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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1OF 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 ? ' 1 No Wheel-treasure appeared, O king, on the seventh day to the Bodisat. For rather that was a lie that was told by that god with the object of tempting him. And even had it appeared, yet would not the Bodisat have turned aside. And why not? Because the Bodisat, O king, had firmly grasped (the facts of) the impermanence (of all things, of) the suffering (inherent in existence as an individual, of) the absence of a soul (in any being made up of the five Skandhas), and had thus arrived at the destruction of the attach- ment (to individuality which arises from lust, or from heresy, or from dependence upon outward acts, or from delusions as to the possession of a per- manent soul) 1. The water, O king, which flows into the river Ganges from the Anottata lake, and from the Ganges river into the great ocean, and from the great ocean into the openings into the 1 Upadanakkhaya^z patto. Childers says that the destruc- tion of these upadanas 'constitutes Arahatship.' I know of no authority for this, and it is incompatible with the Buddhist theory of Arahatship that any Arahat should go through such a period of penance as our author supposes the Bodisat to have done after he had reached this ' destruction of the upadanas/ The perception of the first of the above facts, the impermanence of all things and beings (ani^^am), constitute indeed the 'entrance upon the path' (see above, p. 25), and of course the upadanas are destroyed in every Arahat, but that is very different from Childers's conclusion, which would make the terms convertible. I38 THE QUESTIONS AND PUZZLES IV, 8, 20. regions under the earth1 — would that water, after it had once entered that opening, turn back and flow again into the great ocean, and from the great ocean into the Ganges river, and from the Ganges river into the Anottata lake ? ' [287] ' Certainly not, Sir/ ' In the same way, O king, it was for the sake of that last existence of his that the Bodisat had ma- tured merit through the immeasurable aeons of the past. He had now reached that last birth, the knowledge of the Buddhas had grown mature in him, in six years he would become a Buddha, all-knowing, the highest being in the world. Would then the Bodisat, for the sake of the Wheel- treasure, turn back ?' ' Certainly not, Sir/
2He had now reached that last birth, the knowledge of the Buddhas had grown mature in him, in six years he would become a Buddha, all-knowing, the highest being in the world. Would then the Bodisat, for the sake of the Wheel- treasure, turn back ?' ' Certainly not, Sir/ * No! Though the great earth, O king, with all its peaks and mountain ranges, should turn back, yet the Bodisat would not before he had attained to Buddhahood. Though the water of the Ganges should flow backwards up the stream, yet the Bodisat would not turn back before he had attained to Buddhahood. Though the mighty ocean with its immeasurable waters2 should dry up like the water in the footprint of a cow3, yet would not the Bodisat turn back before he had attained to Bud- dhahood. Though Sineru, the king of the moun- 1 Patala-mukha/rc, which the Sinhalese repeats. There is a similar sequence in the Sawyutta I, 5, 4. 2 Aparimita-^-ala-dharo. Hina/i-kumbure, p. 424, has dhari, which may either be the same in meaning as dharo, or refer to the dhara, the streams of water. 3 Gopade; not in Childers, but compare Gopadaka, 'puddle/ in a similar connection at Sumarigala Vilasini I, 147 (where one MS. reads Gopade). IV, 8, 22. OF MILINDA THE KING. 1 39 tains, should split up into a hundred or a thousand fragments, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the sun and moon with all the stars should fall, like a clod, upon the ground, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the expanse of heaven should be rolled up like a mat, yet would not the Bodisat turn back before he had attained to Buddhahood ! And why not ? Because he had torn asunder every bond/ 21. 'Venerable Nagasena, how many bonds are there in the world ?' ' There are these ten bonds in the world, O king, bound by which men renounce not the world, or turn back again to it. And what are the ten ? A mother, O king, is often a bond, and a father, and a wife, and children, and relations, and friends, and wealth, and easy income, [288] and sovranty, and the five pleasures of sense. These are the ten bonds common in the world, bonds bound by which men renounce not the world or turn back to it. And all these bonds had the Bodisat, O king, burst through. And therefore could he not, O king, turn back.' 22. 'Venerable Nagasena, if the Bodisat, on dis- content arising in his heart at the words of the god, though his knowledge (of the four Truths) was yet imperfect, and his insight of a Buddha not mature, did nevertheless go forth into renunciation of the world, of what advantage was penance to him then ? Ought he not rather, awaiting the maturity of his knowledge, to have lived in the enjoyment of all (suitable) foods ? ' ' There are, O king, these ten sorts of individuals who are despised and contemned in the world, I40 THE QUESTIONS AND PUZZLES IV, 8, 23.
