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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And which are those categories ? The virtue of taking refuge \ full of meaning to be translateable, is necessarily retained, and hence the phrase ' taking Karma as the price ' may convey no meaning at all. If so, in trying to escape Scylla the unhappy translator has fallen into Charybdis. But it must mean one of two things, either something to be abandoned, given up ; or some- thing good which the buyer possesses, and may exchange for the good he wants to buy. If our author means the first it must be Karma (as one of the Upadhis), as a basis for continued in- dividuality, and be much the same as egoism. If he means the other, then Karma, though standing alone, must be here used in the sense of kusala-kamma, good Karma, that is, the effect of good deeds done in a former life. Now our author never else- where uses kamma, without any qualifying adjective, in the sense of good Karma. On pp. 7, 20, 67, 108 foil., 134, 151, 189, 302 of the Pali the unqualified word means throughout bad Karma, the effect of bad deeds done in a former birth. In a few passages it is used of former deeds in a way that apparently includes both good and bad. See especially pp. 3, 10, 146, 268. Now a buyer, in the case put, could not give up either the bad or the good deeds he had already done in a former life — that would be beyond his power. He could only offer, in exchange for the good he wanted to buy, good Karma (that is, in the sense of good deeds) either in the present, or in the immediate future. Below, V, 21 (p. 341 of the Pali), will be found instances given by our author himself. It is forced, no doubt, to call this ' a price/ but it is probably the sense intended, and so Hina/i-kumbure takes it. 1 Taking the threefold refuge in the Buddha, the Doctrine (Dharma), and the Order. V, 8. OF MILINDA THE KING. 215 the virtue that is fivefold and eightfold and tenfold1, and the virtue of self-restraint tabulated in the five recitations that compose the Patimokkha 2. And this, O king, is what is called " The Blessed One's bazaar of perfumes." For it has been said, O king, by the Blessed One, the god over all gods : " No flower's scent can go against the wind, Not sandal wood's, nor musk's, nor jasmine flower's : But the sweet perfume of the good doth go Against the wind, and the good man pervades, On every side, the sweetness of his life 3." " Red sandal wood, musk, and the lotus, and jasmine — The perfume of goodness surpasseth them all. Abundant the sweet scent of musk and of sandal wood — Still stronger, the scent of the good mounts to heaven 4 ! "' 8. 'And what, venerable Nagasena, is the fruit bazaar of the Blessed One, the Buddha ? ' ' Certain fruits have been made known, O king, by the Blessed One. And they are these : — The fruit of the first stage of the Excellent Way (con- 1 These are respectively the first five, the first eight, and the whole ten, of the Precepts set out in my * Buddhism/ p. 160.
2' ' Certain fruits have been made known, O king, by the Blessed One. And they are these : — The fruit of the first stage of the Excellent Way (con- 1 These are respectively the first five, the first eight, and the whole ten, of the Precepts set out in my * Buddhism/ p. 160. 2 The whole of this text is translated in vol. xiii of the ' Sacred Books of the East/ The silas here enumerated are only the lower morality. The higher ethics come below in § 12. 3 From Ahguttara Nikaya III, 79. The verse is quoted in the Dhammapada, verse 54, and also in the £ataka Book, III, 291. 4 It is not known where these lines originally stood. But they are quoted in the Dhammapada, verses 55, 56, and also in the Gataka Book loc. cit., and in the Sumangala Vilasini, p. 56. 2l6 THE QUESTIONS AND PUZZLES V, 9. version), and of the second stage, and of the third stage, and of the fourth (Arahatship) x, — the fruit of the attainment of emptiness2, — the fruit of the attainment of the absence of the three signs (of an unconverted life, lust, malice, and dullness) — and the truth of the attainment of that state in which no low aspirations survive. [334] And whosoever desires any one of these, he gives his Karma as the price, and buys the fruit he longs for — either con- version or any other. 