^KV OF PRlUc^ BL 1010 .S3 V.35 Milindapa nh a. The questions of King Milinda THE SACRED BOOKS OF THE EAST [35] bonbon HENRY FROWDE Oxford University Press Warehouse Amen Corner, E.C. THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XXXV AT THE CLARENDON PRESS 1890 \AU rights reserved '\ Oxford PRINTED AT THE CLARENDON PRESS ny HORACE HART, PRINTER TO THE UNIVERSITY THE QUESTIONS OF KING MILINDA TRANSLATED FROM THE PALI BY T. W. RHYS DAVIDS AT THE CLARENDON PRESS 1890 \^All rights reserved '\ CONTENTS. PAGE Introduction ........ xi The Sinhalese version of the Milinda ... xii Buddhaghosa's four references to it . . . . xiv MSS. and edition of the text xvi King IMilinda the same as Menander . . . xviii Notices of him in classical writers .... xix His coins ........ xx His birthplace, Kalasi, probably = Karl si . . . xxiii The author not the same as Nagar^uwa . . . xxv Passages in the Pi/akas referred to silently . . xxvii Pali books, &c., referred to by name . . . xxix Pi/aka passages quoted ...... xxxi Length of the Pi/akas ...... xxxvi Results of these comparisons ..... xxxviii Differences between our author and the Pi/akas . xl Proper names outside the Pi/akas .... xliii Differences of language between our author and the Pi/akas ........ xlv The IMilinda as a work of art . . . . xlviii Translation of the Text. Book I. The Secular Narrative Description of Sagala Previous births of Milinda and Nagasena ]\Iilinda's greatness and wisdom and love of disputation Birth story of Nagasena His admission as a novice into the Order His conversion . Plis attainment of Arahatship IMilinda confutes Ayupala . Nagasena arrives ; his character IMilinda goes to him . I 2 4 6 lO 20 25 29 3° 34 36 VUl CONTENTS. Book II. The Distinguishing Characteristics of Ethical Qualities . Individuality and name The chariot simile The riddle of seniority (Interlude) How kings and scholars respectively discuss No soul in the breath .... Aim of Buddhist renunciation Re-incarnation ..... Wisdom and reasoning distinguished . ' Virtue's the base ' . . . . Faith Perseverance ..... Mindfulness ..... Meditation ..... Continued identity and re-individualisation Wisdom and intelligence distinguished Time ..... Origin and development of qualities Is there a soul ? . Thought and sight Contact, sensation, and idea Book III. The Removal of Difficulties Rich and poor ..... Renunciation again .... Nirvawa and Karma ..... Difficulties of various kinds as to transmigration viduality, and the Buddha . The Solving of Dilemmas indi Book IV Milinda finds dilemmas in the Holy Writ And takes the Buddhist vows Third meeting between him and Nagasena ist Dilemma. If the Buddha has really quite passed away, what is the good of paying honour to his relics? ........ 2nd Dilemma. How can the Buddha be omniscient, when it is said that he reflects ? . 3rd Dilemma. Why did he admit Devadatta to the Order, if he knew of the schism he would create ? . 40 41 43 45 46 48 49 50 51 53 54 57 58 60 63-77 66 77 82 86 89 92 100 100 lOI 106 120 137 137 138 140 144 154 162 CONTENTS. IX 4th Dilemma. Vessantara's earthquake 5th Dilemma. King Sivi ..... 7ih Dilemma. Difference in prophecies as to the dura- tion of the faith ..... 8th Dilemma. The Buddha's sinlessness and his suf- ferings ....... 9th Dilemma. Why should the Buddha have meditated ? I oth Dilemma. Why did the Buddha boast .? nth Dilemma. How could the Buddha revoke regu lations he had made .-* . 1 2th Dilemma. \Miy did the Buddha refuse to answer certain questions ?..... 13th Dilemma. Contradictory statements by the Buddh as to fear ....... 14th Dilemma. How can Pirit cure disease.? 15th Dilemma. How could the evil one turn peopl against the Buddha ? . 1 6th Dilemma. Contradiction as to conscious crime 17th Dilemma. Contradiction as to the Buddha's wish to be the chief ...... 1 8th Dilemma. How could a schism have arisen in the Buddha's life .'' . 19th Dilemma. Why do members of the Order accept reverence? ....... 20th Dilemma. The evil results of preaching 22nd Dilemma. Was not the Buddha once angry with Sudinna ? . 23rd Dilemma. The tree talking 24th Dilemma. The Buddha's last meal 25th Dilemma. Adoration of relics 26th Dilemma. The splinter of rock . 27th Dilemma. Contradictory description of the Samawa 28th Dilemma. Buddha's boasting 29111 Dilemma. How can the kind punish others ? 30th Dilemma. Was not the Buddha angry at Aatuma 31st Dilemma. How could Moggallana have had mira culous powers seeing that he was murdered ? 32nd Dilemma. Why should the rules of the Order be kept secret? ...... 33rd Dilemma. Contradictions about falsehood . 170 179 185 190 196 198 202 204 206 213 219 224 225 227 232 234 237 241 242 246 248 251 253 254 257 261 264 268 CONTENTS. PAGE 34th Dilemma. Did not the Omniscient One once doubt ? 270 35th Dilemma. Suicide 273 36th Dilemma. Love to all beings .... 279 37th Dilemma. Wickedness and prosperity . . . 283 38th Dilemma. Women's wiles ..... 294 39th Dilemma. Did not the Arahats once show fear ? . 297 40th Dilemma. Did not the Omniscient One once change his mind? ........ 301 Appendix. Devadatta in the G^atakas .... 303 Addenda et Corrigenda 305 Index of Proper Names 3°? Index of Subjects 3 ^ ^ Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . 317 INTRODUCTION. The work of which a translation is here, for the first time, presented to the Enghsh reading public, has had a strange and interesting history. Written in Northern India, at or a little after the beginning of the Christian era, and either in Sanskrit itself or in some North Indian Prakrit, it has been entirely lost in the land of its origin, and (so far as is at present known) is not extant in any of the homes of the various sects and schools of the Buddhists, except only in Ceylon, and in those countries which have derived their Buddhism from Ceylon. It is true that General Cunningham says ^ that the name of Milinda ' is still famous in all Buddhist countries.' But he is here drawing a very wide conclusion from an isolated fact. For in his note he refers only to Hardy, who is good evidence for Ceylon, but who does not even say that the ' Milinda ' was known elsewhere. Preserved there, and translated at a very early date into Pali, it has become, in its southern home, a book of standard authority, is put into the hands of those who have begun to doubt the cardinal points of Buddhist doctrine, has been long a popular work in its Pili form, has been translated into Si;«halese, and occupies a unique position, second only to the Pali Pi/akas (and perhaps also to the celebrated work of Buddhaghosa, the 'Path of Purity'). From Ceylon it has been transferred, in its Pali form, to both Burma and Siam, and in those countries also it enjoys so high a repute, that it has been commented on (if not translated). It is not merely the only work composed among the Northern Buddhists which is regarded with reverence by the orthodox Buddhists of the southern ^ In his ' Ancient Geography of India,' p. 186. Xll THE QUESTIONS OF KING MILINDA. schools ; it is the only one which has survived at all amongst them. And it is the only prose work composed in ancient India which would be considered, from the modern point of view, as a successful work of art. The external evidence for these statements is, at present, both very slight and, for the most part, late. There ap- peared at Colombo in the year of Buddha 3420 (1877 a.D.) a volume of 650 pages, large 8vo. — the most considerable in point of size as yet issued from the Si7;^halese press — entitled MiLlNDA Pra5-7V^aya. It was published at the expense of five Buddhist gentlemen whose names deserve to be here recorded. They are Karolis Piris, Abraham Liwera, Luis Mendis, Nandis Mendis Amara-sekara, and Charlis Arnolis Mendis Wijaya-ratna Amara-sekara. It is stated in the preface that the account of the celebrated discussion held be- tween Milinda and Nagasena, about 500 years after the death of the Buddha, was translated into the Magadhi language by ' teachers of old ' (purwa/('arin wisin) ;— that that Pali ver- sion was translated into Sinhalese, at the instance and under the patronage of King Kirtti Sri Ra^a-siwha, who came to the throne of Ceylon in the year of Buddha 2290 (1747 A.D.), by a member of the Buddhist Order named Hina/i- kumbure Sumahgala, a lineal successor, in the line of teacher and pupil (anui-ishya), of the celebrated Woeli- wi/a Saraz/ahkara, who had been appointed Sawgha- ra^a, or chief of the Order — that 'this priceless book, unsurpassable as a means either for learning the Buddhist doctrine, or for growth in the knowledge of it, or for the suppression of erroneous opinions/ had become corrupt by frequent copying — that, at the instigation of the well-known scholar Moho/^i-watte Gunananda, these five had had the texts corrected and restored by several learned Bhikkhus (kipa namak law a), and had had indices and a glossary added, and now published the thus revised and improved edition. The Si/zAalese translation, thus introduced to us^ follows the Pali throughout, except that it here and there adds, in the way of gloss, extracts from one or other of the numerous Pi/aka texts referred to, and also that it starts with a pro- INTRODUCTION. Xlll phccy, put into the mouth of the Buddha when on his death-bed, that this discussion would take place about 500 years after his death, and that it inserts further, at the point indicated in my note on p. 3 of the present version, an account of how the Si?«halese translator came to write his version. His own account of the matter adds to the details given above that he wrote the work at the Upo- A satha Arama of the Maha Wihara near .Sri-ward- h a n a - p u r a, 'a place famous for the possession of a temple containing the celebrated Tooth Relic, and a monastery which had been the residence of Wceliwi/aSara;/ankara, the Sawgha-ra^a, and of the famous scholars and com- mentators Darami/i-pola Dhamma-rakkhita and Madhurasatoi^a Dhammakkhandha.' As Kirtti Sri Rag"a-si;;/ha reigned till 1781^, this would only prove that our Pali work was extant in Ceylon in its present form, and there regarded as of great antiquity and high authority, towards the close of the last century. And no other mention of the work has, as yet, been discovered in any older Si;//halese author. But in the present deplor- able state of our ignorance of the varied and ancient literature of Ceylon, the argument ex silentio would be simply of no value. Now that the Ceylon Government have introduced into the Legislative Council a bill for the utilisation, in the interests of education, of the endowments of the Buddhist monasteries, it may be hoped that the value of the books written in those monasteries will not be forgotten, and that a sufficient yearly sum will be put aside for the editing and publication of a literature of such great historical value -. At present we can only deplore the impossibility of tracing the history of the 'Questions of Milinda' in other works written by the scholarly natives of its southern home. That it will be mentioned in those works there can be ' See Tumour's Mahavansa, p. Ixviii. " I believe that none of the many vernacular literatures of India can compare for a moment with the Siwhalese, whether judged from the point of view of literary excellence, variety of contents, age, or historical value. And yet a few hundreds a year for ten years would probably suffice, on the system followed by the Pali Text Society, for the editing and publication of the whole. xiv THE QUESTIONS OF KING MILINDA. but little doubt. For the great Indian writer, who long ago found in that beautiful and peaceful island the best scope for his industrious scholarship, is already known to have mentioned the book no less than four times in his commentaries ; and that in such a manner that we may fairly hope to find other references to it when his writings shall have been more completely published. In his com- mentary on the Book of the Great Decease, VI, 3, Buddha- ghosa refers to the quotation of that passage made in the conversation between Milinda and Nagasena, translated below, at IV, 2, i^. And again, in his commentary on the Amba///^a Sutta (D. Ill, 3, 12) he quotes the words of a conversation between Milinda and Nagasena on the subject he is there discussing. The actual words he uses (they will be found at pp. 275, 276 of the edition of the Sumangala Vilasini, edited for the Pali Text Society by Professor Car- penter and myself) are not the same as those of our author at the corresponding passage of Mr. Trenckner's text (pp. 168, 169 ; IV, 3, 11), but they are the same in substance. The above two references in Buddhaghosa to our author were pointed out by myself. Dr. Morris has pointed out two others, and in each of those also Buddhaghosa is found to quote words differing from Mr. Trenckner's text. The former of these two was mentioned in a letter to the 'Academy' of the i2th November, 1881. In the Mano- ratha Pura;n, his commentary on the Anguttara, on the passage marked in Dr. Morris's edition as I, 5, 8, Buddha- ghosa says : — 'Imasmi;;/ pan' atthe Milinda-r^^^ dhamma- kathika-Nagasenattheraw ^wkkh'x: "Bhante Naga- sena, ekasmim a/^-^//arakkha«e pavattita-X'itta- sa;;zkhara sa>^e rupino assa kiva maha-rasi bhavey- yati ? And he then gives the answer: — 'Vahasatanam kho fc>* maha-ra^a vihinaw s.ddh3i-kn\zin kz. v^ha vihi *^a-sukara Gataka (No. 492). Kariya-pi/aka II, 6. Silava-naga Cataka (No. 72). Sabba-da///a G^ataka (No. 241). Apa«;zaka Gataka (No. i). Nigrodha-miga Gataka (No. 12). Nigrodha Gataka (No. 445). Maha-paduma Gataka (No. 472). Maha-patapa Gataka (No. 358). Ummagga Gataka (No. 546),' .A'ullavagga VII, 3, 11. Anguttara IV, 13. Gataka, No. 310 (vol. iii, p. 32). Sutta Nipata I, 4. Gataka (vol. i, p. 56). „ (vol. iv, p. 232, line 20). Vessantara Gataka. Gataka (vol. i, p. 57). Cataka (Nos. 258, 541, 494, and 243), Ma^^/;ima Nikaya, No. 75 (p. 502). In several other passages he refers to a Pali book, or a chapter in a Pali book, by name. This is much more valuable for our purposes than the silent, and sometimes doubtful, references in the last list. So far as is yet ascer- tained, these references are as follows : INTRODUCTION. XXIX Vinaya, Sutta, Abhidhamma. The Suttantas. The Abhidhamma. Dhamma Sawga//i. Vibhahga. Dhatu katha. Puggala Pa;7;7atti. Katha Vatthu. Yamaka. Pa//Mna. The Abhidhamma Pi/aka. The Abhidhamma. The Abhidhamma. The three Pi/akas. IMaha Samaya Suttanta (No. 20 in the Digha). Maha Mahgala Suttanta (Sutta Nipata II, 4). Sama-kitta-pariyaya Suttanta (unknown). Rahulovada Suttanta (No. 147 in the Maggkima). Parabhava Suttanta (Sutta Nipata I, 6). The three Pi/akas. Sa;;zyutta Nikaya (the words quoted are in the Sutta Nipata). The Abhidhamma. The ninefold Scriptures. Moliya Sivaka chapter of the Sawyutta. Ratana Sutta (in the Sutta Nipata II, i). Khandha Paritta (not traced). INIora Paritta ((zataka, Nos. 159, 491). Dha^^-agga Paritta (in the Gataka Book). A/ana/iya Paritta (in the Digha Nikaya). Ahgulimala Paritta (not traced). The Patimokkha. Patimokkha, Vinaya Pi/aka. Dhamma-dayada Sutta of the Ma^^/z'ima Nikaya (vol. i, p. 13). Sa?;?yutta Nikaya (vol. i, p. 67). Dakkhi;/a Vibhahga of the I\Ia^^//ima Nikaya (No. 142). A'ariya Pi/aka G. 53. Page of this volume. 1,2.. 21 21 21 21 21 21 21 22 22 22 25 27 28 31 31 32 32 32 34 56 71,88 137 195 213 213 213 213 213 213 232 264-267 Page of th Pali Text. ^ 241 • 242 . . 258 . . 281 XXX THE QUESTIONS OF KING MILINDA. Page of the Pali Text 341 341 341 341 342 342 348 349 349 349 349 349 349 349 349 349 349 350 350 350 350 350 362 369 371 372 377 378 379 381 384 385 389 392 396 399 401 402 403 Navangaw Buddha-va>('anaw. The (zataka Book. The Digha Nikaya. The MaggMm^. Nikaya. The Saw/yutta Nikaya. The Khuddaka Nikaya. The three Pi/akas. Maha Rahulovada (in the Ma^^/?ima, No. 147). Maha Mahgala Suttanta (in the Sutta Nipata II, 4). Sama-y('itta Pariyaya (not traced). Parabhava Suttanta (in the Sutta Nipata I, 6). Purabheda Suttanta (Sutta Nipata IV, 10). Kalaha-vivada Suttanta (Sutta Nipata IV, 11). ATila Vyuha Suttanta (Sutta Nipata IV, 1 2). Maha Vyuha Suttanta (Sutta Nipata IV, 13). Tuva/aka Suttanta (Sutta Nipata IV, 14). Sariputta Suttanta (Sutta Nipata IV, 16). Maha-samaya Suttanta (in the Digha, No. 20). Sakkha-paz/ha Suttanta (Digha, No. 21). Tirokufl'r/a Suttanta (in the KhuddakaPa///a,No. 7). Ratana Suttanta (in the Sulta Nipata II, i). The Abhidhamma. Ekuttara Nikaya (=Ahguttara I, 13, 7). Dhaniya-sutta of the Sutta Nipata (I, 2). Kummupama Suttanta of the Sawyutta Nikaya (not yet printed). Vidhura Pu«;/aka G^ataka. Sa/('/{'a Sa;;/yutta of the Sawyutta Nikaya (not yet printed). Dhammapada (verse 327). Sa?;iyutta (55, 7). Sutasoma G'ataka (No. 537). Ka«ha Gataka (No. 440, vol iv, p. i o). Sutta Nipata (I, 12, i). Sa/«yutta Nikaya. Ekuttara Nikaya (=Ahguttara X, 5, 8). Lomahawsana Pariyaya. Sa/z/yutta Nikaya (III, 5, 6, vol i, p. 73). (XVI, I, 3, vol ii, p. 194). A'akkavaka G^ataka (No. 451, vok iv, p. 71). A'ulla Narada Gataka (not traced). INTRODUCTION. XXXI Page of the I'ali Text. 403 • 405 . 406 . 408 . 408 . 409 . 411 . 414 . . Sa;«yutta Nikaya (not traced). . Lakkha«a Suttanta of the Digha Nikaya (No. 30). . Bhalla/iya Gataka (No. 504, vol. iv, p. 439). . Parinibbana-suttanta of the Digha Nikaya (D, XVI, 5, 24). . Dhammapada (verse 32). . Sawyutta Nikaya (XIV, 16, vol. ii, p. 158). . Sutta Nipata (II, 6, 10). (111,11,43). Lastly, our author quotes a large number of passages from the Pi/aka texts, which he introduces (without naming any book) by the formulas : ' It was said by the Blessed One ;' or, 'It is said by you' (you in the plural, you members of the Order) ; or, ' It was said by so and so ' (naming some particular member of the Order). A great many of these quotations have already been traced, either by Mr. Trenck- ner or myself. Occasionally words thus attributed, by our author, to the Buddha, are, in the Pi/akas, attributed to some one else. Such passages are distinguished in the follow- ing list by an asterisk added to the letter B, which marks those of them attributed by our author to the Buddha. The women quoted are distinguished by the title ' Sister.' II, I, i> P- 45- II, 1,9, P- 53- II, I, 9, P- 54- II, I, II, P- 57- II, I, 13, p. 61. II, 2, 4, p. 69. II, 3, I, P- 79- II, 3, 2, p. 80. III, 4, 3- P- loi- III, 4, 4, p. 104. III, 6, r, p. 114. IV, I, 10, p. 145. IV, I, 13, p. 150. IV, 1,35, p. 170- IV, 1, 42, p. 179. IV, 1,55, P- 185. IV, 1,55, P- 186. Sister Va^ira. B*. B. B. B. B. B. B. B*. B. B. Sariputta. B. B. In the Sutta. B. B. Sa?«yutta Nikaya V, 10, 6. „ „ VII, I, 6. Not traced. ,, ,, Sawyutta Nikaya XXI, 5. Not traced. Magi'-Zilmz Nikaya XXI. „ XVIII. Sa;//yutta Nikaya II, 3, 2. Ahguttara III, 35, 4. Not traced. Digha Nikaya XIV, 6, i. „ !, XIV, 3, 13. Not traced. A'ullavagga X, i, 6. Digha Nikaya XIV, 5, 62. xxxu THE QUESTIONS OF KING MILINDA. IV, 1,67, p. 196. IV, I, 67, p. 196. IV, I, 71, p. 199. IV, I, 71, p. 199. IV, 2, I, p. 202. IV, 2, I, p. 202. IV, 2, 4, p. 204. IV, 2, 6, p. 206. IV, 2, 6, p. 206. IV, 2, 15, p. 213. IV, 2, 20, p. 214. IV, 2, 20, p. 214. IV, 2, 27, p. 224. IV, 2, 29, p. 225. IV, 2, 29, p. 225. IV, 2, 31, p. 227. IV, 2,31, p. 227. IV, 3, I, p. 229. IV, 3, I, p. 229. IV, 3, 5, P- 234. IV, 3, 5> P- 234- IV, 3, 15, P-238- IV, 3, 15. P- 238. IV, 3, 19, P-24I. IV, 3, 19, p. 241. IV, 3, 21, p. 242. IV, 3, 21, p. 243- IV, 3, 24, p. 246. IV, 3, 24, P- 246. IV, 3, IV, 3, IV, 3, IV, 3, IV, 3, IV, 3, IV, 3, IV, 3, IV, 4, IV, 4, IV, 4, IV, 4, IV, 4, 27, p. 248. 27, p. 248. 3I-P-25I- 3i> P- 251- 33. P- 253- 33>P-253- 35, P- 254- 38, P- 257- I, p. 261. 4, p. 264. 9, p. 268. II, p. 270. II, p. 271. You. You. B. B. B. B. B. B. B. B. You. You. You. B. B. You. You. B. You. You. You. Sariputta. B. B*. B. The Theras. B. B. B. You. You. B. B. B. B. B*. B. B. B. B. B. B. Not traced. ') )' Digha Nikaya XIV, 3, 60. „ XIV, 3, 63. Not traced. Digha Nikaya XIV, 6, 3. XIV, 2, 32. Dhammapada 129. Not traced. Dhammapada 127, 8. Not traced. >s » Digha Nikaya XIV, 2, 32. Not traced. Various (see note). Agga;7;7a Sutta (Digha). Not traced. Para^-ika I, 5, 11. Cataka III, 24. Gataka IV, 2 1 o. Digha Nikaya XIV, 4, 23. XIV, 4, 57. Not traced. Maha-parinibbana Sutta (D. XVI, 5, 24). Not traced. A'uUavagga VII, 3, 9. Not traced. Brahma^ala Sutta (D. I, i, 5). Sela Sutta (SN. Ill, 7, 7)- The 521st e^ataka. Dhaniya Sutta (SN. I, 2, 2). Ahguttara I, 14, i- Ahguttara III, 124. Patimokkha (PaX-. i). Not traced. INTRODUCTION. XXXllI IV, 4, 13, p. 273. IV, 4, 13, p. 273. IV, 4, 16, p. 279. IV, 4, 16, p. 280. IV, 4, 17, p. 283. IV, 4, 42, p. 294. IV, 4, 44, P- 297. IV, 4,46, P-30I- The Pali Text. P. 211, 211, 213, 213. 215. 215, 217, 217, 219, 219, 221, 221, 223, 223, 225, 228, 230, 232, 232, 235, 6. 8. 6. 7- 10. 12. 9- II. 14. 15- 20. 24. 16. 18. 2. 2. 13- 7- 10. 2. 235, 1- 4- 236, 1. 27. 240, 1. 3. 242, 1. 17. 242, 1. 26. 245, 1. I. 253, 1- T. 255, 1- 8. 262. 323- [35] B. B. B. You. You. B*. B. You. B. B. B. B. B. B. B. B. B. It is said. B. It is said. B. It is said. B. B. B*. You. You. B. B. B. B. Sariputta. B. B. You. You. B. You. Sutta Viblianga (Par. 3, 5, 13). Not traced. Ahguttara XI, 2, 5, and the i69ih Gataka. The 540th Gataka. Not traced. The 536th G'ataka. Not traced. Muni Sutta (SN. I, 12, 3). A'ulkvagga VI, i, 5. Dhammapada 168. Ma^_^//ima Nikaya 77. Not traced. Anguttara I, 14, 4. Sawyutta Nikaya XXI. Not traced. (?ataka (No. 433). ^/^addantaGataka(vol.v,p.49). Not traced. Magg/i'ima Nikaya (No. 87). Sela Sutta (SN. Ill, 7, '33). Sutta Nipata I, 4, 6 = 111, 4, 26. Kapi G^alaka (vol. iii, p. 354). Not traced. Magg/iima. I, p. 1 77 = Vinaya I, p. 8. Maggkima. (No. 86). Ahguttara I, 15, 10. Magg/nma Nikaya (No. 142). Not traced. Sawyutta Nikaya 44. Saw/yutta 6, 14 (vol. i, p. 157) = Thera-gatha 256, 7 = Di- vyavadana, p. 300. Not traced. ,, )> ,, ,j XXxiv THE QUESTIONS OF KING MILINDA. The Pali Text. P- 333- 366, 1. 