The Questions of King Milinda, Part I — SBE Vol. 35 (trans. Rhys Davids, 1890)

It was there I was born.’

‘And how far is Kalasi from here ?’

‘ About two hundred leagues.’

‘ How far is Kashmir from here ?’

‘ Twelve leagues.’

‘Now, great king, think of Kalasi.’

‘I have done so.’

‘And now, think of Kashmtr.’

‘I have done so.’

‘Well, which did you think of quickest ?’

‘Of each in the same time.’

‘Just so, great king, would it take no longer to be reborn in the Brahma world than to be reborn in Kashmir. And tell me, O king. Suppose two

1 Alexandria (in Baktria) built on an island in the Indus.

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birds were flying, and one were to alight on a tall tree, and the other on a small shrub. If they settled both at the same moment, whose shadow would first fall to the ground ?’

‘ The two shadows would fall together.’

‘Just so, great king, in the case you put.’

‘Very good, Nagasena!’

6. The king said: ‘Venerable Nagasena, how many kinds of wisdom are there ?’

‘ Seven, O king.’

‘And by how many kinds of wisdom does one become wise ?’

‘By one: that is to say by the kind of wisdom called “the investigation of the Truth?.”’

‘Then why is it said there are seven ?’

‘Tell me, O king. Suppose a sword were lying in its sheath and not taken in the hand, could it cut off anything you wanted to cut off with it ?’

‘Certainly not.’

‘Just so, great king, by the other kinds of wisdom can nothing be understood without investigation of the Truth.’

‘Very good, Nagasena !’

7. The king said: ‘Which, Nagasena, is there more of, merit or demerit ?’

‘Merit.’ [84]

‘But why ?’

‘He who does wrong, O king, comes to feel remorse, and acknowledges his evil-doing. So demerit does not increase. But he who does well feels no remorse, and feeling no remorse gladness will

* Dhamma-vikaya-sambogghangena.

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spring up within him, and joy will arise to him thus gladdened, and so rejoicing all his frame will be at peace, and being thus at peace he will experience a blissful feeling of content, and in that bliss his heart will be at rest, and he whose heart is thus at rest knows things as they really are’. For that reason merit increases. A man, for example, though his hands and feet are cut off, if he gave to the Blessed One merely a handful of lotuses, would not enter purgatory for ninety-one Kalpas. That is why I said, O king, that there is more merit than demerit.’ ‘Very good, Nagasena !’

8. The king said: ‘Whose, Nagasena, is the greater demerit—his who sins consciously, or his who sins inadvertently ?’

‘He who sins inadvertently, O king, has the greater demerit.’

‘In that case, reverend Sir, we shall punish doubly any of our family or our court who do wrong unintentionally.’

‘ But what do you think, O king ? If one man were to seize hold intentionally of a fiery mass of metal glowing with heat, and another were to seize hold of it unintentionally, which would be more burnt ?’

‘The one who did not know what he was doing.’

If one man were to seize hold intentionally of a fiery mass of metal glowing with heat, and another were to seize hold of it unintentionally, which would be more burnt ?’

‘The one who did not know what he was doing.’

‘Well, it is just the same with the man who does wrong.’

‘Very good, Nagasena!’

g. The king said: ‘Is there any one, Nagasena,

1 The above is a paragraph constantly recurring in the Pali Pifakas. See, for instance, Digha II, 75 ; Anguttara III, 104; and Mahavagga VIII, 15, 13 (where I have annotated the details).

(35) K

130 . THE QUESTIONS OF KING MILINDA. IT], 7, ro.

who can go with this bodily frame to Uttara-kuru or to the Brahma world, or to any other of the four great continents (into which the world is divided)?’

‘Yes, there are such people.’

‘But how can they?’ [85]

‘Do you recollect, O king, having ever jumped a foot or two feet across the ground ?’

‘Yes, Nagasena, I can jump twelve feet.’

‘But how?’

‘I fix my mind on the idea of alighting there, and at the moment of my determination my body comes to seem light to me.’

‘Just so, O king, can the Bhikkhu, who has the power of Iddhi, and has the mastery over his mind, when he has made his mind rise up to the occasion, travel through the sky by means of his mind.’

‘Very good, NAgasena !’

10. The king said: ‘Your people say there are bones even a hundred leagues long. Now there is no tree even one hundred leagues in length, how then can there be bones so long ?’

‘But tell me, O king. Have you not heard of fishes in the sea five hundred leagues in length ?’

‘Yes. I have heard of such.’

‘If so, could they not have bones a hundred leagues long ?’

‘Very good, NAgasena!’

11. The king said: ‘Your people, NAgasena, say that it is possible to suppress the inhaling and exhaling (of one’s breath).

‘Yes, that can be done.’

‘ But how?’

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‘Tell me, O king. Have you ever heard of a man snoring? ?’

‘Yes.’

“Well, would not thatsound stop if he bent his body ?’

‘Yes.’

‘Then surely if that sound would stop at the mere bending of the body of one who is untrained alike in body, in conduct, in mind, and in wisdom —why should it not be possible for the breathing of one trained in all these respects, and who has besides reached up to the fourth stage of the ecstatic contemplation 2, to be suppressed ?’

‘Very good, Nagasena !’

12. The king said: ‘There is the expression ocean, Nagasena. Why is the water called ocean ?’

The Elder replied [86]: ‘ Because there is just as much salt as water, O king, and just as much water as salt, therefore is it called ocean 3,’

‘Very good, Nagasena !’

13. The king said: ‘Why, NAgasena, is the ocean all of one taste, the taste of salt ?’

1 Kakakkhamano. See GAtaka I, 60, 24; 160,18. Hinasikumburé renders it ‘sleeping with a snore (gorawamin) hke the sound of crows (kaka).’ = Ghana.

The king said: ‘Why, NAgasena, is the ocean all of one taste, the taste of salt ?’

1 Kakakkhamano. See GAtaka I, 60, 24; 160,18. Hinasikumburé renders it ‘sleeping with a snore (gorawamin) hke the sound of crows (kaka).’ = Ghana.

