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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? This verse is not yet reached in the Pali Text Society’s edition of the Samyutta, but it is found also in the Sutta Nipata-I, 10, 4. I, 1, 11. PERSEVERANCE. 57 114. The king said: ‘What, Nagasena, is the characteristic mark of perseverance ?’ ‘The rendering of support, O king, is the mark of perseverance”. All those good qualities which it supports do not fall away.’ ‘Give me an illustration.’ ‘Just as a man, if a house were falling, would make a prop for it of another post, and the house so supported would not fall; just so, O king, is the rendering of support the mark of perseverance, and all those good qualities which it supports do not fall away.’ ‘Give me a further illustration.’ ‘Just as when a large army has broken up a small one, then the king of the latter would call to mind every possible ally and reinforce his small army *, and by that means the small army might in its turn break up the large one; just so, O king, is the rendering of support the mark of perseverance, and all those good qualities which it supports do not fall away [87]. For it has been said by the Blessed One: “The persevering hearer of the noble truth, O Bhikkhus, puts away evil and cultivates goodness, puts away that which is wrong and developes in himself that which is right, and thus does he keep himself pure.”’ ? This section is summarised by Hardy, loc. cit. p. 409. * Buddhaghosa, loc. cit., says that paggaha (tension) is the mark of viriyindriya. 5 Afifffamafifiam anusareyya anupeseyya. This is the way in which Hinasi-kumburé understands this doubtful passage. Hardy has bungled the whole simile. Both the words are new, and I am not sure that the first does not after all come from the root sar, to follow. 58 THE QUESTIONS OF KING MILINDA. _ II, 1, 12. ‘Well put, Nagasena !’ 12. The king said: ‘What, Nagasena, is the characteristic mark of mindfulness??’ ‘Repetition, O king, and keeping up *.’ ‘ And how is repetition the mark of mindfulness ?’ ‘As mindfulness, O king, springs up in his heart he repeats over the good and evil, right and wrong, slight and important, dark and light qualities, and those that resemble them, saying to himself: ‘“‘ These are the four modes of keeping oneself ready and mindful, these the four modes of spiritual effort, these the four bases of extraordinary powers, these the five organs of the moral sense, these the five mental powers, these the seven bases of Arahatship, these the eight divisions of the Excellent Way, this is serenity and this insight, this is wisdom and this emancipation *.” Thus does the recluse follow after 1 Sati, summarised in Hardy’s ‘ Manual,’ p. 412.
2412. ? Api/4pana and upagazhana, both new words. This definition is in keeping with the etymological meaning of the word sati, which is ‘memory.’ It is one of the most difficult words (in its secondary, ethical, and more usual meaning) in the whole Buddhist system of ethical psychology to translate. Hardy renders ‘conscience,’ which is certainly wrong; and Gogerly (see my ‘ Buddhist Suttas,’ p- 144) has ‘meditation, which is equally wide of the mark. I have sometimes rendered it ‘self-possession.’ It means that activity of mind, constant presence of mind, wakefulness of heart, which is the foe of carelessness, inadvertence, self-forgetfulness. And it is a very constant theme of the Buddhist moralist. Buddhaghosa, loc. cit., makes upa//h4na, ‘readiness,’ its mark. ’ These are the various moral qualities and mental habits which together make up Arahatship, and may be said also to make up Buddhism (as the Buddha taught it), It was on these that he laid special stress, in his last address to the members of the Order, just before his death (‘Book of the Great Decease,’ III, 65, in my ‘Buddhist Suttas,’ pp. 60-63); and the details of them will be found in the note to that passage. — — — — a a — an Il, 1, 12. MINDFULNESS (SAT1). 59 those qualities that are desirable, and not after those that are not; thus does he cultivate those which , ought to be practised, and not those which ought not. That is how repetition is the mark of mindfulness.’ ‘Give me an illustration.’ ‘It is like the treasurer of the imperial sovran?, who reminds his royal master early and late of his glory, saying : “ So many are thy war elephants, O king, and so many thy cavalry’, thy war chariots and thy bowmen, so much the quantity of thy money, and gold, and wealth, may your Majesty keep yourself in mind thereof.’ ‘And how, Sir, is keeping up a mark of mindfulness ?’ ‘As mindfulness springs up in his heart, O king, he searches out the categories of good qualities and their opposites, saying to himself: “Such and such qualities are good, and such bad ; [88] such and such qualities helpful, and such the reverse.” Thus does the recluse make what is evil in himself to disappear, and keeps up what is good. That is how keeping up is the mark of mindfulness.’ ‘ Give me an illustration.’ ‘It is like the confidential adviser of that imperial ? Kakkavattissa bhandag4riko, no doubt with allusion to the gahapati-ratanam, one of the seven treasures of the mythical King of Glory (see my ‘ Buddhist Suttas,’ p. 257). It is particularly interesting to me to find here the use of the word ‘treasurer’ instead of ‘householder ;’ for it was in that exact sense that I had understood the word gahapati in that connection, at a time when, in the then state of Pali scholarship, it seemed very bold to do so. * Literally ‘horses.’ The whole list is again a manifest allusion to the corresponding one in the Sutta of the Great King of Glory. 60 THE QUESTIONS OF KING MILINDA. II, 1, 13.
3* Literally ‘horses.’ The whole list is again a manifest allusion to the corresponding one in the Sutta of the Great King of Glory. 60 THE QUESTIONS OF KING MILINDA. II, 1, 13. sovran! who instructs him in good and evil, saying: “ These things are bad for the king and these good, these helpful and these the reverse.” And thus the king makes the evil in himself die out, and keeps up the good.’ ‘Well put, Ndgasena !’ 13% The king said: ‘What, NAgasena, is the characteristic mark of meditation ° ?’ ‘Being the leader, O king. All good qualities have meditation as their chief, they incline to it, lead up towards it, are as so many slopes up the side of the mountain of meditation.’ ‘Give me an illustration.’ ‘ As all the rafters of the roof of a house, O king, go up to the apex, slope towards it, are joined on together at it, and the apex is acknowledged to be the top of all; so is the habit of meditation in its relation to other good qualities.’ ‘Give me a further illustration.’ ‘It is like a king, your Majesty, when he goes down to battle with his army in its fourfold array. The whole army—elephants, cavalry, war chariots, and bowmen—would have him as their chief, their 1 Parindyaka, the seventh treasure of the King of Glory. (Compare the ‘ Buddhist Suttas,’ p. 259.) It will be seen that our author is in substantial agreement with the older tradition, and does not, like the Lalita Vistara, understand under this officer a general. * Omitted by Hardy. * Sam4dhi. Buddhaghosa, loc. cit. p. 65, gives also ‘being the chief’ as its mark, but he previously (p. 64) gives avikkhepa, ‘serenity,’ as the mark of samm4-samAdhi, and also (p. 63) of samadhindriya, while ‘ being unshaken by spiritual pride’ is his mark (p. 63) of SamAdhi-bala. Il, 1, 14. WISDOM. 61 lines would incline towards him, lead up to him, they would be so many mountain slopes, one above another, with him as their summit, round him they would all be ranged. [89] And it has been said, O king, by the Blessed One: “ Cultivate in yourself, O Bhikkhus, the habit of meditation. He who is established therein knows things as they really are'.”’ ‘Well put, Nagasena !’ 14. The king said: ‘What, Nagasena, is the characteristic mark of wisdom ??’ . ‘I have already told you, O king, how cutting off, severance, is its mark*, but enlightenment is also its mark.’ ‘ And how is enlightenment its mark ?’ ‘When wisdom springs up in the heart, O king, it dispels the darkness of ignorance, it causes the radiance of knowledge to arise, it makes the light of intelligence to shine forth ‘, and it makes the Noble Truths plain. Thus does the recluse who is devoted to effort perceive with the clearest wisdom the impermanency (of all beings and things), the suffering (that is inherent in individuality), and the absence of any soul.’ ‘ Give me an illustration.’
