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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That is so, and I accept it as you say*.’ [Here ends the dilemma as to Devadatta’s superiority to the Bodisat in previous births.] * So Hina/i-kumburé, who takes sabbadhamme as accusative to buggAitva, and understands the phrase as above translated. * This discussion is very interesting, both as a specimen of casuistry, and as an exposition of orthodox Buddhist belief. And it is full of suggestion if taken as a statement of the kind of reason which led the Buddhist editors of the earlier folk-lore to identify Devadatta with the characters referred to by king Milinda. But the facts are that those editors, in using the old stories and legends for their ethical purposes, always identified Devadatta with the cruel person in the story, and paid no heed to the question whether he was superior or not in birth or in the consideration of the world, to the person they identified with the Bodisat. In searching through the four volumes of the published Gatakas, and the proof-sheets of the fifth volume with which Professor Fausbdll has favoured me, for the purpose of tracing the stories referred to by our author, I find that Devadatta appears in sixty-four of them, and that in almost every one of these sixty-four he is either superior in birth, or equal to the character identified with the Bodisat. This is not surprising, for it is not unusually the superiors in birth who are guilty of the kind of cruelty and wickedness which the Buddhist editors would ascribe to Devadatta. So that our author, had he chosen to do so, might have adduced many other instances of a similar kind to those he actually quotes. I add in an appendix the full list of the Devadatta stories in the Gatakas. It is clear our author had before him a version of the G&taka book slightly different from our own, as will be seen from the cases pointed out in the notes in which, as to names or details, the story known to him differs from the printed text. And also that here (as at III, 6, 2) he would have been able to solve his own dilemma much better if he had known more of the history of those sacred books on the words of which it is based. 294 THE QUESTIONS OF KING MILINDA. IV, 4, 42 [WOMEN’S WILES.] 42. ‘Venerable Nagasena, it has been said by the Blessed One: “With opportunity, and secrecy, And the right woo’r, all women will go wrong— Aye, failing others, with a cripple even’.” But on the other hand it is said: “ Mahosadha’s wife, Amar4, when left behind in the village while her husband was away on a journey, remained alone and in privacy, and regarding her husband as a man would regard his sovran lord, she refused to do wrong, even when tempted with a thousand pieces*.” Now if the first of these passages be correct, the second must be wrong; and if the second be right, [206] the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’
2This too is a double-edged problem now put to you, and you have to solve it.’ 43. ‘It is so said, O king, as you have quoted, touching the conduct of Amar4, Mahosadha’s wife. But the question is would she have done wrong, on receipt of those thousand pieces, with the right man: or would she not have done so, if she had had the opportunity, and the certainty of secrecy, and a suitable wooer? Now, on considering the matter, that lady Amar4 was not certain of any of these It is not meant that men would not. But that is too clear to be even worthy of mention, whereas with regard to women the question is worth discussion. Our author is mistaken in ascribing this verse to the Buddha. It is only found (as has been pointed out by Mr. Trenckner) in a Gataka story, No. 536, and is a specimen, not of Buddhist teaching, but of Indian folk-lore. There is a very similar sentiment in Gataka, No. 62 (vol. i, p. 289). * This story will be found in the Ummagga GAtaka, No. 546. IV, 4, 43> WOMEN. 295 things. Through her fear of censure in this world the opportunity seemed to her not fit, and through her fear of the sufferings of purgatory in the next world. And because she knew how bitter is the fruit of wrong-doing, and because she did not wish to lose her loved one, and because of the high esteem in which she held her husband, and because she honoured goodness, and despised ignobleness of life, and because she did not want to break with her customary mode of life—for all these reasons the opportunity seemed to her not fit. ‘ And, further, she refused to do wrong because, on consideration, she was not sure of keeping the thing secret from the world. [207] For even could she have kept it secret from men, yet she could not have concealed it from spirits '—even could she have kept it secret from spirits, yet she could not have concealed it from those recluses who have the power of knowing the thoughts of others—even could she have kept it secret from them, yet she could not have concealed it from those of the gods who can read the hearts of men—even could she have kept it secret from the gods, yet she could not have escaped, herself, from the knowledge of her sin—even could she have remained ignorant of it herself, yet she could not have kept it secret from (the law of the result which follows on) unrighteousness?. Such were the 1 Fairies, nayad, dryads, &c. &c.—not gods. * Adhammena raho na labheyya. Iam in great doubt as to the real meaning of these words, which Hina4-kumburé (p. 286) renders merely adharmayen rahasak no labanné. They look very much like a kind of personification of Karma. The phrase is really very parallel to the saying in Numbers xxxii. 23, ‘Be sure your sin will find you out ’—namely, in its results—and is as true ethically as it is difficult grammatically. 296 THE QUESTIONS OF KING MILINDA. IV, 4, 43- various reasons which led her to abstain from doing wrong because she could not be sure of secrecy.