6. 366, 1. 10. 367, 1. 8. 367,1. 19- 368, 1. 2. 368, 1. 6. 368, 1. 20. 369, 1- 5. 369, 1. 22. 370,1. II. 371.1- 14. 371,1. 28. 372,1. 12. 372,1. 23. 373,1- 13. 374, 1- 5- 374,1. 16. 375>1- 15. 376, 1- 3- 376, 1. 17. 377,1- 14. 378, 1- 5- 378,1. 17. 379,1- I. 379, 1- M- 380, 1. I. 381,1. 15. 383, 1- 3- 384, 1. 4- 385,1. I. 385,1.28. 386,1. 12. 386, 1. 19. 386, 1. 26. 387, 1. 8. 387, 1. 16. 388,1. 14. B. B. Sariputta. B. MahaKaK-ayana. B. Sariputta. A'ulla Panthaka. B. The Theras who held the Synod (at Ra^-agaha). Sariputta. Upasena. B. Rahula. B. Sariputta. Sariputta. Sariputta. B. Anuruddha. Rahula. B. Sariputta. B. B. B. Sariputta. B. Sister Subhadda. B. B. B. B. B. Subhfiti. B. Sister Subhadda. B. Dhammapada 54-56 (taken in part from Ahguttara III, 79). Sawyutta XX, 8, 5. Thera-gatha 985. Not traced (see S. XII, 63, 8). Thera-gatha 501. Sa;;/yutta 46, 7. Not traced. J, ,, Sutta Nipata I, 2, 12. Not traced. Not traced. Thera-gatha 577. Sa?«yutta I, 17, 2 (vol. i, p. 7). Not traced. Cataka (No. 545)- Not traced. Magg/iima. (vol. i, p. 33)- Not traced, Sa?«yutta 55, 7. Not traced. Maha-parinibbana Sutta (D. XVI, 2, 12). Dhammapada 327. Sa;;/yutta 55, 7. Not traced. Sutasoma Gataka (No. 537). Not traced. Ka^ha Gataka (vol. iv, p. 10). (?) Ma^^//ima Nikaya (No. 62). Sutta Nipata I, 12, i. Dhammapada 81. Dhammapada 404 (from SN. HI, 9, 35)- Not traced. Dhammapada 28. Not traced. Ma^^//imaNikaya(vol.i,p.42 4). INTRODUCTION. XXXV The Pali Text. P. 389, 1 • 9- B. Sawyutta Nikaya XVI, 3. 390,] .17. Vangisa. Not traced. 391, I . 6. Subhiiti. ,, J, 391, 1 . 21. B. Dhammapada 350. 392, •3- B. Ahguttara X, 5, 8. 392, ] . 10. B. Not traced. 393, ] •3- Vangisa. J, ,, 393, •25. B. ,, ,3 394,1 . 6. Upasena. !» )> 394, I. 16. Upasena. J, )■> 394, 1 . 28. Sariputta. ), 5J 395, .9. Maha Kassapa. >) J, 395, J . 22. Upasena. Thera-gatha 580. 396, 1-3. B. MaggMmo. Nikaya (vol. i, p. 74). 396, . 20. Sariputta. Not traced. 397, 1.15- Sariputta. ,, ,5 398, 1-5. Vmdola,. >> }) 399^ ] . 16. B. Saz?zyutta Nikaya III, 5, 6 (vol. h p. 73)- 401, 1. 10. B. Saz?/yutta Nikaya XVI, i, 3 (vol. ii, p. 194). 402, 1. 8. B. ^akkavaka (?ataka (vol. iv, p. 71 ; not in III, 520). 402, 1. 26. Brahma. Sa.myutta. NikayaVI,2,4 (vol. i, p. 1 54 = Thera-gatha 142). 403, 1 ■13- B. Alilla-narada G^ataka (vol. iv, p. 223). 403, . 27. B. Sa7/'/yutta Nikaya (vol. iii,p. 125). 404, 1. 12. Pi;2^ola. Not traced. 405, •3- B. Digha Nikaya XXX. 405, '.. 22. Anuruddha. Not traced. 407, I. I. Sariputta. Thera-gatha 982, 3. 407, . 20. Anuruddha. Not traced. 408, 1. 8. B. Digha Nikaya XVI, 5, 24. 408, 1. 22. B. Dhammapada 32. 409. 1.17. B. Sa/;/yutta Nikaya XIV, 16 (= Thera-gatha 148, 266). 410, 1.8. Sariputta. Not traced \ 411, 1.9. Sariputta. 5, ,5 . 411, . 29. B. Sutta Nipata II, 6, 10. * That is, not in the Pi/akas. The stanza is found in the commentary on the Dhammapada fFausboU, p. 147), and also in Buddhaghosa's Papa«/ta Sudani (see Trenckner's note)— each time with a variation at the close of the verse. C 2 XXXVi THE QUESTIONS OF KING MILINDA. The Pali Text. P. 412, 1. 21. 413,1. 6. 414, 1. I. 414, 1. 18. 415, 1. 14. Moghara^a. Rahula. B. B. B. Not traced. Sutta Nipata (not traced ^). „ 111,11,43- Not traced. 416, 1. 4. 416, 1. 29. Sariputta. Upali. 417, 1. 12. 418,1. I. 419, 1. II. B. Moggallana. Sariputta. J Now the Pali Pi/akas consist of the following twenty- nine books : No. of printed pages 8vo. . 617* . 668* I. 2. Title. The Sutta Vibhafiga The Khandhakas . . . a. Mahavagga . 360 b. A'ullavagga . 308 3. The Parivara .... Total . . . . 4. The Digha Nikaya 5. The Magg/nma. Nikaya 6. The Sawyutta Nikaya 7. The Ahguttara Nikaya Total . . 8. The Khuddaka Pa//^a 9. The Dhammapadas 10. The Udanas . 11. The Iti-vuttakas 12. The Sutta Nipata 13. The Vimana Vatthu 14. The Peta Vatthu 15. The Thera-Gatha 16. The Theri-Gatha 17. The Gatakas . . 18. The Niddesa . . 19. The Pa/isambhida 20. The Apadanas . 21. The Buddha Vahsa 22. The A'ariya Pi/aka Total . 226* 750 1000 1250 1500 10' 15" 4500 The Vinaya PlTAKA. The Sutta PirAKA. (The four great Nikayas.) 40- 80* 100* 200* 85* 90* 100* 35* 70 300 400 400 60* 30* \ > I The Khuddaka NikAya. (The repeaters of the Digha add these to the Sut- ta Pi/aka. The repeaters of the Ma^^/^ima add them totheAbhi- dhamma Pi/aka.) 2000 I Mr. Trenckner gives no reference, and I have searched through the Sutta Nipata, which has no index, in vain. INTRODUCTION. XXXVll 23- The Dhamma Sangawi 260* \ 24. The Vibhahga . . . 325 25. The Katha Vatthu . . 440 26. The Puggala Pa;7«atti . 75* 27. The Dhatu Katha . . 100 V. The Abhidhamma PirAKA. 28. The Yamakas . . . 400 29. The Pa//;/ana . . . 600 Total Abhidhamma 2200 10,211 1 This shows the total extent of the three Pi/akas to be about 10,000 pages 8vo. as printed, or to be printed, by the Pah Text Society^. If our English Bible, in the older authorised version, were to be printed in the same manner and type and on the same size of page, it would occupy about 5,ooo pages. So that the Buddhist Bible without its repetitions (some of which are very frequent, and others very long), would only occupy about double the space of the English Bible. This would not have been a literature too large to be familiarly known to our author. What is the conclusion which can fairly be drawn, from a comparison of the last list with those preceding it, as to his knowledge of those books now held, by living Buddhists, to be canonical ? The answer to this question will be of some importance for another reason beyond the help it will afford towards settling the date of the original ' Questions of Milinda.' As is well known, Asoka, in the only one of his edicts, addressed specially to the members of the Buddhist Order of mendicants, selects seven portions of the Buddhist Scrip- tures, which he mentions by name, and expresses his desire that not only the brethren and sisters of the Order, but also the laity, should constantly learn by heart and reflect upon those seven. Now not one of the seven titles which occur in the edict is identical with any of the twenty-nine in the last list. Whereupon certain Indianists have rejoiced at being able to score a point, as they think, against these ^ This estimate excludes the space occupied by notes. The books marked Avith an asterisk in the foregoing list have already been printed. XXXviii THE QUESTIONS OF KING MILINDA. unbrahtnanical Buddhists, and have jumped to the concUi- sion that the Buddhist canon must be late and spurious ; and that the Buddhism of Asoka's time must have been very different from the Buddhism of the Pali Pi/akas. That would be much the same as if a Japanese scholar, at a time when he knew little or nothing of Christianity, except the names of the books in the Bible, were to have found an open letter of Constantine's in which he urges both the clergy and laity to look upon the Word of God as their only authority, and to constantly repeat and earnestly meditate upon the Psalm of the Shepherd, the words of Lemuel, the Prophecy of the Servant of the Lord, the Sermon on the Mount, the Exaltation of Charity, the Question of Nico- demus, and the story of the Prodigal Son — and that our Oriental critic should jump to the conclusion that the canonical books of the Christians could not have been known in the time of Constantine, and that the Christi- anity of Constantine was really quite different from, and much more simple than the Christianity of the Bible. As a matter of fact the existence of such a letter would prove very little, either way, as to the date of the books in the Bible as we now have them. If our Japanese scholar were to discover afterwards a Christian work, even much later than the time of Constantine, in which the canonical books of the Christians were both quoted and referred to, he would have much surer ground for a sounder historical criticism. And he would possibly come to see that the seven portions selected for special honour and commenda- tion were not intended as an exhaustive list even of re- markable passages, much less for an exhaustive list of canonical books, but that the number seven was merely chosen in deference to the sacred character attaching to that number in the sacred literature. Such a book is our Milinda. It is, as we have seen, later than the canonical books of the Pali Pi/akas, and on the other hand, not only older than the great commentaries, but the only book, outside the canon, regarded in them as an authority which may be implicitly followed. And I venture to think that the most simple working hypothesis INTRODUCTION. XXXIX by which to explain the numerous and varied references and quotations it makes, as s'lown in the preceding lists, from the Pi/akas as a whole, and from the various books contained in them, is that the Pali Pi/akas were known, in their entirety, and very nearly, if not quite, as we now have them, to our author. For out of the twenty-nine books of the Pi/akas, we find in the lists of works referred to by him the three Pi/akas as a whole, the Vinaya Pi/aka as a whole, and all of its component books except the Parivara (which was composed in Ceylon), the Sutta Pi/aka and each of the four great Nikayas, the Abhidhamma Pi- /aka and each of its seven component books, and the Khuddaka Nikaya as a whole and several of its separate books. And when we further recollect the very large num- ber of quotations appearing in my lists as not yet traced in the Pi/akas, we see the necessity of being very chary in drawing any argument ex silentio with respect to those books not occurring in the lists. To sum up.— It may be said generally that while the Sutta Vibhanga and the Khandhakas, the four great Nikayas, and the Abhidhamma were certainly known to ■ our author, he very likely had no knowledge of the Pari- vara ; and it remains to be seen how far his knowledge of the Khuddaka Nikaya, which he happens to mention once^ as a whole by name, did actually extend. At present it is only clear that he knew the Khuddaka Pa///a, the Dham- mapada collection of sacred verses, the Sutta Nipata, the Thera and Theri-gathi, the Catakas, and the Kariya Pi/aka. I hope to return to this question in the Introduc- tion to my second volume, only pointing out here that the doubtful books (those concerning which our author is ap- parently silent) would occupy about two thousand pages octavo, out of the ten thousand of which the three Pi/akas would, if printed, consist : and that those two thousand pages belong, for the most part, precisely to that part of the Pi/akas which have not yet been edited, so that there they may very likely, after all, be quoted in one or other * Page 342 of the printed text. xl THE QUESTIONS OF KING MILINDA. of the numerous quotations entered as ' not traced ' in my lists ^ Such being the extent, so far as can at present be shown, of our author's knowledge of the three Pi/akas, the question arises as to the degree and accuracy of his knowledge. In the great majority of cases his quotations or references entirely agree with the readings shown by our texts. But there are a few exceptions. And as these are both in- teresting and instructive, it will be advisable to point them out in detail. The reference to the Avi^i Hell as being outside the earth, if not at variance with, is at least an addition to the teaching of the Pi/akas as to cosmogony^. But there is some reason to believe that the passage may be an inter- polation, and the difference itself is not only doubtful but also of no particular importance. The description of the contents of the Puggala Pa;7//atti given in I, 26, does not really agree with the text. The book, in its first section, sets out six different sorts of dis- crimination or distinction. One paragraph only is devoted to each of the first five discriminations, and the author or authors then proceed, in the rest of the book, to deal with the details of the last of the six. Our author gives the six as the divisions of the book itself. But I think it is clear that so far as the description is inaccurate, the error is due, not to any difference between the text as he had it and that which we now possess, but simply to our author laying too great a stress upon the opening paragraphs of the book. In the reference to the Buddha's first sermon, the Foun- dation of the Kingdom of Righteousness (in I, 38), our author says that ' eighteen ko/is of Brahma gods, and an innumerable company of other gods, attained to compre- ' About half of the canonical books, besides a considerable number of the uncanonical works, have already been edited in the last few years, chiefly owing to the Pali Text Society's labours. ^ See the passages quoted in my note at p. 9. INTRODUCTION. xli hension of the truth.' There is no statement of the kind in the Pi/aka account of this event (see my translation in 'Buddhist Suttas,' pp. 146-155). But it is not inconsistent with the P^li, and is doubtless added from some edifying commentary. There is a difference of reading between the lines put into Siriputta's mouth, at II, 2, 4, and those ascribed to Sariputta in the Thera Gatha (1003, 1003). If the Milinda reading is not found in some hitherto unpublished passage, we have here a real case of divergence. Perhaps the most important apparent variation between our author and the Pi/aka texts is the statement put by him, in IV, 4, 9, into the mouth of the Buddha, that a deliberate lie is one of the offences called Para^ika, that is, involving exclusion from the Order. Now in the old Canon Law there are only four Para^ika offences — breach of chas- tity, theft, murder, and a false claim to extraordinary spiritual powers (see my translation in vol. i, pp. 1-5 of the ' Vinaya Texts ') ; and falsehood is placed quite distinctly under another category, that of the Pi /'it tiy as, offences requiring repentance (see p. 32 of the same translation). If our author was a member of the Order, as he almost certainly was, it would seem almost incredible that he should make an error in a matter of such common knowledge, and of such vital importance, as the number and nature of the Para^ikas. And indeed, in the immediate context, he refers to the Pa/^ittiya rule, though not in the exact words used in the text of the Patimokkha. I think that he must have known very well what he was talking about. And that a passage, not yet traced, will be found in the unpublished parts of the Pi/akas, in which the Buddha is made to say that falsehood is a Para^ika — just as a Christian might maintain that false- hood is forbidden in the Ten Commandments, and yet be perfectly aware of the exact phraseology of the Ten Words. In IV, 4, 26, our author identifies the learned pig in the TaHV/a-sukara C'ataka with the Bodisat. He differs here from the Cataka Commentary, in which the Bodisat is identified with the tree-god, who acts as a kind of Greek chorus in the story. And the summaries in IV, 4, 28 of xlii TOE QUESTIONS OF KING MILINDA. Ruru G^ataka, and in IV, 4, 30 of the Sabba-da//^a Cataka, do not exactly agree with Professor Fausboll's text\ But the commentary is not the text ; and it is well known that there are numerous such light variations in the different ex- pansions of the verses, which latter alone form the actual text. In IV, 4, 44 we find our author giving a version of a well-known incident in the Buddhist Gospel story different from the oldest version of it in the Pi/aka texts. This is another instance of an expansion of the original adopted from some unknown commentator, and does not argue an ignorance of the text as we have it. I have noticed in the untranslated portion of our author, four or five cases of readings apparently different from the Pi/aka texts he refers to. These I hope to deal with in my next volume. But I may notice here that two stanzas, given on p. 414 of the text, and said on p. 413 to be 'in the Sutta Nipata,' are not found in Professor Fausboll's edition of that work ; and we have there, in all probability, another case of real divergence. But the reading in the Mihnda may possibly be found to be incorrect. The general result of this comparison, when we remember the very large number of passages quoted, will be held, I trust, to confirm the conclusion reached above, that our author knew the Pi/akas practically as we now have them, that is as they have been handed down in Ceylon. Outside the Pi/akas there are unfortunately no references to actual books. But there are several references to coun- tries and persons which are of importance, in as much as they show a knowledge in our author of places or occur- rences not mentioned in the sacred books. It will be most convenient to arrange these passages first in an alphabetical list, and then to make a few remarks on the conclusions the list suggests. They are as follows : — Name. Page of the Pali Text. Anantakaya (Yonako) . . . .29, 30. Alasando (dipo) 82,327,331,359. Asoka (dhamma-ra^a) . . .121. ^ See my notes to the passages quoted. INTRODUCTION. xli 11 Name. Page of the Pali Text. Asokarama (near Patna) i6, 17. Assagulta (ay asm a) . . . . 6, 7, 14- Ayupala (ay asm a) 19. Uha(nadi) 70. Kalasi (gamo) .... 83- Kasmira {x2itth2ini) . . . . 82, 327, 331. Kola-pa//ana (seaport) 359- Gandhara (ra////a?;/) . . . . 327> 331- ^andagutto (ra^^a) 292. A'lna (.? China) 121,327,331, 359. Takkola (?=Karko/a) • 359- Tissatthera (lekha/('ariyo) . 71- Devamantiya (Yonako) 22-24, 29, 30. Dhamma-rakkhita (ay as ma) . 16, 18. Nikumba (ra////aw) • 327- Bindumati (ga«ika) 121. Bhaddasala (senapati-putto) 292. BharukaX'X'/^a (men of) . 331- Mankura (Yonako) . 29, 30. Madhura (nigamo) . . • 331- Yonaka (the tribe) I, 4, 20, 68. Rakkhita-tala (in the Himakayas) . 6, 7, 12, 18. Rohawa (ay asm a) . 7- lo- Vahga (Bengal) .... • 359- Vattaniya (senasana?;/) 10, 12, 14-16. Vi^amba-vatthu (senasana///) 12. Yilata (v^///ia?n) .... 327, 331- Saka-yavana (the countries of) 327' 331- Sahkheyya (parive«a7«) 19, 22. Sabbadinna or Dinna (Yonako) . . 29, 56. Sagala (nagaraz?^) . i,3>5. 14, 22. Sura////a (nigamo) 359, men of, 331. Suva?/;/a-bhumi (? Burma) • 359- So;mttara (brahmawo) . 9- It will be noticed that the only names "of persons, besides those occurring in the story itself, are, in one passage, Asoka and Bindumati the courtesan, and in another A'andragupta and Bhaddasala who fought against him. Of places, besides those in the story, we have a considerable number of names referring to the Panjab, and adjacent countries; and be- sides these the names only of a few places or countries on xHv THE QUESTIONS OF KING MILINDA. the sea coast. The island Alasanda in the Indus, and the town of Kalasi situated in that island, have been discussed above. The country of the Sakas and Yavanas, Gan- dhara, Kashmir, BharukaHV^a, Surat, and Madhura, explain themselves. Nikumba and Vilata were probably in the same neighbourhood, but these names have not been met with elsewhere, and I can suggest no identification of them. The places on the sea coast, to which a merchant ship could sail, mentioned on p. 359, are mostly well known. Kola- pattana must, I think, be some place on the Koromandel coast, and Suva««a-bhumi be meant for the seaboard of Burma and Siam. The author mentions no places in the interior south of the Ganges. At four places he gives lists of famous rivers. In three out of the four he simply repeats the list of five — Gariga, Yamuna, AZnravati, Sarabhu, and Mahi— so often enume- rated together in the Pi/akas^ In the fourth passage (p. 1 14) he adds five others — the Sindhu, the Sarassati, the Vetravati, the Vitawsa, and the A'andabhaga. Of these the first two are well known. Professor Eduard Muller suggests ^ that the Vitawsa is the same as the Vitasta (the Hydaspes of the Greeks and the modern Bihat). The Vetravati is one of the principal affluents of the Jumna ; and the A'andrabhaga rises in the North-West Himalayas, and is not unfrequently referred to as the Asikni of the Vedas, the Akesines of the Greek geographers, the modern Kinab ^. The list is meagre enough. An ethical treatise is scarcely the place to look for much geographical or historical mat- ter. But unless our author deliberately concealed his knowledge, and made all the remarks he put into the mouth of Nagasena correspond with what that teacher might fairly be expected to have known, the whole list points to the definite conclusion that the writer of the ' Questions of Milinda ' resided in the far North-West of 1 See pp. 70, 87, 380 of the Pali text. ' ' Journal of the Pali Text Society,' 1888, p. 87. ' See Lassen, 'Indische Alterthumskunde,' vol. i, p. 43 (first edition, p. 55 of the second edition), and the passages there quoted. INTRODUCTION. xlv India, or in the Panjab itself. And this is confirmed by the great improbability of any memory of Menander having survived elsewhere, and more especially in Ceylon, where we should naturally look for our author's residence if he did not live in the region thus suggested. As my space is here limited, I postpone to the next volume the discussion as to how far the knowledge displayed by our author, the conditions of society with which he shows himself acquainted, and the religious beliefs he gives utterance to, afford evidence of his date. I will only say here that on all these points his workshowsclear signs of being later than the Pi/aka texts. And in the present state of our knowledge, or rather of our ignorance, of Pili, there is very little to be drawn from the language used by our author. In the first place we do not know for certain whether we have the original before us, or a translation from the Sanskrit or from some Northern dialect. And if, as is probably the case, we have a translation, it would be very difficult to say whether any peculiarity we may find in it is really due to the translator, or to the original author. No doubt a translator, finding in his original a word not existing in Pili, but formed according to rules of derivation obtaining in Pali, would coin the corresponding Pali form. And in doing so he might very likely be led into mistake, if his original were Prakrit, by misunderstand- ing the derivation of the Prakrit word before him. Childers in comparing Buddhist Sanskrit with Pali, has pointed out several cases where such mistakes have occurred, and has supposed that in every case the Sanskrit translator mis- understood a Pali word before him ^. As I have suggested elsewhere it is, to say the least, quite as likely that the Sanskrit Buddhist texts are often founded on older works, not in Pali, but in some other Prakrit ^ And it may be possible hereafter to form some opinion as to what that dialect was which the Sanskrit writers must have had be- * See the articles in his ' Pali Dictionary,' referred to under note 3, p. xi of the Introduction. 