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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Well has the question put to you, most difficult though it was, been solved!’ 3. The king said: ‘ Reverend Sir, will you discuss with me again ?’ ‘If your Majesty will discuss as a scholar (pazdit), well; but if you will discuss as a king, no.’ ‘ How is it then that scholars discuss ?’ ‘When scholars talk a matter over one with another then is there a winding up’, an unravelling ; one or other is convicted of error?, and he then acknowledges his mistake; [29] distinctions are drawn, and contra-distinctions?; and yet thereby they are not angered. Thus do scholars, O king, discuss,’ ‘And how do kings discuss ?’ ‘When a king, your Majesty, discusses a matter, and he advances a point, if any one differ from him on that point, he is apt to fine him, saying: “ Inflict such and such a punishment upon that fellow !” Thus, your Majesty, do kings discuss‘. ‘Very well. It is as a scholar, not as a king, that I will discuss. Let your reverence talk unrestrainedly, as you would with a brother, or a novice, or a lay disciple, or even with a servant. Be not afraid !’ 1 Avethanam; not in Childers, but see Gataka II, 9; IV, 383, 384; and Morris in the ‘Journal of the P4li Text Society,’ 1887. * Nigg4ho kartfyati, as for instance below, p. 142. § Pafiviseso; not in Childers, but see again GAtaka II, g. “ Hardy, loc. cit. § 5, puts all this into the mouths of ‘the priests.’ IT, 1, 3. SABBADINNA. 47 ‘Very good, your Majesty, said Nagasena, with thankfulness. ‘ Nagasena, I have a question to ask you;’ said the king. "© Pray ask it, Sire.’ ‘I have asked it, your Reverence,’ ‘That is answered already.’ ‘What have you answered ?’ ‘To what, then, does your Majesty refer ?’ But Milinda the king thought: ‘This Bhikkhu is a great scholar. He is quite capable of discussing things with me. And I shall have a number of points on which to question him, and before I can ask them all, the sun will set. It would be better to carry on the discussion at home to-morrow.’ And he said to Devamantiya: ‘You may let his reverence know that the discussion with the king shall be resumed to-morrow at the palace.’ And so saying, he took leave of Nagasena, and mounted his horse, and went away, muttering as he went, ‘N4gasena, Nagasena !’ And Devamantiya delivered his message to NAgasena, who accepted the proposal with gladness. And early the next morning Devamantiya and Anantakaya and Mankura and Sabbadinna went to the king, and said: ‘Is his reverence, Nagasena, to come, [80] Sire, to-day?’ ‘Yes, he is to come.’ e ‘With how many of the brethren is he to come ?’ ‘With as many as he likes.’ And Sabbadinna said: ‘Let him come with ten.’ But the king repeated what he had said. And on Sabbadinna reiterating his suggestion, the king rejoined: ‘All this preparation has been made, and I say: 48 THE QUESTIONS OF KING MILINDA. _ II,1, 4.
2And on Sabbadinna reiterating his suggestion, the king rejoined: ‘All this preparation has been made, and I say: 48 THE QUESTIONS OF KING MILINDA. _ II,1, 4. “Let him come with as many as he likes,” yet Sabbadinna says: “ Let him come with ten.” Does he suppose we are not capable of feeding so many ?’ Then Sabbadinna was ashamed. 4. And Devamantiya and Anantak4ya and Mankura went to Nagasena and told him what the king had said. And the venerable Nagasena robed himself in the forenoon, and taking his bowl in his hand, went to Sdgala with the whole company of the brethren. And Anantakdya, as he walked beside Nagasena, said : ‘When, your reverence, I say, ‘“‘ Nagasena,” what is that N4gasena ?’ The Elder replied: ‘What do you think Nagasena is ?’ ‘The soul, the inner breath which comes and goes, that I suppose to be Nagasena.’ ~ ‘But if that breath having gone forth should not return, or having returned should not go forth, would the man be alive ?’ ‘Certainly [81] not, Sir.’ ‘But those trumpeters, when they blow their trumpets, does their breath return again to them ?’ ‘No, Sir, it does not.’ ‘Or those pipers, when they blow their pipes or horns, does their breath return again to them ?’ ‘No, Sir.’ ‘Then why don’t they die?’ ‘IT am not capable of arguing with such a reasoner. Pray tell me, Sir, how the matter stands.’ ‘There is no soul in the breath. These inhalations and exhalations are merely constituent powers II, 1, 5. RENUNCIATION. 