Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Morris in the ‘ Journal of the Pali Text Society, 1886, pp. 113, 114. IV, 2, 32. SCHISM. 227 to light, the arguments of the adversaries have been broken down, insight has been awakened in the sons of the Conqueror.’ [Here ends the dilemma as to the Buddha and his following.] [scuIsm. ] 31. ‘Venerable Nagasena, your people say: “The Tath4gata is a person whose following can never be broken up.” And again they say: “At one stroke Devadatta seduced five hundred of the brethren '.” If the first be true the second is false, but if the second be correct then the first is wrong. [161] This too is a double-pointed problem, profound, hard to unravel, more knotty than a knot. By it these people are veiled, obstructed, hindered, shut in, and enveloped. Herein show your skill as against the arguments of the adversaries.’ 32. ‘ Both statements, O king, are correct. But the latter is owing to the power of the breach maker. Where there is one to make the breach, a mother will be separated from her son, and the son will break with the mother, or the father with the son and the son with the father, or the brother from the sister and the sister from the brother, or friend from friend. <A ship pieced together with timber of all sorts is broken up by the force of the violence of the waves, and a tree in full bearing and full of sap is broken down by the force of the violence of the wind, and gold of the finest sort is divided by 1 Neither of these phrases is to be found in the published texts in these words. But the latter sums up the episode related in the Xullavagga VII, 4, 1. Q2 228 THE QUESTIONS OF KING MILINDA. IV, 2, 32. bronze. But it is not the intention of the wise, it is not the will of the Buddhas, it is not the desire of those who are learned that the following of the Tathagata should be broken up. And there is a special sense in which it is said that that cannot be. It is an unheard-of thing, so far as I know, that his following could be broken up by anything done or taken, any unkindly word, any wrong action, any injustice, in all the conduct, wheresoever or whatsoever, of the Tathagata himself. In that sense his following is invulnerable. And you yourself, do you know of any instance in all the ninefold word of the Buddha of anything done by a Bodisat which broke up the following of the Tathagata ?’ ‘No, Sir. Such a thing has never been seen or heard in the world. It is very good, Nagasena, what you say: and I accept it so.’ (Here ends the dilemma as to schism.] Here ends the Second Chapter. IV, 3, 1. THE DHARMA. 229 Book IV. Cuapter 3. [PRECEDENCE OF THE DHARMA.]
2Such a thing has never been seen or heard in the world. It is very good, Nagasena, what you say: and I accept it so.’ (Here ends the dilemma as to schism.] Here ends the Second Chapter. IV, 3, 1. THE DHARMA. 229 Book IV. Cuapter 3. [PRECEDENCE OF THE DHARMA.] 1. ‘Venerable Nagasena, it was said by the Blessed One: “ For it is the Dhamma, O VAsettha, which is ‘the best in the world}, as regards both what we now see, and what is yet to come.” But again (according to your people) the devout Iayman who has entered the Excellent Way, for whom the possibility of rebirth in any place of woe has passed away, who has attained to insight, and to whom the doctrine is known, even such a one ought to salute and to rise from his seat in token of respect for, and to revere, any member of the Order, though a novice,and though he be unconverted*. Now if the Dhamma be the best that rule of conduct is wrong, but if that be right then the first statement must be wrong. 1 This is a quotation from a celebrated verse, which is, as it were, the national anthem of those who, in the struggle for religious and ceremonial supremacy between the Brahmans and the nobles, took the side of the nobles (the Khattiyas). As might be expected it is not seldom found in the Buddhist Suttas, and is often put in the mouth of the Buddha, the most distinguished of these Khattiyas who were transcendental rather than military. It runs: ‘The Khattiya is the best in the world of those who observe the rules of exogamous marriage, but of the whole race of men and gods he who has wisdom and righteousness is the best.’ See, for instance, the Amba//ha Sutta, in the Digha Nik4ya, and the Sumangala Vilasinf on that passage. By ‘best in the world’ is meant ‘entitled to take precedence before all others,’ not best in the moral sense. * From the Agga#fa Sutta in the Digha Nikaya. ’ I cannot give any authority for this, but it is no doubt correct Buddhism according to the spirit of the Pisakas. 230 THE QUESTIONS OF KING MILINDA. _eIV, 3, 2. This too is a double-pointed problem. It is now put to you, and you have to solve it.’ [162] 2. ‘The Blessed One said what you have quoted, and you have rightly described the rule of conduct. But there is a reason for that rule, and that is this. There are these twenty personal qualities, making up the Samamzaship of a Samama, and these two outward sigtts!, by reason of which the Samaza is worthy of salutation, and of respect, and of reverence. And what are they? The best form of self-restraint, the highest kind of self-control*, right conduct, calm manners 5, mastery over (his deeds and words *), subjugation (of his senses °), long-suffering *, sympathy’, 1 Lingdni. See above, IV, 1, 61. * Aggoniyamo. Hinasi-kumburé takes agga in the sense of Arahatship: ‘Niwan dena pratipattiyen yukta bawa.’ Niyama is a self-imposed vow.
