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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
122. '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, Gataka Commentary is based. The thirteen vows are not referred to at all in the rules of the Order, as translated in the three volumes of the Vinaya Texts, nor are they mentioned as a whole in any Pi/aka text yet published. But the thirteen names are given together in a different order in a passage twice repeated in the Parivara, a late book, probably written in Ceylon (pp. 131, 193). It is there declared of each of the thirteen vows that five sorts of people undertake them — those who do so from stupidity, those who do so from vain desire, those who are mad, those who do so because the vows have been exalted by the Buddhas and their followers, those who do so from high motives. It is clear therefore that our author's doctrine of the thirteen Dhutangas is at variance with primitive Buddhism. It would require, however, a separate note on each of the thirteen to show the exact degree of this variance. The basis on which each of these observances rests can be found in the older teaching, and nearly all of them have been praised or followed, in a greater or less degree, from very early times, — not indeed as general rules binding on all members of the Order, but as supplementary or extra vows, conducive, but subsidiary to the ethical self-culture of the Arahat. 27O THE QUESTIONS AND PUZZLES VI, 23. and irrigating, and fencing, and watching, and reap- ing, and grinding, will become the owner of much flour, and so the lord of whosoever are poor and needy, reduced to beggary and misery — just so, O king, it is he 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. 23. 'And again, O king, just as an anointed monarch is master over the treatment of outlaws, is an independent ruler and lord, and does whatsoever he desires, and all the broad earth is subject to him — just so, O king, is he who has undertaken, practised, and fulfilled in former births these vows, master, ruler, and lord in the religion of the Conquerors, and all the virtues of the Samaras are his. 24. 'And was not Upasena, the Elder, he of the sons of the Vangantas \ from his having thoroughly practised all the purifying merits of the vows, able to neglect the agreement arrived at by the members of the Order resident at Savatthi, and to visit with his attendant brethren the Subduer of men, then retired into solitude, and when he had bowed down before him, to take his seat respectfully aside ? And when the Blessed One saw how well trained his retinue was, then, delighted and glad and exalted in heart, he greeted them with courteous words, and said in his unbroken beautiful voice :
2And when the Blessed One saw how well trained his retinue was, then, delighted and glad and exalted in heart, he greeted them with courteous words, and said in his unbroken beautiful voice : " Most pleasant, Upasena, is the deportment of 1 According to the Sinhalese this was a Brahman clan. But the derivation suggests the borders of Bengal, where it is some- what strange to find Brahmans so early. VI, 2g. OF MILINDA THE KING. 271 these brethren waiting upon you. How have you managed thus to train your followers ? " 'And he, when so questioned by the omniscient Buddha, the god over all gods, spake thus to the Blessed One as to the real reason for the goodness of their nature : " Whosoever, Lord, may come to me to ask for admission to the Order or to become my disciple, to him do I say [361] : * I, Sir, am a frequenter of the woods, who gain my food by begging, and wear but this robe pieced together from cast-off rags. If you will be the same, I can admit you to the Order and make you my disciple/ Then, if he agree thereto with joy, and abase himself1, I thereupon admit him to the Order and to the company of my pupils. But if not, then neither do I admit him to the one nor to the other. Thus is it, Lord, that I train them 2." And thus is it, O king, that he who has taken upon himself the vows becomes master, ruler, and lord in the religion of the Conquerors ; and all its ecstacy of peace and bliss becomes his very own. 25. ' Just, O king, as a lotus flower of glorious, pure, and high descent and origin is glossy, soft, desirable, sweet-smelling, longed for, loved, and praised, untarnished by the water or the mud, graced with tiny petals and filaments and pericarps, the resort of many bees, a child of the clear cold 1 Oramati. See Gataka I, 492, where it is also used intransi- tively in the sense of ' abase oneself; ' and Gataka I, 498, where it is transitive, ' to lower ' (the water in the ocean). But Hina/i- kumbure, p. 533, has simply cel6da, 'and adheres thereto/ 2 As remarked in the note, p. 268, this episode is taken from the introduction to the 15th Nissaggiya. 272 THE QUESTIONS AND PUZZLES VI, 25.
