"ariy"i='Ekaiawa

EkatUbhirati.

Pa/isallawaffz,not sam^dhi.

hoesirimen

yukta

bawa.'

halese.
jSTittek"gratdsays the Sin-

Hiri-otappajw.
towards
Viriya#z,'the zeal of the fourfold effort (pradhsina)
the making of Arahatship/is the Sinhalese gloss.
for Arahatship/
'in the search
says Hina/i6Appam"do,
5

kumbure\
7

'

Sikkh^-sam^dana/w.

meaning,

of the

love

virtuous

their
Learning them, investigating
in them/ expands
law laid down

Hina/i-kumbur6.
8

Uddero.

nothingmore
9

Amrz'ta

is

There
tillwe

come

mah"

lacuna

here

to the shaven

avak",ra

in the Sinhalese.

It has

head.

bhftmiya/a says the Sinhalese

(p.205).
10

Arahati.

words.

I have

endeavoured

to imitate

the

play upon

the

and

reverence

be

be,

may
him

sees

all

of those in whom

be in the company

to

he

It is because

yet, unconverted

as

3, 3.

respect to the Bhikkhu, though

show

to

IV,

MILINDA.

KING

OF

QUESTIONS

THE

232

because he feels that he is

destroyed,
that the converted
in such society1,
layman
not
and to show
thinks it worthy of him to do reverence
evil has been

to

respect

that he has

he knows

joinedthe

and

show

to

respect

Patimokkha, while he himself

the

thus

he himself

can

not

"

because

Order, and

the

"

carries

that he

"

the recitation of

into the

men

reverence

teachingof the Conqueror,which

is incapableof doing because he knows

extends

himself

receives

that he

he knows

state, that

Bhikkhu

the unconverted

to

that he listens to

he knows

because

such

no

holds it rightto do

layman

the converted

noblest brotherhood,

reached

that he himself has

and

It is because

Bhikkhu.

the unconverted

innumerable

out

observe

cannot

"

because

precepts, which
he

knows

he

that he

the outward

signsof Sama^aship,andcarries out

the intention of the Buddha, while he himself is gone
because he knows that he,though
away far from that
he has given up his hair and beard,and is unanointed
wears

"

and

with the
yet is anointed
while he is himself addicted
perfume of righteousness,
ornaments,

no

wears

jewelryand

to

it

thinks

respect
'

3,

that
which

to

apparel that the

rightto do reverence,
"

the unconverted

And

not

fine

make

and

to

man
layshow

Bhikkhu/

king,it is because he knows

all these twenty personalqualities

moreover,

onlyare

converted

Samara, and the two outward

found in the Bhikkhu, but that he carries them
signs,
1

go

N'atthi

to

me

ncetceyisita\

so

samayo

ti:

sdm^gri labhaya

ma/a

IV, 3?

THE

4-

and

on,

DHARMA.

trains others

in

that
layman, realising

them,
has

he

in that maintenance

rightto

and

reverence

233

no

the

converted

part in that

dition1,
tra-

of the faith,thinks
show

to

that

the

to

respect

it

verted
con-

Bhikkhu.

[164=]Just,O king, as a royal

princewho learns his knowledge,and is taught the
duties of a Khattiya,at the feet of the Brahman
who
acts
when
after a time he is
as
family chaplain2,
anointed
and respect to his
king,pays reverence
in the thoughtof his being the teacher,and
master
the carrier on of the traditions of the family,
is it
so
and
rightfor the converted Bhikkhu to do reverence
to

'And

4.

moreover,

this fact the greatness and

condition of the Bhikkhus

of the

one

of

results

two

no

other

or

take

For

faith,who

should attain

Way,

he

"

upon

Bhikkhu/

the unconverted

to

respect

pay

"

by
king, you may know
the peerless
gloryof the
ciple
that if a layman, a disupon the Excellent
realisation of Arahatship,

has entered

to

the

happen

must

to

there is

him, and

either die away on that very day,

himself the condition of a Bhikkhu.

must

immovable, O

king,is

that state

of renunciation,

exalted
I mean
and most
the condition
glorious,
of beinga member
of the Order !
'Venerable
N"gasena, this subtle problem has
been
thoroughlyunravelled by your powerfuland
"

'

No

great wisdom.
he

were

[Here

wise

as

ends the

1
2

else could solve it

one

so

unless

you/
problem as to the precedenceof
Dharma.]

Agamo,

which

the Sinhalese

Purohita, which

repeats.

the Sinhalese

repeats.

the

THE

234

[THE
5.

Venerable

HARM

IV, 3, 5.

MILINDA.

KING

OF

QUESTIONS

PREACHING.]

OF

Bhikkhus

Nigasena,you

say

that

Tathdgataaverts harm from allbeings,and does

them good l. And
againyou say that when he was
preaching the discourse based on the simile of the
burningfire hot blood was ejectedfrom the mouths
of about
By his deliveryof that
sixty Bhikkhus.
harm
and not good.
discourse he did those Bhikkhus
the

So

is correct, the second

if the first statement

if the second

and

This

is

too

which
6.

you
c

is correct, the first [165]is false.

double-pointed
problem put

have

Both

is false ;

to

you,

solve/

true.

are

to

What

happened

to

them

was

Tathigata'sdoing,but their own/

But, Ndgasena,ifthe Tathagatahad not delivered
that discourse,
then would theyhave vomited up hot
the

not

'

blood ?'

they took wronglywhat he said,then

there a burning kindled within them, and hot
was
blood was
ejectedfrom their mouths/
that
Then
have
must
happened, Nigasena,
throughthe act of the TatMgata,it must have been
3
the Tathagatawho was
the chief cause
to destroy
them.
Suppose a serpent,Nagasena,had crept into
and a man
in want
of earth were
to break
an
anthill,
into the anthill,
and take the earth of it away.
And
by his doing so the entrance-hole to the anthill
'

No.

When

I cannot

give chapterand

is common
2

21,

This
and

for the

words, but

the

the

Aditta-pariy"ya givenin

Aggikkhandupama

Sutta

in

the

the

MaMvagga I,

7th Book

Anguttara.
3

ment
senti-

enough.

is not
the

verse

Adhikslra,

Pradhina

is the Sinhalese translation.

of the

236

IV,

MILINDA.

KING

OF

QUESTIONS

3, 9.

then, could a carpenter by doingnothingto

pieceof timber, and simplylayingit by 1, make it
'

THE

How,

fitfor

straightand
1

No, Sir.
of

out

use

would

He

'

have

to

get rid of the bends

and
it straight

it,if he wanted

ready for

use/

Just so, O king, the Tathigata could not, by

have opened the
merely watching over his disciples,
But by getting
readyto see.
eyes of those who were
rid of those who
took the word
wrongly he saved
And
it was
those
by their
prepared to be saved.
act and
deed, O king,that the evil-minded fell;
own
justas a plantaintree, or a bambti, or a she-mule are
destroyed by that to which- they themselves give
birth2.
And
just,O king, as it is by their own
that robbers
their eyes plucked
acts
to have
come
to
impalement, or to the scaffold,just so
out, or
the evil-minded
were
act,
destroyedby their own
and fell from the teachingof the Conqueror.'
And
so
[167]with those sixtyBhikkhus, they
9.
fell neither by the act of the Tathagata nor
of any
deed 3. Suppose,O
else,but solelyby their own
one
4
to give ambrosia
to all the people,
king,a man were
and
to become
they,eating of it,were
healthyand
and free from
long-lived
every bodilyill. But one
bad digestion,
to
on
eatingit,were
man,
by his own
1

'

Rakkhanto,
adopted above.
2

Plantains

popular

and

which

bambus

belief in India

See

^uUavagga VI,
Sa/wyutta
Nikaya VI,
3

Hina/i-kumbuiS

Hina/i-kumburex

that she-mules

4,
2,

die when

3;

VII,

expands

they flower.
always died

2, 5;

Vimina

in

the

And
if

sense

it

was

they foaled.

Vatthu

43,

8;

2.

here inserts

translation of the whole

of the

Sutta referred to.

4

Amatam,

this is also

an

with

reference,
no

epithet.

doubt, to Arahatship,of

which

IV, 3? 15-

THE

Would

die.

the ambrosia
'

FOOLISH

FELLOW.

then, O king,the
be

guiltytherein

237
who

man

of any

gave

away

offence ?

'

No, Sir/

Just so, O king,does the Tathdgatapresent the

and gods in the ten
giftof his ambrosia to the men
world systems ; and those beingswho
thousand
are
capableof doing so are made wise by the nectar of
his law, while they who
not
are
are
destroyed and
fall. Food, O king,preserves the lives of all beings.
'

But

some

feeds the

who
4

who

eat

of it die of cholera \

therein
hungryguilty

Is the

man

of any offence ?

'

No, Sir/

Just so, O king,does the Tathdgatapresent the

and gods in the ten
giftof his ambrosia to the men
world systems ; and those beingswho are
thousand
capableof doing so are made wise by the nectar of his
law, while they who are not are destroyedand fall/
Very good,Nigasena ! That is so, and I accept
it as you say/
'

[Here ends

the dilemma

from

on

the

harm

resulting

preaching.]

A
OF
TATHAGATA.]
[THE SECRETS
of the thirty
of one
treats
n.
[This dilemma
bodilysigns of a 'great man' (MaMpurusha) supposed
to be possessed
by every TatMgata, but as it
deals with matters
not
usuallyspoken of in this
century, it is best read in the original.]

15.

Elder

FELLOW.]
[THE FOOLISH
[170]'Venerable Nigasena,it was said by the
The
of the faith :
the commander
Siriputta,
"

renders: A^lrwa
Visu"ik"ya, which Hlna/i-kumburS
So above, IV, 2, 18.
wiwek"bddhayen.
1

wa

238

THE

16.

IV, 3,

MILINDA.

KING

OF

QUESTIONS

TatMgata, brethren,is perfectin courtesy of speech.

There
cerning
is no fault of speech in the Tathdgata conhe should

which
one

else should know

the

Tathagata,when

on

the

Kalanda
him

useless fellow 3.

called,terrified with
with

the Excellent
correct, the
Sudinna
But

6. 'What

king.
fellow

And

the real
him

do

to

comprehend

at

be false.

must

to

solve it/

Elder

said

is true,

called Sudinna
But

that

was

useless
of

out

not

where
as

such

Mr.

mouth:
phrase is put into Sariputta's

Trenckner

pointsout,

is ascribed

to the

AnguttaraVII, 6, 5.

i),not

putto, where

Kalanda

Vinaya spellit)is the

name

(or

Kalandaka

of the clan

as

some

(seePdr^ika

of the father.

See the whole

Garuttasena.

III,177,

be

must

6,it was
disposition
merely pointingout
nature
(ofhis conduct)in a way that would
harm T, And
what herein is meant
no
by

of the

I, 5,

occasion.

called

double-pointedproblem

have

you

be

of

Kalanda-

MSS.

speechat Pai%ika I, 5, n.
is not in Childers,
Tdso
but

occurs

ffdtaka

There

202.

in the Vinaya account

of this result.
nothingDu/Ma-^ittena, which Hina/i-kumburS repeats.
Asdrambhenaydthava-lakkha^ena.
Fory^thdva, which
in Childers,see Buddhaghosain the Sumahgala Vilasinf,
not
65, and Dhammapala on Then Gatha^ 387. Hina/i-kumbur6

6
7

p.

that

similar one,

is

too

Siriputtathe

I don't know

Buddha

is

teacher4, and

of his

useless fellow

the Blessed One

on

rudeness

beingso

Way 5. Now if the first statement

that the Tathagata
allegation

you, and

to

the

words, calling

Elder,on

unable

was

remorse,

[171]This

put

fear

Sudinna

if that be true, then the first statement

now

but

firstPir^ika

of

harsh

that

And

the

the Kalanda

false.

with

him

no

hand

the other

on

offence

the

that

care

the
promulgating

2, addressed

overcome

take

to

And

it \"

of

occasion

have

is

IV, 3"*7-

"

THE

in this birth does

different.

Sudinna
with

is it that he

with words

'But, Nigasena, though a

another
speaks the truth,still we
small3 fine upon

by

is called
addressed

of truth, and

17.

him

the

not

apart from the facts/

words

inasmuch

king,

perceptionof

the Blessed One

so

man,

(his
being born as
he will
differently

acts

Therefore

Kalanda

the

the

is his manhood

useless fellow 2. And

239

If any

to

vain1, but if he

in

become

attain

not

Truths,then

man)

FELLOW.

the real nature."

pointingout

Four

FOOLISH

abusing

should

of
For he is guilty

inflict a

offence,

an

he, althoughfor something real,abused

as

the

him.

in

man

of words

use

that

might lead

to

breach

(ofthe peace)V
*

Have

down

heard,O king,of

ever

you

their

before,or risingup from

for, or

peoplebowing
seats

in respect

bringingthe complimentary
to
a
given to officials)
presents (usually

showing

honour

to,

or

criminal ?'
'

No, if a

have

man

committed

crime of whatever

kind, if he be really
worthy of reproofand
punishment,they would rather behead him, or torsort

or

translates:Upadra

kara*za

sitakin

ut

no

wanneya,

lakshazzayenmayaehiwadalakisiwek
laksha#aya maya.
1
So
M ogham.
2

at

G"taka

Mogha-puriso,the same

cet

nam,"

swabh"wa
swabh^wa

III,24.
word

as

I have translated elsewhere

think that the

fellow/followingChilders. But I never
word
means
always and only fiin vain, useless/ See Gataka I,
Mahavagga VIII, i, 5;
14; III,24, 25 ; Sutta Nipata III,f, 20;
p. 55.
V, 1 1 3 ; AnguttaraII,5, 10 ; Sumangala Vil"sini,
.fiTullavagga
3
worth
in
coin
of
our
fine
a
'a
a kahdpawa/
Literally,
copper
Ancient Coins and Measures/ p. 3.
See my
about a penny.
money

'foolish

'

Wen

Yisuw
wu

lUaranto.

voharaw
wa"ana

wu

The

Sinhalese

wyawaharayekin

(p.224) has

hcesiremin.

him

ture

death,

1, or

then

'Did

justiceor
*

Blessed

the
?

not

put him

or

to

goods V
One,

king, act

with

justice,Sir, and

With

bonds,

of his

deprive him

or

with

him

bind

IV, 3, 18.

MILINDA.

KING

OF

QUESTIONS

THE

240

in

fit and

most

proper
of it the

Ndgasena, they hear

of contender
and gods will be made
world of men
science,
into sin,struck with awe
and afraid of falling
still more
selves
when
at the sightof it,and
so
they themassociate with wrong-doers,or do wrong/
ister
would
O king,admin1 8. [172] Now
a physician,
in a case
where
pleasant things as a medicine
all the humours
of the body were
affected,and the
whole
frame was
disorganisedand full of disease ?'
No.
Wishing to put an end to the disease he
would
drugs/
give sharp and scarifying
In the same
O king,the Tathdgata bestows
way,
of suppressing all the
for the sake
admonition
And
the words
of the Tathigata,
of sin.
diseases
And

way.

when,

'

'

when

even

Just as

hot

stern, soften
water,

make

them

tender.

king,softens and
being softened,so

makes

tender

men

and

the words
are
anything capable of
of theTathdgata,even
when
fit,
stern, yet as full of beneof a father would
and as full of pityas the words
be to his children.
Just,O king,as the drinkingof
evil-smellingdecoctions, the swallowing of nasty
of men's
bodies, so
drugs, destroys the weaknesses
the words
of the Tathagata,even
when
are
stern,
bringers of advantage and laden with pity. And

Hananti.

But

hizwsa't kereti

Gipenti. Dr. Edward

^"Mpenti (PaliGrammar,
dhanlka

kereti

is the

Mfiller

says the Sinhalese.

thinks

this

p. 37). Dhanaya
Sinhalese
version.

misprint for
h^nayen nirda

1V,3320.

THE

just,O
raises

king,as

Well

do

stern, do
have

TREE.

ball of

bruise,so

no

when

even

TALKING

you

fallingon a man
of the Tathigata,

cotton

the words

no

harm/

made

this

Very good,Nigasena
it as you say/

accept

[End

of the dilemma

'bymany

is so, and

harsh

words

Sudinna.]

to

[THE

That

the Buddha's

to

as

clear

problem

simile.

24!

TALKING,]

TREE

Nigasena, the Tathigata said :

Brahman
! why do you ask an unconscious
thing,
Which
hear you, how it does to-day?
cannot
and full of life,
Active, intelligent,
How
can
you speak to this so senseless thing
19.

"

'

Venerable

"

This

wild

[173]And
And

"

'

Palisatree1?"
the other hand

on

thus the

Now

unconscious

if,N^gasena, a

v"g*a.

But

tree

20.

'The

But

form

unconscious

the

And

Bhiradv^a.

G"taka

be false

of

cannot

III, 24.

too

you

is

Aspen

that

last is
For

speech.

It is not

the

say that

solve it/

to

conversed

said, O

though

talk,yet the word

thing,

double-edged

have

tree

"

me

Bhirad-

to

said, Nagasena, that

Master

unconscious.

to

spoke to

tree

This
you, and

to

put

Listen

an

Aspen

is unconscious.

common

is

tree

ifthat is true, it must

problem now

who

reply:

made

be false that the

Aspen tree then

I, BMradvi^a, can speak too.

it must

said

he

"

TatMgata,

is

with

king, by a
tree
being
"

tree

but

tree

the

is used

Bodisat,

speaks.
"2ataka

[35]

IV,

210,

where

the

verses

are

ascribed to the Buddha.

THE

242

the

designationof

as

and

OF

QUESTIONS

in that

dryad
"

that

sense

KING

with

of corn,

made

ai.

the tree

talks
a

"

is

well-

laden

waggon

But
it is not
corn-waggon.
of wood, yet because
it is made
of the

is called

corn

3,

dwells therein,

who

expression. Just,O king,as

known

IV,

MILINDA.

pression
being heaped up in it the people use the ex"corn-waggon." Or just,O king,as when a
milk the common
is churningsour
man
expressionis
But it is not butter that
that he is churningbutter.
he is churning,but milk.
Or just,
O king,as when
is making something that does not
exist the
a man
common
expressionis that he is making that thing
all the while as yet is not, [174]but people
which
talk of the work
as
accomplishedbefore it is done.
when
And
the Tathagata,
expounding the Dhamma,
does so by means
of the phraseology
which is in
the people/
common
use
among
Very good, NUgasena ! That is so, and I accept
it as you say/
corn

[Here ends

the dilemma

[THE
'Venerable

21.

