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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Therefore 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.”’ 6. ‘There are nine kinds of people, Nagasena, who let out a secret that has been talked over with them, and treasure it not up in their hearts. And who are the nine? The lustful man reveals it in obedience to some lust, the ill-tempered man in con- 1 It is not known where the verses here (or the others quoted in these two pages) are taken from. IV, 1,8. THE RIPENING OF INSIGHT. I4I sequence of some ill-will, the deluded man under some mistake. [93] The timid man reveals it through fear, and the man greedy for gain to get something out of it. A woman reveals it through infirmity, a drunkard in his eagerness for drink, a eunuch because of his imperfection, and a child through fickleness. Therefore is it said : “ The lustful, angry, or bewildered man, The timid man, and he who seeks for gain, A woman, drunkard, eunuch, or a child— These nine are fickle, wavering, and mean. When secret things are talked over to them They straightway become public property.”’ 7. ‘There are eight causes, NA&gasena, of the advance, the-ripening of insight. And what are the eight? The advance of years, the growth of reputation, frequent questioning, association with teachers, one’s own reflection, converse with the wise, cultivation of the loveable, and dwelling in a pleasant land. Therefore is it said: “ By growth in reputation, and in years, By questioning, and by the master’s aid, By thoughtfulness, and converse with the wise, By intercourse with men worthy of love, By residence within a pleasant spot— By these nine is one’s insight purified. They who have these, their wisdom grows'.”’ 8. ‘This spot, Nagasena, is free from the objections to talking matters over. And I am a model companion for any one desiring to do so. _I can keep a 1 Pabhiggati in the text appears not to be an old error. The Simhalese repeats it, but leaves it untranslated. 142 THE QUESTIONS OF KING MILINDA. _ IV, 1,8. secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me.
2The Simhalese repeats it, but leaves it untranslated. 142 THE QUESTIONS OF KING MILINDA. _ IV, 1,8. secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me. [94] ‘ Now towards a pupil who conducts himself thus aright the teacher ought to conduct himself in accordance with the twenty-five virtues of a teacher. And what are the twenty-five? He must always and without fail keep guard over his pupil. He must let him know what to cultivate, and what to avoid; about what he should be earnest, and what he may neglect. He must instruct him as to sleep, and as to keeping himself in health, and as to what food he may take, and what reject. He should teach him discrimination! (in food), and share with him all that is put, as alms, into his own bowl. He should encourage him, saying: “Be not afraid. You will gain advantage (from what is here taught you).” He should advise him as to the people whose company he should keep, and as to the villages and Vihdras he should frequent. He should never indulge in (foolish) talk? with him. When he sees any, defect in him he should easily pardon it. He should be zealous, he should teach nothing partially, keep nothing secret, and hold nothing back ®, He should look upon him in his heart as a son, saying to himself: “I have begotten him in 1 Viseso. It does not say in what, and the Simhalese simply repeats the word. 2 Sallapo na katabbo. The Simhalese merely repeats the word, which is often used without any bad connotation. See, for instance, GAtaka I, 112. > So that, in the author’s opinion, there is no ‘Esoteric Doctrine’ in true Buddhism. See the note, below, on IV, 4, 8. IV, 1, 9. THE MODEL TEACHER. 143 learning 1.” He should strive to bring him forward, saying to himself: “How can I keep him from going back ?” He should determine in himself to make him strong in knowledge, saying to himself: “I will make him mighty.” He should love him, never desert him in necessity, never neglect him in anything he ought to do for him, always befriend him—so far as he can rightly do so*—when he does wrong. These, Sir, are the twenty-five good qualities in a teacher. Treat me altogether in accordance therewith. Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise; and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’
3Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise; and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’ 9. Then the Elder agreed to what he had said, and in his turn set out the ten good qualities which ought to be found in a lay disciple: ‘ These ten, O king, are the virtues of a lay disciple. He suffers like pain and feels like joy as the Order does. He takes the Doctrine (Dhamma) as his master. He delights in giving so far as he is able to give. On seeing the religion (Dhamma) of the Conqueror decay, he does his best to revive it. He holds right views. Having no passion for excitement ®, he runs *® So also in the Vinaya (Mahdvagga I, 25, 6). * In the well-known passage in the Vinaya in which the mutual duties of pupils and teachers are set out in full (Mahavagga I, 25, 26, translated in the ‘ Vinaya Texts,’ vol. i, pp. 154 and foll.) there is a similar injunction (25, 22= 26, 10) which throws light on the meaning of dhammena here. * Apagata-ko/fthala-mangaliko. ‘Laying aside the erroneous views and discipline called ko/Qhala and mangalika,’ says the Simhalese. 144 THE QUESTIONS OF KING MILINDA. IV, 1, to. not after any other teacher his life long. He keeps guard over himself in thought and deed. He delights in peace, is a lover of peace. He feels no jealousy, [95] and walks not in religion in a quarrelsome spirit. He takes his refuge in the Buddha, he takes his refuge in the Doctrine, he takes his refuge in the Order. These, great king, are the ten good qualities of a lay disciple. They exist all of them in you. Hence is it fit, and right, and becoming in you that, seeing the decay of the religion of the Conqueror, you desire its prosperity. I give you leave. Ask of me whatever you will.’ {Here ends the introduction to the solving of dilemmas. } THE DILEMMAS. [ON HONOURS PAID TO THE BUDDHA.] 10. Then Milinda the king, having thus been granted leave, fell at the feet of the teacher, and raising his clasped hands to his forehead, said: ‘Venerable Nagasena, these leaders of other sects say thus: “If the Buddha accepts gifts he cannot have passed entirely away. He must be still in union with the world, having his being somewhere in it, in the world, a shareholder in the things of the world; and therefore any honour paid to him becomes empty and vain'. On the other hand if he 1 «Because honours should be paid, in the way of worship, to those who have so passed away, and to them only,’ is the implied suggestion, as if it were common ground to the Buddhists and their opponents. But there is no such doctrine in the Pali Pisakas, and could not be. The whole discussion breathes the spirit of a later time. TV, 1, 10. GIFTS. 145
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.
1Therefore 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.”’ 6. ‘There are nine kinds of people, Nagasena, who let out a secret that has been talked over with them, and treasure it not up in their hearts. And who are the nine? The lustful man reveals it in obedience to some lust, the ill-tempered man in con- 1 It is not known where the verses here (or the others quoted in these two pages) are taken from. IV, 1,8. THE RIPENING OF INSIGHT. I4I sequence of some ill-will, the deluded man under some mistake. [93] The timid man reveals it through fear, and the man greedy for gain to get something out of it. A woman reveals it through infirmity, a drunkard in his eagerness for drink, a eunuch because of his imperfection, and a child through fickleness. Therefore is it said : “ The lustful, angry, or bewildered man, The timid man, and he who seeks for gain, A woman, drunkard, eunuch, or a child— These nine are fickle, wavering, and mean. When secret things are talked over to them They straightway become public property.”’ 7. ‘There are eight causes, NA&gasena, of the advance, the-ripening of insight. And what are the eight? The advance of years, the growth of reputation, frequent questioning, association with teachers, one’s own reflection, converse with the wise, cultivation of the loveable, and dwelling in a pleasant land. Therefore is it said: “ By growth in reputation, and in years, By questioning, and by the master’s aid, By thoughtfulness, and converse with the wise, By intercourse with men worthy of love, By residence within a pleasant spot— By these nine is one’s insight purified. They who have these, their wisdom grows'.”’ 8. ‘This spot, Nagasena, is free from the objections to talking matters over. And I am a model companion for any one desiring to do so. _I can keep a 1 Pabhiggati in the text appears not to be an old error. The Simhalese repeats it, but leaves it untranslated. 142 THE QUESTIONS OF KING MILINDA. _ IV, 1,8. secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me.
