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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In all these respects is it that the fame of that giving shows forth the great qualities of the Bodisats/ 3. * What, venerable Nagasena ? he who gives gifts in such a way as to bring sorrow upon others — does that giving of his bring forth fruit in happiness, does it lead to rebirth in states of bliss ? ' 'Yes, O king. What can be said (to the contrary) ? ' ' I pray you, Nagasena, give me a reason for this/ ' Suppose, O king, there were some virtuous Samara or Brahman, of high character, and he were 1 Vikittenta vikopenta. Hina/i-kumbur6 (p. 410) has 'angrily finding fault with.' Compare above, vikopana, at p. 266 (of the Pali). IV, 8, 4. OF MILINDA THE KING. 1 1 7 paralysed, or a cripple x, or suffering from some disease or other, and some man desirous of merit were to have him put into a carriage, and taken to the place he wished to go to. Would happiness accrue to that man by reason thereof, would that be an act leading to rebirth in states of bliss?' ' Yes, Sir. What can be said (to the contrary) ? That man would thereby acquire a trained elephant, or a riding-horse, or a bullock-carriage, on land a land-vehicle and on water a water-vehicle, in heaven a vehicle of the gods 2 and on earth one that men could use, — from birth to birth there would accrue to him that which in each would be appropriate and fit, — and joys appropriate would come to him, and he would pass from state to state of bliss, and by the efficacy of that act mounting on the vehicle of Iddhi he would arrive at the longed-for goal, the city of Nirvana itself/ ' But then, O king, a gift given in such a way as to bring sorrow upon others does bring forth fruit in happiness, does lead to rebirth in states of bliss [277], — inasmuch as that man by putting the cart-bullocks to pain would attain such bliss. 4. ' And hear another reason, O king, for the same thing. Suppose some monarch were to raise from his subjects a righteous tax, and then by the issue of a command were to bestow thereout a gift, would that monarch, O king, enjoy any happiness on that account, would that be a gift leading to rebirth in states of bliss ? ' 1 Pakkha-hato va pi/^a-sappi va. See the note above on IV, 6, 22. 2 Devayana, on which compare Sutta Nipata, verse 139 (Vasala Sutta 24). II 8 THE QUESTIONS AND PUZZLES IV, 8, 5. ' Certainly, Sir. What can be said against it ? On that account the monarch would receive a hundred thousandfold, he might become a king of kings, a god above the gods, or Brahma lord of the Brahma gods, or a chief among the Samaras, or a leader of the Brahmans, or the most excellent among the Arahats/ ' Then, O king, a gift given in such a way as to bring sorrow upon others does bring forth fruit in happiness, does lead to rebirth in states of bliss — inasmuch as that monarch by giving as a gift what was gained by harassing his people with taxation would enjoy such exceeding fame and glory/
25. i But, venerable Nagasena, what was given by Vessantara the king was an excessive gift ; in that he gave his own wife as wife to another man, and his own children, his only ones, into slavery to a Brahman. And excessive giving is by the wise in the world held worthy of censure and of blame. Just, Nagasena, as under too much weight the axle- tree of a cart would break, or a ship would sink, as his food would disagree with him who ate too much, or the crops would be ruined by too heavy rain, or bankruptcy would follow too lavish generosity, or fever would come from too much heat, or a man would go mad from excessive lust, or become guilty of an offence through excessive anger, or fall into sin through excessive stupidity, or into the power of robbers through too much avarice, or be ruined by needless fear, or as a river would over- flow through excessive inflow, or a thunderbolt fall through too much wind, or porridge boil over through too hot a fire, or a man who wandered IV, 8, 6. OF MILINDA THE KING. 119 about too much 1 would not live long — just so, Nagasena, is excessive giving held by the wise in the world as worthy of censure and of blame. And as king Vessantara's gift was excessive [278] no good result could be expected from it.' 6. ' Giving exceedingly 2, O king, is praised, applauded, and approved by the wise