Elders
"

When

he had

The

Buddha

recited.

All

"

sharppain even

(Sawgitiyo)in

have

felt that sickness

Ri^gaha

the so-called

Buddhist

said

was

by

the

jfifunda's alms,

eaten

coppersmith's,thus

Council of

it

Recitation1:

The

The

tree.]
talking

ILLNESS.]

LAST

Nagasena,

held the

who

That
1

BUDDHA'S

the

to

as

unto

are

"

dire,

death 2."

is meant, at which

Councils

heard,

the Pi/akas

were

exclusivelyRecitations
c

'

phraseology. But Council7 is the best

renderingof the word, as Recitation impliesso much that would
be unintelligible
reader.
to the ordinary
2
Book of the Great Decease,
IV, 23.
'

that

pork x. And
pleasant,full
It

One, but it was

the Blessed

life he

had

disease

king,

when

Sukara-maddava.
of

meaning-

this

and

of

still more

up

as

fresh

[176]

or

"

usual, if

as

the

to

as

the Buddha

last dish

the

just

"

burning, if

is

is great doubt

There
name

worse

flowing along

is

stream

burn

period of

exhausted, that the

been

ordinary fire

an

extreme

of the

because

worse

grew

supplied,it will

fuel be
as

and

arose,

when,

body, and
live having

to

of the

because

of his

weakness

fell upon

sickness

of it that any

because

not

\vas

flavour, and

of

22.

3,

good condition,light,
2good for digestion

itself in

was

TV,

MILINDA.

KING

OF

QUESTIONS

THE

244

exact

partook

of.

press/or eto trample/ and just as

pressed beef is ambiguous, so is boar-pressed or pork-tender'
capable of various interpretations.The exegetical
glossas handed
Vihara
in Anur"dhapure,Ceylon, in the now
down
in the Mah"
Maddati

is

rub/

to

or

to

'

lost

the IMahd

called

of tradition

body

by Dhammapala

Ud"na

on

of Dr. Steinthai's edition for the Pali Text

think,

Meat

(flesh)/But

not

means

top sprout of the bambu

swine

by

in

grows
it

means

Mad

others

"

dan

is rendered

by Childers

Fausboll.

But

as

Mardava

in

it may

is

sense

is

377

'

known.

not
'

withered

here

the tender

that

have

that

translated

As
it

But the

(Maddavdni
flowers/ according

justas well tender flowers/especially

Sanskrit always means
This
"c.
'tender,pitiful/
be

(p.230) repeats

"

the word

to

is
and

occur

in Pali apart

mentioned.) The
adds the gloss: E

ma/rasayehi.

uru

"2atharaggi-te"-assahitam.
internal fire

that

trampled upon

dried boar's flesh/

where the word is known

passage
those
in which
sukara-maddava

wu

'

of mushroom

withered/ I

only

Sinhalese

an

kind

(pp.71-73)

Dhammapada

at

to

means

been

adds

"

pupphdni

tarutfu

that it

it has

means,

others again
ground trodden under foot by swine
only a particularkind of flavouring,or sauce.

in my
Buddhist Suttas'
fact is that the exact

from

plant after

again

'

is the

meat

Dhammapala
but
at all,

served
pre-

(p,8

of boar's

niceness

and

tenderness

pork or

VIII,

Society).It

that is itselfambiguous, and

others say the word

'

the

pervaded by

been

A//"akathi,has

his comment

in

'

see

my

'Buddhist

On

this curious

Suttas/p. 260.

old belief in

IV, 3,

BUDDHA'S

THE

23.

it will
heavy rain falls,

great rush of

water

ordinarygirth,if
broader

fault of the

food

food

giftsof

two

'

Of what

"

Of

and

It

presented,and

of the

attainment

can

you

those
'

exalted

ditions
con-

them1/

in the

first in

order,

one

order V

reverse

two

on

you speaking?'
successive states

of the nine

passed through at

was

king,the

conditions,Nagasena,are

were

then

not, O

was

Nigasena,why is it that
meritorious ?
so
specially

the attainment

which

it becomes

eaten,

it/

resulted from

which

be

this

was

to

are

of the

Because

'

So

that

'But, venerable

23.

when

as

245

mighty river with

the body is of its

food

more

harm

impute any

not

ILLNESS.

become
or

"

before.

than

LAST

it not,

days,was

the

Tathdgata attained
highestdegree?
'Yes, Oking3.'

to

those

Nagasena, that

conditions

in the

It is

wonderful

most

strange, that of

most

giftswhich
not

Most

all the

be

upon
compared with

marvellous

is

Blessed

our

these

it,that

and

glorious

and

great

bestowed

were
can

one

thing, Nagasena,

two
as

even

One

givings.
almsthose

halese
Dhamm"inumajr(grana-sama'patti-varena: which the Sinthe text above,
see
merely repeats. For Anuma^ani
p. 65.
p. 62, and Sumahgala Vilisini,
2
of the Great Decease,VI,
the
Book
in
See the full description
Sinhalese is here
The
C Buddhist Suttas,'
pp. 115, n 6.)
11-13.
expanded (pp.230-233).
greatly
3
So our
author must have thought that the nine Anupubbabefore he
viharas
occurred also after the alms given to Gotama
1

under

sat

which

the Bo

"

Vinaya Texts/ and

of

no

passage

Compare

in the Pi/akas

the note

in vol.

the passages there quoted.

'giftswhich had the Buddha

dinam,
which they were
bestowed, or sown/

Buddha-khette

the field in

I know

support this belief.

would

p. 74 of the

Tree, but

i,
as

246

IV,

MILINDA.

KING

OF

QUESTIONS

THE

3, 24.

are
even
so
glorious,
those giftsmade, by their glory,[177]of greater
fruit,and of greater advantage than any others.
Very good,Nagasena 1 That is so, and I accept it
as
you say.1

conditions

successive

nine

are

the dilemma

[Here ends

the Buddha

to

as

last illness.]

RELICS.]

[ADORATION OF
Hinder

*'

not

of

remains

he said

hand

Acting in

that

heaven

2."

Now

must

put

now
f

25.
the

way

is worthy of

who

this world

from

go

you

honour,
to

if the first injunction

was

be wrong,
be wrong.

must

by

that relicof him

Honour

"

Nagasena, the Tathdgata said :

Ananda,by honouring the
yourselves,
the other
And
the TathagataV
on

Venerable

'

24.

Both

and

if the

This

too

you, and

to

rightthe second
second is rightthe first
is a double-edgedproblem

the

Blessed

passages
But
One.

the

of the

have

you

to

quote
you
it was
not

solve it/

spoken

were

to

all men,

it

Conqueror3 that it was said :

Hinder
not
Ananda,by honouringthe
yourselves,
remains
of the TathigataV
is
Paying reverence
the work
of the sons
not
of the Conqueror,[178]
but
rather the grasping of the true
of all
nature
to

was

sons

"

Book

Not found

of the Great
in any

Decease,V,

24,

of the.Pi/aka texts

"?ina-puttanaflz.That is,the

Here

attendant

again Hina/i-kumbur"
circumstances (pp.233,

as

yet published.

members

goes

into

234).

of the Order.
a

long account

of the

IV, 3* 26.

ADORATION

OF

RELICS.

247

things,the practiceof thought,contemplation

with the rules of Satipain accordance
of all objects
^clna, the seizingof the real essence
of thought,the struggle
againstevil,and devotion
their own
to
are
good. These
(spiritual)
things
of the Conqueror ought to do, leaving
which the sons
the paying of
to
others, whether
gods or men,
compounded

reverence

26.

of

'

And

that is so, O

king,justas

itis the business

the

princes of the earth to learn all about

and horses, and chariots,and bows, and
elephants,
and documents, and the law of property 2,
rapiers,
the traditions of the Khattiya clans,and
to carry on
themselves
and to lead others in war, while
to fight
husbandry,merchandise, and the care of cattle are
of other folk,ordinary Vessas
the business
and
and
Suddas.
Or justas the business of Brahmins
with
the Rig-veda,the
is concerned
their sons
Ya^ur-veda, the Sama-veda, the Atharva-veda,
with the knowledge of lucky marks
(on the body),
*
of legends3,Purd^as,lexicography
phonology,
prosody,
pretation
interetymology,astrology,
verses,
grammar,
and of dreams, and of signs,
of omens,
study of the six Vedingas, of eclipsesof the sun
be
drawn
of the prognostications
to
and
moon,
of comets, the thunderingsof the
from the flight
gods, the junctionsof planets,the fall of meteors,
and signsin the heavens
conflagrations,
earthquakes,
the earth, the study of arithmetic,of casand
on
"

This

of

context
8
3

reallyonly an expansionand
the passage quoted.

is

Lekha-muddi.

Itih"sa,
'

Of

names

See the note

'the Bhdrata and

of

trees

and

so

above

on

modernisation

I, i,

of the

10.

says the Sinhalese.

the

Mm"ya#a/

on/

says Hina#-kumbure\

248

uistry,of

of
interpretation
dogs,and deer, and

the

from

drawn

IV,

MILINDA.

KING

OF

QUESTIONS

THE

the

3, 27.

to

omens

rats, and

be

mixtures

while
and the sounds and cries of birds
liquids,
husbandry,merchandise, and the care of cattle are
and
the business of other folk, ordinary Vessas
of
it was,
O
So
Suddas.
king, in the sense
Devote
not
yourselvesto such thingsas are not
business,but to such thingsas are so" that
your
the Tathigata was
[179]when he said :
speaking
Ananda, by honouring
Hinder
not
yourselves,
if, O king,
the remains of the Tathdgata." And
of

"

"

"

had

he

his bowl

taken

with

would

so, then

said

not

and

his

robe, and

payingreverence

Bhikkhus

the

the

to

have

selves
occupiedthemBuddha
through

them1!'
That

Very good, Nagasena !

it as you say/
*

[Here ends

the dilemma

[THE

SPLINTER

27. 'Venerable

"When

that:
the

Blessed

One

deep places,and

made

And

hand

the

the

other

though
you

Hien

saw

A. D.

See

used

this

as

an

walked

along,

is,filled up

did not
of the

its

argument

know

anythingof
Buddha, or of the
The

passage

bowl-worshipin full force at Peshawar

as

say

for the date of the book.

Chapterxii of his travels

Not found

Bhikkhus

places plain2/'
that a splinter
of

held in its honour.

35-37)2

it

say

looks as if our author

certainly
worship paid to the supposed bowl

therefore be

relics.]

its steep

This

feast,the Patta-maha,

I accept

ROCK.]

OF

you

the

to

reverence

Nigasena,

earth, unconscious

on

to

as

is so, and

yet in the Pi/akas.

about

may
Fa400

(Dr.Legge'stranslation,
pp.

IV,

THE

3"2p.

rock

SPLINTER

OF

ROCK.

grazed
his
on
falling

his foot1.

If it be

that the unconscious

foot

true

deep placesfull
then

it

hurt

his foot.

then

the first

and

be

must

why

that

did it not,

its steep
that

untrue

But

be

false.

put

now

to

splinterwas

then, turn

aside ?

earth makes

its

placesplainfor him,
the splinter
of rock

if the latter

must

edged problem

When

249

This
you,

be

statement

is

too

and

you

true,

doublehave

to

solve it.'
28.
that
cast

'

Both

statements,

of rock did
splinter
down
throughthe act

hundreds

of thousands

Devadatta

of

O
not

king, are
fall of

true.

it
itself2,

of Devadatta.

existences,O

But
was

Through
king,had

grudge against the Blessed

One 3. It was
through that hatred that he seized
hold of a mighty mass
of rock, and pushed it over
with the hope that it would fall upon
the Buddha's
head.
But
other
rocks
two
came
together,and
interceptedit before it reached the Tathigata,and
torn
off,
was
by the force of their impact a splinter
and fell in such a direction that it struck [180]the
Blessed
c

29.

borne

One's

foot/

But, Nagasena,justas

two

rocks

intercepted
splinterhave been

mighty mass, so could the

intercepted.'
O king,can
But a thingintercepted,
escape, slip
does, through the
through,or be lost as water
it is taken into the hand
when
milk,or
or
fingers,
buttermilk, or honey, or ghee, or oil,or fish curry,
that

"

"

8 ;

^ullavagga VII,
IV,

Text

3, 9.
and
1 10
2, 3 (pp.27

Compare
of M.

the

Sa0zyuttaNikdya I, 4,

Lefon Peer's edition for the P"H

Society).

Attaro

So

dhammat^ya.
above, IV, 2, 64, and below, IV,

4, 41.

THE

IV,

MILINDA.

KING

OF

QUESTIONS

3,30.

as
or
fine,subtle,minute, dustygrains of
gravy"
if you close your fist
sand do, through the fingers,

or

them

on

have

30.

rice will escape

as

to

you
puttingit

are

mouth.'

Nagasena. I admit that

ought at
intercepted.But the splinter
paid as much respect to the Buddha as

Well, let that be

the rock

when

sometimes

and
fingers,

it into your

taken

into your

least

or

"

was

have

so,

the earth did/

'

There

who

pay

are
no

the angry

his

these twelve kinds of persons, O king,

in his lust,and
respect the lustful man
"

in his

man

and
stupidity,

the bad
obstinate

in his

man

puffed-upman
want

and
littleness,

the

dull

in his

in

man

and
pride,

and
discrimination,

of

want

in his

man

in his

man

the

malice,and

of

and
docility,

the

talkative

the

man

the

mean

in his

and the
cruelty,
wretched
in his misery,and the gambler [181]
man
he is overpowered by greed,and the busy
because
in his search after gain. But that splinter,
man
just
broken off by the impact of the rocks,fell
it was
as
by chance * in such a direction that it struck against
the foot of the Blessed One
subtle,and
justas fine,
minute
grains of sand, when carried away by the
force of the wind, are sprinkled
down
by chance in
If the
happen to take.
any direction they may
O king,had not been separatedfrom
the
splinter,

vanity,and

the wicked

in his

man

"

rock

been

of which

intercepted
by

it was,

as

it remain

it formed

it was

too

would

have

meeting together. But,

fixed on the earth,nor
did

the

Animitta-kata-disa", which

repeats,

part, it

their

neither

in
stationary

air,but fell whithersoever

the Sinhalese

(p.238) merely

Asavas

OF

QUESTIONS

THE

252

have

32.

destroyed.
completely

yet been

not

IV, 3,

MILINDA.

KING

correct, the second

be

So that if the firststatement

is wrong, and if the second be rightthe first must

is a double-edged
This
be wrong.
too
problem

put

now

32.

to

you, and

you

have

Both statements, O

Blessed

One.

the

But

statement

destroyedare

are

those who
if you
evil,
other,then

made

king,were
second

characteristics of such and such

inclusive

solve it'

to

said of the

was

men

that all in whom

"

And

Samaras.

by the

the firstis
the

an

Asavas

moreover,

of all

of
by the suppression
perfect
after the
them in regular
order one
Samara
the Asavas are
in whom

made

are

take
the

destroyedis acknowledgedto be the chief" just,O

king,as of all flowers produced in the water or on
the land,the double jasmine is ackowledgedto be
1

the

chief,all other kinds

of flowers

of whatever

merelyflowers,and takingthem in order

it is the double jasminethat peoplemost
desire and
like. Or just,
0 king,
of all kinds of grain,
rice
as
is acknowledgedto be the chief,
all other kinds of
of whatever sort, [183]
useful for food and
are
grain,
for the support of the body,but if
you take them in
the best/
order,rice is acknowledged
as
Very good, Ndgasena! That is so, and I accept
it as you say/
sort

are

'

[Here ends

the dilemma
a

Varsikd

as

to

what

constitutes

Samara.]

mal,jasminum zambac).
(Dcfesaman

IV, 3,

EXULTATION.

34.

[THE BUDDHA'S
'Venerable

33.
"

If,O Bhikkhus,

me,

of

or

our

should

you

not

EXULTATION.]

Nagasena,the

the

Blessed

One

said:

should

speak in praiseof
religion
(Dhamma), or of the Order,
thereuponindulgein joy,or delight,
one

any

exultation of mind1".

or

253

Tathigatawas

And

on

the other

hand

and pleased,and
delighted,
exultant at the deserved
praisebestowed on him by
Sela the Brahman, that -he still further magnified
his own
goodness in that he said :
A king am
I, Sela,the kingsupreme
Of righteousness.
The royalchariot wheel
In righteousness
do I set rolling
on
That wheel that no one
back again !
turn
can
if the passage firstquoted be rightthen must
Now
the second be wrong, but if that be rightthen must
the first be wrong.
This
is a double-edged
too
problem now
put to you, and you have to solve it/
O
quotations,
king, are
34. [184] Both
your
But the first passage
correct.
was
spoken by the
fully,
Blessed One with the intention of setting
forth truthand
and fact,
in accordance with reality,
exactly,
so

"

"

"

'

Brahma-^alaSutta

Digha Nikdya (I,i, 5).

Nipata (III,
7, 7). Professor

in the

From

the

From

the Sela Sutta in the Sutta

(atvol. x,

FausbSll in his translation of this stanza

'

Sacred

John

xviii. 37.

I born.
bear
verse

of the East

Books

And

Thou

for this

witness unto

') draws

sayest that I
cause

came

the truth'

"

where

attention
am

to

king.

the
To

I into the world

c

truth/if

one

p.

102

of the

at
parallel

this end

was

that I should
translated the

rendered "byDhamma,
eousness,
'rightPili,would be correctly
Fausbb'll's
Professor
essential
quality/
truth,
religion,
I
the
a king,O
am
of
Sela,an incomparable
:
stanza
runs

into

version

(Dhamma),
king,with justice
(Dhamma-ra^a)
religious
wheel,a

wheel

that is irresistible/

I turn

the

the real nature, and

sense,

marks

spoken for
nor
party spirit,

of

love,and with

and

essence,

the

And

characteristic

second

passage

the sake of
in the

gainor fame, nor

lust of winningover

his followers.

become

to

IT, 3, 35.

MILINDA.

KING

Dhamma.

of the
not

was

OF

QUESTIONS

THE

254

it was

But

out
men

in mercy

the welfare of others in

and

view,conscious

would
therebythree hundred young Brahmans
attain to the knowledge of the truth,that he said :
of righteousA king am
I, Sela,the king supreme
ness."
that

"

'

Very good, Nigasena !

it as you say/
1

[Here ends

the

problem as

Doing

no

Blessed

Nagasena, the
injuryto any one

full of love and

Dwell

the other

on

mind.]

said

One

said

in the world V

kindness
he

hand

I accept

exultation of

Venerable

35,

And

to

is so, and

PUNISHMENT.]