3Ought he not rather, awaiting the maturity of his knowledge, to have lived in the enjoyment of all (suitable) foods ? ' ' There are, O king, these ten sorts of individuals who are despised and contemned in the world, I40 THE QUESTIONS AND PUZZLES IV, 8, 23. thought shameful, looked down upon, held blame- worthy, treated with contumely, not loved. And w7hat are the ten ? A woman without a husband, O king, and a weak creature, and one without friends or relatives, and a glutton, and one dwelling in a dis- reputable family, and the friend of sinners, and he whose wealth has been dissipated, and he who has no character, and he who has no occupation *, and he who has no means. These are the ten despised and contemned in the world, thought shameful, looked down upon, held blameworthy, treated with contumely, not loved 2. It was on calling these con- ditions to mind, O king, that this idea occurred to the Bodisat : " Let me not incur blame among gods and men as being without occupation or without means ! Let me as a master in action, held in respect by reason of action, one having the supre- macy which arises from action, one whose conduct is based upon action, one who carries action (into every concern of life)3, one who has his dwelling in action, be constant in earnestness 4." That was the spirit, O king, in which the Bodisat, when he was bringing his knowledge to maturity, undertook the practice of penance/ 23. 'Venerable Nagasena, the Bodisat, when he was undergoing penance, said thus to himself: 1 Kamma is here explained by Hina/i-kumbure bykarmanta (' such as husbandry or merchandise '). 2 On this list of epithets compare above, p. 229 (of the Pali). 3 Kamma-dhoreyyo. The latter word is not in Childers. Hina/i-kumbure (p. 427) has karmayama usulanna wu. It is the Sanskrit dhaureya, and the whole might be rendered Mike a beast of burden whose load is action/ 4 Appamado — that constant theme of praise and exhortation in the early Buddhist books. IV, 8, 23. OF MILINDA THE KING. I4T [289] " But it is not by this penance severe that I shall reach the peculiar faculty of the insight arising from the knowledge of that which is fit and noble — that insight beyond the powers of ordinary men. May there not be now some other way to the wisdom (of Buddhahood)1 ?" * Was then the Bodisat, at that time, confused in his mind about the way2?' ' There are twenty-five qualities, O king, which are causes of weakness of mind,, weakened by which the mind cannot successfully be devoted to the destruc- tion of the Asavas (the Great Evils — lust, becoming, delusion, and ignorance)3. And what are the twenty- five? Anger, O king, and enmity, and hypocrisy4, and conceit5, and envy, and avarice, and deceit6,
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.
1OF 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 ? ' 1 No Wheel-treasure appeared, O king, on the seventh day to the Bodisat. For rather that was a lie that was told by that god with the object of tempting him. And even had it appeared, yet would not the Bodisat have turned aside. And why not? Because the Bodisat, O king, had firmly grasped (the facts of) the impermanence (of all things, of) the suffering (inherent in existence as an individual, of) the absence of a soul (in any being made up of the five Skandhas), and had thus arrived at the destruction of the attach- ment (to individuality which arises from lust, or from heresy, or from dependence upon outward acts, or from delusions as to the possession of a per- manent soul) 1. The water, O king, which flows into the river Ganges from the Anottata lake, and from the Ganges river into the great ocean, and from the great ocean into the openings into the 1 Upadanakkhaya^z patto. Childers says that the destruc- tion of these upadanas 'constitutes Arahatship.' I know of no authority for this, and it is incompatible with the Buddhist theory of Arahatship that any Arahat should go through such a period of penance as our author supposes the Bodisat to have done after he had reached this ' destruction of the upadanas/ The perception of the first of the above facts, the impermanence of all things and beings (ani^^am), constitute indeed the 'entrance upon the path' (see above, p. 25), and of course the upadanas are destroyed in every Arahat, but that is very different from Childers's conclusion, which would make the terms convertible. I38 THE QUESTIONS AND PUZZLES IV, 8, 20. regions under the earth1 — would that water, after it had once entered that opening, turn back and flow again into the great ocean, and from the great ocean into the Ganges river, and from the Ganges river into the Anottata lake ? ' [287] ' Certainly not, Sir/ ' In the same way, O king, it was for the sake of that last existence of his that the Bodisat had ma- tured merit through the immeasurable aeons of the past. He had now reached that last birth, the knowledge of the Buddhas had grown mature in him, in six years he would become a Buddha, all-knowing, the highest being in the world. Would then the Bodisat, for the sake of the Wheel- treasure, turn back ?' ' Certainly not, Sir/
