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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It is in this second sense only that (with Hina/i-kumbun*) we must suppose the phrase ayu- vemattata to be used — thus excluding all the Bodisats except such as were men. But in the (-rataka stories the average age of man is (with one or two exceptions) normal. 2 Pama^a-vemattata, which we must also understand to refer only to the varying average size of mankind, which, according to Buddhist theory, is very great at the commencement, and very small at the close, of a Kalpa. For it is only the men-Bodisats, and only in each series the last man-Bodisat (just before he became ' Buddha '), concerning whom this question of penance could arise. 3 Rupe, which the Sinhalese repeats (p. 422), and which cannot here mean bodily form only. I 34 THE QUESTIONS AND PUZZLES IV, 8, 18 the four bases of confidence1, in the ten powers of a Tathagata2, in the sixfold special know- 1 ^atu-vesara^e. They are the confidence that no one — Samara or Brahman, God or Mara — can reprove him by saying : (i) 'The qualities which you maintain to be those of a Buddha have not been attained by you; ' or (2) ' The Great Evils which you maintain to have ceased in an Arahat have not ceased in you ; ' or (3) 'The qualities which you say are dangerous (in the higher life) are not really dangerous to one who practises them ; ' or (4) ' The aim which you held before others in preaching your Dhamma will not lead him who follows it to the destruction of sorrow/ The list will be found in the Ahguttara Nikaya IV, 8 (where it is probably a quotation from one of the conversational Suttas). But the punctuation in Dr. Morris's edition should be corrected by putting full stops after each viharami. Childers gives a different explanation under vesara^a, but his interpreta- tion must be altered to that here given, which is the only correct one.
2But the punctuation in Dr. Morris's edition should be corrected by putting full stops after each viharami. Childers gives a different explanation under vesara^a, but his interpreta- tion must be altered to that here given, which is the only correct one. 2 These have not been found in any Pi/aka text, but Burnouf gives them in a note to the 'Lotus de la Bonne Loi' (p. 781) from the (rinalahkara. He says the expression dasabalo is found as applied to the Buddha ' a chaque instant dans les textes,' but this is not the case, so far at least as the older texts are concerned. In one of the old verses preserved at the Mahavagga I, 22, 13, and quoted in the Gataka (vol. i, p. 84), dasabalo occurs as an epithet of the Buddha, but among the numerous epithets applied in the Buddhavawsa to the various Buddhas the term does not occur, nor have I been able to find it in the published portions of any of the great Nikayas. (Ten Naga-balas are ascribed to the Buddha in Buddhavawsa, p. 39, but these seem to be different.) Buddha-rakkhita, the author of the (rinalankara, probably lived at about the eleventh or twelfth century a.d., and Hardy's paraphrase of his interpretations (in the ' Manual of Buddhism/ pp. 380, 381) is throughout inaccurate. As therefore it is precisely the growth of ideas about the Buddha that is of prime importance in the history of Buddhism, I give here Buddha-rakkhita's explanation, adding the Sanskrit names as given in the Mahavyutpatti, § 8 : — 1. 7#ana/>zana-#a?za-bala;w . Sthanasthana-^ana-balam . (1) 2. Sabbatha-gamini-patipada Karma-vipaka (5) 3. Aneka-dhatu-nana-dhatu . Nanadhimukti (4) 4. Sattanazrc nanadhimuttikata Nanadhatu (3) IV, 8, 19. OF MILINDA THE KING. I 35 ledge1, in the fourteenfold knowledge of Buddha2, in the eighteen characteristics of a Buddha3 — in a word, in all the qualities of a Buddha. For all the Buddhas are exactly alike in all the Buddha- qualities/ ' But if, Nagasena, that be so, what is the reason that it was only the Gotama Bodisat who carried out the penance?' * Gotama the Bodisat had gone forth from the world, O king, when his knowledge 4 was immature, and his wisdom was immature. And it was when he was bringing that immature knowledge to ma- turity that he carried out the penance.' 19. 'Why then, Nagasena, was it that he thus went forth with knowledge and with wisdom im- matured ? Why did he not first mature his knowledge, and then, with his knowledge matured, renounce the world?' * When the Bodisat, O king, saw the women of his harem all in disorder5, then did he become dis- 5. Vipaka-vemattata4 . . . Indriya-parapara .... (7) 6. Sawkilesa-vodana-vatthu . Sarvatra-g&mini-pratipad . . (2) 7. Indriya-paropariya . . . Sawkilesa-vyavadana-vyu//Mna (6) 8. Pubbe-nivasanussate . . Purva-nivasanusmr/ti . . . (8) 9. Dibba-^akkhu .... jffyut-utpatti (9) 10. Asava-kkhaya Asrava-kshaya (10) Some of these terms are found in the Dharma-sangraha, Anecdota Oxoniensia, vol. i, part 5, pp. 16, 51.
