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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And lest others should find fault, saying: " They seek their livelihood by the working of miracles." If, O king, Sakka had kept that hut dry, or even Brahma himself, even then that action would have been faulty, wrong, and worthy of censure. For people might then say : " These Buddhas by 1 Aneka-sata-sahassa-vata-sampaharena. Perhaps 'by the battle (raging round it) of innumerable gales/ the onslaught of the winds being not against it, but against one another. 2 Literally ' from receiving any self-created requisite/ IV, 5, 25. OF MILINDA THE KING. 25 their dexterity * befool and lord it over the world." That is the reason why such action would have been better left undone. The Tathagatas, O king, do not ask for any advantage ; and it is because they ask for nothing that they are held blameless/ ' Very good, Nagasena ! That is so, and I accept as you say/ [Here ends the dilemma about Gha#k&ra the potter.] [dilemma the forty-eighth, why gotama claimed to be a brahman.] [225] 25. ' Venerable Nagasena, this too was said by the Blessed One : "A Brahman am I, O brethren, devoted to self- sacrifice 2." * But on the other hand he declared : "A king am I, Sela3." ' If, Nagasena, the Blessed One were a Brahman, then he must have spoken falsely when he said he was a king. But if he were a king, then he must have spoken falsely when he said he was a Brahman. He must have been either a Khattiya or a Brahman. For he could not have belonged, in the same birth, to two castes. This too is a double-edged problem, now put to you, which you have to solve/ 1 Vibhusawz katva. Daksha-kriya ko/a says Hina/i-kum- burS. The expression has not been found elsewhere. 2 This passage has already been quoted above (IV, 4, 55). It has not been traced in the Pi/akas. 3 These words from the Sela Sutta (Sutta Nipata III, 7, 7) have also been already discussed above (IV, 3, 33, 34). 26 THE QUESTIONS AND PUZZLES IV, 5, 26. 26. ' Both the quotations you have made, O king, are correct. But there is good reason why the Tathagata should have been both Brahman and also king/ ' Pray what, Nagasena, can be that reason ? ' ' Because all evil qualities, not productive of merit, are in the Tathagata suppressed, abandoned, put away, dispelled, rooted out, destroyed, come to an end, gone out, and ceased, therefore is it that the Tathagata is called a Brahman 1. A Brahman 2, O king, means one who has passed beyond hesitation, perplexity, and doubt. And it is because the Tathagata has done all this, that therefore also is he called a Brahman. A Brahman, O king, means one who has escaped from every sort and class of becoming, who is entirely set free from evil and from stain, who is dependent on himself 3, and it is because the Tathagata is all of these things, that therefore also is he called a Brahman. A Brahman, O king, means one who cultivates within himself the highest and best of the excellent and supreme
2A Brahman, O king, means one who cultivates within himself the highest and best of the excellent and supreme 1 This argument is based on the false etymology that brah- ma«o=bahita-papo ('he in whom evil is suppressed'), adopted by Hina/i-kumburS above at IV, 4, 55. Buddhaghosa, in the Sumangala, p. 244, has another derivation: Brahman awatiti brahma/zo. As Brahman has not been found elsewhere except as the accusative of Brahma" the name of the god, and as a^ati only occurs in this passage, it might be contended that Buddha- ghosa means an ' invoker of Brahma/ But I think he is correct in his etymology, and intends to interpret the word Brahman as ' intoner of prayer/ 2 The Arahat-Brahman says Hina/i-kumbure. 3 Asahayo, literally 'has no friend/ I am not sure that I have rightly understood this term, which I have not found elsewhere applied to the Arahat. Hina/i-kumbur6 merely repeats the word. IV, 5, 26. OF MILINDA THE KING. 2J conditions of heart \ And it is because the Tatha- gata does this that therefore also is he called a Brahman. A Brahman, O king, means one who carries on the line of the tradition of the ancient instructions concerning the learning and the teaching of sacred writ, concerning the acceptance of gifts, concerning subjugation of the senses, self-control in conduct, and performance of duty. And it is because the Tathagata carries on the line of the tradition