3See above, IV, 1, 61. * Aggoniyamo. Hinasi-kumburé takes agga in the sense of Arahatship: ‘Niwan dena pratipattiyen yukta bawa.’ Niyama is a self-imposed vow. * Vihara, which the Simhalese glosses by: ‘Sansun iriy4patha wiharamayen yukta bawa,’ (‘because he continues in the practice of tranquil deportment.’) “Samyama. ‘Kaya wak samyamayen yukta bawa.’ ®* Samvaro. ‘Indriya samvarayen yukta bawa.’ ® Khanti, which the Simhalese repeats. 7 Sorakkam. ‘Because he is docile and pleasant of speech,’ says the Simhalese: ‘Suwada kikaru bhawayen yukta bawa. It is an abstract noun formed from surata, and does not occur in Sanskrit, though Boéhtlingk-Roth give one authority for it (under sauratya) from a Buddhist work, the Vyutpatti. It is one of the many instances in which the Buddhist ethics has put new and higher meaning into current phrases, for in Sanskrit literature surata (literally ‘high pleasure’) is used frequently enough, but almost without exception in an obscene sense. The commentary on Gataka III, 442 only repeats the word. It is there, as here, and in the Vyutpatti, and at Anguttara II, 15, 3, always allied with khanti. My translation follows Childers (who probably follows Bohtlingk-Roth) ; but the Simhalese gloss here makes me very doubtful as to the exact connotation which the early Buddhists associated with ‘high pleasure.’ IV, 3, 2. THE DHARMA. 231 the practice of solitude, love of solitude *, meditation®, modesty and fear of doing wrong‘, zeal, earnestness °, the taking upon himself of the precepts’, recitation (of the Scriptures)*, asking questions (of those wise in the Dhamma and Vinaya), rejoicing in the Silas and other (rules of morality), freedom from attachment (to the things of the world), fulfilment of the precepts—and the wearing of the yellow robe, and the being shaven. [163] In the practice of all these things does the member of the Order live. By being deficient in none of them, by being perfect in all, accomplished in all, endowed with all of them does he reach forward to the condition of Arahatship, to the condition of those who have nothing left to learn; he is marching towards the highest of all Jands*. Thus it is because he sees him to be in the company of the Worthy Ones (the Arahats) that the layman who has already entered on the Excellent Way thinks it worthy in him” to ' Ekatta-dariya=‘Ekalawa hosirimen yukta bawa.’ * Ekattabhirati. * Pasisallamam, not samadhi. Kittek4grata says the Simhalese. ‘ Hiri-otappam. 5 Viriyam, ‘the zeal of the fourfold effort (pradh4na) towards the making of Arahatship,’ is the Simhalese gloss. ° AppamAdo, ‘in the search for Arahatship,’ says Hinafikumburé, 7 Sikkha-sam4danam. ‘Learning them, investigating their meaning, love of the virtuous law laid down in them,’ expands Hina/i-kumburé, ® Uddero. There is a lacuna here in the Simhalese. It has nothing more till we come to the shaven head. * Amrita maha avakasa bhimiyaéa says the Simhalese (p. 205).