2 See the note on pp. 178, 179 of my ' Buddhist Suttas.' xlvi THE QUESTIONS OF KING MILINDA. fore them, to lead them into the particular blunders they have made. In the same way an argument may be drawn from the words found exclusively in Milinda as to the dia- lect which he spoke, and in which he probably wrote. A list of the words our author uses, and not found in the Pi/akas, can only be tentative, as we have not as yet the whole of the Pi/aka texts in print. But it will be useful, even now, to give the following imperfect list of such as I have noted in my copy of Childers' ' Dictionary.' Word. A/aka . Anekawsikata Awapako Anika///za Anughayati Anuparivattati Antobhaviko A Avapana Asipasa Anupeseti Asadaniya;;/ A/ona ^ . Ayiihito Ayuhako f Bhaddiputta^ I Bha//iputta Bhavatiha A'andakanta . jS'avaka Dhamadhamayati Ekaniko , Ghanika Gilanako Hiriyati Issatthako G^aliipika Kali-devata . Ka/umika Kummiga Page of the Pali Text . 418 • 93 . 147 • 234 • 343 204, 253, 307 • 95 • 279 . 191 31-36 . 205 . 191 . 181 . 207 . 191 • 133 92,93, 342 . 118 156, 200 • 117 . 402 . 191 . 74 . 171 • 419 • 407 . 191 78,79 • 346 Note. See 'Journal,' 1886, p. 158. „ P-I23. Peon, officer. Sentinel. Trace by smell. Turn towards. 'Journal,' 1886, p. 124. „ P- 157- A caste so called. Send after. Injury. Professional beggars. Busy. Busy. A caste so called. Introducing verses. A kind of gem. Wretch. To blow. On the one true path. Musicians. A sick man, a patient. Is made afraid of sin. Archer, Leech. Worshippers of Kali. Reminding. Animal. 1 Hina/i-kumbure (p. 252) reads an an ay o. ^ The Sinhalese has bhaddiputrayo. INTRODUCTION. xl vu Name. Page of the Pali Text. Note. Lakanaka • 377 • . Anchor. LaT/X'aka 137,242,256,362 . Epithet of the Nikayas. Lahghako . 3 14, 191- 331 • Tumbler. Lekhaniyo . 172 . Sharp (of medicine). Ma/«kata • 384 • Done by me. INIanthayati . • 173 • . Churn. Ma;/ibhadda . . 191 . . A caste so called. Na///myiko . 201 . (?) Farmer. NaraX'a . . 105 . . The weapon so called. Niyyamaka . 194,376 . . Pilot. Okassa . 210 , Rudely. Pabbata . 191 . . A caste so called. Pakkhanno . 144,390 . . Lost, fallen. Parima^^^aka . • 343 . Touchers of. Parimutti . 112 . . Release. Parirawg'ita . • 75 . Marked over. Parisawha . 198 . . Subtle. Pariyoga ^ . 118 . Cauldron. Pa/isalliyati . • 139 • . To be secluded. Pa/isisaka . 90 . . Chignon. Pewahika . 402 . A bird so called. Pi/aka . 18, &c. . See my note to p. 28. Piwsati . • 43 . Compound (a medicine). Ratani » . 85 . Cubit. Sa-^X'ika 226 , . True. Samayiko 22 . . Learned in doctrine. Supana . • 147 . . Dog. Tawyatha I . . See Trenckner's ' Pali Mis- cellany/ p. 55. Thala . . 62 . . Gong. Tipe/ako . 90 . . Who knows the Pi/akas. \JM/ia.de\.i . 2 41 (see 315) . . Perfume the body. IJhana . 32 . . Synthesis. Ukkalati • 143 . Revoke. Uparama 41,44 . . Cessation. Vi^^adharo . • 153,200 . . Magician. Yogava/(-aro . 43, 400 and foil. . . See my note on p. 68. Yogin . . 2, 400 foil. . . Ascetic. * This word has been found in the Pi/akas ^e. g. Ma^^'/ziina I, 480) in the sense of ' practice.' * The Pi/aka form is rat ana. xlvili THE QUESTIONS OF KING MILINDA. This list might be considerably extended if words were included which differ from those used in the Pi/akas only by the addition of well-known suffixes or prefixes — such, for instance, as viparivattati, at p. 117, only found as yet elsewhere in the Tela Ka/aha Gatha, verse '^"j. But such words are really only a further utilisation of the exist- ing resources of the language, and would afford little or no ground for argument as to the time and place at which our author wrote. I have thought it best, therefore, to omit them, at least at present. If we turn from isolated words to the evidence of style it will be acknowledged by every reader that the Milinda has a marked style of its own, different alike from the formal exactness of most of the Pi/aka texts, and from the later manner of any other Pali or Sanskrit-Buddhist authors as yet published. It is no doubt the charm of its style which has been one of the principal reasons for the great popu- larity of the book. Even a reader who takes no interest in the points that are raised, or in the method in which the questions are discussed, will be able, I trust, to see, even through the dark veil of a lame and wooden translation, what the merits of the original must be. And to a devout Buddhist, in whose eyes the book he was reading offered a correct solution of the most serious difficulties in religion, of the deepest problems of life, — to whose whole intellectual training and sympathies the way in which the puzzles are put, and solved, so exactly appealed, — to such a reader both the easy grace of the opening dialogue, as of a ship sailing in calm waters, and the real eloquence of occasional passages, more especially of the perorations by which the solutions are sometimes closed, must have been a continual feast. I venture to think that the ' Questions of Milinda ' is undoubtedly the master-piece of Indian prose ; and in- deed is the best book of its class, from a literary point of view, that had then been produced in any country. Limits of space prevent the discussion of this last proposition, however interesting : and it would be, no doubt, difficult to prove that anything from India was better than the cor- responding thing produced by our noble selves, or by those INTRODUCTION. xlix whose Karma we inherit. But in ancient Indian literature there are only two or three works which can at all com- pare with it. It ought not to seem odd that these also are Buddhist and Pali ; that is, that they come from the same school. And while the Digha Nikaya may be held to excel it in stately dignity, the Visuddhi Magga in sustained power, and the G^ataka book in varied humour, the palm will probably be eventually given to the ' Questions of Milinda' as a work of art. I am aware that this conclusion is entirely at variance with the often repeated depreciation of Buddhist literature. But the fact is that this depreciation rests upon ignorance, and is supported by prejudice. As a critical judgment it will not survive the publication and translation of those great Buddhist works which it overlooks or ignores. Some Sanskrit scholars, familiar with the Brahmin estimate of matters Indian, and filled with a very rational and proper admiration for the many fine qualities which the old Brah- mins possessed, may find it hard to recognise the merits of sectarian works written in dialects which violate their most cherished laws of speech. But the historical student of the evolution of thought, and of the rise of literature in India, will more and more look upon the question as a whole, and will estimate at its right value all Indian work, irrespective of dialect or creed. T. W. RHYS DAVIDS. Temple, August, 1889. [35] THE QUESTIONS OF KING MILINDA. THE QUESTIONS OF KING MILINDA. Reverence be to the Blessed One, the Arahat, the Samma-sameuddha. BOOK I. the secular narrative \ I. King Milinda, at Sagala the famous town of yore, To Nagasena, the world famous sage, repaired. (So the deep Ganges to the deeper ocean flows.) To him, the eloquent, the bearer of the torch Of Truth, dispeller of the darkness of men's minds. Subtle and knotty questions did he put, many, Turning on many points. Then were solutions given Profound in meaning, gaining access to the heart, Sweet to the ear, and passing wonderful and strancre. For Nagasena's talk plunged to the hidden depths Of Vinaya and of Abhidhamma (Law and Thought) ^ Bahira-katha, literally 'outside talk;' so called in contradis- tinction to the religious character of the subjects treated of in the remaining books. /r [35] B THE QUESTIONS OF KING MILINDA. I, 2. Unravelling all the meshes of the Suttas' net, Glittering the while with metaphors and reason- ing high. Come then ! Apply your minds, and let your hearts rejoice, And hearken to these subtle questionings, all grounds Of doubt well fitted to resolve. 2. Thus hath it been handed down by tradition — There is in the country of the Yonakas ^ a great centre of trade -, a city that is called Sagala, situate in a delightful country well watered and hilly, abounding in parks and gardens and groves and lakes and tanks, a paradise of rivers and mountains and woods. Wise architects have laid it out ^, and its people know of no oppression, since all their enemies and adversaries have been put down. Brave is its defence, with many and various strong towers and ramparts, with superb gates and en- trance archways ; and with the royal citadel in its midst, white walled and deeply moated. Well laid out are its streets, squares, cross roads, and market places ■*. Well displayed are the innumerable sorts of costly merchandise [2] with which its shops are filled. It is richly adorned with hundreds of alms- ^ That is lonians, the Pali word for Baktrian Greeks. ^ Nana-pu/a-bhedanaw/, hterally 'the distributing place of parcels of merchandise of many kinds.' Trenckner renders it ' surrounded with a number of dependent towns,' but surely entrepot is the idea suggested. ^ Sutavanta-nimmitam; which Trenckner renders ' pious are its people.' But I prefer the Sinhalese interpretation. * This list recurs at pp. 34, 330 of the text. See below, p. 53. 1,3- THE CITY OF SAGALA. 3 halls of various kinds ; and splendid with hundreds of thousands of magnificent mansions, which rise aloft like the mountain peaks of the Himalayas. Its streets are filled with elephants, horses, car- riages, and foot-passengers, frequented by groups of handsome men and beautiful women, and crowded by men of all sorts and conditions, Brahmans, nobles, artificers, and servants. They resound with cries of welcome to the teachers of every creed, and the city is the resort of the leading men of each of the differing sects. Shops are there for the sale of Benares muslin, of Ko/umbara stuffs \ and of other cloths of various kinds ; and sweet odours are ex- haled from the bazaars, where all sorts of flowers and perfumes are tastefully set out. Jewels are there in plenty, such as men's hearts desire, and guilds of traders in all sorts of finery display their goods in the bazaars that face all quarters of the sky. So full is the city of money, and of gold and silver ware, of copper and stone ware, that it is a very mine of dazzling treasures. And there is laid up there much store of property and corn and things of value in warehouses — foods and drinks of every sort, syrups and sweetmeats of every kind. In wealth it rivals Uttara-kuru, and in glory it is as A/akamanda, the city of the gods ^. 3. Having said thus much we must now relate the previous birth history of these two persons (Milinda ^ It is worth noting, as there is a doubt about the spelling, that Hina/i-kumbure reads Ko/umbara, not Kodumbara. ^ Here follow in Hina/i-kumbure's version two pages of intro- ductory matter, explaining how he came to undertake his transla- tion. B 2 4 THE QUESTIONS OF KING MILINDA. 1,4. and Nagasena) and the various sorts of puzzles^. This we shall do under six heads : — 1. Their previous history (Pubba-yoga). 2. The Milinda problems. 3. Questions as to distinguishing characteristics. 4. Puzzles arising out of contradictory statements. 5. Puzzles arising out of ambiguity. 6. Discussions turning on metaphor. And of these the Milinda problems are in two divisions — questions as to distinctive characteristics, and questions aiming at the dispelling of doubt; and the puzzles arising out of contradictory state- ments are in two divisions — the long chapter, and the problems in the life of the recluse. THEIR PREVIOUS HISTORY (pUBBA-YOGa). 4. By Pubba-yoga is meant their past Karma (their doings in this or previous lives). Long ago, they say, when Kassapa the Buddha was promulgating the faith, there dwelt in one community near the Ganges a great company of members of the Order. There the brethren, true to established rules and duties, rose early in the morning, and taking the long-handled brooms, would sweep out the court- yard and collect the rubbish into a heap, meditating the while on the virtues of the Buddha. 5. One day a brother told a novice to remove the heap of dust. But he, as if he heard not, went about his business ; and on being called a second time, and a third, still went his way as if he had not heard. Then the brother, angry with so intractable a novice, dealt him a blow with the broom stick. ^ These six words are added from Hina/i-kumbure. 1^8. THEIR TREVIOUS BIRTH. [3] This time, not daring to refuse, he set about the task crying ; and as he did so he muttered to him- self this first aspiration : ' May I, by reason of this meritorious act of throwing out the rubbish, in each successive condition in which I may be born up to the time when I attain Nirva;^a, be powerful and glorious as the midday sun ! ' 6. When he had finished his work he went to the river side to bathe, and on beholding the mighty bil- lows of the Ganges seething and surging, he uttered this second aspiration: 'May I, in each successive condition in which I may be born till I attain Nir- va;2a, possess the power of saying the right thing, and saying it instantly, under any circumstance that may arise, carrying all before me like this mighty surge ! ' 7. Now that brother, after he had put the broom away in the broom closet, had likewise wandered down to the river side to bathe, and as he walked he happened to overhear what the novice had said. Then thinking : ' If this fellow, on the ground of such an act of merit, which after all was instigated by me, can harbour hopes like this, what may not I attain to ? ' he too made his wish, and it was thus : * In each successive condition in which I may be born till I attain Nirvawa, may I too be ready in saying the right thing at once, and more especially may I have the power of unravelling and of solving each pro- blem and each puzzling question this young man may put — carrying all before me like this mighty surge ! ' 8. Then for the whole period between one Buddha and the next these two people wandered from existence to existence among gods and men. And our Buddha saw them too, and just as he did 6 THE QUESTIONS OF KING MILINDA. I, 9. to the son of Moggalt and to Tissa the Elder, so to them also did he foretell their future fate, saying : ' Five hundred years after I have passed away will these two reappear, and the subtle Law and Doc- trine taught by me will they two explain, unravelling and disentangling its difficulties by questions put and metaphors adduced.' 9. Of the two the novice became the king of the city of Sagala in India, Milinda by name, learned, eloquent, wise, and able ; and a faithful observer, and that at the right time, of all the various acts of devotion and ceremony enjoined by his own sacred hymns concerning things past, present, and to come. Many were the arts and sciences he knew — holy tradition and secular law ; the Saiikhya, Yoga, Nyaya, and Vai^eshika systems of philosophy; arith- metic; music; medicine; the four Vedas, the Pura/^as, and the Itihasas ; astronomy, magic, causation ^ and spells ; the art of war ; poetry ; conveyancing ^ — in a word, the whole nineteen ^. [4] As a disputant he was hard to equal, harder ^ Hetu, literally 'cause.' Trenckner has ' logic (?);' Hina/i- kumbure repeats the word. ^ Mudda, hterally 'seal-ring.' The meaning of the term (which recurs in similar lists at Digha I, i, 25; I, 2, 14; and below, p. 59 of the text) is quite clear, but the exact details of the 'art' are unknown. I follow Buddhaghosa's comment on those passages. Trenckner leaves the word untranslated, and Hina/i-kumbure says, ' ^ngillen oel-wima,' that is, ' adhering with the finger,' which I do not understand, unless it means the sealing of a document. At IV, 3, 25, the context makes it probable that 'law of property ' would be the best rendering. ' The number of the Sippas (Arts and Sciences) is usually given as eighteen. In the G'ataka (p. 58, 1. 29, Professor Faus- boll's edition) it is twelve. lo. MILINDA THE KING. Still to overcome ; the acknowledged superior of all the founders of the various schools of thought. And as in wisdom so in strength of body, swiftness, and valour there was found none equal to Milinda in all India. He was rich too, mighty in wealth and pros- perity, and the number of his armed hosts knew no end, lo. Now one day Milinda the king proceeded forth out of the city to pass in review the innu- merable host of his mighty army in its fourfold array (of elephants, cavalry, bowmen, and soldiers on foot). And when the numbering of the forces was over, the king, who was fond of wordy disputa- tion, and eager for discussion with casuists, sophists \ and gentry of that sort, looked at the sun (to ascer- tain the time), and then said to his ministers: 'The day is yet young. What would be the use of getting back to town so early ? Is there no learned person, whether wandering teacher- or Brahman, the head of some school or order, or the master of some band of pupils (even though he profess faith ^ Lokayatas and Vitawt/as. Other Pali passages, where they are mentioned, are A'ullavagga V, 3, 2 ; Ahguttara III, 58, i; Sumahgala Vilasini, 96, 247; and below, § 22 (p. 17). See also Weber, ' Bhagavati,' H, 246; I\Iuir, 'Sanskrit Texts,' III, 95; Deussen, 'Das Vedanta-System,' 310. '^ Samara. There is no expression in EngHsh corresponding to this common word in Pali texts. It means any ' religious ' (in the technical meaning of that word) who is not a recluse according to the orthodox Brahman rules. It includes therefore many who were not Buddhists, and also even Brahmans if they had joined the Buddhists or Grains, or any other of the non-conforming bodies. The Samawas remained in one place during the rains, and for the rest of the year wandered from place to place, promulgating their particular views. They were not necessarily ascetics in any strict use of that term ; though they were usuall)- celibates. 8 THE QUESTIONS OF KING MILINDA. I, ii. in the Arahat, the Supreme Buddha), who would be able to talk with me, and resolve my doubts ?' 11. Thereupon the five hundred Yonakas said to Milinda the king : ' There are the six Masters, O l^jng I — Pura/za Kassapa, Makkhali of the cowshed \ the Niga/z/Z/a of the Nata clan, Sa;'^^c^aya the son of the Bela////a woman, Afita of the garment of hair, and Pakudha Ka/^Z'ayana. These are well known as famous founders of schools, followed by bands of disciples and hearers, and highly honoured by the people. Go, great king ! put to them your pro- blems, and have your doubts resolved ^.' 12. So king Mihnda, attended by the five hun- dred Yonakas, mounted the royal car with its splendid equipage, and went out to the dwelling- place of Pura/^a Kassapa, exchanged with him the compliments of friendly greeting, and took his seat courteously apart. And thus sitting he said to ^ So called because he was said to have been born in a cowshed. See the Sumangala, p. 143. All these six teachers were contem- poraries of the Buddha, and lived therefore about five hundred years before Milinda. 