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1] ? Literally, ‘In the hundreds of thousands of world systems.’ * Asthanam-anavakf&sataya, ‘ Because of the absence of condition and opportunity.’ IV, 4, 47. OMNISCIENCE, 301 [ON CAUSING THE OMNISCIENT ONE TO CHANGE HIS MIND. ] 46. ‘Venerable N4gasena, your people say that the Tathagata is all wise’. And on the other hand they say: “ When the company of the members of the Order presided over by Sériputta and Moggallana had been dismissed by the Blessed One ?, then the Sakyas of Katum4 and Brahm4 Sabanipati, by means of the parables of the seed and of the calf, gained the Buddha over, and obtained his forgiveness, and made him see the thing in the right light.” Now how. was that, Nagasena? Were those two parables unknown to him that he should be [210] appeased and gained over to their side, and brought to see the matter in a new light? But if he did not already know them, then, Nagasena, he was not all-wise. If he did know them, then he must have dismissed those brethren rudely and violently ‘ in order to try them; and therein is his unkindness made manifest. This too is a double-edged problem now put to you, and you have to solve it.’ 47. ‘The Tathagata, O king, was all-wise, and yet, pleased at those parables, he was gained over by them, he granted pardon to the brethren he had sent ' This question is also discussed above, III, 6, 2. 2 This episode has already been referred to above, and will be found set out in full in the X4tum4 Sutta, No. 67, in the Magghima Nikdya (pp. 456-462 of Mr. Trenckner’s edition for the Pali Text Society). 5 Nigghattam akamsu. Compare Gataka, vol. i, p. 495. ‘ Okassa pasayha, which the Simhalese (p. 289) renders fkaddhanaya ko/a abhibhavanaya karan&. See Dr. Morris in the ‘ Journal of the Pali Text Society,’ 1887, p. 148. 302 THE QUESTIONS OF KING MILINDA. IV, 4, 47- away, and he saw the matter in the light (in which the intercessors on their behalf wished him to see it). For the Tathagata, O king, is lord of the Scriptures. It was with parables that had been first preached by the Tath4gata himself! that they conciliated him, pleased him, gained him over, and it was on being thus gained over that he signified his approval (of what they had said). It was, O king, as when a wife conciliates, and pleases, and gains over her husband by means of things that belong to the husband himself; and the husband signifies his approval thereof. Or it was, O king, as when the royal barber conciliates and pleases and gains over the king when he dresses the king’s head with the golden comb? which belongs to the king himself, and the king then signifies his approval thereof. Or it was, O king, as when an attendant novice, when he serves his teacher with the food given in alms which his teacher has himself brought home, conciliates him and pleases him and gains him over, and the teacher then signifies his approval thereof.’ ‘Very good, Nagasena! That is so, and I accept it as you say.’
2That is so, and I accept it as you say.’ [Here ends the problem as to the all-wise Buddha being gained over by intercession *.] Here ends the Fourth Chapter. ’ This is quite correct. They are in the fourth book of the Anguttara Sutta, No. 13. ® Panaka, a word only found in this passage. Hinasi-kumburé (p. 280 at the end) renders it ran panawen. ® Other cruxes arising out of the dogma of the Buddha’s omniscience are discussed above, III, 6, 2. No. of GAtaka. I Be 11 12 20 21 33 51 57 58 72 73 113 122 131 139 14I 142 143 160 168 174 184 193 194 204 206 208 210 220 221 222 231 APPENDIX. Character filled by Devadatta. Merchant Deer (K4/a) Deer (Sakha) Water sprite Hunter Quail Minister Crocodile Monkey king Woodman King Jackal King Piliya Fisherman Chameleon Drunkard Jackal Vinilaka (a crow) Hawk Monkey Groom Cripple King Crow Hunter Crocodile Bird Unjust judge Hunter ” Elephant trainer DEVADATTA IN THE GATAKAS. Character filled by the Bodisat. Merchant His father Deer (Nigrodha) Monkey Kurunga deer Quail King Monkey king His son Elephant King Tree god Elephant Samkha Tree god Iguana Jackal Lion King of Videha Quail Brahman Minister King Paduma Countryman Crow Kurunga deer Monkey Bird Just judge Elephant Nandiya (monkey king) Elephant trainer 304 THE QUESTIONS OF KING MILINDA. 