The Questions of King Milinda, Part I — SBE Vol. 35 (trans. Rhys Davids, 1890)
English·1879–1910·trans. T. W. Rhys Davids·277 passages
The text · part 11 of 14
For you should regard that matter in the light of the comparison drawn by the Blessed One between the case of the
1 The Buddhist Sabbath, on which see my ‘ Manual of Buddhism,’
Pp. 139-141. 2 So also above, IV, 2, 64, and IV, 3, 28.
U2
p. 292
purblind tortoise and the attainment of the condition of a human being. And it was not only with Devadatta that such union took place. SAriputta the Elder also, O king, was through thousands of births the father, or the grandfather, or the uncle ', or the brother, or the son, or the nephew, or the friend of the Bodisat; and the Bodisat was the father, or the grandfather, or the uncle, or the brother, or the son, or the nephew, or the friend of Sariputta the Elder.
‘ All beings in fact, O king, who, in various forms as creatures, are carried down the stream of transmigration, meet, as they are whirled along in it, both with pleasant companions and with disagreeable ones—just as water whirled along in a stream meets with pure and impure substances, with the beautiful and with the ugly.
‘And when, O king, Devadatta as the god, had been himself Unrighteous, and had led others into unrighteousness of life, he was burnt in purgatory for an immeasurable period of time*. [205] But the Bodisat, who, as the god, had been himself Righteous, and had led others into righteousness of life, lived in all the bliss of heaven for a like immeasurable period of time. And whilst in this life, Devadatta, who had plotted injury against the Buddha, and had created a schism in the Order, was swallowed up by the earth, the Tathagata,p. 293 knowing all that can be known, arrived at the insight of Buddhahood!, and was completely set free (from the necessity of becoming) by the destruction of all that leads to re-existence.’
1 That is ‘father’s younger brother.’ The Pali has no word for uncle generally, the whole scheme of relationship being different from ours, and the various sorts of uncles having, in the Pali scheme, different and distinct names.
* «Fifty-seven ko/is and sixty hundreds of thousands of years,’ says the text, with touching accuracy.
‘Very good, Nagasena! That is so, and I accept it as you say*.’
[Here ends the dilemma as to Devadatta’s superiority to the Bodisat in previous births.]
* So Hina/i-kumburé, who takes sabbadhamme as accusative to buggAitva, and understands the phrase as above translated.
That is so, and I accept it as you say*.’
[Here ends the dilemma as to Devadatta’s superiority to the Bodisat in previous births.]
* So Hina/i-kumburé, who takes sabbadhamme as accusative to buggAitva, and understands the phrase as above translated.
* This discussion is very interesting, both as a specimen of casuistry, and as an exposition of orthodox Buddhist belief. And 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 Devadatta with the characters referred to by king Milinda. But the facts are that those editors, in using the old stories and legends for their ethical purposes, always identified Devadatta with the cruel person in the story, and paid no heed to the question whether he was superior or not in birth or in the consideration of the world, to the person they identified with the Bodisat. In searching through the four volumes of the published Gatakas, and the proof-sheets of the fifth volume with which Professor Fausbdll has favoured me, for the purpose of tracing the stories referred to by our author, I find that Devadatta appears in sixty-four of them, and that in almost every one of these sixty-four he is either superior in birth, or equal to the character identified with the Bodisat. This is not surprising, for it is not unusually the superiors in birth who are guilty of the kind of cruelty and wickedness which the Buddhist editors would ascribe to Devadatta. So that our author, had he chosen to do so, might have adduced many other instances of a similar kind to those he actually quotes. I add in an appendix the full list of the Devadatta stories in the Gatakas. It is clear our author had before him a version of the G&taka book slightly different from our own, as will be seen from the cases pointed out in the notes in which, as to names or details, the story known to him differs from the printed text. And also that here (as at III, 6, 2) he would have been able to solve his own dilemma much better if he had known more of the history of those sacred books on the words of which it is based.
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[WOMEN’S WILES.]
42. ‘Venerable Nagasena, it has been said by the Blessed One:
“With opportunity, and secrecy,
And the right woo’r, all women will go wrong—
Aye, failing others, with a cripple even’.”
But on the other hand it is said: “ Mahosadha’s wife, Amar4, when left behind in the village while her husband was away on a journey, remained alone and in privacy, and regarding her husband as a man would regard his sovran lord, she refused to do wrong, even when tempted with a thousand pieces*.” Now if the first of these passages be correct, the second must be wrong; and if the second be right, [206] the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’
This too is a double-edged problem now put to you, and you have to solve it.’
43. ‘It is so said, O king, as you have quoted, touching the conduct of Amar4, Mahosadha’s wife. But the question is would she have done wrong, on receipt of those thousand pieces, with the right man: or would she not have done so, if she had had the opportunity, and the certainty of secrecy, and a suitable wooer? Now, on considering the matter, that lady Amar4 was not certain of any of these
It is not meant that men would not. But that is too clear to be even worthy of mention, whereas with regard to women the question is worth discussion. Our author is mistaken in ascribing this verse to the Buddha. It is only found (as has been pointed out by Mr. Trenckner) in a Gataka story, No. 536, and is a specimen, not of Buddhist teaching, but of Indian folk-lore. There is a very similar sentiment in Gataka, No. 62 (vol. i, p. 289).
