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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Pa/isambhida — in worldly things, and in religion, in intuitive knowledge, and in exposition. 3 Tisso Vi £■£•&. One explanation of this term is the knowledge of the three limitations of individuality, — its impermanence, the pain involved in the struggle to maintain it, and the absence of any permanent principle (any soul) in any individual. But it is also explained in the Ahguttara Nikaya III, 58, as meaning the knowledge firstly of one's own former births, secondly of other people's former births, and thirdly of the nature, the origin, and the right method of subduing sorrow and the asavas (that is, lust, individuality, delusion, and ignorance). The first triplet is identical with the three lakkha^as, the second with the last three of the Dasabalas, the ten powers of a Buddha. So in the Sutta Vibhahga (Para^ika I, 1-8) the last of these three is called tatiya vi^g-a. Compare also 'Buddhist Suttas/ p. 162. 4 The Abhi/77/as. 5 Some details of this are given in the Sinhalese, p. 524. 6 Mukha-marigalika, which the Sinhalese repeats, and which apparently means ' panegyrists/ The exact connotation of both these terms has yet to be settled. So/Mi va/£aka may correspond with the people who throw rice after a departing wedding pair; 266 THE QUESTIONS AND PUZZLES VI, 19. and the heralds 1, and Samaras and Brahmans, and the followers of every sect, frequent his court, and he becomes the lord of every seaport, and treasure-mine, and town, and custom-house2 — giving instructions as to the fate of every foreigner and criminal 3 — just so, O king, whoever is fit, who has reached the attain- ments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, with- out guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and and Mukha-mangalika may be those who prophesy the lucky days on which a thing is to be commenced. But this is the only passage in which the phrases occur in Pali, and in Sanskrit we have only much later authorities. See the Commentary on -Sakun- tala, quoted in the note on p. 152 of Sir M. Monier-Williams's edition, and Wilson s explanation in his Sanskrit Dictionary of swasti-vaMna. 1 So/7/$i-va/£aka, ( utterers of blessing.' The Sinhalese has sobhana-va^anikayo (perhaps ' augurs'). 2 Suhka/Mana, 'taxing- place/ But the Sinhalese, p. 524, has only samasthana.
2152 of Sir M. Monier-Williams's edition, and Wilson s explanation in his Sanskrit Dictionary of swasti-vaMna. 1 So/7/$i-va/£aka, ( utterers of blessing.' The Sinhalese has sobhana-va^anikayo (perhaps ' augurs'). 2 Suhka/Mana, 'taxing- place/ But the Sinhalese, p. 524, has only samasthana. 3 I can only guess at the meaning of this enigmatical phrase, which the Sinhalese again merely repeats, but a precisely similar passage occurs in the Sumahgala Vilasini, p. 246 ; and though the exact course of proceedings in the ancient law courts of India is still, in many details, uncertain, it is yet clear that the actual apportionment of punishment (as well as the execution of it) was always held to be the sole prerogative of the king. This was more especially the case where mutilation or a death sentence was con- cerned. Minor punishments the judges could, no doubt, order without reference to the king. See Jolly, ' Beitrage zur indischen Rechts-geschichte/ in the ' Zeitschrift der deutschen morg. Gesell- schaft/ 1890, pp. 344 foil. VI, 20. OF MILINDA THE KING. 267 death — whosoever being such shall take upon him- self the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path, quietude and insight reign in his heart, attainment through study becomes easy to him, and the four fruits of the life of a recluse, the four kinds of Discrimination, the threefold Knowledge, the sixfold higher Wisdom, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation ! 20. ' Such, O king, are the thirteen vows purified by which a man shall bathe in the mighty waters of Nirvana, and there indulge himself, as one sporting in the waves, with the manifold delights of religion, he shall addict himself to the eight modes of tran- scendental ecstacy, he shall acquire the powers of Iddhi, distant sounds, human and divine, shall greet his ear, he shall divine the thoughts of others, he 268 THE QUESTIONS AND PUZZLES VI, 20.