2 All this is a mere echo of the opening paragraphs in the Sama?7;7a-phala (D. 2), where A^atasattu is described as visiting these six famous sophists. And the plagiarism is all the more inartistic as the old names are retained, and no explanation is given of their being born twice at an interval of five hundred years. One may indeed ask what is a glaring anachronism to our good Buddhist romancer compared with the advantage of intro- ducing the stock-names when he has to talk of heretics ? But the whole book is so full of literary skill, that it is at least strange that its author should have made this blunder; and there are other reasons for thinking the whole episode an interpolation. (See note on §§ 13, 15.) So that probably our § 15 came originally immediately after § 10, and then (after the episode in §§ 15-36) § 37 takes up the narrative interrupted at the end of § lo. I, 13. THE HERETICS OF OLD. Q him : ' Who is it, venerable Kassapa, who rules the world ? ' ' The Earth, great king, rules the world ! ' ' But, venerable Kassapa, if it be the Earth that rules the world, how comes it that some men go to the Avi/6i hell \ thus getting outside the sphere of the Earth ? ' [5] When he had thus spoken, neither could Pura;2a Kassapa swallow the puzzle, nor could he bring it up ; crestfallen, driven to silence, and moody ^, there he sat. 13. Then Milinda the king said to Makkhali of the cowshed ^ : ' Are there, venerable Gosala, good and evil acts ? Is there such a thing as fruit, ultimate result, of good and evil acts ? ' ' There are no such acts, O king ; and no such fruit, or ultimate result. Those who here in the world are nobles, they, O king, when they go to the ^ AviZ'i (probably 'the Waveless'). The mention of this par- ticular hell as being outside the earth is noteworthy. One would expect to find the Lokantarika hell so described. Spence Hardy indeed goes so far as to say that the AvWi is seven hundred miles directly under the great Bo Tree at Budh Gaya (Manual, p. 26), which would be within the sphere of the earth. But there is nothing in the Pali texts yet published as to its position. See ^ullavagga VII, 4, 8; Anguttara III, 56; Gataka I, 71, 96; Pa«X'a Gati Dipana, 20. There is a list of the hells at Sutta Nipata in, 10, but the AvU'i is not one of them. This blunder, improb- able in a writer so learned as our author elsewhere shows himself, is another reason for thinking these sections to be an interpolation. ^ Pattakkhando pa^^/^ayanto. See my note on A'uUavagga IV, 4, 7, and compare Anguttara III, 73, 4. ^ This, again, is most clumsy, as the rival teachers must have dwelt far apart. And it will be seen that, notwithstanding the parade of the six names at the beginning of this episode, the remaining four are no further mentioned. lO THE QUESTIONS OF KING MILINDA. T, 14. Other world, will become nobles once more. And those who are Brahmans, or of the middle class, or workpeople, or outcasts here, will in the next world become the same. What then is the use of good or evil acts ^ ? ' ' If, venerable Gosala, it be as you say then, by parity of reasoning, those who, here in this world, have a hand cut off, must in the next world become persons with a hand cut off, and in like manner those who have had a foot cut off or an ear or their nose ! ' And at this saying Makkhali was silenced. 14. Then thought Milinda the king within him- self-: ' All India is an empty thing, it is verily like chaff! There is no one, either recluse or Brahman, capable of discussing things with me, and dispelling my doubts.' And he said to his ministers : ' Beau- tiful is the night and pleasant ! Who is the recluse or Brahman we can visit to-night to question him, who will be able to converse with us and dispel our doubts " ? ' And at that saying the counsellors re- mained silent, and stood there gazing upon the face of the king. 15. Now at that time the city of Sagala had for twelve years been devoid of learned men, whether Brahmans, Sama/^as, or laymen. But wherever the king heard that such persons dwelt, thither he would ^ This is quite in accord with the opinions attributed to Mak- khali Gosala in the Sama77«a-phala (D. 2, 20), and in the Sumahgala Vilasini on it (see especially p. 166). "^ See below, p. 30. ^ This is an echo of the words in the corresponding passage of the Sama/7;7a-phala Sutta (D. 2, i). I, i6. ASSAGUTTA. I I go and put his questions to them ^ [6] But they all alike, being unable to satisfy the king by their solution of his problems, departed hither and thither, or if they did not leave for some other place, were at all events reduced to silence. And the brethren of the Order went, for the most part, to the Himalaya mountains. 1 6. Now at that time there dwelt, in the moun- tain region of the Himalayas, on the Guarded Slope, an innumerable company of Arahats (brethren who, while yet alive, had attained Nirva;/a). And the venerable Assagutta, by means of his divine power of hearing, heard those words of king Mi- linda. And he convened an assembly of the Order on the summit of the Yugandhara mountain, and asked the brethren : ' Is there any member of the Order able to hold converse with Milinda the king, and resolve his doubts ? ' Then were they all silent. And a second and a third time he put the same question to them, and still none of all the number spake. Then he said to the assembled Order : ' There is, reverend Sirs, in the heaven of the Thirty-three -, and east of the Ve^ayanta palace, a mansion called Ketumati, wherein dwells the god Mahasena. He is able to hold converse with Milinda the king, and to resolve his doubts.' And the innumerable company of ' This paragraph is so unnecessary after what has been said in the preceding episode, and at the same time so contradictory to the fact of two teachers at least living in or near the city, that it would really seem probable that it (or perhaps § 14) came ori- ginally directly after § 10, the rest being an interpolation, and a clumsy one. " These are the principal gods of the Vedic pantheon. 12 THE QUESTIONS OF KING MILINDA. 1,17. Arahats vanished from the summit of the Yugan- dhara mountain, and appeared in the heaven of the Thirty-three. 1 7, And Sakka, the king of the gods, beheld those brethren of the Order as they were coming from afar. And at the sight of them he went up to the venerable Assagutta, and bowed down before him, and stood reverently aside. And so standing he said to him : * Great, reverend Sir, is the com- pany of the brethren that has come. What is it that they want ? I am at the service of the Order. What can I do for you ?' And the venerable Assagutta replied : ' There is, O king, in India, in the city of Sagala, a king named Milinda. As a disputant he is hard to equal, harder still to overcome, he is the acknowledged superior of all the founders of the various schools of thought. He is in the habit of visiting the mem- bers of the Order and harassing them by questions of speculative import.' Then said Sakka, the king of the gods, to him : ' That same king Milinda, venerable one, left this condition to be born as a man. And there dwells in the mansion Ketumati a god, Mahasena by name, who Is able to hold converse with him and to re- solve his doubts. [7] That god we will beseech to suffer himself to be reborn Into the world of men.' 1 8. So Sakka, the king of the gods, preceded by the Order, entered the Ketumati mansion; and when he had embraced Mahasena the god, he said to him : ' The Order of the brethren. Lord, makes this request of you — to be reborn Into the world of men.' ' I have no desire, Sir, for the world of men, so overladen with action (Karma). Hard Is life as a I, 19. MAHASENA THE GOD. man. It is here, Sir, in the world of the gods that, being reborn in ever higher and higher spheres, I hope to pass away ! ' And a second and a third time did Sakka, the king of the gods, make the same request, and the reply was still the same. Then the venerable Assa- giitta addressed Mahasena the god, and said : * On passing in review. Lord, the worlds of gods and men, there is none but thee that we find able to succour the faith by refuting the heretical views of Milinda the king. The whole Order beseeches thee. Lord, saying : " Condescend, O worthy one, to be reborn among men, in order to lend to the religion of the Blessed One thy powerful aid.'" Then was Mahasena the god overjoyed and de- lighted in heart at the thought that he would be able to help the faith by refuting the heresy of Milinda ; and he gave them his word, and said : * Very well then, venerable ones, I consent to be reborn in the world of men.' 19. Then the brethren, having thus accomplished the task they had taken in hand, vanished from the heaven of the Thirty-three, and reappeared on the Guarded Slope in the Himalaya mountains. And the venerable Assagutta addressed the Order, and said : * Is there, venerable ones, any brother belong- ing to this company of the Order, who has not appeared in the assembly?' Thereupon a certain brother said there was, that Rohana had a week previously gone into the moun- tains, and become buried in meditation, [8] and suQ^crested that a messeno^er should be sent to him. And at that very moment the venerable Rohana aroused himself from his meditation, and was aware 14 THE QUESTIONS OF KING MILINDA. I, 20. that the Order was expecting him ^ And vanishing from the mountain top, he appeared in the presence of the innumerable company of the brethren. And the venerable Assagutta said to him : ' How now, venerable Rohana ! When the religion of the Buddha is in danger of crumbling away, have you no eyes for the work of the Order ?' ' It was through inadvertence, Sir,' said he. * Then, venerable Rohana, atone for it.' ' What, Sir, should I do ? ' ' There is a Brahman village, venerable Rohana, called Ka^angala^ at the foot of the Himalaya mountains, and there dwells there a Brahman called "^^ So;2uttara. He will have a son called Nagasena. Go to that house for alms during seven years and ten months. After the lapse of that time thou shalt draw away the boy from a worldly life, and cause him to enter the Order. When he shall have abandoned the world, then shalt thou be free of the atonement for thy fault,' ' Let it be even as thou sayest,' said the venerable Rohana in assent. 20. Now Mahasena the god passed away from the world of the sfods, and was reborn in the womb of the wife of the Brahman So;^uttara. And at the moment of his conception three strange, wonderful things took place : — arms and weapons became all ^ Pa/imaneti. Childers does not give this meaning to the word. But it is the usual one. Compare Sumahgala, vol. i, pp. 276, 280; Vinaya Pi/aka IV, 212 ; A'ullavagga VI, 13, 2 ; Gataka II, 423. ^ This is a famous place in Buddhist story. It is at the extreme limit, to the East, of the Buddhist Holy Land, the ' Middle Country.' See Sumahgala Vilasini on D. 2, 40 (p. 1 73); Mahavagga V, 1 3, 1 2 ; Gataka I, 49. 1,21. MAHASENA THE GOD. I 5 ablaze, the tender grain became ripe in a moment, and there was a great rain (in the time of drought). And the venerable Rohana went to that house for alms for seven years and ten months from the day of Mahasena's re-incarnation, but never once did he receive so much as a spoonful of boiled rice, or a ladleful of sour gruel, or a greeting, or a stretching forth of the joined hands, or any sort of salutation. Nay rather it was insults and taunts that fell to his share : and there was no one who so much as said, * Be so good, Sir, as to go on to the next house ^' But when all that period had gone by he one day happened to have those very words addressed to him. And on that day the Brahman, on his way back from his work in the fields, [9] saw the Elder as he met him on his return, and said : ' Well, hermit, have you been to our place ? ' * Yes, Brahman, I have.' ' But did you get anything there ? ' * Yes, Brahman, I did.' And he was displeased at this, and went on home, and asked them : 'Did you give anything to that hermit ?' ' We gave him nothing,' was the reply. 2 1. Thereupon the Brahman, the next day, seated himself right in the doorway, thinking to himself : ' To-day I'll put that hermit to shame for having told a lie.' And the moment that the Elder in due course came up to the house again, he said : ' Yesterday you said you had got something at my house, having ^ This is the ordinary poHte formula used by an Indian peasant when he wishes to express his inability (or his disinclination) to give food to a mendicant friar. t6 the questions of king MILINDA. I, 22. all the while got nothing ! Is lying allowed to you fellows ?' And the Elder replied : ' Brahman, for seven years and ten months no one even went so far as to suggest politely that I should pass on. Yesterday this courtesy was extended to me. It was to that that I referred.' The Brahman thought to himself : ' If these men, at the mere experience of a little courtesy, acknowledge in a public place, and with thanks, that they have re- ceived an alms, what will they not do if they really receive a gift ! ' And he was much struck by this, and had an alms bestowed upon the Elder from the rice and curry prepared for his own use, and added furthermore : ' Every day you shall receive here food of the same kind.' And having watched the Elder as he visited the place from that day onwards, and noticed how subdued was his demeanour, he be- came more and more pleased with him, and invited him to take there regularly his midday meal. And the Elder gave, by silence, his consent ; and daily from that time forth, when he had finished his meal, and was about to depart, he would pronounce some short passage or other from the words of the Buddha ^ 2 2. Now the Brahman's wife had, after her ten months, brought forth her son ; and they called his name Nagasena. He grew up in due course till he became seven years old, and his father said to the child : ' Do you want, [10] dear Nagasena, to study the learnino: traditional in this Brahmanical house of ours ? ' ^ This custom is a rule with the mendicant friars. It is their way of 'returning thanks/ as we should say. See below, p. 25. I, 23. BRAHMAN KNOWLEDGE. 1 7 'What is it called, father ?' said he. ' The three Vedas are called learning (Sikkha), other kinds of knowledge are only arts, my dear.' ' Yes, I should like to learn them, father,* said the boy. Then So;^uttara the Brahman gave to a Brahman teacher a thousand pieces as his teaching fee, and had a divan spread for him aside in an inner cham- ber, and said to him : ' Do thou, Brahman, teach this boy the sacred hymns by heart.' So the teacher made the boy repeat the hymns, urging him to get them by heart. And young Naga- sena, after one repetition of them, had learnt the three Vedas by heart, could intone them correctly, had understood their meaning, could fix the right place of each particular versed and had grasped the mysteries they contained 2. All at once there arose in him an intuitive insight into the Vedas, with a know- ledge of their lexicography, of their prosody, of their grammar, and of the legends attaching to the cha- racters in them. He became a philologist and grammarian, and skilled alike in casuistry and in the knowledge of the bodily marks that foreshadow the greatness of a man ^. 23. Then young Nagasena said to his father : ' Is ^ Suvava ///Capita, or perhaps its use in ceremonies or sacri- fices. The phrase only occurs in this passage. It is literally, ' The three Vedas were well fixed by the boy.' Hina/i-kumbure simply repeats the word. '^ On the exact force of the special terms translated in these clauses, one may further compare the corresponding phrases used of learning the Buddhist texts in Aullavagga IV, 14, 17 ; IX, 5, i. ^ The above are the stock phrases for the learning of a scholarly Brahman, and one or two points in the details are uncertain. [35] C 1 8 THE QUESTIONS OF KING MILINDA. 1,23. there anything more to be learned in this Brahman- ical family of ours, or is this all ? ' * There is no more, Nagasena, my dear. This is all,' was the reply. And young Nagasena repeated his lesson to his teacher for the last time, and went out of the house, and in obedience to an impulse arising in his heart as the result of previous Karma, sought a place of solitude, where he gave himself up to meditation. And he reviewed what he had learnt throughout from beginning to end, and found no value in it anywhere at all. And he exclaimed in bitterness of soul : ' Empty forsooth are these Vedas, and as chaff. There is in them neither reality, nor worth, nor essential truth ! ' That moment the venerable Rohana, seated at his hermitage at Vattaniya, felt in his mind what was passing in the heart of Nagasena. And he robed himself, and taking his alms-bowl in his hand, he vanished from Vattaniya and appeared near the Brahman village Ka^angala. And young Naga- sena, as he stood again in the doorway, saw him coming in the distance. At the sight of him he be- came happy and glad, and a sweet hope sprang up in his heart that from him he mio;ht learn the essen- tial truth. And he went [11] to him, and said : ' Who art thou. Sir, that thou art thus bald-headed, and wearest yellow robes ? ' 'They call me a recluse, my child' (Pabba^ita : literally, 'one who has abandoned;' that is, the worldly life). ' And why do they call thee " one w4io has aban- doned ?" ' * Because a recluse is one who has receded from I, 23. REASONS FOR SHAVING. 1 9 the world in order to make the stain of sinful things recede. It is for that reason, my child, that they call me a recluse.' ' Why, Sir, dost thou not wear hair as others do ? ' ' A recluse shaves off his hair and beard on the recognition of the sixteen impediments therein to the higher life. And what are those sixteen ^ ? The impediments of ornamenting it, and decking it out, of putting oil upon it, of shampooing it, of placing garlands round it, of using scents and unguents, and myrobalan seeds, and dyes, and ribbons, and combs, of calling in the barber, of unravelling curls, and of the possibility of vermin. When their hair falls off they are grieved and harassed; yea, they lament sometimes, and cry, and beat their breasts, or fall headlong in a swoon— and entangled by these and such impediments men may forget those parts of wisdom or learning which are delicate and subde.' * And why, Sir, are not thy garments, too, as those of other men ? ' ' Beautiful clothes, my boy, such as are worn by worldly men, are inseparable from the five cravings 2. But whatsoever dangers lurk in dress he who wears the yellow robes knows nothing of. It is for that reason that my dress is not as other men's.' ' Dost thou know. Lord, what is real knowledge ?' ' Yes, lad, the real knowledge I know ; and what is the best hymn (mantra) in the world, that too I know.' ' Couldst thou teach it. Lord, to me too ?' ^ This odd idea of the ' impediments ' in the wearing of hair and beard is in accord both with modern habits of shaving, and also with a good deal of early Christian and medieval ethics. - The lust of the eye, of the ear, &c. C 2 20 THE QUESTIONS OF KING MILINDA. I, 24. ' Yes, I could.' ' Teach me, then.' 'Just now is not the right time for that ; we have come down to the village for alms.' 24. Then young Nagasena took the alms-bowl the venerable Rohana was carrying, and led him into the house, and with his own hand supplied him with food, hard and soft, as much as he required. And when he saw that he had finished his meal, and withdrawn his hand from the bowl, he said to him : ' Now, Sir, will you teach me that hymn ?' ' When thou hast become free from impediments, my lad, by taking upon thee, and with thy parents' consent, the hermit's dress I wear, then I can teach it thee.' 25. So young [12] Nagasena went to his father and mother, and said : ' This recluse says he knows the best hymn in the world, but that he cannot teach it to any one who has not entered the Order as his pupil. I should like to enter the Order and learn that hymn.' And his parents gave their consent ; for they wished him to learn the hymn, even at the cost of retiring from the world ; and they thought that when he had learned it he would come back again \ Then the venerable Rohana took Naofasena to the Vattaniya hermitage, to the Vi^^amba Vatthu, and having spent the night there, took him on to the Guarded Slope, and there, in the midst of the innumerable company of the Arahats, young Naga- sena was admitted, as a novice, into the Order. ^ Under the rules of the Buddhist Order any one can leave it as soon as he likes. I, 26. BUDDHIST EDUCATION. 2 I 26. And then, when he had been admitted to the Order, the venerable Nagasena said to the venerable Rohana : * I have adopted your dress ; now teach me that hymn/ Then the venerable Rohana thought thus to himself: 'In what ought I first to instruct him, in the Discourses (Suttanta) or in the deeper things of the faith (Abhidhamma) ?' and inasmuch as he saw that Nagasena was intelligent, and could master the Abhidhamma with ease, he gave him his first lesson in that. And the venerable Nagasena, after hearing it repeated but once, knew by heart the whole of the Abhidhamma — that is to say, the Dhamma Sariga;^i, with its great divisions into good, bad, and indifferent qualities, and its subdivisions into couples and triplets ^ — the Vibhaiiga, with its eighteen chapters, beginning with the book on the constituent elements of beings — the Dhatu Katha, with its fourteen books, beginning with that on compensation and non-compensation — the Puggala Pa;7;}atti, with its six divisions into discrimination of the various constituent elements, discrimination of the various senses and of the properties they apprehend, and so on ^ — the Katha Vatthu, with its thousand sections, five hundred on as many points ^ Compare, for instance, p. 125 of the edition of this summary of Buddhist ethical psychology, edited for the Pali Text Society, by Dr. Edward IMuller, of Bern (London, 1885). ^ The six kinds of discrimination (Pa;/;7atti) referred to, are those set out in § i of the Puggala. The work itself is an ethical tractate dealing only with the last of the six (the discrimination of individuals). See the edition by Dr. Morris, published by the Pali Text Society (London, 1883). 2 2 THE QUESTIONS OF KING MILINDA. I, 27, of our own views, and five hundred on as many points of our opponents' views — the Yamaka, with its ten divisions into complementary propositions as to origins, as to constituent elements, and so on — and the Pa////ana, with its twenty-four chapters on the reason of causes, the reason of ideas, and the rest. And he said [13] : ' That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it.' 27. Then Nagasena went to the innumerable company of the Arahats, and said : ' I should like to propound the whole of the Abhidhamma Pi^'aka, without abridgement, arranging it under the three heads of good, bad, and indifferent qualities.' And they gave him leave. And in seven months the venerable Nagasena recited the seven books of the Abhidhamma in full. And the earth thundered, the gods shouted their applause, the Brahma gods clapped their hands, and there came down a shower from heaven of sweet-scented sandal-wood dust, and of Mandarava flowers ! And the innumerable com- pany of the Arahats, then and there at the Guarded Slope, admitted the venerable Nagasena, then twenty years of age, to full membership in the higher orrade of the Order. 