Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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. 20. [420] But Milinda the king was filled with joy of heart, and all pride was suppressed within him. And he became aware of the virtue that lay in the religion of the Buddhas, he ceased to have any doubt at all in the Three Gems 4, he tarried no longer in the jungle of heresy, he renounced all obstinacy ; and pleased beyond measure at the high 1 There are only thirty-eight in the list at VII, 1,1. 2 Before these last sentences (Now those Milinda), Hina/i-kumbure has: 'Here ends that mirror of the good law called, " The Questions of Milinda." ' Then he goes on as above. 3 I here follow Hina/i-kumbur6, who has apparently had a fuller text before him. 4 The Buddha, his religion, and his order. 374 THE QUESTIONS AND PUZZLES YII, 7, 2T. qualities of the Elder, at the excellence of his manners befitting a recluse, he become filled with confidence, and free from cravings, and all his pride and self-righteousness left his heart ; and like a cobra deprived of its fangs he said : i Most excellent, most excellent, venerable Nagasena ! The puzzles, worthy of a Buddha to solve, have you made clear. There is none like you, amongst all the followers of the Buddha, in the solution of problems, save only Sariputta, the Elder, himself, the Commander of the Faith. Pardon me, venerable Nagasena, my faults. May the venerable Nagasena accept me as a supporter of the faith, as a true convert from to-day onwards as long as life shall last ! ' 2 1 . Thenceforward the king and his mighty men continued in paying honour to Nagasena. And the king had aWihara built called 'The Milinda Wihara,' and handed it over to Nagasena, the Elder, and waited upon him and all the multitude of the Arahat Bhikshus of whom he was the chief with the four requisites of the Bhikshus life. And afterwards, taking delight in the wisdom of the Elder, he handed over his kingdom to his son, and abandoning the household life for the houseless state, grew great in insight, and himself attained to Arahatship ! There- fore is it said : ' Wisdom is magnified o'er all the world, And preaching for the endurance of the Faith. When they, by wisdom, have put doubt aside The wise reach upward to that Tranquil State. That man in whom wisdom is firmly set, And mindful self-possession never fails, He is the best of those who gifts receive, The chief of men to whom distinction's given. VII, 7, 21. OF MILINDA THE KING. 375 Let therefore able men, in due regard To their own welfare \ honour those who're wise, — Worthy of honour like the sacred pile Beneath whose solid dome the bones of the great dead lie V Here ends the book of the puzzles and the solutions of Milinda and Nagasena3.
2OF MILINDA THE KING. 375 Let therefore able men, in due regard To their own welfare \ honour those who're wise, — Worthy of honour like the sacred pile Beneath whose solid dome the bones of the great dead lie V Here ends the book of the puzzles and the solutions of Milinda and Nagasena3. 1 This line is identical with the sixth line of the little poem on the gift of Wiharas preserved in the jfifullavagga VI, 1, 5, and VI, 9, 2, and quoted as a whole in the Crataka, book I, 93, and in part above IV, 5, 1. This line also occurs, in a third connection, at Gataka IV, 354. 2 These verses differ from those here given by Hina/i-kumbure, which I have quoted in the Introduction to this volume. 3 This closing title is omitted by Hina/i-kumbure, who gives instead of it a second account of how he came to write his transla- tion, and then adds as the closing title to his own book : ' Here ends the Sri Saddharmadasaya (the Mirror of the Good Law) made by Sina/i-kumbur6 Sumangala, the Elder/ [Sina/i is merely the Elu form of the Sinhalese word Hina/i, which is the name of a plant, coryza sativa; and Hina/i-kumbure is the locative of the name of the place, Hina/i-field, where he was born. Every unnanse in Ceylon has such a local name in addition to his religious name. And the religious names being often identical (there are, for instance, many Sumahgalas), the Bhikkhus are usually spoken of by the former, and not by the latter.] ADDITIONS AND CORRECTIONS. PART I. P. xxv. For ' Mahayana ' read ' Madhyamika., There is a Nagasena mentioned in the Bharhut Tope. „ 6, 1. i. Read 'to Tissa the Elder, the son of the MoggahY The whole sentence had better perhaps have been rendered : ' And these two also were foreseen by our Buddha (just as he foresaw Tissa the Elder, the son of the Moggali), in that he foretold, saying, &c.5 „ 30, n. 1. The phrase isi-vataw parivataw nagaraw akawsu recurs at Gataka III, 142; Samanta Pasadika 316; Sad- dhamma Sawgaha 41. „ 32, n. 1. Compare Saddhamma Sawgaha, p. 42. „ 60, § 13. On the first simile, compare the Sawyutta Nikaya XXII, 102, 7. „ 76, last line. For ' yoke * read 'yolk.' „ 78. It would have been better perhaps to have avoided the use of the words * where ' and * there,' and to have rendered : ' In the case of beings who, having died, have been reborn else- where, time is. In the case of beings who, having died, have not been reborn elsewhere, time is not. And in the case of beings, &c.' The three cases are those of the Puthu^ana, the Arahat when dead, and the A rah at alive. My note refers to the third case, not to the second; and should, I think, be modified accordingly. See Sawyutta Nikaya III, 12, 35; Maha Parinibbana Sutta IV, 3; Dhammapada, verse 89; Sutta Nipata II, 13, 1, 12; Ma&g-£ima Nikaya I, 235 ; Gataka IV, 453; and compare Udana, p. 80. Hina/i-kumbure gives only a literal translation. A similar question is discussed in the Katha Vatthu XV, 3. „ 99, n. 1. For ' chapter' read 'book, p. 39.'