9. 'Just, O king, as any man who has a mango- tree bearing fruit all the year round, he does not knock down the fruits until buyers come. But when a buyer has come, and the fruit-grower has taken the price, then he says : " Come, my good man, this tree is always in bearing (it has therefore fruits in all stages of growth), take from it the kind of fruit you prefer, whether unripe, or decayed3, or hairy4, or sour, or ripe5." And the buyer, for the price paid, takes the kind he likes the best — if that be unripe fruit then he takes that, if it be decayed fruit then that, if it be hairy fruit then that, if it be sour fruit then that, if it be ripe fruit then he takes a ripe one. Just so, O king, whosoever desires any one of those other fruits, he gives his Karma as the price, and buys the fruit he longs for — 1 The details of these 'fruits' will be found in 'Buddhism/ pp. 108-110. 2 As to in respect of what, see the note above on IV, 8, 69 (p. 219 of the Pali). 3 Dovila/tf, nilata says the Sinhalese, p. 484. 4 Kesika. Hina/i-kumbur6 merely repeats this word. 5 The mango is used in all stages — when ripe for eating, and for pickles, curries, &c, in other stages. V, io. OF MILINDA THE KING. 2 I 7 either conversion or any other. And this, O king, is what is called " The Blessed One's bazaar of fruits." " Men give their Karma as the price, And buy the fruit ambrosia ; And happiness is theirs, and peace, WhoVe bought the fruit ambrosia V ' io. 'And what, venerable Nagasena, is the anti- dote bazaar of the Blessed One, the Buddha ? '
3'And what, venerable Nagasena, is the anti- dote bazaar of the Blessed One, the Buddha ? ' * Certain drugs, O king, have been made known by the Blessed One ; drugs by which the Blessed One delivers the whole world of gods and men from the poison of evil dispositions. And what are these drugs ? The four Noble Truths made known by the Blessed One, that is to say, the truth as to sorrow, and the truth as to the origin of sorrow, and the truth as to the cessation of sorrow, and the truth as to that path which leads to the cessation of sorrow2. And whosoever, longing for the highest insight (the insight of Arahatship) 3, hear this doctrine of the four truths, they are set quite free from rebirth, [335] they are set quite free from old age, they are set quite free from death, they are set quite free from grief, lamentation, pain, sorrow, and despair. And this, O king, is what is called " The Blessed One's bazaar of antidotes." 1 These lines have not been traced as yet in the Pi/akas, and are probably not meant as a quotation. ' Ambrosia ' is of course the ambrosia of Arahatship. 2 For the full text of these < Truths ' see ' Buddhist Suttas/ pp. 148-150. 3 KrinL The Sinhalese, p. 486, has awabodhaya. The word is rare, but it occurs at 6rataka I, 140; II, 333; and at Dhammapada, verses 57, 96, always in this sense. 2l8 THE QUESTIONS AND PUZZLES Y, it. " Of all the drugs, in all the world, The antidotes of poison dire, Not one equals that Doctrine sweet. Drink that, O brethren. Drink and live M " ' ii. 'And what, venerable Nagasena, is the medi- cine bazaar of the Blessed One, the Buddha ? ' ' Certain medicines, O king, have been made known by the Blessed One, medicines by which he cures the whole world of gods and men. And they are these : — " 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 2." By these medicines the Blessed One purges men of wrong views, purges them of low aspirations, purges them of evil speak- ing, purges them of evil deeds, purges them of evil modes of livelihood, purges them of wrong endeavours, purges them of evil thoughts, purges them of erroneous meditation ; and he gives emetics to the vomiting up of lusts, and of malice, and of dullness, and of doubt, and of self-righteousness, and of sloth of body and inertness of mind, and of shamelessness and hardness of heart, and of all evil. And this, O king, is what is called " The Blessed One's bazaar of medicine." " Of all the medicines found in all the world, Many in number, various in their powers, Not one equals this medicine of the Truth. Drink that, O brethren. Drink, and drinking, live ! 1 Not traced as yet. 2 See the note above on V, 3 (p. 330 of the Pali). V, 12. OF MILINDA THE KING. 2 19
