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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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. 8 .Ourika. Childers has only 'knife.' The Sinhalese, p. 493, has kirisaya, which is not in Clough, but is doubtless the Malay kreese. These five weapons are not mentioned elsewhere, and as three of the five wrords are rare, are probably those in special use in the country where our author lived. In this respect it is note- worthy that the Sanskrit kshurika is only mentioned, according to Bohtlingk-Roth, in the Rag-a Tararigini of Kashmir, and in the title of a late Upanishad. We shall therefore scarcely go far wrong if we understand by our author's /fc^urika the famous Afghan knife. 4 Arthayen arthaya ga/apa, &c, says the Sinhalese. He Q 2 2 28 THE QUESTIONS AND PUZZLES V, 19. dispel his perplexity, and delight him by my expo- sition of the problem raised. Should any one put to me a puzzle turning on discrimination of the deeper truths, I shall be able to explain it by comparing truth with truth, and the various aspects and phases of Arahatship each with each 1, [340] — and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. Should any one put to me a puzzle turning on the discrimination of philological peculiarities, I shall be able to explain it by comparing derivation with derivation2, and word with word, and particle with particle, and letter with letter, and one modification of a letter by contact (sandhi) with another, and consonant with consonant, and vowel with vowel, and accent (intonation) with accent, and quantity with quantity, and rule with rule, and idiom with idiom ; — and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. Should any one put to me a puzzle turning on the discrimination of expositions, I shall be able to explain it by comparing metaphor with metaphor, and characteristic with characteristic3, and sentiment with sentiment — and thus his doubts too shall I be able to resolve, and, dispelling his per- plexity, to delight him with my exposition of the will reply by adducing parallel passages, much in the style of modern scholarship. 1 He gives the principal ones, as set out in his previous argu- ments. 2 Nirutti. Hina/i-kumbure unfortunately simply repeats all these technical terms. 3 Lakkha^a. As for instance above, I, 51-62. V, 2r. OF MILINDA THE KING. 229 problem raised. And this, O king, is what is called " The Blessed One's jewel of discrimination.,, " First buy the jewel of discrimination, Then cut l it with your knowledge and your skill ; So, free from all anxiety and fear, Shall you illuminate both earth and heaven ! "
2229 problem raised. And this, O king, is what is called " The Blessed One's jewel of discrimination.,, " First buy the jewel of discrimination, Then cut l it with your knowledge and your skill ; So, free from all anxiety and fear, Shall you illuminate both earth and heaven ! " 20. fAnd what, O king, is the Blessed One's jewel of the sevenfold wisdom of the Arahats ? It is self-possession, and investigation of the system of doctrine, and zeal, and joy, and tranquillity, and contemplation, and equanimity2. And the Bhikkhu, O king, who is adorned with this sevenfold jewel of the divisions of the higher wisdom3 shines forth over the whole world of gods and men, brightens it, illuminates it, and dispersing the darkness makes the light arise. This, O king, is what is called " The Blessed One's jewel of the sevenfold wisdom." " The gods and men in reverence stand up To him who wears this wisdom-diadem. Show your good actions then, — that is the price, — And buy, and wear, this wisdom-diadem ! " ' [341] 21. 'And what, venerable Nagasena, is the bazaar for all manner of merchandise set up by the Blessed One, the Buddha ? ' ' The Blessed One's bazaar for all manner of 1 Phaseyya; literally 'he who having bought pa/isambhida shall touch it with his M/za.' The Sinhalese, p. 494, has spar^a- ko/a, which does not help us. 2 The Sinhalese again only repeats these seven technical terms, except the second Dhamma-vi^aya, which it renders by pra^M. 3 Bod hi. Childers says, 'the supreme knowledge of a Buddha/ But this is wrong, as is evident even from the context here. The whole exposition is of Arahatship, not Buddhahood. 23O THE QUESTIONS AND PUZZLES V, 21.
33 Bod hi. Childers says, 'the supreme knowledge of a Buddha/ But this is wrong, as is evident even from the context here. The whole exposition is of Arahatship, not Buddhahood. 23O THE QUESTIONS AND PUZZLES V, 21. merchandise, O king, is the ninefold word of the Buddha ; and the relics remaining of his body, and of the things he used ; and the sacred mounds (A"etiyani, Dagabas) erected over them1; and the jewel of his Order. And in that bazaar there are set out by the Blessed One the attainment (in a future birth) of high lineage, and of wealth, and of long life, and of good health, and of beauty, and of wisdom, and of worldly glory, and of heavenly glory, and of Nirvana. And of these all they who desire either the one or the other, give Karma as the price, and so buy whichever glory they desire. And some buy with it a vow of right conduct, and some by observance of the Uposatha day, and so on down to the smallest Karma-price they buy the various glories from the greatest to the least. Just, O king, as in a trader's shop, oil, seed, and peas and beans can be either taken in barter for a small quantity of rice or peas or beans, or bought for a small price decreasing in order according to re- quirement— just so, O king, in the Blessed One's bazaar for all manner of merchandise advantages are to be bought for Karma according to requirement. And this, O king, is what is called "The Blessed One's bazaar of all manner of merchandise.,, " Long life, good health, beauty, rebirth in heaven, High birth, Nirvana — all are found for sale — There to be bought for Karma, great or small — In the great Conqueror's world-famed bazaar. Come ; show your faith, O brethren, as the price, Buy and enjoy such goods as you prefer 2 ! " 1 Hina/i-kumbure, characteristically enough for a Ceylon man, adds, ' and the Footprint and the Bo-tree.* 2 The first line only of these verses is in the Sa/rayutta III, 2, 7. V, 22. OF MILINDA THE KING. 23 1
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.
