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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. Now that brother, after he had put the broom away in the broom closet, had likewise’ wandered down to the river side to bathe, and as he walked he happened to overhear what the novice had said. Then thinking: ‘If this fellow, on the ground of such an act of merit, which after all was instigated by me, can harbour hopes like this, what may not I attain to?’ he too made his wish, and it was thus: ‘In each successive condition in which I may be born till I attain Nirvaza, may I too be ready in saying the right thing at once, and more especially may I have the power of unravelling and of solving each problem and each puzzling question this young man may put—carrying all before me like this mighty surge!’ 8. Then for the whole period between one Buddha and the next these two people wandered from existence to existence among gods and men. And our Buddha saw them too, and just as he did 6 THE QUESTIONS OF KING MILINDA. I, 9. to the son of Moggalt and to Tissa the Elder, so to them also did he foretell their future fate, saying : ‘Five hundred years after I have passed away will these two reappear, and the subtle Law and Doctrine taught by me will they two explain, unravelling and disentangling its difficulties by questions put and metaphors adduced.’ 9. Of the two the novice became the king of the city of Sagala in India, Milinda by name, learned, eloquent, wise, and able; and a faithful observer, and that at the right time, of all the various acts of devotion and ceremony enjoined by his own sacred hymns concerning things past, present, and to come. Many were the arts and sciences he knew— holy tradition and secular law ; the Sankhya, Yoga, Nydya, and Vaiseshika systems of philosophy; arithmetic; music; medicine; the four Vedas, the Purdsas, and the Itihasas ; astronomy, magic, causation}, and spells; the art of war; poetry; conveyancing ?— in a word, the whole nineteen °. [4] As a disputant he was hard to equal, harder ’ Hetu, literally ‘cause.’ Trenckner has ‘logic (?);’ Hinasikumburé repeats the word. * Mudd, literally ‘seal-ring.’ The meaning of the term (which recurs in similar lists at Digha I, 1, 25; I, 2,14; and below, Pp. 59 Of the text) is quite clear, but the exact details of the ‘art’ are unknown. I follow Buddhaghosa’s comment on those passages. Trenckner leaves the word untranslated, and Hina/i-kumburé says, ‘ Engillen cel-wima,’ that is, ‘adhering with the finger,’ which I do not understand, unless it means the sealing of a document. At IV, 3, 25, the context makes it probable that ‘law of property’ would be the best rendering. ’ The number of the Sippas (Arts and Sciences) is usually given as eighteen. In the Gataka (p. 58, 1. 29, Professor Fausbéll’s edition) it is twelve. I, 10. MILINDA THE KING. . 7
2At IV, 3, 25, the context makes it probable that ‘law of property’ would be the best rendering. ’ The number of the Sippas (Arts and Sciences) is usually given as eighteen. In the Gataka (p. 58, 1. 29, Professor Fausbéll’s edition) it is twelve. I, 10. MILINDA THE KING. . 7 still to overcome ; the acknowledged superior of all the founders of the various schools of thought. And as in wisdom so in strength of body, swiftness, and valour there was found none equal to Milinda in all India. Hewas rich too, mighty in wealth and prosperity, and the number of his armed hosts knew no end. 10. Now one day Milinda the king proceeded forth out of the city to pass in review the innumerable host of his mighty army in its fourfold array (of elephants, cavalry, bowmen, and soldiers on foot). And when the numbering of the forces was over, the king, who was fond of wordy disputation, and eager for discussion with casuists, sophists?, and gentry of that sort, looked at the sun (to ascertain the time), and then said to his ministers: ‘The day is yet young. What would be the use of getting back to town so early? Is there no learned person, whether wandering teacher? or Brahman, the head of some school or order, or the master of some band of pupils (even though he profess faith 1 Lokayatas and Vitanadas. Other P4li passages, where they are mentioned, are Xullavagga V, 3, 2; Anguttara III, 58, 1; Sumangala Vildsini, 96, 247; and below, § 22 (p. 17). See also Weber, ‘ Bhagavati,’ II, 246; Muir, ‘Sanskrit Texts,’ III, 95; Deussen, ‘Das Vedinta-System,’ 310. * Samana. There is no expression in English corresponding to this common word in P4li texts. It means any ‘ religious’ (in the technical meaning of that word) who is not a recluse according to the orthodox Brahman rules. It includes therefore many who were not Buddhists, and also even Brahmans if they had joined the Buddhists or Gains, or any other of the non-conforming bodies. The Samanas remained in one place during the rains, and for the rest of the year wandered from place to place, promulgating their particular views. They were not necessarily ascetics in any strict use of that term; though they were usually celibates. 8 THE QUESTIONS OF KING MILINDA. T,us. in the Arahat, the Supreme Buddha), who would be able to talk with me, and resolve my doubts ?’ 11. Thereupon the five hundred Yonakas said to Milinda the king: ‘There are the six Masters, O king !—Pfraza Kassapa, Makkhali of the cowshed}, the Nigawtha of the Nata clan, Sa#gaya the son of the Bela¢éha woman, Agita of the garment of hair, and Pakudha Kaééayana. These are well known as famous founders of schools, followed by bands of disciples and hearers, and highly honoured by the people. Go, great king! put to them your problems, and have your doubts resolved 3.’