* This story will be found in the Ummagga GAtaka, No. 546.
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things. Through her fear of censure in this world the opportunity seemed to her not fit, and through her fear of the sufferings of purgatory in the next world. And because she knew how bitter is the fruit of wrong-doing, and because she did not wish to lose her loved one, and because of the high esteem in which she held her husband, and because she honoured goodness, and despised ignobleness of life, and because she did not want to break with her customary mode of life—for all these reasons the opportunity seemed to her not fit.
‘ And, further, she refused to do wrong because, on consideration, she was not sure of keeping the thing secret from the world. [207] For even could she have kept it secret from men, yet she could not have concealed it from spirits '—even could she have kept it secret from spirits, yet she could not have concealed it from those recluses who have the power of knowing the thoughts of others—even could she have kept it secret from them, yet she could not have concealed it from those of the gods who can read the hearts of men—even could she have kept it secret from the gods, yet she could not have escaped, herself, from the knowledge of her sin—even could she have remained ignorant of it herself, yet she could not have kept it secret from (the law of the result which follows on) unrighteousness?. Such were the
1 Fairies, nayad, dryads, &c. &c.—not gods.
* Adhammena raho na labheyya. Iam in great doubt as to the real meaning of these words, which Hina4-kumburé (p. 286) renders merely adharmayen rahasak no labanné. They look very much like a kind of personification of Karma. The phrase is really very parallel to the saying in Numbers xxxii. 23, ‘Be sure your sin will find you out ’—namely, in its results—and is as true ethically as it is difficult grammatically.
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various reasons which led her to abstain from doing wrong because she could not be sure of secrecy.
23, ‘Be sure your sin will find you out ’—namely, in its results—and is as true ethically as it is difficult grammatically.
p. 296
various reasons which led her to abstain from doing wrong because she could not be sure of secrecy.
‘ And, further, she refused to do wrong because, on consideration, she found no right wooer. Mahosadha the wise, O king, was endowed with the eight and twenty qualities. And which are those twentyeight? He was brave, O king, and full of modesty, and ashamed to do wrong, he had many adherents, and many friends, he was forgiving, he was upright in life, he was truthful, he was pure in word, and deed and heart?, he was free from malice, he was not puffed up, he felt no jealousy *, he was full of energy, he strove after all good things *, he was popular with all men, he was generous, he was friendly ¢, he was humble in disposition, he was free from guile, he was free from deceit, he was full of insight, he was of high reputation, he had much knowledge, he sought after the good of those dependent on him, his praise was in all men’s mouths, great was his wealth, and great his fame. Such were the twentyeight qualities, O king, with which Mahosadha, the wise, was endowed. And it was because she found no wooer like unto him that she did no wrong®.’
1 Sokeyya-sampanno, which Hinafi-kumburé renders suvaka gumzayen samanwibawa: that is, ‘compliant, attentive to what is said.’ ButI prefer to take the expression in the sense explained at length in Anguttara III, 119. See also Gataka I,214; Milinda, p.115.
* Anusuyyako. See GA&taka II, 192, and Milinda, p. 94.
* AyQhako. Hinaf-kumburé (p. 286) renders this word, which is only found here, by Dhana piris rees kirim cetteya, ‘one who has heaped up goods and men.’ But see Milinda, p. 181, and Dr. Morris in the Pali Text Society's Journals for 1885 and 1886.
* Sakhilo, ‘ kindly in speech,’ says the Simhalese.
® This is all very well, but it does not confirm, it explains away, the supposed quotation from the Buddha’s words.
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‘Very good, Nagasena! That is so, and I accept it as you say.’
[Here ends the dilemma as to the wickedness of women !.]
[ON THE FEARLESSNESS OF THE ARAHATS.]
44. ‘Venerable NAagasena, it was said by the Blessed One: “ The Arahats have laid aside all fear and trembling®.” But on the other hand when, in the city of Ragagaha, they saw Dhana-pdlaka, the man-slaying elephant, bearing down upon the Blessed
‘Venerable NAagasena, it was said by the Blessed One: “ The Arahats have laid aside all fear and trembling®.” But on the other hand when, in the city of Ragagaha, they saw Dhana-pdlaka, the man-slaying elephant, bearing down upon the Blessed
1 The position of women in India, at the time when Buddhism arose, was, theoretically, very low. The folk tales are full of stories turning on the wiles of women, and the Hindoo law-books seem never tired of the theme of her uncleanness, her weakness, and her wickedness. But, except in matters of property, the bark was I think worse than the bite. Among the people, in the homes of the peasantry, the philippics of the Brahmin priests were not much regarded, and the women led lives as pleasant as those of their male relations, and shared in such mental and physical advantages as their male relations enjoyed. The influence of Buddhism must have been felt in two directions. In the first place the importance attached to the celibate life must have encouraged the kind of view taken of women among Catholics in medizval times (the Brahmin view being much akin to those that were promulgated by Luther). On the other hand the fact that women were admitted to the Order, and that the still higher aim of Arahatship was held to be attainable by them, must have helped to encourage a high esteem for women. We have many instances of women who were credited with the insight of Arahatship. A whole treatise in the Buddhist sacred books, the Theri G&tha, is devoted to hymns and poems ascribed to them, and many of these reach a very high level of intelligent and spiritual emotion.
