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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1147) and in the Samyutta (XXXIV, 120). See Trenckner’s note on this passage. * This way of looking at gods as laymen, still ‘in the world,’ is thoroughly Buddhist. * The dhutangas, enumerated by Childers sub voce, I, 39- AYUPALA SILENCED. 33 some former birth, dacoits who plundered whole villages. It is in consequence of the Karma of having destroyed other people’s homes, that they live now without a home, and are not allowed the use of huts. It is no virtue on their part, no meritorious abstinence, no righteousness of life. And those who never lie down, they, forsooth, in some former birth, were highwaymen who seized travellers, and bound them, and left them sitting there. It is in consequence of the Karma of that habit that they have become Nesaggika in this life (men who always sit) and get no beds to lie on. It is no virtue on their part, no meritorious abstinence, no righteousness of life!’ 39. And when he had thus spoken the venerable Ayupala was silenced, and had not a word to say in reply. Then the five hundred Yonakas said to the king: ‘The Elder, O king, is learned, but is also diffident. It is for that reason that he makes no rejoinder. But the king on seeing how silent Ayupala had become, clapped his hands [21] and cried out: ‘All India is an empty thing, it is verily like chaff! There is no one, either Samaza or Brahman, capable of discussing things with me and dispelling my doubts?!’ As he looked, however, at the assembly and saw how fearless and self-possessed the Yonakas appeared, he thought within himself : ‘ For a certainty there must be, methinks, some other learned brother capable of disputing with me, or those Yonakas would not be thus confident.’ And he said to them: 1 See above, p. 10, § 14. [35] _D 34 THE QUESTIONS OF KING MILINDA. T, 40.
210, § 14. [35] _D 34 THE QUESTIONS OF KING MILINDA. T, 40. ‘Is there, my good men, any other learned brother to discuss things with me and dispel my doubts ?’ 40. Now at that time the venerable Nagasena, after making his alms-tour through: the villages, towns, and cities, had in due course arrived at Sagala, attended by a band of Samamas, as the leader of a company of the Order; the head of a body of disciples; the teacher of a school; famous and renowned, and highly esteemed by the people. And he was learned, clever, wise, sagacious, and able; a skilful expounder, of subdued manners, but full of courage; well versed in tradition, master of the three Baskets (Pifakas), and erudite in Vedic lore'. He was in possession of the highest (Buddhist) insight, a master of all that had been handed down in the schools, and of the various discriminations? by which the most abstruse points can be explained. Heknew by heart the ninefold divisions of the doctrine of the Buddha to perfection®, and was equally skilled in discerning both the spirit and the letter of the Word. Endowed with instantaneous and varied power of repartee, and wealth of language, and beauty of eloquence, he was difficult to equal, and still more difficult to excel, difficult to answer, to repel, or to refute. He was imperturbable as the depths of the sea, immovable as the king of mountains; victorious in the struggle with evil, a dispeller 1 This is always explained as wise in the Buddhist Vedas, that is, the three Pisakas. ? Pafisambhid4s: see above, the note on p. 29. 8’ Parami-ppatto. This is an unusual use of P4rami, but it occurs again below, p. 36, in a similar connection, and there can be no doubt of its meaning. Trenckner translates it ‘better than any one else.’ I, 41. NAGASENA. 35
3? Pafisambhid4s: see above, the note on p. 29. 8’ Parami-ppatto. This is an unusual use of P4rami, but it occurs again below, p. 36, in a similar connection, and there can be no doubt of its meaning. Trenckner translates it ‘better than any one else.’ I, 41. NAGASENA. 35 of darkness and diffuser of light; mighty in eloquence, a confounder of the followers of other masters, and a crusher-out of the adherents of rival doctrines (malleus hereticorum). Honoured and revered by the brethren and sisters of the Order, and its lay adherents of either sex, and by kings and their high officials, he was in the abundant receipt of all the requisites of a member of the Order —robes and bow] and lodging, and whatever is needful for the sick—receiving the highest veneration no less than material gifts. To the wise and discerning who came to him with listening ear he displayed the ninefold jewel of the Conqueror’s word, he pointed out to them the path of righteousness, bore aloft for them the torch of truth, set up for them the sacred pillar of the truth!, and celebrated for their benefit the sacrifice of the truth. For them he waved the banner, raised the standard, blew the trumpet, and beat the drum of truth. And with his mighty lion’s voice, [22] like Indra’s thunder but sweet the while, he poured out upon them a plenteous shower, heavy with drops of mercy, and brilliant with the coruscations of the lightning flashes of his knowledge, of the nectar waters of the teaching of the Nirvaza of the truth— thus satisfying to the full a thirsty world. 41. There then, at the Sankheyya hermitage, did the venerable N4gasena, with a numerous company of the brethren, dwell?. Therefore is it said: 1 Dhamma-yfipam; with allusion to the sacred sacrificial post, which plays so great a part in Brahman ritual. * Literally ‘with eighty thousand:’ but this merely means to say, with a large (undefined) number. See the use of the phrase in the Na/apana Gataka (Fausbéll, No. 20). D2 36 THE QUESTIONS OF KING MILINDA. T, 42. ‘ Learned, with varied eloquence, sagacious, bold, Master of views, in exposition sound, The brethren—wise themselves in holy writ, Repeaters of the fivefold sacred word— Put Nagasena as their leader and their chief. Him, Nagasena of clear mind and wisdom deep, Who knew which was the right Path, which the false, ; And had himself attained Nirv4za’s placid heights! Attended by the wise, by holders to the Truth, He_ had gone from town to town, and come to SAgala ; And now he dwelt there in Sankheyya’s grove, Appearing, among men, like the lion of the hills.’