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.
1? This verse is not yet reached in the Pali Text Society’s edition of the Samyutta, but it is found also in the Sutta Nipata-I, 10, 4. I, 1, 11. PERSEVERANCE. 57 114. The king said: ‘What, Nagasena, is the characteristic mark of perseverance ?’ ‘The rendering of support, O king, is the mark of perseverance”. All those good qualities which it supports do not fall away.’ ‘Give me an illustration.’ ‘Just as a man, if a house were falling, would make a prop for it of another post, and the house so supported would not fall; just so, O king, is the rendering of support the mark of perseverance, and all those good qualities which it supports do not fall away.’ ‘Give me a further illustration.’ ‘Just as when a large army has broken up a small one, then the king of the latter would call to mind every possible ally and reinforce his small army *, and by that means the small army might in its turn break up the large one; just so, O king, is the rendering of support the mark of perseverance, and all those good qualities which it supports do not fall away [87]. For it has been said by the Blessed One: “The persevering hearer of the noble truth, O Bhikkhus, puts away evil and cultivates goodness, puts away that which is wrong and developes in himself that which is right, and thus does he keep himself pure.”’ ? This section is summarised by Hardy, loc. cit. p. 409. * Buddhaghosa, loc. cit., says that paggaha (tension) is the mark of viriyindriya. 5 Afifffamafifiam anusareyya anupeseyya. This is the way in which Hinasi-kumburé understands this doubtful passage. Hardy has bungled the whole simile. Both the words are new, and I am not sure that the first does not after all come from the root sar, to follow. 58 THE QUESTIONS OF KING MILINDA. _ II, 1, 12. ‘Well put, Nagasena !’ 12. The king said: ‘What, Nagasena, is the characteristic mark of mindfulness??’ ‘Repetition, O king, and keeping up *.’ ‘ And how is repetition the mark of mindfulness ?’ ‘As mindfulness, O king, springs up in his heart he repeats over the good and evil, right and wrong, slight and important, dark and light qualities, and those that resemble them, saying to himself: ‘“‘ These are the four modes of keeping oneself ready and mindful, these the four modes of spiritual effort, these the four bases of extraordinary powers, these the five organs of the moral sense, these the five mental powers, these the seven bases of Arahatship, these the eight divisions of the Excellent Way, this is serenity and this insight, this is wisdom and this emancipation *.” Thus does the recluse follow after 1 Sati, summarised in Hardy’s ‘ Manual,’ p. 412.
2412. ? Api/4pana and upagazhana, both new words. This definition is in keeping with the etymological meaning of the word sati, which is ‘memory.’ It is one of the most difficult words (in its secondary, ethical, and more usual meaning) in the whole Buddhist system of ethical psychology to translate. Hardy renders ‘conscience,’ which is certainly wrong; and Gogerly (see my ‘ Buddhist Suttas,’ p- 144) has ‘meditation, which is equally wide of the mark. I have sometimes rendered it ‘self-possession.’ It means that activity of mind, constant presence of mind, wakefulness of heart, which is the foe of carelessness, inadvertence, self-forgetfulness. And it is a very constant theme of the Buddhist moralist. Buddhaghosa, loc. cit., makes upa//h4na, ‘readiness,’ its mark. ’ These are the various moral qualities and mental habits which together make up Arahatship, and may be said also to make up Buddhism (as the Buddha taught it), It was on these that he laid special stress, in his last address to the members of the Order, just before his death (‘Book of the Great Decease,’ III, 65, in my ‘Buddhist Suttas,’ pp. 60-63); and the details of them will be found in the note to that passage. — — — — a a — an Il, 1, 12. MINDFULNESS (SAT1). 59 those qualities that are desirable, and not after those that are not; thus does he cultivate those which , ought to be practised, and not those which ought not. That is how repetition is the mark of mindfulness.’ ‘Give me an illustration.’ ‘It is like the treasurer of the imperial sovran?, who reminds his royal master early and late of his glory, saying : “ So many are thy war elephants, O king, and so many thy cavalry’, thy war chariots and thy bowmen, so much the quantity of thy money, and gold, and wealth, may your Majesty keep yourself in mind thereof.’ ‘And how, Sir, is keeping up a mark of mindfulness ?’ ‘As mindfulness springs up in his heart, O king, he searches out the categories of good qualities and their opposites, saying to himself: “Such and such qualities are good, and such bad ; [88] such and such qualities helpful, and such the reverse.” Thus does the recluse make what is evil in himself to disappear, and keeps up what is good. That is how keeping up is the mark of mindfulness.’ ‘ Give me an illustration.’ ‘It is like the confidential adviser of that imperial ? Kakkavattissa bhandag4riko, no doubt with allusion to the gahapati-ratanam, one of the seven treasures of the mythical King of Glory (see my ‘ Buddhist Suttas,’ p. 257). It is particularly interesting to me to find here the use of the word ‘treasurer’ instead of ‘householder ;’ for it was in that exact sense that I had understood the word gahapati in that connection, at a time when, in the then state of Pali scholarship, it seemed very bold to do so. * Literally ‘horses.’ The whole list is again a manifest allusion to the corresponding one in the Sutta of the Great King of Glory. 60 THE QUESTIONS OF KING MILINDA. II, 1, 13.
3* Literally ‘horses.’ The whole list is again a manifest allusion to the corresponding one in the Sutta of the Great King of Glory. 60 THE QUESTIONS OF KING MILINDA. II, 1, 13. sovran! who instructs him in good and evil, saying: “ These things are bad for the king and these good, these helpful and these the reverse.” And thus the king makes the evil in himself die out, and keeps up the good.’ ‘Well put, Ndgasena !’ 13% The king said: ‘What, NAgasena, is the characteristic mark of meditation ° ?’ ‘Being the leader, O king. All good qualities have meditation as their chief, they incline to it, lead up towards it, are as so many slopes up the side of the mountain of meditation.’ ‘Give me an illustration.’ ‘ As all the rafters of the roof of a house, O king, go up to the apex, slope towards it, are joined on together at it, and the apex is acknowledged to be the top of all; so is the habit of meditation in its relation to other good qualities.’ ‘Give me a further illustration.’ ‘It is like a king, your Majesty, when he goes down to battle with his army in its fourfold array. The whole army—elephants, cavalry, war chariots, and bowmen—would have him as their chief, their 1 Parindyaka, the seventh treasure of the King of Glory. (Compare the ‘ Buddhist Suttas,’ p. 259.) It will be seen that our author is in substantial agreement with the older tradition, and does not, like the Lalita Vistara, understand under this officer a general. * Omitted by Hardy. * Sam4dhi. Buddhaghosa, loc. cit. p. 65, gives also ‘being the chief’ as its mark, but he previously (p. 64) gives avikkhepa, ‘serenity,’ as the mark of samm4-samAdhi, and also (p. 63) of samadhindriya, while ‘ being unshaken by spiritual pride’ is his mark (p. 63) of SamAdhi-bala. Il, 1, 14. WISDOM. 61 lines would incline towards him, lead up to him, they would be so many mountain slopes, one above another, with him as their summit, round him they would all be ranged. [89] And it has been said, O king, by the Blessed One: “ Cultivate in yourself, O Bhikkhus, the habit of meditation. He who is established therein knows things as they really are'.”’ ‘Well put, Nagasena !’ 14. The king said: ‘What, Nagasena, is the characteristic mark of wisdom ??’ . ‘I have already told you, O king, how cutting off, severance, is its mark*, but enlightenment is also its mark.’ ‘ And how is enlightenment its mark ?’ ‘When wisdom springs up in the heart, O king, it dispels the darkness of ignorance, it causes the radiance of knowledge to arise, it makes the light of intelligence to shine forth ‘, and it makes the Noble Truths plain. Thus does the recluse who is devoted to effort perceive with the clearest wisdom the impermanency (of all beings and things), the suffering (that is inherent in individuality), and the absence of any soul.’ ‘ Give me an illustration.’
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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