Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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 three months of the rains under your charge.” When he asks you your teacher's name, tell it him. But when he asks you his own name, say: “ My teacher, Sir, knows your name.”’ And NAagasena bowed down before the venerable Rohana, and passing him on his right hand as he left him, took his bowl and robe, and went on from place to place till he came to the Vattaniya hermitage, begging for his food on the way. And on his arrival he saluted the venerable Assagutta, and said exactly what he had been told to say, [15] and to the last reply Assagutta said: ‘Very well then, Nagasena, put by your bowl and robe.’ And the next day Nagasena swept out the teacher’s cell, and put the drinking water and tooth-cleansers ready for him to use. The Elder swept out the cell again, threw away the water and the tooth-cleansers, and fetched others, and said not a word of any kind. So it went on for seven days. On the seventh the Elder again asked him the same questions as before. And on Nagasena again making the same replies, he gave him leave to pass the rainy season there. . 30. Nowa certain woman, a distinguished follower of the faith, had for thirty years and more administered to the wants of the venerable Assagutta. And at the end of that rainy season she came one day to him, and asked whether there was any other brother staying with him. And when she was told that there was one, named Nagasena, she invited the Elder, and Nagasena with him, to take their midday meal the next day at her house. And the Elder signified, by silence, his consent. The next forenoon the Elder robed himself, and taking his bowl in his hand, went down, accompanied by Nagasena as his I, 31. NAGASENA’S CONVERSION. 25 attendant, to the dwelling-place of that disciple, and there they sat down on the seats prepared for them. And she gave to both of them food, hard and soft, as much as they required, waiting upon them with her own hands. When Assagutta had finished his meal, and the hand was withdrawn from the bowl, he said to Nagasena: ‘Do thou, Nagasena, give the thanks to this distinguished lady.’ And, so saying, he rose from his seat, and went away. [16] 31. And the lady said to Nagasena: ‘I am old, friend Nagasena. Let the thanksgiving be from the deeper things of the faith.’
2[16] 31. And the lady said to Nagasena: ‘I am old, friend Nagasena. Let the thanksgiving be from the deeper things of the faith.’ And Nagasena, in pronouncing the thanksgiving discourse, dwelt on the profounder side of the Abhidhamma, not on matters of mere ordinary morality, but on those relating to Arahatship?. And as the lady sat there listening, there arose in her heart the Insight into the Truth ®, clear and stainless, which perceives that whatsoever has beginning, that has the inherent quality of passing away. And NAégasena also,when he had concluded that thanksgiving discourse, felt the force of the truths he himself had preached, and he too arrived at insight*—he too * See the note above, p. 15. * Su#sata, used here in the sense of Nirvana. Compare Anguttara II, 5,6; Gataka III, 191; Kullavagga XII, 2, 5. ’ Dhamma-akkhu. This perception of the impermanency of all things and all beings is called ‘the Eye for the Truth,’ and is the sign of the entrance upon the path to Arahatship, i.e. Nirvana. It is the same among Buddhists as conversion is among the Christians. Compare Acts xxvi. 18 (‘Open their eyes, and turn them from darkness to light, and from the power of Satan unto God’) and other similar passages. ‘ Vipassan4, Childers says this is an attribute of Arahatship ; and Trenckner translates it ‘superior intelligence.’ But Arahats 26 THE QUESTIONS OF KING MILINDA. I, 32. entered, as he sat there, upon the stream (that is to say, upon the first stage of the Excellent Way to Arahatship). 32. Then the venerable Assagutta, as he was sitting in his arbour, was aware that they both had attained to insight, and he exclaimed: ‘Well done! well done, Nagasena! by one arrow shot you have hit two noble quarries!’ And at the same time thousands of the gods shouted their approval. Now the venerable Nagasena arose and returned to Assagutta, and saluting him, took a seat reverently apart. And Assagutta said to him: ‘Do thou now go, Nagasena, to P&saliputta. There, in the Asoka Park, dwells the venerable Dhammarakkhita. Under him you should learn the words of the Buddha.’ ‘How far is it, Sir, from here to P&éaliputta.’ ‘A hundred leagues’, Nagasena.’ ‘Great, Sir, is the distance. It will be difficult to get food on the way. How shall I get there?’ ‘Only go straight on, Nagasena. You shall get food on the way, rice from which the black grains have been picked out, with curries and gravies of various sorts.’ ‘Very well, Sir!’ said Nagasena, and bowing only have it, because they have all the powers possessed by those in the previous stages of the path, and it is only superior as being above and beyond the intelligence of the worldly wise, or even of the mere moralist. It is less than the ‘ Divine Eye,’ and Nagasena was not yet an Arahat. Compare the passages quoted by Childers under Dhamma-dakkhu and Dibba-sakkhu, and also Mahévagga I, 6, 33; Gataka I, 140; Sumangala Vildsini, 237, 278.
