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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* That is kah4pamas, ‘half-pennies.’ IIT, 7, 18. DEPARTURE. 135 choice of anything in the palace that it is lawful for you to take.’ And when the Elder refused, saying he had enough to live on, the king rejoined : ‘I know, Sir, you have enough to live on. But you should both protect me and protect yourself—yourself from the possibility of a public rumour to the effect that you convinced me but received nothing from me, and me from the possibility of a public rumour that though I was convinced I would give nothing in acknowledgement.’ ‘ Let it be as you wish, great king,’ was the reply.. Then the king said: ‘As the lion, the king of beasts, when put into a cage, though it were of gold, would turn his face longingly to the outside ; even so do I, though I dwell in the world, turn my thoughts longingly to the higher life of you recluses. But, Sir, if I were to give up the household life and renounce the world it would not be long I should have to live, so many are my foes.’ Then the venerable Nagasena, having thus solved the questions put by Milinda the king, arose from his seat and departed to the hermitage. 18. Not long after Nagasena had gone, Milinda the king thought over to himself whether he had propounded his questions rightly, and whether the replies had been properly made. And he came to the conclusion that to questions well put replies had been well given. And NAgasena likewise, when he reached the hermitage, thought the matter over to himself, and concluded that to questions well put right replies had been given. Now Nagasena robed himself early in the morning, and went with his bowl in his hand to the palace, 136 THE QUESTIONS OF KING MILINDA. III, 7, 18. and sat down on the seat prepared for him. And Milinda saluted the venerable NAgasena, [89] and sat down respectfully at his side, and said to him: ‘Pray do not think, Sir, that I was kept awake all the rest of the night exulting in the thought of having questioned you. I was debating with myself as to whether I had asked aright, and had been rightly answered. And I concluded that I had.’ And the Elder on his part said: ‘ Pray do not suppose, great king, that I passed the rest of the night rejoicing at having answered all you asked. I too was thinking over what had been said by us both. And I came to the result that you had questioned well, and that I had rightly answered.’ Thus did these two great men congratulate each the other on what he had spoken well. Here ends the answering of the problems of the questions of Milinda. IV, 1, 1. DILEMMAS. 137 BOOK IV. MEWDAKA-PANHO. THE SOLVING OF DILEMMAS. Cuapter 1. [90] 1. Master of words and sophistry, clever and wise Milinda tried to test great Nagasena’s skill. Leaving him not!, again and yet again, He questioned and cross-questioned him, until His own skill was proved foolishness. Then he became a student of the Holy Writ. All night, in secrecy, he pondered o’er The ninefold Scriptures, and therein he found
2Leaving him not!, again and yet again, He questioned and cross-questioned him, until His own skill was proved foolishness. Then he became a student of the Holy Writ. All night, in secrecy, he pondered o’er The ninefold Scriptures, and therein he found Dilemmas hard to solve, and full of snares. And thus he thought: ‘The conquering Buddha's words Are many-sided, some explanatory, Some spoken as occasion rose to speak, Some dealing fully with essential points. Through ignorance of what, each time, was meant There will be strife hereafter as to what The King of Righteousness has thus laid down In these diverse and subtle utterances. Let me now gain great Nagasena’s ear, And putting to him that which seems so strange And hard—yea contradictory—get him To solve it. So in future times, when men Begin to doubt, the light of his solutions Shall guide them, too, along the path of Truth.’ ? Vasanto tassa &hy Aya, literally ‘abiding under his shadow.’ Compare GAtaka I, 91. 138 THE QUESTIONS OF KING MILINDA. _ IV, 1,2. 2. Now Milinda the king, when the night was turning into day, and the sun had risen, bathed, and with hands clasped and raised to his forehead, called to mind the Buddhas of the past, the present, and the future, and solemnly undertook the observance of the eightfold vow, saying to himself: ‘ For seven days from now will I do penance by taking upon myself the observance of the eight rules, and when my vow is accomplished will I go to the teacher and put to him, as questions, these dilemmas.’ So Milinda the king laid aside his usual dress, and put off his ornaments ; and clad in yellow robes, with only a recluse’s turban! on his head, in appearance like a hermit, did he carry out the eightfold abstinence, keeping in mind the vow—‘ For this seven days I am to decide no case at law. I am ta harbour no lustful thought, no thought of ill-will, no thought tending to delusion. ‘Towards all slaves, servants, and dependents I am to show a meek and lowly disposition. [91] I am to watch carefully over every bodily act, and over my six organs of sense. And I am to fill my heart with thoughts of love towards all beings.’ Keeping this eightfold vow, establishing his heart in this eightfold moral law, for seven days he went not forth. But as the night was passing into day, at sunrise of the eighth day, he took his breakfast early, and then with downcast eyes and measured words, gentle in manner, collected in thought, glad and pleased and rejoicing in heart, did he go to Nagasena. And bowing down at his feet, he stood respectfully on one side, and said : 3. ‘There is a certain matter, venerable Nagasena, 1 Pafistsakam. See GAtaka II, 197. IV, 1, 4. SECRET DOCTRINE. 139
3And bowing down at his feet, he stood respectfully on one side, and said : 3. ‘There is a certain matter, venerable Nagasena, 1 Pafistsakam. See GAtaka II, 197. IV, 1, 4. SECRET DOCTRINE. 139 that I desire to talk over with you alone. I wish no third person to be present. In some deserted spot, some secluded place in the forest, fit in all the eight respects for a recluse, there should this point of mine be put. And therein let there be nothing hid from me, nothing kept secret. I am now ina fit state to hear secret things when we are deep in consultation. And the meaning of what I say can be made clear by illustration. As it is to the broad earth, O N&gasena, that it is right to entrust treasure when occasion arises for laying treasure by, so is it to me that it is right to entrust secret things when we are deep in consultation.’ 4. Then having gone with the master to a secluded spot he further said: ‘There are eight kinds of places, NAgasena, which ought to be altogether avoided by a man who wants to consult. No wise man will talk a matter over in such places, or the matter falls to the ground and is brought to no conclusion, And what are the eight? Uneven ground, spots unsafe by fear of men, windy places, hiding spots, sacred places, high roads, light bambd bridges, and public bathing places.’ The Elder asked: ‘What is the objection to each of these ?’ The king replied : ‘On uneven ground, Nagasena, [82] the matter discussed becomes jerky, verbose, and diffuse, and comes to nothing. In unsafe places the mind is disturbed, and being disturbed does not follow the point clearly. In windy spots the voice is indistinct. In hiding places there are eavesdroppers. In sacred places the question discussed is apt to be diverted to the serious surroundings. On a high road it is apt to become frivolous, on a 140 THE QUESTIONS OF KING MILINDA. _IV,1, 5. bridge unsteady and wavering, at a public bathing place the discussion would be matter of common talk. Therefore is it said’: “Uneven ground, unsafe and windy spots, And hiding places, and god-haunted shrines, High roads, and bridges, and all bathing ghats— These eight avoid when talking of high things.”’ 5. ‘ There are eight kinds of people, Nagasena, who when talking a matter over, spoil the discussion. And who are the eight ? He who walks in lust, he who walks in ill-will, he who walks in delusion, he who walks in pride, the greedy man, the sluggard, the man of one idea, and the fool.’ ‘What is the objection to each of these ?’ asked the Elder. ‘The first spoils the discussion by his lust, the next by his ill-will, the third by his delusions, the fourth by his pride, the fifth by his greed, the sixth by his sloth, the seventh by his narrowness, and the last by his folly. Therefore is it said: “ The lustful, angry, or bewildered man, The proud, the greedy, or the slothful man, The man of one idea, and the poor fool— These eight are spoilers of high argument.”’