3But Hina/i- kumbure, p. 533, has simply cel6da, 'and adheres thereto/ 2 As remarked in the note, p. 268, this episode is taken from the introduction to the 15th Nissaggiya. 272 THE QUESTIONS AND PUZZLES VI, 25. stream — just so is that disciple of the Noble Ones who in former births has undertaken and practised, followed and carried out, observed and framed his conduct according to, and fulfilled these thirteen vows, endowed with the thirty graces. And what are the thirty? His heart is full of affectionate, soft, and tender love, evil is killed, destroyed, cast out from within him, pride and self-righteousness are put an end to and cast down, stable and strong and established and undeviating is his faith, he enters into the enjoyment of the heart's refreshment, the highly praised and desirable peace and bliss of the ecstacies of contemplation fully felt, he exhales the most excellent and unequalled sweet savour of righteousness of life, near is he and dear to gods and men alike, exalted by the best of beings the Arahat Noble Ones themselves, gods and men delight to honour him, the enlightened, wise, and learned approve, esteem, appreciate, and praise him, untarnished is he by the love either of this world or the next \ he sees the danger in the smallest tiniest offence, rich is he in the best of wealth — the wealth that is the fruit of the Path, the wealth of those who are seeking the highest of the attainments, — he is partaker of the best of the four requisites of a recluse that may be obtained by asking, he lives without a home addicted to that best austerity that is dependent on the meditation of the Guanas, [362] he has unravelled the whole net of evil, he has broken and burst through, doubled up and utterly destroyed both the possibility of rebirth in any of the five future states, and the five obstacles to the 1 Compare 'Buddhist Suttas/ p. 10, and the note there. VI, 26. OF MILINDA THE KING. 273 higher life in this one (lust, malice, sloth, pride, and doubt), unalterable in character, excellent in conduct x, transgressing none of the rules as to the four requisites of a recluse, he is set free from rebirths, he has passed beyond all perplexity, his mind is set upon complete emancipation, he has seen the truth 2, the sure and stedfast place of refuge from all fear has he gained, the seven evil inclinations (to lust, and malice, and heresy, and doubt, and pride, and desire for future life, and ignorance) are rooted out in him, he has reached the end of the Great Evils (lust, individuality, delusion, and ignorance), he abounds in the peace and the bliss of the ecstacies of contemplation, he is endowed with all the virtues a recluse should have. These, O king, are the thirty graces he is adorned withal.
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.
122. '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, Gataka Commentary is based. The thirteen vows are not referred to at all in the rules of the Order, as translated in the three volumes of the Vinaya Texts, nor are they mentioned as a whole in any Pi/aka text yet published. But the thirteen names are given together in a different order in a passage twice repeated in the Parivara, a late book, probably written in Ceylon (pp. 131, 193). It is there declared of each of the thirteen vows that five sorts of people undertake them — those who do so from stupidity, those who do so from vain desire, those who are mad, those who do so because the vows have been exalted by the Buddhas and their followers, those who do so from high motives. It is clear therefore that our author's doctrine of the thirteen Dhutangas is at variance with primitive Buddhism. It would require, however, a separate note on each of the thirteen to show the exact degree of this variance. The basis on which each of these observances rests can be found in the older teaching, and nearly all of them have been praised or followed, in a greater or less degree, from very early times, — not indeed as general rules binding on all members of the Order, but as supplementary or extra vows, conducive, but subsidiary to the ethical self-culture of the Arahat. 27O THE QUESTIONS AND PUZZLES VI, 23. and irrigating, and fencing, and watching, and reap- ing, and grinding, will become the owner of much flour, and so the lord of whosoever are poor and needy, reduced to beggary and misery — just so, O king, it is he 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. 23. 'And again, O king, just as an anointed monarch is master over the treatment of outlaws, is an independent ruler and lord, and does whatsoever he desires, and all the broad earth is subject to him — just so, O king, is he who has undertaken, practised, and fulfilled in former births these vows, master, ruler, and lord in the religion of the Conquerors, and all the virtues of the Samaras are his. 24. 'And was not Upasena, the Elder, he of the sons of the Vangantas \ from his having thoroughly practised all the purifying merits of the vows, able to neglect the agreement arrived at by the members of the Order resident at Savatthi, and to visit with his attendant brethren the Subduer of men, then retired into solitude, and when he had bowed down before him, to take his seat respectfully aside ? And when the Blessed One saw how well trained his retinue was, then, delighted and glad and exalted in heart, he greeted them with courteous words, and said in his unbroken beautiful voice :