[KINDNESSAND
"

That

"

Punish

him

who

punishment2,favour him who is worthy of

favour."
[185]Now punishment,Nagasena,means
the cuttingoff of hands or feet,flogging
3, casting
into bonds, torture4,execution,degradationin rank6.
deserves

From

The

the 52ist 6"taka.

crux

lies in the

ambiguityof this phrase as

will be

seen

below.
3

Vadha,

which

is

ambiguous,and

means

also

'killing/The

Sinhalese repeats the word.

4

Kdra^zi, which Hina/i-kumbur"

*
renders tcelfmaya,
flogging.'
*
breach
of
Santati-vikopana/ra,literally
continuity/ Hina/i-

kumbure4

explainsit to

injuryto the duration of life/and

this may be the author's meaning,as he is fond of heapingtogether
of words, some
of which mean
a string
the same
thing. But as
mean

fi

IV, 3,36Such

have

to

KINDNESS

AND

PUNISHMENT.

255

sayingis therefore not worthy of the Blessed

One, and he ought not to have made use of it. For
if the first injunctionbe rightthen this must
be
to do
wrong, and if this be rightthen the injunction
no
injuryto any one, but to dwell full of love and
kindness
in the world, must
be wrong.
This too
is a double-edged problem now
put to you, and you
36.

solve it.'
The

'

commands

Blessed

One, great king,gave both

to do
quote. As to the first,

you

injuryto

any one,
in the world

all the
an

as

to

the

that

And

of
unfolding

live full of love and

that is

"

Buddhas.

Dhamma,

doctrine
verse

the

use

of

thus

second
terms

in

thorough accord

command

you

[whichyou

have

real

is

no

ness
kind-

approved by
an
injunction,

for the Dhamma

its characteristic that it works

saying is
to

but

the

no

has

ill. And

with

it.

quote that is

misunderstood.

the

But

as

special
The

meaning of them is : Subdue that which ought

favour what is
to be subdued, strive after,
cultivate,
and approval"]. The
cultivation,
worthy of effort,
proud heart,great king,is to be subdued, and the
dued,
lowly heart cultivated the wicked heart to be suband the good heart to be cultivated
ness
carelessof
of thought is to be subdued, and exactness
thoughtto be cultivated [186]he who is given over
has
views is to be subdued, and he who
to wrong
he who
attained to rightviews is to be cultivated
is
is not noble 1 is to be subdued, and the noble one
"

"

"

"

"

also

descent/the phrasemay equallywell

'lineage,
refer to the sort of punishmentI have ventured to put into the text.
1
in the sense
of one
Ariyo and anariyo used technically
who has not, and one
who has, entered upon the Noble Eightfold
santati

Path.

means

256

be cultivated

to

the honest

the robber

"

brother

is

to

IV, 3, 37.

MILINDA.

KING

OF

QUESTIONS

THE

is

to

subdued, and

be

be cultivated.'

37. Let that be so, Nigasena. But now, in that

into my
of yours, you have put yourself
last word
*

in which
round to the sense
power, you have come
I put my question. For how, venerable Nagasena,
is the robber to be subdued
by him who sets to work
subdue

to

him

'

of rebuke let him

Thus, great king if deserving
ment
be rebuked, if of a fine let him be fined,if of banish'

"

let him

banished,if of

be

let him

death

be put

death/

to
c

Is

then, Nagasena, the execution

of the doctrine laid down

the

by

of robbers

part

Tathigatas?'

Certainlynot, O king.1
Then
why have the TatMgatas laid down that
the robber is to be taughtbetter ?'
Whosoever, great king,may be put to death, he
does not suffer execution
of the opinion
by reason
put forth by the Tathigatas. He suffers by reason
of what he himself has done.
But notwithstanding
that the doctrine of the Dhamma
has been taught
(by the Buddhas)2,would it be possible,
great king,
for a man
who
had done
nothing wrong, and was
walking innocently
along the streets, to be seized
and put to death by any wise person ?'
not/
Certainly
'

Coro

of the
of a member
probably here used figuratively
Order who is unworthy of it,and injures
believing
laymen. So the
word is used, for instance,
in the introductory
story (in the Sutta

Vibhanga) to
'

the

religiousrobbers
clothing
'). But
2

The

fourth

'

PM^ild

three words

where

four

distinguished
(compareour
takes
it
king
literally.

are

the

"

in brackets

are

sorts
e

of such

wolf in

Hina/i-kumburS's

sheep's

gloss.

IV,

3,

38-

DISMISSAL.

'

But

'

Because

Just

why

'

of his innocence.'

great king,since the thief is

so,

death

through the word of

act, how
through his own
found

that

on

It could

'

'So

257

the
can

the

teachingof
a righteousteaching/
Very good,Nigasena ! That
it as you say/
see

the

'

[Here

ends

the

[THE

DISMISSAL

38. 'Venerable
Blessed

One

"

But

I harbour

hand

and
ScLriputta

brethren

From

The

formed

who

the

OF

There

Dhaniya

was,

drawn

great hubbub
like the

[35]

to

was

said

by

the

will be

'

sent

fishermen

a
'

away

when

with

enquiredwhat
a

net

was

applause,
that noise

full of fishes
the

Thereupon

discourse to them

the visitors.

The
S

Buddha

The

received them

him.

told

full.

Sikya town called -SUtum^.

attendant 500 disciples
to
came
Buddha

The

in the town.

Nipslta(I,2, 2).
found
in the Magg^ima

the

resident Bhikkhus
arose.

sulkiness V

nor

givesitin

made
together,

quiet,and

publicrest-house

and

TathSgatadismissed the
Moggalldna,togetherwith the
of disciples
their company
*.

their

Ananda

called the brethren

of

kindness

the

garden near

chatteringof

shore.

to

it

Sutta in the Sutta

elders with
The

him.

call upon
and

the Amalakf

the two

I accept

ELDERS.]

THE

not,

episode here referred

Nikaya,No. 67. H"na"-kumbur6

stayingat

is

TatMgatas

is so, and

problem as to
punishment.]

Nagasena,

the other

Elders

'

Anger

on

be, Sir.'

not

you

to

put

Tath^gata,but only
any fault be rightly

with the Teacher

account

not

on

They

was

Buddha

the advantages

went

to

the

town's folk enquiredwhy, and

258

THE

KING

OF

QUESTIONS

IV,

MILINDA.

3, 39,

Nagasena,[187]was it in anger that the

it in
or
was
Tath^gata sent away1 the disciples,
how
pleasure? Be so good as to explainto me
in
them
this was
For if,Nagasena,he dismissed
2.
subdued
all
had
the Tath"gata not
anger, then
But if it was
in pleain himself.
to anger
sure,
liability
and
then he did so ignorantly,
without due
This too is a double-edgedproblem now
cause.
How

now,

you, and

to

put

Blessed

'The

39.
"

Anger

And

he

did

But

that

was

man

when

did say, O king:

sulkiness."
not, nor

or

earth.

with

it be

him, had made

againstany
they heard

Would

Pawamesi

Buddhist
them

The
nor

man

the reason, went

means,

broad

to the

in the technical

to

the term, compare

does
(Childers

not

word

in

his

incident is the basis

legalphraseologyof the
away,

did

not

allow

On this technical meaning of

disciples.7
Mahavagga I, 2, 27, and ^ullavaggaXII, 2, 3.
givethis use of the word.) But it is difficultto
under

which

the Buddha

sense

"

could

so

take the

have

I think

we

must

such,for instance,
as

we

find in Thera

So
disciples.
principal

less formal

G4thd5ii,
5

two

obtained

be his

imaginethe circumstances
dismissed his

is altogether
and

Buddha,
The

'

feels neither

earth

law, formallydismissed,sent

more

fall?

delight. It

'

canon

any

disciples.
king,that

that the broad

him

for the offendingbrethren.

forgiveness
of another questionbelow, IV, 4, 41.
1

their

in anger.

No, indeed,Sir.

anger

solve it/

Suppose, O
to stumble
some
root, or stake,
against
potsherd,or on uneven
ground, and fall

earth,angry
*

to

the Elders with

dismiss

the broad

upon

One

I harbour

not

were

stone,

or

have

you

557.

Etaw

I follow Htna^i-kumtdva^-inihi imaffz n"msUi.

bur"'s rendering(p.244) of this difficult phrase,according to
which there ought to be a full stop in the text after pa^^mesi,
and these words
are
supposed to be addressed to Nagasena by
Milinda.
But I am
not at all satisfied that he is right,
and the text

may

be corrupt.

260

THE

gain,

their

order

that

birth,

old

it

as

Very
you

[Here

OF

QUESTIONS

happiness,
in

age,

good,

that

way

disease,

KING

and

their

they

should

and

death/

purification,
be

That

N^gasena

IV,

MILINDA.

is

and

delivered

so,

and

3,

in
from

accept

say/

ends

problem

the

ends

to

the

dismissal

Elders.]

the

Here

as

the

Third

Chapter.

39.

of

IV,

4"

MURDER

2.

IV.

BOOK

[THE

CHAPTER

MURDER

'Venerable

261

MOGGALLANA,

OF

4.

MOGGALLANA.]

OF

N^gasena, it

has

said

by the
This
Blessed One :
is the chief,O
Bhikkhus, of
those of my disciples
in the Order who are possessed
of the power
of Iddhi,I mean
But
Moggall"nal"
the other hand they say his death took placeby
on
his being beaten
death with clubs,so that his
to
skull was
broken, and his bones ground to powder,
and all his flesh and nerves
bruised and pounded
together2. Now, N^gasena,if the Elder, the great
had
in
reallyattained to supremacy
Moggallslna,
the magical power
of Iddhi,then it cannot
be true
1.

been

"

that he
death

beaten

was

could he who

of

Iddhi,

to

nevertheless
and

gods
'

2.

prevent

From

the

his
as

own

chief among

to

is

the

Parikatto,

was

world

of

double-edgedproblem

have

to

solve it/

declare,O
the

king,that
in power
disciples
of Dr. Morris's

AnguttaraNikiya I,xiv,i (page23

which

he

be

must

succour

too

if his

wrong.
his
able,by
power
murder, be worthy

even

you, and you

did
Blessed One

edition for the P"li Text

2

not

to

was
Moggallcina

This

men

The

stand

to

put

now

was

But

sayingthat

Iddhi

possessedof

chief of those
How

clubs 3.

with

death

that wise, then the

on

was

to

Society).
the

Sinhalese

version

renders

garh"

wemin.

By robbers/adds Hina/i-kumbur6,so
martyrdom.
3

there is

no

questionof

262

he

And

of Iddhi.

KING

OF

QUESTIONS

THE

IV, 4, 3.

MILTNDA.

nevertheless beaten

was

death

to

through his being then

by clubs. But that was
V
possessedby the stillgreater power of Karma
But, venerable Nigasena, [189]are not both
3.
has the
who
of these things appurtenant to him
'

that is the extent of his power, and

power of Iddhi
both alike unthinkable ?
the result of his Karma
"

"

And

the unthinkable

cannot

unthinkable
will knock
or

Just,Sir,as
wood
apple2

with
mango
in like manner

unthinkable
'Even

mango,
to be

back

held

be

those

who

down

with

the

the fruits

want
a

by

wood

apple,

able
ought not the unthinksubjectto restraint by the
so

'

the

thingsbeyond

among

reach

of

the

is in excess
above
imagination,
great king,still one
the other, one
more
powerfulthan the other. Just,
alike in
of the world are
O king,as the monarchs
them, so alike in kind, one
kind, but among
may
under his comthe rest, and bring them
mand
overcome
thingsbeyond the grasp of
just so among
the imaginationis the productiveeffect of Karma
the effect
by far the most powerful. It is precisely
"

of

which

Karma

them

avail

any

its rule

under

the

to

and

its inevitable end3.

any

man

committed

Kammadhigahiten"pi,

Compare

the

use

(adhiga/zhati

ta#z

Kapittham

renders
5

'

Diwul

of

an

'

rest, and

as

offence

surpasses him

is

working
when, O king,
againstthe law4.

which the Sinhalese

at

merelyrepeats.

Anguttara NikSya V,
in

has

influence is of

Karma

It is

adhiga#h"ti

tena,

other

no

in whom

man

out

has

all the

overcomes

and
that'),

(FeroniaElephantum),which

the

see

31

below.

Sinhalese

ge"fL

No

at the time when

evil
good action has an opportunity
Karma is in possession
of a man/ says HinaA-kumburS
(p.250).
4
Pakara/ze apara^-^ati, literally
againstthe book/ the book
'

IV,

MURDER

4, 3-

Neither

his mother

his

nor

OF

his

nor

263

MOGGALLANA.

father,neither his sisters

brother, neither his friends

associates
therein

then.

protect him

can

under

the power

his command

of the

respectinghim.

his intimate

nor

He

king who
And
why

has

fallen

will issue
is that

Because

of the wrong
that he has done.
So
the effect of Karma
which
overcomes
precisely
other
and

influences,and

Karma

working out
junglefire has

a
even

thousand

its

under

avail the

can

is

when
not

influence

other

no

has them

arisen

all

in whom

end.

It is

the earth, then

on

pots of

is it

command,

man

its inevitable

avail

water

so

to

as

can

put it

out, but the

all,and brings
conflagration
overpowers
it under its control.
And
why is that so ? Because
So is it precisely
of the fierceness of its heat.
the
effect of Karma

which

has

tinder

and

them

influence

working

he

time

being

was

unable

when

beaten

make

to

the

great

one,

at

its

use

'

being, no

the

other

no

Karma

That

death

with

is

is
the

why

clubs,was

yet

of Iddhi V

of his power

Very good, N"gasena

it as you say/

[Here ends

and

in whom

man

influences,

king,the great Moggallana,

he was
possessed by Karma,
to

'

of the law

command;

its inevitable end.

out

venerable

when,

avail

can

all other

overcomes

That

is so, and

problemas to the
Moggallana.]
But

doubt, understood.

murder

the

I accept

of

Sinhalese

has

againstany one.'
1

IddhiyS;samann"haro

niho

si.

See the

use

of this

word,

Sumangala (on Digha

I, 3, 24). The Sinhalese goes on to much
greater lengththan
life history
of the famous
the Pili,givingthe full religious
disciple

which

is not

in

(pp.250, 251).

Childers,at

p. 123

of the

264

THE

[ON

[190]
c

4.

One

Blessed

The

"

recitation

the

said by the

Ndgasena, it was

Vinaya
Law) proclaimed by the
and
when
they are displayed,
But

of the

the

and

Dhatnma

(Doctrine and Canon

Tathigata shine forth
when
not
they are concealed
hand

4, 4.

DOCTRINE.]

SECRET

Venerable

IV,

MILINDA.

KING

OF

QUESTIONS

the other

on

Pdtimokkha

and

the

Vinaya Pi/aka are closed and kept

2. So that if,Nagasena, you (members of the
secret
Order)carried out what is just,and right,and held
of faith in the teachingof the Conqueror then would
the Vinaya shine forth as an open thing. And
why

whole

of the

would

that

be

so

all the

Because

instruction

the regulations
the self-control,
therein,the discipline,
and virtuous conduct,are in their essence
to moral
as
full of truth

and
righteousness,

and

redounding to

One
But if the Blessed
emancipation of heart.
and Vinaya proclaimed
reallysaid that the Dhamma
by the TathSgata shine forth when displayedand
when
tation
not
kept secret, then the sayingthat the reciof the

Vinaya

Patimokkha

and

whole

the

of

the

be

And
kept secret must be wrong.
if that be right,
then the sayingof the Blessed One
be wrong.
must
This too is a double-edged problem
must

put

now

5. 'It

was

the Dhamma

From

the

to

you,

and

you

have

to

solve it/

said,O
and

king,by the Blessed One that

Vinaya proclaimedby the Tath"-

Anguttara Nikaya III,

(vol.i, p. 283 of
Society).
Vinaya (MaMvagga II, 16, 8) it is laid down that the
(therules of the Order)is not to be recited before
124

Dr. Morris's edition for the Pali Text

2

In the

Patimokkha

laymen.
or

the

I know

of

no

Vinaya,is to be

passage

in the Pi/akas which

kept secret.

says that it,

IV,

4, 6-

ESOTERIC

gata shine forth when

And

secret.

Pitimokkha

to

the whole

and

kept close and

as
regards all

They

men.

mokkha

And

when

not

kept

the recitation of the

of the

Pi/aka

Vinaya

this last is not

But

l.

secret

certain limit.

and
displayed,

the other hand

on

265

DOCTRINE.

the

case

only kept secret

are

are

the recitation of the

up
Pati-

is

kept secret up to that certain limit on

because that is the traditional
three grounds firstly
of previous Tathigatas,secondly out
custom2
of
of
out
respect for the Truth (Dhamma), and thirdly
of a member
of the Order V
respect for the position
"

6.

And

'

as

to

the firstit was

the universal custom,

king,of previousTathagatasfor the recitation of

the Pitimokkha
to take
place in the midst of the
of the Order
members
only,to the exclusion of all
others.
mulas
Just,O king, as the Kshatriya secret for(ofthe nobles)are handed down among the
O

alone, and

nobles

that this

or

that is

is

so

common

the nobles 4 of the world and kept

tradition among
this the universal
secret from all others
so was
[191]
"

of

that the recitation

previous Tathagatas,
the
should take place among
Pitimokkha

custom

of the
1

This

is,so

There

case.

far
is

as

know,

nothingin

of this

being the

itself(seemy

tion
transla-

the earliest mention

the Pttimokkha

againstthe rules of the Order in vol. i

in the S. B. E.) as to its recitation taking
of the
Vinaya Texts
place in secret, and nothing in the Vinaya as to its being kept
But the regulations
in the Vinaya as to the recitation of
secret.
of this list of offences
'

'

the

Patimokkha

member
member

of the

forbade

Order, and

is excluded

in

the
as

Va^xsa

Bhikkhu-bhumiya

any

one

not

matter

of fact any

one

not

such

practiceduring

Ceylon. But it would be no

Vinaya, and learned laymen who
2

of

actual presence

offence
have

in

its recitation
a

layman

leftthe Order

to

now

read

stilldo

in

the

so.

in the"Sinhalese).
(repeated

(also
repeatedin

(butthe Sinhalese has

the

Sinhalese,p. 252).

Sakyayang").

266

only,and
And
again,just as
people,O king,known

of the Order

members

all others.
classes

of

world

such

"

IV,

MILINDA.