3It is less than the ‘ Divine Eye,’ and Nagasena was not yet an Arahat. Compare the passages quoted by Childers under Dhamma-dakkhu and Dibba-sakkhu, and also Mahévagga I, 6, 33; Gataka I, 140; Sumangala Vildsini, 237, 278. ’ Yoganas: that is, leagues of seven miles each. See my ‘Ancient Coins and Measures of Ceylon,’ p. 16, in Thomas's ‘ Numismata Orientalia,’ vol. i. T, 34. NAGASENA ARRIVES AT INSIGHT. 27 down before his teacher, and passing him on the right side as he went, he took his bowl and his robe and departed for P&/aliputta. 33. [17] At that time a merchant of PA/aliputta was on his way back to that city with five hundred waggons. And when he saw the venerable Nagasena coming in the distance, he stopped the waggons, and saluted N4gasena, and asked him: ‘Whither art thou going, father?’ ‘To P&éaliputta, householder.’ ‘That is well, father. We too are going thither. It will be more convenient for thee to go with us.’ And the merchant, pleased with Nd§gasena’s manners, provided him with food, hard and soft, as much as he required, waiting upon him with his own hands. And when the meal was over, he took a low seat, and sat down reverently apart. So seated, he said to the venerable Nagasena : ‘ What, father, is your name ?’ ‘I am called NAgasena, householder.’ ‘Dost thou know, father, what are the words of Buddha ?’ ‘I know the Abhidhamma.’ ‘We are most fortunate, father; this is indeed an advantage. I am a student of the Abhidhamma, and so art thou. Repeat to me, father, some passages from it.’ Then the venerable Nagasena preached to him from the Abhidhamma, and by degrees as he did so there arose in NAgasena’s heart the Insight into the Truth, clear and stainless, which perceives that whatsoever has in itself the necessity of beginning, that too has also the inherent quality of passing away. 34. And the P&éaliputta merchant sent on his 28 THE QUESTIONS OF KING MILINDA. I, 35. waggons in advance, and followed himself after them. And at a place where the road divided, not far from P&éaliputta, he stopped, and said to Nagasena: ‘This is the turning to the Asoka Park. Now I have here a rare piece of woollen stuff, sixteen cubits by eight. [18] Do me the favour of accepting it’ And Nagasena did so. And the merchant, pleased and glad, with joyful heart, and full of content and happiness, saluted the venerable Nagasena, and keeping him on his right hand as he passed round him, went on his way. 35. But Nagasena went on to the Asoka Park to Dhamma-rakkhita. And after saluting him, and telling him on what errand he had come, he learnt by heart, from the mouth of the venerable Dhamma-rakkhita, the whole of the three baskets! of the Buddha’s word in three months, and after a single recital, so far as the letter (that is, knowing the words by heart) was concerned. And in three months more he mastered the spirit (that is, the deeper meaning of the sense of the words). But at the end of that time the venerable Dham-
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.
