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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1' * Just, O king, as food is the support of all beings, just so, O king, should the strenuous Bhikshu, earnest in effort, be a handle, as it were, by which all beings may open the door of the noble eightfold path. This, O king, is the first of the qualities of food he ought to have. 13. 'And again, O king, just as food increases people's strength ; just so, O king, should the strenuous Bhikshu, earnest in effort, grow in increase of virtue. This, O king, is the second of the qualities of food he ought to have. 14. 'And again, O king, just as food is a thing desired of all beings; just so, O king, should the strenuous Bhikshu, earnest in effort, be desired of all the world. This, O king, is the third of the qualities of food he ought to have. For it was said, O king, by Maha Moggallana, the Elder : " By self-restraint, training, and righteousness, By duty done, and by attainments reached, The strenuous recluse should make himself To all men in the world a thing desired V ' 67. The Archer. 15. [418] 'Venerable Nagasena, those four quali- ties of the archer you say he ought to take, which are they ? ' ' Just, O king, as the archer, when discharging 1 Not traced as yet. [36] B b 37° THE QUESTIONS AND PUZZLES VII, 7, 16. his arrows, plants both his feet firmly on the ground, keeps his knees straight, hangs his quiver against the narrow part of his waist, keeps his whole body steady, places both his hands firmly on the point of junction (of the arrow on the bow), closes his fists, leaves no openings between his fingers, stretches out his neck, shuts his mouth and one eye 1y and takes aim 2 in joy at the thought : " I shall hit it 3 ; " just so, O king, should the strenuous Bhikshu, earnest in effort, plant firmly the feet of his zeal on the basis of righteousness, keep intact his kindness and tenderness of heart, fix his mind on subjuga- tion of the senses, keep himself steady by self- restraint and performance of duty, suppress excite- ment and sense of faintness, by continual thought- fulness let no openings remain in his mind, reach forward in zeal, shut the six doors (of the five senses and the mind), and continue mindful and thoughtful in joy at the thought : " By the javelin of my knowledge will I slay all my evil dispositions." This, O king, is the first of the qualities of the archer he ought to have. 16. 4<And again, O king, as the archer carries a vice5 for straightening out bent and crooked and 1 Literally ' and his eyes.' 2 Nimitta/ra ugum karoti. 'Keeps his mind directed/ says Hina/i-kumbure, p. 621. 3 On other technical terms of archery, compare above, p. 352 (of the Pali). 4 From this point to the end, Mr. Trenckner's text is taken from a MS. brought from Siam, as explained in his Introduction, pp. v, vi, and in my Introduction, I, xxiv. Hina/i-kumbure gives no indica- tion of any change here in the MSS. he used.
2352 (of the Pali). 4 From this point to the end, Mr. Trenckner's text is taken from a MS. brought from Siam, as explained in his Introduction, pp. v, vi, and in my Introduction, I, xxiv. Hina/i-kumbure gives no indica- tion of any change here in the MSS. he used. 5 A/aka, which Hina/i-kumburS, p. 622, merely repeats. But see Dr. Morris, in the 'Journal of the Pali Text Society/ 1886, p. 158. VII, 7, 1 7- OF MILINDA THE KING. 37 I uneven arrows ; just so, O king, should the strenuous Bhikshu, earnest in effort, carry about with him, so long as he is in the body, the vice of mindfulness and thoughtfulness, wherewith he may straighten out any crooked and bent and shifty ideas. This, O king, is the second of the qualities of the archer he ought to have. 1 7. ' And again, O king, as the archer practises x at a target ; just so, O king, should the strenuous Bhikshu, earnest in effort, practise, so long as he is in the body. And how, O king, should he practise ? He should practise himself in the idea of the im- permanence of all things, of the sorrow inherent in individuality, in the absence in any thing or creature of any abiding principle (any soul) ; in the ideas of the diseases, sores, pains, aches, and ailments of the body that follow in the train of the necessary condi- tions of individuality ; in the ideas of its dependence on others 2, and of its certain disintegration 3 ; in the ideas of the calamities, dangers, fears, and mis- fortunes to which it is subject ; of its instability under the changing conditions of life ; of its liability to dissolution, its want of firmness, its being no true place of refuge, no cave of security, no home of protection, no right object of trust ; of its vanity, emptiness, danger, and insubstantiality [419] ; of its being the source of pains and subject to punish- 1 Upaseti (only found here). Hina/i-kumbure, p. 622, has abhyasa karanneya. He gives the whole passage from kathaw mahara^-a yogina, tatiyaw angaztf gahetabbaw in Pali, and reads throughout upasitabba;^, without the omissions. 2 Parato, not in Childers, but see Ma^^ima Nikaya I, 435, 500, where all these expressions occur together. 3 Palo k at o, from ru^\ B b 2 372 THE QUESTIONS AND PUZZLES VII, 7, 18.