3Indriya-paropariya . . . Sawkilesa-vyavadana-vyu//Mna (6) 8. Pubbe-nivasanussate . . Purva-nivasanusmr/ti . . . (8) 9. Dibba-^akkhu .... jffyut-utpatti (9) 10. Asava-kkhaya Asrava-kshaya (10) Some of these terms are found in the Dharma-sangraha, Anecdota Oxoniensia, vol. i, part 5, pp. 16, 51. 1 A^a-asadharawa-TzaT/a, not yet found elsewhere. 2 Possibly the above ten with four others. 3 The details of these eighteen are given by Spence Hardy in the 'Manual of Buddhism/ p. 381, but he does not mention his authority. Hma/i-kumbur6 (p. 422) merely repeats the Pali. 4 ' Of the four Truths ' is Hina/i-kumbure's gloss. 5 See Gataka I, 61. But the whole episode is told in the Pi/akas, not of the Bodisat, but of Yasa (Mahavagga I, 7). I36 THE QUESTIONS AND PUZZLES IV, 8, 19. gusted, and in him thus disgusted discontent sprang up. And on perceiving that his heart was filled with discontent, a certain god of those that wait on Death (Mara) thought : " This now is the time to dispel that discontent of his heart," and standing in the air he gave utterance to these words : " O honourable one ! O fortunate one ! Be not thou distressed. On the seventh day from this the heavenly treasure of the Wheel shall appear to thee, with its thousand spokes, its tire, and its nave, complete and perfect ; and the other trea- sures, those that walk on earth and those that travel through the sky, shall come to thee of their own accord ; and the words of command of thy mouth shall bear sway over the four great con- tinents and the two thousand dependent isles ; and thou shalt have above a thousand sons, heroes mighty in strength to the crushing out of the armies of the foe ; and with those sons surrounding thee thou, master of the Seven Treasures, shalt rule the world ! " [286] But even as if a bar of iron, heated the livelong day and glowing throughout, had entered the orifice of his ear, so was it that those words, O king, entered the ear of the Bodisat. And to the natural distress he already felt there was added, by that utterance of the god, a further emo- tion, anxiety, and fear. Just as a mighty fiery fur- nace, were fresh fuel thrown on it, would the more furiously burn — just as the broad earth, by nature moist, and already swampy through the water drip- ping on it from the vegetation and the grass that have arisen on it, would become more muddy still when a great rain cloud had poured out rain upon it — so to the distress that he already felt there was IV, 8, 20. OF MILINDA THE KING. I 37 added, by that utterance of the god, a further emotion, anxiety, and fear/ 20. ' But tell me, Nagasena, if the heavenly Wheel-treasure had, on the seventh day, appeared to the Bodisat, would he, the Wheel having ap- peared, have been turned back from his purpose ? '
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.
1It is in this second sense only that (with Hina/i-kumbun*) we must suppose the phrase ayu- vemattata to be used — thus excluding all the Bodisats except such as were men. But in the (-rataka stories the average age of man is (with one or two exceptions) normal. 2 Pama^a-vemattata, which we must also understand to refer only to the varying average size of mankind, which, according to Buddhist theory, is very great at the commencement, and very small at the close, of a Kalpa. For it is only the men-Bodisats, and only in each series the last man-Bodisat (just before he became ' Buddha '), concerning whom this question of penance could arise. 3 Rupe, which the Sinhalese repeats (p. 422), and which cannot here mean bodily form only. I 34 THE QUESTIONS AND PUZZLES IV, 8, 18 the four bases of confidence1, in the ten powers of a Tathagata2, in the sixfold special know- 1 ^atu-vesara^e. They are the confidence that no one — Samara or Brahman, God or Mara — can reprove him by saying : (i) 'The qualities which you maintain to be those of a Buddha have not been attained by you; ' or (2) ' The Great Evils which you maintain to have ceased in an Arahat have not ceased in you ; ' or (3) 'The qualities which you say are dangerous (in the higher life) are not really dangerous to one who practises them ; ' or (4) ' The aim which you held before others in preaching your Dhamma will not lead him who follows it to the destruction of sorrow/ The list will be found in the Ahguttara Nikaya IV, 8 (where it is probably a quotation from one of the conversational Suttas). But the punctuation in Dr. Morris's edition should be corrected by putting full stops after each viharami. Childers gives a different explanation under vesara^a, but his interpreta- tion must be altered to that here given, which is the only correct one.