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.
1147) and in the Samyutta (XXXIV, 120). See Trenckner’s note on this passage. * This way of looking at gods as laymen, still ‘in the world,’ is thoroughly Buddhist. * The dhutangas, enumerated by Childers sub voce, I, 39- AYUPALA SILENCED. 33 some former birth, dacoits who plundered whole villages. It is in consequence of the Karma of having destroyed other people’s homes, that they live now without a home, and are not allowed the use of huts. It is no virtue on their part, no meritorious abstinence, no righteousness of life. And those who never lie down, they, forsooth, in some former birth, were highwaymen who seized travellers, and bound them, and left them sitting there. It is in consequence of the Karma of that habit that they have become Nesaggika in this life (men who always sit) and get no beds to lie on. It is no virtue on their part, no meritorious abstinence, no righteousness of life!’ 39. And when he had thus spoken the venerable Ayupala was silenced, and had not a word to say in reply. Then the five hundred Yonakas said to the king: ‘The Elder, O king, is learned, but is also diffident. It is for that reason that he makes no rejoinder. But the king on seeing how silent Ayupala had become, clapped his hands [21] and cried out: ‘All India is an empty thing, it is verily like chaff! There is no one, either Samaza or Brahman, capable of discussing things with me and dispelling my doubts?!’ As he looked, however, at the assembly and saw how fearless and self-possessed the Yonakas appeared, he thought within himself : ‘ For a certainty there must be, methinks, some other learned brother capable of disputing with me, or those Yonakas would not be thus confident.’ And he said to them: 1 See above, p. 10, § 14. [35] _D 34 THE QUESTIONS OF KING MILINDA. T, 40.
210, § 14. [35] _D 34 THE QUESTIONS OF KING MILINDA. T, 40. ‘Is there, my good men, any other learned brother to discuss things with me and dispel my doubts ?’ 40. Now at that time the venerable Nagasena, after making his alms-tour through: the villages, towns, and cities, had in due course arrived at Sagala, attended by a band of Samamas, as the leader of a company of the Order; the head of a body of disciples; the teacher of a school; famous and renowned, and highly esteemed by the people. And he was learned, clever, wise, sagacious, and able; a skilful expounder, of subdued manners, but full of courage; well versed in tradition, master of the three Baskets (Pifakas), and erudite in Vedic lore'. He was in possession of the highest (Buddhist) insight, a master of all that had been handed down in the schools, and of the various discriminations? by which the most abstruse points can be explained. Heknew by heart the ninefold divisions of the doctrine of the Buddha to perfection®, and was equally skilled in discerning both the spirit and the letter of the Word. Endowed with instantaneous and varied power of repartee, and wealth of language, and beauty of eloquence, he was difficult to equal, and still more difficult to excel, difficult to answer, to repel, or to refute. He was imperturbable as the depths of the sea, immovable as the king of mountains; victorious in the struggle with evil, a dispeller 1 This is always explained as wise in the Buddhist Vedas, that is, the three Pisakas. ? Pafisambhid4s: see above, the note on p. 29. 8’ Parami-ppatto. This is an unusual use of P4rami, but it occurs again below, p. 36, in a similar connection, and there can be no doubt of its meaning. Trenckner translates it ‘better than any one else.’ I, 41. NAGASENA. 35
3? Pafisambhid4s: see above, the note on p. 29. 8’ Parami-ppatto. This is an unusual use of P4rami, but it occurs again below, p. 36, in a similar connection, and there can be no doubt of its meaning. Trenckner translates it ‘better than any one else.’ I, 41. NAGASENA. 35 of darkness and diffuser of light; mighty in eloquence, a confounder of the followers of other masters, and a crusher-out of the adherents of rival doctrines (malleus hereticorum). Honoured and revered by the brethren and sisters of the Order, and its lay adherents of either sex, and by kings and their high officials, he was in the abundant receipt of all the requisites of a member of the Order —robes and bow] and lodging, and whatever is needful for the sick—receiving the highest veneration no less than material gifts. To the wise and discerning who came to him with listening ear he displayed the ninefold jewel of the Conqueror’s word, he pointed out to them the path of righteousness, bore aloft for them the torch of truth, set up for them the sacred pillar of the truth!, and celebrated for their benefit the sacrifice of the truth. For them he waved the banner, raised the standard, blew the trumpet, and beat the drum of truth. And with his mighty lion’s voice, [22] like Indra’s thunder but sweet the while, he poured out upon them a plenteous shower, heavy with drops of mercy, and brilliant with the coruscations of the lightning flashes of his knowledge, of the nectar waters of the teaching of the Nirvaza of the truth— thus satisfying to the full a thirsty world. 41. There then, at the Sankheyya hermitage, did the venerable N4gasena, with a numerous company of the brethren, dwell?. Therefore is it said: 1 Dhamma-yfipam; with allusion to the sacred sacrificial post, which plays so great a part in Brahman ritual. * Literally ‘with eighty thousand:’ but this merely means to say, with a large (undefined) number. See the use of the phrase in the Na/apana Gataka (Fausbéll, No. 20). D2 36 THE QUESTIONS OF KING MILINDA. T, 42. ‘ Learned, with varied eloquence, sagacious, bold, Master of views, in exposition sound, The brethren—wise themselves in holy writ, Repeaters of the fivefold sacred word— Put Nagasena as their leader and their chief. Him, Nagasena of clear mind and wisdom deep, Who knew which was the right Path, which the false, ; And had himself attained Nirv4za’s placid heights! Attended by the wise, by holders to the Truth, He_ had gone from town to town, and come to SAgala ; And now he dwelt there in Sankheyya’s grove, Appearing, among men, like the lion of the hills.’
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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