* I do not know the exact passage referred to, but there are many of similar tendency in the sacred books. See, for instance, Dhammapada, verses 39, 188, 214, 351, and 385; and Sutta Nipata, verses I5, 70, 212, 621, and 965.
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One, all the five hundred Arahats forsook the Conqueror and fled, one only excepted, Ananda the Elder?. Now how was it, Nagasena? Did those Arahats run away from fear—or did they run away willing to let the Blessed One be destroyed, and thinking: “(Our condact) will be clear (to him) from the way in which he himself will act *,” [208] or did they run away with the hope of watching the immense and unequalled mighty power which the Tathagata would exhibit? If, Nagasena, what the
If, Nagasena, what the
? Here again we have a variation between our author’s words and those of the Pifakas. In the Xullavagga VII, 3, 11, 12 (translated in pp. 247-250 of vol. iii of the ‘Vinaya Texts’ in the ‘Sacred Books of the East’), we have the oldest versions of this story; and there the elephant is called, not Dhana-pflaka, but Nalagirl, and the number of attendant disciples (who are not called Arahats) is not given as five hundred. The Buddha is simply said to have entered RAgagaha ‘with a number of Bhikkhus.’ Nothing also is said, either of their running away, or of Ananda’s remaining behind. It is, no doubt, an easily explicable and very pretty alteration of the story, which exhibits Ananda, the beloved disciple, as acting in this way. But it is none the less an alteration.
It should be added that Nalagiri (it should be Na/agiri) in the Vinaya text is a personal name of the elephant, but may be derived from its place of origin. (See the references to a famous elephant named Na/4giri in the Megha Dfta and Nad4giri in the Katha Sarit Sagara XI, 42, XII, 10, XIII, 7, 29. But Pasini VI, 3,117, gives the latter as the name of a mountain.) So while there may be a variation in the legend, it may also be that we have only two names for the same elephant, just as one might speak of the Shetland pony (named) Brownie. And the stanza quoted below (p. 410 of the P&li text) shows that the name Dhana-pflaka was given already in older texts to the Na/giri elephant.
* Paa#ayissati sakena kammena, ‘It will be plain to the Buddha (that is, he will be able to judge of our motives) from his own kindness and goodness,’ according to the Simhalese (p. 287). But the expression is a very strange one, and perhaps, after all, it merely means, ‘The matter will turn out according to his Karma.’
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Blessed One said as to the Arahats being devoid of fear be true, then this story must be false. But if the story be true, then the statement that the Arahats have put away fear and trembling must be false. This too is a double-edged problem now put to you, and you have to solve it.’
45. ‘The Blessed One did say, O king, that Arahats have put away all fear and trembling, and five hundred Arahats, save only Ananda, did, as you say, run away when the elephant Dhana-pdlaka bore down upon the Tath4gata that day in R4agagaha. But that was neither out of fear, nor from willingness to let the Blessed One be destroyed. For the cause by which Arahats could be made to fear or tremble has been destroyed in them, and therefore are they free from fear or trembling. Is the broad earth, O king, afraid at people digging into it, or breaking it up, or at having to bear the weight of the mighty oceans and the peaked mountain ranges ?’
‘Certainly not, Sir.’
‘But why not ?’
‘Because there is no cause in the broad earth which could produce fear or trembling.’
Is the broad earth, O king, afraid at people digging into it, or breaking it up, or at having to bear the weight of the mighty oceans and the peaked mountain ranges ?’
‘Certainly not, Sir.’
‘But why not ?’
‘Because there is no cause in the broad earth which could produce fear or trembling.’
‘Just so, O king. And neither is there any such cause in Arahats. And would a mountain peak be afraid of being split up, or broken down, or made to fall, or burnt with fire ?’
‘Certainly not, Sir.’
‘But why not ?’ [209]
‘The cause of fear or trembling does not exist within it.’
‘And just so, O king, with Arahats. If all the creatures of various outward form in the wholep. 45 universe! were, together, to attack one Arahat in order to put him to fear, yet would they bring about no variation in his heart. And why? Because there is neither condition nor cause for fear (in him, whence fear could arise). Rather, O king, was it these considerations that arose in the minds of those Arahats : “ To-day when the best of the best of men, the hero among conquerors, has entered into the famous city, Dhana-pdlaka the elephant will rush down the street. But to a certainty the brother who is his special attendant will not forsake him who is above the god of gods. But if we should not go away, then neither will the goodness of Ananda be made manifest, nor will the elephant actually approach * the Tathagata. Let us then withdraw. Thus will great masses of the people attain to emancipation from the bonds of evil, and the goodness of Ananda be made manifest.” It was on the realisation of the fact that those advantages would arise from their doing so, that the Arahats withdrew to every side.’
‘Well, Nagasena, have you solved the puzzle. That is so. The Arahats feared not, nor did they tremble. But for the advantages that they foresaw they withdrew on every side.’
