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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For if the first injunction be right then this must be wrong, and if this be right then the injunction to do no injury to any one, but to dwell full of love and kindness in the world, must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 36. ‘The Blessed One, great king, gave both the commands you quote. As to the first, to do no injury to any one, but to live full of love and kindness in the world—that is a doctrine approved by all the Buddhas. And that verse is an injunction, an unfolding of the Dhamma, for the Dhamma has as its characteristic that it works no ill. And the saying is thus in thorough accord with it. But as to the second command you quote that is a special use of terms [which you have misunderstood. The real meaning of them is: “ Subdue that which ought to be subdued, strive after, cultivate, favour what is worthy of effort, cultivation, and approval”). The proud heart, great king, is to be subdued, and the lowly heart cultivated—the wicked heart to be subdued, and the good heart to be cultivated—carelessness of thought is to be subdued, and exactness of thought to be cultivated—[186] he who is given over to wrong views is to be subdued, and he who has attained to right views is to be cultivated—he who is not noble? is to be subdued, and the noble one is santati means also ‘lineage, descent,’ the phrase may equally well refer to the sort of punishment I have ventured to put into the text. 1 Ariyo and anariyo used technically in the sense of one who has not, and one who has, entered upon the Noble Eightfold Path. 256 THE QUESTIONS OF KING MILINDA. IV, 3, 37. to be cultivated—the robber! is to be subdued, and the honest brother is to be cultivated.’ 37. ‘Let that be so, Nagasena. But now, in that last word of yours, you have put yourself into my power, you have come round to the sense in which I put my question. For how, venerable Nagasena, is the robber to be subdued by him who sets to work to subdue him ?’ ‘ Thus, great king—if deserving of rebuke let him be rebuked, if of a fine let him be fined, if of banishment let him be banished, if of death let him be put to death.’ ‘Is then, Nagasena, the execution of robbers part’ of the doctrine laid down by the Tathagatas ?’ ‘Certainly not, O king.’ ‘Then why have the Tath4gatas laid down that the robber is to be taught better ?’ ‘Whosoever, great king, may be put to death, he does not suffer execution by reason of the opinion put forth by the Tathagatas. He suffers by reason of what he himself has done. But notwithstanding that the doctrine of the Dhamma has been taught (by the Buddhas) *, would it be possible, great king, _ for a man who had done nothing wrong, and was walking innocently along the streets, to be seized and put to death by any wise person ?’ ‘Certainly not.’
2But notwithstanding that the doctrine of the Dhamma has been taught (by the Buddhas) *, would it be possible, great king, _ for a man who had done nothing wrong, and was walking innocently along the streets, to be seized and put to death by any wise person ?’ ‘Certainly not.’ 1 Coro probably here used figuratively of a member of the Order who is unworthy of it, and injures believing laymen. So the word is used, for instance, in the introductory story (in the Sutta Vibhanga) to the fourth P&rfgika—where four sorts of such religious ‘ robbers’ are distinguished (compare our ‘ wolf in sheep’s clothing ’). But the king takes it literally. * The three words in brackets are Hina/i-kumburé’s gloss. IV, 3, 38 DISMISSAL. 257 ‘But why ?’ ‘ Because of his innocence.’ ‘Just so, great king, since the thief is not put to death through the word of the Tathagata, but only through his own act, how can any fault be rightly found on that account with the Teacher ?’ - ‘It could not be, Sir.’ ‘So you see the teaching of the Tathdgatas is a righteous teaching.’ ‘Very good, Nagasena! That is so, and I accept it as you say.’ [Here ends the problem as to kindness and punishment. ] [THE DISMISSAL OF THE ELDERS.] ' 38. ‘Venerable Nagasena, it was said by the Blessed One : “ Anger I harbour not, nor sulkiness 1.” But on the other hand the Tath4gata dismissed the Elders Sariputta and Moggallana, together with the brethren who formed their company of disciples *, ’ From the Dhaniya Sutta in the Sutta Nipfta (I, 2, 2). * The episode here referred to will be found in the Magghima Nikaya, No. 67. Hinasi-kumburé gives it in full. The Buddha was staying at the Amalakt garden near the Sakya town called Katumé, There the two elders with their attendant 500 disciples came to calluponhim. The resident Bhikkhus received them with applause, and a great hubbub arose. The Buddha enquired what that noise was, like the chattering of fishermen when a net full of fishes was drawn to shore. Ananda told him. Thereupon the Buddha called the brethren together, made a discourse to them on the advantages of quiet, and ‘sent away’ the visitors. They went to the public rest-house in the town. The town’s folk enquired why, and. (35] s 258 THE QUESTIONS OF KING MILINDA. _ IV, 3, 39. How now, Nagasena, [187] was it in anger that the Tathagata sent away? the disciples, or was it in pleasure? Be so good as to explain to me how this was?._ For if, Nagasena, he dismissed them in anger, then had the Tathagata not subdued all liability to anger in himself. But if it was in pleasure, then he did so ignorantly, and without due cause. This too is a double-edged problem now put to you, and you have to solve it.’ 39. ‘The Blessed One did say, O king: “ Anger I harbour not, nor sulkiness.”