of the ancient rules enjoined by the Con- querors 2 regarding all these things, that therefore also is he called a Brahman. [226] A Brahman, O king, means one who enjoys the supreme bliss of the ecstatic meditation. And it is because the Tathagata does this, that therefore also is he called a Brahman. A Brahman, O king, means one who knows the course and revolution of births in all forms of existence. And it is because the Tathagata knows this, that therefore also is he called a Brahman. The appellation " Brahman/' O king, was not given to the Blessed One by his mother, nor his father, not by his brother, nor his sister, not by his friends, nor his relations, not by spiritual teachers of any sort, no, not by the gods. It is by reason of their emancipation that this is the name of the Buddhas, the Blessed Ones. From the moment when, under the Tree of Wisdom, they had overthrown the armies of the Evil One, had suppressed in them- selves all evil qualities not productive of merit, and had attained to the knowledge of the Omniscient 1 Dibba-viharo; rendered divya-viharawa by Hina/i-kum- bure\ It cannot mean here ' state of being a deva in the kama- loka' as rendered by Childers. 2 That is, of course, the previous Buddhas. 28 THE QUESTIONS AND PUZZLES IV, 5, 27. Ones, it was from the acquisition of this insight, the appearance in them of this enlightenment, that this true designation became applied to them, — the name of " Brahman." And that is the reason why the Tathagata is called a Brahman1.' 27. ' Then what is the reason why the Tathagata is called a king ? '
3' Then what is the reason why the Tathagata is called a king ? ' 'A king means, O king, one who rules and guides the world, and the Blessed One rules in righteousness over the ten thousand world systems, he guides the whole world with its men and gods, its evil spirits and its good ones2, and its teachers, whether Samaras or B rah mans. That is the reason why the Tathagata is called a king. A king means, O king, one who, exalted above all ordinary men, making those related to him rejoice, and those opposed to him mourn; raises aloft the Sunshade of Sovranty, of pure and stainless white, with its handle of firm hard wood 3, and its many hundred ribs4, — the symbol of his mighty fame and glory. And the Blessed One, O king, making the army of the Evil One, those given over to false doctrine, mourn ; filling the hearts of those, among gods or men, devoted to sound doc- trine, with joy; [227] raises aloft over the ten thou- sand world systems the Sunshade of his Sovranty, pure and stainless in the whiteness of emancipation, 1 This is a striking instance of argument in a circle. The word Brahman is first interpreted in its technical Buddhist sense of Arahat, and then the Buddha, as Arahat, is called a Brahman. The only paragraph based on the real transition of meaning in the term is that referring to the holding up of tradition. 2 Samarakaw sabrahmakaw, 'with its Maras and Brahmas.' 3 Ara/u, says Hina/i-kumbur6 ; that is wood from the heart of the tree. 4 Salaka, which Hina/i-kumbur6 repeats, adding < of the highest wisdom/ IV, 5, 27. OF MILINDA THE KING. 29 with its hundreds of ribs fashioned out of the highest wisdom, with its handle firm and strong through long suffering, — the symbol of his mighty fame and glory. That too is the reason why the Tathagata is called a king. A king is one who is held worthy of homage by the multitudes who approach him, who come into his presence. And the Blessed One, O king, is held worthy of homage by multitudes of beings, whether gods or men, who approach him, who come into his presence. That too is the reason why the Tathagata is called a king. A king is one who, when pleased with a strenuous servant, gladdens his heart by bestowing upon him, at his own good pleasure, any costly gift the officer may choose1. And the Blessed One, O king, when pleased with any one who has been strenuous in word or deed or thought, gladdens his heart by bestowing upon him, as a selected gift, the supreme deliverance from all sorrow, — far beyond all material gifts 2. That too is the reason why the Tathagata is called a king. A king is one who censures, fines 3, or executes the man who trans- 1Varita/#vara#z. 'A gift appropriate to the service approved of says Hina/i-kumbur6. And the word is not in Childers. But compare the use of vara/rc varati at (rataka III, 493.
