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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1" And therewith does his mind leap for- ward into that state in which there is no becoming, 1 Pavatte. I have included Hina/i-kumbure's explanation of this word, for which there is no equivalent in English. 2 Sa/rckhara, sa^khara-dharmayange says the Sinhalese. 3 Upadhi; the Sinhalese (p. 470) has simply kle^ayan. 4 Pahawsiyati kuhuyati, both words only found here. IV, 8, 84. OF MTLINDA THE KING. 201 and then has he found peace, then does he exult and rejoice at the thought : " A refuge have I found at last ! " And he strives with might and main along that path, searches it out, accustoms himself thoroughly to it, to that end does he make firm his self-possession, to that end does he hold fast in effort, to that end does he remain stedfast in love (toward all beings in all the worlds), and still to that does he direct his mind again and again, until gone far beyond the transitory, he gains the Real, the highest fruit (of Arahatship) \ And when he has gained that, O king, the man who has ordered his life aright has realised, (seen face to face,) Nir- vana 2 ! ' ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the problem as to the time of Nirvana3.] 1 Appavattam okkamati, Aprawr/'ttiya yayi kiyana lada Arhat-phalaya/a pcemiz/enneya, says Hina/i-kumbure. 2 This paragraph is an excellent example of the difficulty of doing anything like justice in translations to the most instructive and valuable passages in our Buddhist texts. It is in the Pali full of eloquence, and even in the Sinhalese, though there too much expanded, it is powerful and striking. To a Buddhist it must have been inspiring and touching to the last degree, carefully led up to, as it is, with masterly skill, by our author. But it is so full of terms untranslateable into English, and with difficulty even comprehensible to minds saturated with Western ideas, that every translation must be inadequate, and any attempt to reproduce the real beauty of its style must be a failure. 3 How almost impossible it is for a reader with pre-conceived delusions to grasp the plain sense of such passages may be seen from the strange note which the French translator has added at the end of this clear and eloquent description. He says, ' La con- clusion de ce Jataka (sic !) parait 6tre que le deVot bouddhiste peut 202 THE QUESTIONS AND PUZZLES IV, 8, 85. [DILEMMA THE EIGHTY-SECOND. THE PLACE OF NIRVANA.] 85. 'Venerable Nagasena, does there exist the spot — either in the direction of the East, or of the South, or of the West, or of the North, either above, or below, or on the horizon — where Nirvana is stored up 1 ? ' ' There is no spot, O king, — either in the East, or the South, or in the West, or the North, either above, or below, or on the horizon — where Nir- va^a is.'
2' ' There is no spot, O king, — either in the East, or the South, or in the West, or the North, either above, or below, or on the horizon — where Nir- va^a is.' ' But if so, Nagasena, then neither can Nirvana exist, and those who realise it, their realisation is vain. And I will give you an explanation of this. Just, Sir, as there are on the earth fields in which crops can be grown, flowers from which perfumes come, bushes on which flowers can grow, trees on which fruits can ripen, mines from which gems can be dug, so that whosoever desires any of these things can go there and get it — just so, Nagasena, if [327] Nirvana exists one must expect there to be some place, where it is produced 2. But since there is not, therefore I declare that there can be no Nirvana, and those who realise it, their realisation is vain.' 86. ' There is no spot, O king, where Nirvana is atteindre Nirvana dans cette vie meme. II est facheux que l'auteur ne se soit pas explique' plus cate'goriquement sur cette question intdressante ' (!). 1 Sannihita/tf perhaps 'is situate.' Hina/i-kumbure has pihi- fiye, 'can be got/ 2 I^^itabbo. See above, p. 269 of the Pali. IV, 8, 88. OF MILINDA THE KING. 203 situate, and yet Nirvana is, and he who orders his life right will, by careful attention, realise Nirvana. Just as fire exists, and yet there is no place where fire (by itself) is stored up. But if a man rubs two sticks together the fire comes ; — just so, O king, Nirvana exists, though there is no spot where it is stored up. And he who orders his life aright will, by careful attention, realise Nirvana. 87. * Or again, O king, just as there are the seven treasures of the king of kings — the treasure of the wheel, and the treasure of the elephant, and the treasure of the horse, and the treasure of the gem, and the treasure of the woman, and the treasure of the finance minister, and the treasure of the adviser. But there is no spot where these treasures are laid up. When a sovran conducts himself aright they appear to him of their own accord 1 — just so, O king, Nirvana exists, though there is no place where it is stored up. And he who orders his life aright will, by careful attention, realise Nirvana/ 88. 'Venerable Nagasena, let it be granted that there is no place where Nirvana is stored up. But is there any place on which a man may stand and, ordering his life aright, realise Nirvana ? ' ' Yes, O king, there is such a place.' ' Which then, Nagasena, is that place ? ' ' Virtue, O king, is the place. For if grounded in virtue, and careful in attention — whether in the land of the Scythians 2 or the Greeks, whether in China or 1 This is stated in regard to each of the seven in the standard passage on these seven treasures, translated in my 'Buddhist Suttas/ pp. 251-259. 2 Saka. Hina/i-kumbur6 has sadly blundered over this, to him, strange word. He actually translates it ' one's own/ 204 THE QUESTIONS AND PUZZLES IV, 8, 88.