3These are well known as famous founders of schools, followed by bands of disciples and hearers, and highly honoured by the people. Go, great king! put to them your problems, and have your doubts resolved 3.’ 12. So king Milinda, attended by the five hundred Yonakas, mounted the royal car with its splendid equipage, and went out to the dwellingplace of Piraza Kassapa, exchanged with him the compliments of friendly greeting, and took his seat courteously apart. And thus sitting he said to 2 So called because he was said to have been born in a cowshed. See the Sumangala, p. 143. All these six teachers were contemporaries of the Buddha, and lived therefore about five hundred years before Milinda. * All this is a mere echo of the opening paragraphs in the Sama#fa-phala (D. 2), where Ag&tasattu is described as visiting these six famous sophists. And the plagiarism is all the more inartistic as the old names are retained, and no explanation is given of their being born twice at an interval of five hundred years. One may indeed ask what is a glaring anachronism to our good Buddhist romancer compared with the advantage of introducing the stockenames when he has to talk of heretics? But the whole book is so full of literary skill, that it is at least strange that its author should have made this blunder; and there are other reasons for thinking the whole episode an interpolation. (See note on §§ 13, 15.) So that probably our § 15 came originally immediately after § 10, and then (after the episode in §§ 15-36) § 37 takes up the narrative interrupted at the end of § 10. I, 13. THE HERETICS OF OLD. 9 him: ‘ Who is it, venerable Kassapa, who rules the world ?’ ‘The Earth, great king, rules the world!’ ‘But, venerable. Kassapa, if it be the Earth that rules the world, how comes it that some nien go to the Avi4i hell, thus getting outside the sphere of the Earth?’ [5] When he had thus spoken, neither could Piraza Kassapa swallow the puzzle, nor could he bring it up; crestfallen, driven to silence, and moody %, there he sat. 13. Then Milinda the king said to Makkhali of the cowshed*: ‘Are there, venerable Gosdla, good and evil acts? Is there such a thing as fruit, ultimate result, of good and evil acts ?’ ‘There are no such acts, O king; and no such fruit, or ultimate result. Those who here in the world are nobles, they, O king, when they go to the
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. Now that brother, after he had put the broom away in the broom closet, had likewise’ wandered down to the river side to bathe, and as he walked he happened to overhear what the novice had said. Then thinking: ‘If this fellow, on the ground of such an act of merit, which after all was instigated by me, can harbour hopes like this, what may not I attain to?’ he too made his wish, and it was thus: ‘In each successive condition in which I may be born till I attain Nirvaza, may I too be ready in saying the right thing at once, and more especially may I have the power of unravelling and of solving each problem and each puzzling question this young man may put—carrying all before me like this mighty surge!’ 8. Then for the whole period between one Buddha and the next these two people wandered from existence to existence among gods and men. And our Buddha saw them too, and just as he did 6 THE QUESTIONS OF KING MILINDA. I, 9. to the son of Moggalt and to Tissa the Elder, so to them also did he foretell their future fate, saying : ‘Five hundred years after I have passed away will these two reappear, and the subtle Law and Doctrine taught by me will they two explain, unravelling and disentangling its difficulties by questions put and metaphors adduced.’ 9. Of the two the novice became the king of the city of Sagala in India, Milinda by name, learned, eloquent, wise, and able; and a faithful observer, and that at the right time, of all the various acts of devotion and ceremony enjoined by his own sacred hymns concerning things past, present, and to come. Many were the arts and sciences he knew— holy tradition and secular law ; the Sankhya, Yoga, Nydya, and Vaiseshika systems of philosophy; arithmetic; music; medicine; the four Vedas, the Purdsas, and the Itihasas ; astronomy, magic, causation}, and spells; the art of war; poetry; conveyancing ?— in a word, the whole nineteen °. [4] As a disputant he was hard to equal, harder ’ Hetu, literally ‘cause.’ Trenckner has ‘logic (?);’ Hinasikumburé repeats the word. * Mudd, literally ‘seal-ring.’ The meaning of the term (which recurs in similar lists at Digha I, 1, 25; I, 2,14; and below, Pp. 59 Of the text) is quite clear, but the exact details of the ‘art’ are unknown. I follow Buddhaghosa’s comment on those passages. Trenckner leaves the word untranslated, and Hina/i-kumburé says, ‘ Engillen cel-wima,’ that is, ‘adhering with the finger,’ which I do not understand, unless it means the sealing of a document. At IV, 3, 25, the context makes it probable that ‘law of property’ would be the best rendering. ’ The number of the Sippas (Arts and Sciences) is usually given as eighteen. In the Gataka (p. 58, 1. 29, Professor Fausbéll’s edition) it is twelve. I, 10. MILINDA THE KING. . 7