[Here ends the problem as to the panic of the Arahats. ]
? Literally, ‘In the hundreds of thousands of world systems.’ * Asthanam-anavakf&sataya, ‘ Because of the absence of condition and opportunity.’
p. 301
[ON CAUSING THE OMNISCIENT ONE TO CHANGE HIS MIND. ]
]
? Literally, ‘In the hundreds of thousands of world systems.’ * Asthanam-anavakf&sataya, ‘ Because of the absence of condition and opportunity.’
p. 301
[ON CAUSING THE OMNISCIENT ONE TO CHANGE HIS MIND. ]
46. ‘Venerable N4gasena, your people say that the Tathagata is all wise’. And on the other hand they say: “ When the company of the members of the Order presided over by Sériputta and Moggallana had been dismissed by the Blessed One ?, then the Sakyas of Katum4 and Brahm4 Sabanipati, by means of the parables of the seed and of the calf, gained the Buddha over, and obtained his forgiveness, and made him see the thing in the right light.” Now how. was that, Nagasena? Were those two parables unknown to him that he should be [210] appeased and gained over to their side, and brought to see the matter in a new light? But if he did not already know them, then, Nagasena, he was not all-wise. If he did know them, then he must have dismissed those brethren rudely and violently ‘ in order to try them; and therein is his unkindness made manifest. This too is a double-edged problem now put to you, and you have to solve it.’
47. ‘The Tathagata, O king, was all-wise, and yet, pleased at those parables, he was gained over by them, he granted pardon to the brethren he had sent
' This question is also discussed above, III, 6, 2.
2 This episode has already been referred to above, and will be found set out in full in the X4tum4 Sutta, No. 67, in the Magghima Nikdya (pp. 456-462 of Mr. Trenckner’s edition for the Pali Text Society).
5 Nigghattam akamsu. Compare Gataka, vol. i, p. 495.
‘ Okassa pasayha, which the Simhalese (p. 289) renders fkaddhanaya ko/a abhibhavanaya karan&. See Dr. Morris in the ‘ Journal of the Pali Text Society,’ 1887, p. 148.
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away, and he saw the matter in the light (in which the intercessors on their behalf wished him to see it). For the Tathagata, O king, is lord of the Scriptures. It was with parables that had been first preached by the Tath4gata himself! that they conciliated him, pleased him, gained him over, and it was on being thus gained over that he signified his approval (of what they had said). It was, O king, as when a wife conciliates, and pleases, and gains over her husband by means of things that belong to the husband himself; and the husband signifies his approval thereof. Or it was, O king, as when the royal barber conciliates and pleases and gains over the king when he dresses the king’s head with the golden comb? which belongs to the king himself, and the king then signifies his approval thereof. Or it was, O king, as when an attendant novice, when he serves his teacher with the food given in alms which his teacher has himself brought home, conciliates him and pleases him and gains him over, and the teacher then signifies his approval thereof.’ ‘Very good, Nagasena! That is so, and I accept it as you say.’
That is so, and I accept it as you say.’
[Here ends the problem as to the all-wise Buddha being gained over by intercession *.]
Here ends the Fourth Chapter.
’ This is quite correct. They are in the fourth book of the
Anguttara Sutta, No. 13.
® Panaka, a word only found in this passage. Hinasi-kumburé (p. 280 at the end) renders it ran panawen.
® Other cruxes arising out of the dogma of the Buddha’s omniscience are discussed above, III, 6, 2.
Pingiya (a purohit) Mad elephant King Patapa Doctor
Crow
Jackal
Monkey king King of Benares King of Ketiya Ascetic
S4kha (a minister) Hawk
Adhamma (a god) Carpenter
King of Benares Man
Thief
Ascetic
Snake charmer
64 in all.
Professor Fausbdll has kindly allowed me to look at the advance sheets of his fifth volume, so that the above list is complete down to No. 513. There may be a few more instances in the remaining 37 GAtakas not yet printed.
Prince
Minister
Musician
Pigeon
Tree god ” ”
Bird
Kusdaka (a brahman)
God
Parrot
Lion
Monkey
Teacher
Elephant king
His son
Hag
Brahman
Lion
Monkey king
His son
Brahman ~
Partridge
Nigrodha (a king)
Cock
Dhamma (a god)
Carpenter
Prince Paduma
Ruru deer
Parrot
Prince Somanassa
Snake king
ADDENDA ET CORRIGENDA.
Page xiii. Sri-wardhana-pura. It should have been pointed out that this city is not (as stated by Emerson Tennant at vol. i, p. 414 of his ‘Ceylon’) the same as the modern town of Kandy, but was in the Kurunegalla district, and (as pointed out by Mr. K. James Pohath in the ‘Ceylon Orientalist,’ vol. iii, p. 218) about three and a half miles distant from the modern Damba-deniya.
P. 2, note 2. Mr. Trenckner in his ‘ Pali Miscellany’ (London, 1879) has translated and annotated the whole of Book I, that is, to the end of p. 39 of this translation.
P. 6, line 1, read ‘to Tissa the Elder, the son of Moggali.’
P. 2, note 2. Mr. Trenckner in his ‘ Pali Miscellany’ (London, 1879) has translated and annotated the whole of Book I, that is, to the end of p. 39 of this translation.
P. 6, line 1, read ‘to Tissa the Elder, the son of Moggali.’
P. 10, note 1. It is strange that when it occurred to me that §§ 10-14 are an early interpolation I failed to notice the most important, and indeed almost conclusive argument for my suggestion. It is this, that the closing words of § 14 are really in complete contradiction to the opening words, and that they look very much as if they had been inserted, after the interpolation, to meet the objection to it which would at once arise from the expression in § 16, that the venerable Assagutta ‘heard those words of King Milinda.’ As it originally stood the words he heard were those of § 10. After the interpolation these words had to be reinserted at the end of § 14, in spite of their being in contradiction to the context.