3251-259. 2 Saka. Hina/i-kumbur6 has sadly blundered over this, to him, strange word. He actually translates it ' one's own/ 204 THE QUESTIONS AND PUZZLES IV, 8, 88. Tartary 1, whether in Alexandria2 or in Nikumba, whether in Benares or in Kosala, whether in Kash- mir or in Gandhara 3, whether on a mountain top 4 or in the highest heavens5 — wheresoever he may be, the man who orders his life aright will realise Nirvana. [328] Just, O king, as the man who has eyes wherever he may be — in the land of the Scythians or the Greeks, in China or in Tartary, in Alexandria, Nikumba, Benares, or Kosala, in Kashmir or in Gandhara, on a mountain top or in the highest heavens — will be able to behold the expanse of heaven and to see the horizon facing him — just so, O king, w7ill he who orders his conduct aright and is careful in attention — whether in the land of the Scythians or the Greeks, whether in China or Tartary, whether in Alexandria, or Benares, or Kosala, or Nikumba, whether in Kashmir or in Gandhara, whether on a mountain top or in the highest heavens — wheresoever he may be, attain to the realisation of Nirvana/ ' Very good, Nagasena ! You have preached to me of Nirvana, and of the realisation thereof, you have set forth the advantages of virtue, you have explained the supreme attainment, you have raised aloft the standard of the Truth, you have established the eye of Truth, you have shown how right means adopted by those of high aims will be neither 1 Vilata, the Sinhalese has Milata. 2 That is Alexandria on the Indus. See the Introduction to the first part, p. xxiii. 3 All these names are discussed, ibid. pp. xliii, xliv. 4 Naga-muddham. Hma/i-kumbure understands this as the top of Mount Meru, Sakka's heaven. 5 Brahma-loke. IV, 8, 88. OF MILINDA THE KING. 205 barren nor unfruitful. That is so, and I accept it as you say1/ [Here ends the problem of the place of Nirvana.] [Here ends the Eighth Chapter2.] 1 In the Sinhalese, pp. 472, 473, this last paragraph is much expanded. 2 The Sinhalese has Sakala-^ana-mano-nandaniyawu me Sri-saddharmadasayehi a/aweni wargaya nimiyeya. 206 THE QUESTIONS AND PUZZLES V, I. BOOK V. THE PROBLEM OF INFERENCE. [329] i. Now Milinda the king went up to the place where Nagasena was, and bowed down before him, and took his seat on one side. And when so seated he, longing to know, to hear, and to remember, and longing to make the light of know- ledge arise and to break in pieces his ignorance, roused up in himself courage and zeal, and, full of self-possession and thoughtfulness, spake thus to Nagasena : 2. 'Venerable Nagasena, tell me, have you ever seen the Buddha 1 ? ' ' No, O king.' ' Then have your teachers ever seen the Buddha?' ' No, Sire.' * So you say, venerable Nagasena, that you have never seen the Buddha, and that your teachers have never seen the Buddha. Therefore, Nagasena, the Buddha did not exist. There is no clear evidence, in that case, of a Buddha/
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.