380. Hina/i-kumbure gives only a literal translation. A similar question is discussed in the Katha Vatthu XV, 3. „ 99, n. 1. For ' chapter' read 'book, p. 39.' „ 107, 1. 16. After ' brought about 5 insert a comma. „ 118, § 5. I now prefer 'initiation' instead of 'ordination' as the translation of Up a s a m p a d a. „ 119, n. 1. This interpretation is confirmed by part ii, p. 197. „ 129,1.7. The phrase, 'though his hands and feet were cut off,' seems, at first sight, out of place. But compare part ii, p. 147. „ 150, 1. 2. Read 'and not accepting them.' 378 QUESTIONS AND PUZZLES OF MILINDA THE KING. P. 153, § 18. Read ' Kinka.:' and compare Gataka IV, 189. „ 164 (six lines from the bottom of the page). Read 'and then a sub- sequent ease to the pain he has given.' „ 176, § 39. In accordance with the note at part ii, pp. 86, 87, we must read ' a huge and mighty cauldron, full of water and crowded with grains of rice, is placed over a fireplace.' „ 179. On the problem of king Sivi and his new eyes, compare the question discussed in Katha Vatthu III, 7. „ 229, n. 1, 1. 6. For 'these5 read ' those/ „ 239, n. 2. For ' But I never think5 read ' But I now think.' „ 241, § 20. For 'The Master said, Nagasena,' read 'The Master said, O king.' „ 244, n. 2. For 'Gatharaggi' read ' Ga^araggi.' „ 278, n. 1. For 'adika' read 'adika.' „ 288, n. 3. For 'purdhita' read 'purohita.' „ 290, n. 2. This story, which I could not trace, is no doubt the one referred to in £ariya Pitaka I, 7. „ 291, 1. 22. Read 'Uposatha.' PART II. P. 27, last line but two. Read ' kama-loka.' „ 29, n. 2, 1. 7. Read 'sawsara.' „ 139,1.4. For ' sun and moon ' read ' moon and sun.' „ 148, two lines from the bottom. For ' O king' read ' Sir.' „ 150, four lines from the bottom. For 'destructions' read 'dis- tinctions.' „ 166, n. 1. Read ' samahato.5 „ 219, n. 2. Read ' bhavana.' „ 252,1.4. For ' pulling ' read ' putting.' „ 271, n. 1. Compare the 'Journal of the Pali Text Society,' 1887, p. i55. INDEX OF PROPER NAMES. 'iEsop's' fables, page 180. A&ravati, river, 304. A/ara Kalama, ascetic, 43, 46. Alexandria, 204, 211, 269. Angirasa, physician, 109. Arigulimala, robber, 355. Anuruddha, quoted, 296, 347, 351. Arupakayika, gods, 188. Attha Salini, xviii. Atula, physician, 109. AvUi, purgatory, 261. Bactria, 211. Bakkula, 8-12. Barth, M., Benares, district, 204, 211. Bhaddasala, general, 147. Bharadva^a, brahman, 37. Bharuka^^a, country, 211. Brahma, god, 24. Buddhaghosa, 26, 32, 282. Burnouf, Eugene, 6. China, 204, 211, 269. Da Sylva, Mr. Lewis, 181 foil. Devadatta, 5. Dha^a, brahman, 44. Dhammantari, physician, 109. Dhanapala, elephant, 248. Dhaniya, cowherd, 285. Divyavadhana, quoted, 305. D'Oldenbourg, S., xi, xvii. Eka-sa/aka, brahman, 147. Fausboll, Professor, 1, 4, 16, 31, 146. Feer, L£on, xvii. Gandhara, country, 204, 211. Ganges, river, 304. Ghatfkara, potter, 21-25. Gopala-mata, queen, 146. Gough's ' Philosophy of the Upani-
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.
