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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And what are the twenty- five? Anger, O king, and enmity, and hypocrisy4, and conceit5, and envy, and avarice, and deceit6, 1 These words, already quoted above, IV, 6, 20 (p. 244 of the Pali), are put into the mouth of the Bodisat, after the conclusion of the 'penance/ in the Maha Sa^aka Sutta (M. I, 246), which is the chief Pi/aka text on the penance (the Dukkha-karika). The Sinhalese version here (p. 427) has already been given in the note on the former passage. 2 The way to Buddhahood (not the way to Arahatship). This is Hina/i-kumbure's explanation, which agrees with the context. 8 It will be noticed that (the destruction of the Asavas being Arahatship, not Buddhahood) this is really no reply. 4 Makkho, ' depreciation of the good qualities of others,' says Hina/i-kumbure, pp. 427, 564. But the use of the word at Gataka I, 385 ; Mahavagga I, 15, 4 ; ^ullavagga III, 34, 2 ; Magg-^ima Nikaya I, 15, shows that concealing one's own faults is rather the meaning. 5 Palaso; not in Childers. But see Ahguttara Nikaya II, 6, 12; Puggala Pa##atti II, 2; Mag^ima Nikaya I, 15, &c. This and the last are usually mentioned together (see for instance below, VII, 2, 18), and the contrast is ' concealing the faults one has, and laying claim to virtues one has not.' 6 Maya. It is noteworthy that this famous word, which plays so great a part in the later philosophies, and which is often sup- 142 THE QUESTIONS AND PUZZLES IV, 8, 23. and treachery, and obstinacy 1, and perverseness 2, and pride, and vainglory, and the intoxication (of exalted ideas about birth or health or wealth), and negligence in (well-doing), and intellectual inertness or bodily sloth3, and drowsiness4, and idleness, and friendship with sinners, and forms, and sounds, and odours, and tastes, and sensations of touch, and hunger, and thirst5, and discontent6. These are the
2These are the posed to express a fundamental conception of the Buddhists, has not yet been traced, and will probably never be found, in the Pi/akas, in any other than this subordinate and purely ethical sense. So when Mr. Gough in his ' Philosophy of the Upanishads ' says, p. 186, that ' pessimism, metempsychosis, and maya (the primitive world fiction) are retained in Buddhism' he is as wrong about maya as he is about metempsychosis. He is evidently still under the delusion that Buddhism teaches the transmigration of souls, and that it has inherited from such schoolmen as *SahkanUarya the theory of the maya. This is as funny as the astounding blindness which makes him say (pp. 267, 268) ' there is no quest of verity, of an active law of righteousness (in Buddhism), but only a yearning after a lapse into the void ' (!). The converse proposition would be nearer to the actual fact, and the Buddhist Avi^a is quite dif- ferent from the Maya of the later Vedantists. How absolutely different is the world in which the thoughts of a Buddhist would move is shown by Hina/i-kumbure^s gloss : * The maya of con- cealing faults one has' (tamage ceti agu«a sazrcgawana maya). 1 Thambho (not ' stupor/ as Childers has it). ' That obstinacy of mind (drz'^awu sit ceti bawa) which will not bend to the exhortation of the great/ says the Sinhalese. 2 Sarambho; not merely ' clamour, angry talk/ as Childers has it. See the commentary on the word sarambhi at (r&taka III, 259, with which Hina/i-kumbur6 here agrees. ' Contrariness ' would be perhaps a better rendering. 3 Thinamiddha/rc; so Hina/i-kumbur6 (but he takes them as two). 4 Tandi, as Hma/i-kumbur6 reads (for Mr. Trenckner's nandi). 6 Khuda pipasa, which must be taken separately to make up the twenty-five. The Sinhalese takes them as two. 6 A rati, which the Sinhalese (taking thina and middha separately) omits. IV, 8, 23. OF MILINDA THE KING. I43
34 Tandi, as Hma/i-kumbur6 reads (for Mr. Trenckner's nandi). 