in the world ; and they who give away anything as a gift just as it may occur to them 3, acquire fame in the world as very generous givers. Just, O king, as when a man has taken hold of a wild root which by its extra- ordinary virtues is divine, that moment he becomes invisible even to those standing within arm's length — just as a medicinal herb by the exceeding power of its nature will utterly kill pain, and put an end to disease — just as fire burns by its exceeding heat, and water puts that fire out by its exceeding cold — just as by its exceeding purity a lotus remains undefiled by water or by mud — just as a (magic) gem by the extraordinary virtue inherent in it pro- cures the granting of every wish — just as lightning by its marvellous quick sharpness cleaves asunder even the diamonds, pearls, and crystals — just as the earth by its exceeding size can support men, and snakes, and wild beasts, and birds, and the waters, 1 Atisa«£arena, which the Sinhalese merely repeats. The meaning is doubtful. The use of samara at (rataka II, 112 has suggested the above rendering. 2 The whole of this answer turns on the ambiguity of the prefix ati, which may mean either 'very much' or 'too much/ 3 Yadisaz?* kidisa/rc. The meaning of this idiom cannot be controlled by parallel passages, as I know of none. Hina/i-kum- bur6 (pp. 412-413) construes yadisa;;/ as an accusative dependent on atidanadayi; 'Those who give away anything as a gift, ac- quire fame in the world as exceeding givers of that/ 120 THE QUESTIONS AND PUZZLES IV, 8, 7.
3Hina/i-kum- bur6 (pp. 412-413) construes yadisa;;/ as an accusative dependent on atidanadayi; 'Those who give away anything as a gift, ac- quire fame in the world as exceeding givers of that/ 120 THE QUESTIONS AND PUZZLES IV, 8, 7. and rocks, and hills, and trees — just as the ocean by its exceeding greatness can never be quite filled — just as Sineru by its mighty weight remains immove- able, and space by the greatness of its wide extent is infinite, and the sun by its mighty glory dissipates the darkness — just as the lion in the greatness of its lineage is free from fear — just as a wrestler in the greatness of his might easily lifts up his foe — just as a king by the excellence of his justice becomes overlord, and a Bhikkhu by reason of his very righteousness becomes an object of reverence to Nagas, and Yakshas, and men, and Maras — just as a Buddha by the excellence of his supremacy is peerless — just so, O king, is exceeding generosity praised, applauded, and approved by the wise in the world ; and they who give away anything as a gift, just as it may occur to them, acquire in the world the fame of being nobly generous. And by his mighty giving Vessantara the king, O king, was praised, and lauded, and exalted, and magnified, and famous throughout the ten thousand world systems, and by reason, too, of that mighty giving is it that he, the king Vessantara, has, now in our days, become the Buddha, the chief of gods and men. 7. ' And now, O king, tell me — is there anything in the world which should be withheld as a gift, and not bestowed, when one worthy of a gift, one to whom it is one's duty to give ], is there ?' 1 Dakkhi^eyya. We have no word in English to express the full meaning of this word. It was an idea that was common ground to our Buddhist apologist, and to the Brahman opponents whom he always has in view, that there were certain people to whom gifts ought to be given, and the being worthy was one of the conditions precedent to belonging to this class. Of course the IV, 8, 7* OF MILINDA THE KING. 121 * There are ten sorts of gifts, Nagasena, in the world that are commonly disapproved of as gifts. And what are the ten ? Strong drink, Naga- sena, and festivals in high places1, and women, and buffaloes, and suggestive [279] paintings 2, and weapons, and poison, and chains, and fowls, and swine, and false weights and measures. All these, Nagasena, are disapproved of in the world as gifts, and those who give such presents become liable to rebirth in states of woe/ * I did not ask you, O king, what kinds of gifts are not approved of. But this, O king, I asked : " Is there anything in the world which ought to be withheld, and not bestowed as a gift, if one worthy of a gift were present ?" '
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.