1" And therewith does his mind leap for- ward into that state in which there is no becoming, 1 Pavatte. I have included Hina/i-kumbure's explanation of this word, for which there is no equivalent in English. 2 Sa/rckhara, sa^khara-dharmayange says the Sinhalese. 3 Upadhi; the Sinhalese (p. 470) has simply kle^ayan. 4 Pahawsiyati kuhuyati, both words only found here. IV, 8, 84. OF MTLINDA THE KING. 201 and then has he found peace, then does he exult and rejoice at the thought : " A refuge have I found at last ! " And he strives with might and main along that path, searches it out, accustoms himself thoroughly to it, to that end does he make firm his self-possession, to that end does he hold fast in effort, to that end does he remain stedfast in love (toward all beings in all the worlds), and still to that does he direct his mind again and again, until gone far beyond the transitory, he gains the Real, the highest fruit (of Arahatship) \ And when he has gained that, O king, the man who has ordered his life aright has realised, (seen face to face,) Nir- vana 2 ! ' ' Very good, Nagasena ! That is so, and I accept it as you say/ [Here ends the problem as to the time of Nirvana3.] 1 Appavattam okkamati, Aprawr/'ttiya yayi kiyana lada Arhat-phalaya/a pcemiz/enneya, says Hina/i-kumbure. 2 This paragraph is an excellent example of the difficulty of doing anything like justice in translations to the most instructive and valuable passages in our Buddhist texts. It is in the Pali full of eloquence, and even in the Sinhalese, though there too much expanded, it is powerful and striking. To a Buddhist it must have been inspiring and touching to the last degree, carefully led up to, as it is, with masterly skill, by our author. But it is so full of terms untranslateable into English, and with difficulty even comprehensible to minds saturated with Western ideas, that every translation must be inadequate, and any attempt to reproduce the real beauty of its style must be a failure. 3 How almost impossible it is for a reader with pre-conceived delusions to grasp the plain sense of such passages may be seen from the strange note which the French translator has added at the end of this clear and eloquent description. He says, ' La con- clusion de ce Jataka (sic !) parait 6tre que le deVot bouddhiste peut 202 THE QUESTIONS AND PUZZLES IV, 8, 85. [DILEMMA THE EIGHTY-SECOND. THE PLACE OF NIRVANA.] 85. 'Venerable Nagasena, does there exist the spot — either in the direction of the East, or of the South, or of the West, or of the North, either above, or below, or on the horizon — where Nirvana is stored up 1 ? ' ' There is no spot, O king, — either in the East, or the South, or in the West, or the North, either above, or below, or on the horizon — where Nir- va^a is.'
2' ' There is no spot, O king, — either in the East, or the South, or in the West, or the North, either above, or below, or on the horizon — where Nir- va^a is.' ' But if so, Nagasena, then neither can Nirvana exist, and those who realise it, their realisation is vain. And I will give you an explanation of this. Just, Sir, as there are on the earth fields in which crops can be grown, flowers from which perfumes come, bushes on which flowers can grow, trees on which fruits can ripen, mines from which gems can be dug, so that whosoever desires any of these things can go there and get it — just so, Nagasena, if [327] Nirvana exists one must expect there to be some place, where it is produced 2. But since there is not, therefore I declare that there can be no Nirvana, and those who realise it, their realisation is vain.' 86. ' There is no spot, O king, where Nirvana is atteindre Nirvana dans cette vie meme. II est facheux que l'auteur ne se soit pas explique' plus cate'goriquement sur cette question intdressante ' (!). 1 Sannihita/tf perhaps 'is situate.' Hina/i-kumbure has pihi- fiye, 'can be got/ 2 I^^itabbo. See above, p. 269 of the Pali. IV, 8, 88. OF MILINDA THE KING. 203 situate, and yet Nirvana is, and he who orders his life right will, by careful attention, realise Nirvana. Just as fire exists, and yet there is no place where fire (by itself) is stored up. But if a man rubs two sticks together the fire comes ; — just so, O king, Nirvana exists, though there is no spot where it is stored up. And he who orders his life aright will, by careful attention, realise Nirvana. 87. * Or again, O king, just as there are the seven treasures of the king of kings — the treasure of the wheel, and the treasure of the elephant, and the treasure of the horse, and the treasure of the gem, and the treasure of the woman, and the treasure of the finance minister, and the treasure of the adviser. But there is no spot where these treasures are laid up. When a sovran conducts himself aright they appear to him of their own accord 1 — just so, O king, Nirvana exists, though there is no place where it is stored up. And he who orders his life aright will, by careful attention, realise Nirvana/ 88. 'Venerable Nagasena, let it be granted that there is no place where Nirvana is stored up. But is there any place on which a man may stand and, ordering his life aright, realise Nirvana ? ' ' Yes, O king, there is such a place.' ' Which then, Nagasena, is that place ? ' ' Virtue, O king, is the place. For if grounded in virtue, and careful in attention — whether in the land of the Scythians 2 or the Greeks, whether in China or 1 This is stated in regard to each of the seven in the standard passage on these seven treasures, translated in my 'Buddhist Suttas/ pp. 251-259. 2 Saka. Hina/i-kumbur6 has sadly blundered over this, to him, strange word. He actually translates it ' one's own/ 204 THE QUESTIONS AND PUZZLES IV, 8, 88.