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.
1Morris in the ‘ Journal of the Pali Text Society, 1886, pp. 113, 114. IV, 2, 32. SCHISM. 227 to light, the arguments of the adversaries have been broken down, insight has been awakened in the sons of the Conqueror.’ [Here ends the dilemma as to the Buddha and his following.] [scuIsm. ] 31. ‘Venerable Nagasena, your people say: “The Tath4gata is a person whose following can never be broken up.” And again they say: “At one stroke Devadatta seduced five hundred of the brethren '.” If the first be true the second is false, but if the second be correct then the first is wrong. [161] This too is a double-pointed problem, profound, hard to unravel, more knotty than a knot. By it these people are veiled, obstructed, hindered, shut in, and enveloped. Herein show your skill as against the arguments of the adversaries.’ 32. ‘ Both statements, O king, are correct. But the latter is owing to the power of the breach maker. Where there is one to make the breach, a mother will be separated from her son, and the son will break with the mother, or the father with the son and the son with the father, or the brother from the sister and the sister from the brother, or friend from friend. <A ship pieced together with timber of all sorts is broken up by the force of the violence of the waves, and a tree in full bearing and full of sap is broken down by the force of the violence of the wind, and gold of the finest sort is divided by 1 Neither of these phrases is to be found in the published texts in these words. But the latter sums up the episode related in the Xullavagga VII, 4, 1. Q2 228 THE QUESTIONS OF KING MILINDA. IV, 2, 32. bronze. But it is not the intention of the wise, it is not the will of the Buddhas, it is not the desire of those who are learned that the following of the Tathagata should be broken up. And there is a special sense in which it is said that that cannot be. It is an unheard-of thing, so far as I know, that his following could be broken up by anything done or taken, any unkindly word, any wrong action, any injustice, in all the conduct, wheresoever or whatsoever, of the Tathagata himself. In that sense his following is invulnerable. And you yourself, do you know of any instance in all the ninefold word of the Buddha of anything done by a Bodisat which broke up the following of the Tathagata ?’ ‘No, Sir. Such a thing has never been seen or heard in the world. It is very good, Nagasena, what you say: and I accept it so.’ (Here ends the dilemma as to schism.] Here ends the Second Chapter. IV, 3, 1. THE DHARMA. 229 Book IV. Cuapter 3. [PRECEDENCE OF THE DHARMA.]
2Such a thing has never been seen or heard in the world. It is very good, Nagasena, what you say: and I accept it so.’ (Here ends the dilemma as to schism.] Here ends the Second Chapter. IV, 3, 1. THE DHARMA. 229 Book IV. Cuapter 3. [PRECEDENCE OF THE DHARMA.] 1. ‘Venerable Nagasena, it was said by the Blessed One: “ For it is the Dhamma, O VAsettha, which is ‘the best in the world}, as regards both what we now see, and what is yet to come.” But again (according to your people) the devout Iayman who has entered the Excellent Way, for whom the possibility of rebirth in any place of woe has passed away, who has attained to insight, and to whom the doctrine is known, even such a one ought to salute and to rise from his seat in token of respect for, and to revere, any member of the Order, though a novice,and though he be unconverted*. Now if the Dhamma be the best that rule of conduct is wrong, but if that be right then the first statement must be wrong. 1 This is a quotation from a celebrated verse, which is, as it were, the national anthem of those who, in the struggle for religious and ceremonial supremacy between the Brahmans and the nobles, took the side of the nobles (the Khattiyas). As might be expected it is not seldom found in the Buddhist Suttas, and is often put in the mouth of the Buddha, the most distinguished of these Khattiyas who were transcendental rather than military. It runs: ‘The Khattiya is the best in the world of those who observe the rules of exogamous marriage, but of the whole race of men and gods he who has wisdom and righteousness is the best.’ See, for instance, the Amba//ha Sutta, in the Digha Nik4ya, and the Sumangala Vilasinf on that passage. By ‘best in the world’ is meant ‘entitled to take precedence before all others,’ not best in the moral sense. * From the Agga#fa Sutta in the Digha Nikaya. ’ I cannot give any authority for this, but it is no doubt correct Buddhism according to the spirit of the Pisakas. 230 THE QUESTIONS OF KING MILINDA. _eIV, 3, 2. This too is a double-pointed problem. It is now put to you, and you have to solve it.’ [162] 2. ‘The Blessed One said what you have quoted, and you have rightly described the rule of conduct. But there is a reason for that rule, and that is this. There are these twenty personal qualities, making up the Samamzaship of a Samama, and these two outward sigtts!, by reason of which the Samaza is worthy of salutation, and of respect, and of reverence. And what are they? The best form of self-restraint, the highest kind of self-control*, right conduct, calm manners 5, mastery over (his deeds and words *), subjugation (of his senses °), long-suffering *, sympathy’, 1 Lingdni. See above, IV, 1, 61. * Aggoniyamo. Hinasi-kumburé takes agga in the sense of Arahatship: ‘Niwan dena pratipattiyen yukta bawa.’ Niyama is a self-imposed vow.