28. Now the next day after he had thus been admitted into full membership in the Order, the venerable Nagasena robed himself at dawn, and taking his bowl, accompanied his teacher on his round for alms to the village below. And as he went this thought arose within him : 'It was, after all, empty-headed and foolish of my teacher to leave the rest of the Buddha's word aside, and teach me the Abhidhamma first ! ' 1,29- NAGASENAS PUNISHMENT. 23 And the venerable Rohana became aware in his own mind of what was passing in the mind of Naga- sena, and he said to him : ' That is an unworthy reflection that thou art making, Nagasena ; it is not worthy of thee so to think.' ' How strange and wonderful,' thought Nagasena, ' that my teacher should be able to tell in his own mind what I am thinking of ! I must ask his pardon.' And he said : ' Forgive me, Sir ; I will never make such a reflection again.' [14] ' I cannot forgive you, Nagasena, simply on that promise,' was the reply. * But there is a city called Saeala, where a kins: rules whose name is Milinda, and he harasses the brethren by putting puzzles to them of heretical tendency. You will have earned your pardon, Nagasena, when you shall have gone there, and overcome that king in argument, and brought him to take delimit in the truth.' ' Not only let king Milinda, holy one, but let all the kings of India come and propound questions to me, and I will break all those puzzles up and solve them, if only you will pardon me ! ' exclaimed Na- gasena. But when he found it was of no avail, he said : ' Where, Sir, do you advise me to spend the three months of the rains now coming on^?' 29. ' There is a brother named Assagutta dwell- ing at the Vattahiya hermitage. Go, Nagasena, to him ; and in my name bow down to his feet, and say : " My teacher, holy one, salutes you reverently, and asks whether you are in health and ease, in full vigour and comfort. He has sent me here to pass ^ It would be against the rules to go at once, during the rains, to Sagala. So he would spend that time in preparation. 24 THE QUESTIONS OF KING MILINDA. I, 30. the three months of the rains under your charge." When he asks you your teacher's name, tell it him. But when he asks you his own name, say : " My teacher, Sir, knows your name." ' And Naofasena bowed down before the venerable Rohana, and passing him on his right hand as he left him, took his bowl and robe, and went on from place to place till he came to the Vattaniya hermit- age, begging for his food on the way. And on his arrival he saluted the venerable Assagutta, and said exactly what he had been told to say, [15] and to the last reply Assagutta said : ' Very well then, Naga- sena, put by your bowl and robe.' And the next day Nagasena swept out the teacher's cell, and put the drinking water and tooth-cleansers ready for him to use. The Elder swept out the cell again, threw away the water and the tooth-cleansers, and fetched others, and said not a word of any kind. So it went on for seven days. On the seventh the Elder again asked him the same questions as before. And on Nagasena again making the same replies, he gave him leave to pass the rainy season there. 30. Now a certain woman, a distinguished follower of the faith, had for thirty years and more adminis- tered to the wants of the venerable Assag-utta. And at the end of that rainy season she came one day to him, and asked whether there was any other brother staying with him. And when she was told that there was one, named Nagasena, she invited the Elder, and Nagasena with him, to take their midday meal the next day at her house. And the Elder signified, by silence, his consent. The next forenoon the Elder robed himself, and taking his bowl in his hand, went down, accompanied by Nagasena as his » 1,31. NAGASENAS CONVERSION. 25 attendant, to the dwelling-place of that disciple, and there they sat down on the seats prepared for them. And she gave to both of them food, hard and soft, as much as they required, waiting upon them with her own hands. When Assagutta had finished his meal, and the hand was withdrawn from the bowl, he said to Nagasena: 'Do thou, Nagasena, give the thanks to this distinguished lady.' And, so saying, he rose from his seat, and went away. [16] 31. And the lady said to Nagasena: 'I am old, friend Nagasena. Let the thanksgiving be from the deeper things of the faith.' And Nagasena, in pronouncing the thanksgiving discourse ^ dwelt on the profounder side of the Abhidhamma, not on matters of mere ordinary morality, but on those relating to Arahatship^. And as the lady sat there listening, there arose in her heart the Insight into the Truth ^, clear and stainless, which perceives that whatsoever has beginning, that has the inherent quality of passing away. And Na- gasena alsOjWhen he had concluded that thanksgiving discourse, felt the force of the truths he himself had preached, and he too arrived at insight* — he too ^ See the note above, p. 15. "^ SuT/mata, used here in the sense of Nirvawa. Compare Ah- guttara II, 5, 6; Gataka III, 191 ; Aullavagga XII, 2, 5. ^ Dhamma->('akkhu. This perception of the impermanency of all things and all beings is called ' the Eye for the Truth,' and is the sign of the entrance upon the path to Arahatship, i. e. Nir- vana. It is the same among Buddhists as conversion is among the Christians. Compare Acts xxvi. 18 ('Open their eyes, and turn them from darkness to light, and from the power of Satan unto God') and other similar passages. * Vipassana. Childers says this is an attribute of Arahatship ; and Trenckner translates it ' superior intelligence.' But Arahats 26 THE QUESTIONS OF KING MILINDA. I, 32. entered, as he sat there, upon the stream (that is to say, upon the first stage of the Excellent Way to Arahatship). 32. Then the venerable Assagutta, as he was sitting in his arbour, was aware that they both had attained to insight, and he exclaimed : ' Well done ! well done, Nagasena ! by one arrow shot you have hit two noble quarries ! ' And at the same time thousands of the gods shouted their approval. Now the venerable Nagasena arose and returned to Assagutta, and saluting him, took a seat reve- rently apart. And Assagutta said to him : ' Do thou now go, Nagasena, to Pa/aliputta. There, in the Asoka Park, dwells the venerable Dhamma- rakkhita. Under him you should learn the words of the Buddha.' * How far is it, Sir, from here to Pa/aliputta.' *A hundred leagues \ Nagasena.' ' Great, Sir, is the distance. It will be difficult to get food on the way. How shall I get there ? ' ' Only go straight on, Nagasena. You shall get food on the way, rice from which the black grains have been picked out, with curries and gravies of various sorts.' ' Very well. Sir ! ' said Nagasena, and bowing only have it, because they have all the powers possessed by those in the previous stages of the path, and it is only superior as being above and beyond the intelligence of the worldly wise, or even of the mere moralist. It is less than the ' Divine Eye,' and Nagasena was not yet an Arahat. Compare the passages quoted by Childers under Dhamma-^akkhu and Dibba-^akkhu, and also Maha- vagga I, 6, 33; G^ataka I, 140; Sumahgala Vilasini, 237, 278. ^ Yo^anas: that is, leagues of seven miles each. See my ' Ancient Coins and Measures of Ceylon,' p. 1 6, in Thomas's ' Numismata Orientalia,' vol. i. 1,34- NAGASENA ARRIVES AT INSIGHT. 2/ down before his teacher, and passing him on the right side as he went, he took his bowl and his robe and departed for Pa/aHputta. 2,2,. [17] At that time a merchant of Pa/aHputta was on his way back to that city with five hundred waggons. And when he saw the venerable Naga- sena coming in the distance, he stopped the wag- gons, and saluted Nagasena, and asked him : ' Whither art thou going, father ? ' * To Pa/aliputta, householder.' * That is well, father. We too are going thither. It will be more convenient for thee to go with us.' And the merchant, pleased with Nagasena's manners, provided him with food, hard and soft, as much as he required, waiting upon him with his own hands. And when the meal was over, he took a low seat, and sat down reverently apart. So seated, he said to the venerable Nagasena : ' What, father, is your name ? ' * I am called Nagasena, householder.' * Dost thou know, father, what are the words of Buddha?' ' I know the Abhidhamma.' ' We are most fortunate, father ; this is indeed an advantage. I am a student of the Abhidhamma, and so art thou. Repeat to. me, father, some passages from it.' Then the venerable Nagasena preached to him from the Abhidhamma, and by degrees as he did so there arose in Nagasena's heart the Insight into the Truth, clear and stainless, which perceives that what- soever has in itself the necessity of beginning, that too has also the inherent quality of passing away. 34. And the Pa/aliputta merchant sent on his 2 8 THE QUESTIONS OF KING MILINDA. 1,35. waggons in advance, and followed himself after them. And at a place where the road divided, not far from Pa/aliputta, he stopped, and said to Naga- sena : ' This is the turning to the Asoka Park. Now I have here a rare piece of woollen stuff, sixteen cubits by eight. [18] Do me the favour of accepting it.' And Nagasena did so. And the merchant, pleased and glad, with joyful heart, and full of con- tent and happiness, saluted the venerable Naga- sena, and keeping him on his right hand as he passed round him, went on his way. 35. But Nagasena went on to the Asoka Park to Dhamma-rakkhita. And after saluting him, and telling him on what errand he had come, he learnt by heart, from the mouth of the venerable Dhamma-rakkhita, the whole of the three baskets ^ of the Buddha's word in three months, and after a single recital, so far as the letter (that is, knowing the words by heart) was concerned. And in three months more he mastered the spirit (that is, the deeper meaning of the sense of the words). But at the end of that time the venerable Dham- ^ Pi/akas. This expression is not used in the sacred books of the canon itself. When it first came into use is unknown. This is the earliest passage in which it has hitherto been found in the technical sense of a division of the Scriptures. It was in full use at the time of Buddhaghosa (see the Sumahgala Vilasini, pp. 15, 16, 17, 18, &c., and the Samanta Pasadika, printed in Oldenberg's ' Vinaya Pi/aka,' vol. iii, p. 293). The tertium quid of the comparison is not the basket or the box as a receptacle for preser- vation, but as a means of handing on (as Eastern navvies removing earth put it into baskets and pass these latter on from hand to hand). So the expression ' three baskets ' means not ' the three collections,' but 'the three bodies of oral tradition as handed down from teacher to teacher/ See Trenckner's decisive argument in his 'Pali Miscellanies,' pp. 67-69. I, 36. NAGASENA GAINS NIRVAiVA. 29 ma-rakkhita addressed him, and said : ' Just, Naga- sena, as a herdsman tends the cows, but others enjoy their produce, so thou too earnest in thy head the whole three baskets of the Buddha's word, and still art not yet a partaker of the fruit of Sama;^aship.' ' Though that be so, holy one, say no more,' was the reply. And on that very day, at night, he attained to Arahatship and with it to the fourfold power of that Wisdom possessed by all Arahats (that is to say : the realisation of the sense, and the apprecia- tion of the deep religious teaching contained In the word, the power of intuitive judgment, and the power of correct and ready exposition) ^ And at the moment of his penetrating the truth all the gods shouted their approval, and the earth thundered, and the Brahma gods clapped their hands, and there fell from heaven a shower of sweet-scented sandal dust and of Mandarava flowers. 36. Now at that time the innumerable company of the Arahats at the Guarded Slope in the Hima- laya mountains sent a message to him to come, for they were anxious to see him. And when he heard the message the venerable Nagasena vanished from the Asoka Park and appeared before them. And they said : * Nagasena, that king Millnda is in the habit of harassing the brethren by knotty questions and by argumentations this way and that. Do thou, Nagasena, go and [19] master him.' * Not only let king Milinda, holy ones, but let all the kings of India, come and propound questions to ^ The four Pa/isambhidas, which form the subject of one of the books of the Sutta Pi/aka. 30 THE QUESTIONS OF KING MILINDA. I, 37. me. I will break all those puzzles up and solve them. You may go fearlessly to Sagala.' Then all the Elders went to the city of Sagala, lighting it up with their yellow robes like lamps, and bringing down upon it the breezes from the heights where the sages dwell ^ '^2)1' -^t that time the venerable Ayupala was living at the Sahkheyya hermitage. And king Milinda said to his counsellors : ' Beautiful is the night and pleasant ! Who is the wandering teacher or Brahman we can visit to night to question him who will be able to converse with us and to resolve our doubts ? ' And the five hundred Yonakas replied : ' There A is the Elder, Lord, named Ayupala, versed in the three baskets, and in all the traditional lore. He is living now at the Saiikheyya hermitage. To him you might go, O king, and put your questions to him.' * Very well, then. Let the venerable one be informed that we are coming.' ^ Isi-vata;;z parivata?^ (nagara;«) aka?«su. The meaning of this phrase, which has not been found elsewhere, is doubtful. Trenckner renders ' making it respire the odour of saints.' The literal translation would be 'making it blown round about by i?/shi-wind.' Perhaps it may be meant to convey the idea of ' scented with the sweet breath of the wise.' But in any case the connotation is intended to be a pleasant one. Calling to mind the analogous phrase vi^anavata?« arama;;z, 'a hermitage with breezes from the desert.' (Mahavagga I, 22, i7=:^ullavagga VI, 4, 8.) I venture to suggest the rendering adopted above. Hina/i- kumbure (p. 24) has i??'shiwarayahge gamanagamanaye?;/ ^anita wa kivara watayew pratiwataya kalahuya. 'They set its air in commotion produced by the waving of the robes of the coming and going 7?/shis.' ^ We here take up the original episode of Milinda as interrupted ^^ § 15 (or if there is an interpolation at § 10). I, 38. AYUPALA SILENCED. 3 1 Then the ro3^al astrologer sent a message to Ayupala to the effect that king MIHnda desired to call upon him. And the venerable one said : * Let him come.' So Milinda the king, attended by the five hun- dred Yonakas, mounted his royal chariot and pro- ceeded to the Sahkheyya hermitage, to the place where Ayupala dwelt, and exchanged with him the greetings and compliments of friendship and cour- tesy, and took his seat respectfully apart. And then he said to him : A 38. * Of what use, venerable Ayupala, is the re- nunciation of the world carried out by the members of your Order, and in what do you place the sum- mum bonum ? ' ' Our renunciation, O king,' replied the Elder, ' is for the sake of being able to live in righteousness, and in spiritual calm.' * Is there. Sir, any layman who lives so ? ' ' Yes, great king, there are such laymen. At the time when the Blessed One set rolling the royal chariot wheel of the kingdom of rio-hteousness at Benares, at the Deer Park, [20] eighteen ko/is of the Brahma gods, and an innumerable company of other gods, attained to comprehension of the truth \ And not one of those beings, all of whom were lay- men, had renounced the world. And again when the Blessed One delivered the Maha Samaya dis- course^, and the discourse on the 'Greatest Blessing ^' ^ See my 'Buddhist Suttas,' pp. 153-155. There is nothing about the eighteen ko/is in the Pi/aka text referred to. 2 No. 20 in the Digha Nikaya. ^ In the Maha Mahgala, translated in my 'Buddhism,' pp. 125-127. 32 THE QUESTIONS OF KING MILINDA. 1,38. and the Exposition of Quietism \ and the Exhorta- tion to Rahula-, the multitude of gods who attained to comprehension of the truth cannot be numbered. And not one of those beings, all of whom were laymen, had renounced the world ^' A ' Then, most venerable Ayupala, your renuncia- tion is of no use. It must be in consequence of sins committed in some former birth, that the Buddhist Sama;/as renounce the world, and even subject themselves to the restraints of one or other of the thirteen aids to purity^! Those who remain on one seat till they have finished their repast were, forsooth, in some former birth, thieves who robbed other men of their food. It is in consequence of the Karma of having so deprived others of food that they have now only such food as they can get at one sitting ; and are not allowed to eat from time to time as they want. It is no virtue on their part, no meritorious abstinence, no righteousness of life. And they who live in the open air were, forsooth, in ^ Sama-^itta-pariyaya Suttanta. It is not certain which Sutta is here referred to. Trenckner identifies it with a short Sutta in the Ahguttara (II, 4, 5). It is true that the ten short Suttas in A. II, 4 are (in the Burmese MSS. only) called collectively Sama- ^itta Vagga. But the separate Suttas have no separate titles; the title of the Vagga is not found in the Si///halese MSS., and is probably later than the text; and it is not, after all, identical with the tide here given. ^ There are several Suttas of this name in the Pali Pi/akas. The one referred to here (and also, it may be added, in the Asoka Edicts) is probably the shorter one (ATila Rahulovada Sutta) found both in the Ma^^/^ima (No. 147) and in the Sa^/iyutta (XXXIV, 120). See Trenckner's note on this passage. ^ This way of looking at gods as laymen, still ' in the world,' is thoroughly Buddhist. * The dhutahgas, enumerated by Childers sub voce. 1,39- AYUPALA SILENCED. 2>3 some former birth, dacolts who plundered whole vil- lages. It is in consequence of the Karma of having destroyed other people's homes, that they live now" without a home, and are not allowed the use of huts. It is no virtue on their part, no meritorious absti- nence, no righteousness of life. And those who never lie down, they, forsooth, in some former birth, were highwaymen who seized travellers, and bound them, and left them sitting there. It is in conse- quence of the Karma of that habit that they have become Nesa^^ika in this life (men who always sit) and get no beds to lie on. It is no virtue on their part, no meritorious abstinence, no righteous- ness of life ! ' 39. And when he had thus spoken the venerable Ayupala was silenced, and had not a word to say in reply. Then the five hundred Yonakas said to the king : ' The Elder, O king, is learned, but is also diffident. It is for that reason that he makes no rejoinder. But the king on seeing how silent Ayu- pala had become, clapped his hands [21] and cried out: 'AH India is an empty thing, it is verily like chaff! There is no one, either Sama;^a or Brahman, capable of discussing things with me and dispelling my doubts ^ ! ' As he looked, however, at the assembly and saw how fearless and self-possessed the Yonakas ap- peared, he thought within himself : ' For a certainty there must be, methinks, some other learned brother capable of disputing with me, or those Yonakas would not be thus confident.' And he said to them : ^ See above, p. 10, § 14. [35] D 34 THE QUESTIONS OF KING MILINDA. I, 40. ' Is there, my good men, any other learned brother to discuss things with me and dispel my doubts ?' 40. Now at that time the venerable Nagasena, after making his alms-tour through the villages, towns, and cities, had in due course arrived at Sagala, attended by a band of Sama;/as, as the leader of a company of the Order ; the head of a body of disciples ; the teacher of a school ; famous and renowned, and highly esteemed by the people. And he was learned, clever, wise, sagacious, and able; a skilful expounder, of subdued manners, but full of courage; well versed in tradition, master of the three Baskets (Pi/akas), and erudite in Vedic lore \ He was in possession of the highest (Buddhist) insight, a master of all that had been handed down in the schools, and of the various discriminations^ by which the most abstruse points can be explained. He knew by heart the ninefold divisions of the doctrine of the Buddha to perfection ^, and was equally skilled in discerning both the spirit and the letter of the Word. Endowed with instantaneous and varied power of repartee, and wealth of language, and beauty of eloquence, he was difficult to equal, and still m.ore difficult to excel, difficult to answer, to repel, or to refute. He was imperturbable as the depths of the sea, immovable as the king of moun- tains ; victorious in the struggle with evil, a dispeller ^ This is ahvays explained as wise in the Buddhist Vedas, that is, the three Pi/akas. - Pa/is ambhidas: see above, the note on p. 29. ^ Parami-ppatto. This is an unusual use of Parami, but it occurs again below, p. 36, in a similar connection, and there can be no doubt of its meaning. Trenckner translates it ' better than any one else.' I, 41. NAGASENA. 