2And when the Blessed One saw how well trained his retinue was, then, delighted and glad and exalted in heart, he greeted them with courteous words, and said in his unbroken beautiful voice : " Most pleasant, Upasena, is the deportment of 1 According to the Sinhalese this was a Brahman clan. But the derivation suggests the borders of Bengal, where it is some- what strange to find Brahmans so early. VI, 2g. OF MILINDA THE KING. 271 these brethren waiting upon you. How have you managed thus to train your followers ? " 'And he, when so questioned by the omniscient Buddha, the god over all gods, spake thus to the Blessed One as to the real reason for the goodness of their nature : " Whosoever, Lord, may come to me to ask for admission to the Order or to become my disciple, to him do I say [361] : * I, Sir, am a frequenter of the woods, who gain my food by begging, and wear but this robe pieced together from cast-off rags. If you will be the same, I can admit you to the Order and make you my disciple/ Then, if he agree thereto with joy, and abase himself1, I thereupon admit him to the Order and to the company of my pupils. But if not, then neither do I admit him to the one nor to the other. Thus is it, Lord, that I train them 2." And thus is it, O king, that he who has taken upon himself the vows becomes master, ruler, and lord in the religion of the Conquerors ; and all its ecstacy of peace and bliss becomes his very own. 25. ' Just, O king, as a lotus flower of glorious, pure, and high descent and origin is glossy, soft, desirable, sweet-smelling, longed for, loved, and praised, untarnished by the water or the mud, graced with tiny petals and filaments and pericarps, the resort of many bees, a child of the clear cold 1 Oramati. See Gataka I, 492, where it is also used intransi- tively in the sense of ' abase oneself; ' and Gataka I, 498, where it is transitive, ' to lower ' (the water in the ocean). But Hina/i- kumbure, p. 533, has simply cel6da, 'and adheres thereto/ 2 As remarked in the note, p. 268, this episode is taken from the introduction to the 15th Nissaggiya. 272 THE QUESTIONS AND PUZZLES VI, 25.
3But Hina/i- kumbure, p. 533, has simply cel6da, 'and adheres thereto/ 2 As remarked in the note, p. 268, this episode is taken from the introduction to the 15th Nissaggiya. 272 THE QUESTIONS AND PUZZLES VI, 25. stream — just so is that disciple of the Noble Ones who in former births has undertaken and practised, followed and carried out, observed and framed his conduct according to, and fulfilled these thirteen vows, endowed with the thirty graces. And what are the thirty? His heart is full of affectionate, soft, and tender love, evil is killed, destroyed, cast out from within him, pride and self-righteousness are put an end to and cast down, stable and strong and established and undeviating is his faith, he enters into the enjoyment of the heart's refreshment, the highly praised and desirable peace and bliss of the ecstacies of contemplation fully felt, he exhales the most excellent and unequalled sweet savour of righteousness of life, near is he and dear to gods and men alike, exalted by the best of beings the Arahat Noble Ones themselves, gods and men delight to honour him, the enlightened, wise, and learned approve, esteem, appreciate, and praise him, untarnished is he by the love either of this world or the next \ he sees the danger in the smallest tiniest offence, rich is he in the best of wealth — the wealth that is the fruit of the Path, the wealth of those who are seeking the highest of the attainments, — he is partaker of the best of the four requisites of a recluse that may be obtained by asking, he lives without a home addicted to that best austerity that is dependent on the meditation of the Guanas, [362] he has unravelled the whole net of evil, he has broken and burst through, doubled up and utterly destroyed both the possibility of rebirth in any of the five future states, and the five obstacles to the 1 Compare 'Buddhist Suttas/ p. 10, and the note there. VI, 26. OF MILINDA THE KING. 273 higher life in this one (lust, malice, sloth, pride, and doubt), unalterable in character, excellent in conduct x, transgressing none of the rules as to the four requisites of a recluse, he is set free from rebirths, he has passed beyond all perplexity, his mind is set upon complete emancipation, he has seen the truth 2, the sure and stedfast place of refuge from all fear has he gained, the seven evil inclinations (to lust, and malice, and heresy, and doubt, and pride, and desire for future life, and ignorance) are rooted out in him, he has reached the end of the Great Evils (lust, individuality, delusion, and ignorance), he abounds in the peace and the bliss of the ecstacies of contemplation, he is endowed with all the virtues a recluse should have. These, O king, are the thirty graces he is adorned withal.
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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