Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Attended 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.’ 42. And Devamantiya said to king Milinda: ‘Wait a little, great king, wait a little! There is an Elder named NAgasena, learned, able, and wise, of subdued manners, yet full of courage, versed in the traditions, a master of language, and ready in reply, one who understands alike the spirit and the letter of the law, and can expound its difficulties and refute objections to perfection’. He is staying at present at the Sankheyya hermitage. You should go, great king, and put your questions tohim. He is able to discuss things with you, and dispel your doubts.’ - Then when Milinda the king heard the name Nagasena, thus suddenly introduced, he was seized with fear, and with anxiety, and the hairs of his body stood on end*. But he asked Devamantiya : ‘Is that really so?’ 1 See above, p. 34, note 3. 2 The name itself, which means ‘Chief of Naga Snakes,’ is T, 43. NAGASENA. 37 And Devamantiya replied: ‘ He is capable, Sire, of discussing things with the guardians of the world —with Indra, Yama, Varuza, Kuvera, Pragapati, Suyama, [28] and Santushita—and even with the great Brahma himself, the progenitor of mankind, how much more then with a mere human being!’ ‘Do you then, Devamantiya,’ said the king, ‘ send a messenger to say I am coming.’ And he did so. And N&gasena sent word back that he might come. And the king, attended by the five hundred Yonakas, mounted his royal chariot, and proceeded with a great retinue to the Sankheyya hermitage, and to the place where Nagasena dwelt. 43. At that time the venerable Nagasena was seated with the innumerable company of the brethren of the Order, in the open hall in front of the hermitage. So king Milinda saw the assembly from afar, and he said to Devamantiya : ‘ Whose, Devamantiya, is this so mighty retinue ?’ ‘ These are they who follow the venerable Nagasena,’ was the reply. Then at the sight there came over king Milinda terrible enough, especially as the Nagas were looked upon as supernatural beings. But it is no doubt also intended that the king had heard of his fame. 1 Mandala-méAla, that is a hall consisting only of a roof, supported by pillars which are connected by a dwarf wall two or three feet in height. The roof projects beyond the pillars, so that the space within is well shaded. It is a kind of open air drawingroom attached to most hermitages, and may be so small that it can be rightly rendered arbour (see above, p. 25), or sufficiently large - to accommodate a considerable number. Usually of wood, sometimes of stone, it is always graceful in appearance and pleasant to use. It is mentioned in the corresponding passage of the Sama#ifla Phala (D. II, 10). 38 THE QUESTIONS OF KING MILINDA. I, 44.
225), or sufficiently large - to accommodate a considerable number. Usually of wood, sometimes of stone, it is always graceful in appearance and pleasant to use. It is mentioned in the corresponding passage of the Sama#ifla Phala (D. II, 10). 38 THE QUESTIONS OF KING MILINDA. I, 44. a feeling of fear and of anxiety, and the hairs of his body stood on end’. But nevertheless, though he felt like an elephant hemmed in by rhinoceroses, like a serpent surrounded by the Garudas (the snake-eating mythical birds), like a jackal surrounded by boa-constrictors, or a bear by buffaloes, like a frog pursued by a serpent, or a deer by a panther, like a snake in the hands of a snake charmer, or a rat played with by a cat, or a devil charmed by an exorcist, like the moon when it is seized by Rahu, like a snake caught in a basket, or a bird in a cage, or a fish in a net, like a man who has lost his way in a dense forest haunted by wild beasts, like a Yakkha (ogre) who has sinned against Vessavana (the king of ogres and fairies), or like a god whose term of life as a god has reached its end—though confused and terrified, anxious, and beside himself in an agony of fear like that—yet at the thought that he must at least avoid humiliation in the sight of the people, he took courage, and said to Devamantiya: ‘You need not [24] trouble to point out to me which is N4gasena. I shall pick him out unaided.’ ‘Certainly, Sire, recognise him yourself, said he? 44. Now Nagasena was junior in seniority (reckoned from the date of his full membership in the ' This again, like the passage at p. 8, is an echo of the Sama#ifia Phala. (See D. 2, ro of our forthcoming edition, or p. 116 of Grimblot.) * In the corresponding passage of the Sdmag#a Phala Givaka points out the Buddha to AgA@tasattu (§ 11, Grimblot, p. 117). “ This would be in the memory of all his readers, and our author alters the story in this case to show how superior Milinda was to the royal interlocutor in the older dialogue. J, 44. NAGASENA. 39 Order) to the half of that great company seated in front of him, and senior to the half seated behind him. And as he looked over the whole of the assembly, in front, and down the centre, and behind, king Milinda detected Nagasena seated in the middle, and, like a shaggy lion who knows no fear or frenzy, entirely devoid of nervous agitation, and free from shyness and trepidation. And as soon as he saw him, he knew by his mien that that was N4gasena, and he pointed him out to Devamantiya. ‘Yes, great king,’ said he, ‘that is Nagasena. Well hast thou, Sire, recognised the sage.’ Whereupon the king rejoiced that he had recognised Nagasena without having had him pointed out to him. But nevertheless, at the sight of him, the king was seized with nervous excitement and trepidation and fear. Therefore is it said: ‘At the sight of Nagasena, wise and pure, Subdued in all that is the best subjection, Milinda uttered this foreboding word— “Many the talkers I have visited,