2The Simhalese repeats it, but leaves it untranslated. 142 THE QUESTIONS OF KING MILINDA. _ IV, 1,8. secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me. [94] ‘ Now towards a pupil who conducts himself thus aright the teacher ought to conduct himself in accordance with the twenty-five virtues of a teacher. And what are the twenty-five? He must always and without fail keep guard over his pupil. He must let him know what to cultivate, and what to avoid; about what he should be earnest, and what he may neglect. He must instruct him as to sleep, and as to keeping himself in health, and as to what food he may take, and what reject. He should teach him discrimination! (in food), and share with him all that is put, as alms, into his own bowl. He should encourage him, saying: “Be not afraid. You will gain advantage (from what is here taught you).” He should advise him as to the people whose company he should keep, and as to the villages and Vihdras he should frequent. He should never indulge in (foolish) talk? with him. When he sees any, defect in him he should easily pardon it. He should be zealous, he should teach nothing partially, keep nothing secret, and hold nothing back ®, He should look upon him in his heart as a son, saying to himself: “I have begotten him in 1 Viseso. It does not say in what, and the Simhalese simply repeats the word. 2 Sallapo na katabbo. The Simhalese merely repeats the word, which is often used without any bad connotation. See, for instance, GAtaka I, 112. > So that, in the author’s opinion, there is no ‘Esoteric Doctrine’ in true Buddhism. See the note, below, on IV, 4, 8. IV, 1, 9. THE MODEL TEACHER. 143 learning 1.” He should strive to bring him forward, saying to himself: “How can I keep him from going back ?” He should determine in himself to make him strong in knowledge, saying to himself: “I will make him mighty.” He should love him, never desert him in necessity, never neglect him in anything he ought to do for him, always befriend him—so far as he can rightly do so*—when he does wrong. These, Sir, are the twenty-five good qualities in a teacher. Treat me altogether in accordance therewith. Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise; and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’
3Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise; and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’ 9. Then the Elder agreed to what he had said, and in his turn set out the ten good qualities which ought to be found in a lay disciple: ‘ These ten, O king, are the virtues of a lay disciple. He suffers like pain and feels like joy as the Order does. He takes the Doctrine (Dhamma) as his master. He delights in giving so far as he is able to give. On seeing the religion (Dhamma) of the Conqueror decay, he does his best to revive it. He holds right views. Having no passion for excitement ®, he runs *® So also in the Vinaya (Mahdvagga I, 25, 6). * In the well-known passage in the Vinaya in which the mutual duties of pupils and teachers are set out in full (Mahavagga I, 25, 26, translated in the ‘ Vinaya Texts,’ vol. i, pp. 154 and foll.) there is a similar injunction (25, 22= 26, 10) which throws light on the meaning of dhammena here. * Apagata-ko/fthala-mangaliko. ‘Laying aside the erroneous views and discipline called ko/Qhala and mangalika,’ says the Simhalese. 144 THE QUESTIONS OF KING MILINDA. IV, 1, to. not after any other teacher his life long. He keeps guard over himself in thought and deed. He delights in peace, is a lover of peace. He feels no jealousy, [95] and walks not in religion in a quarrelsome spirit. He takes his refuge in the Buddha, he takes his refuge in the Doctrine, he takes his refuge in the Order. These, great king, are the ten good qualities of a lay disciple. They exist all of them in you. Hence is it fit, and right, and becoming in you that, seeing the decay of the religion of the Conqueror, you desire its prosperity. I give you leave. Ask of me whatever you will.’ {Here ends the introduction to the solving of dilemmas. } THE DILEMMAS. [ON HONOURS PAID TO THE BUDDHA.] 10. Then Milinda the king, having thus been granted leave, fell at the feet of the teacher, and raising his clasped hands to his forehead, said: ‘Venerable Nagasena, these leaders of other sects say thus: “If the Buddha accepts gifts he cannot have passed entirely away. He must be still in union with the world, having his being somewhere in it, in the world, a shareholder in the things of the world; and therefore any honour paid to him becomes empty and vain'. On the other hand if he 1 «Because honours should be paid, in the way of worship, to those who have so passed away, and to them only,’ is the implied suggestion, as if it were common ground to the Buddhists and their opponents. But there is no such doctrine in the Pali Pisakas, and could not be. The whole discussion breathes the spirit of a later time. TV, 1, 10. GIFTS. 145
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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