323, ‘Be sure your sin will find you out ’—namely, in its results—and is as true ethically as it is difficult grammatically. 296 THE QUESTIONS OF KING MILINDA. IV, 4, 43- various reasons which led her to abstain from doing wrong because she could not be sure of secrecy. ‘ And, further, she refused to do wrong because, on consideration, she found no right wooer. Mahosadha the wise, O king, was endowed with the eight and twenty qualities. And which are those twentyeight? He was brave, O king, and full of modesty, and ashamed to do wrong, he had many adherents, and many friends, he was forgiving, he was upright in life, he was truthful, he was pure in word, and deed and heart?, he was free from malice, he was not puffed up, he felt no jealousy *, he was full of energy, he strove after all good things *, he was popular with all men, he was generous, he was friendly ¢, he was humble in disposition, he was free from guile, he was free from deceit, he was full of insight, he was of high reputation, he had much knowledge, he sought after the good of those dependent on him, his praise was in all men’s mouths, great was his wealth, and great his fame. Such were the twentyeight qualities, O king, with which Mahosadha, the wise, was endowed. And it was because she found no wooer like unto him that she did no wrong®.’ 1 Sokeyya-sampanno, which Hinafi-kumburé renders suvaka gumzayen samanwibawa: that is, ‘compliant, attentive to what is said.’ ButI prefer to take the expression in the sense explained at length in Anguttara III, 119. See also Gataka I,214; Milinda, p.115. * Anusuyyako. See GA&taka II, 192, and Milinda, p. 94. * AyQhako. Hinaf-kumburé (p. 286) renders this word, which is only found here, by Dhana piris rees kirim cetteya, ‘one who has heaped up goods and men.’ But see Milinda, p. 181, and Dr. Morris in the Pali Text Society's Journals for 1885 and 1886. * Sakhilo, ‘ kindly in speech,’ says the Simhalese. ® This is all very well, but it does not confirm, it explains away, the supposed quotation from the Buddha’s words. TV, 4) 44 ARAHATS. 297 ‘Very good, Nagasena! That is so, and I accept it as you say.’ [Here ends the dilemma as to the wickedness of women !.] [ON THE FEARLESSNESS OF THE ARAHATS.] 44. ‘Venerable NAagasena, it was said by the Blessed One: “ The Arahats have laid aside all fear and trembling®.” But on the other hand when, in the city of Ragagaha, they saw Dhana-pdlaka, the man-slaying elephant, bearing down upon the Blessed
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.
1That is so, and I accept it as you say*.’ [Here ends the dilemma as to Devadatta’s superiority to the Bodisat in previous births.] * So Hina/i-kumburé, who takes sabbadhamme as accusative to buggAitva, and understands the phrase as above translated. * This discussion is very interesting, both as a specimen of casuistry, and as an exposition of orthodox Buddhist belief. And it is full of suggestion if taken as a statement of the kind of reason which led the Buddhist editors of the earlier folk-lore to identify Devadatta with the characters referred to by king Milinda. But the facts are that those editors, in using the old stories and legends for their ethical purposes, always identified Devadatta with the cruel person in the story, and paid no heed to the question whether he was superior or not in birth or in the consideration of the world, to the person they identified with the Bodisat. In searching through the four volumes of the published Gatakas, and the proof-sheets of the fifth volume with which Professor Fausbdll has favoured me, for the purpose of tracing the stories referred to by our author, I find that Devadatta appears in sixty-four of them, and that in almost every one of these sixty-four he is either superior in birth, or equal to the character identified with the Bodisat. This is not surprising, for it is not unusually the superiors in birth who are guilty of the kind of cruelty and wickedness which the Buddhist editors would ascribe to Devadatta. So that our author, had he chosen to do so, might have adduced many other instances of a similar kind to those he actually quotes. I add in an appendix the full list of the Devadatta stories in the Gatakas. It is clear our author had before him a version of the G&taka book slightly different from our own, as will be seen from the cases pointed out in the notes in which, as to names or details, the story known to him differs from the printed text. And also that here (as at III, 6, 2) he would have been able to solve his own dilemma much better if he had known more of the history of those sacred books on the words of which it is based. 294 THE QUESTIONS OF KING MILINDA. IV, 4, 42 [WOMEN’S WILES.] 42. ‘Venerable Nagasena, it has been said by the Blessed One: “With opportunity, and secrecy, And the right woo’r, all women will go wrong— Aye, failing others, with a cripple even’.” But on the other hand it is said: “ Mahosadha’s wife, Amar4, when left behind in the village while her husband was away on a journey, remained alone and in privacy, and regarding her husband as a man would regard his sovran lord, she refused to do wrong, even when tempted with a thousand pieces*.” Now if the first of these passages be correct, the second must be wrong; and if the second be right, [206] the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’