3But nevertheless, at the sight of him, the king was seized with nervous excitement and trepidation and fear. Therefore is it said: ‘At the sight of Nagasena, wise and pure, Subdued in all that is the best subjection, Milinda uttered this foreboding word— “Many the talkers I have visited, Many the conversations | have had, But never yet, till now, to-day, has fear, So strange, so terrible, o'erpowered my heart. Verily now defeat must be my lot, And victory his, so troubled is my mind.”’ Here ends the introductory secular narrative (Bahira-katha)'. ? See note on p.1. This book closes in Hina/i-kumburé’s Simhalese version with the title ‘PQrwa Yoga yayi;’ and is of course identical with the Pubba-yoga referred to above, p. 4, as the first division of the work. 40 THE QUESTIONS OF KING MILINDA. II, 1, 1. BOOK II. LakKHANA PANHA. THE DISTINGUISHING CHARACTERISTICS OF ETHICAL QUALITIES, CHAPTER 1. 1, [25] Now Milinda the king went up to where the venerable Nagasena was, and addressed him with the greetings and compliments of friendship and courtesy, and took his seat respectfully apart. And Nagasena reciprocated his courtesy, so that the heart of the king was propitiated. And Milinda began by asking, '‘ How is your Reverence known, and what, Sir, is your name ?’ ‘I am known as Nagasena, O king, and it is by that name that my brethren in the faith address me. But although parents, O king, give such a name as Nagasena, or Sfrasena, or Virasena, or Sihasena, yet this, Sire,—NdAgasena and so on—is only a generally understood term, a designation in common use. For there is no permanent individuality (no soul) involved in the matter?’ 1 There is a free translation of the Simhalese version of the following dialogues (down to the end of our § 4) in Spence Hardy’s ‘Manual of Buddhism,’ pp. 424-429. But it is very unreliable as a reproduction of either the Simhalese or the P4li, and slurs over the doubtful passages. * Na puggalo upalabbhati. This thesis, that ‘there is no Andividual,’ is discussed at the opening of the Katha Vatthu (leaf ka of my MS.) Put into modern philosophical phraseology it amounts to saying that there is no permanent subject underlying the temporary phenomena visible in a man’s individuality. But Il, 1, 1 INDIVIDUALITY. 4I
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.
1Attended 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.’ 42. And Devamantiya said to king Milinda: ‘Wait a little, great king, wait a little! There is an Elder named NAgasena, learned, able, and wise, of subdued manners, yet full of courage, versed in the traditions, a master of language, and ready in reply, one who understands alike the spirit and the letter of the law, and can expound its difficulties and refute objections to perfection’. He is staying at present at the Sankheyya hermitage. You should go, great king, and put your questions tohim. He is able to discuss things with you, and dispel your doubts.’ - Then when Milinda the king heard the name Nagasena, thus suddenly introduced, he was seized with fear, and with anxiety, and the hairs of his body stood on end*. But he asked Devamantiya : ‘Is that really so?’ 1 See above, p. 34, note 3. 2 The name itself, which means ‘Chief of Naga Snakes,’ is T, 43. NAGASENA. 37 And Devamantiya replied: ‘ He is capable, Sire, of discussing things with the guardians of the world —with Indra, Yama, Varuza, Kuvera, Pragapati, Suyama, [28] and Santushita—and even with the great Brahma himself, the progenitor of mankind, how much more then with a mere human being!’ ‘Do you then, Devamantiya,’ said the king, ‘ send a messenger to say I am coming.’ And he did so. And N&gasena sent word back that he might come. And the king, attended by the five hundred Yonakas, mounted his royal chariot, and proceeded with a great retinue to the Sankheyya hermitage, and to the place where Nagasena dwelt. 43. At that time the venerable Nagasena was seated with the innumerable company of the brethren of the Order, in the open hall in front of the hermitage. So king Milinda saw the assembly from afar, and he said to Devamantiya : ‘ Whose, Devamantiya, is this so mighty retinue ?’ ‘ These are they who follow the venerable Nagasena,’ was the reply. Then at the sight there came over king Milinda terrible enough, especially as the Nagas were looked upon as supernatural beings. But it is no doubt also intended that the king had heard of his fame. 1 Mandala-méAla, that is a hall consisting only of a roof, supported by pillars which are connected by a dwarf wall two or three feet in height. The roof projects beyond the pillars, so that the space within is well shaded. It is a kind of open air drawingroom attached to most hermitages, and may be so small that it can be rightly rendered arbour (see above, p. 25), or sufficiently large - to accommodate a considerable number. Usually of wood, sometimes of stone, it is always graceful in appearance and pleasant to use. It is mentioned in the corresponding passage of the Sama#ifla Phala (D. II, 10). 38 THE QUESTIONS OF KING MILINDA. I, 44.
