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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1" 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 !" 16. ' And what, O king, is the Blessed One's jewel of knowledge ? That knowledge by which the disciple of the noble ones knows thoroughly what is virtue, and what is not ; what is blame- worthy, and what is not ; what should be made a habit of, and what should not ; what is mean, and wThat is exalted ; [338] what is dark, and what is light, and what is both dark and light; — the know- ledge by which he truly knows what sorrow is, and what the origin of sorrow is, and what the cessation of sorrow is, and what is the path that leads thereto. This, O king, is what is called " The Blessed One's jewel of knowledge." 1 See the note upon IV, 8, 65. 2 24 THE QUESTIONS AND PUZZLES V, 17. " He who has knowledge as his jewelled wreath, Will not continue long in outward form *. Soon will he reach Nirvana, in rebirth In any world 2 no longer take delight ! " 1 7. ' And what, O king, is the Blessed One's jewel of emancipation ? Arahatship is called the jewel of emancipation, and the Bhikkhu who has reached Arahatship is said to have decked himself with the jewel of emancipation. And just as a man, O king, who is decorated with ornaments made of strings of pearls, of diamonds and gold and corals ; whose limbs are anointed with akalu3, and with frank- incense4, and with Talis5, and with red sandal wood; who is adorned with a garland of Iron- wood blossoms, and Rottleria flowers, and flowers from the Sal tree, and the Sala/a6, and the champak, and yellow jasmines 7, and Atimuttaka flowers 8, and 1 Bhavo here equal to pa^^a skandha, according to Hina/i- kumbure, p. 491. 2 Bhave, here tri-widha-bhawa in the Sinhalese. 3 Akalu; only found here. The Sinhalese has agaru kalu, and agaru according to Clough is Dalbergia. 4 Tagara. Agil tuwarala, ' logwood frankincense/ 5 Talisaka. Clough says the Talis tree is Flacourtia cata- phracta. 6 Not in the Pali dictionaries. But it is mentioned in Buddha- vawsa II, 51 (there spelt sa/ala). This verse is quoted at Gataka I, 13, verse 51, and the word is there spelt sala/a. The Sinhalese has salala, and the Sanskrit lexicons have sarala. Clough identi- fies it, no doubt wrongly, with the last, the Anglo-Indian Hal tree, which the botanists call the Shorea robust a. 7 Yuthika; sinidda, says Hina/i-kumbure, p. 492, and Clough thinks this is oleander. But Bohtlingk-Roth say a sort of jasmine, Jasminum auriculatum. 8 Yohombu in the Sinhalese. Clough says this is a creeper called Borago Zeylanica. But does that grow in the North- West of India ? According to Bohtlingk-Roth, Atimuttaka is the V, 18. OF MILINDA THE KING. 225
2But Bohtlingk-Roth say a sort of jasmine, Jasminum auriculatum. 8 Yohombu in the Sinhalese. Clough says this is a creeper called Borago Zeylanica. But does that grow in the North- West of India ? According to Bohtlingk-Roth, Atimuttaka is the V, 18. OF MILINDA THE KING. 225 trumpet flowers, and lotuses, and white and Arabian jasmines 1 — just as, with all this finery of garlands and perfumes and jewelry, he would outshine all other men, overwhelming them with brilliant glory and splendour — just so, O king, does he who has attained to Arahatship, he in whom the Great Evils (lusts, and becoming, delusion, and ignorance) are rooted out, he who has put on the diadem of emancipation of heart, just so does he outshine all other Bhikkhus from the lowest in attainment up to those even who are themselves emancipated 2, overwhelming them in brilliant glory and splendour. And why is that so ? Because, O king, there is one diadem that is the chief of all, and that is this diadem of emancipation of heart ! And this, O king, is what is called " The Blessed One's jewel of emancipation." "All the people that dwell in a house look up To their Lord when he wears his crown of gems — The wide world of the gods and of men looks up To the wearer of Freedom's diadem ! " 18. 'And what, O king, is the Blessed One's jewel of the insight that follows on the assurance of emancipation? The knowledge arising out of looking back over the course 3 — that knowledge by name of three plants, one of which is the Gaertnera Racemosa, much cultivated for the beauty and perfume of its flowers. 1 The last four are the Pa/ali, Uppala, Vassika, and Mallika, all of which are well known. Our author's flora and fauna are so numerous that one ought, if one had the necessary knowledge, to be able to draw conclusions as to his own ' habitat/ 2 On the use of up ad ay' up a day a see above, p. 182, and below, p. 341 of the Pali. 3 PaK'avekkhana-M/zaw. That is, in looking back over the [36] Q 2 26 THE QUESTIONS AND PUZZLES V, 19. which the disciple who is walking along the Excellent Way passes, from time to time, both the Way itself and the Fruits thereof up to Nirvana in review, and is aware what evil dispositions he has got rid of, and wrhat evil dispositions remain to be conquered — that is what [339] is called " The jewel of the assurance that follows on the knowledge of emancipation," " The knowledge by which the Noble Ones know The stages they've passed, and the road yet
