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1246 THE QUESTIONS AND PUZZLES VI, 3. what kind of exposition shall I lay before you evidence showing that I know this x ? ' 1 Do you yourself tell me V 3. ' Then, O king, I will explain it. All those passages in the ninefold word of the Buddha that deal with holiness of life, [349] and attainment of the path, and the divisions of the excellent habit of living under vows, shall be brought to bear in this connection3. Just, O king, as water which has rained down upon a country district, with both low- lying and high places, level land and undulations, dry ground and wet, will — all of it — flow off thence and meet together in the ocean of great waters ; so will all those passages meet together, and be brought into connection, here. And a manifestation of reasons out of my experience and knowledge shall be also brought to bear. Thus will this matter be thoroughly analysed, its beauty will be brought out 4, it will be exhausted 5, brought home 1 Literally * shall I give you anuyoga/ which the Sinhalese renders 'opportunity for speech' (!). Above, at p. 10 of the Pali, the rendering is quite different, ' papain di samuge»a/ The only translation that fits the context in both of these places (the only ones in which the idiom has, so far, been found) is ' lay before you (proofs of my) mastery (over the subject)/ or something of that sort. It is a disappointing satisfaction to find that the phrase was as unintelligible in Ceylon as it is to us. In my version above I should now prefer to write instead of ' repeated his lesson to his teacher for the last time,' ' gave his teacher proofs that he had understood what he had taught him.' 2 Hina/i-kumbure, p. 508, puts these words into the mouth of Nagasena. 3 Literally 'will come into connection here/ 4 Vi^itto, which the Sinhalese only repeats. 5 Paripu««o; literally 'filled' (paripura wanneya). VI, 4- OF MILINDA THE KING. 247 to rest1. It will be, O king, as when an able writing-master, on exhibiting, by request, his skill in writing, will supplement the written signs by an explanation of reasons out of his experience and knowledge, and thus that writing of his becomes finished, perfect, without defect. So will I also bring to bear a manifestation of reasons out of my experience and knowledge ; and thus shall this matter be thoroughly analysed, its beauty shall be brought out, it shall be exhausted, set at rest2.
2So will I also bring to bear a manifestation of reasons out of my experience and knowledge ; and thus shall this matter be thoroughly analysed, its beauty shall be brought out, it shall be exhausted, set at rest2. 4. ' In the city of Savatthi, O king, about fifty millions of the disciples of the Blessed One, devout men and devout women, were walking in the paths, and out of those three hundred and fifty-seven thousand 3 were established in the fruit of the third path. And all of them were laity, not members of the Order. And there too, at the foot of the Ga^rtfamba tree, when the double miracle took place 4, two hundred millions of living beings 5 penetrated to an understanding (of the four Truths). And again on the delivery of the Rahulovada6 discourse, and of the Maha Mangala7 discourse, and of the Sama^itta8 exposition, and of the 1 Samanito, 'treated with respectful affection/ says Hina/i- kumbure. 2 I cannot hope to have solved all the difficulties with which the last two paragraphs bristle. But I think the general sense is clear, and the way smoothed for future translators. 3 This curious number (like others below) must have a history and a meaning. 4 See Sumahgala Vilasini, p. 57 ; Gataka I, 77, 78 ; IV, 263-266. 6 Mostly gods of one sort or another. 6 See the note^ibove on I, 32 (p. 20 of the Pali). 7 In the Sutta Nipata II, 4. 9 See the note above, loc. cit. 248 THE QUESTIONS AND PUZZLES VI, 4. Parabhava1 discourse, and of the Purabheda2 dis- course, and of the Kalaha-vivada discourse, and of the Aula-vyuha1 discourse, andoftheMaha-vyuha1 discourse, and of the Tuwa/aka1 discourse, and of the Sariputta1 discourse, an innumerable number of celestial beings penetrated to knowledge (of the four Truths). In the city of Ra^agaha three hundred and fifty thousand devout laymen and devout laywomen, disciples of the Blessed One, were walking in the Paths. And there again at the taming of Dhana- pala the great elephant 3 nine hundred million living beings, and again at the meeting at the Pasamka A'etiya on the occasion of the Parayana discourse4 one hundred and forty million living beings, and again at the Indasala cave eight hundred millions of gods, and again at Benares [350] in the deer park Isipatana at the first preaching of the Dhamma5 one hundred and eighty million Brahma gods and innumerable others, and again in the heaven of the Thirty-Three at the preaching of the Abhi- dhamma on the Fandu Kambala Rock6 eight hundred millions of the gods, and on the descent from the world of the gods at the gate of the city of Sankassa6, at the miracle of the manifestation to the world \ 1 In the A/Makavagga of the Sutta Nipata. 2 Sutta Nipata I, 6. 3 See the note above on IV, 4, 44 (p. 207 of the Pali), also below, p. 410 of the Pali. 4 Sutta Nipata, pp. 185, 205 (of Professor Fausboll's edition for the Pali Text Society). 5 See 'Buddhist Suttas,' p. 154, and the note above on I, 38. 6 Gataka IV, 265.