49 of the bodily frame,’ said the Elder. And he talked to him from the Abhidhamma 'to such effect that? Anantak4ya confessed himself as a supporter of the Order. 5. And the venerable Nagasena went to the king, and sat down on the seat prepared for him. And the king provided NAgasena and his following with food, both hard and soft, as much as they required : and presented each brother with a suit of garments, and Nagasena himself with a set of three robes. And then he said to him: ‘ Be pleased to keep your seat here, and with you ten of the brethren. Let the rest depart.’ And when he saw that Nagasena had finished his meal, he took a lower seat, and sat beside him, and said : ‘What shall we discuss ?’ ‘We want to arrive at truth. Let our discussion be about the truth.’ And the king said: ‘What is the object, Sir, of your ? renunciation, and what the summum bonum at which you aim ?’ ‘Why do you ask? Our renunciation is to the end that this sorrow may perish away, and that no further sorrow may arise; the complete passing away, without cleaving to the world, is our highest aim.’ ‘ How now, Sir! Is it for such high reasons that all members of it have joined the Order ?’ [32] ‘Certainly not, Sire. Some for those reasons, 1-1 I venture to think it is incorrect to put a full stop, as Mr. Trenckner has done, after ak4si. * Plural. ‘You members of the Buddhist Order.’ The question is further elaborated below, III, 1, 3, and above, I, 38. [35] " £E 50 THE QUESTIONS OF KING MILINDA. II, 1, 6.
3Some for those reasons, 1-1 I venture to think it is incorrect to put a full stop, as Mr. Trenckner has done, after ak4si. * Plural. ‘You members of the Buddhist Order.’ The question is further elaborated below, III, 1, 3, and above, I, 38. [35] " £E 50 THE QUESTIONS OF KING MILINDA. II, 1, 6. but some have left the world in terror at the tyranny of kings. Some have joined us to be safe from being robbed, some harassed by debt, and some perhaps to gain a livelihood.’ ‘ But for what object, Sir, did you yourself join.’ ‘I was received into the Order when I was a mere boy, I knew not then the ultimate aim. But I thought: “ They are wise scholars, these Buddhist Samazas, they will be able to teach me.” And by them I have been taught; and now do I both know and understand what is at once the reason for, and the advantage of renunciation.’ ‘Well put, Nagasena !’ 6. The king said: ‘ Nagasena, is there any one who after death is not reindividualised ?’ ‘Some are so, and some not.’ ‘Who are they ?’ ‘A sinful being is reindividualised, a sinless one is not.’ ‘Will you be reindividualised ?’ ‘If when I die, I die with craving for existence in my heart, yes ; but if not, no1’ ‘Very good, Nagasena!’ 7. The king said : ‘ Nagasena, he who escapes reindividualisation is it by reasoning that he escapes it?’ ‘Both by reasoning *, your Majesty, and by wisdom %, and by other good qualities.’ ‘But are not reasoning and wisdom surely much the same ?’ ‘Certainly not. Reasoning is one thing, wisdom Repeated below, with an illustration, Chap. 2, § 7, p. 76. ? Yoniso manasik4ra, * Paa#a. See pp. 59, 64, 128, II, 1, 9. REASON AND WISDOM. , 51 another. Sheep and goats, oxen and_ buffaloes, camels and asses have reasoning, but wisdom they have not.’ ‘Well put, Nagasena!’ 8. The king said: ‘What is the characteristic mark of reasoning, and what of wisdom ?’ ‘Reasoning has always comprehension as its mark; but wisdom has cutting off’ ‘But how is comprehension the characteristic of reasoning, and cutting off of wisdom? Give me an illustration.’ ‘You remember the barley reapers ?’ ‘Yes, certainly.’ [33] ‘ How do they reap the barley?’ ‘With the left hand they grasp the barley into a bunch, and taking the sickle into the right hand, they cut it off with that.’ ‘Just even so, O king, does the recluse by his thinking grasp his mind, and by his wisdom cut off his failings. In this way is it that comprehension is the characteristic of reasoning, but cutting off of wisdom.’ ‘Well put, Na4gasena !’ 9. The king said: ‘When you said just now, “And by other good qualities,” to which did you refer?’ 1 In the long list of the distinguishing characteristics of ethical qualities given by Buddhaghosa in the Sumangala, p. 63, pag4nana is the mark of pa#a#indriya, avigg4ya akampiyam of pafflabala, and tad-uttariyam of pa##4 simply. He gives no ‘mark’ of yoniso manasik4ra, E 2 52 THE QUESTIONS OF KING MILINDA. II, 1, 9.