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 which are those categories ? The virtue of taking refuge \ full of meaning to be translateable, is necessarily retained, and hence the phrase ' taking Karma as the price ' may convey no meaning at all. If so, in trying to escape Scylla the unhappy translator has fallen into Charybdis. But it must mean one of two things, either something to be abandoned, given up ; or some- thing good which the buyer possesses, and may exchange for the good he wants to buy. If our author means the first it must be Karma (as one of the Upadhis), as a basis for continued in- dividuality, and be much the same as egoism. If he means the other, then Karma, though standing alone, must be here used in the sense of kusala-kamma, good Karma, that is, the effect of good deeds done in a former life. Now our author never else- where uses kamma, without any qualifying adjective, in the sense of good Karma. On pp. 7, 20, 67, 108 foil., 134, 151, 189, 302 of the Pali the unqualified word means throughout bad Karma, the effect of bad deeds done in a former birth. In a few passages it is used of former deeds in a way that apparently includes both good and bad. See especially pp. 3, 10, 146, 268. Now a buyer, in the case put, could not give up either the bad or the good deeds he had already done in a former life — that would be beyond his power. He could only offer, in exchange for the good he wanted to buy, good Karma (that is, in the sense of good deeds) either in the present, or in the immediate future. Below, V, 21 (p. 341 of the Pali), will be found instances given by our author himself. It is forced, no doubt, to call this ' a price/ but it is probably the sense intended, and so Hina/i-kumbure takes it. 1 Taking the threefold refuge in the Buddha, the Doctrine (Dharma), and the Order. V, 8. OF MILINDA THE KING. 215 the virtue that is fivefold and eightfold and tenfold1, and the virtue of self-restraint tabulated in the five recitations that compose the Patimokkha 2. And this, O king, is what is called " The Blessed One's bazaar of perfumes." For it has been said, O king, by the Blessed One, the god over all gods : " No flower's scent can go against the wind, Not sandal wood's, nor musk's, nor jasmine flower's : But the sweet perfume of the good doth go Against the wind, and the good man pervades, On every side, the sweetness of his life 3." " Red sandal wood, musk, and the lotus, and jasmine — The perfume of goodness surpasseth them all. Abundant the sweet scent of musk and of sandal wood — Still stronger, the scent of the good mounts to heaven 4 ! "' 8. 'And what, venerable Nagasena, is the fruit bazaar of the Blessed One, the Buddha ? ' ' Certain fruits have been made known, O king, by the Blessed One. And they are these : — The fruit of the first stage of the Excellent Way (con- 1 These are respectively the first five, the first eight, and the whole ten, of the Precepts set out in my * Buddhism/ p. 160.
2' ' Certain fruits have been made known, O king, by the Blessed One. And they are these : — The fruit of the first stage of the Excellent Way (con- 1 These are respectively the first five, the first eight, and the whole ten, of the Precepts set out in my * Buddhism/ p. 160. 2 The whole of this text is translated in vol. xiii of the ' Sacred Books of the East/ The silas here enumerated are only the lower morality. The higher ethics come below in § 12. 3 From Ahguttara Nikaya III, 79. The verse is quoted in the Dhammapada, verse 54, and also in the £ataka Book, III, 291. 4 It is not known where these lines originally stood. But they are quoted in the Dhammapada, verses 55, 56, and also in the Gataka Book loc. cit., and in the Sumangala Vilasini, p. 56. 2l6 THE QUESTIONS AND PUZZLES V, 9. version), and of the second stage, and of the third stage, and of the fourth (Arahatship) x, — the fruit of the attainment of emptiness2, — the fruit of the attainment of the absence of the three signs (of an unconverted life, lust, malice, and dullness) — and the truth of the attainment of that state in which no low aspirations survive. [334] And whosoever desires any one of these, he gives his Karma as the price, and buys the fruit he longs for — either con- version or any other. 9. 