1In all these respects is it that the fame of that giving shows forth the great qualities of the Bodisats/ 3. * What, venerable Nagasena ? he who gives gifts in such a way as to bring sorrow upon others — does that giving of his bring forth fruit in happiness, does it lead to rebirth in states of bliss ? ' 'Yes, O king. What can be said (to the contrary) ? ' ' I pray you, Nagasena, give me a reason for this/ ' Suppose, O king, there were some virtuous Samara or Brahman, of high character, and he were 1 Vikittenta vikopenta. Hina/i-kumbur6 (p. 410) has 'angrily finding fault with.' Compare above, vikopana, at p. 266 (of the Pali). IV, 8, 4. OF MILINDA THE KING. 1 1 7 paralysed, or a cripple x, or suffering from some disease or other, and some man desirous of merit were to have him put into a carriage, and taken to the place he wished to go to. Would happiness accrue to that man by reason thereof, would that be an act leading to rebirth in states of bliss?' ' Yes, Sir. What can be said (to the contrary) ? That man would thereby acquire a trained elephant, or a riding-horse, or a bullock-carriage, on land a land-vehicle and on water a water-vehicle, in heaven a vehicle of the gods 2 and on earth one that men could use, — from birth to birth there would accrue to him that which in each would be appropriate and fit, — and joys appropriate would come to him, and he would pass from state to state of bliss, and by the efficacy of that act mounting on the vehicle of Iddhi he would arrive at the longed-for goal, the city of Nirvana itself/ ' But then, O king, a gift given in such a way as to bring sorrow upon others does bring forth fruit in happiness, does lead to rebirth in states of bliss [277], — inasmuch as that man by putting the cart-bullocks to pain would attain such bliss. 4. ' And hear another reason, O king, for the same thing. Suppose some monarch were to raise from his subjects a righteous tax, and then by the issue of a command were to bestow thereout a gift, would that monarch, O king, enjoy any happiness on that account, would that be a gift leading to rebirth in states of bliss ? ' 1 Pakkha-hato va pi/^a-sappi va. See the note above on IV, 6, 22. 2 Devayana, on which compare Sutta Nipata, verse 139 (Vasala Sutta 24). II 8 THE QUESTIONS AND PUZZLES IV, 8, 5. ' Certainly, Sir. What can be said against it ? On that account the monarch would receive a hundred thousandfold, he might become a king of kings, a god above the gods, or Brahma lord of the Brahma gods, or a chief among the Samaras, or a leader of the Brahmans, or the most excellent among the Arahats/ ' Then, O king, a gift given in such a way as to bring sorrow upon others does bring forth fruit in happiness, does lead to rebirth in states of bliss — inasmuch as that monarch by giving as a gift what was gained by harassing his people with taxation would enjoy such exceeding fame and glory/
25. i But, venerable Nagasena, what was given by Vessantara the king was an excessive gift ; in that he gave his own wife as wife to another man, and his own children, his only ones, into slavery to a Brahman. And excessive giving is by the wise in the world held worthy of censure and of blame. Just, Nagasena, as under too much weight the axle- tree of a cart would break, or a ship would sink, as his food would disagree with him who ate too much, or the crops would be ruined by too heavy rain, or bankruptcy would follow too lavish generosity, or fever would come from too much heat, or a man would go mad from excessive lust, or become guilty of an offence through excessive anger, or fall into sin through excessive stupidity, or into the power of robbers through too much avarice, or be ruined by needless fear, or as a river would over- flow through excessive inflow, or a thunderbolt fall through too much wind, or porridge boil over through too hot a fire, or a man who wandered IV, 8, 6. OF MILINDA THE KING. 119 about too much 1 would not live long — just so, Nagasena, is excessive giving held by the wise in the world as worthy of censure and of blame. And as king Vessantara's gift was excessive [278] no good result could be expected from it.' 6. ' Giving exceedingly 2, O king, is praised, applauded, and approved by the wise in the world ; and they who give away anything as a gift just as it may occur