1And 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. 20. [420] But Milinda the king was filled with joy of heart, and all pride was suppressed within him. And he became aware of the virtue that lay in the religion of the Buddhas, he ceased to have any doubt at all in the Three Gems 4, he tarried no longer in the jungle of heresy, he renounced all obstinacy ; and pleased beyond measure at the high 1 There are only thirty-eight in the list at VII, 1,1. 2 Before these last sentences (Now those Milinda), Hina/i-kumbure has: 'Here ends that mirror of the good law called, " The Questions of Milinda." ' Then he goes on as above. 3 I here follow Hina/i-kumbur6, who has apparently had a fuller text before him. 4 The Buddha, his religion, and his order. 374 THE QUESTIONS AND PUZZLES YII, 7, 2T. qualities of the Elder, at the excellence of his manners befitting a recluse, he become filled with confidence, and free from cravings, and all his pride and self-righteousness left his heart ; and like a cobra deprived of its fangs he said : i Most excellent, most excellent, venerable Nagasena ! The puzzles, worthy of a Buddha to solve, have you made clear. There is none like you, amongst all the followers of the Buddha, in the solution of problems, save only Sariputta, the Elder, himself, the Commander of the Faith. Pardon me, venerable Nagasena, my faults. May the venerable Nagasena accept me as a supporter of the faith, as a true convert from to-day onwards as long as life shall last ! ' 2 1 . Thenceforward the king and his mighty men continued in paying honour to Nagasena. And the king had aWihara built called 'The Milinda Wihara,' and handed it over to Nagasena, the Elder, and waited upon him and all the multitude of the Arahat Bhikshus of whom he was the chief with the four requisites of the Bhikshus life. And afterwards, taking delight in the wisdom of the Elder, he handed over his kingdom to his son, and abandoning the household life for the houseless state, grew great in insight, and himself attained to Arahatship ! There- fore is it said : ' Wisdom is magnified o'er all the world, And preaching for the endurance of the Faith. When they, by wisdom, have put doubt aside The wise reach upward to that Tranquil State. That man in whom wisdom is firmly set, And mindful self-possession never fails, He is the best of those who gifts receive, The chief of men to whom distinction's given. VII, 7, 21. OF MILINDA THE KING. 375 Let therefore able men, in due regard To their own welfare \ honour those who're wise, — Worthy of honour like the sacred pile Beneath whose solid dome the bones of the great dead lie V Here ends the book of the puzzles and the solutions of Milinda and Nagasena3.
2OF MILINDA THE KING. 375 Let therefore able men, in due regard To their own welfare \ honour those who're wise, — Worthy of honour like the sacred pile Beneath whose solid dome the bones of the great dead lie V Here ends the book of the puzzles and the solutions of Milinda and Nagasena3. 1 This line is identical with the sixth line of the little poem on the gift of Wiharas preserved in the jfifullavagga VI, 1, 5, and VI, 9, 2, and quoted as a whole in the Crataka, book I, 93, and in part above IV, 5, 1. This line also occurs, in a third connection, at Gataka IV, 354. 2 These verses differ from those here given by Hina/i-kumbure, which I have quoted in the Introduction to this volume. 3 This closing title is omitted by Hina/i-kumbure, who gives instead of it a second account of how he came to write his transla- tion, and then adds as the closing title to his own book : ' Here ends the Sri Saddharmadasaya (the Mirror of the Good Law) made by Sina/i-kumbur6 Sumangala, the Elder/ [Sina/i is merely the Elu form of the Sinhalese word Hina/i, which is the name of a plant, coryza sativa; and Hina/i-kumbure is the locative of the name of the place, Hina/i-field, where he was born. Every unnanse in Ceylon has such a local name in addition to his religious name. And the religious names being often identical (there are, for instance, many Sumahgalas), the Bhikkhus are usually spoken of by the former, and not by the latter.] ADDITIONS AND CORRECTIONS. PART I. P. xxv. For ' Mahayana ' read ' Madhyamika., There is a Nagasena mentioned in the Bharhut Tope. „ 6, 1. i. Read 'to Tissa the Elder, the son of the MoggahY The whole sentence had better perhaps have been rendered : ' And these two also were foreseen by our Buddha (just as he foresaw Tissa the Elder, the son of the Moggali), in that he foretold, saying, &c.5 „ 30, n. 1. The phrase isi-vataw parivataw nagaraw akawsu recurs at Gataka III, 142; Samanta Pasadika 316; Sad- dhamma Sawgaha 41. „ 32, n. 1. Compare Saddhamma Sawgaha, p. 42. „ 60, § 13. On the first simile, compare the Sawyutta Nikaya XXII, 102, 7. „ 76, last line. For ' yoke * read 'yolk.' „ 78. It would have been better perhaps to have avoided the use of the words * where ' and * there,' and to have rendered : ' In the case of beings who, having died, have been reborn else- where, time is. In the case of beings who, having died, have not been reborn elsewhere, time is not. And in the case of beings, &c.' The three cases are those of the Puthu^ana, the Arahat when dead, and the A rah at alive. My note refers to the third case, not to the second; and should, I think, be modified accordingly. See Sawyutta Nikaya III, 12, 35; Maha Parinibbana Sutta IV, 3; Dhammapada, verse 89; Sutta Nipata II, 13, 1, 12; Ma&g-£ima Nikaya I, 235 ; Gataka IV, 453; and compare Udana, p. 80. Hina/i-kumbure gives only a literal translation. A similar question is discussed in the Katha Vatthu XV, 3. „ 99, n. 1. For ' chapter' read 'book, p. 39.'