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.
1Well has the question put to you, most difficult though it was, been solved!’ 3. The king said: ‘ Reverend Sir, will you discuss with me again ?’ ‘If your Majesty will discuss as a scholar (pazdit), well; but if you will discuss as a king, no.’ ‘ How is it then that scholars discuss ?’ ‘When scholars talk a matter over one with another then is there a winding up’, an unravelling ; one or other is convicted of error?, and he then acknowledges his mistake; [29] distinctions are drawn, and contra-distinctions?; and yet thereby they are not angered. Thus do scholars, O king, discuss,’ ‘And how do kings discuss ?’ ‘When a king, your Majesty, discusses a matter, and he advances a point, if any one differ from him on that point, he is apt to fine him, saying: “ Inflict such and such a punishment upon that fellow !” Thus, your Majesty, do kings discuss‘. ‘Very well. It is as a scholar, not as a king, that I will discuss. Let your reverence talk unrestrainedly, as you would with a brother, or a novice, or a lay disciple, or even with a servant. Be not afraid !’ 1 Avethanam; not in Childers, but see Gataka II, 9; IV, 383, 384; and Morris in the ‘Journal of the P4li Text Society,’ 1887. * Nigg4ho kartfyati, as for instance below, p. 142. § Pafiviseso; not in Childers, but see again GAtaka II, g. “ Hardy, loc. cit. § 5, puts all this into the mouths of ‘the priests.’ IT, 1, 3. SABBADINNA. 47 ‘Very good, your Majesty, said Nagasena, with thankfulness. ‘ Nagasena, I have a question to ask you;’ said the king. "© Pray ask it, Sire.’ ‘I have asked it, your Reverence,’ ‘That is answered already.’ ‘What have you answered ?’ ‘To what, then, does your Majesty refer ?’ But Milinda the king thought: ‘This Bhikkhu is a great scholar. He is quite capable of discussing things with me. And I shall have a number of points on which to question him, and before I can ask them all, the sun will set. It would be better to carry on the discussion at home to-morrow.’ And he said to Devamantiya: ‘You may let his reverence know that the discussion with the king shall be resumed to-morrow at the palace.’ And so saying, he took leave of Nagasena, and mounted his horse, and went away, muttering as he went, ‘N4gasena, Nagasena !’ And Devamantiya delivered his message to NAgasena, who accepted the proposal with gladness. And early the next morning Devamantiya and Anantakaya and Mankura and Sabbadinna went to the king, and said: ‘Is his reverence, Nagasena, to come, [80] Sire, to-day?’ ‘Yes, he is to come.’ e ‘With how many of the brethren is he to come ?’ ‘With as many as he likes.’ And Sabbadinna said: ‘Let him come with ten.’ But the king repeated what he had said. And on Sabbadinna reiterating his suggestion, the king rejoined: ‘All this preparation has been made, and I say: 48 THE QUESTIONS OF KING MILINDA. _ II,1, 4.
2And on Sabbadinna reiterating his suggestion, the king rejoined: ‘All this preparation has been made, and I say: 48 THE QUESTIONS OF KING MILINDA. _ II,1, 4. “Let him come with as many as he likes,” yet Sabbadinna says: “ Let him come with ten.” Does he suppose we are not capable of feeding so many ?’ Then Sabbadinna was ashamed. 4. And Devamantiya and Anantak4ya and Mankura went to Nagasena and told him what the king had said. And the venerable Nagasena robed himself in the forenoon, and taking his bowl in his hand, went to Sdgala with the whole company of the brethren. And Anantakdya, as he walked beside Nagasena, said : ‘When, your reverence, I say, ‘“‘ Nagasena,” what is that N4gasena ?’ The Elder replied: ‘What do you think Nagasena is ?’ ‘The soul, the inner breath which comes and goes, that I suppose to be Nagasena.’ ~ ‘But if that breath having gone forth should not return, or having returned should not go forth, would the man be alive ?’ ‘Certainly [81] not, Sir.’ ‘But those trumpeters, when they blow their trumpets, does their breath return again to them ?’ ‘No, Sir, it does not.’ ‘Or those pipers, when they blow their pipes or horns, does their breath return again to them ?’ ‘No, Sir.’ ‘Then why don’t they die?’ ‘IT am not capable of arguing with such a reasoner. Pray tell me, Sir, how the matter stands.’ ‘There is no soul in the breath. These inhalations and exhalations are merely constituent powers II, 1, 5. RENUNCIATION. 49 of the bodily frame,’ said the Elder. And he talked to him from the Abhidhamma 'to such effect that? Anantak4ya confessed himself as a supporter of the Order. 