32 Sutta Nipata I, 6. 3 See the note above on IV, 4, 44 (p. 207 of the Pali), also below, p. 410 of the Pali. 4 Sutta Nipata, pp. 185, 205 (of Professor Fausboll's edition for the Pali Text Society). 5 See 'Buddhist Suttas,' p. 154, and the note above on I, 38. 6 Gataka IV, 265. 7 Loka-vivara#a-pa/ihariye, referred to at Da/Z/avawsa II, 1 20. The exact meaning of the second word, literally ' uncovering/ VI, 4. OF MILINDA THE KING. 249 three hundred millions of believing men and deities penetrated to a knowledge (of the four Truths). And again at Kapila-vatthu among the Sakyas, at the preaching of the Buddhava^sa1 in the Nigrodha Arama, and again at the preaching of the Maha Samaya Suttanta2, gods in numbers that cannot be counted penetrated to a knowledge of the Dhamma. And again at the assemblies on the occasions of Sumana the garland maker 3, and of Garahadinna, and of Ananda the rich man, and of £ambuka the naked ascetic4, and of Manuka the god, and of Ma#a-kimdali the god, and of Sulasa the courtesan 5, and of Sirima the courtesan, and of the weavers daughter, and of Subhadda, and of the spectacle of the cremation of the Brahman of Saketa, and of the Sunaparantas, and of the problem put by Sakka 6, and of the Tiroku^a Sutta 7, and of the Ratana Sutta8 — at each of these eighty-four thousand penetrated to a knowledge of the Dhamma. So long, O king, as the Blessed One remained in the world, so long wheresoever in the three great divisions is doubtful. Alwis, in another connection, renders it 'prosperity.' See his quotation from Buddhaghosa's Papaya Sudani quoted by Childers sub voce. The Sinhalese has rupa-kaya-sampat dakwa dakwa, 'continually manifesting (to all the world) the glory of his outward form/ 1 See the commentary on that work quoted by Dr. Morris in his edition for the Pali Text Society, pp. viii-x. 2 See the opening words of that discourse, No. 20 in the Digha, in Grimblot. 3 See above, pp. 115, 291 of the Pali. 4 Compare Thera Gatha 283-286. 5 Her whole story is given, £ataka III, 435 foil. 6 The account of which is in the Digha, No. 21. 7 In the Khuddaka Pa//^a. 8 In the Sutta Nipata and Khuddaka Pa///a. 25O THE QUESTIONS AND PUZZLES VI, 5. (of India)1 or in the sixteen principal countries (in them) 2 he stayed, there, as a usual thing, two, three, four, or five hundred, or a thousand, or a hundred thousand, both gods and men, saw face to face the calm, the supreme good, Nirvana. And all of those who were gods, O king, were laymen. They had not entered the Order. So these and many other billions of gods, O king, — even while they were yet laymen, living at home, enjoying the pleasures of sense, — saw face to face (realised in themselves) the condition of Peace, the Supreme Good, Nirvana3.'