KING

OF

QUESTIONS

THE

be

from

kept secret

there

4, 7.

several

are

distinct in the

as

wrestlers,tumblers,jugglers,
actors,

as

and followers of the mystic cult of the

ballet-dancers,
sun

and

of the

moon,

gods x.

And

handed

on

the

goddess of

in the

sect

and

of these

of each

secrets

fortune

and
itself,

kept

other

sects

hidden

are

from

of all
Justso with the universal custom
the Tathagatas that the recitation of the
Pitimokkha
should take place before the members
of
from all others.
the Order only,and be kept secret
This is why the recitation of the Pitimokkha
is,up
in accordance
with the
to that extent, kept secret
habit of previousTathigatas.'
is kept
is it that the Patimokkha
how
7. 'And
all others.

secret, up

Dhamma
and

that

to

The

in it may

Dhamma
hands

exhort

another

full of

so

of those

despised and

who

has

for the

reverence

attained

in this wise

truth,so

unversed

of

great king,is venerable

Dhamma,

He

weighty.

out

extent,

in

to
"

proficiency
Let

this

not

excellent,fall into the

it,where

it would

be

made
contemned, treated shamefully,

Nor let it fall into

of,and found fault with.
game
the hands
of the wicked who would deal with it in
a

all respects

as

badly as they."

It is

that the recitation of the Pitimokkha

1

There

text, and

are

thus, O

is,up

king,
to

twenty classes of these people mentioned

that
in the

the

is obscure.
The
meaning of most of the names
Sinhalese
simply repeats them all, adding only the word
of the various divinities.
bhaktiyo, 'believers in/ to the names
The classing
and followers of
ballet-dancers,
togetherof jugglers,
the numerous
in India, is thoroughly
mystic cults,so numerous
himself
Buddhistic,and quite in the vein of Gotama
as, for
in the Maha Stla (see
instance,
my 'Buddhist Suttas/p. 196).
"

268

THE

KING

OF

QUESTIONS

Very good, Nigasena!

it as you say/

[Here ends

the

[THE
'

9.

One

KINDS

TWO

said

been

deliberate lie is an

I accept

FALSEHOOD.]

OF

Nagasena, it has

that

4, 9.

in which

problem as to the secrecy

the Vinaya is kept.]

Venerable

Blessed

is so, and

That

'

IY,

MILINDA.

by

of the

offence

exclusion from
greatest kind (involving

the

the Order

*).

good Buddhist teacher should keep

nothing secret from his pupil. And even in so old a text as the
'Book
of the Great Decease' (Chap. II," 32, p. 36 of my translaIV,

it is stated that

8,

i,

lation in the
that he

had

'

Buddhist
such

no

Suttas

thing as

Buddha

said of the

it is
'),

closed fist of

the

himself

teacher

who

keeps some
things back.' This passage
quoted above
the
of Milinda's questions
at IV, 2, 4, as
basis of one
; and is
The fact is
entirely
acceptedby Nagasena,that is,by our author.
that there has never
been
any such thing as esoteric teachingin
is itself

Buddhism,
neither
Indian

and

that the modem

esoteric

Buddhism.

nor

Buddhism

called esoteric

so

Its tenets,

far

so

as

they

is
are

all,are

well known
to all those
accessible,
are
perfectly
who choose to studythe books of Indian mysticism,
and are Hindu,
not Buddhist.
to Buddhism,
They are, indeed,quitecontradictory
of which the authors of what theyignorantly
call Esoteric Buddhism
know
but very little that little being only a portion of those
beliefs which have been common
teachers
ground to all religious
at

"

If

in India.

doctrine

one

more

"

than any

in ethics,
of
Buddhism, it is the ignoring,
in

soul

"

that is,in the old sense, in

the

body, which
body dies. Yet
souls
to true

flies out of
the

inside each

Buddhism

and
Buddhists,

it,like

than
do not

body

seven

belief

separate creature

inside

of

I
believe,

(whichwould

stillventure
devils),
the

is distinctiveof

"

the time-honoured

bird out

who
Theosophists,

human

other

be

cage, when

am

told,in

worse

the

seven

according

to call themselves

of their position
J
absurdity
Sampa^ana-musavdda
pirftjikft.This is curious as according
to the P"timokkha
it is P"fcittiya,
not P"r%ika\
Compare
with
Para^M 4
i.
Pa^ittiya
('Vinaya Texts/ S. B. E,, vol. iii,
1

pp. 5 and

32.)

see

IV, 49

io.

And

againhe

269

FALSEHOOD.

commits

said

deliberate lie a Bhikkhu

offence,one

minor

By

"

that

ought

be the

to

subjectof confession made before another (member

of the Order)1." Now, venerable Nagasena,what is
herein the distinction,
what the reason, that by one
lie

Bhikkhu

is

is

cast

another

he

atoned

for.

If the

second

must

be wrong

of

out

guiltyonly of

then the firstmust

edged problem

the

offence that

an

first decision be
if the

but

be wrong.

be

is a double-

too

and

you,

can

by

then the
right,
second be right,

This

to

put

now

Order, and

you

have

to

solve it/

[193]

Both

*'

quotations,O king, are

But
falsehood is a lightor
3.
correct
a
heavy
offence accordingto the subjectmatter.
For what
do you think,great king?
to
were
Suppose a man
give another a slapwith his hand, what punishment
10.

your

'

would

you inflictupon him ?

If the other refused to overlook

neither should
but should
But

we

be

mulct

him

the other

on

I cannot

trace

generalsense
rule.
P""ittiya
Hlna"-kumbur"

Story(inthe

in

pardon

to

is

so

his assailant 4,
V

it had

exactlyin agreement

here inserts

with

the

But
first

Introductory
4th Pira^ikL All this (pp.

for lines 1-3

in his version

texts.

you

of the

summary

been

in the Pi/aka

these identical words

Sutta Vibhanga)to the

254-256)stands

or

penny

hand, suppose

of them

the

able

the matter, then

on

p. 193

of the Pali

text.
3

The

Pali repeats them

above, they are

and I think

my

A
'

I have

As

pointedout

must

have

had

different

reading,

better one, before him.

kahdpa^a.

Ancient

for word.

correct.
really

who
So Hina/i-kumbure",

not

word

See the discussion

Coins and

Measures/ pp.

of the value of this coin in

3, 4.

270

THE,

that
yourself

condemn

his feet

off,and
we

and

put

one

gentlefine

of

Because

Well

or

be

ends

while for

so

Why

there should be
a

slapgiven

fearful a retribution ?

to

'

Blessed
2

BODISAT'S

destined

for
is

"c

the

attendant

is so, and

cumstances/
cir-

I accept

problemas to the degree of

offence in falsehood.]

One

conditions

That

(assaulted).'
falsehood a light

the

'Venerable

Yava

tion
genera-

distinction ?

hand

[THE

he

house,

of the difference in the person

[Here

the

penny,

Very good,Nigasena
it as you say/

tree

cut

alive 3,

in his

the seventh

is the

the

skinned

goods

just so, great king,is

heavy offence accordingto

n.

his hands

be

to

familyto

slap of

there should

you

n.

would

to, what

have

to

off,and

cut

But, great king,what

is it that for
a

4,

sides/

both

on

him

all his

death

to

blow

confiscate all the

should

and

given the
punishment ?
he had

should

We

IV,

MILINDA.

'

then be the
c

KING

OF

QUESTIONS

CONSIDERATION.]

Nigasena,

in the discourse

Long

each

ago

have

Bodisat,

select for

to

it has

his

on

his

been

said

by

the essential
parents

and

the

Bo

tree,

sisazra T5.a,llT"kkhtggzm
^eddpeyyama,

been

kind
and
which

of

the
the

merely repeats. It is literallyWe should have him

bambfi-$prout-cutup to his head.' What this technical term
is not exactly
known
possibly
havingslitsthe shape of
may mean
a bambu
sprout cut all over his body.
Si7#halese

"

11

"

Dhammatd-dhamma-pariyaye.

is to be found.

I don't know

where

this

IV,

THE

""

4?

Bhikkhus
the

and

who

are

lad

who

of

member

"

When

But
in

yet

Tusita

heaven

is

to

the

the

Bodisat

disciples,
and

son,

be

to

his

hand

other

condition

Great

his

is

the

chief

two

be

who

on

271

his

be

to

Order

the

attendant"

BODISAT.

of

makes

special
said:

he

god

the

in

the

the

eight

the time
Investigations he investigates
had come
he
at which
(whether the rightmoment
ought to be re-born as a man), and the continent
his birth is to take
(in which
place),and the
and the family
country (where he is to be re-born),
(to which he is to belong),and the mother (who
he
is to bear him),and the period (duringwhich
the month
remain
in the womb), and
to
was
(in
which his birthdayshall come),and his renunciation
(when it shall be)1. [194] Now, Nigasena, before
knowledge is ripe there is no understanding,but
there is no
its summit
when
it has reached
longer
for thinkinga matter
need
to wait
over1, for
any
there is nothing outside the ken of the omniscient
mind.
Why then should the Bodisat investigate
what moment
the time, thinkingto himself: "In
shall I be born2 ?"
And for the same
reason
why
should he investigate
the family,thinkingto him-

"

These

found in

have not yet been

(Vilokanini)
eight Investigations
torical
the birth of the histhe Pi/aka texts.
But, when relating

Buddha,
FausbolTs
oka^sa for

the

ffataka commentary

i,p. 483 of
(vol.

Professor

edition)mentions the first six of them (substituting

desa),and calls them, oddly enough, the Five Great

in the Lalita Vistara

In the corresponding
Investigations.
passage
The last two of the above eight
only the firstfour are mentioned.
seem
2

very forced.

Nimesantaram

(p. 256

at

elsewhere,

the

na

end) has

dgameti, for
nivesantara.

which

Htna/i-kumbur8

Neither

word

occurs

self:

Nagasena,

I be

familyshall

In what

"

it is

settled

matter

parents of the Bodisat, then

IV, 4,

MILINDA.

KING

OF

QUESTIONS

THE

272

it

born

?"

And

who

shall be

if,
the

false that

be

must

12.

the family."But if that be true,

investigated
This too is
then must
the other sayingbe wrong.
a
double-edgedproblem now
put to you, and you

he

"

have

solve it/

to

'It

12.

both

was

settled matter,

king,who

the parents of the Bodisat, and he did

into the questionas to which familyhe
investigate
should

be

the

thought over
should

into.

born

be

to

was

before

them

has

to

comes

yet trod

not

"

yet crossed

not

shore

he

ship

disease

tigated
inves-

merchant, O

has

over

"

yet arrived

not

traveller should

"

bambft

bridge2

before he

should

find

how

out

before

should try a ford he

pilotshould test a

cartman

physicianshould find
his patienthas lasted1

which

to

investigategoods before he buys

elephantshould try with its trunk a path

an

"

respect

future be
A

pass.

He

his parents

With
the

so

should

"

it has

whether

Brahmans.

or

it

did he do

to

as

king,should

eightthings,O
king,

matter

nobles

be

how

But

much

at, and
the

out

before

mounts

on

to

the

he

his

treats

life

of
stability

the

test

guide
period of
so

it
"

time has yet

to

Bhikkhu

run

he

before

and
begins to eat his meal
Bodisats, before they are born, should investigate
the questionwhether
it would be rightfor them
to be born in the familyof a noble or of a Brahman.
sun

turn

"

Ayum oloketv", which

impliedmeaning is doubtful.
2

Uttara-setu, a

kumbur"

renders

word

the Sinhalese

which

does not

it He-da;z"/a,
which

made
usually

of

singletree.

(p.257)repeats.

occur

This

elsewhere. Hina/i-

Clough explainsas

bridge
foot-

IV, 4,

SUICIDE.

14-

These

the

eight occasions
ought to precede action/
Very good, Nagasena ! That
it as you say.'
are

is

'

[Here

ends

the

problem

as

which

on

so,

gation
investi-

I accept

and

the Bodisat's

to

consideration.]

[ON SUICIDE.]
[195]'Venerable

13.

by

the Blessed

to

commit

One

"

suicide.

Nigasena, it
A

has

is not, O

brother

Whosoever

does

said

been

Bhikkhus,
shall be

so

dealt with

And
the
on
accordingto the law1/'
other
hand
(members of the Order) say :
you
On whatsoever
dressing
adsubject the Blessed One was
the disciples,
he always, and with various
similes,preached to them in order to bring about
"

the destruction
of death.

And

birth,of old age, of disease, and

whosoever
birth,old age,
overcame

of

death, him did he honour

highestpraise2." Now if the Blessed One
disease, and

then

This

saying of yours must be wrong,

be
of suicide must
the prohibition
is a double-edged problem now

too

you, and you

The
14.
*

down

by the

refer

to

have

to

true.

And

if

but
wrong.

put

to

solve it/

regulation
you
Blessed

the

forbade

that

suicide
not

with

One, and
there

king,was laid
yet is our sayingyou

quote, O
is

reason

for

this,a

Literallyis not to throw himself down/ and I think from a

the nearest
as
approach
precipiceis to be understood,especially
Sutta
Vibhanga on
to the words
quoted,that is the passage in the
the 3rd Pirijgika
(III,5, 13),has that meaning.
1

'

"

Here

again the passage

[35]

referred to is not
T

known.

reason

OF

QUESTIONS

THE

74

for which

the Blessed

IV,

MILINDA.

KING

One

4, 14.

both

prohibited
(inanother sense)

and also
(the destruction of life),
to it1
us
instigated
be ?
What, N"gasena,may that reason
is
The
good man, O king,perfectin uprightness,
z in
like a medicine to men
being an antidote to the
in layingthe
poison of evil,he is like water to men
he is
of evil dispositions,
the impurities
dust and
in bestowing upon them
like a jewel treasure
to men
he is like a boat to
all attainments in righteousness,
'

'

'

inasmuch

men

them
conveys
flooded
streams

he

as

the

to

further

viduality,
(of lust, indihe is like a
delusion,and ignorance)2,
in that he bringsthem beyond
to men
owner
caravan
the sandy desert of rebirths,he is like a mighty

shore

of

rain cloud

four

the

to

men

he
satisfaction,
trains them

It

was

is like

teacher

in all good,he

in that he

men

pointsout

in order

fillstheir hearts

in that he

that

so

to

to

is like
them

good

in that he

men
a

the

with

good guide to
path of peace.

man

as

that, one

so
so
are
various,so
good qualities
many,
immeasurable, [196]in order that so great a treasure
full of benefit to all beings,
mine of good things,
so
might not be done away with,that the Blessed One,
all beings,laid
of his mercy
towards
O king, out
A brother is
down
that injunction,
when he said :
suicide. Whosoever
not, O Bhikkhus, to commit
shall be dealt with accordingto the law."
does so

whose

"

This

is the

reason

for which

And
(self-slaughter).

the Blessed
it

was

One

said,O

hibited
pro-

king,

in -which gods are included.

Sattina/ra,
The
four oghas; also called Asavas*
The former
the lattersubjectively.
used of them objectively,
2

term

is

276

OF

QUESTIONS

THE

IV,

MILINDA.

KING

15.

4,

sight Painful is the fear produced by despots,or

by robbers, or by enemies, or by famine, or by fire,
or
by flood,or by the tidal wave, or by earthquake,
Painful is the fear of
or
by crocodiles or alligators.
possibleblame attachingto oneself,or to others,the
Painful
fear of punishment,the fear of misfortune.
is the fear arisingfrom
shyness in the presence of
assemblies of one's fellows,painfulis anxiety as to
of livelihood,
one's means
painfulthe forebodingof
death.
[197] Painful are (thepunishments inflicted
criminals^,such as being flogged with whips,or
on
with sticks,or with splitrods, having one's hands
off,or one's feet,or one's hands

cut

ears,

one's nose,

or

the Gruel

Pot

into one's

head

to

poured

one's

skull bone

has

been

and

ears

feet,or

nose.

one's

Painful

jected
traitors)being sub(thatis,having boilinggruel

inflicted

(the tortures

are

or

and

on

"

the
the top of which
removed1) or to the Chank

from

"

(thatis,having the scalprubbed with gravel

like a polishedshell) or to
smooth
till it becomes
the Rahu's Mouth3
(thatis,having one's mouth held
and a wick lighted
and oil put in it,
open by iron pins,
to the Hand
or
therein) or to the Fire Garland4
torch, the whole
Torch5 (thatis,being made
a living
only,being wrapped up in oily
body, or the arms
cloths,and set on fire)or to the Snake
Strips6
(thatis,being skinned in stripsfrom the neck to the
hips,so that the skin falls in stripsround the legs)
Dress 7 (thatis,being skinned alive
to the Bark
or
from the neck downwards, and having each stripof
Crown2

"

"

"

"

Bilanga-thalika;?/.

R"hu-mukha#z.

"roti-malaka#2.

Hattha-pa^otika/w.

Eraka-vattika/w.

IV, 4,

I5-

skin

as

SUICIDE.

as

soon

removed

277

tied

to

the

hair,so

that

these

stripsform a veil around one)" or to the

SpottedAntelope* (thatis,having one's knees and
elbows tied together,
and being made
to squat on
a
plate of iron under which a fire is lit) or to the
Flesh-hooks2
(thatis,being hung up on a row of
iron hooks) or to the Pennies 3 (thatis,having bits
all over
of the flesh,
the body, of the size of
cut out
pennies) or to the Brine Slits 4 (thatis,having cuts
all over
made
one's body by means
of knives or
and then havingsalt and caustic liquids
sharp points,
poured over the wounds) or to the Bar Turn5 (that
is,being transfixed to the ground by a bar of iron
passingthrough the root of the ear, and then being
dragged round and round by the leg) or to the
Straw Seat6 (thatis,being so beaten, with clubs that
"

"

"

"

"

Eweyyakaw.

Balisa-ma;;zsika7;z

(so the Sinhalese,IMr.

Trenckner

reads

Ba/isa).
3

Kahapa#aka#/.

Khdrdpati^^akaw.

Paligha-parivattikaw.
I follow throughoutHina/i-kumbure's interpretation
Paldla-pi/^aka/Tz.
(pp.260, 261)of these pretty names, which could be
Indian kingswere
cruel in
That some
well matched in the West.
6

But

supposed that
of well-known
this list givesthe names
punishments. It is merelya
tortures
of technical terms which is repeatedby rote whenever
string
And
the meaning of its terms was
most
have to be specified.
likely
For the whole list
used them.
unknown
to the verjr people who
so
(whichis taken by our author from the Pali Pi/akas)is explained
the Manoratha
Purawt, on
by Buddhaghosa in his commentary,
AnguttaraII, i, i, as edited by Dr. Morris at pp. 113, 114 of the
firstedition of his Anguttarafor the Pali Text Society,
1884. But
differ from Hina/i-kumbure0s in several
explanations
Buddhaghosa's
the extreme

is

details;and

to

had

no

doubt

true.

nearlyhalf

the

names

it must

he

not

be

givesalternative

ings,
mean-

to those that he givesfirst. So the list

quite contradictory
its originsome
centuries (say400-500)B, c., and was
certainly

78

the bones

the

broken, and

are

IV,

MILINDA.

