Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1REASONS FOR SHAVING. 19 the world in order to make the stain of sinful things recede. It is for that reason, my child, that they call me a recluse.’ ‘Why, Sir, dost thou not wear hair as others do ?’ ‘A recluse shaves off his hair and beard on the recognition of the sixteen impediments therein to the higher life. And what are those sixteen!? The impediments of ornamenting it, and decking it out, of putting oil upon it, of shampooing it, of placing garlands round it, of using scents and unguents, and myrobalan seeds, and dyes, and ribbons, and combs, of calling in the barber, of unravelling curls, and of the possibility of vermin. When their hair falls off they are grieved and harassed; yea, they lament sometimes, and cry, and’ beat their breasts, or fall headlong in a swoon—and entangled by these and such impediments men may forget those parts of wisdom or learning which are delicate and subtle.’ ‘And why, Sir, are not thy garments, too, as those of other men?’ ‘Beautiful clothes, my boy, such as are worn by worldly men, are inseparable from the five cravings’. But whatsoever dangers lurk in dress he who wears the yellow robes knows nothing of. It is for that reason that my dress is not as other men’s.’ ‘Dost thou know, Lord, what is real knowledge ?’ ‘Yes, lad, the real knowledge I know; and what is the best hymn (mantra) in the world, that too I know.’ ‘Couldst thou teach it, Lord, to me too ?’ 1 This odd idea of the ‘ impediments’ in the wearing of hair and beard is in accord both with modern habits of shaving, and also with a good deal of early Christian and medizval ethics. 2 The lust of the eye, of the ear, &c. C2 20 THE QUESTIONS OF KING MILINDA. I, 24. ‘Yes, I could.’ ‘Teach nre, then.’ ‘Just now is not the right time for that; we have come down to the village for alms.’ 24. Then: young Nagasena took the alms-bowl the venerable Rohana was carrying, and led him into the house, and with his own hand supplied him with food, hard and soft, as much as he required. And when he saw that he had finished his meal, and withdrawn his hand from the bowl, he said to him: ‘ Now, Sir, will you teach me that hymn ?’ ‘When thou hast become free from impediments, my lad, by taking upon thee, and with thy parents’ consent, the hermit’s dress I wear, then I can teach it thee.’ 25. So young [12] N4gasena went to his father and mother, and said: ‘ This recluse says he knows the best hymn in the world, but that he cannot teach it to any one who has not entered the Order as his pupil. I should like to enter the Order and learn that hymn.’ And his parents gave their consent; for they wished him to learn the hymn, even at the cost of retiring from the world ; and they thought that when he had learned it he would come back again’.
2I should like to enter the Order and learn that hymn.’ And his parents gave their consent; for they wished him to learn the hymn, even at the cost of retiring from the world ; and they thought that when he had learned it he would come back again’. Then the venerable Rohana took Nagasena to the Vattaniya hermitage, to the Vigamba Vatthu, and having spent the night there, took him on to the Guarded Slope, and there, in the midst of the innumerable company of the Arahats, young NAgasena was admitted, as a novice, into the Order. ? Under the rules of the Buddhist Order any one can leave it as soon as he likes, I, 26. BUDDHIST EDUCATION. 21f 26. And then, when he had been admitted to the Order, the venerable Nagasena said to the venerable Rohana: ‘I have adopted your dress ; now teach me that hymn.’ Then the venerable Rohana thought thus to himself: ‘In what ought I first to instruct him, in the Discourses (Suttanta) or in the deeper things of the faith (Abhidhamma) ?’ and inasmuch as he saw that NAgasena was intelligent, and could master the Abhidhamma with ease, he gave him his first lesson in that. And the venerable Nagasena, after hearing it repeated but once, knew by heart the whole of the Abhidhamma—that is to say, the Dhamma Sangazi, with its great divisions into good, bad, and indifferent qualities, and its subdivisions into couples and triplets’—the Vibhanga, with its eighteen chapters, beginning with the book on the constituent elements of beings—the Dhatu Kathé, with its fourteen books, beginning with that on compensation and non-compensation—the Puggala Paz#atti, with its six divisions into discrimination of the various constituent elements, discrimination of the various senses and of the properties they apprehend, and so on*—the Katha Vatthu, with its thousand sections, five hundred on as many points 1 Compare, for instance, p.125 of the edition of this summary of Buddhist ethical psychology, edited for the P&li Text Society, by Dr. Edward Miller, of Bern (London, 1885). 2 The six kinds of discrimination (Pa#fatti) referred to, are those set out in § 1 of the Puggala. The work itself is an ethical tractate dealing only with the last of the six (the discrimination of individuals). See the edition by Dr. Morris, published by the Pali Text Society (London, 1883). 22 THE QUESTIONS OF KING MILINDA. I, 27. of our own views, and five hundred on as many points of our opponents’ views—the Yamaka, with its ten divisions into complementary propositions as to origins, as to constituent elements, and so on— and the Pa¢¢h4na, with its twenty-four chapters on the reason of causes, the reason of ideas, and the rest. And he said [18]: ‘That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it.’ 27. Then Nagasena went to the innumerable
3And he said [18]: ‘That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it.’ 27. Then Nagasena went to the innumerable company of the Arahats, and said: ‘I should like to propound the whole of the Abhidhamma Pizaka, without abridgement, arranging it under the three heads of good, bad, and indifferent qualities. And they gave him leave. And in seven months the venerable Nagasena recited the seven books of the Abhidhamma in full. And the earth thundered, the gods shouted their applause, the Brahma gods clapped their hands, and there came down a shower from heaven of sweet-scented sandal-wood dust, and of Mandarava flowers! And the innumerable company of the Arahats, then and there at the Guarded Slope, admitted the venerable Ndgasena, then twenty years of age, to full membership in the higher grade of the Order. ‘28. Now the next day after he had thus been admitted into full membership in the Order, the venerable NAgasena robed himself at dawn, and taking his bowl, accompanied his teacher on his round for alms to the village below. And as he went this thought arose within him: ‘It was, after all, empty-headed and foolish of my teacher to leave the rest of the Buddha’s word aside, and teach me the Abhidhamma first !’ I, 29. NAGASENA’S PUNISHMENT, 23 And the venerable Rohana became aware in his own mind of what was passing in the mind of Nagasena, and he said to him: ‘That is an unworthy reflection that thou art making, N4gasena; it is not worthy of thee so to think.’ ‘How strange and wonderful,’ thought NAgasena, ‘that my teacher should be able to tell in his own mind what I am thinking of! I must ask his pardon.’ And he said: ‘ Forgive me, Sir; I will never make such a reflection again.’ [14] ‘I cannot forgive you, N4gasena, simply on that promise,’ was the reply. ‘But there is a city called S4gala, where a king rules whose name is Milinda, and he harasses the brethren by putting puzzles to them of heretical tendency. You will have earned your pardon, Nagasena, when you shall have gone there, and overcome that king in argument, and brought him to take delight in the truth.’ ‘Not only let king Milinda, holy one, but let all the kings of India come and propound questions to me, and I will break all those puzzles up and solve them, if only you will pardon me!’ exclaimed Nagasena. But when he found it was of no avail, he said : ‘Where, Sir, do you advise me to spend the three months of the rains now coming on!?’ 29. ‘There is a brother named Assagutta dwelling at the Vattaniya hermitage. Go, Nagasena, to him; and in my name bow down to his feet, and say: “ My teacher, holy one, salutes you reverently, and asks whether you are in health and ease, in full vigour and comfort. He has sent me here to pass 1 It would be against the rules to go at once, during the rains, to Sagala. So he would spend that time in preparation. 24 THE QUESTIONS OF KING MILINDA. ~*~ I, 20.