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.
1And lest others should find fault, saying: " They seek their livelihood by the working of miracles." If, O king, Sakka had kept that hut dry, or even Brahma himself, even then that action would have been faulty, wrong, and worthy of censure. For people might then say : " These Buddhas by 1 Aneka-sata-sahassa-vata-sampaharena. Perhaps 'by the battle (raging round it) of innumerable gales/ the onslaught of the winds being not against it, but against one another. 2 Literally ' from receiving any self-created requisite/ IV, 5, 25. OF MILINDA THE KING. 25 their dexterity * befool and lord it over the world." That is the reason why such action would have been better left undone. The Tathagatas, O king, do not ask for any advantage ; and it is because they ask for nothing that they are held blameless/ ' Very good, Nagasena ! That is so, and I accept as you say/ [Here ends the dilemma about Gha#k&ra the potter.] [dilemma the forty-eighth, why gotama claimed to be a brahman.] [225] 25. ' Venerable Nagasena, this too was said by the Blessed One : "A Brahman am I, O brethren, devoted to self- sacrifice 2." * But on the other hand he declared : "A king am I, Sela3." ' If, Nagasena, the Blessed One were a Brahman, then he must have spoken falsely when he said he was a king. But if he were a king, then he must have spoken falsely when he said he was a Brahman. He must have been either a Khattiya or a Brahman. For he could not have belonged, in the same birth, to two castes. This too is a double-edged problem, now put to you, which you have to solve/ 1 Vibhusawz katva. Daksha-kriya ko/a says Hina/i-kum- burS. The expression has not been found elsewhere. 2 This passage has already been quoted above (IV, 4, 55). It has not been traced in the Pi/akas. 3 These words from the Sela Sutta (Sutta Nipata III, 7, 7) have also been already discussed above (IV, 3, 33, 34). 26 THE QUESTIONS AND PUZZLES IV, 5, 26. 26. ' Both the quotations you have made, O king, are correct. But there is good reason why the Tathagata should have been both Brahman and also king/ ' Pray what, Nagasena, can be that reason ? ' ' Because all evil qualities, not productive of merit, are in the Tathagata suppressed, abandoned, put away, dispelled, rooted out, destroyed, come to an end, gone out, and ceased, therefore is it that the Tathagata is called a Brahman 1. A Brahman 2, O king, means one who has passed beyond hesitation, perplexity, and doubt. And it is because the Tathagata has done all this, that therefore also is he called a Brahman. A Brahman, O king, means one who has escaped from every sort and class of becoming, who is entirely set free from evil and from stain, who is dependent on himself 3, and it is because the Tathagata is all of these things, that therefore also is he called a Brahman. A Brahman, O king, means one who cultivates within himself the highest and best of the excellent and supreme
2A Brahman, O king, means one who cultivates within himself the highest and best of the excellent and supreme 1 This argument is based on the false etymology that brah- ma«o=bahita-papo ('he in whom evil is suppressed'), adopted by Hina/i-kumburS above at IV, 4, 55. Buddhaghosa, in the Sumangala, p. 244, has another derivation: Brahman awatiti brahma/zo. As Brahman has not been found elsewhere except as the accusative of Brahma" the name of the god, and as a^ati only occurs in this passage, it might be contended that Buddha- ghosa means an ' invoker of Brahma/ But I think he is correct in his etymology, and intends to interpret the word Brahman as ' intoner of prayer/ 2 The Arahat-Brahman says Hina/i-kumbure. 3 Asahayo, literally 'has no friend/ I am not sure that I have rightly understood this term, which I have not found elsewhere applied to the Arahat. Hina/i-kumbur6 merely repeats the word. IV, 5, 26. OF MILINDA THE KING. 2J conditions of heart \ And it is because the Tatha- gata does this that therefore also is he called a Brahman. A Brahman, O king, means one who carries on the line of the tradition of the ancient instructions concerning the learning and the teaching of sacred writ, concerning the acceptance of gifts, concerning subjugation of the senses, self-control in conduct, and performance of duty. And it is because the Tathagata carries on the line of the tradition of the ancient rules enjoined by the Con- querors 2 regarding all these