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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Therefore, Nagasena, the Buddha did not exist. There is no clear evidence, in that case, of a Buddha/ ' But did those Kshatriyas of old exist, who were the founders of the line of kings from which you come ? ' ' Certainly, Sir. How can there be any doubt about that ? ' ' Well, O king. Have you ever seen them ? ' < No, Sir/ 1 A similar question has been already asked above, III, 5, 1 (I, 109). V, 3- 0F MILINDA THE KING. 207 'And those who instructed you — the family chaplains, and officers of the staff, and those who lay down the law, and ministers of state — have they ever seen those Kshatriyas of old ? ' ' No, Sir/ ' If then neither have you seen them, nor your teachers, where are they? There is no clear evi- dence, in that case, of those Kshatriyas of old ! ' 3. ' But, Nagasena, the royal insignia they used are still to be seen — [330] the white sunshade of state, and the crown, and the slippers, and the fan with the yak's tail, and the sword of state, and the priceless throne — and by these can we know and believe that the Kshatriyas of old lived once/ ' Just so, O king, can we know that Blessed One and believe in him. For there is a reason for our knowledge and belief that the Blessed One was. And what is that reason ? — The royal insignia used by that Blessed One, by him of knowledge and insight, the Arahat, the Buddha Supreme, are still to be seen — the four Means of keeping oneself ready and mindful, and the fourfold Great Struggle, and the four steps to Iddhi, and the five Organs of the moral sense, and the five moral Powers, and the seven forms of the wisdom of the Arahats, and the Noble Eightfold Path 1 — and by these can the whole 1 These are the famous thirty-five constituent qualities that make up Arahatship (that is, that state of mind which, from another point of view and by another of its numerous names, is also called Nirva/za). They formed the subject of the last dis- course delivered by Gotama before his death to his disciples ('Book of the Great Decease/ III, 61), and on my translation of that passage ('Buddhist Suttas/ pp. 60-63) I have added a note giving all the details. It is perhaps worthy of remark that both here and twice else- 208 THE QUESTIONS AND PUZZLES V, 4. world of gods and men know and believe that that Blessed One existed once. By this reason, on this ground, by this argument, through this inference, can it be known that the Blessed One lived. " He who, himself set free in that bless'd state In which the Upadhis have ceased to be, — Lusts, sin, and Karma, — has brought safe ashore, Saved from the sea of woe, great multitudes — Only by inference can it be known That he, the best of men, existed once V '
2" He who, himself set free in that bless'd state In which the Upadhis have ceased to be, — Lusts, sin, and Karma, — has brought safe ashore, Saved from the sea of woe, great multitudes — Only by inference can it be known That he, the best of men, existed once V ' 4. ' Venerable Nagasena, give me an illustration.' ' Just, O king, as the architect of a city 2, when he wants to build one, would first search out a pleasant spot of ground, with which no fault can be found, even, with no hills or gullies in it, free from rough ground and rocks, not open to the danger of attack. And then, when he has made plain any rough places there may still be on it, he would clear it thoroughly of all stumps and stakes, and would proceed to build there a city fine and regular, measured out into suitable quarters 3, with trenches and ramparts thrown up around it4, with strong gateways, watch-towers, and battlements, with wide squares and open places and junctions (where two roads meet) and cross -ways (where four where, at pp. 37, 335 (of the Pali), our author reverses the order of Nos. 4 and 5 — the five moral Powers and the five Organs (of the higher sense) — which are really only the same mental qualities looked at from two different points of view. 1 These verses have not been traced as yet in the Pi/akas. 2 There is another parable of the architect above, p. 34 of the Pali (I, 53 of the translation). 3 Bhdgaso mita/rc, an expression constantly recurring. 4 Ukki««a. See Gataka IV, 106. V, 4- OF MILINDA THE KING. 209 roads meet)1, with cleanly and even high roads2, with regular lines of open shops (bazaars), well provided with parks, and gardens, and lakes, and lotus-ponds, and wells, adorned with many kinds of temples to the gods, free from every fault. And then when the city stood there in all its glory, he would go away to some other land. And in course of time that city might become mighty and prosperous, filled with stores of food, [331] peaceful, glorious, happy, free from distress and calamity, the meeting- place of all sorts and conditions of men. Then nobles and brahmans, merchants and work-people ; soldiers mounted on elephants, and on horses, and on chariots ; infantry, and bowmen, and swordsmen ; standard-bearers, officers, and camp-followers3; high- born warriors whose delight is in war, fighting champions, men mighty as elephants, heroes, men who fight in buckskin 4, devoted fighting-men born of slaves in great houses or of the privates in the royal army 5 ; troops of professional wrestlers 6 ; 1 According to the dictionaries each of those four words (ka^ara, /fcatukka, sandhi, and singhataka) means either a square, or a place where four roads meet. The Sinhalese has apana-£atushka-sandhi ceti, omitting the last and certainly inexact in its rendering of the first word. Sandhi I have only met with here in this sense. 2 Ra^a-magga/«; literally 'the king's highways/ which also only occurs here.