35 of darkness and diffuser of light ; mighty in elo- quence, a confounder of the followers of other masters, and a crusher-out of the adherents of rival doctrines (malleus hereticorum). Honoured and revered by the brethren and sisters of the Order, and its lay adherents of either sex, and by kings and their high officials, he was in the abundant receipt of all the requisites of a member of the Order — robes and bowl and lodging, and whatever is need- ful for the sick — receiving the highest veneration no less than material gifts. To the wise and dis- cernine who came to him with listeninsf ear he displayed the ninefold jewel of the Conqueror's word, he pointed out to them the path of righteous- ness, bore aloft for them the torch of truth, set up for them the sacred pillar of the truths and cele- brated for their benefit the sacrifice of the truth. For them he waved the banner, raised the standard, blew the trumpet, and beat the drum of truth. And with his mighty lion's voice, [22] like Indra's thunder but sweet the while, he poured out upon them a plenteous shower, heavy with drops of mercy, and brilliant with the coruscations of the liohtnine flashes of his knowleds^e, of the nectar waters of the teaching of the Nirva/^a of the truth — thus satisfying to the full a thirsty world. 41. There then, at the Sankheyya hermitage, did the venerable Nagasena, with a numerous company of the brethren, dwell ^. Therefore is it said : ^ Dhamma-yfipa;;/; with allusion to the sacred sacrificial post, which plays so great a part in Brahman ritual. ^ Literally 'with eighty thousand:' but this merely means to say, with a large (undefined) number. See the use of the phrase in the Na/apana Gataka (Fausboll, No. 20). D 2 ^6 THE QUESTIONS OF KING MILTNDA. 1,42. ' Learned, with varied eloquence, sagacious, bold, Master of views, in exposition sound, The brethren — wise themselves in holy writ, Repeaters of the fivefold sacred word — Put Nagrasena as their leader and their chief. Him, Nagasena of clear mind and wisdom deep. Who knew which was the right Path, which the false. And had himself attained Nirva;2a's placid heights! Attended by the wise, by holders to the Truth, He had gone from town to town, and come to Sagala ; And now he dwelt there in Sahkheyya's grove, Appearing, among men, like the lion of the hills.' 42. And Devamantiya said to king Milinda : * Wait a little, great king, wait a little ! There is an Elder named Nagasena, learned, able, and wise, of subdued manners, yet full of courage, versed in the traditions, a- master of language, and ready in reply, one who understands alike the spirit and the letter of the law, and can expound its difiiculties and refute objections to perfection^. He is staying at present at the Sahkheyya hermitage. You should go, great king, and put your questions to him. He is able to discuss things with you, and dispel your doubts.' Then when Milinda the king heard the name Nagasena, thus suddenly introduced, he was seized with fear, and with anxiety, and the hairs of his body stood on end". But he asked Devamantiya : ' Is that really so ? ' ^ See above, p. 34, note 3. - The name itself, which means ' Chief of Naga Snakes/ is A 1,43. NAGASENA. 37 And Devamantlya replied : 'He is capable, Sire, of discussing things with the guardians of the world — with Indra, Yama, Varu;^a, Kuvera, Pra^apati, Suyama, [23] and Santushita — and even with the great Brahma himself, the progenitor of mankind, how much more tlien with a mere human being !' * Do you then, Devamantlya,' said the king, ' send a messenger to say I am coming.' And he did so. And Nagasena sent word back that he might come. And the king, attended by the five hundred Yonakas, mounted his royal chariot, and proceeded with a great retinue to the Sankheyya hermitage, and to the place where Nagasena dwelt. 43. At that time the venerable Nagasena was seated with the innumerable company of the brethren of the Order, in the open hall in front of the hermitage \ So kinof Milinda saw the assem- bly from afar, and he said to Devamantiya : ' Whose, Devamantiya, is this so mighty retinue ?' * These are they who follow the venerable Naga- sena,' was the reply. Then at the sight there came over king Milinda terrible enough, especially as the Nagas were looked upon as supernatural beings. But it is no doubt also intended that the king had heard of his fame. ^ Ma«fifala-mala, that is a hall consisting only of a roof, sup- ported by pillars which are connected by a dwarf wall two or three feet in height. The roof projects beyond the pillars, so that the space within is well shaded. It is a kind of open air drawing- room attached to most hermitages, and may be so small that it can be rightly rendered arbour (see above, p. 25), or sufficiently large to accommodate a considerable number. Usually of wood, some- times of stone, it is always graceful in appearance and pleasant to use. It is mentioned in the corresponding passage of the Samawra rhala (D. II, 10). 38 THE QUESTIONS OF KING MILINDv\. I, 44. O a feeling of fear and of anxiety, and the hairs of his body stood on end \ But nevertheless, though he felt like an elephant hemmed in by rhinoceroses, like a serpent surrounded by the Garurt'as (the snake-eating mythical birds), like a jackal sur- rounded by boa-constrictors, or a bear by buffaloes, like a frog pursued by a serpent, or a deer by a panther, like a snake in the hands of a snake charmer, or a rat played with by a cat, or a devil charmed by an exorcist, like the moon when it is seized by Rahu, like a snake caught in a basket, or a bird in a cage, or a fish in a net, like a man who has lost his way in a dense forest haunted by wild beasts, like a Yakkha (ogre) who has sinned against Vessavana (the king of ogres and fairies), or like a eod whose term of life as a o-od has reached its end — though confused and terrified, anxious, and beside himself in an agony of fear like that — yet at the thought that he must at least avoid humiliation in the sight of the people, he took courage, and said to Devamantiya : ' You need not [24] trouble to point out to me which is Nagasena. I shall pick him out unaided.' ' Certainly, Sire, recognise him yourself,' said he^. 44. Now Nagasena was junior in seniority (rec- koned from the date of his full membership in the ^ This again, like the passage at p. 8, is an echo of the Sama?7;7a Phala. (See D. 2, 10 of our forthcoming edition, or p. 116 of Grimblot.) - In the corresponding passage of the Sama77/7a Phala Civaka points out the Buddha to A^atasattu (§ 11, Grimblot, p. 117). This \vould be in the memory of all his readers, and our author alters the story in this case to show how superior INIilinda was to the royal interlocutor in the older dialogue. I, 44. NAGASENA. 39 Order) to the half of that great company seated m front of him, and senior to the half seated behind him. And as he looked over the whole of the assembly, in front, and down the centre, and be- hind, king Milinda detected Nagasena seated in the middle, and, like a shaggy lion who knows no fear or frenzy, entirely devoid of nervous agitation, and free from shyness and trepidation. And as soon as he saw him, he knew by his mien that that was Na- gasena, and he pointed him out to Devamantiya. ' Yes, great king,' said he, ' that is Nagasena. Well hast thou, Sire, recognised the sage.' Whereupon the king rejoiced that he had re- cognised Nagasena without having had him pointed out to him. But nevertheless, at the sight of him, the king was seized with nervous excitement and trepidation and fear. Therefore is it said : ' At the sight of Nagasena, wise and pure, Subdued in all that is the best subjection, Milinda uttered this foreboding word— " Many the talkers I have visited, Many the conversations I have had, But never yet, till now, to-day, has fear, So strange, so terrible, o'erpowered my heart. Verily now defeat must be my lot. And victory his, so troubled is my mind." ' Here ends the introductory secular narrative (Bahira-katha)^ 1 See note on p. i. This book closes in Hina/i-kumbure's Si7«halese version with the title 'Purwa Yoga yayi;' and is of course identical with the Pubba-yoga referred to above, p. 4, as the first division of the work. 40 THE QUESTIONS OF KING MILINDA. II, i, i. BOOK II. LaKKHAJVA PAiVHA. the distinguishing characteristics of ethical qualities. Chapter 1. I. [25] Now Milinda the king went up to where the venerable Nagasena was, and addressed him with the greetings and compHments of friendship and courtesy, and took his seat respectfully apart. And Nagasena reciprocated his courtesy, so that the heart of the king was propitiated. And Milinda began by asking, ^ ' How is your Reverence known, and what, Sir, is your name ?' ' I am known as Nagasena, O king, and it is by that name that my brethren in the faith address me. But although parents, O king, give such a name as Nagasena, or Surasena, or Virasena, or Sihasena, yet this. Sire, — Nagasena and so on — is only a gene- rally understood term, a designation in common use. For there is no permanent individuality (no soul) involved in the matter^.' ^ There is a free translation of the Sinhalese version of the following dialogues (down to the end of our § 4) in Spence Hardy's ' Manual of Buddhism,' pp. 424-429. But it is very unreliable as a reproduction of either the Si;;/halese or the Pali, and slurs over the doubtful passages. ^ Na puggalo upalabbhati. This thesis, that 'there is no individual,' is discussed at the opening of the Katha Vatthu (leaf ka of my MS.) Put into modern philosophical phraseology it amounts to saying that there is no permanent subject underlying the temporary phenomena visible in a man's individuality. But II, T, I. INDIVIDUALITY. 4 1 Then Milinda called upon the Yonakas and the brethren to witness : * This Nagasena says there is no permanent individuality (no soul) implied in his name. Is it now even possible to approve him in that ? ' And turning to Nagasena, he said : 'If, most reverend Nagasena, there be no permanent individuality (no soul) involved in the matter, who is it, pray, who gives to you members of the Order your robes and food and lodging and neces- saries for the sick ? Who is it who enjoys such things when given ? Who is it who lives a life of righteousness ? Who is it who devotes himself to meditation ? Who is it who attains to the goal of the Excellent Way, to the Nirva;^a of Arahatship ? And who is it who destroys living creatures ? who is it who takes what is not his own ? who is it who lives an evil life of worldly lusts, who speaks lies, who drinks strong drink, who (in a word) com- mits any one of the five sins which work out their bitter fruit even in this life ^? If that be so there is neither merit nor demerit ; there is neither doer nor causer of good or evil deeds ^ ; there is neither fruit nor result of good or evil Karma ^ [26] — If, most reverend Nagasena, we are to think that were a man I doubt whether, even in our author's time, the conception 'subject' was common ground, or that the word puggala had acquired that special connotation. ^ Pa«/{'anantariya-kammaw karoti. See my note on A'ulla- vagga VII, 3, 9 (' Vinaya Texts,' vol. iii, p. 246, in the Sacred Books of the East). ^ This is no doubt said in these words with allusion to the opinion ascribed in the Sama«;7a Phala (D. II, 17) to Pura;/a Kassapa. ^ This is the opinion ascribed in identical words in the Sama;7;7a Phala (D. II, 23) to A^ita of the garment of hair. 42 THE QUESTIONS OF KING MILINDA. II, i, i. to kill you there would be no murder ^ then it follows that there are no real masters or teachers in your Order, and that your ordinations are void. — You tell me that your brethren in the Order are in the habit of addressing you as Nagasena. Now what is that Nagasena ? Do you mean to say that the hair is Naoasena ? ' ' I don't say that, great king.' ' Or the hairs on the body, perhaps ? ' ' Certainly not.' 'Or is it the nails, the teeth, the skin, the flesh, the nerves, the bones, the marrow, the kidneys, the heart, the liver, the abdomen, the spleen, the lungs, the larger intestines, the lower intestines, the stomach, the faeces, the bile, the phlegm, the pus, the blood, the sweat, the fat, the tears, the serum, the saliva, the mucus, the oil that lubricates the joints, the urine, or the brain, or any or all of these, that is Nagasena- ?' And to each of these he answered no. ' Is it the outward form then (Rupa) that is Nagasena, or the sensations (Vedana), or the ideas {Safijla.), or the confections (the constituent elements of character, Sawkhara), or the consciousness (Viil- ;'^ana), that is Nagasena" ?' And to each of these also he answered no. ^ This is practically the same opinion as is ascribed in tlie Samaw/a Phala (D. II, 26) to Pakudha KaX'X'ayana. " This list of the thirty-two forms (a>^aras) of organic matter in the human body occurs already in the Khuddaka Vaf/ia, § 3. It is the standard list always used in similar connections ; and is, no doubt, supposed to be exhaustive. There are sixteen (half as many) aX-aras of the mind according to Dipavawsa I, 42. ^ These are the five Skandhas, which include in them the whole bodily and mental constituents of any being. See p. 80. II, I, I. SIMILE OF THE CHARIOT. 43 ' Then is it all these Skandhas combined that are Ndgasena ?' ' No ! great king.' ' But is there anything outside the five Skandhas that is Nagasena?* And still he answered no. ' Then thus, ask as I may, I can discover no Nagasena. Nagasena is a mere empty sound. Who then is the Nagasena that we see before us ? It is a falsehood that your reverence has spoken, an untruth ! ' And the venerable Nagasena said to Milinda the king : ' You, Sire, have been brought up in great luxury, as beseems your noble birth. If you were to walk this dry weather on the hot and sandy ground, trampling under foot the gritty, gravelly grains of the hard sand, your feet would hurt you. And as your body would be in pain, your mind would be disturbed, and you would experience a sense of bodily suffering. How then did you come, on foot, or in a chariot ? ' ' I did not come, Sir, on foot [27]. I came in a carriage.' ' Then if you came. Sire, in a carriage, explain to me what that is. Is it the pole that is the chariot ?' * I did not say that.' ' Is it the axle that is the chariot ? ' ' Certainly not.' ' Is it the wheels, or the framework, or the ropes, or the yoke, or the spokes of the wheels, or the goad, that are the chariot ? ' And to all these he still answered no. ' Then is it all these parts of it that are the chariot ? ' 44 THE QUESTIONS OF KING MILINDA. H, I, i. ' No, Sir.' ' But is there anything outside them that is the chariot ? ' And still he answered no. ' Then thus, ask as I may, I can discover no chariot. Chariot is a mere empty sound. What then is the chariot you say you came in ? It is a falsehood that your Majesty has spoken, an untruth ! There is no such thing as a chariot ! You are king over all India, a mighty monarch. Of whom then are you afraid that you speak untruth ? And he called upon the Yonakas and the brethren to witness, saying : ' Milinda the king here has said that he came by carriage. But when asked in that case to explain what the carriage was, he is unable to establish what he averred. Is it, forsooth, pos- sible to approve him in that ? ' When he had thus spoken the five hundred Yo- nakas shouted their applause, and said to the king : ' Now let your Majesty get out of that if you can ?' And Milinda the king replied to Nagasena, and said : ' I have spoken no untruth, reverend Sir. It is on account of its having all these things — the pole, and the axle, the wheels, and the framework, the ropes, the yoke, the spokes, and the goad — that it comes under the generally understood term, the designation in common use, of " chariot." ' ' Very good ! Your Majesty has rightly grasped the meaning of " chariot." And just even so it is on account of all those things you questioned me about — [28] the thirty-two kinds of organic matter in a human body, and the five constituent elements of being — that I come under the generally understood term, the designation in common use, of "Nagasena." II, I, 2. SENIORITY. 45 For it was said, Sire, by our Sister Va^ira in the presence of the Blessed One : '"Just as it is by the condition precedent of the co-existence of its various parts that the word * chariot ' is used, just so is it that when the Skan- ^ dhas are there we talk of a * being \' " ' ' Most wonderful, Nagasena, and most strange. Well has the puzzle put to you, most difficult though it was, been solved. Were the Buddha himself here he would approve your answer. Well done, well done, Nagasena ! ' 2. ' How many years seniority have you, Naga- sena ? ' * Seven, your Majesty.' ' But how can you say it is your "seven ?" Is it you who are "seven," or the number that is "seven?"' Now that moment the figure of the king, decked in all the finery of his royal ornaments, cast its shadow on the ground, and was reflected in a vessel of water. And Nagasena asked him : * Your figure, O king, is now shadowed upon the ground, and reflected in the water, how now, are you the king, or is the reflection the kine ? ' ' I am the king, Nagasena, but the shadow comes into existence because of me.' * Just even so, O king, the number of the years is seven, I am not seven. But it is because of me, O king, that the number seven has come into ex- istence ; and it is mine in the same sense as the shadow is yours ^.' ^ From the Sawyutta Nikaya V, lo, 6. ^ Hardy (p. 427, § 4 of the first edition) has quite missed the point of this crux. 46 THE QUESTIONS OF KING MILINDA. 11,1,3- ' Most wonderful again, and strange, Nagasena. Well has the question put to you, most difficult though it was, been solved I' 3. The king said : * Reverend Sir, will you discuss with me again ? ' ' If your Majesty will discuss as a scholar (pa;/^it), well ; but if you will discuss as a king, no.' ' How is it then that scholars discuss ?' 'When scholars talk a matter over one with another then is there a winding up ^ an unravelling ; one or other is convicted of error 2, and he then acknowledges his mistake ; [29] distinctions are drawn, and contra-distinctions^; and yet thereby they are not angered. Thus do scholars, O king, discuss.' ' And how do kings discuss ? ' ' When a king, your Majesty, discusses a matter, and he advances a point, if any one differ from him on that point, he is apt to fine him, saying : " In- flict such and such a punishment upon that fellow ! " Thus, your Majesty, do kings discuss^.' ' Very well. It is as a scholar, not as a king, that I will discuss. Let your reverence talk unre- strainedly, as you would with a brother, or a novice, or a lay disciple, or even with a servant. Be not afraid ! ' ^ Ave/,^ana/« ; not in Childers, but see Gataka II, 9 ; IV, 383, 384 ; and Morris in the 'Journal of the Pali Text Society,' 1887. 2 Niggaho kariyati, as for instance below, p. 142. 3 Pa/iviseso; not in Childers, but see again (7ataka II, 9. * Hardy, loc. cit. § 5, puts all this into the mouths of 'the priests.' IT, 1,3- SABBADINNA. 47 'Very good, your Majesty,' said Nagasena, with thankfulness. 'Nagasena, I have a question to ask you;' said the king. ' Pray ask it, Sire.' ' I have asked it, your Reverence.' ' That is answered already.' ' What have you answered ? ' ' To what, then, does your Majesty refer ?' But Milinda the king thought : ' This Bhikkhu is a great scholar. He is quite capable of discussing things with me. And I shall have a number of points on which to question him, and before I can ask them all, the sun will set. It would be better to carry on the discussion at home to-morrow.' And he said to Devamantiya : ' You may let his reverence know that the discussion with the kinor shall be resumed to-morrow at the palace.' And so saying, he took leave of Nagasena, and mounted his horse, and went away, muttering as he went, ' Nagasena, Nagasena !' And Devamantiva delivered his messaee to Nao-a- sena, who accepted the proposal with gladness. And early the next morning Devamantiya and Ananta- kaya and Mankura and Sabbadinna went to the king, and said : ' Is his reverence, Nagasena, to come, [30] Sire, to-day ? ' * Yes, he is to come.' ' With how many of the brethren is he to come ?' ' With as many as he likes.' And Sabbadinna said : ' Let him come with ten.' But the king repeated what he had said. And on Sab- badinna reiterating his suggestion, the king rejoined : ' All this preparation has been made, and I say : 48 THE QUESTIONS OF KING MILINDA. II, i, 4. " Let him come with as many as he Hkes," yet Sabbadinna says : " Let him come with ten." Does he suppose we are not capable of feeding so many ?' Then Sabbadinna was ashamed. 4. And Devamantiya and Anantakaya and Man- kura went to Nagasena and told him what the king had said. And the venerable Nagasena robed him- self in the forenoon, and taking his bowl in his hand, went to Sagala with the whole company of the brethren. And Anantakaya, as he walked beside Nagasena, said : ' When, your reverence, I say, " Nagasena," what is that Nagasena ?' The Elder replied : ' What do you think Naga- sena is ? ' ' The soul, the inner breath which comes and goes, that I suppose to be Nagasena.' ' But if that breath having gone forth should not return, or having returned should not go forth, would the man be alive ? ' ' Certainly [31] not, Sir.' ' But those trumpeters, when they blow their trumpets, does their breath return again to them ?' ' No, Sir, it does not.' ' Or those pipers, when they blow their pipes or horns, does their breath return again to them ? ' ' No, Sir.' ' Then why don't they die ? ' ' I am not capable of arguing with such a reasoner. Pray tell me. Sir, how the matter stands.' * There is no soul in the breath. These inhala- tions and exhalations are merely constituent powers 11,1,5- RENUNCIATION. 49 of the bodily frame,' said the Elder. And he talked to him from the Abhidhamma ^ to such effect that ^ Anantakaya confessed himself as a supporter of the Order. 