> Samudda. The answer (to give orportunity for which the question is invented) is a kind of punning etymology of this PAli word for ocean. Our author seems to take it as meaning ‘ equal water-ness, from sama and ud(aka). The real derivation is very different. It is from the root ud, which is allied to our ‘wet’ and the Greek verds, and the prefix sam in the sense of completeness. It is difficult to reconcile the reply to this. There is a kind of conversation condemned in the Digha I, 1, 17, and elsewhere as samuddakkhayika, which is explained in the Sumangala, p. 91, a8 deriving samudda from sa, ‘with,’ and muddé, ‘a seal ring.’

K 2

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‘Because the water in it has stood so long, therefore it is all of one taste, the taste of salt’ ‘Very good, Nagasena!’

14. The king said: ‘Can even the most minute thing, Nagasena, be divided ?’

‘ Yes, it can.’

‘And what, Sir, is the most minute of all things.’

‘Truth (Dhamma), O king, is the most minute and subtle. But this is not true of all qualities (Dhammé4). Subtleness or the reverse are epithets of qualities. But whatever can be divided that can wisdom (Pazi#) divide, and there is no other quality which can divide wisdom.’

‘Very good, Nagasena !’

15. The king said: ‘These three, Nagasena,— perception, and reason, and the soul in a being,—are they all different both in letter and in essence, or the same in essence differing only in the letter ?’

‘ Recognition, O king, is the mark of perception, and discrimination of reason *, and there is no such thing as a soul in beings *.’

1 In the same way the Buddhist religion (the Dhamma- Vinaya) is said in the Kullavagga IX, 1, 4, to be ‘all of one taste, the taste of salvation, emancipation’ (Vimutti).

® So also above, II, 3, 12. Here the words are Vig4nanalakkhanam viafanam, pagfinan4-lakkhama pa##A, which the Ceylon translator amplifies into ‘As a peasant, on seeing grains of gold, would recognise them as valuable, so is it the characteristic of vi##4na to recognise aramunu (objects of sense) when it sees them. As a goldsmith, on seeing grains of gold, would not only know they were valuable, but also discriminate their value (as large or small), so is it the characteristic of pa##A, not only to recognise, but also to discriminate between the objects of sense.’

® See above, II, 3,6, and II, 3,16. Hinasi-kumburé here renders

Ill, 7, 16. SOUL. 133

‘ But if there be no such thing as a soul, what is it then which sees forms with the eye, and hears sounds with the ear, and smells odours with the nose, and tastes tastes with the tongue, and feels touch with the body, or perceives qualities with the mind ?’

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‘ But if there be no such thing as a soul, what is it then which sees forms with the eye, and hears sounds with the ear, and smells odours with the nose, and tastes tastes with the tongue, and feels touch with the body, or perceives qualities with the mind ?’

The Elder 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 larger aperture and (with greater range) see forms much more clearly than before? Could one hear sounds better if the ears were torn away, or smell better if the nose were cut off, or taste better if the tongue were pulled out, or feel touch better if the body were destroyed ?’

[87] ‘Certainly not, Sir.’

‘Then there can be no soul inside the body.’

‘Very good, Nagasena !’

16. The Elder said: ‘A hard thing there is, O king, which the Blessed One has done.’

‘And what is that ?’

‘The fixing of all those mental conditions which depend on one organ of sense, telling us that such is contact, and such sensation, and such idea, and such intention, and such thought’.’

‘ Give me an illustration.’

‘Suppose, O king, a man were to wade down into the sea, and taking some water in the palm of his hand, were to taste it with his tongue. Would he givo by the ‘life (or perhaps living principle, givita) inside the forms produced out of the four elements.’ 1 Phasso, vedan4, sa##4, ketan4, dittam.

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distinguish whether it were water from the Ganges, or from the Jumna, or from the Aé4iravatt, or from the Sarabha, or from the Mahi ?’

‘ Impossible, Sir.’

‘More difficult than that, great king, is it to have distinguished between the mental conditions which follow on the exercise of any one of the organs of sense !’

‘Very good, Nagasena !’

Here ends the Seventh Chapter '.

17. The Elder said: ‘Do you know, O king, what time it is now ?’

‘Yes, Sir, I know. The first watch of the night is now passed. The middle watch is now going on. The torches are lit. The four banners are ordered to be raised, and appropriate gifts to be issued to you from the treasury.’

The Yonakas said: ‘Very good, great king.
Most able is the Bhikkhu.’

‘Yes, my men. Most able is the Bhikkhu.
Were the master like him and the pupil like me,
[88] a clever scholar would not take long in getting
at the truth.’

Then the king, pleased with the explanations given of the questions he had put, had Nagasena robed in an embroidered cloak worth a hundred thousand ?, and said to him: ‘ Venerable Nagasena, I hereby order that you shall be provided with your daily meal for eight hundred days, and give you the

' See the note at the end of Book II, Chapter 3, § 14. * That is kah4pamas, ‘half-pennies.’

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* That is kah4pamas, ‘half-pennies.’

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choice of anything in the palace that it is lawful for you to take.’ And when the Elder refused, saying he had enough to live on, the king rejoined : ‘I know, Sir, you have enough to live on. But you should both protect me and protect yourself—yourself from the possibility of a public rumour to the effect that you convinced me but received nothing from me, and me from the possibility of a public rumour that though I was convinced I would give nothing in acknowledgement.’

‘ Let it be as you wish, great king,’ was the reply..

Then the king said: ‘As the lion, the king of beasts, when put into a cage, though it were of gold, would turn his face longingly to the outside ; even so do I, though I dwell in the world, turn my thoughts longingly to the higher life of you recluses. But, Sir, if I were to give up the household life and renounce the world it would not be long I should have to live, so many are my foes.’

Then the venerable Nagasena, having thus solved the questions put by Milinda the king, arose from his seat and departed to the hermitage.