3The Sinhalese has apana-£atushka-sandhi ceti, omitting the last and certainly inexact in its rendering of the first word. Sandhi I have only met with here in this sense. 2 Ra^a-magga/«; literally 'the king's highways/ which also only occurs here. 3 For pirc^a-davika Hma/i-kumbure (who at p. 475 gives the Pali of all this) reads piw^a-dayaka. 4 Vammino yodhino. But both Hina/i-kumbure here, and the parallel passage in the Samara Phala Sutta (D. II, 14), read Jamm a -yodhino. 5 For Bha//i-putta Hina/i-kumbure reads Bha/a-putta. 6 These two (Bha/i-putta and Malla-gawa) are omitted in the Digha. [36] P 2IO THE QUESTIONS AND PUZZLES V, 4. cooks and curry makers, barbers and bathing at- tendants, smiths and florists, workers in gold and silver and lead and tin and copper and brass 2 and iron, and jewellers ; messengers ; potters, salt gatherers2, tanners, carriage builders, carvers in ivory3, rope makers, comb makers, cotton-thread spinners, basket makers, bow manufacturers, bow- string makers, arrow fletchers, painters, dye manu- facturers, dyers, weavers, tailors, assayers of gold 4, cloth merchants 6, dealers in perfumes, grass cutters, hewers of wood, hired servants 6, people who live by gathering flowers and fruits and roots in the woods, hawkers of boiled rice, sellers of cakes, fishmongers, butchers, dealers in strong drinks, play actors, dancers, acrobats 7, conjurors, professional bards 8, wrestlers 1 Va//akara\ See the note above on IV, 7, 11 (p. 267 of the Pdli). 2 Lo^akara, 'salt makers/ But Hina/i-kumbur6 reads loha- kara and translates lokuruwo, 'workers in metal/ 3 Dantakara, which in the Sinhalese is simply repeated. There is no such word in Clough. 4 Hera##ika. Childers says 'royal treasurer/ and Hina/i- kumbur£ 'coiners of silver masakas ' (ran masu tanannoya), but Subhuti (in his Sinhalese gloss on Abhidhana Padipika, verse 343) renders it 'judgers of gold' (ran balanna) ; and that this is right is shown by the context in the passage of the Sumangala Vilasini (p. 315), where the probably identical word hera##aka is used. 5 Dussika. Hina/i-kumbure renders this word here by pili welendo, 'cloth-sellers/ but above (p. 262 of the Pali) by sayam karako, 'dice manufacturers/ 6 It is instructive that men working for hire are put here among the lowest sort of work-people, while the slave born in the house stands in the best company. 7 Langhaka. Pinum karayo, 'turners of summersets' in the Sinhalese. See 6rataka I, 431, and above, pp. 31, 191 of the Pali. 8 Vetalika. Vetaliyehi mangalash/aka kiyannawu in V, 5- OF MILINDA THE KING. 2 I I
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.