KING

OF

QUESTIONS

THE

like

becomes

body

4, ig.

boilingoil,
to be impaledalive,
to
or
to be
or
fold
Such and such,O king,are the manibe beheaded.
and various painswhich a being caught in the
of births and rebirths has to endure.
Just,
whirlpool
the Him"rained down
O king,as the water
upon
alongthe Ganges,
layamountain flows,in its course
rocks and
pebbles and gravel,
through and over
whirlpoolsand eddies and rapids\ and the stumps

heap

straw)"or to be
eaten
by dogs,or

of

passage,

"

which

of

trees

justso

has

branches

and

each

of births and

such manifold

continual

is the

the

rebirths

endure

to

pains. Full

oppose
in the

its
cession
suc-

such

and

of

pain,then,
of rebirths,a joy is it
in pointing
And
it was

succession

ends.

advantage of

and

obstruct

beingcaught

various

that succession

when
out

and

with

anointed

end, the disaster involved

that

succession,that the Blessed One, great king,

old age, and
to get beyond birth,and
us
instigated

in that

disease,and death by the realisation of the final end

of that succession

king,which

This

of rebirths.

led the

Blessed

One

is the sense,

us
instigate
(to

to

life)/
'Very good, Nigasena ! Well solved is the puzzle
well set forth are the reasons
(Iput),
(you alleged).
That is so, and I accept it as you say/

put

end

an

to

[Here ends
not

understood

the

problem as

in the fifth century

unintelligible
also,at least in
1

I7mika-vanka-"adika.

lastword.

Dr.

Morris,at

for 1884, suggests velika.

with

or

without

A.

D.

; and

part,to

I don't
p. 92 of the

'

our

fore
probablythere-

was

author.

pretend to

Pali Text

Perhapsit was

euphonic.

suicide.]

to

understand

this
'

Society's
Journal

simplyadika

after all,

LOVE.

[A LOVING

279

DISPOSITION.]

[198]'Venerable

Nigasena, it has been said

Eleven
by the Blessed One :
advantages,O
from practising,
brethren,may be anticipated
making
of
of,enlargingwithin one, usingas a means
a habit
advancement, and as a basis of conduct, pursuing
and risingwell up to the very
after,accumulating,
heightsof the emancipationof heart, arisingfrom a
feelingof love (towardsall beings)1.And what are
these eleven ?
He who does so sleepsin peace, and
1

6.

"

in peace

does

dreams.

He

beings who
him.

he

becomes

He

dear

nor
fire,

dreams

to

sinful

no

men,

and

gods

watch

The

men2.

not

are

Neither

harm

awake.

poison,nor

the

to

over

works

sword

any

Quickly and easilydoes he become

The aspect of his countenance
is calm.
tranquillised.
Undismayed does he meet death, and should he not
(ofArahatpress through to the Supreme Condition
of rebirth in the Brahma
ship),then is he sure
But on
the other hand
world8."
(members of
you
1

him.

to

This

Iddhi-p"dasin
vol. xi of the

love to

the Book

The

this is the

only, as

men

of the

E.).

S. B.
But

in the text.

is used of
first,
Great Decease, III,3 (p.40

stringof words, except

same

would

words

'

meaning

the

all

towards

beings

are

the

of
not

phrase used, and not

if theywere
not inserted

of the

be understood

in the translation.
2

Amanussa.

This

means,

not

the

gods,but

"c. "c.
earth,nayads,dryads,fairies,
are
opposed to
below,IV, 4, 41, the amanuss"

the

on

in the next

clause

here.

In older texts

the various
As
the

spirits

here, so again
tioned
devati, men-

the devati

include

the amanussa\
3

From

with the

AnguttaraNikaya,Ekddasa Nipdta; quoted in full,

context, in the Introductory Storyto the idpth G"taka
the

ii,pp. 60, 61
(vol.

of Professor FausbolTs

edition).

280

Order)say

the

that

Sima

"

IV,

MILINDA.

KING

OF

QUESTIONS

THE

4, 16.

ling
Prince,while dwel-

the

toward
lovingdisposition
all beings,
and when he was (inconsequence
thereof)
wandering in the forest followed by a herd of deer,
shot by Piliyakkhathe
hit by a poisonedarrow
was
king, and there, on the spot, fainted and fell1/'
I have
Now, venerable Nagasena, if the passage
quoted from the words of the Blessed One be right,
in the cultivation of

be wrong.
of yours must
then it
if the story of Prince Sclma be right,

then

be

that neither

true

work

But

this statement

harm

to

who

him

poison,nor

nor
fire,

cultivates the

cannot

sword

habit

can

of love

double-edgedproblem,
and so profound,
subtle,so abstruse,so delicate,
so
that the thought of having to solve it might well
the body even
of the most
over
bring out sweat
This problem is now
subtle-minded of mortals.
put
Unravel
this mighty knot2.
Throw
to you.
light
this matter3
the accomplishment of the
to
upon
shall
of the Conqueror who
desire of those sons
all beings. This

to

too

is

sirise hereafter V

Blessed

The

One

spake,O king,as you have

tion
quoted And Prince Sima dwellingin the cultivaof love, and thus followed by a herd of deer
he was
when
hit by the
was
wanderingin the forest,
shot by king Piliyakkha,
and then
poisoned arrow
*

and

there

for that
that those

Mr.

fainted

and

fell.

[199]And what
virtues (said
in

Trenckner

But

there

is the

reason

the passage

is

?
you

pointsout that this storyis givenin

reason

Simply
quoted
the

GS,taka.
3

3
4

See p. 105 of the text

-SakkhuzTz dehi.
So also p. 95 of the

Nibbdhana;

not

in

but
Childers,

see

text.

p. 119

of the text.

540th

17,4,16-

be in the habit

to

to the

his heart \

actual

that

And

the

when
that

feelingof

Prince

love.

At

harm.

injurycome
they have

If any

virtues,O

loves,but

of

king,are

not

from

lapsed

sense

the

king,in
of love,

poison,nor sword
bent on
doing him

not

But

hurting him.
inherent

can
an

him, neither will

see

in the

in the actual felt presence

he is calling
up in his heart.'

they

upsetting

was

realised the

men

chance

the

to

has called up in

the moment,

they will

up,

attached

not

S4ma
he

moment

neither fire,
nor

moment

virtues

who

one

individual has

an

him

do

love)are

of the love that he

water-pot,

which

of

of
personality

actual presence
the

28l

LOVE.

individual,

of the

are

these

love

that

into his
to take
were
Suppose, O king, a man
hand
of supernatural
a Vanishing Root
power ; and
in his hand, no other
that,so long as it was actually
The
ordinary person would be able to see him.

virtue,then, would
in the

that

root

be in the

not

such

virtue

objectin the very line

not
could,nevertheless,
the virtue

is it with

into

however
wret

to

reside that

an

sightof ordinary mortals

be seen.
Just so, O king,

of

in the felt presence

inherent

of

man

No
mighty cave.
it might pour down,
mightily
But that would be by no
him.

well-formed

Bhanana

is

present, felt
cultivated
*

would

be

has called up in his heart*

Or itis like the case of a man
[200]who has entered

love that
*

It would

man.

unknown

'

but

to us, we

of the Pdli

case,
as

of

ethical

the

have

no

of rain,

would

be able

virtue inherent

cultivation.'

It is the

actual,

that is being
moral
state
particular
love).I have elsewhere rendered it

of the

sense

(in this

meditation

than

more
really

storm

doctrine,and

word that

phrase.

are
practice,
exactlyreproducesthe

alike
notation
con-

282

in the

It would

man.

that

cave

the

wet

man.

of

of other
when

Thus

actions.

the

that

believe

in the

It is true

external circumstances.

this power is represented

as
instances of the power
of love

are
exercised,
actually

the hearts

did

not

instances in which

that the best known

over

earlyBuddhists

no

having been

4, 16.

in the

of love

in the

quibble. The
love over
subjective

is

This

power

inherent

virtue

felt presence
called up in his heart V

has

be

IY,

MILINDA.

KING

mighty a downpour of rain could

And
just so, O king,is it with

so

virtue inherent
man

OF

QUESTIONS

THE

beings, and
had

Devadatta

their

over
hence, indirectly,

had

the

fierce,
manslaying
VII, 3,
(^ullavagga

elephantNalagirilet loose againstthe Buddha

12),Gotama is said to have permeated him with his love,
n,
and the elephant then went
only to salute him, and
up to him
himself

allowed
five

stroked,and did no
intended,when he went

had
disciples

respect,the Buddha,

no

feelingof his love which

that
all

beings in earth and

them/

towards

Then

longer to

and

reverence

And

of

when

said,in

he wished

And

VI, 36,

vagga

"

V, 6) to

'

young
'

directed it

unable

nearer,

from

him

any

their seats,and

with

every mark

of

Birth

Stories/vol. i,p. 112).

Rqg-a the Mallian,the Buddha

suffused

by

overcome

apartment

text

by

have

him

the

with

the Blessed

calf follows the

feelingof
One

by

the

did he

kine,so

seekingthe Blessed One (Mahatold the

he
snake-bite,

Buddha

of

brother

is

represented
(inthe -ffullasaid : Now
surelythat brother had not let
the four royalkinds of serpents. Had
he
a

'

over

so, he would

in the

have

'

and

welcomed

the Bhikkhus

killed

not

he is said to have
out

to

trated
concen-

pervadegenerally
specially
diffused
itself
love
through

to have

nearer

to convert

4).

his love flow out

done

and

Rq^a,
justas a

again,when

havingbeen

came

then

And

go from apartment to
vagga

he

him

able to

of his

respect'('Buddhist

of his love

sense

sense

him,

like manner,

his love/

the

the

show

is said to have

was

and

when

Benares,to

to

their resolve,
they rose

to

before

down

bowed

as

adhere

heaven/
f

And

their hearts.

is

in like manner,

And

harm.

be

to

have

died of the bite of

enjoinedthe

quoted)

as

use

of

poem

snake/

And

of love to snakes

safeguardagainstsnake-bite.

then

(set
This

much
further than the other instances,
but no case
is
goes really
given of that safeguardhaving been actuallyused successfully.
And

I know

of

no

case

in the Pali Pi/akas of the

felt presence

284

QUESTIONS

THE

KING

OF

IV,

MILTNDA.

4, 18.

Nagasena, your people say that

Devadatta
was
altogetherwicked, full of wicked
and that the Bodisat1
was
altogether
dispositions,
And
yet Devadatta,
pure, full of pure dispositions2.
not
only quite
through successive existences 3,was
sometimes
superior
equal to the Bodisat, but even
of his
and in the number
to him, both in reputation
'

But, venerable

adherents.

'Thus, Ndgasena,

8.

Devadatta

when

became

(familyBrahman, royal chaplain)of

Brahmadatta, the king,in the cityof Benares, then
K^nd^X
who
the Bodisat was
a (outcast)4
a wretched
knew
by heart a magic spell. And by repeatinghis
This
5.
spellhe produced mango fruits out of season
Purohita

the

(Wisdom-Child). The individual who (through

virtue practised
in successive li.es)
was
becoming the Buddha.
2
and sukka,
and
'Wicked'
'pure' are in the Pali kawhe
dark
and
literally,
light.'The only other passage I recollect
Bodhi-satto

'

these

where

87th

wise

and follow the

But

the

of
f

of colours

names

verse

renders

'

the words

used

are

should

brightstate

Max

sense

is the

Muller

there

(ofordinarylife),
(S.B.E.,vol. x, p. 26.)
Bhikshu),'

lea\ e the dark

(ofthe

ethical

an

Professor

Dhammapada.

man

in

state

should

A wise man
be translated :
should
certainly
wicked
cultivate purity of heart/
and
dispositions,
put away
Bhavetha
could never
refer to adoptingor following
any outward
used of the practice,
of
profession.It is exclusively
cultivation,
inward feelings.And
the commentary, which
is quoted by Professor
Fausboll,takes the passage in the Dhammapada in that
sense, justas Hina/i-kumbur"
(p.271)does here.
3
Bhave
rendered
ein
bhave, ^hich would be more
accurately
the course
of his gradualbecoming/
4

jfiTavaka-"a""/"lla.

stillexisting
in India"

-which is beneath

appliedbelow

that

This

is not

story

as

The

(p.256

JSTaw^alas

if indeed that

all others.

See also the next

5

of

our

can

^Ty"avaka

are

well-known

be
rightly
is not

text)to Mara,

in

called

caste
a

caste

but
Childers,

the Buddhist

is

Satan.

note.
a

summary

of the

sopth 6"taka, for

published by Professor

Fausboll

it differsfrom

(vol.iii,pp.

IV, 4"
is

one

in which

case

Devadatta

mighty

Bodisat

the

birth,[201]inferior

in

monarch

inferior

was

to

Devadatta

again,when

'And

19.

285

DEVADATTA.

20.

him

to

in reputation/

became

in the
of the earth3,living

king,
ment
enjoy-

of all the

pleasuresof sense, then the Bodisat

of ornawas
an
ments
elephant,decked with all manner
that the king migKtmake use of them.
And
the king,being put out of temper at the sightof his
and pleasantstyleof pace and motion, said
graceful
the hope of bringing
to the elephant trainer with
about the death of the elephant:
phant
Trainer, this elehas
been
him
not
properly trained, make
perform the trick called Sky walking.'" In that
"

the

too

case
was

inferior

wras

became
a
man
again,when Devadatta
gained his livingby winnowing grain3,then

who

also from

217-30),and
Old

in the

Commentary

Vinaya IV,

the older and

A^a/z^ala is used

itselfthe word

which

lighton

has

.Oavaka

This

Of

Magadha/
is the

king

ffitaka

him

Benares

'

I would

there
(jrataka,

(p.272).
^ataka.

called the Dummedha

on

stand

two, then
in the

on

air.

one,

Then

he demands
the

of the trainer to

elephantflies

away

to

Pavane

this :

occur.

says Hina/i-kumbur"
2nd

which

tain
elephanttaken to the top of the Vepulla mounThen
R^agaha.
having made him stand first on

feet,then

make

12

not

(No.474)in

has the

outside
three

does

"

author, -Oavaka-"a""/ala.]

our

story here referred to is the Amba

the word

throws

throughoutthe story
correspondingto
passages
cidence
^T^apaka (sic),a coinbut

in the

Professor Fausboll

those in which

(on the 6gth Sakhiya,

of that story in Professor

204). [The name

pp. 203,

contained

shorter version

the Patimokkha

on

Fausboll's edition is -Oavaka-"ataka,

The

"

'And

20.

The

Devadatta,

to

foolish animal V

mere

Bodisat

na//Myiko.

fanner

in Benares

suggest pavanena

But

as

Hina^-kumbur6

renders

all

gained his livingby husbandry/

//Myiko as the rightreading.
who

286

the Bodisat
Here

was

again

animal
birth

and

the broad

earth."

Bodisat

an

inferior in

was

V
Devadatta

again,when

'And

21.

"

21.

4,

difference between

and the

man,

IV,

MILINDA.

called

the

have

we

KING

monkey

Devadatta

to

OF

QUESTIONS

THE

became

man,

Nesslda

(one of an outcast
lived by hunting),
who
and was
tribe of aborigines,
of great strengthand bodilypower, like an elephant,
the king of elephantsunder
then the Bodisat was
by

So^uttara,

name

of the

the

name

the

hunter

Bodisat

So

bird.

superiorby
4

23.

woods, without

then

knew

the woodman

also Devadatta

killed

name

Devadatta

became

I cannot

trace
unfortunately

I do not

know

This

must

and

sprouts4. In

be

which
the

feet

that

cut

the

"ataka is here referred

there

(jritakas.

to.

called

the Tittira

The

In

3th G"takaa there called

royalsportsman has firstthe skin,and
is the 31

so

birth, too, Deva-

this story among

438th "ataka,

off like

Devadatta
is identified with
the summary
ascetic who killed and ate the wise partridge.

This

the

Kalabu, then the Bodisat

his hands

the

was

preached kindness to animals.

enraged with
king (who was fond of sport),

bambu

ffataka.

the

the Vedic

in that

again,when

ascetic,had

many

home,

man,

ascetic who

the

the

too

case

too

case

birth V

And

an

And

birth,

became

in that birth

king of Benares, by
was

that

Devadatta

who
bird,a partridge

And

hymns.
the

in the

was

in that

elephant In
superior2.'

again,when

wanderer

And

the
the

was

'And

22.

Six-tusked."

"

slew

Devadatta

the

the Khanti-vadi
then the hands

critical
hypo-

ffataka.
and

feet

of the sage cut off,to alter his opinions. But the sage simply says
that his love to animals is not in his skin,or in his limbs,but in his
heart.

Then

the earth swallows

up

the

cruel

bury the body of the sage with allhonour.

Kalabu, the king,is identifiedwith Devadatta.

citizens

monarch,

and

the

In the summary

IY,

datta

the

was

both
superior,

again,when

'

the

then

woodman,

monkey king. And

the monkey, and his

Devadatta
Bodisat

in reputation

too

man,

Nandiya
the

the

killed

man

besides,and his younger

mother
case

became

was

in that birth

in that

So

brother.

in birth and

men/

among
And
24.
a

287

DEVADATTA.

4, 27.

also it was

Devadatta

who

superiorin birth V
again,when Devadatta became a man,
25. 'And
naked
a
ascetic,by name
Karambhiya, then the
the Yellow one."
Bodisat was
snake king called
a
it was
So in that case
Devadatta
too
[202]who was
the superiorin birth V
And
became
26.
a man,
again,when Devadatta
hair, then the
a
craftyascetic with long matted
the Carpenter/'
Bodisat was
a famous
pig,by name
the

was

"

'

cc

So

in that

superiorin
27. "And

the
among
the power

This

Devadatta

who

the

was

birth 3/
became
a king
again,when Devadatta
Sura Pari^ara 4,who had
ATetas,by name.
of travelling
through the air at a level

men's

above

it was

too

case

heads 6,then

is the

222nd

Gataka,

the
there

Bodisat
called the

was

JTula

Brah-

Nandiya

G"taka.
3

This

This

in which

is probablythe 5
must

be

the hero

the
is

the villain of

work,

and

hair.