18. Not long after Nagasena had gone, Milinda the king thought over to himself whether he had propounded his questions rightly, and whether the replies had been properly made. And he came to the conclusion that to questions well put replies had been well given. And NAgasena likewise, when he reached the hermitage, thought the matter over to himself, and concluded that to questions well put right replies had been given.

Now Nagasena robed himself early in the morning, and went with his bowl in his hand to the palace,p. 18 and sat down on the seat prepared for him. And Milinda saluted the venerable NAgasena, [89] and sat down respectfully at his side, and said to him: ‘Pray do not think, Sir, that I was kept awake all the rest of the night exulting in the thought of having questioned you. I was debating with myself as to whether I had asked aright, and had been rightly answered. And I concluded that I had.’

And the Elder on his part said: ‘ Pray do not suppose, great king, that I passed the rest of the night rejoicing at having answered all you asked. I too was thinking over what had been said by us both. And I came to the result that you had questioned well, and that I had rightly answered.’

Thus did these two great men congratulate each the other on what he had spoken well.

Here ends the answering of the problems of the questions of Milinda.

p. 137

BOOK IV.

MEWDAKA-PANHO.
THE SOLVING OF DILEMMAS.

Cuapter 1. [90]

1. Master of words and sophistry, clever and wise
Milinda tried to test great Nagasena’s skill.
Leaving him not!, again and yet again,

He questioned and cross-questioned him, until

His own skill was proved foolishness.

Then he became a student of the Holy Writ.

All night, in secrecy, he pondered o’er

The ninefold Scriptures, and therein he found

Leaving him not!, again and yet again,

He questioned and cross-questioned him, until

His own skill was proved foolishness.

Then he became a student of the Holy Writ.

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 conquering Buddha's words

Are many-sided, some explanatory,

Some spoken as occasion rose to speak,

Some dealing fully with essential points.

Through ignorance of what, each time, was meant

There will be strife hereafter as to what

The King of Righteousness has thus laid down

In these diverse and subtle utterances.

Let me now gain great Nagasena’s ear,

And putting to him that which seems so strange

And hard—yea contradictory—get him

To solve it. So in future times, when men

Begin to doubt, the light of his solutions

Shall guide them, too, along the path of Truth.’

? Vasanto tassa &hy Aya, literally ‘abiding under his shadow.’ Compare GAtaka I, 91.

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2. Now Milinda the king, when the night was turning into day, and the sun had risen, bathed, and with hands clasped and raised to his forehead, called to mind the Buddhas of the past, the present, and the future, and solemnly undertook the observance of the eightfold vow, saying to himself: ‘ For seven days from now will I do penance by taking upon myself the observance of the eight rules, and when my vow is accomplished will I go to the teacher and put to him, as questions, these dilemmas.’ So Milinda the king laid aside his usual dress, and put off his ornaments ; and clad in yellow robes, with only a recluse’s turban! on his head, in appearance like a hermit, did he carry out the eightfold abstinence, keeping in mind the vow—‘ For this seven days I am to decide no case at law. I am ta harbour no lustful thought, no thought of ill-will, no thought tending to delusion. ‘Towards all slaves, servants, and dependents I am to show a meek and lowly disposition. [91] I am to watch carefully over every bodily act, and over my six organs of sense. And I am to fill my heart with thoughts of love towards all beings.’ Keeping this eightfold vow, establishing his heart in this eightfold moral law, for seven days he went not forth. But as the night was passing into day, at sunrise of the eighth day, he took his breakfast early, and then with downcast eyes and measured words, gentle in manner, collected in thought, glad and pleased and rejoicing in heart, did he go to Nagasena. And bowing down at his feet, he stood respectfully on one side, and said :

3. ‘There is a certain matter, venerable Nagasena,

1 Pafistsakam. See GAtaka II, 197.

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And bowing down at his feet, he stood respectfully on one side, and said :

3. ‘There is a certain matter, venerable Nagasena,

1 Pafistsakam. See GAtaka II, 197.

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that I desire to talk over with you alone. I wish no third person to be present. In some deserted spot, some secluded place in the forest, fit in all the eight respects for a recluse, there should this point of mine be put. And therein let there be nothing hid from me, nothing kept secret. I am now ina fit state to hear secret things when we are deep in consultation. And the meaning of what I say can be made clear by illustration. As it is to the broad earth, O N&gasena, that it is right to entrust treasure when occasion arises for laying treasure by, so is it to me that it is right to entrust secret things when we are deep in consultation.’

4. Then having gone with the master to a secluded spot he further said: ‘There are eight kinds of places, NAgasena, which ought to be altogether avoided by a man who wants to consult. No wise man will talk a matter over in such places, or the matter falls to the ground and is brought to no conclusion, And what are the eight? Uneven ground, spots unsafe by fear of men, windy places, hiding spots, sacred places, high roads, light bambd bridges, and public bathing places.’

The Elder asked: ‘What is the objection to each of these ?’

The king replied : ‘On uneven ground, Nagasena, [82] the matter discussed becomes jerky, verbose, and diffuse, and comes to nothing. In unsafe places the mind is disturbed, and being disturbed does not follow the point clearly. In windy spots the voice is indistinct. In hiding places there are eavesdroppers. In sacred places the question discussed is apt to be diverted to the serious surroundings. On a high road it is apt to become frivolous, on ap. 5 bridge unsteady and wavering, at a public bathing place the discussion would be matter of common talk. Therefore is it said’: “Uneven ground, unsafe and windy spots, And hiding places, and god-haunted shrines, High roads, and bridges, and all bathing ghats— These eight avoid when talking of high things.”’

5. ‘ There are eight kinds of people, Nagasena, who when talking a matter over, spoil the discussion. And who are the eight ? He who walks in lust, he who walks in ill-will, he who walks in delusion, he who walks in pride, the greedy man, the sluggard, the man of one idea, and the fool.’

‘What is the objection to each of these ?’ asked the Elder.