things, that therefore also is he called a Brahman. [226] A Brahman, O king, means one who enjoys the supreme bliss of the ecstatic meditation. And it is because the Tathagata does this, that therefore also is he called a Brahman. A Brahman, O king, means one who knows the course and revolution of births in all forms of existence. And it is because the Tathagata knows this, that therefore also is he called a Brahman. The appellation " Brahman/' O king, was not given to the Blessed One by his mother, nor his father, not by his brother, nor his sister, not by his friends, nor his relations, not by spiritual teachers of any sort, no, not by the gods. It is by reason of their emancipation that this is the name of the Buddhas, the Blessed Ones. From the moment when, under the Tree of Wisdom, they had overthrown the armies of the Evil One, had suppressed in them- selves all evil qualities not productive of merit, and had attained to the knowledge of the Omniscient 1 Dibba-viharo; rendered divya-viharawa by Hina/i-kum- bure\ It cannot mean here ' state of being a deva in the kama- loka' as rendered by Childers. 2 That is, of course, the previous Buddhas. 28 THE QUESTIONS AND PUZZLES IV, 5, 27. Ones, it was from the acquisition of this insight, the appearance in them of this enlightenment, that this true designation became applied to them, — the name of " Brahman." And that is the reason why the Tathagata is called a Brahman1.' 27. ' Then what is the reason why the Tathagata is called a king ? '
3' Then what is the reason why the Tathagata is called a king ? ' 'A king means, O king, one who rules and guides the world, and the Blessed One rules in righteousness over the ten thousand world systems, he guides the whole world with its men and gods, its evil spirits and its good ones2, and its teachers, whether Samaras or B rah mans. That is the reason why the Tathagata is called a king. A king means, O king, one who, exalted above all ordinary men, making those related to him rejoice, and those opposed to him mourn; raises aloft the Sunshade of Sovranty, of pure and stainless white, with its handle of firm hard wood 3, and its many hundred ribs4, — the symbol of his mighty fame and glory. And the Blessed One, O king, making the army of the Evil One, those given over to false doctrine, mourn ; filling the hearts of those, among gods or men, devoted to sound doc- trine, with joy; [227] raises aloft over the ten thou- sand world systems the Sunshade of his Sovranty, pure and stainless in the whiteness of emancipation, 1 This is a striking instance of argument in a circle. The word Brahman is first interpreted in its technical Buddhist sense of Arahat, and then the Buddha, as Arahat, is called a Brahman. The only paragraph based on the real transition of meaning in the term is that referring to the holding up of tradition. 2 Samarakaw sabrahmakaw, 'with its Maras and Brahmas.' 3 Ara/u, says Hina/i-kumbur6 ; that is wood from the heart of the tree. 4 Salaka, which Hina/i-kumbur6 repeats, adding < of the highest wisdom/ IV, 5, 27. OF MILINDA THE KING. 29 with its hundreds of ribs fashioned out of the highest wisdom, with its handle firm and strong through long suffering, — the symbol of his mighty fame and glory. That too is the reason why the Tathagata is called a king. A king is one who is held worthy of homage by the multitudes who approach him, who come into his presence. And the Blessed One, O king, is held worthy of homage by multitudes of beings, whether gods or men, who approach him, who come into his presence. That too is the reason why the Tathagata is called a king. A king is one who, when pleased with a strenuous servant, gladdens his heart by bestowing upon him, at his own good pleasure, any costly gift the officer may choose1. And the Blessed One, O king, when pleased with any one who has been strenuous in word or deed or thought, gladdens his heart by bestowing upon him, as a selected gift, the supreme deliverance from all sorrow, — far beyond all material gifts 2. That too is the reason why the Tathagata is called a king. A king is one who censures, fines 3, or executes the man who trans- 1Varita/#vara#z. 'A gift appropriate to the service approved of says Hina/i-kumbur6. And the word is not in Childers. But compare the use of vara/rc varati at (rataka III, 493.
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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