Pp. 14 foll., for ‘ Rohana’ read ‘ Rohana.’
Pp. 15, 16. This whole episode as to the charge of lying is repeated by Buddhaghosa (in the Introduction to his Samanta Pas4dika, p. 296 of vol. iii of Oldenberg’s Vinaya), but as having happened to Siggava in connection with the birth of Moggali-putta Tissa. A modern author would be expected to mention his source, but Buddhaghosa makes no reference whatever to the Milinda. Perhaps the episode is common stock of Buddhist legend, and we shall find it elsewhere.
P. 32, line 1, add after ‘Quietism’ ‘and the discourse on losses (Parabhava Suttanta).’ [See p. xxix, where the reference is supplied. ]
[35] x
p. 306
P. 53. ‘ Virtue’s the base.’ It should have been pointed out that this is the celebrated verse given by the Ceylon scholars to Buddhaghosa as the theme of the test essay he was to write as a proof of his fitness. If he succeeded in the essay they would then entrust him with all their traditions for him to recast in Pali. The ‘ Path of Purity,’ which opens with this verse, was the result.
P. 185, § 49. On the question discussed in this section the curious may compare what is said by Sir Thomas Brown in his ‘Enquiries into. Vulgar and Common Errors,’ Book VII, Chapter xvi (p. 304 of the London edition of 1686). He gives several instances of supposed cases of conception without sexual connection mentioned in western writers, and comes to the conclusion, apropos of the supposed generation of the magician Merlin by Satan, that ‘ generations by the devil are very improbable.’
.
He gives several instances of supposed cases of conception without sexual connection mentioned in western writers, and comes to the conclusion, apropos of the supposed generation of the magician Merlin by Satan, that ‘ generations by the devil are very improbable.’
.
I had desired to dedicate this translation of the Milinda to Mr. Trenckner, to whose self-denying labours, spread over many years, we owe the edition of the Pali text on which the translation is based, and without which the translation would not have been attempted. But I am now informed that any dedication of a single volume in the series of the ‘Sacred Books of the East’ is not allowable, as it would conflict with the dedication of the entire series. Had I known this when the Introduction was being written, a more suitable acknowledgment of the debt due to Mr. Trenckner than the few words on page xv, would have been made at the close of the Introductory remarks. I am permitted therefore to add here what was intended to appear in the dedication as an expression of the gratitude which all interested in historical research must feel to a scholar who has devoted years of labour, and of labour rendered valuable by the highest training and critical scholarship, to a field of enquiry in which the only fruit to be gathered is knowledge.
INDEX OF PROPER NAMES.
Abhidharma Kosa Vyakhya, quoted, page xxvi.
Agathokles, king of Baktria, xxii.
Agita, the teacher, 8, 41.
Akesines, the river, xliv.
Afiravati, the river, xliv, 171.
Alakamand§, city of the gods, 3.
Alasanda (Alexandria), on the Indus, xxiii, 127.
Amara, Mahosadha’s wife, 294.
Amara-sekara, Mr. C. A. M., xii.
Amara-sekara, Mr. N, M., xii.
Ananda, the teacher, 163, 191, 257.
Anantak4ya, attendant on Menander, probably = Antiochos,xix,xlii,48.
Anuruddha, the Sakyan, 163.
Apollodotus, king of Baktria, xix, xlii.
Archebios, king of Baktria, xxii.
Ariano-pAli, legends on coins, xxi.
As&lba, a month, 171.
Asikni, the river, xliv.
Asipasa, a caste, xlvi.
Asoka, emperor of India, xxxvii, xlii, 182.
Asok4rama, near Patna, xliii, 26.
Assagutta of the Vattaniya hermitage, xxv, xliii.
Asvagupta, not the same as last, xxv.
Aftthissara, = Devadatta, 167.
Aviki, purgatory, xl, 9.
Ayupila, of the Sankheyya hermitage, a Buddhist teacher, xxv, xliii, 30 foll.
Barygaza, in Gujarat, xx. Benares, 31. Benfey, Professor, quoted, xxvi. Bhaddasila, the general, xliii, 292. Bhaddi-(or Bhatti-)putta, a caste, xlvi. Bhaddiya, the Sakyan, 163. Bhagu, the Sakyan, 163. Bharukaéééa, men of, xliii, 331. Bindumati, a courtesan, xliii, 182. Bird, Major, quoted, xxvi.
Brahma, the god, 118, 301.
Brahma-world, heaven, 126.
Buddhaghosa’s ‘ Path of Purity,’ xi, 306; his quotations of the Milinda, xiv—xvii.
Budh Gaya, in Behar, 9.
Burgess, Dr., quoted, xxvi.
Burmese translations of the ‘ Questions of Milinda,’ xi, xvi.
Burnouf, quoted, xxvi.
Bu-ston, a Tibetan work, quoted, xxvi.
Ceylon, xi, xiv; its literature, xiii.
Budh Gaya, in Behar, 9.
Burgess, Dr., quoted, xxvi.
Burmese translations of the ‘ Questions of Milinda,’ xi, xvi.
Burnouf, quoted, xxvi.
Bu-ston, a Tibetan work, quoted, xxvi.
Ceylon, xi, xiv; its literature, xiii.
Childers, Professor, quoted, xlv, 185, 230, 244. .