But

it should

be

8th G"taka.

See Mr. Trenckner's

492nd "ataka, the

Ta""taa-sukara

note.

Gataka,

pig who helpsthe carpenter in his

ascetic with matted
the story is a hypocrite
added that though in the summary
(Faus-

learned

the
boll,vol. iv,p. 350) Devadatta is identified with the ascetic,
Bodisat is identified,
not with the learned pig,but with the dryad.
4
both in the 422nd (T"taka (ofwhich
He
is called Upa^ara

Sumangala (p.258). The "ataka

Apa^ara.
454) also givesa third variation,
(III,
5
The
Gataka
Purisamatto
vehisangamo.
says
gagane
the
about
which
same.
must
mean
simplyupari^aro,

this is

summary) and

in the

288

IY3

MILINDA.

KING

OF

QUESTIONS

THE

4, 28.

Kapila.So in that case too it was Devain birth and in reputation/

the superior
datta who was
And
a
28.
man,
again,when Devadatta became
a
king among
Sama, then the Bodisat was
by name
it was
So in that case
the deer, by name
Ruru.
too
in birth V
Devadatta
who was
the superior
became
And
a man,
again,when Devadatta
29.
hunter wandering in the woods, then the Bodisat
a
and that hunter
times
male elephant,
seven
was
a
broke off and took away the teeth of the elephant
named

man

'

'

So

in that

it

too

case

superiorin respect
he

was
'

30.

who

Devadatta

was

class of

of the

born

And

again,when

who

Devadatta

jackal
brought the

became

So

to

the Bodisat

then

in that

was

superiorin glory/
again,when
31. 'And
1

This

be the

must

there called Mah"

Bodisat
but

is

is not

Dhanaka

But

Vidhura.

who

stag of the kind

This
vol.

shows
Society)
is the

the

was

the

became

It is true

that the

of deer

called

is

man

that the

the

lives

story

same

for the

edition

story is here referred

same

the
72nd "?dtaka,

who

Ruru,

version of
comparison of the poetical
inthe^ariyd Pi/aka II,6 (p.8f of Dr. Morris's
Pali Text

control,

his

name

Devadatta

G^taka.

vol. iii,
(Fausboll,
p. 255),and the
Ruru, nor is he a king of the herd,

named
specially

only

alone.

482nd

by

man,

Devadatta

it was

too

case

wise

which

beings into

the world 3, and

conquer
kings of all the countries in India under
wanted

the

was

Silava

to.

Naga (jrataka. (Fausboll,

i,p. 319.)

Khattiya-dhammo;

had

'who
literally,

the

nature

of

Kshatriya/ This expression is not found in the "ritaka referred

to, No. 241
(vol.ii,p. 242 and foil, in Professor Fausboll's
and the Bodisat is there called purdhita not pa;z^ita,
edition),
and

his

in
grief
to that

name

is not

given

as

his attempt to conquer

story,the Sabba

Da/^a

Vidhura.

The

Benares.
GStaka

But

jackalalso

came

to

there is

doubt

as

being the

one

no

here

quoted.

IV,

36-

4,

289

DEVADATTA.

elephantwho destroyed the

then the Bodisat
partridge,

of the Chinese
young
also an
was
elephant,

the

in that

leader of his herd.

both

on

again,when

Devadatta

became

Unrighteous,then the
a
yakkha, by name
Righteous. So
both on a par2/
they were
And
when
Devadatta
again,
33.
kha, by

name

the chief of five hundred

too

was

the
sailor,

So in that

case

'And

34.

they were

case

par V

'And

32.

So

Bodisat
in that

became

yak-

too

was

too

case

sailor,

families,then the Bodisat

chief of five hundred

both

they were
again, when
too

on

families.

par3/

Devadatta

became

leader,the lord of five hundred

waggons,
then the Bodisat too was
leader,the lord
caravan
a
caravan

of five hundred
both

were

on

par V
And
again,when

in that

case

too

they

[203]

35.

So

waggons.

Devadatta

became

Sikha, then the Bodisat was

king of deer, by name
a
Nigrodha. So in that case
king of deer, by name
both on a par 5/
too
they were
became
a
com36. And
again,when Devadatta
S"kha, then the Bodisat
mander-in-chief,by name
*

is the

This

which

is

Plate
2

"ataka

109).

the G"taka

In

test

(No. 457, Fausboll,vol. iv, pp.

100

and

This is by
devaputta, 'gods/ not yakkha.
the only instance of the term yakkha being used of gods.
means
3 I
text of the G"takas,
trace this story in the printed
cannot
4
This is the Apa"#aka "2ataka (No. i, vol. i,pp. 98 and foil,

there
foil.),
no

of those

one

vol. iii,pp. 174) and

(Fausboll,
the Bharhut
illustrated on
ham,
Tope (Cunning-

357th

in Professor

are

both

FausbolTs

translated
edition),

in the

Buddhist

Birth

Stories/vol. i,pp. 138-145.

Nigrodha Miga "S"taka (No. 12, vol. i,pp. 145 and foil,
vol. i,pp. 198
translated in Buddhist Birth Stories/
in Fausboll),
and following.
6

The

'

[35]

KING

OF

QUESTIONS

THE

IY, 4,

MILINDA.

37.

Nigrodha. So in that case

king,by name
both on a par V
too they were
man,
became
Devadatta
when
a brahagain,
37. And
a
Kha?^ahala, then the Bodisat was
by name
that
in that case
So
-ffanda.
prince,by name
the superior2/
Kha^dahala was
a king,
38. 'And again,when Devadatta became
a

was

by

princecalled

son, the

king had his

from
precipice

the
the

inasmuch

And

the

Brahmadatta, then

name

Mahi

which

robbers

fathers

as

their sons, in that

down

case

thrown

down.

and

above

Devadatta

it was

too

were

case

times,from

seven

superiorto

are

his

was

In that

Paduma.

cast

son

Bodisat

the

was

V
superior

again,when Devadatta became a king,

his
Mahi
Patipa,then the Bodisat was
by name
Prince Dhamma-p"la; and that king had the
son,
And

39.

hands
that

too

case

'And

40.

in

feet and

and

of his

head

Devadatta

off.

So

V
superior
this life,they

in

the

\vas

again, in
Sikya clan, and the

the

cut

son

now

Bodisat

were

became

datta
Buddha, all wise, the leader of the world, and Deva-

having leftthe
by

Him

who

attained

to

venerable
true, and
1

and

The

the

the powers

of

Nllgasena! Is

Come

now,

all that I have

not

accurate

Nigrodha G3taka

most

said

'

(No. 445, Fausboll,vol. iv" pp.

37

foil.).
I cannot

This

is above

just,and

pp.

jointhe Order founded

god of gods,and having
filledwith lust
Iddhi,was
to

himself the Buddha.

become

to

world

trace

this story among

is the Maha

187-195). It was
This

Paduma
a

case

"a*taka
of

tragical
storyis No. 358

vol. iii,
pp.

177-182).

the

publishedff"takas.

(No. 472, Fausboll,vol. iv,

wife.
Joseph and Potiphar's
in the Gataka

collection

(Fausboll,

QUESTIONS

THE

and

purblindtortoise

KING

OF

IT, 4,

MILINDA.

the attainment

41,

of the condition

only with
that such union took place. Siriputta
Devadatta
the Elder also, O king,was
through thousands of
the uncle 19
or
births the father,or the grandfather,
the brother, or the son, or the nephew, or the
or
of

friend

the
the

brother, or
1

it was

the

not

Bodisat

the

was

the
the uncle, or
or
grandfather,
the nephew, or the friend
or
son,

Sariputtathe Elder.
All beings in fact,O king,who,
creatures,

as

And

Bodisat; and

of the

father, or
of

being.

human

carried down

are

the

forms

in various
stream

of

migration,
trans-

they are whirled along in it,

both with pleasant
companionsand with disagreeable
meets
ones
justas water whirled along in a stream
with pure and impure substances,with the beautiful
and with the ugly.
the god,had
And
when, O king,Devadatta
as
been
himself Unrighteous,
and had led others into
he was
burnt in purgatory
unrighteousnessof life,
for an immeasurable
period of time 2. [205] But
the Bodisat,who, as the god, had
been
himself
Righteous,and had led others into righteousness
meet,

as

"

of

life,lived in all the bliss of heaven

for

like

period of time. And whilst in this

life,
Devadatta, who had plottedinjuryagainstthe
Buddha, and had created a schism in the Order,
swallowed
was
up by the earth, the Tathigata,
immeasurable

That

uncle

is 'father'syounger
brother/
the whole scheme
of
generally,

from

ours,

and

the

scheme, different
2

various

and

ko/is
'Fifty-seven

says the text, with

sorts

of

The

Pali has

no

word

for

being different
relationship
uncles having,in the Pali

distinctnames.
and

sixtyhundreds of thousands of years/

touchingaccuracy.

IV, 4,

DEVADATTA.

4i-

293

knowing all that can be known, arrived at the

insightof Buddhahood1, and was
completelyset
free (from the necessityof becoming) by the destruction
of all that leads to re-existence.'
*

it as

is

so,

and

I accept

say V

you

[Here ends

the dilemma
to

That

Very good, Nigasena!

the Bodisat

in

Devadatta's

superiority
previousbirths.]

to

as

So

who takes sabbadhamme

accusative
Hina/i-kumbure",
as
to bu"^itv",
and understands the phrase as above translated.
2
This
discussion is very interesting,
both as a specimen of
and as an exposition
of orthodox Buddhist belief. And
casuistry,
it is full of suggestion
if taken as a statement
of the kind of reason
which
led the Buddhist editors of the earlier folk-lore to identify
with
Devadatta
the characters referred
to
by king Milinda.
But the facts are
that those editors,
in usingthe old stories and
legendsfor their ethical purposes, always identifiedDevadatta with
heed to the question
the cruel person
in the story,and paid no
whether he was
superioror not in birth or in the consideration of
In
the world, to the person they identified with the Bodisat
and
searchingthroughthe four volumes of the published(jratakas,
with which Professor Fausboll
of the fifthvolume
the proof-sheets
the stories referred to
of tracing
has favoured me, for the purpose
of them,
by our author,I find that Devadatta appears in sixty-four
of these sixty-four
he is either superior
and that in almost every one
in birth,or
equal to the character identified with the Bodisat.
for it is not unusuallythe superiors
in birth
This is not surprising,
who are guiltyof the kind of crueltyand wickedness which the
he chosen

had

of

similar

appendixthe
clear

our

to those

author had

to him

he

adduced

before him
our

in

would

much

better if he had

books

on

the words

as

own,

which, as

differs from

(asat III,6, 2) he

the

known

many

more

add

in

stories in the G^takas.

of the

version
will be
to names

seen
or

printedtext.

have been

author,

our

other instances

actuallyquotes.

full list of the Devadatta

different from
slightly
pointedout in the notes

known

might have

to do so,

kind

So that

ascribe to Devadatta.

editors would

Buddhist

of which it is based.

It is

ffataka book

from

the

cases

the story
details,

And

able to solve his

of the

an

also that here

own

historyof

dilemma

those

sacred

TV,

MILINDA.

KING

OF

QUESTIONS

THE

294

4, 42.

[WOMEN'SWILES.]
'

42.

One

Blessed
**

said

been

Nigasena, it has

Venerable

by

the

and secrecy,
opportunity,
will go wrong
And the rightwoo'r, all women
even1."
others,with a cripple
Aye, failing

With

the

other

wife, Amara,

when

But

on

husband

her

hand

it is said:

on

away

Mahosadha's

while
village
a
journey, remained
regardingher husband

left behind

was

"

"

in the

privacy,and
would
lord,she refused
man
as
a
regardhis sovran
when
do wrong,
to
even
tempted with a thousand
be
if the first of these passages
pieces2." Now

alone

second
is

you

be

second

be

must

problem now
double-edged

have

put

so

would

: or

had

the

and

said, O

you have
Mahosadha's

king,as

be

suitable

It is not

to

that

meant

of

not

But

with

Our author

It is

if she

had

certain of any of these

not

mention, whereas

the Buddha.

wrong, on
the right

certaintyof secrecy,
the
Now, on considering

would

discussion.

wife.

the

was

men

so,

quoted,

that is too

regard to
is mistaken

only found

women

clear to
the

in

ascribing
pointed
is a specimen,

(as has been

by Mr. Trenckner)in a G^taka story,No. 536, and

not of Buddhist teaching,
but of Indian folk-lore. There
very similar sentiment in Gataka, No. 62 (vol.
i,p. 289).
2
This storywill be found in the Ummagga G"taka,No. 546.

out

verse

wooer

done

have

not

ladyAmari

worthy
questionis worth
even

this

she

and
opportunit}7-,

matter, that

you, and

to

touching the conduct of Amari,

But the questionis would she have done
pieces,with
receiptof those thousand
man

This

solve it/

to

It is

43.

if the

; and
wrong
[206]the firstmust be wrong.
right,

the

correct,

too

in

and

is

IV, 4,

WOMEN.

43-

295

in this world
things. Through her fear of censure
seemed
the opportunity
to her not
fit,and through
of purgatory in the next
her fear of the sufferings
world.

And

fruit of

wrong-doing,and

lose her

to

in which

esteem

she

loved

honoured
and
life,

of
her

'

she

did

not

not

the world.

it secret

from

it from

those

yet she could

have

others

"

reasons

could

even

"

thoughts of

the

with

do wrong because, on
of keepingthe thing

l
could she
even
spirits
spirits,
yet she could not have

recluses who

high

fit.

[207] For

it from

the

break

to

want

not

sure

from men,

wish

because

for all these

"

was

kept it secret

concealed

of

not

despisedignobleness

of life

mode

she
consideration,

have

she did

she held her husband, and

because

from

bitter is the

because

and

one,

seemed
to her
opportunity
she refused to
And, further,

secret

how

because

goodness, and

customary

the

knew

she

because

have

not

have

kept

concealed
of knowing

the power

could

even

have

she

from them, yet she could not have

it from those of the gods who
read
can

kept it secret
hearts of

men

"

could she have

even

the

"

1
a

Fairies,
nayad,dryads,"c.
Adhammena

to the real

meaning

raho

na

of these

"c.

"

not

labheyya.
words, which

cealed
con-

the

kept it secret
self,
escaped,her-

gods,yet she could not have

from the knowledge of her sin
even
have remained
ignorantof it herself,
yet
have
not
kept it secret from (thelaw of
Such
which
follows on)unrighteousness2.
from

she

could
she

she

could

the result
were

the

gods.
I

am

in

greatdoubt

Hina/i-kumburS

as

(p.286)

They look
merelyadharmayen rahasak no labannS.
The phrase
of Karma.
like a kind of personification
very much
xxxii. 23, "Be
is really
to the saying in Numbers
very parallel
sure
namely,in its results and is as
your sin will find you out
true ethically
as itis difficult
grammatically.
renders

"

"

cg6
various

she could

\vrong because
*

led her

which

reasons

KING

OF

QUESTIONS

THE

she refused
And, further,

consideration,she found

abstain from

to

be

not

to

1^4,43.

MILINDA.

of secrecy.

sure

do wrong

because, on
Mahosa-

rightwooer.

no

doing

with the eight

endowed
king,was
which
those twentyAnd
and twenty qualities.
are
eight? He was brave, O king,and full of modesty,

wise, O

dha

the

and

ashamed

do

to

many
he
in life,

friends,he

deed

heart \ he

and

and

was

had

he

wrong,

he
forgiving,

was

he
truthful,

was

upright

was

in

pure

word; and/

malice, he

free from

was

adherents,

many

was

full of
jealousy2,he was
3,he was popular
energy, he strove after allgood things
with all men, he was
4,
friendly
generous, he was
humble
in disposition,
free from guile,
he was
he was
he was
he was
he
full of insight,
free from deceit,
of high reputation,
he had much
was
knowledge,he
sought after the good of those dependent on him,
his
his praisewas
in all men's
mouths, great was

not

puffed up,

he

felt

no

wealth, and great his fame.

Such

O king,with
eightqualities,

which

wise, was
wooer

no

endowed.
like unto

And
him

So"eyya-sampanno,

gu^ayen
is said/

samanwibawa

it was

that

But I prefer
to take the

twenty-

Mahosadha,
no

Hfoa/i-kumbur"

wrong

renders

attentive
is, compliant,
*

in the
expression

the

she found

because

that she did

which

the

were

sense

suva"a
to what

explainedat

lengthin AnguttaraIII,119. See also G"taka 1,2 1 4 ; Milinda,p. 1 1 5.

2
See Gdtaka II,192, and Milinda,p. 94.
Anusuyyako.
3
Ayfthako. Htoari-kumbur" (p.286)renders this word, which
is only found here,by Dhana
pins roes kirim cetteya, one who
has heaped up goods and men/
But see Milinda,p. 181, and Dr.
Morris in the Pali Text Society's
Journalsfor 1885 and 1886.
*
Sakhilo, kindlyin speech/says the Sinhalese.
5
This is all very well,but it does not confirm,it explains
away,
the supposedquotation
from the Buddha's words.
'

'

IV, 4,

ARAHATS.

44"

29 7

That

Very good, Ndgasena 1

it as you say/
1

[Here

the

ends

dilemma

Blessed

"

One

OF

Ndgasena,

The

I accept

wickedness

of

1.]

FEARLESSNESS

Venerable

'

44.

the

to

as

women

[ON THE

is so, and

Arahats

ARAHATS.]

THE

it

said

was

the

by

laid aside all fear

have

trembling2/'But on the other hand when, in

the
the cityof RcLfagaha,
Dhana-palaka,
they saw
elephant,
man-slaying
bearingdown upon the Blessed
and

Buddhism
in India,at the time when
positionof women
The folk tales are full of stories
arose, was, theoretically,
very low.
law-books seem
and the Hindoo
turningon the wiles of women,

The

tired of the theme

never

But, except

her wickedness.
think

worse

of her

uncleanness,her weakness,

and

I
of property,the bark was
of the
the people,in the homes

in matters

than the bite.

Among
of the Brahmin
philippics

peasantry, the

much
not
priestswere
led lives as pleasantas those of their
regarded,and the women
and shared in such mental and physical
male relations,
advantages
relations enjoyed. The influence of Buddhism
their male
must
as
have been feltin two directions. In the first placethe importance

attached to the celibate life must

of

taken
view

women

being much
the

On

attainable

to

those that

were

the

fact that

women

by them, must
We

have

kind

encouraged the

of view

(theBrahmin
promulgatedby Luther).