3251-259. 2 Saka. Hina/i-kumbur6 has sadly blundered over this, to him, strange word. He actually translates it ' one's own/ 204 THE QUESTIONS AND PUZZLES IV, 8, 88. Tartary 1, whether in Alexandria2 or in Nikumba, whether in Benares or in Kosala, whether in Kash- mir or in Gandhara 3, whether on a mountain top 4 or in the highest heavens5 — wheresoever he may be, the man who orders his life aright will realise Nirvana. [328] Just, O king, as the man who has eyes wherever he may be — in the land of the Scythians or the Greeks, in China or in Tartary, in Alexandria, Nikumba, Benares, or Kosala, in Kashmir or in Gandhara, on a mountain top or in the highest heavens — will be able to behold the expanse of heaven and to see the horizon facing him — just so, O king, w7ill he who orders his conduct aright and is careful in attention — whether in the land of the Scythians or the Greeks, whether in China or Tartary, whether in Alexandria, or Benares, or Kosala, or Nikumba, whether in Kashmir or in Gandhara, whether on a mountain top or in the highest heavens — wheresoever he may be, attain to the realisation of Nirvana/ ' Very good, Nagasena ! You have preached to me of Nirvana, and of the realisation thereof, you have set forth the advantages of virtue, you have explained the supreme attainment, you have raised aloft the standard of the Truth, you have established the eye of Truth, you have shown how right means adopted by those of high aims will be neither 1 Vilata, the Sinhalese has Milata. 2 That is Alexandria on the Indus. See the Introduction to the first part, p. xxiii. 3 All these names are discussed, ibid. pp. xliii, xliv. 4 Naga-muddham. Hma/i-kumbure understands this as the top of Mount Meru, Sakka's heaven. 5 Brahma-loke. IV, 8, 88. OF MILINDA THE KING. 205 barren nor unfruitful. That is so, and I accept it as you say1/ [Here ends the problem of the place of Nirvana.] [Here ends the Eighth Chapter2.] 1 In the Sinhalese, pp. 472, 473, this last paragraph is much expanded. 2 The Sinhalese has Sakala-^ana-mano-nandaniyawu me Sri-saddharmadasayehi a/aweni wargaya nimiyeya. 206 THE QUESTIONS AND PUZZLES V, I. BOOK V. THE PROBLEM OF INFERENCE. [329] i. Now Milinda the king went up to the place where Nagasena was, and bowed down before him, and took his seat on one side. And when so seated he, longing to know, to hear, and to remember, and longing to make the light of know- ledge arise and to break in pieces his ignorance, roused up in himself courage and zeal, and, full of self-possession and thoughtfulness, spake thus to Nagasena : 2. 'Venerable Nagasena, tell me, have you ever seen the Buddha 1 ? ' ' No, O king.' ' Then have your teachers ever seen the Buddha?' ' No, Sire.' * So you say, venerable Nagasena, that you have never seen the Buddha, and that your teachers have never seen the Buddha. Therefore, Nagasena, the Buddha did not exist. There is no clear evidence, in that case, of a Buddha/
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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