Dhamma-kitti, Sithor of the Saddhamma Sangaha, xxvii.
Dhammakkhanda. See Madhurasatota,
Dhammapila, quoted, 244.
1, Dhamma-rakkhita. See Daramitipola.
2. Dhamma-rakkhita, one of Nagasena’s teachers, xxv, xliii, 16, 18.
Dhana-philaka, elephant, 297.
Dinna, attendant on king Milinda, 87.
Divy4vadana, quoted, xxv.
Ekas&taka, a Brahman, 172. Elijah, his ‘ Act of Truth,’ 185. Eukratides, king of Baktria, xxiii.
F4-Hien, the traveller, 248. Fausbdll, Professor, quoted, 244, 253.
xX 2
p. 308
Gandhira,the country, xliii, 327, 331. Ganga, the Ganges river, xliv, 5,171, 182. Gardiner, Professor, quoted, xxi. Garudas, snake-eating birds, 38,175. Gopala-mata, queen, 172. Gundnanda. See Mohofti-watte. Guttila, musician, 172.
Hardy, Rev. R. Spence, quoted, xxvi, 40, 61, 64, 77.
Himalayas, mountains, 11, 171, 298.
Hinasi-kumburé Sumangala, translates the Milinda into Simshalese, xii, xiii.
Hydaspes, the river Bihat, xliv.
Hypanis (the Sutlej), xix.
Indra, the god, 37. Indus, river, 171. Isamos (the Jumna), xix. Itihasas, 6, 247.
ains, their founder, 8.
ali, Vessantara’s son, 174.
umna, river. See Isamos, Yamuna, jum quoted, xix.
K4bul, Menander’s coins found there, XX.
Kadphises, a coin of his referred to, xxii.
Kagangala, in the Terai, 14, 18.
K4labu, king, 286.
Kalanda, a clan, 238.
Kalasi, a town on an island in the Indus, xxiii, xliii, 83, 127.
Kali-devata, a sect so called, xlvi.
Kandabhagi, the river, xliv, 171.
Kandagutta, king, xliii, 292.
K§arambhiya, ascetic, 287.
Karisi. See Kalasi.
Kashmir, Menander’s coins found there, xx, xliii, 82.
Kassapa, the Buddha, 4, 173.
Katha Sarit Sagara, quoted, 298.
Katuma, a Sakyan town, 257, 301.
Kern, Professor, quoted, xxvi.
Ketumati, a mansion in heaven, 11.
Khugguttara, 122.
Kimbila, the Sakyan, 163.
Kina, perhaps China, xliii, 121, 327, 331, 359
Kif#tki, a Brahman woman, 153.
Kirtti Sri Raga-simha, king of Ceylon, xii, xiii.
Kola-pastana, seaport, xliii, 359.
Kosumbara, its stuffs, 3.
Kumira Kassapa, 275.
Kunda, the coppersmith, 242.
Kuvera, the god, 37.
Lassen, Professor, quoted, xliv.
Legge, Professor, his version of Fa- Hien, 248.
Liwera, Mr. A,, xiii.
Lokayatas, a sect so called, 7.
Maddi, wife to Vessantara, 174.
Madhura, the city, xliii, 331.
Madhurasa-tota, a Buddhist scholar, xiii.
Mahi-bharata, called an Itihsa,
247.
Mahisena, a god, rr.
Mahi, the river, xliv, 171.
Mahosadha and his wife, 294.
Liwera, Mr. A,, xiii.
Lokayatas, a sect so called, 7.
Maddi, wife to Vessantara, 174.
Madhura, the city, xliii, 331.
Madhurasa-tota, a Buddhist scholar, xiii.
Mahi-bharata, called an Itihsa,
247.
Mahisena, a god, rr.
Mahi, the river, xliv, 171.
Mahosadha and his wife, 294.
Makkhali (of the cowshed), 8.
Mallika, queen, 172.
Malunky4-putta, 204 foll.
Manibhadda, a caste so called, xlvi, 191.
Mankura, attendant on Menander, RX, 29, 30, 48.
Mandhat§, king, 172.
Manoratha Pfrani, quoted, xiv.
Mara, the Evil One, 219.
Masara, mountain, 177.
Mathura, Menander’s coins found there, xx.
Megha Dita, quoted, 298.
Menander-Milinda, identity of the names, xviii; notices of in classical writers, xix; coins of, xx-xxii; date and birthplace of, xxiii; his conversion to Buddhism, xxv-xxvii.
Mendis, Mr. L., xiii.
Milinda, the Questions of, in Ceylon, xii, xiii; in Buddhaghosa, xiv— xvi; MSS. of, xvii ; is a religious romance, xvii ; the charm of its Style, xviii.
Upi§li, the barber, 163. Uposatha Arama, in Ceylon, xiii. Uttarakuru, 3.
Vaiseshika philosophy, 6.
Vanga, Bengal, xliii, 359.
Varuna, the god, 37.
Vattaniya, a hermitage, xliii, 10-16.
Vedas, the four, 6, 247; the three, 17, 34.
Vegayanta, palace of the gods, 11.
Vessantara, the king, 170 foll,
Vessavana, king of the fairies, 38,
Vetravati, the river, xliv, 171.
Vidhura, sage, 288,
Vigamba-vatthu, a hermitage, xiii, 12.