3untrod ; — Strive, O ye sons of the Conqueror, strive That jewel — 'Assurance' — yourselves to obtain!" 19. 'And what, O king, is the Blessed One's jewel of discrimination ? The discrimination of the sense of, and the discrimination of the deeper truths underlying the sense of the sacred writ, and the discrimination of philological peculiarities, and the discrimination of correct and ready exposition1. And the Bhikkhu, O king, who is adorned with these four jewels of discrimination, whatsoever company he enters into, whether of nobles, or brahmans, or merchants, or workpeople, enters it in confidence, neither put out nor shy; undaunted and undismayed, he enters the assembly without excitement or fear. Just, O king, as a warrior, a hero in the fight, when accoutred in all his harness course he has followed along the Excellent Way, he becomes conscious of having got beyond each of the obstacles (the Sa^- yo^-anas) that can beset him. It is the doctrine of 'final assur- ance' from the Buddhist point of view. Compare wa^adassana at Digha II, 83. 1 Pa/isambhida. Hina/i-kumbure merely repeats the am- biguous technical terms of the Pali. Childers, sub voce, gives the various interpretations of other authorities. Compare above, I, 29, 34, 36. The third and fourth seem to me to be doubtful. V, 19. OF MILINDA THE KING. 227 of war 1, goes down undismayed to the battle, in the confident thought : " If the enemy should remain afar off I can knock them down with my arrows, should they come thence towards me I can hit them with my javelins, should they come yet nearer I can reach them with my spear, should they come right up I can cleave them in two with my sabre 2, should they come to close quarters I can pierce them through and through with my dagger 3" — just so, O king, does the Bhikkhu, when he wears the fourfold jewel of discernment, enter any assembly undismayed, in the confident thought : " Should any one put to me a puzzle turning on the dis- crimination of the sense, I shall be able to explain it, comparing sense with sense, explanation with explanation, reason with reason, argument with argument4, — and thus shall I resolve his doubts, 1 Paw^avudho; literally 'with the five weapons on/ The ex- pression is not infrequent; compare pa^Mvudha-sannaddha, used of a hunter, at Gataka III, 467; IV, 283, 437; and san- naddha-pa#Mvudha, used of sailors fighting, at 6rataka IV, 160. But it is quite possible that weapons different from those here described are there meant, as they are not suited, for instance, to the hunter. 2 Hina/i-kumbure translates this weapon (ma^alagga) simply by ka</uwa, sword ; but ' bent blade ' must mean a sabre.
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" 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 !" 16. ' And what, O king, is the Blessed One's jewel of knowledge ? That knowledge by which the disciple of the noble ones knows thoroughly what is virtue, and what is not ; what is blame- worthy, and what is not ; what should be made a habit of, and what should not ; what is mean, and wThat is exalted ; [338] what is dark, and what is light, and what is both dark and light; — the know- ledge by which he truly knows what sorrow is, and what the origin of sorrow is, and what the cessation of sorrow is, and what is the path that leads thereto. This, O king, is what is called " The Blessed One's jewel of knowledge." 1 See the note upon IV, 8, 65. 2 24 THE QUESTIONS AND PUZZLES V, 17. " He who has knowledge as his jewelled wreath, Will not continue long in outward form *. Soon will he reach Nirvana, in rebirth In any world 2 no longer take delight ! " 1 7. ' And what, O king, is the Blessed One's jewel of emancipation ? Arahatship is called the jewel of emancipation, and the Bhikkhu who has reached Arahatship is said to have decked himself with the jewel of emancipation. And just as a man, O king, who is decorated with ornaments made of strings of pearls, of diamonds and gold and corals ; whose limbs are anointed with akalu3, and with frank- incense4, and with Talis5, and with red sandal wood; who is adorned with a garland of Iron- wood blossoms, and Rottleria flowers, and flowers from the Sal tree, and the Sala/a6, and the champak, and yellow jasmines 7, and Atimuttaka flowers 8, and 1 Bhavo here equal to pa^^a skandha, according to Hina/i- kumbure, p. 491. 2 Bhave, here tri-widha-bhawa in the Sinhalese. 3 Akalu; only found here. The Sinhalese has agaru kalu, and agaru according to Clough is Dalbergia. 4 Tagara. Agil tuwarala, ' logwood frankincense/ 5 Talisaka. Clough says the Talis tree is Flacourtia cata- phracta. 6 Not in the Pali dictionaries. But it is mentioned in Buddha- vawsa II, 51 (there spelt sa/ala). This verse is quoted at Gataka I, 13, verse 51, and the word is there spelt sala/a. The Sinhalese has salala, and the Sanskrit lexicons have sarala. Clough identi- fies it, no doubt wrongly, with the last, the Anglo-Indian Hal tree, which the botanists call the Shorea robust a. 7 Yuthika; sinidda, says Hina/i-kumbure, p. 492, and Clough thinks this is oleander. But Bohtlingk-Roth say a sort of jasmine, Jasminum auriculatum. 8 Yohombu in the Sinhalese. Clough says this is a creeper called Borago Zeylanica. But does that grow in the North- West of India ? According to Bohtlingk-Roth, Atimuttaka is the V, 18. OF MILINDA THE KING. 225