240 241 243 277 294 295 303 313 326 329 335 342 353 357 358 367 389 397 404 416 422 438 445 448 457 466 472 482 593 595 506 King Pingala Jackal Musician Ascetic Jackal Lion King Kalébu Brahman K4/ab&hu (a woodman) Jackal Crocodile Pingiya (a purohit) Mad elephant King Patapa Doctor Crow Jackal Monkey king King of Benares King of Ketiya Ascetic S4kha (a minister) Hawk Adhamma (a god) Carpenter King of Benares Man Thief Ascetic Snake charmer 64 in all. Professor Fausbdll has kindly allowed me to look at the advance sheets of his fifth volume, so that the above list is complete down to No. 513. There may be a few more instances in the remaining 37 GAtakas not yet printed. Prince Minister Musician Pigeon Tree god ” ” Bird Kusdaka (a brahman) God Parrot Lion Monkey Teacher Elephant king His son Hag Brahman Lion Monkey king His son Brahman ~ Partridge Nigrodha (a king) Cock Dhamma (a god) Carpenter Prince Paduma Ruru deer Parrot Prince Somanassa Snake king ADDENDA ET CORRIGENDA. Page xiii. Sri-wardhana-pura. It should have been pointed out that this city is not (as stated by Emerson Tennant at vol. i, p. 414 of his ‘Ceylon’) the same as the modern town of Kandy, but was in the Kurunegalla district, and (as pointed out by Mr. K. James Pohath in the ‘Ceylon Orientalist,’ vol. iii, p. 218) about three and a half miles distant from the modern Damba-deniya. P. 2, note 2. Mr. Trenckner in his ‘ Pali Miscellany’ (London, 1879) has translated and annotated the whole of Book I, that is, to the end of p. 39 of this translation. P. 6, line 1, read ‘to Tissa the Elder, the son of Moggali.’
3P. 2, note 2. Mr. Trenckner in his ‘ Pali Miscellany’ (London, 1879) has translated and annotated the whole of Book I, that is, to the end of p. 39 of this translation. P. 6, line 1, read ‘to Tissa the Elder, the son of Moggali.’ P. 10, note 1. It is strange that when it occurred to me that §§ 10-14 are an early interpolation I failed to notice the most important, and indeed almost conclusive argument for my suggestion. It is this, that the closing words of § 14 are really in complete contradiction to the opening words, and that they look very much as if they had been inserted, after the interpolation, to meet the objection to it which would at once arise from the expression in § 16, that the venerable Assagutta ‘heard those words of King Milinda.’ As it originally stood the words he heard were those of § 10. After the interpolation these words had to be reinserted at the end of § 14, in spite of their being in contradiction to the context. Pp. 14 foll., for ‘ Rohana’ read ‘ Rohana.’ Pp. 15, 16. This whole episode as to the charge of lying is repeated by Buddhaghosa (in the Introduction to his Samanta Pas4dika, p. 296 of vol. iii of Oldenberg’s Vinaya), but as having happened to Siggava in connection with the birth of Moggali-putta Tissa. A modern author would be expected to mention his source, but Buddhaghosa makes no reference whatever to the Milinda. Perhaps the episode is common stock of Buddhist legend, and we shall find it elsewhere. P. 32, line 1, add after ‘Quietism’ ‘and the discourse on losses (Parabhava Suttanta).’ [See p. xxix, where the reference is supplied. ] [35] x 306 THE QUESTIONS OF KING MILINDA. P. 53. ‘ Virtue’s the base.’ It should have been pointed out that this is the celebrated verse given by the Ceylon scholars to Buddhaghosa as the theme of the test essay he was to write as a proof of his fitness. If he succeeded in the essay they would then entrust him with all their traditions for him to recast in Pali. The ‘ Path of Purity,’ which opens with this verse, was the result. P. 185, § 49. On the question discussed in this section the curious may compare what is said by Sir Thomas Brown in his ‘Enquiries into. Vulgar and Common Errors,’ Book VII, Chapter xvi (p. 304 of the London edition of 1686). He gives several instances of supposed cases of conception without sexual connection mentioned in western writers, and comes to the conclusion, apropos of the supposed generation of the magician Merlin by Satan, that ‘ generations by the devil are very improbable.’ .
