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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1A 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. 2 Asesa-kama-varena, for which Hina/i-kumbur6 has asesa- kamava^araye/rc. Mr. Trenckner adds a ka, which, as being entirely superfluous, he puts in brackets. There can be but little doubt that the corrected reading is asesa-kamava^arena, and that the literal rendering would be ' gladdens him by that which has left in it nothing connected with (life in) the world of sense ; to wit, deliverance from all sorrow' (that is deliverance from sa^sara). Parimutti, which I have not found in the Pi/akas, and which is not in Childers, occurs above (p. 112 of the Pali text) in the same connection. 8 £apeti. See my notes above on vol. i, p. 240, and below on VII, 5, 10. The Sinhalese has here dhana-danaya karanneya, where danaya must be^-ani. 30 THE QUESTIONS AND PUZZLES IV, 5, 27. gresses the royal commands. And so, O king, the man who, in shamelessness or discontent, trans- gresses the command of the Blessed One, as laid down in the rules of his Order, that man, despised, disgraced and censured, is expelled from the religion of the Conqueror. That too is the reason why the Tathagata is called a king. A king is one who in his turn proclaiming laws and regulations according to the instructions laid down in succession by the righteous kings of ancient times, and thus carrying on his rule in righteousness, becomes beloved and dear to the people, desired in the world, and by the force of his righteousness establishes his dynasty long in the land. And the Blessed One, O king, pro- claiming in his turn laws and regulations according to the instructions laid down in succession by the Buddhas of ancient times, and thus in righteousness being teacher of the wTorld, — he too is beloved and dear to both gods and men, desired by them, and by the force of his righteousness he makes his religion last long in the land. That too is the reason why the Tathagata is called a king. ' Thus, O king, so many are the reasons why the Tathagata should be both Brahman and also king, that the ablest of the brethren could scarcely in an aeon enumerate them all. Why then should I dilate any further ? Accept what I have said only in brief.' 'Very good, N&gasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to the Buddha belonging to two castes.] IV, 5> 28. OF MILINDA THE KING. 3 1 [dilemma THE FORTY-NINTH. GIFTS TO THE BUDDHA.] [228] 28. ' Venerable Nagasena, it has been said by the Blessed One : " Gifts chaunted for in sacred hymns Are gifts I must not take. All those who see into the Truth Do this their practice make. The Buddhas all refused to chaunt for wage ; This was their conduct still Whene'er the Truth prevailed Through every age V ' But on the other hand the Blessed One, when
2All those who see into the Truth Do this their practice make. The Buddhas all refused to chaunt for wage ; This was their conduct still Whene'er the Truth prevailed Through every age V ' But on the other hand the Blessed One, when preaching the Truth, or talking of it, was in the habit of beginning with the so-called " preliminary discourse/' in which giving has the first place, and goodness only the second2. So that when gods and men heard this discourse of the Blessed One, the lord of the whole world, they prepared and gave gifts, and the disciples partook of the alms thus brought about. Now if, Nagasena, it be true what the Blessed One said, that he accepted no gifts earned by the chaunting of sacred words, then it was wrong that the Blessed One put giving thus 1 This stanza occurs no less than five times in those portions of the Pi/akas already published. See Sutta Nipata I, 4, 6 and III, 4, 27, and Sa^yutta Nikaya VII, 1, 8, VII, 1, 9, and VII, 2, 1. The rhythm of the Pali is strikingly beautiful, and is quite spoilt in the rendering. 2 See, for instance, Digha Nikaya V, 28; Mahavagga I, 7, 5 and 10; V, 1, 9; VI, 26, 8; and .Atillavagga VI, 4, 5. As there is a doubt about the spelling, Fausboll at £ataka I, 8, and I, 30, and our MSS. of the Digha reading anupubbi-katha, whereas Childers and Oldenberg read anupubbi-katha, it is perhaps worth mentioning that the Sinhalese has the short a. 32 THE QUESTIONS AND PUZZLES IV, 5, 29. into the foreground. But if he did rightly in so emphasizing the giving of gifts, then it is not true that he accepted no gifts earned by the utterance of sacred words. And why so ? Because if any one worthy of offerings should praise to the laity the good results to them of the bestowal of alms, they, hearing that discourse, and pleased with it, will proceed to give alms again and again. And then, whosoever enjoy that gift, they are really en- joying that which has been earned by the utterance of sacred words. This too is a double-edged problem, now put to you, which you have to solve/ 29. ' The stanza you quote, O king, was spoken by the Blessed One. And yet he used to put the giving of alms into the forefront of his discourse. But this is the custom of all the Tathagatas — first by discourse on almsgiving to make the hearts of hearers inclined towards it, and then afterwards to urge them to righteousness. This is as when men, O king, give first of all to young children things to play with — [229] such as toy ploughs \ tip-cat sticks 2, toy wind-mills3, measures made of leaves4, toy carts, 1 All these articles are mentioned in the Digha Nikaya I, i, 14. Buddhaghosa explains the first word (vankakaw) as toy ploughs. Hoops the Indian children do not have, probably for want of suitable roads.