6 Khuda pipasa, which must be taken separately to make up the twenty-five. The Sinhalese takes them as two. 6 A rati, which the Sinhalese (taking thina and middha separately) omits. IV, 8, 23. OF MILINDA THE KING. I43 twenty-five qualities, O king, which are causes of weakness of mind, weakened by which the mind cannot successfully be devoted to the destruction of the Asavas. (And of these it was) hunger and thirst, O king, which had then seized hold of the body1 of the Bodisat. And his body being thus, as it were, " possessed," his mind was not rightly devoted to the destruction of the Asavas. Now the Bodisat, O king, through the immeasurable aeons of the past, had followed after the perception of the Four Noble Truths through all of his successive births. Is it then possible that in his last existence, in the birth in which that perception was to arise, there should be any confusion in his mind as to the way ? But nevertheless there arose, O king, in the Bodisat's mind the thought: " May there not now be some other way to the wisdom (of a Buddha) ? " And already before that, O king, when he was only one month old, when his father the Sakya was at work (ploughing), the Bodisat, placed in his sacred cot for coolness under the shade of the Gambu tree, sat up crosslegged, and putting away passion, free from all evil conditions of heart, he entered into and remained in the first £Mna — a state of joy and ease, born of seclusion, full of reflection, full of investigation, [290] and so into the second, and so into the third, and so into the fourth GMnaV 1 Pariyadiyi/rcsu; literally 'were suffused as to the body of ' (Hina/i-kumbure has jarirayehi vyapta wu). The passive forms of this verb are always difficult to translate. See above, p. 254, and below, pp. 296, 297 (of the Pali), and ^ullavagga VI, 2, 6; VII, 2, 1. 2 This passage follows in the Maha Sa^aka Sutta immediately after the passage quoted above (Magg^ima Nikaya I, 246), and the 144 THE QUESTIONS AND PUZZLES IV, 8, 24. 1 Very good, Nagasena ! That is so, and I accept it as you say. It was whilst he was bringing his knowledge to maturity that the Bodisat underwent the penance/ [Here ends the dilemma as to the penance undergone by the Bodisat.] [dilemma the seventy-third, virtue stronger than vice.] 24. ' Venerable Nagasena, which is the more powerful, virtue or vice ? ' ' Virtue, O king V ' That is a saying, Nagasena, which I cannot believe — that virtue is more powerful than vice. For there are to be seen here (in the world) men who destroy living creatures, who take to them- selves what has not been given, who walk in evil in their lusts, who speak lies, who commit gang rob- beries on whole villages, who are highwaymen, sharpers, and swindlers, and these all according to their crime suffer the cutting off of their hands, or their feet, or their hands and feet, or their ears, or
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 what are the twenty- five? Anger, O king, and enmity, and hypocrisy4, and conceit5, and envy, and avarice, and deceit6, 1 These words, already quoted above, IV, 6, 20 (p. 244 of the Pali), are put into the mouth of the Bodisat, after the conclusion of the 'penance/ in the Maha Sa^aka Sutta (M. I, 246), which is the chief Pi/aka text on the penance (the Dukkha-karika). The Sinhalese version here (p. 427) has already been given in the note on the former passage. 2 The way to Buddhahood (not the way to Arahatship). This is Hina/i-kumbure's explanation, which agrees with the context. 8 It will be noticed that (the destruction of the Asavas being Arahatship, not Buddhahood) this is really no reply. 4 Makkho, ' depreciation of the good qualities of others,' says Hina/i-kumbure, pp. 427, 564. But the use of the word at Gataka I, 385 ; Mahavagga I, 15, 4 ; ^ullavagga III, 34, 2 ; Magg-^ima Nikaya I, 15, shows that concealing one's own faults is rather the meaning. 5 Palaso; not in Childers. But see Ahguttara Nikaya II, 6, 12; Puggala Pa##atti II, 2; Mag^ima Nikaya I, 15, &c. This and the last are usually mentioned together (see for instance below, VII, 2, 18), and the contrast is ' concealing the faults one has, and laying claim to virtues one has not.' 6 Maya. It is noteworthy that this famous word, which plays so great a part in the later philosophies, and which is often sup- 142 THE QUESTIONS AND PUZZLES IV, 8, 23. and treachery, and obstinacy 1, and perverseness 2, and pride, and vainglory, and the intoxication (of exalted ideas about birth or health or wealth), and negligence in (well-doing), and intellectual inertness or bodily sloth3, and drowsiness4, and idleness, and friendship with sinners, and forms, and sounds, and odours, and tastes, and sensations of touch, and hunger, and thirst5, and discontent6. These are the