1He 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 three months of the rains under your charge.” When he asks you your teacher's name, tell it him. But when he asks you his own name, say: “ My teacher, Sir, knows your name.”’ And NAagasena bowed down before the venerable Rohana, and passing him on his right hand as he left him, took his bowl and robe, and went on from place to place till he came to the Vattaniya hermitage, begging for his food on the way. And on his arrival he saluted the venerable Assagutta, and said exactly what he had been told to say, [15] and to the last reply Assagutta said: ‘Very well then, Nagasena, put by your bowl and robe.’ And the next day Nagasena swept out the teacher’s cell, and put the drinking water and tooth-cleansers ready for him to use. The Elder swept out the cell again, threw away the water and the tooth-cleansers, and fetched others, and said not a word of any kind. So it went on for seven days. On the seventh the Elder again asked him the same questions as before. And on Nagasena again making the same replies, he gave him leave to pass the rainy season there. . 30. Nowa certain woman, a distinguished follower of the faith, had for thirty years and more administered to the wants of the venerable Assagutta. And at the end of that rainy season she came one day to him, and asked whether there was any other brother staying with him. And when she was told that there was one, named Nagasena, she invited the Elder, and Nagasena with him, to take their midday meal the next day at her house. And the Elder signified, by silence, his consent. The next forenoon the Elder robed himself, and taking his bowl in his hand, went down, accompanied by Nagasena as his I, 31. NAGASENA’S CONVERSION. 25 attendant, to the dwelling-place of that disciple, and there they sat down on the seats prepared for them. And she gave to both of them food, hard and soft, as much as they required, waiting upon them with her own hands. When Assagutta had finished his meal, and the hand was withdrawn from the bowl, he said to Nagasena: ‘Do thou, Nagasena, give the thanks to this distinguished lady.’ And, so saying, he rose from his seat, and went away. [16] 31. And the lady said to Nagasena: ‘I am old, friend Nagasena. Let the thanksgiving be from the deeper things of the faith.’
2[16] 31. And the lady said to Nagasena: ‘I am old, friend Nagasena. Let the thanksgiving be from the deeper things of the faith.’ And Nagasena, in pronouncing the thanksgiving discourse, dwelt on the profounder side of the Abhidhamma, not on matters of mere ordinary morality, but on those relating to Arahatship?. And as the lady sat there listening, there arose in her heart the Insight into the Truth ®, clear and stainless, which perceives that whatsoever has beginning, that has the inherent quality of passing away. And NAégasena also,when he had concluded that thanksgiving discourse, felt the force of the truths he himself had preached, and he too arrived at insight*—he too * See the note above, p. 15. * Su#sata, used here in the sense of Nirvana. Compare Anguttara II, 5,6; Gataka III, 191; Kullavagga XII, 2, 5. ’ Dhamma-akkhu. This perception of the impermanency of all things and all beings is called ‘the Eye for the Truth,’ and is the sign of the entrance upon the path to Arahatship, i.e. Nirvana. It is the same among Buddhists as conversion is among the Christians. Compare Acts xxvi. 18 (‘Open their eyes, and turn them from darkness to light, and from the power of Satan unto God’) and other similar passages. ‘ Vipassan4, Childers says this is an attribute of Arahatship ; and Trenckner translates it ‘superior intelligence.’ But Arahats 26 THE QUESTIONS OF KING MILINDA. I, 32. entered, as he sat there, upon the stream (that is to say, upon the first stage of the Excellent Way to Arahatship). 32. Then the venerable Assagutta, as he was sitting in his arbour, was aware that they both had attained to insight, and he exclaimed: ‘Well done! well done, Nagasena! by one arrow shot you have hit two noble quarries!’ And at the same time thousands of the gods shouted their approval. Now the venerable Nagasena arose and returned to Assagutta, and saluting him, took a seat reverently apart. And Assagutta said to him: ‘Do thou now go, Nagasena, to P&saliputta. There, in the Asoka Park, dwells the venerable Dhammarakkhita. Under him you should learn the words of the Buddha.’ ‘How far is it, Sir, from here to P&éaliputta.’ ‘A hundred leagues’, Nagasena.’ ‘Great, Sir, is the distance. It will be difficult to get food on the way. How shall I get there?’ ‘Only go straight on, Nagasena. You shall get food on the way, rice from which the black grains have been picked out, with curries and gravies of various sorts.’ ‘Very well, Sir!’ said Nagasena, and bowing only have it, because they have all the powers possessed by those in the previous stages of the path, and it is only superior as being above and beyond the intelligence of the worldly wise, or even of the mere moralist. It is less than the ‘ Divine Eye,’ and Nagasena was not yet an Arahat. Compare the passages quoted by Childers under Dhamma-dakkhu and Dibba-sakkhu, and also Mahévagga I, 6, 33; Gataka I, 140; Sumangala Vildsini, 237, 278.