3Buddhaghosa explains the first word (vankakaw) as toy ploughs. Hoops the Indian children do not have, probably for want of suitable roads. 2 Gha/ikaffz, which is, according to Buddhaghosa, a game played by striking a short stick with a long one ; and according to Hina/i-kumbure the game called in Sinhalese kalli. Clough has this word, but simply explains it as a game so called. 3 iHngulaka/?2, which is, according to Buddhaghosa, a little wheel made of cocoa-nut leaves, which is set turning by the impact of the wind. Hina/i-kumbure says ' an cembaruwa (twirling thing) made of cocoa-nut leaves/ 4 Patta/^aka^. Buddhaghosa and the Sinhalese agree in rendering this * toy measures/ IV, 5>3°- OF MILINDA THE KING. 33 and bows and arrows — and afterwards appoint to each his separate task. Or it is as when a physician first causes his patients to drink oil for four or five days in order to strengthen them, and to soften their bodies ; and then afterwards administers a purge. The supporters of the faith, O king, the lordly givers, have their hearts thus softened, made tender, affected. Thereby do they cross over to the further shore of the ocean of transmigration by the aid of the boat of their gifts, by the support of the cause- way of their gifts. And (the Buddha), by this (me- thod in his teaching), is not guilty of "intimation1." ' 30. 'Venerable Nagasena, when you say "intima- tion " what are these intimations ? ' * There are two sorts, O king, of intimation — bodily and verbal. And there is one bodily intima- tion which is wrong, and one that is not ; and there is one verbal intimation which is wrong, and one that is not. Which is the bodily intimation which is wrong ? Suppose any member of the Order, in going his rounds for alms, should, when choosing a spot to stand on, stand where there is no room 2, that is a bodily intimation which is wrong. The true members of the Order will not accept any alms so asked for, and the individual who thus acts is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of, in the religion of the Noble Ones ; he is reckoned as 1 Vi#«atti. It is a breach of rules for a member of the Order to ask, in words, for an alms. For a Buddha to lay stress, in a discourse, on the advantages of almsgiving does not, Nagasena means, make him guilty of this offence. 2 And thus cause an obstruction, and attract attention to the fact that he is there. I do not know of any such prohibition in the Vinaya. [36] D 34 THE QUESTIONS AND PUZZLES IV, 5, 31.
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.
1A 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. 2 Asesa-kama-varena, for which Hina/i-kumbur6 has asesa- kamava^araye/rc. Mr. Trenckner adds a ka, which, as being entirely superfluous, he puts in brackets. There can be but little doubt that the corrected reading is asesa-kamava^arena, and that the literal rendering would be ' gladdens him by that which has left in it nothing connected with (life in) the world of sense ; to wit, deliverance from all sorrow' (that is deliverance from sa^sara). Parimutti, which I have not found in the Pi/akas, and which is not in Childers, occurs above (p. 112 of the Pali text) in the same connection. 8 £apeti. See my notes above on vol. i, p. 240, and below on VII, 5, 10. The Sinhalese has here dhana-danaya karanneya, where danaya must be^-ani. 30 THE QUESTIONS AND PUZZLES IV, 5, 27. gresses the royal commands. And so, O king, the man who, in shamelessness or discontent, trans- gresses the command of the Blessed One, as laid down in the rules of his Order, that man, despised, disgraced and censured, is expelled from the religion of the Conqueror. That too is the reason why the Tathagata is called a king. A king is one who in his turn proclaiming laws and regulations according to the instructions laid down in succession by the righteous kings of ancient times, and thus carrying on his rule in righteousness, becomes beloved and dear to the people, desired in the world, and by the force of his righteousness establishes his dynasty long in the land. And the Blessed One, O king, pro- claiming in his turn laws and regulations according to the instructions laid down in succession by the Buddhas of ancient times, and thus in righteousness being teacher of the wTorld, — he too is beloved and dear to both gods and men, desired by them, and by the force of his righteousness he makes his religion last long in the land. That too is the reason why the Tathagata is called a king. ' Thus, O king, so many are the reasons why the Tathagata should be both Brahman and also king, that the ablest of the brethren could scarcely in an aeon enumerate them all. Why then should I dilate any further ? Accept what I have said only in brief.' 'Very good, N&gasena ! That is so, and I accept it as you say/ [Here ends the dilemma as to the Buddha belonging to two castes.] IV, 5> 28. OF MILINDA THE KING. 3 1 [dilemma THE FORTY-NINTH. GIFTS TO THE BUDDHA.] [228] 28. ' Venerable Nagasena, it has been said by the Blessed One : " Gifts chaunted for in sacred hymns Are gifts I must not take. All those who see into the Truth Do this their practice make. The Buddhas all refused to chaunt for wage ; This was their conduct still Whene'er the Truth prevailed Through every age V ' But on the other hand the Blessed One, when