2These are the posed to express a fundamental conception of the Buddhists, has not yet been traced, and will probably never be found, in the Pi/akas, in any other than this subordinate and purely ethical sense. So when Mr. Gough in his ' Philosophy of the Upanishads ' says, p. 186, that ' pessimism, metempsychosis, and maya (the primitive world fiction) are retained in Buddhism' he is as wrong about maya as he is about metempsychosis. He is evidently still under the delusion that Buddhism teaches the transmigration of souls, and that it has inherited from such schoolmen as *SahkanUarya the theory of the maya. This is as funny as the astounding blindness which makes him say (pp. 267, 268) ' there is no quest of verity, of an active law of righteousness (in Buddhism), but only a yearning after a lapse into the void ' (!). The converse proposition would be nearer to the actual fact, and the Buddhist Avi^a is quite dif- ferent from the Maya of the later Vedantists. How absolutely different is the world in which the thoughts of a Buddhist would move is shown by Hina/i-kumbure^s gloss : * The maya of con- cealing faults one has' (tamage ceti agu«a sazrcgawana maya). 1 Thambho (not ' stupor/ as Childers has it). ' That obstinacy of mind (drz'^awu sit ceti bawa) which will not bend to the exhortation of the great/ says the Sinhalese. 2 Sarambho; not merely ' clamour, angry talk/ as Childers has it. See the commentary on the word sarambhi at (r&taka III, 259, with which Hina/i-kumbur6 here agrees. ' Contrariness ' would be perhaps a better rendering. 3 Thinamiddha/rc; so Hina/i-kumbur6 (but he takes them as two). 4 Tandi, as Hma/i-kumbur6 reads (for Mr. Trenckner's nandi). 6 Khuda pipasa, which must be taken separately to make up the twenty-five. The Sinhalese takes them as two. 6 A rati, which the Sinhalese (taking thina and middha separately) omits. IV, 8, 23. OF MILINDA THE KING. I43
34 Tandi, as Hma/i-kumbur6 reads (for Mr. Trenckner's nandi). 6 Khuda pipasa, which must be taken separately to make up the twenty-five. The Sinhalese takes them as two. 6 A rati, which the Sinhalese (taking thina and middha separately) omits. IV, 8, 23. OF MILINDA THE KING. I43 twenty-five qualities, O king, which are causes of weakness of mind, weakened by which the mind cannot successfully be devoted to the destruction of the Asavas. (And of these it was) hunger and thirst, O king, which had then seized hold of the body1 of the Bodisat. And his body being thus, as it were, " possessed," his mind was not rightly devoted to the destruction of the Asavas. Now the Bodisat, O king, through the immeasurable aeons of the past, had followed after the perception of the Four Noble Truths through all of his successive births. Is it then possible that in his last existence, in the birth in which that perception was to arise, there should be any confusion in his mind as to the way ? But nevertheless there arose, O king, in the Bodisat's mind the thought: " May there not now be some other way to the wisdom (of a Buddha) ? " And already before that, O king, when he was only one month old, when his father the Sakya was at work (ploughing), the Bodisat, placed in his sacred cot for coolness under the shade of the Gambu tree, sat up crosslegged, and putting away passion, free from all evil conditions of heart, he entered into and remained in the first £Mna — a state of joy and ease, born of seclusion, full of reflection, full of investigation, [290] and so into the second, and so into the third, and so into the fourth GMnaV 1 Pariyadiyi/rcsu; literally 'were suffused as to the body of ' (Hina/i-kumbure has jarirayehi vyapta wu). The passive forms of this verb are always difficult to translate. See above, p. 254, and below, pp. 296, 297 (of the Pali), and ^ullavagga VI, 2, 6; VII, 2, 1. 2 This passage follows in the Maha Sa^aka Sutta immediately after the passage quoted above (Magg^ima Nikaya I, 246), and the 144 THE QUESTIONS AND PUZZLES IV, 8, 24. 1 Very good, Nagasena ! That is so, and I accept it as you say. It was whilst he was bringing his knowledge to maturity that the Bodisat underwent the penance/ [Here ends the dilemma as to the penance undergone by the Bodisat.] [dilemma the seventy-third, virtue stronger than vice.] 24. ' Venerable Nagasena, which is the more powerful, virtue or vice ? ' ' Virtue, O king V ' That is a saying, Nagasena, which I cannot believe — that virtue is more powerful than vice. For there are to be seen here (in the world) men who destroy living creatures, who take to them- selves what has not been given, who walk in evil in their lusts, who speak lies, who commit gang rob- beries on whole villages, who are highwaymen, sharpers, and swindlers, and these all according to their crime suffer the cutting off of their hands, or their feet, or their hands and feet, or their ears, or
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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