3But if it was in pleasure, then he did so ignorantly, and without due cause. This too is a double-edged problem now put to you, and you have to solve it.’ 39. ‘The Blessed One did say, O king: “ Anger I harbour not, nor sulkiness.” And he did dismiss the Elders with their disciples. But that was not in anger. Suppose, O king, that a man were to stumble against some root, or stake, or stone, or potsherd, or on uneven ground, and fall upon the broad earth. Would it be that the broad earth, angry with him, had made him fall ?’ ‘No, indeed, Sir. The broad earth feels neither anger against any man nor delight. It is altogether when they heard the reason, went to the Buddha, and obtained his forgiveness for the offending brethren. The incident is the basis of another question below, IV, 4, 41. 1 Pandmesi means, in the technical legal phraseology of the Buddhist canon law, ‘formally dismissed, sent away, did not allow them any more to be his disciples.’ On this technical meaning of the term, compare Mahfvagga I, 2, 27, and Kullavagga XII, 2, 3. (Childers does not give this use of the word.) But it is difficult to imagine the circumstances under which the Buddha could so have dismissed his two principal disciples. So I think we must take the word in a less formal sense—such, for instance, as we find in Thera G&tha 511, 557. * Etam tava gan&hi imam namfti. I follow Hinafi-kumburé’s rendering (p. 244) of this difficult phrase, according to which there ought to be a full stop in the text after paz4mesi, and these words are supposed to be addressed to N&gasena by Milinda. But I am not at all satisfied that he is right, and the text may be corrupt. IV, 3, 39- DISMISSAL, 259 free from ill-will, neither needs it to fawn on any one. It would be by reason of his own carelessness that that man stumbled and fell.’ ‘Just so, great king, do the Tathagatas experience neither anger against, nor pride in any man. Altogether free are the Tathagatas, the Arahat-Buddhas, alike from ill-will, and from the need to fawn on any one. And those disciples were sent away by reason of what they themselves had done. So also the great ocean endures not association with any corpse. Any dead body there may be in it that does it promptly cast up, and leave high and dry on the shore’, But is it in anger that it casts it up?’ ‘Certainly not, Sir. The broad ocean feels neither anger against any, nor does it take delight in any. It seeks not in the least to please any, and is altogether free from the desire to harm.’
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.
1For if the first injunction be right then this must be wrong, and if this be right then the injunction to do no injury to any one, but to dwell full of love and kindness in the world, must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’ 36. ‘The Blessed One, great king, gave both the commands you quote. As to the first, to do no injury to any one, but to live full of love and kindness in the world—that is a doctrine approved by all the Buddhas. And that verse is an injunction, an unfolding of the Dhamma, for the Dhamma has as its characteristic that it works no ill. And the saying is thus in thorough accord with it. But as to the second command you quote that is a special use of terms [which you have misunderstood. The real meaning of them is: “ Subdue that which ought to be subdued, strive after, cultivate, favour what is worthy of effort, cultivation, and approval”). The proud heart, great king, is to be subdued, and the lowly heart cultivated—the wicked heart to be subdued, and the good heart to be cultivated—carelessness of thought is to be subdued, and exactness of thought to be cultivated—[186] he who is given over to wrong views is to be subdued, and he who has attained to right views is to be cultivated—he who is not noble? is to be subdued, and the noble one is santati means also ‘lineage, descent,’ the phrase may equally well refer to the sort of punishment I have ventured to put into the text. 1 Ariyo and anariyo used technically in the sense of one who has not, and one who has, entered upon the Noble Eightfold Path. 256 THE QUESTIONS OF KING MILINDA. IV, 3, 37. to be cultivated—the robber! is to be subdued, and the honest brother is to be cultivated.’ 37. ‘Let that be so, Nagasena. But now, in that last word of yours, you have put yourself into my power, you have come round to the sense in which I put my question. For how, venerable Nagasena, is the robber to be subdued by him who sets to work to subdue him ?’ ‘ Thus, great king—if deserving of rebuke let him be rebuked, if of a fine let him be fined, if of banishment let him be banished, if of death let him be put to death.’ ‘Is then, Nagasena, the execution of robbers part’ of the doctrine laid down by the Tathagatas ?’ ‘Certainly not, O king.’ ‘Then why have the Tath4gatas laid down that the robber is to be taught better ?’ ‘Whosoever, great king, may be put to death, he does not suffer execution by reason of the opinion put forth by the Tathagatas. He suffers by reason of what he himself has done. But notwithstanding that the doctrine of the Dhamma has been taught (by the Buddhas) *, would it be possible, great king, _ for a man who had done nothing wrong, and was walking innocently along the streets, to be seized and put to death by any wise person ?’ ‘Certainly not.’