1Therefore, Nagasena, the Buddha did not exist. There is no clear evidence, in that case, of a Buddha/ ' But did those Kshatriyas of old exist, who were the founders of the line of kings from which you come ? ' ' Certainly, Sir. How can there be any doubt about that ? ' ' Well, O king. Have you ever seen them ? ' < No, Sir/ 1 A similar question has been already asked above, III, 5, 1 (I, 109). V, 3- 0F MILINDA THE KING. 207 'And those who instructed you — the family chaplains, and officers of the staff, and those who lay down the law, and ministers of state — have they ever seen those Kshatriyas of old ? ' ' No, Sir/ ' If then neither have you seen them, nor your teachers, where are they? There is no clear evi- dence, in that case, of those Kshatriyas of old ! ' 3. ' But, Nagasena, the royal insignia they used are still to be seen — [330] the white sunshade of state, and the crown, and the slippers, and the fan with the yak's tail, and the sword of state, and the priceless throne — and by these can we know and believe that the Kshatriyas of old lived once/ ' Just so, O king, can we know that Blessed One and believe in him. For there is a reason for our knowledge and belief that the Blessed One was. And what is that reason ? — The royal insignia used by that Blessed One, by him of knowledge and insight, the Arahat, the Buddha Supreme, are still to be seen — the four Means of keeping oneself ready and mindful, and the fourfold Great Struggle, and the four steps to Iddhi, and the five Organs of the moral sense, and the five moral Powers, and the seven forms of the wisdom of the Arahats, and the Noble Eightfold Path 1 — and by these can the whole 1 These are the famous thirty-five constituent qualities that make up Arahatship (that is, that state of mind which, from another point of view and by another of its numerous names, is also called Nirva/za). They formed the subject of the last dis- course delivered by Gotama before his death to his disciples ('Book of the Great Decease/ III, 61), and on my translation of that passage ('Buddhist Suttas/ pp. 60-63) I have added a note giving all the details. It is perhaps worthy of remark that both here and twice else- 208 THE QUESTIONS AND PUZZLES V, 4. world of gods and men know and believe that that Blessed One existed once. By this reason, on this ground, by this argument, through this inference, can it be known that the Blessed One lived. " He who, himself set free in that bless'd state In which the Upadhis have ceased to be, — Lusts, sin, and Karma, — has brought safe ashore, Saved from the sea of woe, great multitudes — Only by inference can it be known That he, the best of men, existed once V '
2" He who, himself set free in that bless'd state In which the Upadhis have ceased to be, — Lusts, sin, and Karma, — has brought safe ashore, Saved from the sea of woe, great multitudes — Only by inference can it be known That he, the best of men, existed once V ' 4. ' Venerable Nagasena, give me an illustration.' ' Just, O king, as the architect of a city 2, when he wants to build one, would first search out a pleasant spot of ground, with which no fault can be found, even, with no hills or gullies in it, free from rough ground and rocks, not open to the danger of attack. And then, when he has made plain any rough places there may still be on it, he would clear it thoroughly of all stumps and stakes, and would proceed to build there a city fine and regular, measured out into suitable quarters 3, with trenches and ramparts thrown up around it4, with strong gateways, watch-towers, and battlements, with wide squares and open places and junctions (where two roads meet) and cross -ways (where four where, at pp. 37, 335 (of the Pali), our author reverses the order of Nos. 4 and 5 — the five moral Powers and the five Organs (of the higher sense) — which are really only the same mental qualities looked at from two different points of view. 1 These verses have not been traced as yet in the Pi/akas. 2 There is another parable of the architect above, p. 34 of the Pali (I, 53 of the translation). 3 Bhdgaso mita/rc, an expression constantly recurring. 4 Ukki««a. See Gataka IV, 106. V, 4- OF MILINDA THE KING. 209 roads meet)1, with cleanly and even high roads2, with regular lines of open shops (bazaars), well provided with parks, and gardens, and lakes, and lotus-ponds, and wells, adorned with many kinds of temples to the gods, free from every fault. And then when the city stood there in all its glory, he would go away to some other land. And in course of time that city might become mighty and prosperous, filled with stores of food, [331] peaceful, glorious, happy, free from distress and calamity, the meeting- place of all sorts and conditions of men. Then nobles and brahmans, merchants and work-people ; soldiers mounted on elephants, and on horses, and on chariots ; infantry, and bowmen, and swordsmen ; standard-bearers, officers, and camp-followers3; high- born warriors whose delight is in war, fighting champions, men mighty as elephants, heroes, men who fight in buckskin 4, devoted fighting-men born of slaves in great houses or of the privates in the royal army 5 ; troops of professional wrestlers 6 ; 1 According to the dictionaries each of those four words (ka^ara, /fcatukka, sandhi, and singhataka) means either a square, or a place where four roads meet. The Sinhalese has apana-£atushka-sandhi ceti, omitting the last and certainly inexact in its rendering of the first word. Sandhi I have only met with here in this sense. 2 Ra^a-magga/«; literally 'the king's highways/ which also only occurs here.
