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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Drink 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 For having drunk that medicine of the Truth, Ye shall have past beyond old age and death, And — evil, lusts, and Karma rooted out — Thoughtful and seeing, ye shall be at rest * ! " ' 12. 'And what, venerable Nagasena, is the am- brosia bazaar of the Blessed One, the Buddha ? ' ' An ambrosia, O king, has been made known by the Blessed One, that ambrosia with which he be- sprinkles the whole world of gods and men — as men anoint a king on his coronation day — [336] and men and gods, when sprinkled with that ambrosia, are set free from rebirths, old age, disease, and death, from grief, and lamentation, and pain, and sorrow, and despair. And what is that ambrosia ? That medi- tation which consists in active attention to, and leads to a true grasp of, the real conditions of corporeal things 2. For it has been said, O king, by the Blessed One, the god over all gods : " They, O brethren, feed on ambrosia who feed on active attention directed to corporeal things3." This, O king, is what is called " The Blessed One's ambrosia bazaar." 1 Nibbuta, with allusion to the freedom and calm of Nirvana. The verses have not been traced as yet in the Pi/akas. 2 Kaya-gata-sati-bhavana, where each term really requires a long commentary. 3 It will be noticed that Nagasena is here really going an inch beyond his text. In that text (which has not been traced) am at a, ambrosia, means no doubt as elsewhere, the ambrosia of Nirvana. And the text does not say that the active attention and the am- brosia are the same, but only that they who feed on the one feed also on the other. Even if we translate * are feeding ' instead of ' feed ' (which is grammatically possible) a similar argument would hold good. But though it is impossible to say for certain, without knowing the context of the passage, the rendering above is more in accord with Pali usage, and more likely therefore to be right. 2 20 THE QUESTIONS AND PUZZLES V, 13. " He saw mankind afflicted with disease, He opened freely his ambrosia shop ; Go, then, O brethren, give your Karma for it, And buy, and feed on, that ambrosial food V ' 13. 'And what, venerable Nagasena, is the jewel bazaar of the Blessed One, the Buddha ? ' ' Certain jewels, O king, have been made known by the Blessed One, and adorned with those jewels the children of the Blessed One shine forth in splendour, illuminating the whole world of gods and men, brightening it in its heights, in its depths, from horizon to horizon, with a brilliant glory. And those jewels are these — the jewel of right conduct, and the jewel of meditation, and the jewel of knowledge, and the jewel of emancipation, and the jewel of the insight which arises from the assurance of emancipation, and the jewel of dis- crimination, and the jewel of the sevenfold wisdom of the Arahats2.
214. 'And what, O king, is the Blessed One's jewel of right conduct3? The right conduct which follows on self-restraint according to the rules of the Patimokkha, the right conduct which follows on 1 Not traced as yet. All these stanzas seem to belong together, and will doubtless be found in the same Sutta or poem. 2 These seven jewels (or treasures, ratanani) of the Buddha are intended of course to correspond to the seven treasures (also ratanani) of the king of kings (the £akkavatti). They are different from the seven 'Treasures of the Noble Ones' (Ariya- dhanani) which are ethical qualities, whereas these jewels are means to the attainment of Arahatship. 3 Si la, a most difficult word to translate, as it includes so much that in English would be expressed by the varying phrases : good- ness, virtue, righteousness, uprightness, morality, &c. V, 14- OF MILINDA THE KING. 22 1 restraint of the bodily organs and the mind1, the right conduct which results from a pure means of livelihood, the right conduct in relation to the four requisites of a recluse 2, the right conduct presented in the Short, and Middle, and Long Summonses 3, the right conduct of those who are walking in the Path, and the right conduct of those who have attained each of the various fruits thereof (beginning at conversion and ending at Arahatship) 4. And all the beings in the world, O king, gods 5 and men, and the Maras too (the spirits of evil), and the Brahmas (the very highest of the gods), and Samaras and Brahmans are filled with longing and desire for a man who wears, as his ornament, this jewel of right conduct. And the Bhikkhu, O king, who puts it on shines forth in glory all around, upwards and downwards, and from side to side, surpassing in lustre all the jewels to be found from the Waveless Deep6 below to the highest heavens above, excelling them all, overwhelming them all. Such, O king, are the jewels of right conduct set out for sale in the Blessed One's bazaar of gems. And this is what is called "TheBlessed One's jewel of righteousness." 1 Indriya; no doubt here the six organs, that is the usual five, and bhavahgo or mano as the sixth. 2 Clothing, food, lodging, and medicine for the sick. 3 Translated in 'Buddhist Suttas/ pp. 189-200. 4 What we have here are the two higher stages of the three into which Buddhist ethics naturally falls. The morality of laymen has been included above, V, 7, where it already passes over into that of the ordinary, unconverted member of the Order. Here we begin with that, starting with the last item of the previous list, and go on, through the silas, to the highest ethics of Arahatship. 5 The devas, those gods dwelling in Sakkas heaven, and, I think, the devatas also (fairies, nyads, dryads, &c). 6 Avi^i, the lowest of the purgatories. 222 THE QUESTIONS AND PUZZLES V, 15.