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.
1REASONS FOR SHAVING. 19 the world in order to make the stain of sinful things recede. It is for that reason, my child, that they call me a recluse.’ ‘Why, Sir, dost thou not wear hair as others do ?’ ‘A recluse shaves off his hair and beard on the recognition of the sixteen impediments therein to the higher life. And what are those sixteen!? The impediments of ornamenting it, and decking it out, of putting oil upon it, of shampooing it, of placing garlands round it, of using scents and unguents, and myrobalan seeds, and dyes, and ribbons, and combs, of calling in the barber, of unravelling curls, and of the possibility of vermin. When their hair falls off they are grieved and harassed; yea, they lament sometimes, and cry, and’ beat their breasts, or fall headlong in a swoon—and entangled by these and such impediments men may forget those parts of wisdom or learning which are delicate and subtle.’ ‘And why, Sir, are not thy garments, too, as those of other men?’ ‘Beautiful clothes, my boy, such as are worn by worldly men, are inseparable from the five cravings’. But whatsoever dangers lurk in dress he who wears the yellow robes knows nothing of. It is for that reason that my dress is not as other men’s.’ ‘Dost thou know, Lord, what is real knowledge ?’ ‘Yes, lad, the real knowledge I know; and what is the best hymn (mantra) in the world, that too I know.’ ‘Couldst thou teach it, Lord, to me too ?’ 1 This odd idea of the ‘ impediments’ in the wearing of hair and beard is in accord both with modern habits of shaving, and also with a good deal of early Christian and medizval ethics. 2 The lust of the eye, of the ear, &c. C2 20 THE QUESTIONS OF KING MILINDA. I, 24. ‘Yes, I could.’ ‘Teach nre, then.’ ‘Just now is not the right time for that; we have come down to the village for alms.’ 24. Then: young Nagasena took the alms-bowl the venerable Rohana was carrying, and led him into the house, and with his own hand supplied him with food, hard and soft, as much as he required. And when he saw that he had finished his meal, and withdrawn his hand from the bowl, he said to him: ‘ Now, Sir, will you teach me that hymn ?’ ‘When thou hast become free from impediments, my lad, by taking upon thee, and with thy parents’ consent, the hermit’s dress I wear, then I can teach it thee.’ 25. So young [12] N4gasena went to his father and mother, and said: ‘ This recluse says he knows the best hymn in the world, but that he cannot teach it to any one who has not entered the Order as his pupil. I should like to enter the Order and learn that hymn.’ And his parents gave their consent; for they wished him to learn the hymn, even at the cost of retiring from the world ; and they thought that when he had learned it he would come back again’.
2I should like to enter the Order and learn that hymn.’ And his parents gave their consent; for they wished him to learn the hymn, even at the cost of retiring from the world ; and they thought that when he had learned it he would come back again’. Then the venerable Rohana took Nagasena to the Vattaniya hermitage, to the Vigamba Vatthu, and having spent the night there, took him on to the Guarded Slope, and there, in the midst of the innumerable company of the Arahats, young NAgasena was admitted, as a novice, into the Order. ? Under the rules of the Buddhist Order any one can leave it as soon as he likes, I, 26. BUDDHIST EDUCATION. 21f 26. And then, when he had been admitted to the Order, the venerable Nagasena said to the venerable Rohana: ‘I have adopted your dress ; now teach me that hymn.’ Then the venerable Rohana thought thus to himself: ‘In what ought I first to instruct him, in the Discourses (Suttanta) or in the deeper things of the faith (Abhidhamma) ?’ and inasmuch as he saw that NAgasena was intelligent, and could master the Abhidhamma with ease, he gave him his first lesson in that. And the venerable Nagasena, after hearing it repeated but once, knew by heart the whole of the Abhidhamma—that is to say, the Dhamma Sangazi, with its great divisions into good, bad, and indifferent qualities, and its subdivisions into couples and triplets’—the Vibhanga, with its eighteen chapters, beginning with the book on the constituent elements of beings—the Dhatu Kathé, with its fourteen books, beginning with that on compensation and non-compensation—the Puggala Paz#atti, with its six divisions into discrimination of the various constituent elements, discrimination of the various senses and of the properties they apprehend, and so on*—the Katha Vatthu, with its thousand sections, five hundred on as many points 1 Compare, for instance, p.125 of the edition of this summary of Buddhist ethical psychology, edited for the P&li Text Society, by Dr. Edward Miller, of Bern (London, 1885). 2 The six kinds of discrimination (Pa#fatti) referred to, are those set out in § 1 of the Puggala. The work itself is an ethical tractate dealing only with the last of the six (the discrimination of individuals). See the edition by Dr. Morris, published by the Pali Text Society (London, 1883). 22 THE QUESTIONS OF KING MILINDA. I, 27. of our own views, and five hundred on as many points of our opponents’ views—the Yamaka, with its ten divisions into complementary propositions as to origins, as to constituent elements, and so on— and the Pa¢¢h4na, with its twenty-four chapters on the reason of causes, the reason of ideas, and the rest. And he said [18]: ‘That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it.’ 27. Then Nagasena went to the innumerable
3And he said [18]: ‘That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it.’ 27. Then Nagasena went to the innumerable company of the Arahats, and said: ‘I should like to propound the whole of the Abhidhamma Pizaka, without abridgement, arranging it under the three heads of good, bad, and indifferent qualities. And they gave him leave. And in seven months the venerable Nagasena recited the seven books of the Abhidhamma in full. And the earth thundered, the gods shouted their applause, the Brahma gods clapped their hands, and there came down a shower from heaven of sweet-scented sandal-wood dust, and of Mandarava flowers! And the innumerable company of the Arahats, then and there at the Guarded Slope, admitted the venerable Ndgasena, then twenty years of age, to full membership in the higher grade of the Order. ‘28. Now the next day after he had thus been admitted into full membership in the Order, the venerable NAgasena robed himself at dawn, and taking his bowl, accompanied his teacher on his round for alms to the village below. And as he went this thought arose within him: ‘It was, after all, empty-headed and foolish of my teacher to leave the rest of the Buddha’s word aside, and teach me the Abhidhamma first !’ I, 29. NAGASENA’S PUNISHMENT, 23 And the venerable Rohana became aware in his own mind of what was passing in the mind of Nagasena, and he said to him: ‘That is an unworthy reflection that thou art making, N4gasena; it is not worthy of thee so to think.’ ‘How strange and wonderful,’ thought NAgasena, ‘that my teacher should be able to tell in his own mind what I am thinking of! I must ask his pardon.’ And he said: ‘ Forgive me, Sir; I will never make such a reflection again.’ [14] ‘I cannot forgive you, N4gasena, simply on that promise,’ was the reply. ‘But there is a city called S4gala, where a king rules whose name is Milinda, and he harasses the brethren by putting puzzles to them of heretical tendency. You will have earned your pardon, Nagasena, when you shall have gone there, and overcome that king in argument, and brought him to take delight in the truth.’ ‘Not only let king Milinda, holy one, but let all the kings of India come and propound questions to me, and I will break all those puzzles up and solve them, if only you will pardon me!’ exclaimed Nagasena. But when he found it was of no avail, he said : ‘Where, Sir, do you advise me to spend the three months of the rains now coming on!?’ 29. ‘There is a brother named Assagutta dwelling at the Vattaniya hermitage. Go, Nagasena, to him; and in my name bow down to his feet, and say: “ My teacher, holy one, salutes you reverently, and asks whether you are in health and ease, in full vigour and comfort. He has sent me here to pass 1 It would be against the rules to go at once, during the rains, to Sagala. So he would spend that time in preparation. 24 THE QUESTIONS OF KING MILINDA. ~*~ I, 20.
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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