5. And the venerable Nagasena went to the king, and sat down on the seat prepared for him. And the king provided Nagasena and his following with food, both hard and soft, as much as they required : and presented each brother with a suit of garments, and Nagasena himself with a set of three robes. And then he said to him : ' Be pleased to keep your seat here, and with )ou ten of the brethren. Let the rest depart.' And when he saw that Naqasena had finished his meal, he took a lower seat, and sat beside him, and said : 'What shall v/e discuss ?' ' We want to arrive at truth. Let our discussion be about the truth.' And the king said : 'What Is the object, Sir, of your 2 renunciation, and what the summum bonum at which you aim ?' ' Why do you ask ? Our renunciation is to the end that this sorrow may perish away, and that no further sorrow may arise ; the complete passing away, without cleaving to the world, is our highest aim.' ' How now, Sir ! Is it for such high reasons that all members of it have joined the Order ?' [32] ' Certainly not, Sire. Some for those reasons, '"' I venture to think it is incorrect to put a full stop, as Mr. Trenckner has done, after akasi. ^ Plural. 'You members of the Buddhist Order.' The question is further elaborated below, III, i, 3, and above, 1. 38. [.35] E 50 THE QUESTIONS OF KING MILINDA. IT, T, 6. but some have left the world in terror at the tyranny of kings. Some have joined us to be safe from being robbed, some harassed by debt, and some perhaps to eain a livelihood.' ' But for what object, Sir, did you yourself join.' ' I was received into the Order when I was a mere boy, I knew not then the ultimate aim. But I thought : " They are wise scholars, these Buddhist Sama/^as, they will be able to teach me." And by them I have been taught ; and now do I both know and understand what is at once the reason for, and the advantage of renunciation.' ' Well put, Nagasena ! ' 6. The king said : ' Nagasena, is there any one who after death is not reindividualised ?' ' Some are so, and some not.' * Who are they ? ' ' A sinful being is reindividualised, a sinless one is not.' ' Will you be reindividualised ? ' ' If when I die, I die with craving for existence in my heart, yes ; but if not, no ^' ' Very good, Nagasena ! ' 7. The king said : ' Nagasena, he who escapes rein- dividualisation is it by reasoning that he escapes It.'^' ' Both by reasoning^, your Majesty, and by wis- dom ^, and by other good qualities.' ' But are not reasoning and wisdom surely much the same ? ' ' Certainly not. Reasoning is one thing, wisdom ^ Repeated below, with an illustration, Chap. 2, § 7, p. 76. ^ Yoniso manasikara. ^ Fa/lfia. See pp. 59, 64, 128. II, I, 9. REASON AND WISDOM. 5 I another. Sheep and goats, oxen and buffaloes, camels and asses have reasoning, but wisdom they have not.' 'Well put, Nagasena!' 8. The king said: 'What is the characteristic mark of reasoning, and what of wisdom V ' Reasoning has always comprehension as its C- mark ; but wisdom has cutting off \' ' But how is comprehension the characteristic of reasoning, and cutting off of wisdom ? Give me an illustration.' ' You remember the barley reapers ? ' ' Yes, certainly.' [33] ' How do they reap the barley?' * With the left hand they grasp the barley into a bunch, and taking the sickle into the right hand, they cut it oif with that.' 'Just even so, O king, does the recluse by his thinking grasp his mind, and by his wisdom cut off his failings. In this way is it that comprehension is the characteristic of reasoning, but cutting off of wisdom.' ' Well put, Nagasena ! ' 9. The king said: 'When you said just now, " And by other good qualities," to which did you refer ?' ^ In the long list of the distinguishing characteristics of ethical qualities given by Buddhaghosa in the Sumahgala, p. 63, pa^anana is the mark of paw/Tindriya, avi^^aya akampiyaw of paz/wa- bala, and tad-uttariyaw^ of pa««a simply. He gives no 'mark' of yoniso manasikara. E 2 (M 52 THE QUESTIONS OF KING MILINDA. II, i, 9. 'Good conduct, great king, and faith, and per- severance, and mindfulness, and meditation \ ' And what is the characteristic mark of good conduct ? ' ' It has as its characteristic that it is the basis of all good qualities. The five moral powers - — faith, perseverance, mindfulness, meditation, and wisdom — ; the seven conditions of Arahatship^ — self-possession, investigation of the Dhamma, perseverance, joy, calm, meditation, and equanimity — ; the Path ; readi- ness of memory (unbroken self-possession) *; the four kinds of right exertion ^ ; the four constituent bases of extraordinary powers ^ ; the four stages of ecstasy'^; the eight forms of spiritual emancipation ^ ; the four modes of self-concentration ^ ; and the eight states of intense contemplation^** have each and all of them good conduct (the observance of outward morality) as their basis. And to him who builds upon that foundation, O king, all these good conditions will not decrease ".' ' Give me an illustration.' 'Just, O king, as all those forms of animal and vegetable life which grow, develope, and mature, do so with the earth as their basis ; just so does the recluse, who is devoted in effort, develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue.' ' Give me a further illustration.' ^ Silawi, saddha, viriya?«, sati, samadhi. 2 Indriya-balani. ^ Bogg/iahg^. * Satipa///^ana. ■'■ Sammappadhana. ^ Iddhipada. '^ G/iano.. •* Vimokha. ^ Samadhi. ^° Samapatti. '^ The above-mentioned meritorious conditions are those the sum of which make Arahatship. 11,1,9. GOOD CONDUCT. 53 'Just, O king, as all the occupations which involve bodily exertion are carried on in ultimate dependence upon the earth, just so does the recluse develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue.' [34] ' Give me a still better illustration.' * Just, O king, as the architect of a city, when he wants to build one, first clears the site of the town, and then proceeds to get rid of all the stumps and thorny brakes, and thus makes it level, and only then does he lay out the streets and squares, and cross- roads and market places, and so build the city ; just so does the recluse develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue.' ' Can you give me one more simile ? ' 'Just, O king, as an acrobat \ when he wants to exhibit his skill, first digs over the ground, and pro- ceeds to get rid of all the stones and fragments of broken pottery, and thus to make it smooth, and only then, on soft earth, shows his tricks ; just even so does the recluse develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue. For it has been said. Sire, by the Blessed One : "Virtue's the base on which the man who's wise [' Can train his heart, and make his wisdom grow. Thus shall the strenuous Bhikkhu, undeceived, Unravel all the tangled skein of life ^. ^ Lahghako, not in Childers; but compare Gataka I, 431, and below, pp. 191, 331 of the text. - This verse occurs twice in the Saw/yutla (I, 3, 3, and VII, i. 6). 54 THE QUESTIONS OF KING MILINDA. II, i, lO. "This is the base — Hke the great earth to men — And this the root of all increase in goodness, The starting-point of all the Buddhas' teaching, Virtue, to wit, on which true bliss depends \" ' ' Well said, Nagasena ! ' lo ^ The king said, 'Venerable Nagasena, what is the characteristic mark of faith ? ' * Tranquillisation, O king, and aspiration ^.' ' And how is tranquillisation the mark of faith ?' 'As faith, O king, springs up in the heart it breaks through the five hindrances — lust, malice, mental sloth, spiritual pride, and doubt — and the heart, free from these hindrances, [35] becomes clear, serene, untroubled.' ' Give me an illustration.' 'Just, O king, as a suzerain king, when on the march with his fourfold army, might cross over a small stream, and the water, disturbed by the ele- phants and cavalry, the chariots and the bowmen, might become fouled, turbid *, and muddy. And 1 Vara-patimokkhiyo, a poetical expression found only in this passage, and of the exact connotation of which I am uncertain. It is not in Childers; and Hina/i-kumbure gives no assistance. The whole line may mean, ' The scheme of a virtuous life as laid down in the most excellent Patimokkha.' See the use of Sa?«yutta-Nikaya-vare below, p. 36 of the text. On the whole section compare M. P. S. I, 12. 2 This section is summarised in Hardy's ' Manual of Buddhism,' pp. 411, 412 (ist edition). ^ Sampasadana and sampakkhandana. Buddhaghosa, loc. cit., does not give faith in his list, but he gives the power of faith (saddha-bala), and as its 'mark' 'that it cannot be shaken by incredulity.' * Lu/ita, not in Childers; but compare Ahguttara I, 55, and 'Book of the Great Decease,' IV, 26-32. ^ IJ, I, 10. FAITH. 55 when he was on the other side the monarch might give command to his attendants, saying : " Bring some water, my good men. I would fain drink." Now suppose the monarch had a water-clearing gem]\ and those men, in obedience to the order, were to throw the jewel into the water ; then at once all the mud would precipitate itself, and the sandy atoms of shell and bits of water-plants would dis- appear, and the water would become clear, trans- parent, and serene, and they would then bring some of it to the monarch to drink. The water is' the heart ; the royal servants are the recluse ; the mud, the sandy atoms, and the bits of water-plants are evil dispositions ; and the water-cleansing gem \ is faith.' 'And how is aspiration the mark of faith ?' ' In as much as the recluse, on perceiving how the hearts of others have been set free, aspires to enter as it were by a leap upon the fruit of the first stacre, or of the second, or of the third in the Excellent Way, or to gain Arahatship itself, and thus applies himself to the attainment of what he has not reached, to the experience of what he has not yet felt, to the realisation of what he has not yet realised, — therefore is it that aspiration is the mark of faith.' ' Give me an illustration.' 'Just, O king, as if a mighty storm [36] were to break upon a mountain top and pour out rain, the water would flow down according to the levels, and after filling up the crevices and chasms and gullies ^ Udakappasadako ma;n. Doubtless a magic gem is meant : with allusion particularly to the Wondrous Gem (the Ma;/i-ratana) of the mythical King of Glory (see my ' Buddhist Suttas,' p. 256). 56 THE QUESTIONS OF KING MI1.INDA. IT, i, lo. of the hill, would empty itself into the brook below, so that the stream would rush along, overflowing both its banks. Now suppose a crowd of people, one after the other, were to come up, and being ignorant of the real breadth or depth of the water, were to stand fearful and hesitating on the brink. And suppose a certain man should arrive, who knowing exactly his own strength and power should gird himself firmly and, with a spring, land him- self on the other side. Then the rest of the people, seeing him safe on the other side, would likewise cross. That is the kind of way in which the recluse, by faith S aspires to leap, as it were by a bound, into higher things. For this has been said, O king, by the Blessed One in the Sa;;2yutta Nikaya : " By faith he crosses over the stream. By earnestness the sea of life ; By steadfastness all grief he stills, By wisdom is he purified ^." ' 'Well put, Nagasena !' ' In the Buddha, in the sufficiency of the Excellent Way he taught, and in the capacity of man to walk along it. It is spoken of slightingly (compared with Arahatship) in Mahavagga V, i, 21 — in the Mahaparinibbana SuttaVI, 9 (of Ananda, who has faith, com- pared with the brethren, who have entered one or other of the stages of the Excellent Way)— and in Ahguttara III, 21 (in com- parison with intuitive insight and intellectual perception). For this last comparison see further the Puggala Pa;7«atti III, 3. From these passages a fair idea of the Buddhist view of faith could be formed. Although the Buddhist faith and the Christian faith are in things contradictory, the two conditions of heart are strikingly similar both in origin and in consequence. - This verse is not yet reached in the Pali Text Society's edition of the Sa;«yutta, but it is found also in the Sutta Nipata I, 10, 4. IT, I, II. PERSEVERANCE. 57 1 1 ^ The king said : ' What, Nagasena, is the characteristic mark of perseverance ? ' ' The rendering of support, O king, is the mark of perseverance ^. All those good qualities which it supports do not fall away.' ' Give me an illustration.' 'Just as a man, if a house were falling, would make a prop for it of another post, and the house so supported would not fall ; just so, O king, is the rendering of support the mark of perseverance, and all those good qualities which it supports do not fall away.' * Give me a further illustration.' 'Just as when a large army has broken up a small one, then the king of the latter would call to mind every possible ally and reinforce his small army ^, and by that means the small army might in its turn break up the large one ; just so, O king, is the rendering of support the mark of perseverance, and all those good qualities which it supports do not fall away [37]. For it has been said by the Blessed One : " The persevering hearer of the noble truth, O Bhikkhus, puts away evil and cultivates goodness, puts away that which is wrong and developes in him- self that which is right, and thus does he keep him- self pure." ' ^ This section is summarised by Hardy, loc. cit. p. 409. ^ Buddhaghosa, loc. cit., says that paggaha (tension) is the mark of viriyindriya. ^ Anna.ma.nndim anusareyya anupeseyya. This is the way in which Hina/i-kumburc understands this doubtful passage. Hardy has bungled the whole simile. Both the words are new, and I am not sure that the first does not after all come from the root sar, to follow. / 58 THE QUESTIONS OF KING MILINDA. II. 1,12. 'Well put, Nagasena !' 12. The king said: 'What, Nagasena, is the characteristic mark of mindfulness^?' /; ' Repetition, O king, and keeping up ^.' ' And how is repetition the mark of mindfulness ? ' ' As mindfulness, O king, springs up in his heart he repeats over the good and evil, right and wrong, slight and important, dark and light qualities, and those that resemble them, saying to himself: " These are the four modes of keeping oneself ready and mindful, these the four modes of spiritual effort, these the four bases of extraordinary powers, these the five organs of the moral sense, these the five mental powers, these the seven bases of Arahatship, these the eight divisions of the Excellent Way, this is serenity and this insight, this is wisdom and this emancipation ^." Thus does the recluse follow after ^ Sati, summarised in Hardy's 'Manual,' p. 412. - Api/apana and upaga7^hana, both new words. This definition is in keeping with the etymological meaning of the word sati, which is ' memory.' It is one of the most difficult words (in its secondary, ethical, and more usual meaning) in the whole Buddhist system of ethical psychology to translate. Hardy renders 'conscience,' which is certainly wrong ; and Gogerly (see my ' Buddhist Suttas,' p. 144) has 'meditation,' which is equally wide of the mark. I have sometimes rendered it ' self-possession.' It means that activity of mind, constant presence of mind, wakefulness of heart, which is the foe of carelessness, inadvertence, self-forgelfulness. And it is a very constant theme of the Buddhist moralist. Buddha- ghosa, loc. cit., makes upa/Mana, 'readiness,' its mark. ^ These are the various moral qualities and mental habits which together make up Arahatship, and may be said also to make up Buddhism (as the Buddha taught it). It was on these that he laid special stress, in his last address to the members of the Order, just before his death (' Book of the Great Decease,' III, 65, in my ' Buddhist Suttas,' pp. 60-63) ; and the details of them will be found in the note to that passage. II, I, 12. MINDFULNESS (SATi). 59 those qualities that are desirable, and not after those that are not ; thus does he cultivate those which ought to be practised, and not those which ought not. That is how repetition is the mark of mind- fulness,' ' Give me an illustration.' * It is like the treasurer of the imperial sovran \ who reminds his royal master early and late of his glory, saying : " So many are thy war elephants, O king, and so many thy cavalry-, thy war chariots and thy bowmen, so much the quantity of thy money, and gold, and wealth, may your Majesty keep yourself in mind thereof.' ' And how. Sir, is keeping up a mark of mind- fulness ? ' ' As mindfulness springs up in his heart, O king, he searches out the categories of good qualities and their opposites, saying to himself: "Such and such qualities are good, and such bad ; [38] such and such qualities helpful, and such the reverse." Thus does the recluse make what is evil in himself to disappear, and keeps up what is good. That is how keeping up is the mark of mindfulness.' ' Give me an illustration.' ' It is like the confidential adviser of that imperial ' iTakkavattissa bha?z £3 3^. ' The angry man, O king, did the great king Vessantara conquer by mildness, and the wicked man by goodness, and the covetous by generosity. 1 From the A^ariya Pi/aka I, ix, 52. See Dr. Morris's edition for the PaU Text Society, p. 81. IV, I, 38. VESSANTARA. 1 75 and the speaker of falsehood by truth, and all evil did he overcome by righteousness ^ When he was thus giving away — he who was seeking after right- eousness, who had made righteousness his aim — then were the great winds, on which the earth rests below, agitated by the full force of the power of the influence that resulted from his generosity, and little by little, one by one, the great winds began to blow confusedly, and up and down and towards each side the earth swayed, and the mighty trees rooted in the soil ^ began to totter, and masses of cloud were heaped together in the sky, and terrible winds arose laden with dust, and the heavens rushed together, and hurricanes blew with violent blasts, and a great and terrible mighty noise was given forth. And at the raging of those winds, the waters little by little began to move, and at the movement of the waters the great fish and the scaly creatures were disturbed, and the waves began to roll in double breakers, and the beinofs that dwell in the waters were seized with fear and as the breakers rushed together in pairs the roar of the ocean grew loud, and the spray was lashed into fury, and garlands of foam arose, and the great ocean opened to its depths, and the waters rushed hither and thither, the furious crests of their waves meeting this way and that ; and the Asuras, and Garu/as, and Yakkhas, and Nagas ^ shook with fear, and thought in their alarm : " What now ! How now ! is the great ocean being turned upside down ? " ^ On this sentiment Mr. Trenckner calls attention to the analogous phrases at Dhammapada, verse 223. ^ Sinapatta: which the Si;«halese renders po/o talehi kal gewi patra \voe/ima/a poeminiyawu wr/kshayo. ^ Fabulous beings supposed to occupy these fabulous waters. 176 THE QUESTIONS OF KING MILINDA. IV, 1,39. and sought, with terrified hearts, for a way of escape. And as the water on which it rests ^ was troubled and agitated, then the broad earth began to shake, and with it the mountain ranges and the ocean depths, [118] and Sineru began to revolve, and its rocky mountain crest became twisted. And at the trembling of the earth, the serpents, and mun- gooses, and cats, and jackals, and boars, and deer, and birds became greatly distressed, and the Yakkhas of inferior power wept, while those of greater power were merry.' 39. 'Just, O king, as when a huge and mighty cauldron ^ is placed in an oven full of water, and crowded with grains of rice, then the fire burning beneath heats first of all the cauldron, and when that has become hot the water begins to boil, and as the water boils the grains of rice are heated and dive hither and thither in the water, and a mass of bubbles arises, and a garland of foam is formed — just so, O king, king Vessantara gave away what- soever is in the world considered most difficult to bestow, and by reason of the nature of his generosity the o-reat winds beneath were unable to refrain from being agitated throughout, and on the great winds being thrown into confusion the waters were shaken, and on the waters being disturbed the broad earth trembled, and so then the winds and the waters and the earth became all three, as it were, of one accord by the immense and powerful influence that ^ This conception of the earth resting on water and the water on air is Indian, and forms no part of distinctively Buddhist teaching. 2 Mahati-maha-pariyogo; not in Childers nor in the San- skrit Petersburg Dictionary. Hina/i-kumbure renders it i t a m a h a t wu maha bha^anayak. IV, i,40. VESSANTARA. I 77 resulted from that mighty giving. And there was never another giving, O king, which had such power as that generosity of the great king Vessantara. 40. 'And just, O king, as there are many gems of value found in the earth— the sapphire, and the great sapphire, and the wish-conferring gem, and the cat's eye, and the flax gem \ and the Acacia gem 2, and the entrancing gem, and the favourite of the sun ^ and the favourite of the moon *, and the crystal, and the ka^^opakkamaka^ and the topaz, and the ruby, and the Masara stone « — but the glorious gem of the king of kings is acknowledged to be the chief of all these and surpassing all, for the sheen of that jewel, O king, spreads round about for a league on every side ^— just so, O king, of all the gifts that ^ Umma-puppha; rendered diya-me«^iri-pushpa in the Si7;/halese. Clough gives diyameneri as a plant ' commelina cucullata.' '^ Sirisa-puppha ; rendered mara-pushpa in the Siw^halese, -mara being the seed of the ' adenanthera pavonia.' ^ Suriya-kanto, which the Si7//halese merely repeats. * -STanda-kanta; and so also in the Sinhalese. These are mythic gems, supposed to be formed out of the rays of the sun and moon respectively, and visible only when they shine. ^ The Si^;zhalese has ka^^opakramaya, which is not in Clough. ® Masara-galla, which the Sinhalese renders by masara- galya, which Bohthngk-Roth think is sapphire or smaragd, and Clough renders ' emerald,' and the commentary on the Abhidhana Padipika, quoted by Childers, says is a stone produced in the hill of Masara (otherwise unknown). On similar lists of gems elsewhere see the A'ullavagga IX, i, 3, and my note at pp. 249, 250 of the 'Buddhist Suttas ' (vol. xi of the ' Sacred Books of the East '). ■^ So also in the INIaha-Sudassana Sutta I, 32, translated in the ' Buddhist Suttas,' p. 256. Compare above, p. 35 of the text. [35] N 178 THE QUESTIONS OF KING MILINDA. IV, I, 41. have ever been given upon earth, even the greatest and the most unsurpassed, that giving of the good king Vessantara is acknowledged to surpass them all. And it was on the giving of that gift, O king, that the broad earth shook seven times \' 41. 