Catholics in mediaeval times

that the still higheraim

women.

with the

hand

other

Order, and
for

among
akin

have

have

many

of

instances of

encourage
who

women

books, the Theri Gatha, is devoted

ascribed to them, and many
of these reach
sacred

to
a

to

the
be

high esteem
credited

wrere

treatise in the

whole

to

held

Arahatshipwas

helped to

insightof Arahatship. A

admitted

were

Buddhist

hymns and poems

very high level of

and spiritual
emotion.
intelligent
3

many

I do

not

of similar

Dhammapada,
verses

know

the

exact

tendencyin

verses

15, 70, 212,

passage

the sacred

referred to, but there

books.

39, 188, 214, 351, and

621, and 965.

are

See, for instance,

385; and

Sutta

ta,
Nipa*

298

THE

One,

KING

OF

QUESTIONS

forsook

Arahats

all the five hundred

IV,

MILINDA.

the

4, 44.

queror
Con-

only excepted,Ananda the

Now
how
Elder1.
it,Ndgasena? Did those
was
did they run
Arahats
run
or
away
away from fear
and
willingto let the Blessed One be destroyed,
will be clear (tohim) from
thinking: (Our conduct)
the way in which he himself will act 2,"[208]or did
the hope of watching the
with
they run
away
the
which
immense
and unequalledmighty power
Tathagata would exhibit ? If,N^gasena, what the
and

fled,one

"

"

and

Here

Sacred

variation between

our

author's

words

VII, 3, n, 12 (trans-Sullavagga
lated
in the
iii of the 'Vinaya Texts'

In the

those of the Pi/akas.

in

'

have

again we

of vol.
247-250
Books of the East '),
we
pp.

have

the oldest versions

of this

elephantis called,not Dhana-palaka,but

of attendant disciples
and the number
Nilagiri,
(who are not called
The Buddha
is simplysaid to
is not givenas five hundred.
Arahats)
have entered Ra"-agaha with a number
of Bhikkhus/
Nothing
story; and

there

the

also is said,either of their running away,

behind.

It is,no

doubt,

alteration of the story,which

as

actingin this Tray.

It should be added

or

of Ananda's

and
easilyexplicable

an

exhibits

But it is none

Ananda,

very pretty

the beloved

the less an

ing
remain-

disciple,

alteration.

in the
Nal"giri(itshould be Na/dgiri)
but may be derived
of the elephant,
Vinaya text is a personalname
from its placeof origin. (Seethe references to a famous
elephant
named
Na/agiri in the Megha Duta and Na^agiri in the KatM
Sarit Sagara XI, 42, XII, 10, XIII, 7, 29.
But Paraini VI, 3, 117,
of a mountain.)So while there may
givesthe latteras the name
be a variation in the legend,it may
also be that we
have only
for the same
two
names
elephant,
justas one might speak of the
Shetland
pony
(named)Brownie. And the stanza quoted below

(p.410

of the

Pali

that

text)shows

givenalreadyin older texts

2
Pa/H^yissati sakena

that the

to the

name

Dhana-palakawas

Na/dgirielephant.
kammena, clt will be plain to the
Buddha
from his
(thatis,he will be able to judge of our motives)
kindness and goodness/accordingto the Sinhalese (p.287).
own
But the expressionis a very strange one, and perhaps,after all,
itmerelymeans,
The matter will turn out accordingto his Karma/
'

QUESTIONS

THE

300

universe1

to
together,

were,

order to put him

there is neither condition

fear could

whence

"

one

Arahat

in

for fear

cause

nor

Because

why?

And

was
Rather,O king,
arise).

considerations that
hats

attack

45,

fear,yet would theybringabout

to

variation in his heart.

no

IV, 4,

MILINDA.

KING

OF

arose

in the minds

(inhim,
itthese

of those Arathe

the best of the best of men,

To-day when

conquerors, has entered into the famous

will rush down the
Dhana-pdlakathe elephant
city,

hero among

street.

But

to

brother

the
certainty

who

is his

attendant will not forsake him who is above

special
should not go away,
the god of gods. But if we
then neither will the goodnessof Ananda be made
manifest,nor will the elephantactually
approach2
Thus will
the Tathagata. Let us then withdraw.
of the people attain to emancipation
great masses
and the goodness of Ananda
from the bonds of evil,
be made

manifest"

fact that those

It was

on

the realisation of the

advantageswould

arise from

their

doingso, that the Arahats withdrew to every side/

'Well, Nigasena,have you solved the puzzle.
That is so.
did they
The Arahats feared not, nor
tremble.
But for the advantagesthat they foresaw
theywithdrew on every side/

[Here ends

the

problemas

to

the

panicof

the

Arahats.]
1

'In
Literally,

A//Mnam-anavakasataya,Because

the hundreds of thousands of world

*

and

opportunity/

systems/

of the absence of

dition
con-

IV, 4,

OMNISCIENCE.

47-

[ON

THE

CAUSING

3"DI

OMNISCIENT

ONE

TO

CHANGE

HIS

MIND.]
46. 'Venerable

Nigasena, your

people say

that

Tathigatais all wise \ And on the other hand

the company
of the members
of
they say : When
the Order
presidedover
by Sariputtaand Moggallina had been dismissed by the Blessed One 3,then
the Sakyas of KitumH
and Brahma
Sabanipati,
by
of the parablesof the seed and of the calf,
means
obtained his forgivegained the Buddha
ness,
over, and
and
made
him
the thing in the right
see
how
Were
was
that, Nigasena?
light3/1Now
those two
that he should
to him
parablesunknown
be [210] appeased and gained over
their side,
to
and broughtto see the matter
in a new
?
But
light
if he did not alreadyknow
them, then, Nigasena,he
the

"

all-wise.

not

was

have

dismissed

in order
made

to

those brethren

try them

manifest.

put

now

to

If he did know

and

you

he

must

4
rudelyand violently

therein is his unkindness

This too is

you, and

them, then

have

double-edgedproblem
to

solve it/

all-wise,and
Tathagata, O king, was
he was
gainedover by
yet, pleasedat those parables,
them, he grantedpardon to the brethren he had sent
'

47.

This

This

found

set

The

questionis also discussed above, III,6, 2.

episodehas alreadybeen referred to above, and will be
out in full in the^Tatuma
Sutta,No. 67,in the Magf/fcima

Nikaya (pp.456-462

of Mr. Trenckner's

edition for the Pali Text

Society).
vol. i,p. 495.
Compare "?"taka,
Nigg^attapw akawsu.
Okassa
(p. 289) renders
pasayha, which the Sinhalese
See Dr. Morris
karana*.
aka""""anaya ko/a abhibhavanaya
3

in the

'Journalof the

Pali Text

1887, p. 148.
Society/

and he

away,

the matter

saw

the intercessors

KING

OF

QUESTIONS

THE

302

on

IV, 4, 47,

MILINDA.

in the

light(inwhich

their behalf wished

him

to

see

TatMgata, O king,is lord of the

that had been first
Scriptures.It was with parables
ciliated
preachedby the Tathdgatahimself1 that they conhim, pleasedhim, gained him over, and it
that he signified
was
on
being thus gained over
his approval
(ofwhat theyhad said).It was, O king,
and gains
and pleases,
when
wife conciliates,
as
a
her husband
of thingsthat belongto
over
by means
his
the husband
himself; and the husband
signifies
approvalthereof. Or it was, O king,as when the
royalbarber conciliates and pleasesand gains over
the king when
he dresses the kings head with the
golden comb2 which belongsto the king himself,
and
the king then signifies
his approvalthereof.
attendant
Or it was, O king,as when
an
novice,
when he serves
his teacher with the food givenin
alms which
his teacher has himself brought home,
conciliates him and pleases
him and gainshim over,
and the teacher then signifies
his approvalthereof.'
Very good, Nagasena ! That is so, and I accept
it as you say/
the

it). For

'

[Here ends the problem as to the all-wise Buddha

beinggained over by intercession 3.]
Here

This

is

ends the Fourth

quitecorrect.

They

AhguttaraSutta,No. 13.
2
Pa?zaka,a word only found

(p.280
5

at

Other
are

the

end)renders

cruxes

it ran

out
arising

discussed

are

Chapter.

in the fourth book

in this passage.

Hfoa/i-kumbur6

pan^wen.
dogma of the Buddha's

of the

above,III,6, 2.

of the

science
omni-

APPENDIX.
DEVADATTA

IN

THE

304

64

sheets

37

KING

MILINDA.

in all.

Professor

to

OF

QUESTIONS

THE

No.

Fausboll

of his fifth

513.

G^takas

volume,

There
not

has

may

kindlyallowed
that

so

be

yet printed.

few

the
more

me

above

to

look

list is

instances

at the

advance

complete

in the

down

remaining

ADDENDA

Page

xiii.

ET

CORRIGENDA.

should

*Sri-wardhana-pura.It

have

pointed out

been

that this
of his
in the

Tennant
at vol. i,p. 4 1 4
cityis not (asstated by Emerson
the modern
of Kandy, but was
town
as
Ceylon ')the same
and
Kurunsegalladistrict,
(as pointed out by ]\Tr.K. James
e

Pohath
a

vol. in, p. 218) about

'Ceylon Orientalist/

in the

half miles

distant from

P. 2, note

Mr.

2.

1879) has

translated

to the

of p. 39

end

the modern

Trenckner
and

""

note
are

10-14

very

much

Tissa

indeed

meet

the

of

those

objectionto
in " 1 6, that

of

"

at

of Book

been

it which

I, that is,

After
the end

it occurred

failed

would

of

of

that

me

the

notice

to

"

for

most

gestion.
sug-

my

Assagutta

14

'

he

heard

words

their

the

pression
ex-

those words

heard

the words

spiteof

14, in

are

arise from

once

these
interpolation

"

to

argument

at

stood
originally

the

MoggahY

reallyin
opening words, and that they look
to
inserted,after the interpolation,

the venerable
it

of

son

closingwords

the

to

As

10.

reinserted

Elder, the

conclusive

the

if they had

Milinda/

King

the

almost

contradiction
as

whole

the

annotated

It is this,that

complete

in

early interpolationI

an

important, and

Damba-deniya.
his CP"K
Miscellany'(London,

It is strange that when

T.

and

of this translation.

P. 6, line i, read eto

P. 10,

three

had

being

were

be

to

in contradiction

to the context.

Pp.

for 'Rohana*
foil.,

14

read

Pp. 15, 1 6. This whole

repeated by Buddhaghosa
Pdsddik^,

p.

296 of vol.

happened

to

Siggavahi

Tissa.

source,

but

Milinda.

legend,and

modern

episode

as

(in the

to

charge

Introduction

to

of

lying

is

his Samanta

Oldenberg's Vinaya),but as having

with the birth of Moggali-putta
connection

author

would

be
no

is

expected
reference

common

to

whatever

stock

his

mention
to

the

Buddhist

of

shall find it elsewhere.

P. 32, line i, add

after

'Quietism'

'and

(Paribhava Suttanta).*[See p. xxix, where

[35]

the

iii of

Buddhaghosa makes
Perhaps the episode
we

'Rohazza/

the discourse

on

the reference

losses

is supplied.]

,06

P. 53.

pointedout
Ceylonscholars to

It should have been

Virtue's the base/

that this is the celebrated

MILINDA.

KING

OF

QUESTIONS

THE

givenby the

verse

Buddhaghosaas the theme of the test essay he was to write

proofof his fitness. If he succeeded in the essay they would
him with alltheir traditionsfor him

entrust
f

Path of

which
Purity/

then

in Pali.

to recast

opens with thisverse,

as

The

the result.

was

questiondiscussed in this section the

Brown 'in his
curious may compare what is said by Sir Thomas
into Vulgarand Common
Errors/Book VII,Chapter
Enquiries
P. 185,

"

49.

the

On

instances of

of

supposedcases

and
writers,

in western

mentioned

1686). He givesseveral
without sexual connection
conception

edition of

of the London

(p.304

xvi

the

to

comes

of the
apropos of the supposedgeneration
Satan,that { generations
by the devil are very

conclusion,

magician Merlin by
improbable/

I had desired to dedicate this translation of the Milinda

to Mr.
over

Trenckner,to

many

which

years,

series
as

not

been

which

attempted. But

the
I

am

'

'

it would

conflictwith the dedication of the entire series.

I known

this when

suitable

more

than

been made

at the close

the few words

permittedtherefore
appear

the Introduction

acknowledgmentof

Trenckner

which

have

without

on

informed that any dedication of a single

volume in the
of the Sacred Books of the East
is not allowable,

Had
a

the edition of the Pali text

owe

the translation is based, and

translation would
now

we

labours,
spread
self-denying

whose

to

of the
add

in the dedication

as

on

beingwritten,

was

the debt
page

xv,

due

would

remarks.
Introductory

here what
an

have
I

am

intended

was

of
expression

all interested in historical research

Mr.

to

the

must

to

gratitude
feel

to

scholar who
rendered

has devoted years of labour,and of labour

valuable by the highesttrainingand critical

to a
scholarship,
to be

field of

enquiryin which the only fruit

gatheredis knowledge.

QUESTIONS

THE

OF

Gandhara,thecountry,xliii,
327, 33i5, 171,
Ganga, the Ganges river,xliv,

KING

MILINDA.

Kirtti Sri

king of CeyRa^a-si^ha,
lon,

xii,xiii.
seaport,xliii,
Kola-pa#ana,
359.

182.

quoted,xxi.
Gardiner,Professor,
birds,38,175.
Gammas, snake-eating
Gopala-mata,queen, 172.
Gu/zananda.

See Mohotfi-watte.

Ko/umbara,
Kumara

its stuflfs,
3.

Kassapa,275.

^Tunda,the coppersmith,
242.
Kuvera, the god, 37.

musician,172.
Guttila,
Hardy,

Lassen,Professor,
quoted,xliv.
his
Spence, quoted, Legge, Professor, version of FS-

R.

Rev.

xxvi,40, 6r, 64,

Hien, 248.

77-

mountains,11,
Himalayas,

lates
Sumangala,trans-

Hina/i-kumbure

Liwera,Mr. A.,xiii.
a sect so called,
Lokayatas,
7.

lese,
into Sinha-

Milinda

the

171, 278.

xii,xiii.
Hydaspes,the river Bihar,xliv.
xix.
Hypanis (theSutlej),

Maddi,wife

to

Vessantara,
174.

Madhura, the city,xliii,

331.
Madhurasa-to^a,a Buddhist scholar,
xiii.

Indra,the

Maha-bharata, called

god,37.

Indus, river,171.
Isamos

(theJumna),xix,

Mahlsena,a god, ir.

xliv,171.
IMaM, the river,

Itihlsas,
6, 247.

Mahosadha

ains,their founder,8.
Vessantara's son, 174.
ali,
umna, river. See Isamos,Yamuna,
ustin,
quoted,xix.

Mallika,queen,

coins found

there,

a coin of his referred to,

Kadphises,

xxii.
in the Terai,14,
Kag-angala,

18.

Kalabu,king,286.
Kalanda,a clan,338.
Kalasi,a town on an island in the
83, 127.
xliii,
Indus,xxiii,
xlvi.
a sect so called,
Kali-devata,
"andabhaga,the river,xliv,171.
.STandagutta,
king,xliii,
292.

Karambhiya,ascetic,287.
See

Kalasi*

Kashmir, Menander's
82.
there,xx, xliii,

coins

found

the Buddha,4, 173.

Kassapa,
Sarit Sagara,quoted,298.

Katha

Zatuma,

Sakyan town, 257, 301.

Kern, Professor,
quoted,xxvi.
a

Ketumati,a mansion
122.
Khugg-uttara,

in

heaven,n.

Sakyan, 163.
Kma.jperhaps China,xliii,
121,

foil.

a caste
]\Iawibhaddi,

so

woman,

called,
xlvi,

191.

attendant

on

153.

Menander,

xx, 29, 30, 48.

Mandhita, king,172.
Pura"i,quoted,xiv.
Evil
the
Mara,
One, 219.
Masara,mountain, 177.
Mathura, Menander's coins found
Manoratha

there,xx.

Megha Duta, quoted,298.

Menander-Milinda,
identityof
names,

the

xviii ; notices of in classical

writers,xix; coins of,

xx-xxii; date and birthplace
to
of, xxiii; his conversion
Buddhism, xxv-xxvii.
Mendis, Mr. L.,xiii.
Milinda,the Questions of,in Ceylon,
xii,xiii;in Buddhaghosa, xivxvi ; MSS.
of,xvii ; is a religious
xvii ; the charm
romance,
x
viii.
style,

Milinda

Moho#i-watte
327,
xv,

of its

xii.
Prash/zaya,
foil

Gu^nanda,

dhist
Bud-

xii.
scholar,
Rev. Dr., quoted, xiv,
46, 65, 174, 278, 301.

Morris,the

331) 359.

Brahman

172.

Moggallana,his death,261

Kimbila,the

K\nk\,a

\\ife,
294.

Malunky^-putta,
204

Mankura,
Kabul,Menander's

and his

(ofthe cowshed),8.

Makkhali

Karisi.

Itihasa,

an

247.

INDEX

OF

PROPER

Prof. Ed., quoted,

Miiller,
xliv,179,

309

Rohaaa, Nagasena's
teacher,xxv,
xliii.

240.

NSgar^una,founder

of the

Mahi-

identified

school, xxv;
wrongly with Nagasena,xxvi.
N"gasena,xxv, xxvi,and passim.
Nigesa,epithetof Pata%ali,xxvi.
Na/kgiri,
elephant and mountain,
yana

298.

Nanda,the Brahman,

attendant
Sabba-dinna,

on

Menan-

der,xix,xliii,
20, 47, 56.
Saddhamma
torical
Sawgaha, a Pali hiswork, xxvii,
Sadhma, king,172.
of Baktria,
Sagala,capital
xliii,
xviii,
2, 23.

153.

Nandaka, an ogre, 153.

Nandiya,monkey king,287.
Nesada, outcasts,286.
founder of the
Nigawfj"a
Nata-putta,

Jainsect,8.
Nikumba, the country, xliii,
337.
Nimi,king,172.
6.
Nyaya philosophy,

K^ayana, the

Saka, a country,xliii,
327, 331.
Sakha, general,291.
Sakka,king of the gods,12.
of the clan,153.
SSkyan,member
Alfred
Sallet,
von, quoted,xxi.
288.
S"ma, prince,280 foil.,
the
8.
Sa^aya,
teacher,
Sankheyya,a hermitage,xliii,
17, 22.
6.
Slnkhyaphilosophy,

a caste
so
Pabbata*,
xlvii,
called,
191.
xli.
Pa"ttiyarules,

Pakudha

2.