to them 3, acquire fame in the world as very generous givers. Just, O king, as when a man has taken hold of a wild root which by its extra- ordinary virtues is divine, that moment he becomes invisible even to those standing within arm's length — just as a medicinal herb by the exceeding power of its nature will utterly kill pain, and put an end to disease — just as fire burns by its exceeding heat, and water puts that fire out by its exceeding cold — just as by its exceeding purity a lotus remains undefiled by water or by mud — just as a (magic) gem by the extraordinary virtue inherent in it pro- cures the granting of every wish — just as lightning by its marvellous quick sharpness cleaves asunder even the diamonds, pearls, and crystals — just as the earth by its exceeding size can support men, and snakes, and wild beasts, and birds, and the waters, 1 Atisa«£arena, which the Sinhalese merely repeats. The meaning is doubtful. The use of samara at (rataka II, 112 has suggested the above rendering. 2 The whole of this answer turns on the ambiguity of the prefix ati, which may mean either 'very much' or 'too much/ 3 Yadisaz?* kidisa/rc. The meaning of this idiom cannot be controlled by parallel passages, as I know of none. Hina/i-kum- bur6 (pp. 412-413) construes yadisa;;/ as an accusative dependent on atidanadayi; 'Those who give away anything as a gift, ac- quire fame in the world as exceeding givers of that/ 120 THE QUESTIONS AND PUZZLES IV, 8, 7.
3Hina/i-kum- bur6 (pp. 412-413) construes yadisa;;/ as an accusative dependent on atidanadayi; 'Those who give away anything as a gift, ac- quire fame in the world as exceeding givers of that/ 120 THE QUESTIONS AND PUZZLES IV, 8, 7. and rocks, and hills, and trees — just as the ocean by its exceeding greatness can never be quite filled — just as Sineru by its mighty weight remains immove- able, and space by the greatness of its wide extent is infinite, and the sun by its mighty glory dissipates the darkness — just as the lion in the greatness of its lineage is free from fear — just as a wrestler in the greatness of his might easily lifts up his foe — just as a king by the excellence of his justice becomes overlord, and a Bhikkhu by reason of his very righteousness becomes an object of reverence to Nagas, and Yakshas, and men, and Maras — just as a Buddha by the excellence of his supremacy is peerless — just so, O king, is exceeding generosity praised, applauded, and approved by the wise in the world ; and they who give away anything as a gift, just as it may occur to them, acquire in the world the fame of being nobly generous. And by his mighty giving Vessantara the king, O king, was praised, and lauded, and exalted, and magnified, and famous throughout the ten thousand world systems, and by reason, too, of that mighty giving is it that he, the king Vessantara, has, now in our days, become the Buddha, the chief of gods and men. 7. ' And now, O king, tell me — is there anything in the world which should be withheld as a gift, and not bestowed, when one worthy of a gift, one to whom it is one's duty to give ], is there ?' 1 Dakkhi^eyya. We have no word in English to express the full meaning of this word. It was an idea that was common ground to our Buddhist apologist, and to the Brahman opponents whom he always has in view, that there were certain people to whom gifts ought to be given, and the being worthy was one of the conditions precedent to belonging to this class. Of course the IV, 8, 7* OF MILINDA THE KING. 121 * There are ten sorts of gifts, Nagasena, in the world that are commonly disapproved of as gifts. And what are the ten ? Strong drink, Naga- sena, and festivals in high places1, and women, and buffaloes, and suggestive [279] paintings 2, and weapons, and poison, and chains, and fowls, and swine, and false weights and measures. All these, Nagasena, are disapproved of in the world as gifts, and those who give such presents become liable to rebirth in states of woe/ * I did not ask you, O king, what kinds of gifts are not approved of. But this, O king, I asked : " Is there anything in the world which ought to be withheld, and not bestowed as a gift, if one worthy of a gift were present ?" '
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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