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.
1246 THE QUESTIONS AND PUZZLES VI, 3. what kind of exposition shall I lay before you evidence showing that I know this x ? ' 1 Do you yourself tell me V 3. ' Then, O king, I will explain it. All those passages in the ninefold word of the Buddha that deal with holiness of life, [349] and attainment of the path, and the divisions of the excellent habit of living under vows, shall be brought to bear in this connection3. Just, O king, as water which has rained down upon a country district, with both low- lying and high places, level land and undulations, dry ground and wet, will — all of it — flow off thence and meet together in the ocean of great waters ; so will all those passages meet together, and be brought into connection, here. And a manifestation of reasons out of my experience and knowledge shall be also brought to bear. Thus will this matter be thoroughly analysed, its beauty will be brought out 4, it will be exhausted 5, brought home 1 Literally * shall I give you anuyoga/ which the Sinhalese renders 'opportunity for speech' (!). Above, at p. 10 of the Pali, the rendering is quite different, ' papain di samuge»a/ The only translation that fits the context in both of these places (the only ones in which the idiom has, so far, been found) is ' lay before you (proofs of my) mastery (over the subject)/ or something of that sort. It is a disappointing satisfaction to find that the phrase was as unintelligible in Ceylon as it is to us. In my version above I should now prefer to write instead of ' repeated his lesson to his teacher for the last time,' ' gave his teacher proofs that he had understood what he had taught him.' 2 Hina/i-kumbure, p. 508, puts these words into the mouth of Nagasena. 3 Literally 'will come into connection here/ 4 Vi^itto, which the Sinhalese only repeats. 5 Paripu««o; literally 'filled' (paripura wanneya). VI, 4- OF MILINDA THE KING. 247 to rest1. It will be, O king, as when an able writing-master, on exhibiting, by request, his skill in writing, will supplement the written signs by an explanation of reasons out of his experience and knowledge, and thus that writing of his becomes finished, perfect, without defect. So will I also bring to bear a manifestation of reasons out of my experience and knowledge ; and thus shall this matter be thoroughly analysed, its beauty shall be brought out, it shall be exhausted, set at rest2.
2So will I also bring to bear a manifestation of reasons out of my experience and knowledge ; and thus shall this matter be thoroughly analysed, its beauty shall be brought out, it shall be exhausted, set at rest2. 4. ' In the city of Savatthi, O king, about fifty millions of the disciples of the Blessed One, devout men and devout women, were walking in the paths, and out of those three hundred and fifty-seven thousand 3 were established in the fruit of the third path. And all of them were laity, not members of the Order. And there too, at the foot of the Ga^rtfamba tree, when the double miracle took place 4, two hundred millions of living beings 5 penetrated to an understanding (of the four Truths). And again on the delivery of the Rahulovada6 discourse, and of the Maha Mangala7 discourse, and of the Sama^itta8 exposition, and of the 1 Samanito, 'treated with respectful affection/ says Hina/i- kumbure. 2 I cannot hope to have solved all the difficulties with which the last two paragraphs bristle. But I think the general sense is clear, and the way smoothed for future translators. 3 This curious number (like others below) must have a history and a meaning. 4 See Sumahgala Vilasini, p. 57 ; Gataka I, 77, 78 ; IV, 263-266. 6 Mostly gods of one sort or another. 6 See the note^ibove on I, 32 (p. 20 of the Pali). 7 In the Sutta Nipata II, 4. 9 See the note above, loc. cit. 248 THE QUESTIONS AND PUZZLES VI, 4. Parabhava1 discourse, and of the Purabheda2 dis- course, and of the Kalaha-vivada discourse, and of the Aula-vyuha1 discourse, andoftheMaha-vyuha1 discourse, and of the Tuwa/aka1 discourse, and of the Sariputta1 discourse, an innumerable number of celestial beings penetrated to knowledge (of the four Truths). In the city of Ra^agaha three hundred and fifty thousand devout laymen and devout laywomen, disciples of the Blessed One, were walking in the Paths. And there again at the taming of Dhana- pala the great elephant 3 nine hundred million living beings, and again at the meeting at the Pasamka A'etiya on the occasion of the Parayana discourse4 one hundred and forty million living beings, and again at the Indasala cave eight hundred millions of gods, and again at Benares [350] in the deer park Isipatana at the first preaching of the Dhamma5 one hundred and eighty million Brahma gods and innumerable others, and again in the heaven of the Thirty-Three at the preaching of the Abhi- dhamma on the Fandu Kambala Rock6 eight hundred millions of the gods, and on the descent from the world of the gods at the gate of the city of Sankassa6, at the miracle of the manifestation to the world \ 1 In the A/Makavagga of the Sutta Nipata. 2 Sutta Nipata I, 6. 3 See the note above on IV, 4, 44 (p. 207 of the Pali), also below, p. 410 of the Pali. 4 Sutta Nipata, pp. 185, 205 (of Professor Fausboll's edition for the Pali Text Society). 5 See 'Buddhist Suttas,' p. 154, and the note above on I, 38. 6 Gataka IV, 265.