'Just, O king, as any man who has a mango- tree bearing fruit all the year round, he does not knock down the fruits until buyers come. But when a buyer has come, and the fruit-grower has taken the price, then he says : " Come, my good man, this tree is always in bearing (it has therefore fruits in all stages of growth), take from it the kind of fruit you prefer, whether unripe, or decayed3, or hairy4, or sour, or ripe5." And the buyer, for the price paid, takes the kind he likes the best — if that be unripe fruit then he takes that, if it be decayed fruit then that, if it be hairy fruit then that, if it be sour fruit then that, if it be ripe fruit then he takes a ripe one. Just so, O king, whosoever desires any one of those other fruits, he gives his Karma as the price, and buys the fruit he longs for — 1 The details of these 'fruits' will be found in 'Buddhism/ pp. 108-110. 2 As to in respect of what, see the note above on IV, 8, 69 (p. 219 of the Pali). 3 Dovila/tf, nilata says the Sinhalese, p. 484. 4 Kesika. Hina/i-kumbur6 merely repeats this word. 5 The mango is used in all stages — when ripe for eating, and for pickles, curries, &c, in other stages. V, io. OF MILINDA THE KING. 2 I 7 either conversion or any other. And this, O king, is what is called " The Blessed One's bazaar of fruits." " Men give their Karma as the price, And buy the fruit ambrosia ; And happiness is theirs, and peace, WhoVe bought the fruit ambrosia V ' io. 'And what, venerable Nagasena, is the anti- dote bazaar of the Blessed One, the Buddha ? '
3'And what, venerable Nagasena, is the anti- dote bazaar of the Blessed One, the Buddha ? ' * Certain drugs, O king, have been made known by the Blessed One ; drugs by which the Blessed One delivers the whole world of gods and men from the poison of evil dispositions. And what are these drugs ? The four Noble Truths made known by the Blessed One, that is to say, the truth as to sorrow, and the truth as to the origin of sorrow, and the truth as to the cessation of sorrow, and the truth as to that path which leads to the cessation of sorrow2. And whosoever, longing for the highest insight (the insight of Arahatship) 3, hear this doctrine of the four truths, they are set quite free from rebirth, [335] they are set quite free from old age, they are set quite free from death, they are set quite free from grief, lamentation, pain, sorrow, and despair. And this, O king, is what is called " The Blessed One's bazaar of antidotes." 1 These lines have not been traced as yet in the Pi/akas, and are probably not meant as a quotation. ' Ambrosia ' is of course the ambrosia of Arahatship. 2 For the full text of these < Truths ' see ' Buddhist Suttas/ pp. 148-150. 3 KrinL The Sinhalese, p. 486, has awabodhaya. The word is rare, but it occurs at 6rataka I, 140; II, 333; and at Dhammapada, verses 57, 96, always in this sense. 2l8 THE QUESTIONS AND PUZZLES Y, it. " Of all the drugs, in all the world, The antidotes of poison dire, Not one equals that Doctrine sweet. Drink that, O brethren. Drink and live M " ' ii. 'And what, venerable Nagasena, is the medi- cine bazaar of the Blessed One, the Buddha ? ' ' Certain medicines, O king, have been made known by the Blessed One, medicines by which he cures the whole world of gods and men. And they are these : — " 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 2." By these medicines the Blessed One purges men of wrong views, purges them of low aspirations, purges them of evil speak- ing, purges them of evil deeds, purges them of evil modes of livelihood, purges them of wrong endeavours, purges them of evil thoughts, purges them of erroneous meditation ; and he gives emetics to the vomiting up of lusts, and of malice, and of dullness, and of doubt, and of self-righteousness, and of sloth of body and inertness of mind, and of shamelessness and hardness of heart, and of all evil. And this, O king, is what is called " The Blessed One's bazaar of medicine." " Of all the medicines found in all the world, Many in number, various in their powers, Not one equals this medicine of the Truth. Drink that, O brethren. Drink, and drinking, live ! 1 Not traced as yet. 2 See the note above on V, 3 (p. 330 of the Pali). V, 12. OF MILINDA THE KING. 2 19
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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