‘The first spoils the discussion by his lust, the next by his ill-will, the third by his delusions, the fourth by his pride, the fifth by his greed, the sixth by his sloth, the seventh by his narrowness, and the last by his folly. Therefore is it said:

“ The lustful, angry, or bewildered man,
The proud, the greedy, or the slothful man,
The man of one idea, and the poor fool—
These eight are spoilers of high argument.”’

Therefore is it said:

“ The lustful, angry, or bewildered man,
The proud, the greedy, or the slothful man,
The man of one idea, and the poor fool—
These eight are spoilers of high argument.”’

6. ‘There are nine kinds of people, Nagasena, who let out a secret that has been talked over with them, and treasure it not up in their hearts. And who are the nine? The lustful man reveals it in obedience to some lust, the ill-tempered man in con-

1 It is not known where the verses here (or the others quoted in these two pages) are taken from.

IV, 1,8. THE RIPENING OF INSIGHT. I4I

sequence of some ill-will, the deluded man under some mistake. [93] The timid man reveals it through fear, and the man greedy for gain to get something out of it. A woman reveals it through infirmity, a drunkard in his eagerness for drink, a eunuch because of his imperfection, and a child through fickleness. Therefore is it said : “ The lustful, angry, or bewildered man,

The timid man, and he who seeks for gain,

A woman, drunkard, eunuch, or a child—

These nine are fickle, wavering, and mean.

When secret things are talked over to them

They straightway become public property.”’

7. ‘There are eight causes, NA&gasena, of the advance, the-ripening of insight. And what are the eight? The advance of years, the growth of reputation, frequent questioning, association with teachers, one’s own reflection, converse with the wise, cultivation of the loveable, and dwelling in a pleasant land. Therefore is it said:

“ By growth in reputation, and in years,
By questioning, and by the master’s aid,
By thoughtfulness, and converse with the wise,
By intercourse with men worthy of love,
By residence within a pleasant spot—
By these nine is one’s insight purified.
They who have these, their wisdom grows'.”’

8. ‘This spot, Nagasena, is free from the objections to talking matters over. And I am a model companion for any one desiring to do so. _I can keep a

1 Pabhiggati in the text appears not to be an old error. The
Simhalese repeats it, but leaves it untranslated.

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secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me.

The
Simhalese repeats it, but leaves it untranslated.

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secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me.

[94] ‘ Now towards a pupil who conducts himself thus aright the teacher ought to conduct himself in accordance with the twenty-five virtues of a teacher. And what are the twenty-five? He must always and without fail keep guard over his pupil. He must let him know what to cultivate, and what to avoid; about what he should be earnest, and what he may neglect. He must instruct him as to sleep, and as to keeping himself in health, and as to what food he may take, and what reject. He should teach him discrimination! (in food), and share with him all that is put, as alms, into his own bowl. He should encourage him, saying: “Be not afraid. You will gain advantage (from what is here taught you).” He should advise him as to the people whose company he should keep, and as to the villages and Vihdras he should frequent. He should never indulge in (foolish) talk? with him. When he sees any, defect in him he should easily pardon it. He should be zealous, he should teach nothing partially, keep nothing secret, and hold nothing back ®, He should look upon him in his heart as a son, saying to himself: “I have begotten him in

1 Viseso. It does not say in what, and the Simhalese simply repeats the word.

2 Sallapo na katabbo. The Simhalese merely repeats the word, which is often used without any bad connotation. See, for instance, GAtaka I, 112.

> So that, in the author’s opinion, there is no ‘Esoteric Doctrine’ in true Buddhism. See the note, below, on IV, 4, 8.

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learning 1.” He should strive to bring him forward, saying to himself: “How can I keep him from going back ?” He should determine in himself to make him strong in knowledge, saying to himself: “I will make him mighty.” He should love him, never desert him in necessity, never neglect him in anything he ought to do for him, always befriend him—so far as he can rightly do so*—when he does wrong. These, Sir, are the twenty-five good qualities in a teacher. Treat me altogether in accordance therewith. Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise; and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’

Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise; and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’

9. Then the Elder agreed to what he had said, and in his turn set out the ten good qualities which ought to be found in a lay disciple: ‘ These ten, O king, are the virtues of a lay disciple. He suffers like pain and feels like joy as the Order does. He takes the Doctrine (Dhamma) as his master. He delights in giving so far as he is able to give. On seeing the religion (Dhamma) of the Conqueror decay, he does his best to revive it. He holds right views. Having no passion for excitement ®, he runs

*® So also in the Vinaya (Mahdvagga I, 25, 6).

* In the well-known passage in the Vinaya in which the mutual duties of pupils and teachers are set out in full (Mahavagga I, 25, 26, translated in the ‘ Vinaya Texts,’ vol. i, pp. 154 and foll.) there is a similar injunction (25, 22= 26, 10) which throws light on the meaning of dhammena here.

* Apagata-ko/fthala-mangaliko. ‘Laying aside the erroneous views and discipline called ko/Qhala and mangalika,’ says the Simhalese.

144 THE QUESTIONS OF KING MILINDA. IV, 1, to.

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

{Here ends the introduction to the solving of dilemmas. }

THE DILEMMAS.
[ON HONOURS PAID TO THE BUDDHA.]

10. Then Milinda the king, having thus been granted leave, fell at the feet of the teacher, and raising his clasped hands to his forehead, said: ‘Venerable Nagasena, these leaders of other sects say thus: “If the Buddha accepts gifts he cannot have passed entirely away. He must be still in union with the world, having his being somewhere in it, in the world, a shareholder in the things of the world; and therefore any honour paid to him becomes empty and vain'. On the other hand if he

1 «Because honours should be paid, in the way of worship, to those who have so passed away, and to them only,’ is the implied suggestion, as if it were common ground to the Buddhists and their opponents. But there is no such doctrine in the Pali Pisakas, and could not be. The whole discussion breathes the spirit of a later time.