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] ? Literally, ‘In the hundreds of thousands of world systems.’ * Asthanam-anavakf&sataya, ‘ Because of the absence of condition and opportunity.’ IV, 4, 47. OMNISCIENCE, 301 [ON CAUSING THE OMNISCIENT ONE TO CHANGE HIS MIND. ] 46. ‘Venerable N4gasena, your people say that the Tathagata is all wise’. And on the other hand they say: “ When the company of the members of the Order presided over by Sériputta and Moggallana had been dismissed by the Blessed One ?, then the Sakyas of Katum4 and Brahm4 Sabanipati, by means of the parables of the seed and of the calf, gained the Buddha over, and obtained his forgiveness, and made him see the thing in the right light.” Now how. was that, Nagasena? Were those two parables unknown to him that he should be [210] appeased and gained over to their side, and brought to see the matter in a new light? But if he did not already know them, then, Nagasena, he was not all-wise. If he did know them, then he must have dismissed those brethren rudely and violently ‘ in order to try them; and therein is his unkindness made manifest. This too is a double-edged problem now put to you, and you have to solve it.’ 47. ‘The Tathagata, O king, was all-wise, and yet, pleased at those parables, he was gained over by them, he granted pardon to the brethren he had sent ' This question is also discussed above, III, 6, 2. 2 This episode has already been referred to above, and will be found set out in full in the X4tum4 Sutta, No. 67, in the Magghima Nikdya (pp. 456-462 of Mr. Trenckner’s edition for the Pali Text Society). 5 Nigghattam akamsu. Compare Gataka, vol. i, p. 495. ‘ Okassa pasayha, which the Simhalese (p. 289) renders fkaddhanaya ko/a abhibhavanaya karan&. See Dr. Morris in the ‘ Journal of the Pali Text Society,’ 1887, p. 148. 302 THE QUESTIONS OF KING MILINDA. IV, 4, 47- away, and he saw the matter in the light (in which the intercessors on their behalf wished him to see it). For the Tathagata, O king, is lord of the Scriptures. It was with parables that had been first preached by the Tath4gata himself! that they conciliated him, pleased him, gained him over, and it was on being thus gained over that he signified his approval (of what they had said). It was, O king, as when a wife conciliates, and pleases, and gains over her husband by means of things that belong to the husband himself; and the husband signifies his approval thereof. Or it was, O king, as when the royal barber conciliates and pleases and gains over the king when he dresses the king’s head with the golden comb? which belongs to the king himself, and the king then signifies his approval thereof. Or it was, O king, as when an attendant novice, when he serves his teacher with the food given in alms which his teacher has himself brought home, conciliates him and pleases him and gains him over, and the teacher then signifies his approval thereof.’ ‘Very good, Nagasena! That is so, and I accept it as you say.’
2That is so, and I accept it as you say.’ [Here ends the problem as to the all-wise Buddha being gained over by intercession *.] Here ends the Fourth Chapter. ’ This is quite correct. They are in the fourth book of the Anguttara Sutta, No. 13. ® Panaka, a word only found in this passage. Hinasi-kumburé (p. 280 at the end) renders it ran panawen. ® Other cruxes arising out of the dogma of the Buddha’s omniscience are discussed above, III, 6, 2. No. of GAtaka. I Be 11 12 20 21 33 51 57 58 72 73 113 122 131 139 14I 142 143 160 168 174 184 193 194 204 206 208 210 220 221 222 231 APPENDIX. Character filled by Devadatta. Merchant Deer (K4/a) Deer (Sakha) Water sprite Hunter Quail Minister Crocodile Monkey king Woodman King Jackal King Piliya Fisherman Chameleon Drunkard Jackal Vinilaka (a crow) Hawk Monkey Groom Cripple King Crow Hunter Crocodile Bird Unjust judge Hunter ” Elephant trainer DEVADATTA IN THE GATAKAS. Character filled by the Bodisat. Merchant His father Deer (Nigrodha) Monkey Kurunga deer Quail King Monkey king His son Elephant King Tree god Elephant Samkha Tree god Iguana Jackal Lion King of Videha Quail Brahman Minister King Paduma Countryman Crow Kurunga deer Monkey Bird Just judge Elephant Nandiya (monkey king) Elephant trainer 304 THE QUESTIONS OF KING MILINDA. 