1But 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. 8 .Ourika. Childers has only 'knife.' The Sinhalese, p. 493, has kirisaya, which is not in Clough, but is doubtless the Malay kreese. These five weapons are not mentioned elsewhere, and as three of the five wrords are rare, are probably those in special use in the country where our author lived. In this respect it is note- worthy that the Sanskrit kshurika is only mentioned, according to Bohtlingk-Roth, in the Rag-a Tararigini of Kashmir, and in the title of a late Upanishad. We shall therefore scarcely go far wrong if we understand by our author's /fc^urika the famous Afghan knife. 4 Arthayen arthaya ga/apa, &c, says the Sinhalese. He Q 2 2 28 THE QUESTIONS AND PUZZLES V, 19. dispel his perplexity, and delight him by my expo- sition of the problem raised. Should any one put to me a puzzle turning on discrimination of the deeper truths, I shall be able to explain it by comparing truth with truth, and the various aspects and phases of Arahatship each with each 1, [340] — and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. Should any one put to me a puzzle turning on the discrimination of philological peculiarities, I shall be able to explain it by comparing derivation with derivation2, and word with word, and particle with particle, and letter with letter, and one modification of a letter by contact (sandhi) with another, and consonant with consonant, and vowel with vowel, and accent (intonation) with accent, and quantity with quantity, and rule with rule, and idiom with idiom ; — and thus his doubts too shall I be able to resolve, and, dispelling his perplexity, to delight him with my exposition of the problem raised. Should any one put to me a puzzle turning on the discrimination of expositions, I shall be able to explain it by comparing metaphor with metaphor, and characteristic with characteristic3, and sentiment with sentiment — and thus his doubts too shall I be able to resolve, and, dispelling his per- plexity, to delight him with my exposition of the will reply by adducing parallel passages, much in the style of modern scholarship. 1 He gives the principal ones, as set out in his previous argu- ments. 2 Nirutti. Hina/i-kumbure unfortunately simply repeats all these technical terms. 3 Lakkha^a. As for instance above, I, 51-62. V, 2r. OF MILINDA THE KING. 229 problem raised. And this, O king, is what is called " The Blessed One's jewel of discrimination.,, " First buy the jewel of discrimination, Then cut l it with your knowledge and your skill ; So, free from all anxiety and fear, Shall you illuminate both earth and heaven ! "
2229 problem raised. And this, O king, is what is called " The Blessed One's jewel of discrimination.,, " First buy the jewel of discrimination, Then cut l it with your knowledge and your skill ; So, free from all anxiety and fear, Shall you illuminate both earth and heaven ! " 20. fAnd what, O king, is the Blessed One's jewel of the sevenfold wisdom of the Arahats ? It is self-possession, and investigation of the system of doctrine, and zeal, and joy, and tranquillity, and contemplation, and equanimity2. And the Bhikkhu, O king, who is adorned with this sevenfold jewel of the divisions of the higher wisdom3 shines forth over the whole world of gods and men, brightens it, illuminates it, and dispersing the darkness makes the light arise. This, O king, is what is called " The Blessed One's jewel of the sevenfold wisdom." " The gods and men in reverence stand up To him who wears this wisdom-diadem. Show your good actions then, — that is the price, — And buy, and wear, this wisdom-diadem ! " ' [341] 21. 'And what, venerable Nagasena, is the bazaar for all manner of merchandise set up by the Blessed One, the Buddha ? ' ' The Blessed One's bazaar for all manner of 1 Phaseyya; literally 'he who having bought pa/isambhida shall touch it with his M/za.' The Sinhalese, p. 494, has spar^a- ko/a, which does not help us. 2 The Sinhalese again only repeats these seven technical terms, except the second Dhamma-vi^aya, which it renders by pra^M. 3 Bod hi. Childers says, 'the supreme knowledge of a Buddha/ But this is wrong, as is evident even from the context here. The whole exposition is of Arahatship, not Buddhahood. 23O THE QUESTIONS AND PUZZLES V, 21.
33 Bod hi. Childers says, 'the supreme knowledge of a Buddha/ But this is wrong, as is evident even from the context here. The whole exposition is of Arahatship, not Buddhahood. 23O THE QUESTIONS AND PUZZLES V, 21. merchandise, O king, is the ninefold word of the Buddha ; and the relics remaining of his body, and of the things he used ; and the sacred mounds (A"etiyani, Dagabas) erected over them1; and the jewel of his Order. And in that bazaar there are set out by the Blessed One the attainment (in a future birth) of high lineage, and of wealth, and of long life, and of good health, and of beauty, and of wisdom, and of worldly glory, and of heavenly glory, and of Nirvana. And of these all they who desire either the one or the other, give Karma as the price, and so buy whichever glory they desire. And some buy with it a vow of right conduct, and some by observance of the Uposatha day, and so on down to the smallest Karma-price they buy the various glories from the greatest to the least. Just, O king, as in a trader's shop, oil, seed, and peas and beans can be either taken in barter for a small quantity of rice or peas or beans, or bought for a small price decreasing in order according to re- quirement— just so, O king, in the Blessed One's bazaar for all manner of merchandise advantages are to be bought for Karma according to requirement. And this, O king, is what is called "The Blessed One's bazaar of all manner of merchandise.,, " Long life, good health, beauty, rebirth in heaven, High birth, Nirvana — all are found for sale — There to be bought for Karma, great or small — In the great Conqueror's world-famed bazaar. Come ; show your faith, O brethren, as the price, Buy and enjoy such goods as you prefer 2 ! " 1 Hina/i-kumbure, characteristically enough for a Ceylon man, adds, ' and the Footprint and the Bo-tree.* 2 The first line only of these verses is in the Sa/rayutta III, 2, 7. V, 22. OF MILINDA THE KING. 23 1
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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