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* That is kah4pamas, ‘half-pennies.’ IIT, 7, 18. DEPARTURE. 135 choice of anything in the palace that it is lawful for you to take.’ And when the Elder refused, saying he had enough to live on, the king rejoined : ‘I know, Sir, you have enough to live on. But you should both protect me and protect yourself—yourself from the possibility of a public rumour to the effect that you convinced me but received nothing from me, and me from the possibility of a public rumour that though I was convinced I would give nothing in acknowledgement.’ ‘ Let it be as you wish, great king,’ was the reply.. Then the king said: ‘As the lion, the king of beasts, when put into a cage, though it were of gold, would turn his face longingly to the outside ; even so do I, though I dwell in the world, turn my thoughts longingly to the higher life of you recluses. But, Sir, if I were to give up the household life and renounce the world it would not be long I should have to live, so many are my foes.’ Then the venerable Nagasena, having thus solved the questions put by Milinda the king, arose from his seat and departed to the hermitage. 18. Not long after Nagasena had gone, Milinda the king thought over to himself whether he had propounded his questions rightly, and whether the replies had been properly made. And he came to the conclusion that to questions well put replies had been well given. And NAgasena likewise, when he reached the hermitage, thought the matter over to himself, and concluded that to questions well put right replies had been given. Now Nagasena robed himself early in the morning, and went with his bowl in his hand to the palace, 136 THE QUESTIONS OF KING MILINDA. III, 7, 18. and sat down on the seat prepared for him. And Milinda saluted the venerable NAgasena, [89] and sat down respectfully at his side, and said to him: ‘Pray do not think, Sir, that I was kept awake all the rest of the night exulting in the thought of having questioned you. I was debating with myself as to whether I had asked aright, and had been rightly answered. And I concluded that I had.’ And the Elder on his part said: ‘ Pray do not suppose, great king, that I passed the rest of the night rejoicing at having answered all you asked. I too was thinking over what had been said by us both. And I came to the result that you had questioned well, and that I had rightly answered.’ Thus did these two great men congratulate each the other on what he had spoken well. Here ends the answering of the problems of the questions of Milinda. IV, 1, 1. DILEMMAS. 137 BOOK IV. MEWDAKA-PANHO. THE SOLVING OF DILEMMAS. Cuapter 1. [90] 1. Master of words and sophistry, clever and wise Milinda tried to test great Nagasena’s skill. Leaving him not!, again and yet again, He questioned and cross-questioned him, until His own skill was proved foolishness. Then he became a student of the Holy Writ. All night, in secrecy, he pondered o’er The ninefold Scriptures, and therein he found
2Leaving him not!, again and yet again, He questioned and cross-questioned him, until His own skill was proved foolishness. Then he became a student of the Holy Writ. All night, in secrecy, he pondered o’er The ninefold Scriptures, and therein he found Dilemmas hard to solve, and full of snares. And thus he thought: ‘The conquering Buddha's words Are many-sided, some explanatory, Some spoken as occasion rose to speak, Some dealing fully with essential points. Through ignorance of what, each time, was meant There will be strife hereafter as to what The King of Righteousness has thus laid down In these diverse and subtle utterances. Let me now gain great Nagasena’s ear, And putting to him that which seems so strange And hard—yea contradictory—get him To solve it. So in future times, when men Begin to doubt, the light of his solutions Shall guide them, too, along the path of Truth.’ ? Vasanto tassa &hy Aya, literally ‘abiding under his shadow.’ Compare GAtaka I, 91. 138 THE QUESTIONS OF KING MILINDA. _ IV, 1,2. 2. Now Milinda the king, when the night was turning into day, and the sun had risen, bathed, and with hands clasped and raised to his forehead, called to mind the Buddhas of the past, the present, and the future, and solemnly undertook the observance of the eightfold vow, saying to himself: ‘ For seven days from now will I do penance by taking upon myself the observance of the eight rules, and when my vow is accomplished will I go to the teacher and put to him, as questions, these dilemmas.’ So Milinda the king laid aside his usual dress, and put off his ornaments ; and clad in yellow robes, with only a recluse’s turban! on his head, in appearance like a hermit, did he carry out the eightfold abstinence, keeping in mind the vow—‘ For this seven days I am to decide no case at law. I am ta harbour no lustful thought, no thought of ill-will, no thought tending to delusion. ‘Towards all slaves, servants, and dependents I am to show a meek and lowly disposition. [91] I am to watch carefully over every bodily act, and over my six organs of sense. And I am to fill my heart with thoughts of love towards all beings.’ Keeping this eightfold vow, establishing his heart in this eightfold moral law, for seven days he went not forth. But as the night was passing into day, at sunrise of the eighth day, he took his breakfast early, and then with downcast eyes and measured words, gentle in manner, collected in thought, glad and pleased and rejoicing in heart, did he go to Nagasena. And bowing down at his feet, he stood respectfully on one side, and said : 3. ‘There is a certain matter, venerable Nagasena, 1 Pafistsakam. See GAtaka II, 197. IV, 1, 4. SECRET DOCTRINE. 139
3And bowing down at his feet, he stood respectfully on one side, and said : 3. ‘There is a certain matter, venerable Nagasena, 1 Pafistsakam. See GAtaka II, 197. IV, 1, 4. SECRET DOCTRINE. 139 that I desire to talk over with you alone. I wish no third person to be present. In some deserted spot, some secluded place in the forest, fit in all the eight respects for a recluse, there should this point of mine be put. And therein let there be nothing hid from me, nothing kept secret. I am now ina fit state to hear secret things when we are deep in consultation. And the meaning of what I say can be made clear by illustration. As it is to the broad earth, O N&gasena, that it is right to entrust treasure when occasion arises for laying treasure by, so is it to me that it is right to entrust secret things when we are deep in consultation.’ 4. Then having gone with the master to a secluded spot he further said: ‘There are eight kinds of places, NAgasena, which ought to be altogether avoided by a man who wants to consult. No wise man will talk a matter over in such places, or the matter falls to the ground and is brought to no conclusion, And what are the eight? Uneven ground, spots unsafe by fear of men, windy places, hiding spots, sacred places, high roads, light bambd bridges, and public bathing places.’ The Elder asked: ‘What is the objection to each of these ?’ The king replied : ‘On uneven ground, Nagasena, [82] the matter discussed becomes jerky, verbose, and diffuse, and comes to nothing. In unsafe places the mind is disturbed, and being disturbed does not follow the point clearly. In windy spots the voice is indistinct. In hiding places there are eavesdroppers. In sacred places the question discussed is apt to be diverted to the serious surroundings. On a high road it is apt to become frivolous, on a 140 THE QUESTIONS OF KING MILINDA. _IV,1, 5. bridge unsteady and wavering, at a public bathing place the discussion would be matter of common talk. Therefore is it said’: “Uneven ground, unsafe and windy spots, And hiding places, and god-haunted shrines, High roads, and bridges, and all bathing ghats— These eight avoid when talking of high things.”’ 5. ‘ There are eight kinds of people, Nagasena, who when talking a matter over, spoil the discussion. And who are the eight ? He who walks in lust, he who walks in ill-will, he who walks in delusion, he who walks in pride, the greedy man, the sluggard, the man of one idea, and the fool.’ ‘What is the objection to each of these ?’ asked the Elder. ‘The first spoils the discussion by his lust, the next by his ill-will, the third by his delusions, the fourth by his pride, the fifth by his greed, the sixth by his sloth, the seventh by his narrowness, and the last by his folly. Therefore is it said: “ The lustful, angry, or bewildered man, The proud, the greedy, or the slothful man, The man of one idea, and the poor fool— These eight are spoilers of high argument.”’
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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