2But notwithstanding that the doctrine of the Dhamma has been taught (by the Buddhas) *, would it be possible, great king, _ for a man who had done nothing wrong, and was walking innocently along the streets, to be seized and put to death by any wise person ?’ ‘Certainly not.’ 1 Coro probably here used figuratively of a member of the Order who is unworthy of it, and injures believing laymen. So the word is used, for instance, in the introductory story (in the Sutta Vibhanga) to the fourth P&rfgika—where four sorts of such religious ‘ robbers’ are distinguished (compare our ‘ wolf in sheep’s clothing ’). But the king takes it literally. * The three words in brackets are Hina/i-kumburé’s gloss. IV, 3, 38 DISMISSAL. 257 ‘But why ?’ ‘ Because of his innocence.’ ‘Just so, great king, since the thief is not put to death through the word of the Tathagata, but only through his own act, how can any fault be rightly found on that account with the Teacher ?’ - ‘It could not be, Sir.’ ‘So you see the teaching of the Tathdgatas is a righteous teaching.’ ‘Very good, Nagasena! That is so, and I accept it as you say.’ [Here ends the problem as to kindness and punishment. ] [THE DISMISSAL OF THE ELDERS.] ' 38. ‘Venerable Nagasena, it was said by the Blessed One : “ Anger I harbour not, nor sulkiness 1.” But on the other hand the Tath4gata dismissed the Elders Sariputta and Moggallana, together with the brethren who formed their company of disciples *, ’ From the Dhaniya Sutta in the Sutta Nipfta (I, 2, 2). * The episode here referred to will be found in the Magghima Nikaya, No. 67. Hinasi-kumburé gives it in full. The Buddha was staying at the Amalakt garden near the Sakya town called Katumé, There the two elders with their attendant 500 disciples came to calluponhim. The resident Bhikkhus received them with applause, and a great hubbub arose. The Buddha enquired what that noise was, like the chattering of fishermen when a net full of fishes was drawn to shore. Ananda told him. Thereupon the Buddha called the brethren together, made a discourse to them on the advantages of quiet, and ‘sent away’ the visitors. They went to the public rest-house in the town. The town’s folk enquired why, and. (35] s 258 THE QUESTIONS OF KING MILINDA. _ IV, 3, 39. How now, Nagasena, [187] was it in anger that the Tathagata sent away? the disciples, or was it in pleasure? Be so good as to explain to me how this was?._ For if, Nagasena, he dismissed them in anger, then had the Tathagata not subdued all liability to anger in himself. But if it was in pleasure, then he did so ignorantly, and without due cause. This too is a double-edged problem now put to you, and you have to solve it.’ 39. ‘The Blessed One did say, O king: “ Anger I harbour not, nor sulkiness.”
3But if it was in pleasure, then he did so ignorantly, and without due cause. This too is a double-edged problem now put to you, and you have to solve it.’ 39. ‘The Blessed One did say, O king: “ Anger I harbour not, nor sulkiness.” And he did dismiss the Elders with their disciples. But that was not in anger. Suppose, O king, that a man were to stumble against some root, or stake, or stone, or potsherd, or on uneven ground, and fall upon the broad earth. Would it be that the broad earth, angry with him, had made him fall ?’ ‘No, indeed, Sir. The broad earth feels neither anger against any man nor delight. It is altogether when they heard the reason, went to the Buddha, and obtained his forgiveness for the offending brethren. The incident is the basis of another question below, IV, 4, 41. 1 Pandmesi means, in the technical legal phraseology of the Buddhist canon law, ‘formally dismissed, sent away, did not allow them any more to be his disciples.’ On this technical meaning of the term, compare Mahfvagga I, 2, 27, and Kullavagga XII, 2, 3. (Childers does not give this use of the word.) But it is difficult to imagine the circumstances under which the Buddha could so have dismissed his two principal disciples. So I think we must take the word in a less formal sense—such, for instance, as we find in Thera G&tha 511, 557. * Etam tava gan&hi imam namfti. I follow Hinafi-kumburé’s rendering (p. 244) of this difficult phrase, according to which there ought to be a full stop in the text after paz4mesi, and these words are supposed to be addressed to N&gasena by Milinda. But I am not at all satisfied that he is right, and the text may be corrupt. IV, 3, 39- DISMISSAL, 259 free from ill-will, neither needs it to fawn on any one. It would be by reason of his own carelessness that that man stumbled and fell.’ ‘Just so, great king, do the Tathagatas experience neither anger against, nor pride in any man. Altogether free are the Tathagatas, the Arahat-Buddhas, alike from ill-will, and from the need to fawn on any one. And those disciples were sent away by reason of what they themselves had done. So also the great ocean endures not association with any corpse. Any dead body there may be in it that does it promptly cast up, and leave high and dry on the shore’, But is it in anger that it casts it up?’ ‘Certainly not, Sir. The broad ocean feels neither anger against any, nor does it take delight in any. It seeks not in the least to please any, and is altogether free from the desire to harm.’
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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