35 The devas, those gods dwelling in Sakkas heaven, and, I think, the devatas also (fairies, nyads, dryads, &c). 6 Avi^i, the lowest of the purgatories. 222 THE QUESTIONS AND PUZZLES V, 15. " Such are the virtues sold in that bazaar, The shop of the Enlightened One, the Blest ; Pay Karma as the price, O ye ill-clad ! Buy, and put on, these lustrous Buddha-gems!" [337] 15. 'And what, O king, is the Blessed One's jewel of meditation ? The meditation that consists of specific conceptions, and of investigation regarding them 1 ; — the meditation that consists of reflection only, specific conceptions being lost sight of2; — the meditation that continues after specific conceptions and reflection on them have both ceased 3 ; — the meditation that is void (of lusts, evil dispositions, and Karma); — the meditation from which three signs (of an unconverted life — lust, malice, and dullness) are absent ; — the meditation in which no low aspirations remain 4. And when a Bhikkhu, O king, has put on this jewel of meditation (Samadhi), then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self-righteousness, adhesion to wrong views, and doubt — all these, since they come into contact with meditation, flow off* from him, disperse, and are dispelled, they stay not with him, adhere not to him. Just, O king, as when water has fallen on a lotus leaf it flows off from it, is dispersed and scattered 1 I think the first G7/ana (see 'Buddhist Suttas/ p. 272) is meant. 2 Apparently the passage over from the first to the second (rMna. 3 But insight, and the resulting bliss, remain. Compare above, II, 2, 3 (I, 67). 4 Compare above, V, 8, on the last three. V, i6. OF MILINDA THE KING. 223 away, stays not on it, adheres not to it 1 — so when a Bhikkhu has put on this jewel of meditation, then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self- righteousness, obstinacy in wrong views, and doubt — these all, as soon as they come in contact with meditation, flow off, disperse, and are dispelled, stay not with him, adhere not to him. And why not ? Because of the exceeding purity of the habit of meditation. This, O king, is what is called " The Blessed One's jewel of meditation," and such are the jewels of meditation set out for sale in the Blessed One's bazaar of gems. " Bad thoughts can ne'er arise beneath the brow Encircled by this coronet of gems. It charms away perplexed and wandering thought. Make it your own, buy it, put on the crown !"
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.
1Drink 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 For having drunk that medicine of the Truth, Ye shall have past beyond old age and death, And — evil, lusts, and Karma rooted out — Thoughtful and seeing, ye shall be at rest * ! " ' 12. 'And what, venerable Nagasena, is the am- brosia bazaar of the Blessed One, the Buddha ? ' ' An ambrosia, O king, has been made known by the Blessed One, that ambrosia with which he be- sprinkles the whole world of gods and men — as men anoint a king on his coronation day — [336] and men and gods, when sprinkled with that ambrosia, are set free from rebirths, old age, disease, and death, from grief, and lamentation, and pain, and sorrow, and despair. And what is that ambrosia ? That medi- tation which consists in active attention to, and leads to a true grasp of, the real conditions of corporeal things 2. For it has been said, O king, by the Blessed One, the god over all gods : " They, O brethren, feed on ambrosia who feed on active attention directed to corporeal things3." This, O king, is what is called " The Blessed One's ambrosia bazaar." 1 Nibbuta, with allusion to the freedom and calm of Nirvana. The verses have not been traced as yet in the Pi/akas. 2 Kaya-gata-sati-bhavana, where each term really requires a long commentary. 3 It will be noticed that Nagasena is here really going an inch beyond his text. In that text (which has not been traced) am at a, ambrosia, means no doubt as elsewhere, the ambrosia of Nirvana. And the text does not say that the active attention and the am- brosia are the same, but only that they who feed on the one feed also on the other. Even if we translate * are feeding ' instead of ' feed ' (which is grammatically possible) a similar argument would hold good. But though it is impossible to say for certain, without knowing the context of the passage, the rendering above is more in accord with Pali usage, and more likely therefore to be right. 2 20 THE QUESTIONS AND PUZZLES V, 13. " He saw mankind afflicted with disease, He opened freely his ambrosia shop ; Go, then, O brethren, give your Karma for it, And buy, and feed on, that ambrosial food V ' 13. 'And what, venerable Nagasena, is the jewel bazaar of the Blessed One, the Buddha ? ' ' Certain jewels, O king, have been made known by the Blessed One, and adorned with those jewels the children of the Blessed One shine forth in splendour, illuminating the whole world of gods and men, brightening it in its heights, in its depths, from horizon to horizon, with a brilliant glory. And those jewels are these — the jewel of right conduct, and the jewel of meditation, and the jewel of knowledge, and the jewel of emancipation, and the jewel of the insight which arises from the assurance of emancipation, and the jewel of dis- crimination, and the jewel of the sevenfold wisdom of the Arahats2.