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But there is no such doctrine in the Pali Pisakas, and could not be. The whole discussion breathes the spirit of a later time.

p. 145

be entirely passed away (from life), unattached to the world, escaped from all existence, then honours would not be offered to him. For he who is entirely set free accepts no honour, and any act done to him who accepts it not becomes empty and vain.” This is a dilemma which has two horns. It is not a matter within the scope of those who have no mind}, it is a question fit for the great. Tear asunder this net of heresy, put it on one side. To you has this puzzle been put. Give to the future sons of the Conqueror eyes wherewith to see the riddle to the confusion of their adversaries.’

‘The Blessed One, O king,’ replied the Elder, ‘is entirely set free. And the Blessed One accepts no gift. Even at the foot of the Tree of Wisdom he abandoned all accepting of gifts, how much more then now when he has passed entirely away by that kind of passing away which leaves no root over (for the formation of a new existence). For this, O king, has been said by S4riputta, the commander of the faith ? ;

“Though worshipped, these Unequalled Ones, alike By gods and men, unlike them all they heed Neither a gift nor worship. They accept It not, neither refuse it. Through the ages All Buddhas were so, so wil. ever be?!”’

} Apatta-mandsanam. ‘Of those who have not attained to the insight of the Arahats,’ says the Si halese by way of gloss.

? This verse is not found in our printed texts. The Thera - G&th4 (981-1017) has preserved thirty-seven of the verses attributed to SAriputta, but this is not oné of them.

® Hinasi-kumhuré, who quotes the Pali verses, reads pigayant4, and sadiyanti.

(35] L

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11. The king said: ‘Venerable Nagasena, a father may speak in praise of his son, or a son of his father. But that is no ground for putting the adversaries to shame. It is only an expression of their own belief. Come now! Explain this matter to me fully to the establishing of your own doctrine, [96] and to the unravelling of the net of the heretics.’

The Elder replied: ‘The Blessed One, O king, is entirely set free (from life). And the Blessed One accepts no gift. If gods or men put up a building to contain the jewel treasure of the relics of a Tathagata who does not accept their gift, still by that homage paid to the attainment of the supreme good under the form of the jewel treasure of his wisdom do they themselves attain to one or other of the three glorious states‘. Suppose, O king, that though a great and glorious fire had been kindled, it should die out, would it then again accept any supply of dried grass or sticks ?’

‘Even as it burned, Sir, it could not be said to accept fuel, how much less when it had died away, and ceased to burn, could it, an unconscious thing, accept it ?’

‘And when that one mighty fire had ceased, and gone out, would the world be bereft of fire ?’

‘Certainly not. Dry wood is the seat, the basis of fire, and any men who want fire can, by the exertion of their own strength and power, such as resides in individual men, once more, by twirling the firestick, produce fire, and with that fire do any work for which fire is required.’

* Tisso sampattiyo. That is, to another life as a man, or as a god, or to Arahatship here, on earth, in this birth.

p. 147

‘Then that saying of the sectarians that “an act done to him who accepts it not is empty and vain” turns out to be false. As that great and glorious fire was set alight, even so, great king, was the Blessed One set alight in the glory of his Buddhahood over the ten thousand world systems. As it went out, so has he passed away into that kind of passing away in which no root remains. As the fire, when gone out, accepted no supply of fuel, just so, and for the good of. the world, has his accepting of gifts ceased and determined. As men, when the fire is out, and has no further means of burning, then by their own strength and effort, such as resides in individual men, twirl the fire-stick and produce fire, and do any work for which fire is required—so do gods and men, though a Tathagata has passed away and no longer accepts their gifts, yet put up a house for the jewel treasure of his relics, and doing homage to the attainment of supreme good under the form of the jewel treasure of his wisdom, they attain to one or other of the three glorious states. [97] Therefore is it, great king, that acts done to the Tath4gata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’

12. ‘ Now hear, too, another reason for the same thing. Suppose, O king, there were to arise a great and mighty wind, and that then it were to die away. Would that wind acquiesce in being produced again ?’

‘A wind that has died away can have no thought or idea of being reproduced. And why? Because

the element wind is an unconscious thing.’
‘Or even, O king, would the word “wind” be
L 2

p. 12

still applicable to that wind, when it had so died away ?’

‘Certainly not, Sir. But fans and punkahs are means for the production of wind. Any men who are oppressed by heat, or tormented by fever, can by means of fans and punkahs, and by the exertion of their own strength and power, such as resides in individual men, produce a breeze, and by that wind allay their heat, or assuage their fever.’

Any men who are oppressed by heat, or tormented by fever, can by means of fans and punkahs, and by the exertion of their own strength and power, such as resides in individual men, produce a breeze, and by that wind allay their heat, or assuage their fever.’

‘Then that saying of the sectarians that “an act done to him who accepts it not is empty and vain” turns out to be false. As the great and mighty wind which blew, even so, great king, has the Blessed One blown over the ten thousand world systems with the wind of his love, so cool, so sweet, so calm, so delicate. As it first blew, and then died away, so has the Blessed One, who once blew with the wind so cool, so sweet, so calm, so delicate, of his love, now passed away with that kind of passing away in which no root remains. As those men were oppressed by heat and tormented with fever, even so are gods and men tormented and oppressed with threefold fire and heat’. As fans and punkahs are means of producing wind, so the relics and the jewel treasure of the wisdom of a Tathagata are means of producing the threefold attainment. [98] And as men oppressed by heat and tormented by fever can by fans and punkahs produce a breeze, and thus allay the heat and assuage the fever, so can gods and men by offering reverence to the relics, and the

1 That is, the three fires of lust, ill-will, and delusion, the going
out of which is the state called, par excellence, ‘the going out’
(Nirvana). :

IV, 1, 136 HONOURS PAID TO THE BUDDHA. I
3

jewel treasure of the wisdom of a Tathagata, though he has died away and accepts it not, cause goodness to arise within them, and by that goodness can assuage and can allay the fever and the torment of the threefold fire. Therefore is it, great king, that acts done to the Tathagata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’

13. ‘ Nowhear another reason for the same thing. Suppose, O king, a man were to make a drum sound, and then that sound were to die away. Would that sound acquiesce in being produced again ?’