3It is less than the ‘ Divine Eye,’ and Nagasena was not yet an Arahat. Compare the passages quoted by Childers under Dhamma-dakkhu and Dibba-sakkhu, and also Mahévagga I, 6, 33; Gataka I, 140; Sumangala Vildsini, 237, 278. ’ Yoganas: that is, leagues of seven miles each. See my ‘Ancient Coins and Measures of Ceylon,’ p. 16, in Thomas's ‘ Numismata Orientalia,’ vol. i. T, 34. NAGASENA ARRIVES AT INSIGHT. 27 down before his teacher, and passing him on the right side as he went, he took his bowl and his robe and departed for P&/aliputta. 33. [17] At that time a merchant of PA/aliputta was on his way back to that city with five hundred waggons. And when he saw the venerable Nagasena coming in the distance, he stopped the waggons, and saluted N4gasena, and asked him: ‘Whither art thou going, father?’ ‘To P&éaliputta, householder.’ ‘That is well, father. We too are going thither. It will be more convenient for thee to go with us.’ And the merchant, pleased with Nd§gasena’s manners, provided him with food, hard and soft, as much as he required, waiting upon him with his own hands. And when the meal was over, he took a low seat, and sat down reverently apart. So seated, he said to the venerable Nagasena : ‘ What, father, is your name ?’ ‘I am called NAgasena, householder.’ ‘Dost thou know, father, what are the words of Buddha ?’ ‘I know the Abhidhamma.’ ‘We are most fortunate, father; this is indeed an advantage. I am a student of the Abhidhamma, and so art thou. Repeat to me, father, some passages from it.’ Then the venerable Nagasena preached to him from the Abhidhamma, and by degrees as he did so there arose in NAgasena’s heart the Insight into the Truth, clear and stainless, which perceives that whatsoever has in itself the necessity of beginning, that too has also the inherent quality of passing away. 34. And the P&éaliputta merchant sent on his 28 THE QUESTIONS OF KING MILINDA. I, 35. waggons in advance, and followed himself after them. And at a place where the road divided, not far from P&éaliputta, he stopped, and said to Nagasena: ‘This is the turning to the Asoka Park. Now I have here a rare piece of woollen stuff, sixteen cubits by eight. [18] Do me the favour of accepting it’ And Nagasena did so. And the merchant, pleased and glad, with joyful heart, and full of content and happiness, saluted the venerable Nagasena, and keeping him on his right hand as he passed round him, went on his way. 35. But Nagasena went on to the Asoka Park to Dhamma-rakkhita. And after saluting him, and telling him on what errand he had come, he learnt by heart, from the mouth of the venerable Dhamma-rakkhita, the whole of the three baskets! of the Buddha’s word in three months, and after a single recital, so far as the letter (that is, knowing the words by heart) was concerned. And in three months more he mastered the spirit (that is, the deeper meaning of the sense of the words). But at the end of that time the venerable Dham-
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.
No commentary for this page.