5. And the venerable Nagasena went to the king, and sat down on the seat prepared for him. And the king provided NAgasena and his following with food, both hard and soft, as much as they required : and presented each brother with a suit of garments, and Nagasena himself with a set of three robes. And then he said to him: ‘ Be pleased to keep your seat here, and with you ten of the brethren. Let the rest depart.’ And when he saw that Nagasena had finished his meal, he took a lower seat, and sat beside him, and said : ‘What shall we discuss ?’ ‘We want to arrive at truth. Let our discussion be about the truth.’ And the king said: ‘What is the object, Sir, of your ? renunciation, and what the summum bonum at which you aim ?’ ‘Why do you ask? Our renunciation is to the end that this sorrow may perish away, and that no further sorrow may arise; the complete passing away, without cleaving to the world, is our highest aim.’ ‘ How now, Sir! Is it for such high reasons that all members of it have joined the Order ?’ [32] ‘Certainly not, Sire. Some for those reasons, 1-1 I venture to think it is incorrect to put a full stop, as Mr. Trenckner has done, after ak4si. * Plural. ‘You members of the Buddhist Order.’ The question is further elaborated below, III, 1, 3, and above, I, 38. [35] " £E 50 THE QUESTIONS OF KING MILINDA. II, 1, 6.
3Some for those reasons, 1-1 I venture to think it is incorrect to put a full stop, as Mr. Trenckner has done, after ak4si. * Plural. ‘You members of the Buddhist Order.’ The question is further elaborated below, III, 1, 3, and above, I, 38. [35] " £E 50 THE QUESTIONS OF KING MILINDA. II, 1, 6. but some have left the world in terror at the tyranny of kings. Some have joined us to be safe from being robbed, some harassed by debt, and some perhaps to gain a livelihood.’ ‘ But for what object, Sir, did you yourself join.’ ‘I was received into the Order when I was a mere boy, I knew not then the ultimate aim. But I thought: “ They are wise scholars, these Buddhist Samazas, they will be able to teach me.” And by them I have been taught; and now do I both know and understand what is at once the reason for, and the advantage of renunciation.’ ‘Well put, Nagasena !’ 6. The king said: ‘ Nagasena, is there any one who after death is not reindividualised ?’ ‘Some are so, and some not.’ ‘Who are they ?’ ‘A sinful being is reindividualised, a sinless one is not.’ ‘Will you be reindividualised ?’ ‘If when I die, I die with craving for existence in my heart, yes ; but if not, no1’ ‘Very good, Nagasena!’ 7. The king said : ‘ Nagasena, he who escapes reindividualisation is it by reasoning that he escapes it?’ ‘Both by reasoning *, your Majesty, and by wisdom %, and by other good qualities.’ ‘But are not reasoning and wisdom surely much the same ?’ ‘Certainly not. Reasoning is one thing, wisdom Repeated below, with an illustration, Chap. 2, § 7, p. 76. ? Yoniso manasik4ra, * Paa#a. See pp. 59, 64, 128, II, 1, 9. REASON AND WISDOM. , 51 another. Sheep and goats, oxen and_ buffaloes, camels and asses have reasoning, but wisdom they have not.’ ‘Well put, Nagasena!’ 8. The king said: ‘What is the characteristic mark of reasoning, and what of wisdom ?’ ‘Reasoning has always comprehension as its mark; but wisdom has cutting off’ ‘But how is comprehension the characteristic of reasoning, and cutting off of wisdom? Give me an illustration.’ ‘You remember the barley reapers ?’ ‘Yes, certainly.’ [33] ‘ How do they reap the barley?’ ‘With the left hand they grasp the barley into a bunch, and taking the sickle into the right hand, they cut it off with that.’ ‘Just even so, O king, does the recluse by his thinking grasp his mind, and by his wisdom cut off his failings. In this way is it that comprehension is the characteristic of reasoning, but cutting off of wisdom.’ ‘Well put, Na4gasena !’ 9. The king said: ‘When you said just now, “And by other good qualities,” to which did you refer?’ 1 In the long list of the distinguishing characteristics of ethical qualities given by Buddhaghosa in the Sumangala, p. 63, pag4nana is the mark of pa#a#indriya, avigg4ya akampiyam of pafflabala, and tad-uttariyam of pa##4 simply. He gives no ‘mark’ of yoniso manasik4ra, E 2 52 THE QUESTIONS OF KING MILINDA. II, 1, 9.
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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