3shall be able to call to mind his own previous births, and to watch the rise and fall from birth to birth of others, and he shall perceive the real nature and the origin of, he shall perceive the means of escape from sorrow, and from lust, individuality, delusion, and ignorance, the stains of life ! 1 And what are these thirteen ? Wearing raiment made up of pieces taken from a dust-heap — Wearing three robes, and three robes only — Living on food received by begging — Begging straight on from house to house — Eating only once a day, at one sitting — Eating from one vessel only — Refusing food in excess of the regulations — Dwelling in the woods — Dwelling at the root of a tree — Dwelling in the open air — Dwelling in or near a cemetery — Not altering the mat or bed when it has once been spread out to sleep on — and sleeping in a sitting posture. It is he, O king, who, in former births, has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own \ 1 The Sinhalese, pp. 525-531, goes at great length into the details of ail these vows, each of which it divides into stages of greater or less severity, specifying the practice to be followed in each stage. As a matter of fact the members of the Buddhist Order have not observed them in any completeness. Like the Buddha himself, the majority have undertaken only the second of the thirteen — the wearing of three robes ; and the others have only been occasionally practised, and then usually only one or more at a time, by isolated members. It is true that the (9ataka Com- mentary (Fausboll, vol. ii, p. 449) says that Upasena Vanganta- putta kept the whole thirteen of the Dhutahgas. But this is at variance with the older text (in the Vinaya, Nissaggiya, No. XV) giving that account of the same episode on which the story in the VI, 22. OF MILINDA THE KING. 269 21. 'Just, O king, as a shipowner who has become wealthy by constantly levying freight in some seaport town, will be able to traverse the high seas, and go to Vanga, or Takkola, or China, or Sovira, or Surat, or Alexandria, or the Koromandel coast, or Further India, or any other place where ships do congregate — just so, O king, [360] it is he who in former births has undertaken and practised, followed and carried out, observed, framed his con- duct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own. 22. 'And just, O king, as a husbandman will first remove the defects in the soil — weeds, and thorns, and stones — and then by ploughing, and sowing,
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.
12 Pa/isambhida — in worldly things, and in religion, in intuitive knowledge, and in exposition. 3 Tisso Vi £■£•&. One explanation of this term is the knowledge of the three limitations of individuality, — its impermanence, the pain involved in the struggle to maintain it, and the absence of any permanent principle (any soul) in any individual. But it is also explained in the Ahguttara Nikaya III, 58, as meaning the knowledge firstly of one's own former births, secondly of other people's former births, and thirdly of the nature, the origin, and the right method of subduing sorrow and the asavas (that is, lust, individuality, delusion, and ignorance). The first triplet is identical with the three lakkha^as, the second with the last three of the Dasabalas, the ten powers of a Buddha. So in the Sutta Vibhahga (Para^ika I, 1-8) the last of these three is called tatiya vi^g-a. Compare also 'Buddhist Suttas/ p. 162. 4 The Abhi/77/as. 5 Some details of this are given in the Sinhalese, p. 524. 6 Mukha-marigalika, which the Sinhalese repeats, and which apparently means ' panegyrists/ The exact connotation of both these terms has yet to be settled. So/Mi va/£aka may correspond with the people who throw rice after a departing wedding pair; 266 THE QUESTIONS AND PUZZLES VI, 19. and the heralds 1, and Samaras and Brahmans, and the followers of every sect, frequent his court, and he becomes the lord of every seaport, and treasure-mine, and town, and custom-house2 — giving instructions as to the fate of every foreigner and criminal 3 — just so, O king, whoever is fit, who has reached the attain- ments, whose conduct is consistent with membership in the Order, who is worthy of it, appropriate to it, who desires little and is content, given to seclusion, not fond of society, alert in zeal, resolute of heart, with- out guile, without deceit, not a slave to his stomach, seeking neither material gain nor worldly fame or glory, full of faith, who has entered the Order from belief (in the doctrine, and not from worldly motives), and is full of desire for release from old age and and Mukha-mangalika may be those who prophesy the lucky days on which a thing is to be commenced. But this is the only passage in which the phrases occur in Pali, and in Sanskrit we have only much later authorities. See the Commentary on -Sakun- tala, quoted in the note on p. 152 of Sir M. Monier-Williams's edition, and Wilson s explanation in his Sanskrit Dictionary of swasti-vaMna. 1 So/7/$i-va/£aka, ( utterers of blessing.' The Sinhalese has sobhana-va^anikayo (perhaps ' augurs'). 2 Suhka/Mana, 'taxing- place/ But the Sinhalese, p. 524, has only samasthana.