2He had now reached that last birth, the knowledge of the Buddhas had grown mature in him, in six years he would become a Buddha, all-knowing, the highest being in the world. Would then the Bodisat, for the sake of the Wheel- treasure, turn back ?' ' Certainly not, Sir/ * No! Though the great earth, O king, with all its peaks and mountain ranges, should turn back, yet the Bodisat would not before he had attained to Buddhahood. Though the water of the Ganges should flow backwards up the stream, yet the Bodisat would not turn back before he had attained to Buddhahood. Though the mighty ocean with its immeasurable waters2 should dry up like the water in the footprint of a cow3, yet would not the Bodisat turn back before he had attained to Bud- dhahood. Though Sineru, the king of the moun- 1 Patala-mukha/rc, which the Sinhalese repeats. There is a similar sequence in the Sawyutta I, 5, 4. 2 Aparimita-^-ala-dharo. Hina/i-kumbure, p. 424, has dhari, which may either be the same in meaning as dharo, or refer to the dhara, the streams of water. 3 Gopade; not in Childers, but compare Gopadaka, 'puddle/ in a similar connection at Sumarigala Vilasini I, 147 (where one MS. reads Gopade). IV, 8, 22. OF MILINDA THE KING. 1 39 tains, should split up into a hundred or a thousand fragments, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the sun and moon with all the stars should fall, like a clod, upon the ground, yet would not the Bodisat turn back before he had attained to Buddhahood. Though the expanse of heaven should be rolled up like a mat, yet would not the Bodisat turn back before he had attained to Buddhahood ! And why not ? Because he had torn asunder every bond/ 21. 'Venerable Nagasena, how many bonds are there in the world ?' ' There are these ten bonds in the world, O king, bound by which men renounce not the world, or turn back again to it. And what are the ten ? A mother, O king, is often a bond, and a father, and a wife, and children, and relations, and friends, and wealth, and easy income, [288] and sovranty, and the five pleasures of sense. These are the ten bonds common in the world, bonds bound by which men renounce not the world or turn back to it. And all these bonds had the Bodisat, O king, burst through. And therefore could he not, O king, turn back.' 22. 'Venerable Nagasena, if the Bodisat, on dis- content arising in his heart at the words of the god, though his knowledge (of the four Truths) was yet imperfect, and his insight of a Buddha not mature, did nevertheless go forth into renunciation of the world, of what advantage was penance to him then ? Ought he not rather, awaiting the maturity of his knowledge, to have lived in the enjoyment of all (suitable) foods ? ' ' There are, O king, these ten sorts of individuals who are despised and contemned in the world, I40 THE QUESTIONS AND PUZZLES IV, 8, 23.
3Ought he not rather, awaiting the maturity of his knowledge, to have lived in the enjoyment of all (suitable) foods ? ' ' There are, O king, these ten sorts of individuals who are despised and contemned in the world, I40 THE QUESTIONS AND PUZZLES IV, 8, 23. thought shameful, looked down upon, held blame- worthy, treated with contumely, not loved. And w7hat are the ten ? A woman without a husband, O king, and a weak creature, and one without friends or relatives, and a glutton, and one dwelling in a dis- reputable family, and the friend of sinners, and he whose wealth has been dissipated, and he who has no character, and he who has no occupation *, and he who has no means. These are the ten despised and contemned in the world, thought shameful, looked down upon, held blameworthy, treated with contumely, not loved 2. It was on calling these con- ditions to mind, O king, that this idea occurred to the Bodisat : " Let me not incur blame among gods and men as being without occupation or without means ! Let me as a master in action, held in respect by reason of action, one having the supre- macy which arises from action, one whose conduct is based upon action, one who carries action (into every concern of life)3, one who has his dwelling in action, be constant in earnestness 4." That was the spirit, O king, in which the Bodisat, when he was bringing his knowledge to maturity, undertook the practice of penance/ 23. 'Venerable Nagasena, the Bodisat, when he was undergoing penance, said thus to himself: 1 Kamma is here explained by Hina/i-kumbure bykarmanta (' such as husbandry or merchandise '). 2 On this list of epithets compare above, p. 229 (of the Pali). 3 Kamma-dhoreyyo. The latter word is not in Childers. Hina/i-kumbure (p. 427) has karmayama usulanna wu. It is the Sanskrit dhaureya, and the whole might be rendered Mike a beast of burden whose load is action/ 4 Appamado — that constant theme of praise and exhortation in the early Buddhist books. IV, 8, 23. OF MILINDA THE KING. I4T [289] " But it is not by this penance severe that I shall reach the peculiar faculty of the insight arising from the knowledge of that which is fit and noble — that insight beyond the powers of ordinary men. May there not be now some other way to the wisdom (of Buddhahood)1 ?" * Was then the Bodisat, at that time, confused in his mind about the way2?' ' There are twenty-five qualities, O king, which are causes of weakness of mind,, weakened by which the mind cannot successfully be devoted to the destruc- tion of the Asavas (the Great Evils — lust, becoming, delusion, and ignorance)3. And what are the twenty- five? Anger, O king, and enmity, and hypocrisy4, and conceit5, and envy, and avarice, and deceit6,
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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