240 241 243 277 294 295 303 313 326 329 335 342 353 357 358 367 389 397 404 416 422 438 445 448 457 466 472 482 593 595 506 King Pingala Jackal Musician Ascetic Jackal Lion King Kalébu Brahman K4/ab&hu (a woodman) Jackal Crocodile Pingiya (a purohit) Mad elephant King Patapa Doctor Crow Jackal Monkey king King of Benares King of Ketiya Ascetic S4kha (a minister) Hawk Adhamma (a god) Carpenter King of Benares Man Thief Ascetic Snake charmer 64 in all. Professor Fausbdll has kindly allowed me to look at the advance sheets of his fifth volume, so that the above list is complete down to No. 513. There may be a few more instances in the remaining 37 GAtakas not yet printed. Prince Minister Musician Pigeon Tree god ” ” Bird Kusdaka (a brahman) God Parrot Lion Monkey Teacher Elephant king His son Hag Brahman Lion Monkey king His son Brahman ~ Partridge Nigrodha (a king) Cock Dhamma (a god) Carpenter Prince Paduma Ruru deer Parrot Prince Somanassa Snake king ADDENDA ET CORRIGENDA. Page xiii. Sri-wardhana-pura. It should have been pointed out that this city is not (as stated by Emerson Tennant at vol. i, p. 414 of his ‘Ceylon’) the same as the modern town of Kandy, but was in the Kurunegalla district, and (as pointed out by Mr. K. James Pohath in the ‘Ceylon Orientalist,’ vol. iii, p. 218) about three and a half miles distant from the modern Damba-deniya. P. 2, note 2. Mr. Trenckner in his ‘ Pali Miscellany’ (London, 1879) has translated and annotated the whole of Book I, that is, to the end of p. 39 of this translation. P. 6, line 1, read ‘to Tissa the Elder, the son of Moggali.’
3P. 2, note 2. Mr. Trenckner in his ‘ Pali Miscellany’ (London, 1879) has translated and annotated the whole of Book I, that is, to the end of p. 39 of this translation. P. 6, line 1, read ‘to Tissa the Elder, the son of Moggali.’ P. 10, note 1. It is strange that when it occurred to me that §§ 10-14 are an early interpolation I failed to notice the most important, and indeed almost conclusive argument for my suggestion. It is this, that the closing words of § 14 are really in complete contradiction to the opening words, and that they look very much as if they had been inserted, after the interpolation, to meet the objection to it which would at once arise from the expression in § 16, that the venerable Assagutta ‘heard those words of King Milinda.’ As it originally stood the words he heard were those of § 10. After the interpolation these words had to be reinserted at the end of § 14, in spite of their being in contradiction to the context. Pp. 14 foll., for ‘ Rohana’ read ‘ Rohana.’ Pp. 15, 16. This whole episode as to the charge of lying is repeated by Buddhaghosa (in the Introduction to his Samanta Pas4dika, p. 296 of vol. iii of Oldenberg’s Vinaya), but as having happened to Siggava in connection with the birth of Moggali-putta Tissa. A modern author would be expected to mention his source, but Buddhaghosa makes no reference whatever to the Milinda. Perhaps the episode is common stock of Buddhist legend, and we shall find it elsewhere. P. 32, line 1, add after ‘Quietism’ ‘and the discourse on losses (Parabhava Suttanta).’ [See p. xxix, where the reference is supplied. ] [35] x 306 THE QUESTIONS OF KING MILINDA. P. 53. ‘ Virtue’s the base.’ It should have been pointed out that this is the celebrated verse given by the Ceylon scholars to Buddhaghosa as the theme of the test essay he was to write as a proof of his fitness. If he succeeded in the essay they would then entrust him with all their traditions for him to recast in Pali. The ‘ Path of Purity,’ which opens with this verse, was the result. P. 185, § 49. On the question discussed in this section the curious may compare what is said by Sir Thomas Brown in his ‘Enquiries into. Vulgar and Common Errors,’ Book VII, Chapter xvi (p. 304 of the London edition of 1686). He gives several instances of supposed cases of conception without sexual connection mentioned in western writers, and comes to the conclusion, apropos of the supposed generation of the magician Merlin by Satan, that ‘ generations by the devil are very improbable.’ .
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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