NAMES.

a god, 37.
Santushita,
Sarabhu,the river,xliv,171.

Sarawankara.

See

Wceliwi/a.

teacher,

the river,
Sarassati,
xliv,
171.
8,42.
267.
Savara,cityof the JTaw^Ias,
Pali Text
Society, xxv, xxvii, Schiefner,Prof.,
quoted,xxvL
xl,xliv,46, 65.
Siamese
translations,
"c., of the
6
Pamni, quoted,298.
Questions of Milinda/s.i;
xvi,
Papaya Sudani,quoted,xv.
xvii,xxiv.
xli.
Para^ikaoffences,
xliv.
Sindhu,the Indus river,
modern
the
Patna, c6, Sineru,king of mountains,152, 176.
Pa/aliputta,
182.
Sivaka,195.
not the same
as Nagasena,
Pata%ali,
Sivi,king,179.
xxvi.
a Brahman, xliii,
1. So0uttara,
14.
Patimokkha, xli.
2.
an
So/zuttara,
outcast, 286.
Patimokkha, recitation of,2 64 foil.
in Ceylon,
a city
Sri-wardhana-pura,
Payasithe Ra^anya,275.
xiii,
305.
xxvi.
Phawin,epithetof Pataw^ali,
Sthupas. See Digabas.
Piliyakkha,
king,280.
Strabo,quoted,xix.
Mr. K., xii,
Piris,
xxii.
Strato,king of Baktria,
Plutarch,quoted,xix,xxii.
Subhadda, recluse,186.
the god, 37.
Pra^apati,
Sudinna,of the Kalanda clan,238.
PUWW", slave girl,172.
Sumana, garlandmaker, 172.
Pu";za,a servant, 172.
Sumangala Vilasini,
quoted,xiv,xv,
Pfira"a Kassapa,the teacher,8, 9,
263.
131,

Suppabuddha,a Sakyan, 153.

devotee,172.
Suppiyi,

41.

Pur"zas,6, 247.,
Rsijg-agaha,
191, 298;

council held at,

242.

Rahula,son of the Buddha, 32.

Rakkhita-tala,in the Himalayas,
xliii,
6, 12, 1 8.
247.
Rimayawa,called an Itihisa,
Ro^a, the Mallian,282.
teacher mentioned
i. Roha"a, a Buddhist
in the Anguttara,xxv.

Sura/^a, Surat,xliii,
331, 359.
SuttaNipata,xlii.
Suva"7za-bhtoi,the country, xliii,
359-

Suyama, a god, 37.

Sy-Hermaios,king of Baktria,xxii.
xliii,
xliv,359.
Takkola, the place,
sect of,268.
Theosophists,

THE

Tissa,

Moggalt,

of

son

Tissa-thera,

Mr.,

Trenckner,
28,

25?

xliii,

xv-xix,

32,

MILINDA.

xxiv,

xxxi,

175,

179,

Yita""/as,

7.

H.

xxv,

xxvi.

xxv,

quoted,

xxi.

Sara^ankara,

163.

Ara"ma,

Uttarakuru,

quoted,
H.,

Wceliwifti

Uposatha

quoted,

Dr.,

70.

barber,

the

xiii.

Ceylon,

in

scholar,

Buddhist

xii, xiii.

3.

Yakkha,

philosophy,

Vaueshika

god,

the

176.

38,

ogre,

6.

Yama,

xliii,

Bengal,

Varu;za,

331.

171.

called,

so

Prof.,

Wilson,

xliii,

river,

Yanga,

327,

xliv,

271.

\Venzel,
a,

sect

Weber,
heaven,

Upali,

river,

the

306.

294,

Tusita

xliii,

country,

Vitawsa,

71.

So,

49"

KING

Vilata,

6.

writer,

OF

QUESTIONS

359.

the

god,

37.

the

Yamuna*,

Jumna

river,

xliv,

37.
171.

Vattaniya,
Vedas,
17,

xliii,

hermitage,

four,

the

63

247

the

10-16.

three,

34-

Yavana,

Baktria,

Yonakas,
of

palace

Ve^ayanta,

the

gods,

xliii,

philosophy,

Yoga

the

Greeks

n.
on

the

Vessantara,

king,

170

Yetravati,

Vidhura,

the
sage,

Vi^amba-vatthu,

of

the

river,

fairies,
xliv,

331.

(lonians)

IMenander,

xix,

38.

171.

4,

20,

Yugandhara,

68.

layas,

peak

of

the

12.

288.
a

tendant
at-

xiii,

foil.
r,

king

Vessavana,

327,

6.

hermitage,

xliii,

Zoilos,

king

of

Baktria,

xxii.

Hima'-

INDEX

Acrobats,
page

OF

53.

Truth/ 1 80 foil.
Alkaline wash,in medicine,
168.
the
of
Buddhist
Order
customs
Alms,
in regard
20,
to,14-16,
'

Act of

Alms-halls,2.

See Rest-houses.

SUBJECTS.

Bones,hundred leagues
long,
130.
of
the
262*
law,
Book,123;
Brahman,works in the fields,
15 ;
dutiesof a, 247.

Brand marks,on cattle,

122.
in
soul
no
Breath,
the,48.

Buddhist,
Altruism,
Bridges,
174.
140, 272, 291.
Ambrosia,35, 236.
Brooms,4.
their reasoning
108 ;
Buddha,the,is incomparable,
Animals,
powers, 51.
is
the
is
still
not
Arahat,
alive,
gifts
great, Buddha, 8;
144 foil;
their
foil
tween
bedistinction
12
knowledge
others,
to, 144
;
;
n,
of others'thoughts,
Pa""eka- and Perfectture
18, 23; naof their wisdom,29; does
Buddhas,
158 ; the best of men,
not fear death,
178; sinlessnessof,191.
70 ; description
206
have
no fear,
Burningglass,
of,157 ;
foil.,
85.
297 folL

above ordinary
morality,
Arahatship,
similesof,282,301.
its
Calf,
seven
conditions,
52, 58;
25;
of
all
simileof,236.
the highest
Carpenter,
lands,
227.
Carriages,
Architects,
3, 91.
2, 53.
should test a ford,
Carter,
Arithmetic,
6,91.
272.
four
62.
branch
of
its
no
Casuists,
divisions,
7 ; casuistry
Army,
7,54,60,
Arts andsciences,
the nineteen,
6.
"c.,
education,
17.
the
Cat's
o
f
a
Aspiration reward,on doing
gem, 177.
eye,
brand marks on, 122.
Cattle,
good act,5; dutyof,55.
a wound,168,
Associationof ideas,
an.
Cauterising
89-92.
observed by kingson
the Arahat's Ceremonies,
Assurance of salvation,
Samaras,
visiting
final,
65.
30, 31, 37, 49,
the
of
the
good layCharacter,
ideally
man,
Astrologer, royal,
31, 247.
296.
Astronomy,6.
simile
of,43 ; partsof,44.
Chariot,
Atonement,14.
Charms,intoning
of,181.
of a wealthy,
it
the
the
is
2 ;
as
same
City,description
Baby,
grown
with
foundation of,53;
one
man? 63.
simile
foil.
s
imileof
the
of,90.
gateway,
Bambii,
giant-,
155
;
want of,7.
dies in reproduction,
Clocks,
236.
simile of,
Clod,thrown in the air,
Barber,19, 302.
Barleyreapers,simileof,51.
194.
Cloth goods,
Bathingplaces,
public,
3.
140.
for
Combs
the
free*
hair,
sorrow
of,149;
Becoming,83;
19,
Comets,247.
domfrom, 293.
*
Confections/
42, 83,205, 207.
Boat,similesof,124, 227.
92.
partsof the Contact,
Body, the thirty-two
what itconsistsin,25.
Conversion,
human,42 ; the loveof the,114;
6.
as an art,
marks,the,32, 117,237; Conveyancing,
bodily
made of four elements,
Copperware, 3, 96.
194.

QUESTIONS

THE

stuffs,
159.
Counting. See Arithmetic

Cotton

by

the

OF

KING

MILTNDA.

Eye, the Divine,26.

'Eye of the Truth/ 25.

finger-joints,
91.
Courtesan,story of,183 foil.
Courts of justice,
291.
Criminal,the condemned, similes of,
165-6,ail.
Crops,estimation of growing,91.
Cymbals,simile of,93.

38.
Fairies,
Faith,52, 56.

Fans, 148.
used to count with,9 1
Finger-joints,
Fire,similes of,73, 146, 188, 234,

244.

Fire-extinguishing
apparatus,68.
Fire-stick apparatus,85.
Flame, simile of,64,

Dacoits,33.
Dart, simile of the perfect,
159.

the six,88.
Flavours,
Flood,simile of a, 56.
sea, 259.
Floor coverings,
267.
Death,the fear of,206-2 12, 278, 279.
Indian idea of,26.
Food,
Death of the Buddha, the legendof,
Fossil bones, 130.
explained,
242 foil.
the cravingafter,
Future life,
demned,
conof

body,alwayscast

Dead

self,
207,

Delusion

up

by

the

226.

174,

Dependents,kindness to, 138.

Dice-playing,
103.
Digestion,
193, 236.
kinds of,152 ;
Diseases,
ninety-eight
caused in ten ways (oneof which
is medical
treatment),192;
cured by Pirit,
225.

Divination,
practisedby Brahmans,
"

247.
Divine Ear,'the,11.

Garlands,habit of wearing,19.
an.
Gayal,kind of buffalo,
Gems, various kinds of,177.
Generosity,the mighty power

of,

I73-5-

of,isten months,1 6.
Gestation,
period
Ghee, 65, 75, 161,249.
Gold

'Divine

200.

and

silver,
3, 59, 267,

Grammar,

17.

Hair, the

sixteen

Eye,'the,26, 179.
Granary,65, 161.
Divining other people'sthoughts, Guilds of
traders,
3.
1

8, 23.

Dreams,

interpretation
of,247.
Drugs, five kinds of,69.
Drum, simile of,149.

and
hair-dyeing

wearing, 19;
shampooing,"c.}ibid.

Dryads,242.

belief as to, 222.

Head-splitting,
Heads

Ear, the

of

impediments

of

Health

n.
divine,

Earth,the broad,similes of,52,

150,

houses,209.
wealth,explained,
97.

and

in Buddhism.

Hell,none

gatory.
See Pur-

194, 258, 299.

Earthquakes,
170

foil.

Eclipses,
247.
Education,17, 50, 63.
Egoism, delusion of,207,
Elements,the four,194.

Hen

and

eggs, similes of,76, 77, 80.

Highwaymen,
Honey, the man
226,

Elephants,
3, 38,126, 211, 267,272.
Embroidery,134.

the
the

32, 222.
in the

drink

of,95
fingers,
249.

troughof,88

through
slips

38.
Horripilation,

simile of,199.
Horses,3 ; the swift,
of
Embryo, four stagesof the,63,105.
House-building,
57, 83; house
Esoteric teaching,
in Buddhism,
none
life,
207.
138, 142, 267.
Humours, the three,in medicine,
m

Estimatinggrowing crops, 91.

Eunuchs, cannot keep a secret, 141.
of. See Pain.
Evil,
origin
Conquest
of,by good,174.
Excitement,condemned, 143.

Exorcism,38.

168, 191.

Husbandry,215,

235, 247, 285.

Iddhi,
powers of,261.
Ideas,mark
89-92.

of,94;

association

of,

INDEX

OF

Income, simile of,187.

Indeterminate questions,
205.
Individuality,
40-45, 50, 64, 67.
Indivisibility,
denied,132.
the eightcauses
of its ripenInsight,
ing,

SUBJECTS.

313

Medicine, 6,

197,

191,

See

214.

Surgery.
Physician,
Meditation,
13, 18, 52, 196 foil.

Memory, 120-122.
Merchant, should test goods,272.
Milk and butter,
Conversion.
simile of,65,75.
141, and see
Intoxicating
drinks,41.
Mindfulness,
52, 58.
characteristic of,96;
Investigation,
Minds,seven classes of,154.
why the Buddha
investigates,Ministers of state,the six, 171.
Miracles at conceptionof Nagasena,
272.
Invisible,
story of the magician,217;
14.
to make

root

Money,

one, 281.

Iron,70.

Jasmine,the

chief cf

flowers,
252.

Mules

17, 59, 134, 267.

die in givingbirth,
2 36.

Music,

6.

Muslin,of Benares,3.

69.
Javelins,

Mutilation,of criminals,63, 166,

276.

270,

Karma, 3,

18, 32, 41, 71, 80, 103,

163,191,214, 262-4.

King

of

12,

the mythical,
kings,
162,177,

199.

Kings, their

greed,203
of

tyranny,
;

of discussing,

manner

their

46;

Name, soul not impliedin,41.

Name-and-form/7 1 foil.,
77.
to be
a
state of mind
Nirva/za,

they

50;

their

take the best

267.
everything,

in,and which

tained
at-

with,
See

this life,
36, 41, 78, 106.

Arahatship.

Novice, the intractable,

4; Xagabecomes

sena

Lamps, 61,64, 67, 73,ii".

Lancet,surgeon's,
168-9, 211.
Law, of property, 247. See Peace,
breach
of, and Conveyancing,
and Punishments,and Book.
Laymen, includes the gods,32.
Learning by heart,17, 22, 28, 34,
123, 172.
Letter- writing,
67.

Leviathan,187.
Lexicography,17.
excludes
Lie,a deliberate,

ends

a,

20

; his duties

as, 24, 302.

Ocean,

taste

casts up

of, 131, 133; always

dead body, 259.

conscious
Offences,

and unconscious,

224.

Official gratitude,
76, 93, 197.

Ogres,38.
Oil,for the hair,19.
Ointment, for
from

tlie

Order,268.

wound, 168.

of,247.
Omens, interpretation
of the Buddhas,
Omniscience
154-162, 271,

117,

301 foil.

Lions,135, 211.
Log, the dry,simile of,214.
Pain,originof,83, 191, 195.
Looking-glass,
86, 189.
Pa^eka-Buddhas, 158.
208.
Lord of a village,
Peace, breach of the,in law,239.
Lotions,medicinal,211, 215.
characteristic of,95, 132.
Perception,
simile of,117.
Lotus flower,
of
Perseverance, 52.
Love to all beings,138, 279 foil.;
teacher to pupil,
Physician,68, 69, 112, 165, 168,
of,
duty
142 ;
Lucky marks,32,
Magic, 6, 1 8 1,
Market
Marks

should test the shore,272.

Pilot,
Pipers,48.
Pirit,
213.
of,123.
Pledge,deposit
Poison,simile of,94 ; antidotes to,

117, 237, 247.

217,

and its parts,84.

Mandolin

places,2, 53.
the body,

on

40, 272.

sii,

254.

as

future greatness,17.
74.
Marriage by purchase,

omens

of

215

; love

Pork, the
foil.

counteracts,279.

Buddha's

last meal

of,244

QUESTIONS

THE

3H
Posthumous

honours,144.

foil.

and the pets,simile of,84,

Precepts, abol.tion of the minor,
Potter

202.

Present

to

KING

OF

Ship,simile of,227.
Shops, 2, 3.
Shrines,god-haunted,1 40.
Sins,the five,
41 ; will find

k:ng,simile of,220.

Prophecy, 6, 185.
Punishments,63, 223, 239,254, 269.
Punkahs, i^S.
Pupil,his duty to h:s teacher,144,
Purgatory,94, 101, 125, 163, 167,
206, 210, 283.

Purity,the power of,173.

282.
Purohita,familychaplain,

MILINDA.

seasons
of, 171; produced
by charms, 181.
water, similes of,90, 226, 245,

Rain

274-

278.

Rams, simile of two butting,

92.
Reasoning contrasted with wisdom,

Iir?

of

Recognition,mark

perception,

132.

characteristicof,95.
Reflection,
Re-mean
ation,207, and see nest
Re-individualisation,
50, 72-75.
scheme
Relationship,
of,292.
the
Buddha,
246.
Rtlics,of
144 foil,
Renunciation,31, 49, 98, 251, 271.
Rest-houses,public,291.
Rhinocero*,38.
Rice, simile of cartload of, 154;
simile of boiling,
176 ; is the
chief of all grains,
252.
of a bad monk,
Robber, figuratively,
256.

46.
63, and
Schooling,

see

of discussing:,

Education.

Season,the rainy,7, 24.

Secret wisdom, 139.
Sects,3, 7, 8, 144, 266.
succession
Seed-fruit-seed,

of,80.

Seed, simile of,301.

Seeds,edible,161.
Sensation,results of

a, 8s, 83, 89,

92 ; characteristicsof,93 ; kinds

memory,

Suicide,69, 273.
Surgery,168.
S wallowed up by

the earth,
152,
Syrupsand sweetmeats, 3.

Tank, simile

of the

187.
full,

Taxation,208.
25 ; his duties

Teacher,his fees,17,
to his pupil,
142.

89.
Thought-perception,

Tidal-wa\e,276.
Time, definition of,77
ultimate

; root

of,79

239 ;

various

kinds

of

man,

Truth, is the

most

minute

things,132 ; its power,

of
182.

Turbans, 138.
Tutor's fees,17.
Twirling-stick,
85, 146.

45 ; abidingunder

another's,
137.
Shampooingthe hair,19.

of

death with,276, 277.

Transmigration,in, 118, 120.
towards, 161.
Travellers,
hospitality
Treasurer,the royal,59.
compared to, 151 ;
Trees, disciples
simile
of the
barren, 162 ;
of,241.
talkingtrees, dilemma
Trumpeters, 48.

of,194.
Shadow

pointof,80-82.

pay, 177.

Torture,
dust,29.
Schism, 163,227.
Scholars,their manner

of

source

121,

To
Sandal-wood

J32*

6.
Spells,
Splinterof rock,incident of, 193
foil,249 foil.
State officials,
the six,171.
cause
Suffering,
of,see Pain ; various
kinds of,275.
Sugar,72 ; sugar mill,235.
as
Suggestion,

5"-

out,

Snake-charmers,38, 212, 215.

Snakes,211.
Snoring,how to stop, 131.
Snow, 70.
Son in the faith,
142,
Sophists,
7.
Sorrow, 125, and see Pain.
Soul, no such thing as, 40-45, 48,
67, 86-89,

Rain, three

you

395-

Uncle,no word for in Pali,292.

Unguents, for the hair,19.

all

TRANSLITERATION

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