2But Bohtlingk-Roth say a sort of jasmine, Jasminum auriculatum. 8 Yohombu in the Sinhalese. Clough says this is a creeper called Borago Zeylanica. But does that grow in the North- West of India ? According to Bohtlingk-Roth, Atimuttaka is the V, 18. OF MILINDA THE KING. 225 trumpet flowers, and lotuses, and white and Arabian jasmines 1 — just as, with all this finery of garlands and perfumes and jewelry, he would outshine all other men, overwhelming them with brilliant glory and splendour — just so, O king, does he who has attained to Arahatship, he in whom the Great Evils (lusts, and becoming, delusion, and ignorance) are rooted out, he who has put on the diadem of emancipation of heart, just so does he outshine all other Bhikkhus from the lowest in attainment up to those even who are themselves emancipated 2, overwhelming them in brilliant glory and splendour. And why is that so ? Because, O king, there is one diadem that is the chief of all, and that is this diadem of emancipation of heart ! And this, O king, is what is called " The Blessed One's jewel of emancipation." "All the people that dwell in a house look up To their Lord when he wears his crown of gems — The wide world of the gods and of men looks up To the wearer of Freedom's diadem ! " 18. 'And what, O king, is the Blessed One's jewel of the insight that follows on the assurance of emancipation? The knowledge arising out of looking back over the course 3 — that knowledge by name of three plants, one of which is the Gaertnera Racemosa, much cultivated for the beauty and perfume of its flowers. 1 The last four are the Pa/ali, Uppala, Vassika, and Mallika, all of which are well known. Our author's flora and fauna are so numerous that one ought, if one had the necessary knowledge, to be able to draw conclusions as to his own ' habitat/ 2 On the use of up ad ay' up a day a see above, p. 182, and below, p. 341 of the Pali. 3 PaK'avekkhana-M/zaw. That is, in looking back over the [36] Q 2 26 THE QUESTIONS AND PUZZLES V, 19. which the disciple who is walking along the Excellent Way passes, from time to time, both the Way itself and the Fruits thereof up to Nirvana in review, and is aware what evil dispositions he has got rid of, and wrhat evil dispositions remain to be conquered — that is what [339] is called " The jewel of the assurance that follows on the knowledge of emancipation," " The knowledge by which the Noble Ones know The stages they've passed, and the road yet
3untrod ; — Strive, O ye sons of the Conqueror, strive That jewel — 'Assurance' — yourselves to obtain!" 19. 'And what, O king, is the Blessed One's jewel of discrimination ? The discrimination of the sense of, and the discrimination of the deeper truths underlying the sense of the sacred writ, and the discrimination of philological peculiarities, and the discrimination of correct and ready exposition1. And the Bhikkhu, O king, who is adorned with these four jewels of discrimination, whatsoever company he enters into, whether of nobles, or brahmans, or merchants, or workpeople, enters it in confidence, neither put out nor shy; undaunted and undismayed, he enters the assembly without excitement or fear. Just, O king, as a warrior, a hero in the fight, when accoutred in all his harness course he has followed along the Excellent Way, he becomes conscious of having got beyond each of the obstacles (the Sa^- yo^-anas) that can beset him. It is the doctrine of 'final assur- ance' from the Buddhist point of view. Compare wa^adassana at Digha II, 83. 1 Pa/isambhida. Hina/i-kumbure merely repeats the am- biguous technical terms of the Pali. Childers, sub voce, gives the various interpretations of other authorities. Compare above, I, 29, 34, 36. The third and fourth seem to me to be doubtful. V, 19. OF MILINDA THE KING. 227 of war 1, goes down undismayed to the battle, in the confident thought : " If the enemy should remain afar off I can knock them down with my arrows, should they come thence towards me I can hit them with my javelins, should they come yet nearer I can reach them with my spear, should they come right up I can cleave them in two with my sabre 2, should they come to close quarters I can pierce them through and through with my dagger 3" — just so, O king, does the Bhikkhu, when he wears the fourfold jewel of discernment, enter any assembly undismayed, in the confident thought : " Should any one put to me a puzzle turning on the dis- crimination of the sense, I shall be able to explain it, comparing sense with sense, explanation with explanation, reason with reason, argument with argument4, — and thus shall I resolve his doubts, 1 Paw^avudho; literally 'with the five weapons on/ The ex- pression is not infrequent; compare pa^Mvudha-sannaddha, used of a hunter, at Gataka III, 467; IV, 283, 437; and san- naddha-pa#Mvudha, used of sailors fighting, at 6rataka IV, 160. But it is quite possible that weapons different from those here described are there meant, as they are not suited, for instance, to the hunter. 2 Hina/i-kumbure translates this weapon (ma^alagga) simply by ka</uwa, sword ; but ' bent blade ' must mean a sabre.
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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