214. 'And what, O king, is the Blessed One's jewel of right conduct3? The right conduct which follows on self-restraint according to the rules of the Patimokkha, the right conduct which follows on 1 Not traced as yet. All these stanzas seem to belong together, and will doubtless be found in the same Sutta or poem. 2 These seven jewels (or treasures, ratanani) of the Buddha are intended of course to correspond to the seven treasures (also ratanani) of the king of kings (the £akkavatti). They are different from the seven 'Treasures of the Noble Ones' (Ariya- dhanani) which are ethical qualities, whereas these jewels are means to the attainment of Arahatship. 3 Si la, a most difficult word to translate, as it includes so much that in English would be expressed by the varying phrases : good- ness, virtue, righteousness, uprightness, morality, &c. V, 14- OF MILINDA THE KING. 22 1 restraint of the bodily organs and the mind1, the right conduct which results from a pure means of livelihood, the right conduct in relation to the four requisites of a recluse 2, the right conduct presented in the Short, and Middle, and Long Summonses 3, the right conduct of those who are walking in the Path, and the right conduct of those who have attained each of the various fruits thereof (beginning at conversion and ending at Arahatship) 4. And all the beings in the world, O king, gods 5 and men, and the Maras too (the spirits of evil), and the Brahmas (the very highest of the gods), and Samaras and Brahmans are filled with longing and desire for a man who wears, as his ornament, this jewel of right conduct. And the Bhikkhu, O king, who puts it on shines forth in glory all around, upwards and downwards, and from side to side, surpassing in lustre all the jewels to be found from the Waveless Deep6 below to the highest heavens above, excelling them all, overwhelming them all. Such, O king, are the jewels of right conduct set out for sale in the Blessed One's bazaar of gems. And this is what is called "TheBlessed One's jewel of righteousness." 1 Indriya; no doubt here the six organs, that is the usual five, and bhavahgo or mano as the sixth. 2 Clothing, food, lodging, and medicine for the sick. 3 Translated in 'Buddhist Suttas/ pp. 189-200. 4 What we have here are the two higher stages of the three into which Buddhist ethics naturally falls. The morality of laymen has been included above, V, 7, where it already passes over into that of the ordinary, unconverted member of the Order. Here we begin with that, starting with the last item of the previous list, and go on, through the silas, to the highest ethics of Arahatship. 5 The devas, those gods dwelling in Sakkas heaven, and, I think, the devatas also (fairies, nyads, dryads, &c). 6 Avi^i, the lowest of the purgatories. 222 THE QUESTIONS AND PUZZLES V, 15.
35 The devas, those gods dwelling in Sakkas heaven, and, I think, the devatas also (fairies, nyads, dryads, &c). 6 Avi^i, the lowest of the purgatories. 222 THE QUESTIONS AND PUZZLES V, 15. " Such are the virtues sold in that bazaar, The shop of the Enlightened One, the Blest ; Pay Karma as the price, O ye ill-clad ! Buy, and put on, these lustrous Buddha-gems!" [337] 15. 'And what, O king, is the Blessed One's jewel of meditation ? The meditation that consists of specific conceptions, and of investigation regarding them 1 ; — the meditation that consists of reflection only, specific conceptions being lost sight of2; — the meditation that continues after specific conceptions and reflection on them have both ceased 3 ; — the meditation that is void (of lusts, evil dispositions, and Karma); — the meditation from which three signs (of an unconverted life — lust, malice, and dullness) are absent ; — the meditation in which no low aspirations remain 4. And when a Bhikkhu, O king, has put on this jewel of meditation (Samadhi), then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self-righteousness, adhesion to wrong views, and doubt — all these, since they come into contact with meditation, flow off* from him, disperse, and are dispelled, they stay not with him, adhere not to him. Just, O king, as when water has fallen on a lotus leaf it flows off from it, is dispersed and scattered 1 I think the first G7/ana (see 'Buddhist Suttas/ p. 272) is meant. 2 Apparently the passage over from the first to the second (rMna. 3 But insight, and the resulting bliss, remain. Compare above, II, 2, 3 (I, 67). 4 Compare above, V, 8, on the last three. V, i6. OF MILINDA THE KING. 223 away, stays not on it, adheres not to it 1 — so when a Bhikkhu has put on this jewel of meditation, then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self- righteousness, obstinacy in wrong views, and doubt — these all, as soon as they come in contact with meditation, flow off, disperse, and are dispelled, stay not with him, adhere not to him. And why not ? Because of the exceeding purity of the habit of meditation. This, O king, is what is called " The Blessed One's jewel of meditation," and such are the jewels of meditation set out for sale in the Blessed One's bazaar of gems. " Bad thoughts can ne'er arise beneath the brow Encircled by this coronet of gems. It charms away perplexed and wandering thought. Make it your own, buy it, put on the crown !"
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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