2152 of Sir M. Monier-Williams's edition, and Wilson s explanation in his Sanskrit Dictionary of swasti-vaMna. 1 So/7/$i-va/£aka, ( utterers of blessing.' The Sinhalese has sobhana-va^anikayo (perhaps ' augurs'). 2 Suhka/Mana, 'taxing- place/ But the Sinhalese, p. 524, has only samasthana. 3 I can only guess at the meaning of this enigmatical phrase, which the Sinhalese again merely repeats, but a precisely similar passage occurs in the Sumahgala Vilasini, p. 246 ; and though the exact course of proceedings in the ancient law courts of India is still, in many details, uncertain, it is yet clear that the actual apportionment of punishment (as well as the execution of it) was always held to be the sole prerogative of the king. This was more especially the case where mutilation or a death sentence was con- cerned. Minor punishments the judges could, no doubt, order without reference to the king. See Jolly, ' Beitrage zur indischen Rechts-geschichte/ in the ' Zeitschrift der deutschen morg. Gesell- schaft/ 1890, pp. 344 foil. VI, 20. OF MILINDA THE KING. 267 death — whosoever being such shall take upon him- self the vows with the idea of upholding the faith, he is deserving of twofold honour. For he is near and dear to, loved and longed for by both gods and men, dear as rare jasmine flowers to the man bathed and anointed, as sweet food to the hungry, as cool, clear, fragrant water to the thirsty, as a healing drug to a poisoned man, as a costly chariot drawn by high-bred steeds to the hurrying traveller, as a wishing-gem to the greedy for gain, as the pure white sunshade of sovranty to one ambitious for a throne, as the blessed attainment of the fruits of Arahatship to the seeker after holiness. It is he who attains to the fullest mastery over the four Earnest Meditations, the fourfold Great Struggle, the four Roads to Saintship, the five Organs of the moral sense, the five moral Powers, the seven forms of Wisdom, and the Noble Eightfold Path, quietude and insight reign in his heart, attainment through study becomes easy to him, and the four fruits of the life of a recluse, the four kinds of Discrimination, the threefold Knowledge, the sixfold higher Wisdom, in a word, the whole religion of the recluses becomes his very own, an anointed king is he, and over him is borne the pure white sunshade of emancipation ! 20. ' Such, O king, are the thirteen vows purified by which a man shall bathe in the mighty waters of Nirvana, and there indulge himself, as one sporting in the waves, with the manifold delights of religion, he shall addict himself to the eight modes of tran- scendental ecstacy, he shall acquire the powers of Iddhi, distant sounds, human and divine, shall greet his ear, he shall divine the thoughts of others, he 268 THE QUESTIONS AND PUZZLES VI, 20.
3shall be able to call to mind his own previous births, and to watch the rise and fall from birth to birth of others, and he shall perceive the real nature and the origin of, he shall perceive the means of escape from sorrow, and from lust, individuality, delusion, and ignorance, the stains of life ! 1 And what are these thirteen ? Wearing raiment made up of pieces taken from a dust-heap — Wearing three robes, and three robes only — Living on food received by begging — Begging straight on from house to house — Eating only once a day, at one sitting — Eating from one vessel only — Refusing food in excess of the regulations — Dwelling in the woods — Dwelling at the root of a tree — Dwelling in the open air — Dwelling in or near a cemetery — Not altering the mat or bed when it has once been spread out to sleep on — and sleeping in a sitting posture. It is he, O king, who, in former births, has undertaken and practised, followed and carried out, observed, framed his conduct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own \ 1 The Sinhalese, pp. 525-531, goes at great length into the details of ail these vows, each of which it divides into stages of greater or less severity, specifying the practice to be followed in each stage. As a matter of fact the members of the Buddhist Order have not observed them in any completeness. Like the Buddha himself, the majority have undertaken only the second of the thirteen — the wearing of three robes ; and the others have only been occasionally practised, and then usually only one or more at a time, by isolated members. It is true that the (9ataka Com- mentary (Fausboll, vol. ii, p. 449) says that Upasena Vanganta- putta kept the whole thirteen of the Dhutahgas. But this is at variance with the older text (in the Vinaya, Nissaggiya, No. XV) giving that account of the same episode on which the story in the VI, 22. OF MILINDA THE KING. 269 21. 'Just, O king, as a shipowner who has become wealthy by constantly levying freight in some seaport town, will be able to traverse the high seas, and go to Vanga, or Takkola, or China, or Sovira, or Surat, or Alexandria, or the Koromandel coast, or Further India, or any other place where ships do congregate — just so, O king, [360] it is he who in former births has undertaken and practised, followed and carried out, observed, framed his con- duct according to, and fulfilled these thirteen vows, who acquires all the results of the life of a recluse, and all its ecstacy of peace and bliss becomes his very own. 22. 'And just, O king, as a husbandman will first remove the defects in the soil — weeds, and thorns, and stones — and then by ploughing, and sowing,
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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