2All those who see into the Truth Do this their practice make. The Buddhas all refused to chaunt for wage ; This was their conduct still Whene'er the Truth prevailed Through every age V ' But on the other hand the Blessed One, when preaching the Truth, or talking of it, was in the habit of beginning with the so-called " preliminary discourse/' in which giving has the first place, and goodness only the second2. So that when gods and men heard this discourse of the Blessed One, the lord of the whole world, they prepared and gave gifts, and the disciples partook of the alms thus brought about. Now if, Nagasena, it be true what the Blessed One said, that he accepted no gifts earned by the chaunting of sacred words, then it was wrong that the Blessed One put giving thus 1 This stanza occurs no less than five times in those portions of the Pi/akas already published. See Sutta Nipata I, 4, 6 and III, 4, 27, and Sa^yutta Nikaya VII, 1, 8, VII, 1, 9, and VII, 2, 1. The rhythm of the Pali is strikingly beautiful, and is quite spoilt in the rendering. 2 See, for instance, Digha Nikaya V, 28; Mahavagga I, 7, 5 and 10; V, 1, 9; VI, 26, 8; and .Atillavagga VI, 4, 5. As there is a doubt about the spelling, Fausboll at £ataka I, 8, and I, 30, and our MSS. of the Digha reading anupubbi-katha, whereas Childers and Oldenberg read anupubbi-katha, it is perhaps worth mentioning that the Sinhalese has the short a. 32 THE QUESTIONS AND PUZZLES IV, 5, 29. into the foreground. But if he did rightly in so emphasizing the giving of gifts, then it is not true that he accepted no gifts earned by the utterance of sacred words. And why so ? Because if any one worthy of offerings should praise to the laity the good results to them of the bestowal of alms, they, hearing that discourse, and pleased with it, will proceed to give alms again and again. And then, whosoever enjoy that gift, they are really en- joying that which has been earned by the utterance of sacred words. This too is a double-edged problem, now put to you, which you have to solve/ 29. ' The stanza you quote, O king, was spoken by the Blessed One. And yet he used to put the giving of alms into the forefront of his discourse. But this is the custom of all the Tathagatas — first by discourse on almsgiving to make the hearts of hearers inclined towards it, and then afterwards to urge them to righteousness. This is as when men, O king, give first of all to young children things to play with — [229] such as toy ploughs \ tip-cat sticks 2, toy wind-mills3, measures made of leaves4, toy carts, 1 All these articles are mentioned in the Digha Nikaya I, i, 14. Buddhaghosa explains the first word (vankakaw) as toy ploughs. Hoops the Indian children do not have, probably for want of suitable roads.
3Buddhaghosa explains the first word (vankakaw) as toy ploughs. Hoops the Indian children do not have, probably for want of suitable roads. 2 Gha/ikaffz, which is, according to Buddhaghosa, a game played by striking a short stick with a long one ; and according to Hina/i-kumbure the game called in Sinhalese kalli. Clough has this word, but simply explains it as a game so called. 3 iHngulaka/?2, which is, according to Buddhaghosa, a little wheel made of cocoa-nut leaves, which is set turning by the impact of the wind. Hina/i-kumbure says ' an cembaruwa (twirling thing) made of cocoa-nut leaves/ 4 Patta/^aka^. Buddhaghosa and the Sinhalese agree in rendering this * toy measures/ IV, 5>3°- OF MILINDA THE KING. 33 and bows and arrows — and afterwards appoint to each his separate task. Or it is as when a physician first causes his patients to drink oil for four or five days in order to strengthen them, and to soften their bodies ; and then afterwards administers a purge. The supporters of the faith, O king, the lordly givers, have their hearts thus softened, made tender, affected. Thereby do they cross over to the further shore of the ocean of transmigration by the aid of the boat of their gifts, by the support of the cause- way of their gifts. And (the Buddha), by this (me- thod in his teaching), is not guilty of "intimation1." ' 30. 'Venerable Nagasena, when you say "intima- tion " what are these intimations ? ' * There are two sorts, O king, of intimation — bodily and verbal. And there is one bodily intima- tion which is wrong, and one that is not ; and there is one verbal intimation which is wrong, and one that is not. Which is the bodily intimation which is wrong ? Suppose any member of the Order, in going his rounds for alms, should, when choosing a spot to stand on, stand where there is no room 2, that is a bodily intimation which is wrong. The true members of the Order will not accept any alms so asked for, and the individual who thus acts is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of, in the religion of the Noble Ones ; he is reckoned as 1 Vi#«atti. It is a breach of rules for a member of the Order to ask, in words, for an alms. For a Buddha to lay stress, in a discourse, on the advantages of almsgiving does not, Nagasena means, make him guilty of this offence. 2 And thus cause an obstruction, and attract attention to the fact that he is there. I do not know of any such prohibition in the Vinaya. [36] D 34 THE QUESTIONS AND PUZZLES IV, 5, 31.
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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