2This too is a double-edged problem now put to you, and you have to solve it.’ 43. ‘It is so said, O king, as you have quoted, touching the conduct of Amar4, Mahosadha’s wife. But the question is would she have done wrong, on receipt of those thousand pieces, with the right man: or would she not have done so, if she had had the opportunity, and the certainty of secrecy, and a suitable wooer? Now, on considering the matter, that lady Amar4 was not certain of any of these It is not meant that men would not. But that is too clear to be even worthy of mention, whereas with regard to women the question is worth discussion. Our author is mistaken in ascribing this verse to the Buddha. It is only found (as has been pointed out by Mr. Trenckner) in a Gataka story, No. 536, and is a specimen, not of Buddhist teaching, but of Indian folk-lore. There is a very similar sentiment in Gataka, No. 62 (vol. i, p. 289). * This story will be found in the Ummagga GAtaka, No. 546. IV, 4, 43> WOMEN. 295 things. Through her fear of censure in this world the opportunity seemed to her not fit, and through her fear of the sufferings of purgatory in the next world. And because she knew how bitter is the fruit of wrong-doing, and because she did not wish to lose her loved one, and because of the high esteem in which she held her husband, and because she honoured goodness, and despised ignobleness of life, and because she did not want to break with her customary mode of life—for all these reasons the opportunity seemed to her not fit. ‘ And, further, she refused to do wrong because, on consideration, she was not sure of keeping the thing secret from the world. [207] For even could she have kept it secret from men, yet she could not have concealed it from spirits '—even could she have kept it secret from spirits, yet she could not have concealed it from those recluses who have the power of knowing the thoughts of others—even could she have kept it secret from them, yet she could not have concealed it from those of the gods who can read the hearts of men—even could she have kept it secret from the gods, yet she could not have escaped, herself, from the knowledge of her sin—even could she have remained ignorant of it herself, yet she could not have kept it secret from (the law of the result which follows on) unrighteousness?. Such were the 1 Fairies, nayad, dryads, &c. &c.—not gods. * Adhammena raho na labheyya. Iam in great doubt as to the real meaning of these words, which Hina4-kumburé (p. 286) renders merely adharmayen rahasak no labanné. They look very much like a kind of personification of Karma. The phrase is really very parallel to the saying in Numbers xxxii. 23, ‘Be sure your sin will find you out ’—namely, in its results—and is as true ethically as it is difficult grammatically. 296 THE QUESTIONS OF KING MILINDA. IV, 4, 43- various reasons which led her to abstain from doing wrong because she could not be sure of secrecy.
323, ‘Be sure your sin will find you out ’—namely, in its results—and is as true ethically as it is difficult grammatically. 296 THE QUESTIONS OF KING MILINDA. IV, 4, 43- various reasons which led her to abstain from doing wrong because she could not be sure of secrecy. ‘ And, further, she refused to do wrong because, on consideration, she found no right wooer. Mahosadha the wise, O king, was endowed with the eight and twenty qualities. And which are those twentyeight? He was brave, O king, and full of modesty, and ashamed to do wrong, he had many adherents, and many friends, he was forgiving, he was upright in life, he was truthful, he was pure in word, and deed and heart?, he was free from malice, he was not puffed up, he felt no jealousy *, he was full of energy, he strove after all good things *, he was popular with all men, he was generous, he was friendly ¢, he was humble in disposition, he was free from guile, he was free from deceit, he was full of insight, he was of high reputation, he had much knowledge, he sought after the good of those dependent on him, his praise was in all men’s mouths, great was his wealth, and great his fame. Such were the twentyeight qualities, O king, with which Mahosadha, the wise, was endowed. And it was because she found no wooer like unto him that she did no wrong®.’ 1 Sokeyya-sampanno, which Hinafi-kumburé renders suvaka gumzayen samanwibawa: that is, ‘compliant, attentive to what is said.’ ButI prefer to take the expression in the sense explained at length in Anguttara III, 119. See also Gataka I,214; Milinda, p.115. * Anusuyyako. See GA&taka II, 192, and Milinda, p. 94. * AyQhako. Hinaf-kumburé (p. 286) renders this word, which is only found here, by Dhana piris rees kirim cetteya, ‘one who has heaped up goods and men.’ But see Milinda, p. 181, and Dr. Morris in the Pali Text Society's Journals for 1885 and 1886. * Sakhilo, ‘ kindly in speech,’ says the Simhalese. ® This is all very well, but it does not confirm, it explains away, the supposed quotation from the Buddha’s words. TV, 4) 44 ARAHATS. 297 ‘Very good, Nagasena! That is so, and I accept it as you say.’ [Here ends the dilemma as to the wickedness of women !.] [ON THE FEARLESSNESS OF THE ARAHATS.] 44. ‘Venerable NAagasena, it was said by the Blessed One: “ The Arahats have laid aside all fear and trembling®.” But on the other hand when, in the city of Ragagaha, they saw Dhana-pdlaka, the man-slaying elephant, bearing down upon the Blessed
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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