Vilata, a country, xliii, 327, 331. Vitamsa, the river, xliv, 171. Vitandas, a sect so called, 7.
Weber, Prof., quoted, xxv.
Wenzel, Dr., quoted, xxv, xxvi.
Wilson, H. H., quoted, xxi.
Weeliwita Saranankara, a Buddhist scholar, xii, xiii.
Yakkha, ogre, 38, 176.
Yama, the god, 37.
Yamuna, the Jumna river, xliv, 171.
Yavana, Baktria, xliii, 327, 331.
Yoga philosophy, 6.
Yonakas, the Greeks (Ionians) attendant on Menander, xix, xiii, I, 4, 20, 68,
Yugandhara, a peak of the Himalayas, 12.
Zoilos, king of Baktria, xxii.
INDEX OF SUBJECTS.
Acrobats, page 53.
‘Act of Truth,’ 180 foll.
Alkaline wash, in medicine, 168,
Alms, customs of the Buddhist Order in regard to, 14-16, 20.
Alms-halls, 2. See Rest-houses.
Altruism, Buddhist, 174.
Ambrosia, 35, 236.
Animals, their reasoning powers, 51.
INDEX OF SUBJECTS.
Acrobats, page 53.
‘Act of Truth,’ 180 foll.
Alkaline wash, in medicine, 168,
Alms, customs of the Buddhist Order in regard to, 14-16, 20.
Alms-halls, 2. See Rest-houses.
Altruism, Buddhist, 174.
Ambrosia, 35, 236.
Animals, their reasoning powers, 51.
Arahat, the great, is Buddha, 8; others, 11,12; their knowledge of others’ thoughts, 18, 23; nature of their wisdom, 29; does not fear death, 70; description of, 157; have no fear, 206 foll., 297 foll.
Arahatship, above ordinary morality, 25; its seven conditions, 52, 58 ; the highest of all lands, 227.
Architects, 2, 53.
Arithmetic, 6, 91.
Army, its four divisions, 7, 54, 60, 62.
Arts andsciences, the nineteen, &c., 6.
Aspiration of reward, on doing a good act, 5; duty of, 55.
Association of ideas, 89-92.
Assurance of salvation, the Arahat’s final, 65.
Astrologer, the royal, 31, 247.
Astronomy, 6.
Atonement, 14.
Baby, is it the same as the grown man? 63.
Bambd, simile of the giant-, 155 foll.; dies in reproduction, 236.
Barber, 19, 302.
Barley reapers, simile of, 51.
Bathing places, public, 140.
Becoming, 83; sorrow of, 149; freedom from, 293.
Boat, similes of, 124, 227.
Body, the thirty-two parts of the human, 42; the love of the, 114; bodily marks, the, 32, 117, 2373 made of four elements, 194.
Bones, hundred leagues long, 130.
Book, 123; of the law, 262.
Brahman, works in the fields, 15; duties of a, 247.
Brand marks, on cattle, 122.
Breath, no soul in the, 48.
Bridges, 140, 272, 291.
Brooms, 4.
Buddha, the, is incomparable, 108 ; is not still alive, 144 foll.; gifts to, 144 foll.; distinction between Pakkeka- and Perfect- Buddhas, 158; the best of men, 178; sinlessness of, 191.
Kings, their manner of discussing, 46; their tyranny, 50; their greed, 203; they take the best of everything, 267.
Lamps, 61, 64, 67, 73, 110.
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.
Lie, a deliberate, excludes from the Order, 268,
Lions, 135, 211.
Log, the dry, simile of, 214.
Looking-glass, 86, 189.
Lord of a village, 208.
Lotions, medicinal, 211, 215.
Lotus flower, simile of, 117.
Love to all beings, 138, 279 foll.; of teacher to pupil, 142; duty of,
254. Lucky marks, 32, 117, 237, 247.
Magic, 6, 181, 217.
Mandolin and its parts, 84.
Market places, 2, 53.
Marks onthe body, as omens of future greatness, 17.
Marriage by purchase, 74.
Medicine, 6, 191, 197, 214. See Physician, Surgery.
Meditation, 13, 18, 52, 196 foll.
Memory, 120-122.
Merchant, should test goods, 272.
Milk and butter, simile of, 65, 75.
Mindfulness, 52, 58.
Minds, seven classes of, 154.
Ministers of state, the six, 171.
Miracles at conception of Nagasena,
14.
Money, 17, 59, 134, 267.
Mules die in giving birth, 236.
Music, 6.
Muslin, of Benares, 3.
Mutilation, of criminals, 63, 166, 270, 276.
Name, soul not implied in, 41.
‘Name-and-form,’ 71 foll., 77.
Nirvana, a state of mind to be attained in, and which ends with, this life, 36, 41, 78, 106, See Arahatship.
Novice, the intractable, 4; Nagasena becomes a, 20; his duties as, 24, 302.
Ocean, taste of, 131, 1333 always casts up a dead body, 259. Offences, conscious and unconscious,
224. Official gratitude, 76, 93, 197. Ogres, 38. Oil, for the hair, rg. Ointment, for a wound, 168. Omens, interpretation of, 247. Omniscience of the Buddhas, 117, 154-162, 271, 301 foll,
Pain, origin of, 83, 191, 195.
Pakkeka-Buddhas, 158.
Peace, breach of the, in law, 239.