380. Hina/i-kumbure gives only a literal translation. A similar question is discussed in the Katha Vatthu XV, 3. „ 99, n. 1. For ' chapter' read 'book, p. 39.' „ 107, 1. 16. After ' brought about 5 insert a comma. „ 118, § 5. I now prefer 'initiation' instead of 'ordination' as the translation of Up a s a m p a d a. „ 119, n. 1. This interpretation is confirmed by part ii, p. 197. „ 129,1.7. The phrase, 'though his hands and feet were cut off,' seems, at first sight, out of place. But compare part ii, p. 147. „ 150, 1. 2. Read 'and not accepting them.' 378 QUESTIONS AND PUZZLES OF MILINDA THE KING. P. 153, § 18. Read ' Kinka.:' and compare Gataka IV, 189. „ 164 (six lines from the bottom of the page). Read 'and then a sub- sequent ease to the pain he has given.' „ 176, § 39. In accordance with the note at part ii, pp. 86, 87, we must read ' a huge and mighty cauldron, full of water and crowded with grains of rice, is placed over a fireplace.' „ 179. On the problem of king Sivi and his new eyes, compare the question discussed in Katha Vatthu III, 7. „ 229, n. 1, 1. 6. For 'these5 read ' those/ „ 239, n. 2. For ' But I never think5 read ' But I now think.' „ 241, § 20. For 'The Master said, Nagasena,' read 'The Master said, O king.' „ 244, n. 2. For 'Gatharaggi' read ' Ga^araggi.' „ 278, n. 1. For 'adika' read 'adika.' „ 288, n. 3. For 'purdhita' read 'purohita.' „ 290, n. 2. This story, which I could not trace, is no doubt the one referred to in £ariya Pitaka I, 7. „ 291, 1. 22. Read 'Uposatha.' PART II. P. 27, last line but two. Read ' kama-loka.' „ 29, n. 2, 1. 7. Read 'sawsara.' „ 139,1.4. For ' sun and moon ' read ' moon and sun.' „ 148, two lines from the bottom. For ' O king' read ' Sir.' „ 150, four lines from the bottom. For 'destructions' read 'dis- tinctions.' „ 166, n. 1. Read ' samahato.5 „ 219, n. 2. Read ' bhavana.' „ 252,1.4. For ' pulling ' read ' putting.' „ 271, n. 1. Compare the 'Journal of the Pali Text Society,' 1887, p. i55. INDEX OF PROPER NAMES. 'iEsop's' fables, page 180. A&ravati, river, 304. A/ara Kalama, ascetic, 43, 46. Alexandria, 204, 211, 269. Angirasa, physician, 109. Arigulimala, robber, 355. Anuruddha, quoted, 296, 347, 351. Arupakayika, gods, 188. Attha Salini, xviii. Atula, physician, 109. AvUi, purgatory, 261. Bactria, 211. Bakkula, 8-12. Barth, M., Benares, district, 204, 211. Bhaddasala, general, 147. Bharadva^a, brahman, 37. Bharuka^^a, country, 211. Brahma, god, 24. Buddhaghosa, 26, 32, 282. Burnouf, Eugene, 6. China, 204, 211, 269. Da Sylva, Mr. Lewis, 181 foil. Devadatta, 5. Dha^a, brahman, 44. Dhammantari, physician, 109. Dhanapala, elephant, 248. Dhaniya, cowherd, 285. Divyavadhana, quoted, 305. D'Oldenbourg, S., xi, xvii. Eka-sa/aka, brahman, 147. Fausboll, Professor, 1, 4, 16, 31, 146. Feer, L£on, xvii. Gandhara, country, 204, 211. Ganges, river, 304. Ghatfkara, potter, 21-25. Gopala-mata, queen, 146. Gough's ' Philosophy of the Upani-
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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