‘Certainly not, Sir. The'sound has vanished. It can have no thought or idea of being reproduced. The sound of a drum when it has once been produced and died away, is altogether cut off. But, Sir, a drum is a means of producing sound. And any man, as need arises, can by the effort of power residing in himself, beat on that drum, and so produce a sound.’

The sound of a drum when it has once been produced and died away, is altogether cut off. But, Sir, a drum is a means of producing sound. And any man, as need arises, can by the effort of power residing in himself, beat on that drum, and so produce a sound.’

‘Just so, great king, has the Blessed One—except the teacher and the instruction he has left in his doctrine and discipline, and the jewel treasure of his relics whose value is derived from his righteousness, and contemplation,and wisdom, and emancipation, and insight given by the knowledge of emancipation—just so has he passed away by that kind of passing away in which no root remains. But the possibility of receiving the three attainments is not cut off because the Blessed One has passed away. Beings oppressed by | the sorrow of becoming can, when they desire the attainments, still receive them by means of the jewel treasure of his relics and of his doctrine and discipline and teaching. Therefore is it, great king, thatp. 14 all acts done to the Tath4gata, notwithstanding his having passed away and not accepting, are nevertheless of value and bear fruit. And this future possibility, great king, has been foreseen by the Blessed One, and spoken of, and declared, and made known, when he said: “It may be, Ananda, that in some of you the thought may arise: [99] ‘The word of the Master is ended. We have no Teacher more!’ But it is not thus, Ananda, that you should regard it. The Truth which I have preached to you, the Rules which I have laid down for the Order, let them, when I am gone, be the Teacher to you?.” So that because the Tathagata has passed away and consents not thereto, that therefore any act done to him is empty and vain—this saying of the enemy is proved false. It is untrue, unjust, not according to fact, wrong, and perverse. It is the cause of sorrow, has sorrow as its fruit, and leads down the road to perdition!’

14. ‘ Now hear another reason for the same thing.
Does the broad earth acquiesce, O king, in all kinds
of seeds being planted all over it?’

‘Certainly not, Sir.’

‘Then how is it those seeds, planted without the earth’s consent, do yet stand fast and firmly rooted, and expand into trees with great trunks and sap and branches, and bearing fruits and flowers ?’

‘Though the earth, Sir, gives no consent, yet it acts as a site for those seeds, as a means of their development. Planted on that site they grow, by

* Book of the Great Decease, VI, 1, translated in ‘ Buddhist Suttas,’ p. 112.

IV, 1, 15. TREES. 15t

its means, into such great trees with branches, flowers, and fruit.’

Planted on that site they grow, by

* Book of the Great Decease, VI, 1, translated in ‘ Buddhist Suttas,’ p. 112.

IV, 1, 15. TREES. 15t

its means, into such great trees with branches, flowers, and fruit.’

‘Then, great king, the sectaries are destroyed, defeated, proved wrong by their own words when they say that “an act done to him who accepts it not is empty and vain.” As the broad earth, O king, is the Tathagata, the Arahat, the Buddha supreme. Like it he accepts nothing. Like the seeds which through it attain to such developments are the gods and men who, through the jewel treasures of the relics and the wisdom of the Tathagata—though he have passed away and consent not to it—being firmly rooted by the roots of merit, become like unto trees casting a goodly shade by means of the trunk of contemplation, the sap of true doctrine, and the branches of righteousness, and bearing the flowers of emancipation, and the fruits of Samazaship. [100] Therefore is it, great king, that acts done to the Tathagata, notwithstanding his having passed away and not accepting them, are still of value and bear fruit.’

15. ‘ Now hear another and further reason for the same thing. Do camels, buffaloes, asses, goats, oxen, or men acquiesce in the birth of worms inside them ?’

‘Certainly not, Sir.’

‘Then how is it then, that without their consent worms are so born, and spread by rapid reproduction of sons and grandsons ?’

‘ By the power of evil Karma, Sir.’

‘Just so, great king, is it by the power of the relics and the wisdom of the Tathagata, who has passed away and acquiesces in nothing, that an act done to him is of value and bears fruit.’

p. 16

16. ‘Now hear another and further reason for the same thing. Do men consent, O king, that the ninety-eight diseases should be produced in their bodies ?’

‘Certainly not, Sir.’

‘Then how is it the diseases come ?’

‘ By evil deeds done in former births.’

‘ But, great king, if evil deeds done in a former birth have to be suffered here and now, then both good and evil done here or done before has weight and bears fruit. Therefore is it that acts done to the Tathagata, notwithstanding his having passed away and not consenting, are nevertheless of value and bear fruit.’

17. ‘Now hear another and further reason for the same thing. Did you ever hear, O king, of the ogre named Nandaka, who, having laid hands upon the Elder Sariputta, was swallowed up by the earth ?’

‘Yes, Sir, that is matter of common talk among men. .

‘Well, did Sdriputta acquiesce in that ?’

‘Now hear another and further reason for the same thing. Did you ever hear, O king, of the ogre named Nandaka, who, having laid hands upon the Elder Sariputta, was swallowed up by the earth ?’

‘Yes, Sir, that is matter of common talk among men. .

‘Well, did Sdriputta acquiesce in that ?’

[101] ‘Though the world of gods and men, Sir, were to be destroyed, though the sun and moon were to fall upon the earth, though Sineru the king of mountains were to be dissolved, yet would not Sariputta the Elder have consented to any pain being inflicted on a fellow creature. And why not ? Because every condition of heart which could cause him to be angry or offended has been in him destroyed and rooted out. And as all cause thereof had thus been removed, Sir, therefore could not SAriputta be angered even with those who sought to deprive him of his life.’

p. 153

‘But if Sd4riputta, O king, did not consent to it, how was it that Nandaka was so swallowed up ?’

‘By the power of his evil deeds.’

‘Then if so, great king, an act done to him who consents not is still of power and bears fruit. And if this is so of an evil deed, how much more of a good one? Therefore is it, O king, that acts done to the Tathagata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’

18. ‘ Now how many, O king, are those men who,
in this life, have been swallowed up by the earth ?
Have you heard anything on that point ?’