2At IV, 3, 25, the context makes it probable that ‘law of property’ would be the best rendering. ’ The number of the Sippas (Arts and Sciences) is usually given as eighteen. In the Gataka (p. 58, 1. 29, Professor Fausbéll’s edition) it is twelve. I, 10. MILINDA THE KING. . 7 still to overcome ; the acknowledged superior of all the founders of the various schools of thought. And as in wisdom so in strength of body, swiftness, and valour there was found none equal to Milinda in all India. Hewas rich too, mighty in wealth and prosperity, and the number of his armed hosts knew no end. 10. Now one day Milinda the king proceeded forth out of the city to pass in review the innumerable host of his mighty army in its fourfold array (of elephants, cavalry, bowmen, and soldiers on foot). And when the numbering of the forces was over, the king, who was fond of wordy disputation, and eager for discussion with casuists, sophists?, and gentry of that sort, looked at the sun (to ascertain the time), and then said to his ministers: ‘The day is yet young. What would be the use of getting back to town so early? Is there no learned person, whether wandering teacher? or Brahman, the head of some school or order, or the master of some band of pupils (even though he profess faith 1 Lokayatas and Vitanadas. Other P4li passages, where they are mentioned, are Xullavagga V, 3, 2; Anguttara III, 58, 1; Sumangala Vildsini, 96, 247; and below, § 22 (p. 17). See also Weber, ‘ Bhagavati,’ II, 246; Muir, ‘Sanskrit Texts,’ III, 95; Deussen, ‘Das Vedinta-System,’ 310. * Samana. There is no expression in English corresponding to this common word in P4li texts. It means any ‘ religious’ (in the technical meaning of that word) who is not a recluse according to the orthodox Brahman rules. It includes therefore many who were not Buddhists, and also even Brahmans if they had joined the Buddhists or Gains, or any other of the non-conforming bodies. The Samanas remained in one place during the rains, and for the rest of the year wandered from place to place, promulgating their particular views. They were not necessarily ascetics in any strict use of that term; though they were usually celibates. 8 THE QUESTIONS OF KING MILINDA. T,us. in the Arahat, the Supreme Buddha), who would be able to talk with me, and resolve my doubts ?’ 11. Thereupon the five hundred Yonakas said to Milinda the king: ‘There are the six Masters, O king !—Pfraza Kassapa, Makkhali of the cowshed}, the Nigawtha of the Nata clan, Sa#gaya the son of the Bela¢éha woman, Agita of the garment of hair, and Pakudha Kaééayana. These are well known as famous founders of schools, followed by bands of disciples and hearers, and highly honoured by the people. Go, great king! put to them your problems, and have your doubts resolved 3.’
3These are well known as famous founders of schools, followed by bands of disciples and hearers, and highly honoured by the people. Go, great king! put to them your problems, and have your doubts resolved 3.’ 12. So king Milinda, attended by the five hundred Yonakas, mounted the royal car with its splendid equipage, and went out to the dwellingplace of Piraza Kassapa, exchanged with him the compliments of friendly greeting, and took his seat courteously apart. And thus sitting he said to 2 So called because he was said to have been born in a cowshed. See the Sumangala, p. 143. All these six teachers were contemporaries of the Buddha, and lived therefore about five hundred years before Milinda. * All this is a mere echo of the opening paragraphs in the Sama#fa-phala (D. 2), where Ag&tasattu is described as visiting these six famous sophists. And the plagiarism is all the more inartistic as the old names are retained, and no explanation is given of their being born twice at an interval of five hundred years. One may indeed ask what is a glaring anachronism to our good Buddhist romancer compared with the advantage of introducing the stockenames when he has to talk of heretics? But the whole book is so full of literary skill, that it is at least strange that its author should have made this blunder; and there are other reasons for thinking the whole episode an interpolation. (See note on §§ 13, 15.) So that probably our § 15 came originally immediately after § 10, and then (after the episode in §§ 15-36) § 37 takes up the narrative interrupted at the end of § 10. I, 13. THE HERETICS OF OLD. 9 him: ‘ Who is it, venerable Kassapa, who rules the world ?’ ‘The Earth, great king, rules the world!’ ‘But, venerable. Kassapa, if it be the Earth that rules the world, how comes it that some nien go to the Avi4i hell, thus getting outside the sphere of the Earth?’ [5] When he had thus spoken, neither could Piraza Kassapa swallow the puzzle, nor could he bring it up; crestfallen, driven to silence, and moody %, there he sat. 13. Then Milinda the king said to Makkhali of the cowshed*: ‘Are there, venerable Gosdla, good and evil acts? Is there such a thing as fruit, ultimate result, of good and evil acts ?’ ‘There are no such acts, O king; and no such fruit, or ultimate result. Those who here in the world are nobles, they, O king, when they go to the
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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