32 Parato, not in Childers, but see Ma^^ima Nikaya I, 435, 500, where all these expressions occur together. 3 Palo k at o, from ru^\ B b 2 372 THE QUESTIONS AND PUZZLES VII, 7, 18. ments 1 and full of impurity, a mongrel compound of conditions and qualities that have no coherence ; of its being the food alike of evil and of the Evil One 2 ; of its inherent liability to rebirths, old age, disease, and death, to griefs, lamentations, despair ; and of the corruption of the cravings and delusions that are never absent from it. This, O king, is the third of the qualities of the archer he ought to have. 18. 'And again, O king, just as the archer practises early and late ; just so, O king, should the strenuous Bhikshu, earnest in effort, practise medita- tion early and late. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " Early and late the true archer will practise, 'Tis only by never neglecting his art, That he earns the reward and the wage of his skill. So the sons of the Buddha, too, practise their art. It is just by never neglecting in thought The conditions of life in this bodily frame That they gain the rich fruits which the Arahats love 3." ' Here ends the fifth riddle, the riddle of the archer. Here end the two hundred and sixty-two questions of Milinda, as handed down in the book in its six parts, adorned with twenty-two chapters. Now those which have not been handed down are forty- 1 Vadhakato, ' untrustworthy as the man who assassinates his friend/ says Hina/i-kumbure, p. 623. 2 Maramisato, given by Hina/i-kumbure both in the Pali and Sinhalese, but omitted by Mr. Trenckner. (Mrz'tyu-mara-kleja marayaw/a aharaya-wu-bcewiw.) 8 Not traced as yet. VII, 7,20. OF MILINDA THE KING. 373 two1. Taking together all those that have been, and those that have not been, handed down, there are three hundred plus four, all of which are reckoned as ' Questions of Milinda V 19. On the conclusion of this putting of puzzles and giving of solutions between the king and the Elder, this great earth, eighty-four thousand leagues in extent, shook six times even to its ocean boundary, the lightnings flashed, the gods poured down a rain- fall of flowers from heaven, Maha Brahma himself signified his applause, and there was a mighty roar like the crashing and thundering of a storm in the mighty deep. And on beholding that wonder, the five hundred high ministers of the king, and all the inhabitants of the city of Sagala who were there, and the women of the king's palace, bowed down before Nagasena, the great teacher, raising their clasped hands to their foreheads, and departed thence 3.
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' * Just, O king, as food is the support of all beings, just so, O king, should the strenuous Bhikshu, earnest in effort, be a handle, as it were, by which all beings may open the door of the noble eightfold path. This, O king, is the first of the qualities of food he ought to have. 13. 'And again, O king, just as food increases people's strength ; just so, O king, should the strenuous Bhikshu, earnest in effort, grow in increase of virtue. This, O king, is the second of the qualities of food he ought to have. 14. 'And again, O king, just as food is a thing desired of all beings; just so, O king, should the strenuous Bhikshu, earnest in effort, be desired of all the world. This, O king, is the third of the qualities of food he ought to have. For it was said, O king, by Maha Moggallana, the Elder : " By self-restraint, training, and righteousness, By duty done, and by attainments reached, The strenuous recluse should make himself To all men in the world a thing desired V ' 67. The Archer. 15. [418] 'Venerable Nagasena, those four quali- ties of the archer you say he ought to take, which are they ? ' ' Just, O king, as the archer, when discharging 1 Not traced as yet. [36] B b 37° THE QUESTIONS AND PUZZLES VII, 7, 16. his arrows, plants both his feet firmly on the ground, keeps his knees straight, hangs his quiver against the narrow part of his waist, keeps his whole body steady, places both his hands firmly on the point of junction (of the arrow on the bow), closes his fists, leaves no openings between his fingers, stretches out his neck, shuts his mouth and one eye 1y and takes aim 2 in joy at the thought : " I shall hit it 3 ; " just so, O king, should the strenuous Bhikshu, earnest in effort, plant firmly the feet of his zeal on the basis of righteousness, keep intact his kindness and tenderness of heart, fix his mind on subjuga- tion of the senses, keep himself steady by self- restraint and performance of duty, suppress excite- ment and sense of faintness, by continual thought- fulness let no openings remain in his mind, reach forward in zeal, shut the six doors (of the five senses and the mind), and continue mindful and thoughtful in joy at the thought : " By the javelin of my knowledge will I slay all my evil dispositions." This, O king, is the first of the qualities of the archer he ought to have. 16. 4<And again, O king, as the archer carries a vice5 for straightening out bent and crooked and 1 Literally ' and his eyes.' 2 Nimitta/ra ugum karoti. 'Keeps his mind directed/ says Hina/i-kumbure, p. 621. 3 On other technical terms of archery, compare above, p. 352 (of the Pali). 4 From this point to the end, Mr. Trenckner's text is taken from a MS. brought from Siam, as explained in his Introduction, pp. v, vi, and in my Introduction, I, xxiv. Hina/i-kumbure gives no indica- tion of any change here in the MSS. he used.