‘Yes, Sir, I have heard how many there are.’

‘Then tell me.’

‘ Kizka the Brahmin woman, and Suppabuddha the Sakyan, and Devadatta the Elder, and Nandaka the ogre, and Nanda the Brahman—these are the five people who were swallowed up by the earth.’

‘And whom, O king, had they wronged ?’

‘The Blessed One and his disciples.’

‘Then did the Blessed One or his disciples consent to their being so swallowed up ?’

‘Certainly not, Sir.’

‘Therefore is it, O king, that an act done to the Tathagata, notwithstanding his having passed away and not consenting thereto, is nevertheless of value and bears fruit.’

‘Well has this deep question been explained by you, venerable Nagasena, and made clear. You have made the secret thing [102] plain, you have loosed the knot, you have made in the jungle an open space, the adversaries are overthrown, the wrong opinion has been proved false, the sectaries have been covered

154 THE QUESTIONS OF KING MILINDA. _IV,r1, 19.

with darkness when they met you, O best of all the leaders of schools !’

{Here ends the question as to not consenting to honours paid ?.]

[THE OMNISCIENCE OF THE BUDDHA.]

19. ‘Venerable Nagasena, was the Buddha omniscient ?’

‘Yes, O king, he was. But the insight of knowledge was not always and continually (consciously) present with him. The omniscience of the Blessed One was dependent on reflection.’ But if he did reflect he knew whatever he wanted to know”.

‘Venerable Nagasena, was the Buddha omniscient ?’

‘Yes, O king, he was. But the insight of knowledge was not always and continually (consciously) present with him. The omniscience of the Blessed One was dependent on reflection.’ But if he did reflect he knew whatever he wanted to know”.

‘Then, Sir, the Buddha cannot have been omniscient, if his all-embracing knowledge was reached through investigation.’

‘LIf so, great king, our Buddha’s knowledge must have been less in degree of fineness than that of the other Buddhas. And that is a conclusion hard to draw. But let me explain a little further.] Suppose, O king, you had a hundred cart-loads of rice in the husk, and each cart-load was of seven ammanas$ and a half. Would a man without consideration be able to tell you ina moment how many laks of grains there were in the whole‘ ?’

1 This title and the subsequent ones to the various questions are added from the Simhalese. They are probably the same titles as those referred to by Mr. Trenckner in his preface as being in his Burmese MS.

2 So again below, § 27.

5 An ammaza is about four bushels.

‘ Mr. Trenckner has marked this passage as corrupt, and I do not pretend to understand it either. The Simhalese is also very

p. 155

20. ‘ Now there are these seven classes of minds, Those, great king, who are full of lust, ill-will, delusion, or wrong doing, who are untrained in the management of their body, or in conduct, or in thought, or in wisdom,—their thinking powers are brought into play with difficulty, and act slowly. _And why is it so? Because of the untrained condition of their minds. It is like the slow and heavy movements of a giant bambd—when it is being dragged along with its wide-spreading, extensive, overgrown, and interlaced vegetation, and with its branches intricately entangled one with the other. So slow and heavy are the movements of the minds of those men, O king. And why? Because of the intricate entanglements of wrong dispositions. This is the first class of minds.’

21. ‘From it the second class is to be distinguished. Those, O king, who have been converted, for whom the gates of purgatory are closed, who have attained to right views, who have grasped the doctrine of the Master—their thinking powers, so far as the three lower stages' are concerned, are brought quickly involved and confused. I have added the words in brackets from the Simhalese, and translated the rest according to the general sense of the Simhalese and the figures of the Pali. Hardy gives his ‘version’ at p. 386 of the ‘Manual of Buddhism.’ It says, ‘ In one load of rice there are 63,660,000 grains, Each of these grains can be separately considered by Buddha in a moment of time. In that moment the seven-times gifted mind exercises this power.’ The last sentence is a misunderstanding of the opening words of our next section (IV, 1, 20).

In that moment the seven-times gifted mind exercises this power.’ The last sentence is a misunderstanding of the opening words of our next section (IV, 1, 20).

' That is, of the Excellent Way. They are the three Fetters— Delusion of self, Doubt, and Dependence on rites and ceremonies and outward morality—which the Sotapanno has conquered, broken.

p. 22

into play, [103] and act with ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those three stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of _ a giant bambd which has a clean trunk as far as the third knot, but above that has its branches intricately entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would stick obstinately as regards its upper branches. This is the second class of minds.’

22. ‘From these the third class is to be distinguished. Those, O king,who are Sakad AgAmins 1, in whom lust, ill-will, and delusion are reduced to a minimum,—their thinking powers, so far as the five lower stages are concerned, are brought quickly into play, and act w:th ease. But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those five stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bamba which has a clean trunk as far as the fifth knot, but above that has its branches intricately entangled. So far as regards the smooth trunk it would travel easily when dragged along, but it would be moved with difficulty as far as its upper branches are concerned. This is the third class of minds.’

? Disciples who will return only once to this world, there attain Arahatship, and therefore pass away.

p. 157

23. ‘From these the fourth class is to be distinguished. Those, O king, who are AnA4g4mins}, who have completely got rid of the five lower fetters, ——their thinking powers, so far as the ten stages? are concerned, are brought quickly into play, and act with ease. [104] But as regards the higher regions they are brought into play with difficulty, and act slowly. And why is this so? Because of their minds having been made clear as regards those ten stages, and because of the failings (to be vanquished in the higher stages) still existing within them. It is like the movement of a giant bambf which has a smooth trunk as far as the tenth knot, but above that has its branches intricately entangled. This is the fourth class of minds.’

It is like the movement of a giant bambf which has a smooth trunk as far as the tenth knot, but above that has its branches intricately entangled. This is the fourth class of minds.’