Perception, characteristic of, 95, 132.
Perseverance, 52.
Physician, 68, 69, 112, 165, 168, 2II, 40, 272.
Pilot, should test the shore, 272.
Pipers, 48.
Pirit, 213.
Pledge, deposit of, 123.
Poison, simile of, 94 ; antidotes to, 215; love counteracts, 279. Pork, the Buddha’s last meal of, 244
foll.
p. 314
THE QUESTIONS OF KING MILINDA.
Posthumous honours, 144 foll.
Potter and the pots, simile of, 84.
Precepts, abolition of the minor, 202.
Present to a king, simile of, 220.
Prophecy, 6, 185.
Punishments, 63, 223, 239, 254, 269.
Punkahs, 148.
Pupil, his duty to his teacher, 144.
p. 314
THE QUESTIONS OF KING MILINDA.
Posthumous honours, 144 foll.
Potter and the pots, simile of, 84.
Precepts, abolition of the minor, 202.
Present to a king, simile of, 220.
Prophecy, 6, 185.
Punishments, 63, 223, 239, 254, 269.
Punkahs, 148.
Pupil, his duty to his teacher, 144.
Purgatory, 94, 101, 125, 163, 167, 206, 210, 283.
Purity, the power of, 173.
Purohita, family chaplain, 282.
Rain, three seasons of, 171; produced by charms, 181.
Rain water, similes of, 90, 226, 245, 274, 278.
Rams, simile of two butting, 92.
Reasoning contrasted with wisdom, 50.
Recognition, mark of perception, 132.
Reflection, characteristic of, 95.
Re-incarnation, 207, and see next.
Re-individualisation, 50, 72-75.
Relationship, scheme of, 292.
Relics, of the Buddha, 144 foll., 246.
Renunciation, 31, 49, 98, 251, 271.
Rest-houses, public, 291.
Rhinoceros, 38.
Rice, simile of cartload of, 154; simile of boiling, 176; is the chief of all grains, 252.
Robber, figuratively, of a bad monk, 256.
Sandal-wood dust, 29.
Schism, 163, 227.
Scholars, their manner of discussing, 46.
Schooling, 63, and see Education.
Season, the rainy, 7, 24.
Secret wisdom, 139.
Sects, 3, 7, 8, 144, 266,
Seed-fruit-seed, succession of, 80,
Seed, simile of, 301.
Seeds, edible, 161.
Sensation, results of a, 82, 83, 89, 92; characteristics of, 93; kinds of, 194.
Shadow of a man, 45; abiding under another’, 137.
Shampooing the hair, 19.
Ship, simile of, 227.
Shops, 2, 3.
Shrines, god-haunted, 140.
Sins, the five, 41; will find you out, 295.
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, IIT, 132.
Spells, 6.
Splinter of rock, incident of, 193 foll., 249 foll.
State officials, the six, 171.
Suffering, cause of, see Pain ; various kinds of, 275.
Sugar, 72; sugar mill, 235.
Suggestion, as source of memory, 121.
Suicide, 69, 273.
Surgery, 168.
Swallowed up by the earth, 152.
Syrups and sweetmeats, 3.
Tank, simile of the full, 187.
Taxation, 208.
Teacher, his fees, 17, 25; his duties to his pupil, 142.
Thought-perception, 89.
Tidal-wave, 276.
Time, definition of, 77 ; root of, 79 ; ultimate point of, 80-82.
To pay, 177. ;
Torture, 239; various kinds of death with, 276, 277.
Transmigration, 111, 118, 120.
Travellers, hospitality towards, 161.
Treasurer, the royal, 59.
Trees, disciples compared to, 151 ; simile of the barren, 162; talking trees, dilemma of, 241.
Trumpeters, 48.
Truth, is the most minute of all things, 132; its power, 182.
Turbans, 138.
Tutor’s fees, 17.
Twirling-stick, 85, 146.
Uncle, no word for in Pali, 292. Unguents, for the hair, r9.
INDEX OF
p. 315
Vanishing root, 281. Village organisation, 208-9. Vow, the eightfold, of a layman, 138.
Truth, is the most minute of all things, 132; its power, 182.
Turbans, 138.
Tutor’s fees, 17.
Twirling-stick, 85, 146.
Uncle, no word for in Pali, 292. Unguents, for the hair, r9.
INDEX OF
p. 315
Vanishing root, 281. Village organisation, 208-9. Vow, the eightfold, of a layman, 138.
Waggons, 3,27; parts of, 44; simile of path of, 91; of load of rice, 154; breaking up of, 173; reckoned among valuable things, 267.
Wandering teachers, 7, 34.
Water-clearing gem, 55.
Water, earth rests on, 106, 175.
Water-pot, the regular, 106,
Weapons, 69.
Wheel of victory, 162; of the kingdom of righteousness, 31, 253.
Wife. See Marriage.
Wind, simile of, 147-8 ; as medical term, 191.
Wisdom, distinct from reasoning, 50; mark of, 51, 61 ; of Arahats, 293; seven kinds of, 128.
Women, put before men, 83; their fickleness, 141; in the Order, 187; reckoned among valuable things, 267; their wiles, 294; their management of their husbands, 302. See Marriage.
Woollen stuffs, 3, 28, 159.
Worms in the body, 151.
Wound, treatment of, 168,
Writing a letter, 67.
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