32 Sutta Nipata I, 6. 3 See the note above on IV, 4, 44 (p. 207 of the Pali), also below, p. 410 of the Pali. 4 Sutta Nipata, pp. 185, 205 (of Professor Fausboll's edition for the Pali Text Society). 5 See 'Buddhist Suttas,' p. 154, and the note above on I, 38. 6 Gataka IV, 265. 7 Loka-vivara#a-pa/ihariye, referred to at Da/Z/avawsa II, 1 20. The exact meaning of the second word, literally ' uncovering/ VI, 4. OF MILINDA THE KING. 249 three hundred millions of believing men and deities penetrated to a knowledge (of the four Truths). And again at Kapila-vatthu among the Sakyas, at the preaching of the Buddhava^sa1 in the Nigrodha Arama, and again at the preaching of the Maha Samaya Suttanta2, gods in numbers that cannot be counted penetrated to a knowledge of the Dhamma. And again at the assemblies on the occasions of Sumana the garland maker 3, and of Garahadinna, and of Ananda the rich man, and of £ambuka the naked ascetic4, and of Manuka the god, and of Ma#a-kimdali the god, and of Sulasa the courtesan 5, and of Sirima the courtesan, and of the weavers daughter, and of Subhadda, and of the spectacle of the cremation of the Brahman of Saketa, and of the Sunaparantas, and of the problem put by Sakka 6, and of the Tiroku^a Sutta 7, and of the Ratana Sutta8 — at each of these eighty-four thousand penetrated to a knowledge of the Dhamma. So long, O king, as the Blessed One remained in the world, so long wheresoever in the three great divisions is doubtful. Alwis, in another connection, renders it 'prosperity.' See his quotation from Buddhaghosa's Papaya Sudani quoted by Childers sub voce. The Sinhalese has rupa-kaya-sampat dakwa dakwa, 'continually manifesting (to all the world) the glory of his outward form/ 1 See the commentary on that work quoted by Dr. Morris in his edition for the Pali Text Society, pp. viii-x. 2 See the opening words of that discourse, No. 20 in the Digha, in Grimblot. 3 See above, pp. 115, 291 of the Pali. 4 Compare Thera Gatha 283-286. 5 Her whole story is given, £ataka III, 435 foil. 6 The account of which is in the Digha, No. 21. 7 In the Khuddaka Pa//^a. 8 In the Sutta Nipata and Khuddaka Pa///a. 25O THE QUESTIONS AND PUZZLES VI, 5. (of India)1 or in the sixteen principal countries (in them) 2 he stayed, there, as a usual thing, two, three, four, or five hundred, or a thousand, or a hundred thousand, both gods and men, saw face to face the calm, the supreme good, Nirvana. And all of those who were gods, O king, were laymen. They had not entered the Order. So these and many other billions of gods, O king, — even while they were yet laymen, living at home, enjoying the pleasures of sense, — saw face to face (realised in themselves) the condition of Peace, the Supreme Good, Nirvana3.'
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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