24. ‘From these the fifth class is to be distinguished. Those, O king, who are Arahats, in whom the four Great Evils* have ceased, whose stains have been washed away, whose predispositions to evil* have been put aside, who have lived the life, and accomplished the task, and laid aside every burden, and reached up to that which is good, for whom the Fetter of the craving after any kind of future life has been broken to pieces®, who have reached the higher insight*, who are purified as regards all those conditions of heart in which a

? Who will not return even once to this world, but attain Arahatship in heaven.

* This is noteworthy, for their mind is not yet quite clear as regards the higher five stages. But it is on all fours with the last section.

5 Lust, becoming, delusion, and ignorance. * Kiles4.

® Parikkiaza-bhava-samyogané,p. 25 hearer can be pure,—their thinking powers, as regards all that a disciple can be or do, are brought quickly into play, and act with ease. But as to those things which are within the reach of the Pakseka- Buddhas (of those who are Buddhas, but for themselves alone) they are brought into play with difficulty, and act slowly. And why is this so? Because of their having been made pure as regards all within the province of a hearer, but not as regards that within the reach of those who are Buddhas (though for themselves alone). It is like the movement of a giant bambf which has been pruned of the branches arising out of all its knots—and which, therefore, when dragged along moves quickly and with ease, because of its smoothness all along, and because of its being unencumbered with the jungly growth of vegetation. This is the fifth class of minds.’

* Patta-pasisambhida.

25. [105] ‘From these the sixth class is to be distinguished. Those, O king, who are Pakkeka- Buddhas, dependent on themselves alone, wanting no teacher, dwellers alone like the solitary horn of the rhinoceros, who so far as their own higher life is concerned, have pure hearts free from stain,—their thinking powers, so far as their own province is concerned, are brought quickly into play, and act with ease. But as regards all that is specially within the province of a perfect Buddha (one who is not only Buddha, that is enlightened, himself, but can lead others to the light) they are brought with difficulty into play, and move slowly. And why is this so? Because of their purity as regards all within their own province, and because of the immensity of the province of the omniscient Buddhas. It is like a man, O king, who would fearlessly cross, and at will,

p. 159

And why is this so? Because of their purity as regards all within their own province, and because of the immensity of the province of the omniscient Buddhas. It is like a man, O king, who would fearlessly cross, and at will,p. 159 by day or night, a shallow brook on his own property. But when he comes in sight of the. mighty ocean, deep and wide and ever-moving, and sees no further shore to it, then would he stand hesitating and afraid, and make no effort even to get over it. And why? Because of his familiarity with his own, and because of the immensity of the sea. This is the sixth class of minds.’

26. ‘From these the seventh class is to be distinguished. Those, O king,who are complete Buddhas’, having all knowledge, bearing about in themselves the tenfold power (of the ten kinds of insight), confident in the four modes of just self-confidence, endowed with the eighteen characteristics of a Buddha, whose mastery knows no limit, from whose grasp nothing is hid,—their thinking powers are on every point brought quickly into play, and act with ease. Suppose, O king, a dart well burnished, free from rust, perfectly smooth, with a fine edge, straight, without a crook or a flaw in it, were to be set ona powerful crossbow. Would there be any clumsiness in its action, any retarding in its movement, if it were discharged by a powerful man against a piece of fine linen, or cotton stuff, or delicate woolwork ?’

‘Certainly not, Sir. And why? Because the stuff is so fine, and the dart so highly tempered, and the discharge so powerful.’

[106] ‘And just in the same way, great king, are the thinking powers of the Buddhas I| have described brought quickly into play, and act with ease.

* That is as distinguished from the last—not only themselvés enlightened, but able to teach, leaders of men.

p. 160

And why? Because of their being purified in every respect. This is the seventh class of minds.’

* That is as distinguished from the last—not only themselvés enlightened, but able to teach, leaders of men.

p. 160

And why? Because of their being purified in every respect. This is the seventh class of minds.’

27. ‘Now of these, O king, the last —the thinking powers of the omniscient Buddhas— altogether outclasses the other six, and is clear and active in its high quality that is beyond our ken. It is because the mind of the Blessed One is so clear and active that the Blessed One, great king, displays the double miracle. From that we may get to know, O king, how clear and active His mental powers are. And for those wonders there is no further reason that can be alleged. (Yet) those wonders, O king, [caused by means of the mind (alone) of the omniscient Buddhas "] cannot be counted, or calculated, or divided, or separated, (For) the knowledge of the Blessed One, O king, is dependent upon reflection’, and it is on reflection that he knows whatever he wishes to know. (But) it is as when a man passes something he already has in one hand to the other, or utters a sound when his mouth is open, or swallows some food that he has already in his mouth, or opens his eyes when they are shut, or shuts them when open, or stretches forth his arm when it is bent in, or bends it in when stretched out— more rapid than that, great king, and more easy in its action, is the all-embracing knowledge of the Blessed One, more rapid than that his reflection. And although it is by reflection that they know whatever they want to know, yet even when they

1 There is surely something wrong here; either in the Pali, or in my interpretation of it, which follows the Simhalese (p. 130). * Here the opening argument of § 17 is again taken up.

p. 161

are not reflecting the Blessed Buddhas are not, even then, anything other than omniscient.’

‘But, venerable Nagasena, reflection is carried on for the purpose of seeking (that which is not clear when the reflection begins). Come now. Convince me in this matter by some reason.’

‘Suppose, O king, there were a rich man, great in wealth and property—one who had stores of gold and silver and valuables, and stores of all kinds of wheat, one who had rice, and paddy, and barley,and dry grain,and oilseed, and beans, and peas, and every other edible seed, who had ghee, and oil, and butter, and milk, and curds, and honey, and sugar, and molasses, [107] all put away in store-rooms in jars, and pots, and pans, and every sort of vessel. Now if a traveller were to arrive, one worthy of hospitality, and expecting to be entertained ; and all the prepared food in the house had been finished, and they were to get out of the jar some rice ready for cooking, and prepare a meal for him. Would that wealthy man merely by reason of the deficiency in eatable stuff at that unusual time be rightly called poor or needy ?’