2352 (of the Pali). 4 From this point to the end, Mr. Trenckner's text is taken from a MS. brought from Siam, as explained in his Introduction, pp. v, vi, and in my Introduction, I, xxiv. Hina/i-kumbure gives no indica- tion of any change here in the MSS. he used. 5 A/aka, which Hina/i-kumburS, p. 622, merely repeats. But see Dr. Morris, in the 'Journal of the Pali Text Society/ 1886, p. 158. VII, 7, 1 7- OF MILINDA THE KING. 37 I uneven arrows ; just so, O king, should the strenuous Bhikshu, earnest in effort, carry about with him, so long as he is in the body, the vice of mindfulness and thoughtfulness, wherewith he may straighten out any crooked and bent and shifty ideas. This, O king, is the second of the qualities of the archer he ought to have. 1 7. ' And again, O king, as the archer practises x at a target ; just so, O king, should the strenuous Bhikshu, earnest in effort, practise, so long as he is in the body. And how, O king, should he practise ? He should practise himself in the idea of the im- permanence of all things, of the sorrow inherent in individuality, in the absence in any thing or creature of any abiding principle (any soul) ; in the ideas of the diseases, sores, pains, aches, and ailments of the body that follow in the train of the necessary condi- tions of individuality ; in the ideas of its dependence on others 2, and of its certain disintegration 3 ; in the ideas of the calamities, dangers, fears, and mis- fortunes to which it is subject ; of its instability under the changing conditions of life ; of its liability to dissolution, its want of firmness, its being no true place of refuge, no cave of security, no home of protection, no right object of trust ; of its vanity, emptiness, danger, and insubstantiality [419] ; of its being the source of pains and subject to punish- 1 Upaseti (only found here). Hina/i-kumbure, p. 622, has abhyasa karanneya. He gives the whole passage from kathaw mahara^-a yogina, tatiyaw angaztf gahetabbaw in Pali, and reads throughout upasitabba;^, without the omissions. 2 Parato, not in Childers, but see Ma^^ima Nikaya I, 435, 500, where all these expressions occur together. 3 Palo k at o, from ru^\ B b 2 372 THE QUESTIONS AND PUZZLES VII, 7, 18.
32 Parato, not in Childers, but see Ma^^ima Nikaya I, 435, 500, where all these expressions occur together. 3 Palo k at o, from ru^\ B b 2 372 THE QUESTIONS AND PUZZLES VII, 7, 18. ments 1 and full of impurity, a mongrel compound of conditions and qualities that have no coherence ; of its being the food alike of evil and of the Evil One 2 ; of its inherent liability to rebirths, old age, disease, and death, to griefs, lamentations, despair ; and of the corruption of the cravings and delusions that are never absent from it. This, O king, is the third of the qualities of the archer he ought to have. 18. 'And again, O king, just as the archer practises early and late ; just so, O king, should the strenuous Bhikshu, earnest in effort, practise medita- tion early and late. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " Early and late the true archer will practise, 'Tis only by never neglecting his art, That he earns the reward and the wage of his skill. So the sons of the Buddha, too, practise their art. It is just by never neglecting in thought The conditions of life in this bodily frame That they gain the rich fruits which the Arahats love 3." ' Here ends the fifth riddle, the riddle of the archer. Here end the two hundred and sixty-two questions of Milinda, as handed down in the book in its six parts, adorned with twenty-two chapters. Now those which have not been handed down are forty- 1 Vadhakato, ' untrustworthy as the man who assassinates his friend/ says Hina/i-kumbure, p. 623. 2 Maramisato, given by Hina/i-kumbure both in the Pali and Sinhalese, but omitted by Mr. Trenckner. (Mrz'tyu-mara-kleja marayaw/a aharaya-wu-bcewiw.) 8 Not traced as yet. VII, 7,20. OF MILINDA THE KING. 373 two1. Taking together all those that have been, and those that have not been, handed down, there are three hundred plus four, all of which are reckoned as ' Questions of Milinda V 19. On the conclusion of this putting of puzzles and giving of solutions between the king and the Elder, this great earth, eighty-four thousand leagues in extent, shook six times even to its ocean boundary, the lightnings flashed, the gods poured down a rain- fall of flowers from heaven, Maha Brahma himself signified his applause, and there was a mighty roar like the crashing and thundering of a storm in the mighty deep. And on beholding that wonder, the five hundred high ministers of the king, and all the inhabitants of the city of Sagala who were there, and the women of the king's palace, bowed down before Nagasena, the great teacher, raising their clasped hands to their foreheads, and departed thence 3.
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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