3See above, IV, 1, 61. * Aggoniyamo. Hinasi-kumburé takes agga in the sense of Arahatship: ‘Niwan dena pratipattiyen yukta bawa.’ Niyama is a self-imposed vow. * Vihara, which the Simhalese glosses by: ‘Sansun iriy4patha wiharamayen yukta bawa,’ (‘because he continues in the practice of tranquil deportment.’) “Samyama. ‘Kaya wak samyamayen yukta bawa.’ ®* Samvaro. ‘Indriya samvarayen yukta bawa.’ ® Khanti, which the Simhalese repeats. 7 Sorakkam. ‘Because he is docile and pleasant of speech,’ says the Simhalese: ‘Suwada kikaru bhawayen yukta bawa. It is an abstract noun formed from surata, and does not occur in Sanskrit, though Boéhtlingk-Roth give one authority for it (under sauratya) from a Buddhist work, the Vyutpatti. It is one of the many instances in which the Buddhist ethics has put new and higher meaning into current phrases, for in Sanskrit literature surata (literally ‘high pleasure’) is used frequently enough, but almost without exception in an obscene sense. The commentary on Gataka III, 442 only repeats the word. It is there, as here, and in the Vyutpatti, and at Anguttara II, 15, 3, always allied with khanti. My translation follows Childers (who probably follows Bohtlingk-Roth) ; but the Simhalese gloss here makes me very doubtful as to the exact connotation which the early Buddhists associated with ‘high pleasure.’ IV, 3, 2. THE DHARMA. 231 the practice of solitude, love of solitude *, meditation®, modesty and fear of doing wrong‘, zeal, earnestness °, the taking upon himself of the precepts’, recitation (of the Scriptures)*, asking questions (of those wise in the Dhamma and Vinaya), rejoicing in the Silas and other (rules of morality), freedom from attachment (to the things of the world), fulfilment of the precepts—and the wearing of the yellow robe, and the being shaven. [163] In the practice of all these things does the member of the Order live. By being deficient in none of them, by being perfect in all, accomplished in all, endowed with all of them does he reach forward to the condition of Arahatship, to the condition of those who have nothing left to learn; he is marching towards the highest of all Jands*. Thus it is because he sees him to be in the company of the Worthy Ones (the Arahats) that the layman who has already entered on the Excellent Way thinks it worthy in him” to ' Ekatta-dariya=‘Ekalawa hosirimen yukta bawa.’ * Ekattabhirati. * Pasisallamam, not samadhi. Kittek4grata says the Simhalese. ‘ Hiri-otappam. 5 Viriyam, ‘the zeal of the fourfold effort (pradh4na) towards the making of Arahatship,’ is the Simhalese gloss. ° AppamAdo, ‘in the search for Arahatship,’ says Hinafikumburé, 7 Sikkha-sam4danam. ‘Learning them, investigating their meaning, love of the virtuous law laid down in them,’ expands Hina/i-kumburé, ® Uddero. There is a lacuna here in the Simhalese. It has nothing more till we come to the shaven head. * Amrita maha avakasa bhimiyaéa says the Simhalese (p. 205).
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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