2But the punctuation in Dr. Morris's edition should be corrected by putting full stops after each viharami. Childers gives a different explanation under vesara^a, but his interpreta- tion must be altered to that here given, which is the only correct one. 2 These have not been found in any Pi/aka text, but Burnouf gives them in a note to the 'Lotus de la Bonne Loi' (p. 781) from the (rinalahkara. He says the expression dasabalo is found as applied to the Buddha ' a chaque instant dans les textes,' but this is not the case, so far at least as the older texts are concerned. In one of the old verses preserved at the Mahavagga I, 22, 13, and quoted in the Gataka (vol. i, p. 84), dasabalo occurs as an epithet of the Buddha, but among the numerous epithets applied in the Buddhavawsa to the various Buddhas the term does not occur, nor have I been able to find it in the published portions of any of the great Nikayas. (Ten Naga-balas are ascribed to the Buddha in Buddhavawsa, p. 39, but these seem to be different.) Buddha-rakkhita, the author of the (rinalankara, probably lived at about the eleventh or twelfth century a.d., and Hardy's paraphrase of his interpretations (in the ' Manual of Buddhism/ pp. 380, 381) is throughout inaccurate. As therefore it is precisely the growth of ideas about the Buddha that is of prime importance in the history of Buddhism, I give here Buddha-rakkhita's explanation, adding the Sanskrit names as given in the Mahavyutpatti, § 8 : — 1. 7#ana/>zana-#a?za-bala;w . Sthanasthana-^ana-balam . (1) 2. Sabbatha-gamini-patipada Karma-vipaka (5) 3. Aneka-dhatu-nana-dhatu . Nanadhimukti (4) 4. Sattanazrc nanadhimuttikata Nanadhatu (3) IV, 8, 19. OF MILINDA THE KING. I 35 ledge1, in the fourteenfold knowledge of Buddha2, in the eighteen characteristics of a Buddha3 — in a word, in all the qualities of a Buddha. For all the Buddhas are exactly alike in all the Buddha- qualities/ ' But if, Nagasena, that be so, what is the reason that it was only the Gotama Bodisat who carried out the penance?' * Gotama the Bodisat had gone forth from the world, O king, when his knowledge 4 was immature, and his wisdom was immature. And it was when he was bringing that immature knowledge to ma- turity that he carried out the penance.' 19. 'Why then, Nagasena, was it that he thus went forth with knowledge and with wisdom im- matured ? Why did he not first mature his knowledge, and then, with his knowledge matured, renounce the world?' * When the Bodisat, O king, saw the women of his harem all in disorder5, then did he become dis- 5. Vipaka-vemattata4 . . . Indriya-parapara .... (7) 6. Sawkilesa-vodana-vatthu . Sarvatra-g&mini-pratipad . . (2) 7. Indriya-paropariya . . . Sawkilesa-vyavadana-vyu//Mna (6) 8. Pubbe-nivasanussate . . Purva-nivasanusmr/ti . . . (8) 9. Dibba-^akkhu .... jffyut-utpatti (9) 10. Asava-kkhaya Asrava-kshaya (10) Some of these terms are found in the Dharma-sangraha, Anecdota Oxoniensia, vol. i, part 5, pp. 16, 51.
3Indriya-paropariya . . . Sawkilesa-vyavadana-vyu//Mna (6) 8. Pubbe-nivasanussate . . Purva-nivasanusmr/ti . . . (8) 9. Dibba-^akkhu .... jffyut-utpatti (9) 10. Asava-kkhaya Asrava-kshaya (10) Some of these terms are found in the Dharma-sangraha, Anecdota Oxoniensia, vol. i, part 5, pp. 16, 51. 1 A^a-asadharawa-TzaT/a, not yet found elsewhere. 2 Possibly the above ten with four others. 3 The details of these eighteen are given by Spence Hardy in the 'Manual of Buddhism/ p. 381, but he does not mention his authority. Hma/i-kumbur6 (p. 422) merely repeats the Pali. 4 ' Of the four Truths ' is Hina/i-kumbure's gloss. 5 See Gataka I, 61. But the whole episode is told in the Pi/akas, not of the Bodisat, but of Yasa (Mahavagga I, 7). I36 THE QUESTIONS AND PUZZLES IV, 8, 19. gusted, and in him thus disgusted discontent sprang up. And on perceiving that his heart was filled with discontent, a certain god of those that wait on Death (Mara) thought : " This now is the time to dispel that discontent of his heart," and standing in the air he gave utterance to these words : " O honourable one ! O fortunate one ! Be not thou distressed. On the seventh day from this the heavenly treasure of the Wheel shall appear to thee, with its thousand spokes, its tire, and its nave, complete and perfect ; and the other trea- sures, those that walk on earth and those that travel through the sky, shall come to thee of their own accord ; and the words of command of thy mouth shall bear sway over the four great con- tinents and the two thousand dependent isles ; and thou shalt have above a thousand sons, heroes mighty in strength to the crushing out of the armies of the foe ; and with those sons surrounding thee thou, master of the Seven Treasures, shalt rule the world ! " [286] But even as if a bar of iron, heated the livelong day and glowing throughout, had entered the orifice of his ear, so was it that those words, O king, entered the ear of the Bodisat. And to the natural distress he already felt there was added, by that utterance of the god, a further emo- tion, anxiety, and fear. Just as a mighty fiery fur- nace, were fresh fuel thrown on it, would the more furiously burn — just as the broad earth, by nature moist, and already swampy through the water drip- ping on it from the vegetation and the grass that have arisen on it, would become more muddy still when a great rain cloud had poured out rain upon it — so to the distress that he already felt there was IV, 8, 20. OF MILINDA THE KING. I 37 added, by that utterance of the god, a further emotion, anxiety, and fear/ 20. ' But tell me, Nagasena, if the heavenly Wheel-treasure had, on the seventh day, appeared to the Bodisat, would he, the Wheel having ap- peared, have been turned back from his purpose ? '
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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