225), or sufficiently large - to accommodate a considerable number. Usually of wood, sometimes of stone, it is always graceful in appearance and pleasant to use. It is mentioned in the corresponding passage of the Sama#ifla Phala (D. II, 10). 38 THE QUESTIONS OF KING MILINDA. I, 44. a feeling of fear and of anxiety, and the hairs of his body stood on end’. But nevertheless, though he felt like an elephant hemmed in by rhinoceroses, like a serpent surrounded by the Garudas (the snake-eating mythical birds), like a jackal surrounded by boa-constrictors, or a bear by buffaloes, like a frog pursued by a serpent, or a deer by a panther, like a snake in the hands of a snake charmer, or a rat played with by a cat, or a devil charmed by an exorcist, like the moon when it is seized by Rahu, like a snake caught in a basket, or a bird in a cage, or a fish in a net, like a man who has lost his way in a dense forest haunted by wild beasts, like a Yakkha (ogre) who has sinned against Vessavana (the king of ogres and fairies), or like a god whose term of life as a god has reached its end—though confused and terrified, anxious, and beside himself in an agony of fear like that—yet at the thought that he must at least avoid humiliation in the sight of the people, he took courage, and said to Devamantiya: ‘You need not [24] trouble to point out to me which is N4gasena. I shall pick him out unaided.’ ‘Certainly, Sire, recognise him yourself, said he? 44. Now Nagasena was junior in seniority (reckoned from the date of his full membership in the ' This again, like the passage at p. 8, is an echo of the Sama#ifia Phala. (See D. 2, ro of our forthcoming edition, or p. 116 of Grimblot.) * In the corresponding passage of the Sdmag#a Phala Givaka points out the Buddha to AgA@tasattu (§ 11, Grimblot, p. 117). “ This would be in the memory of all his readers, and our author alters the story in this case to show how superior Milinda was to the royal interlocutor in the older dialogue. J, 44. NAGASENA. 39 Order) to the half of that great company seated in front of him, and senior to the half seated behind him. And as he looked over the whole of the assembly, in front, and down the centre, and behind, king Milinda detected Nagasena seated in the middle, and, like a shaggy lion who knows no fear or frenzy, entirely devoid of nervous agitation, and free from shyness and trepidation. And as soon as he saw him, he knew by his mien that that was N4gasena, and he pointed him out to Devamantiya. ‘Yes, great king,’ said he, ‘that is Nagasena. Well hast thou, Sire, recognised the sage.’ Whereupon the king rejoiced that he had recognised Nagasena without having had him pointed out to him. But nevertheless, at the sight of him, the king was seized with nervous excitement and trepidation and fear. Therefore is it said: ‘At the sight of Nagasena, wise and pure, Subdued in all that is the best subjection, Milinda uttered this foreboding word— “Many the talkers I have visited,
3But nevertheless, at the sight of him, the king was seized with nervous excitement and trepidation and fear. Therefore is it said: ‘At the sight of Nagasena, wise and pure, Subdued in all that is the best subjection, Milinda uttered this foreboding word— “Many the talkers I have visited, Many the conversations | have had, But never yet, till now, to-day, has fear, So strange, so terrible, o'erpowered my heart. Verily now defeat must be my lot, And victory his, so troubled is my mind.”’ Here ends the introductory secular narrative (Bahira-katha)'. ? See note on p.1. This book closes in Hina/i-kumburé’s Simhalese version with the title ‘PQrwa Yoga yayi;’ and is of course identical with the Pubba-yoga referred to above, p. 4, as the first division of the work. 40 THE QUESTIONS OF KING MILINDA. II, 1, 1. BOOK II. LakKHANA PANHA. THE DISTINGUISHING CHARACTERISTICS OF ETHICAL QUALITIES, CHAPTER 1. 1, [25] Now Milinda the king went up to where the venerable Nagasena was, and addressed him with the greetings and compliments of friendship and courtesy, and took his seat respectfully apart. And Nagasena reciprocated his courtesy, so that the heart of the king was propitiated. And Milinda began by asking, '‘ How is your Reverence known, and what, Sir, is your name ?’ ‘I am known as Nagasena, O king, and it is by that name that my brethren in the faith address me. But although parents, O king, give such a name as Nagasena, or Sfrasena, or Virasena, or Sihasena, yet this, Sire,—NdAgasena and so on—is only a generally understood term, a designation in common use. For there is no permanent individuality (no soul) involved in the matter?’ 1 There is a free translation of the Simhalese version of the following dialogues (down to the end of our § 4) in Spence Hardy’s ‘Manual of Buddhism,’ pp. 424-429. But it is very unreliable as a reproduction of either the Simhalese or the P4li, and slurs over the doubtful passages. * Na puggalo upalabbhati. This thesis, that ‘there is no Andividual,’ is discussed at the opening of the Katha Vatthu (leaf ka of my MS.) Put into modern philosophical phraseology it amounts to saying that there is no permanent subject underlying the temporary phenomena visible in a man’s individuality. But Il, 1, 1 INDIVIDUALITY. 4I
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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