3The Sinhalese has apana-£atushka-sandhi ceti, omitting the last and certainly inexact in its rendering of the first word. Sandhi I have only met with here in this sense. 2 Ra^a-magga/«; literally 'the king's highways/ which also only occurs here. 3 For pirc^a-davika Hma/i-kumbure (who at p. 475 gives the Pali of all this) reads piw^a-dayaka. 4 Vammino yodhino. But both Hina/i-kumbure here, and the parallel passage in the Samara Phala Sutta (D. II, 14), read Jamm a -yodhino. 5 For Bha//i-putta Hina/i-kumbure reads Bha/a-putta. 6 These two (Bha/i-putta and Malla-gawa) are omitted in the Digha. [36] P 2IO THE QUESTIONS AND PUZZLES V, 4. cooks and curry makers, barbers and bathing at- tendants, smiths and florists, workers in gold and silver and lead and tin and copper and brass 2 and iron, and jewellers ; messengers ; potters, salt gatherers2, tanners, carriage builders, carvers in ivory3, rope makers, comb makers, cotton-thread spinners, basket makers, bow manufacturers, bow- string makers, arrow fletchers, painters, dye manu- facturers, dyers, weavers, tailors, assayers of gold 4, cloth merchants 6, dealers in perfumes, grass cutters, hewers of wood, hired servants 6, people who live by gathering flowers and fruits and roots in the woods, hawkers of boiled rice, sellers of cakes, fishmongers, butchers, dealers in strong drinks, play actors, dancers, acrobats 7, conjurors, professional bards 8, wrestlers 1 Va//akara\ See the note above on IV, 7, 11 (p. 267 of the Pdli). 2 Lo^akara, 'salt makers/ But Hina/i-kumbur6 reads loha- kara and translates lokuruwo, 'workers in metal/ 3 Dantakara, which in the Sinhalese is simply repeated. There is no such word in Clough. 4 Hera##ika. Childers says 'royal treasurer/ and Hina/i- kumbur£ 'coiners of silver masakas ' (ran masu tanannoya), but Subhuti (in his Sinhalese gloss on Abhidhana Padipika, verse 343) renders it 'judgers of gold' (ran balanna) ; and that this is right is shown by the context in the passage of the Sumangala Vilasini (p. 315), where the probably identical word hera##aka is used. 5 Dussika. Hina/i-kumbure renders this word here by pili welendo, 'cloth-sellers/ but above (p. 262 of the Pali) by sayam karako, 'dice manufacturers/ 6 It is instructive that men working for hire are put here among the lowest sort of work-people, while the slave born in the house stands in the best company. 7 Langhaka. Pinum karayo, 'turners of summersets' in the Sinhalese. See 6rataka I, 431, and above, pp. 31, 191 of the Pali. 8 Vetalika. Vetaliyehi mangalash/aka kiyannawu in V, 5- OF MILINDA THE KING. 2 I I
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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