'A marvellous thing is it, Nagasena, of the Buddhas, and a most wonderful, that the Tathagata even when a Bodisat (in the course of becoming a Buddha) [119] was so unequalled in the world, so mild, so kind, and held before him aims so high, and endeavours so grand. You have made evident, Nagasena, the might of the Bodisats, a most clear light have you cast upon the perfection of the Con- querors, you have shown how, in the whole world of gods and men, a Tathagata, as he continues the practice of his noble life, is the highest and the best. Well spoken, venerable Nagasena. The doctrine of the Conqueror has been exalted, the perfection of the Conqueror has been glorified, the knot of the arguments of the adversaries has been unravelled, the jar of the theories of the opponents has been broken in pieces, the dilemma so profound has been made clear, the jungle has been turned into open country, the children of the Conqueror have received the desire of their hearts^. It is so, as you say, O best of the leaders of schools, and I accept that which you have said ! ' [Here ends the dilemma as to the earthquake at Vessantara's gift.] ^ There is here a long paragraph in the Si;«halese omitted in the Pali. ^ Nibbahana; rendered abhiwarddhiya in the Sinhalese. IV, 1,42. ' KING SIVI. 179 [king SIVI^] 42. 'Venerable Nagasena, your people say thus : " King Sivi gave his eyes to the man who begged them of him, and when he had thus become blind, new eyes were given to him from heaven 2." This statement is unpalatable ", it lays its speaker open to rebuke, it is faulty. For it is said in the Sutta : "When the cause has been utterly destroyed, when there is no longer any cause, any basis left, then the divine eye cannot arise *." So if he gave his eyes away, the statement that he received new (divine) ones must be false : and if divine eyes arose to him, then the statement that he gave his eyes away must be false. This dilemma too is a double-pointed one, more knotty than a knot, more piercing than an arrow, more confusing than a jungle. It is now put to you. Rouse up in yourself the desire to accom- plish the task that is set to you, to the refutation of the adversaries ! ' ^ The story is given at length in the Sivi Cataka, No. 499 (vol. iv, pp. 401-412 of Professor Fausboll's edition). ^ There is nothing in the text of the Gataka (p. 410) of the new eyes being 'divine' or 'from heaven.' There new, ordinary eyes arose to him as the result of his virtue. * Sa-kasa/a7«. Kasa/a cannot mean simply 'insipid' as Dr. Edward Miiller suggests at p. 43 of his ' Pali Grammar,' for it is opposed to dullness, insipidity (man da) at Ahguttara II, 5, 5. It must mean there ' wrong, not only by omission, but by com- mission.' Compare its use in the Dhammapada Commentary, p. 275; Gataka I, 108, II, 97; and in the commentary on the Puggala IV, 24. Mr. Trenckner points out in his note that it is often written saka/a, and is no doubt the same as the Sanskrit word so spelt, and given by Wilson. (It is not in Bohtlingk-Roth.) * I don't know which Sutta is referred to. N 2 l8o THE QUESTIONS OF KING MILINDA. IV, I, 43. ' King Sivi gave his eyes away, O king. Harbour no doubt on that point. And in stead thereof divine eyes were produced for him. Neither on that point should you harbour doubt.' ' But then, Nagasena, can the chvine eye arise when the cause of it has been utterly destroyed, when no cause for it, no basis, remains ?' ' Certainly not, O king.' ' What then is the reason [120] by which In this case it arose, notwithstanding that its cause had been utterly destroyed, and no cause for it, no basis, re- mained. Come now. Convince me of the reason of this thin^.' 43. 'What then, O king? Is there in the world such a thing as Truth, by the asseveration of which true believers can perform the Act of Truths ?' ' Yes, Lord, there is. And by it true believers make the rain to fall, and fire to go out ^, and ward off the effects of poison, and accomplish many other things they want to do.' ' Then, great king, that fits the case, that meets it on all fours. It was by the power of Truth that those divine eyes were produced for Sivi the king. By the power of the Truth the divine eye arose when no other cause was present, for the Truth itself was, in that case, the cause of its production. Sup- ^ This paragraph is very different in the Si;«halese, and much longer than the Pali. '■^ See the beautiful story of the Holy Quail (translated in my 'Buddhist Birth Stories,' p. 302), where even so weak a creature as a baby quail is able, by such a mystic Act of Truth, to drive back the great and powerful Agni, the god of fire, whom the Brahmans so much feared and worshipped. IV, I, 45. KING SIVI. 181 pose, O king, any SIddha (accomplished one') on intoning- a charm -, and saying : " Let a mighty rain now fall ! " were to bring about a heavy rainfall by the intoning of his charm — would there in that case be any cause for rain accumulated in the sky by which the rain could be brought about ?' ' No, Sir. The charm itself would be the cause.' 'Just so, great king, in the case put. There would be no ordinary cause. The Truth itself would be sufficient reason for the growth of the divine eye ! ' 44. 'Now suppose, O king, a Siddha were to intone a charm, and say : " Now let the mighty blazine, raeino" mass of fire 0-0 back ! " and the moment the charm were repeated it were to retreat — would there be any cause laid by which would work that result ?' ' No, Sir. The charm itself would be the cause.' ' Just so, great king, would there in our case be no ordinary cause. The power of the Truth would be sufficient cause in itself!' 45. ' Now suppose, O king, one of those Siddhas were to intone a charm, [121] and were then to say: " Let this malignant poison become as a healing drug ! " and the moment the charm were repeated that would be so — ^would there be any cause in reserve for that effect to be produced ?' ' Certainly not. Sir. The charm itself would cause the warding off of that malignant poison.' ' Just so, great king, without any ordinary cause the Truth itself was, in king Sivi's case, a sufficient reason for the reproduction of his eyes.' ' ' One who knows a powerful charm (or perhaps Vedic verse, mantra),' says Ilina/i-kumbure. 2 Sa/('/('a, literally truth. (Satya-gayana in the Si/?ihalese.) 1 82 THE QUESTIONS OF KING MILINDA. IV, i, 46. 46. * Now there is no other cause, O king, for the attainment of the four Noble Truths. It is only by means of an Act of Truth that they are attained. In the land of China, O king, there is a king of China, who when he wants to charm the great ocean, per- forms at intervals of four months a solemn Act of Truth, and then on his royal chariot drawn by lions, he enters a league's distance into the great ocean. Then in front of the head of his chariot the mighty waves roll back, and when he returns they flow once more over the spot. But could the ocean be so drawn back by the ordinary bodily power of all gods and men combined ? ' * Sir, even the water in a small tank could not be so made to retire, how much less the waters of the great ocean ! ' ' By this know then the force of Truth. There is no place to which it does not reach,' 47. ' When Asoka the righteous filler, O king, as he stood one day at the city of Pa/aliputta in the midst of the townsfolk and the country people, of his officers and his servants, and his ministers of state, beheld the Ganges river as it rolled along filled up by freshets from the hills, full to the brim and over- flowing — that mighty stream five hundred leagues in length, and a league in breadth — he said to his officers : " Is there any one, my good friends, who is able to make this great Ganges flow backwards and up stream ? " ' " Nay, Sire, impossible," said they. ' Now a certain courtesan, Bindumati by name, was in the crowd there at the river side, [122] and she heard people repeat the question that the king had asked. Then she said to herself: " Here am I, a IV, I, 47. KING SIVI. 183 harlot, In this city of Pa/aHputta, by the sale of my body do I gain my livelihood, I follow the meanest of vocations. Let the king behold the power of an Act of Truth performed even by such as I." And she performed an Act of Truth ^ And that moment the mighty Ganges, roaring and raging, rolled back, up stream, in the sight of all the people ! ' Then when the kine heard the din and the noise of the movement of the waves of the whirlpools of the mighty Ganges, amazed, and struck with awe and wonder, he said to his officers : " How is this, that the great Ganges is flowing backwards ? " * And they told him what had happened. Then filled with emotion the king w^ent himself in haste and asked the courtesan : " Is it true what they say, that it is by your Act of Truth that this Ganges has been forced to flow backwards ? " * " Yes, Sire," said she. ' And the king asked : " How have you such power in the matter ? Or who is it who takes your words to heart (and carries them out) ? By what authority is it that you, insignificant as you are 2, have been able to make this mighty river flow backwards ? " 'And she replied : " It is by the power of Truth, great king." * But the king said : " How can that power be in you — you, a woman of wicked and loose life, ^ That is to say, in the words of the Quail story (loc. cit. p. 305), she ' called to mind the attributes of the Buddhas who had passed away, and made a solemn asseveration of the faith' that she had in the truth they had taught. ^ Anummatto, which the Sinhalese translates as a feminine. 184 THE QUESTIONS OF KING MILINDA. IV, i, 48. devoid of virtue, under no restraint ^ sinful, who have overstepped all limits, and are full of transgres- sion, and live on the plunder of fools ?" ' " It is true, O king, what you say. That is just the kind of creature I am. But even in such a one as I so great is the power of the Act of Truth that I could turn the whole world of gods and men upside down by it." ' Then the king said : " What is this Act of Truth ? Come now, let me hear about it." '"Whosoever, O king, gives me gold— be he a noble or a brahman or a tradesman or a servant — I regard them all alike. When I see he is a noble I make no distinction in his favour. If I know him to be a slave I despise him not. Free alike from fawning and from dislike do I do service to him who has bought me. This, your Majesty, is the basis of the Act of Truth by the force of which I turned the Ganges back." ' 48. ' Thus, O king, is it that there is nothing which those who are stedfast to the truth may not enjoy. And so king Sivi gave his eyes away to him who begged them of him, [123] and he received eyes from heaven, and that happened by his Act of Truth. But what is said in the Sutta that when the eye of flesh is destroyed, and the cause of it, the basis of it, is removed, then can no divine eye arise, that is only said of the eye, the insight, that arises out of contemplation. And thus, O king, should you take it.' ' Well said, Nagasena ! You have admirably ^ JH'Munikaya. Compare Gataka II, 114, and the Sutta Vibhahga on Pa>^ittiya 26. IV, 1,55- DURATION OF THE FAITH. 185 solved the dilemma I put to you ; you have rightly explained the point in which I tried to prove you wrong ; you have thoroughly overcome the adver- sary. The thing is so, and I accept it thus \' [Here ends the dilemma as to king Sivi's Act of Truth.] [the dilemma as to conception. 49. This dilemma goes into details which can be best consulted in the Pali.] [the duration of the faith.] 55. ' Venerable Nagasena, it has been said by the Blessed One : " But now the good law, Ananda, wall only stand fast for five hundred years ^." But on the other hand the Blessed One declared, just before ^ This idea of the power of an Act of Truth which Nagasena here relies on is most interesting and curious. The exact time at which it was introduced into Buddhism is as yet unknown. It has not been found in the Pi/akas themselves, and is probably an incor- poration of an older, pre-Buddhistic, belief. The person carrying it out is supposed to have some goodness, to call that virtue (and perhaps, as in the case of the quail, the goodness of the Buddhas also) to mind, and then to wish something, and that thing, however difficult, and provided there is nothing cruel in it, then conies to pass. It is analogous to the mystic power supposed to reside in names. Childers very properly points out that wc have a very remarkable instance of an Act of Truth (though a very un-Buddhistic one) in the Hebrew book of the Kings II. i. 10 : 'And Elijah answered and said to the captain of fifty : " If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty I " And there came down fire from heaven, and consumed him and his fifty.' A great point, both in this legend and in the story of the quail, is that the power of nature to be overcome is one looked upon by the Brahmans as divine. ^ A'ullavagga X, i, 6, translated in 'Vinaya Texts,' vol. iiijp. 325. 1 86 THE QUESTIONS OF KING MILINDA. IV, I, 56. his death, in response to the question put by Su- bhadda the recluse : " But if in this system the brethren Hve the perfect Hfe, then the world would not be bereft of Arahats \" This last phrase is absolute, inclusive ; it cannot be explained away. If the first of these statements be correct, the second is misleading, if the second be right the first must be false. [131] This too is a double-pointed question, more confused than the jungle, more powerful than a strong man, more knotty than a knot. It is now put to you. Show the extent of the power of your knowledge, like a leviathan in the midst of the sea.' 56. ' The Blessed One, O king, did make both those statements you have quoted. But they are* different one from the other both in the spirit and in the letter. The one deals with the limit of the duration of the doctrine ^ the other with the prac- tice of a religious life — two things widely distinct, as far removed one from the other as the zenith is from the surface of the earth, as heaven is from purga- tory, as good is from evil, and as pleasure is from pain. But though that be so, yet lest your enquiry should be vain, I will expound the matter further in its essential connection.' 57. 'When the Blessed One said that the good law ^ would only endure for five hundred years, he said so declaring the time of its destruction, limiting the remainder of its existence. For he said : " The good law, Ananda, would endure for a thousand years if no women had been admitted to the ^ Book of the Great Decease, V, 62, translated in 'Buddhist Suttas,' p. 108. ^ Sasana. ^ Saddhammo. IV, 1,58. DURATION OF THE FAITH. 1 87 A Order. But now, Ananda, it will only last five hundred years." But in so saying, O king, did the Blessed One either foretell the disappearance of the good law, or throw blame on the clear under- standing thereof?' ' Certainly not, Sir.' 'Just so. It was a declaration of injury clone, an announcement of the limit of what remained. As when a man whose income had been diminished might announce publicly, making sure of what re- mained : " So much property have I lost ; so much is still left " — [132] so did the Blessed One make known to gods and men what remained when he announced what had been lost by saying: "The good law will now, Ananda, endure for five hun- dred years." In so saying he was fixing a limit to religion. But when in speaking to Subhadda, and by way of proclaiming who were the true Sama7/as, he said: "But if, in this system, the brethren live the perfect life, then the world would not be bereft of Arahats " — in so saying he was declaring in what religion consisted. You have confounded the limitation of a thing- with the state- o ment of what it is. But if you like I will tell you what the real connection between the two is. Listen carefully, and attend trustfully to what I say.' 58. ' Suppose, O king, there were a reservoir quite full of fresh cool water, overflowing at the brim, but limited in size and with an embankment running all round it. Now if, when the water had not abated in that tank, a mighty cloud were to rain down rain continually, and in addition, on to the water already in it, would the amount of water in the tank decrease or come to an end ?' 1 88 THE QUESTIONS OF KING MILINDA. IV, i, 59. ' Certainly not, Sir.' ' But why not, O king ?' ' Because of the continual downpour of the rain.' 'Just so, O king, is the glorious reservoir of the good law of the teaching of the Conqueror ever full of the clear fresh cool water of the practice of duty and virtue and morality and purity of life, and con- tinues overflowing all limits even to the very highest heaven of heavens. And if the children of the Buddha rain down into it continuously, and in addition, the rainfall of still further practice of duty and virtue and morality and purity of life, then will it endure for long, and the world will not be bereft of Arahats. This was the meaning of the Master's words when he said : " But if, Subhadda, in this system the brethren continue in perfectness of life, then will the world not be bereft of Arahats." ' 59. ' Now suppose again, O king, that people were to continually supply a mighty fiery furnace with dried cow-dung, and dry sticks, and dry leaves — would that fire go out ?' [133] ' No indeed, Sir. Rather would it blaze more fiercely, and burn more brightly.' 'Just so, O king, does the glorious teaching of the Conqueror blaze and shine over the ten thousand world systems by the practice of duty and virtue and morality and purity of life. And if, O king, in addi- tion to that, the children of the Buddha, devoting themselves to the five^ kinds of spiritual exertion, con- tinue zealous in effort — if cultivating a longing for the threefold discipline, they train themselves therein — ^ Pa«/;a-padhanangani. This is curious. In the Pi/akas there are four kinds only. IV, 1, 6o. DURATION OF THE FAITH. 1 89 if without ceasing they carry out to the full the conduct that is right, and absolutely avoid all that is wrong, and practise righteousness of life — then will this glorious doctrine of the Conqueror stand more and more stedfast as the years roll on, and the world will not be bereft of Arahats. It was in reference to this, O king, that the Master spake when he said : " But if, Subhadda, in this system the brethren continue in perfectness of life, then will the world not be bereft of Arahats." ' 60. ' Again, O king, suppose people were to con- tinually polish with fine soft red powder a stainless mirror that was already bright and shining, well polished, smooth, and glossy, would dirt and dust and mud arise on its surface ?' ' No indeed. Sir. Rather would it become to a certainty even more stainless than before.' 'Just so, O king, is the glorious doctrine of the Conqueror stainless by nature, and altogether free from the dust and dirt of evil. And if the children of the Buddha cleanse it by the virtue arising from the shaking off, the eradication of evil, from the practice of duty and virtue and morality and purity of life, then will this glorious doctrine endure for long, and the world will not be bereft of Arahats. It was in reference to this that the Blessed One spake when he said : " But if, Subhadda, in this system the brethren continue in righteousness of life, then will not the world be bereft of Arahats." For the teaching of the Master, O king, has its root in con- duct, has conduct as its essence, and stands fast so long as conduct does not decline ^' ^ There is a paragraph here in the Si7«halese not found in the Pali. igO THE QUESTIONS OF KING MILINDA. IV, i, 6i. 6 1. 'Venerable Nagasena, when you speak of the disappearance of the good law, what do you mean by its disappearance ?' ' There are three modes of the disappearance, O king, of a system of doctrine. And what are the three ? The decline of attainment to an intellectual grasp of it, the decline of conduct in accordance with it, and the decline of its outward form \ [134] When the attainment of it ceases, then even the man who conducts himself aright in it has no clear under- standing of it. By the decline of conduct the promul- gation of the rules of discipline ceases, only the out- ward form of the religion remains. When the outward form has ceased, the succession of the tradition is cut off. These are the three forms of the disap- pearance of a system of doctrine.' ' You have well explained, venerable Nagasena, this dilemma so profound, and have made it plain. You have loosed the knot ; you have destroyed the arguments of the adversary, broken them in pieces, proved them wrong — you, O best of the leaders of schools ! ' [Here ends the dilemma as to the duration of the faith.] [the buddha's sinlessness.] 62. ' Venerable Nagasena, had the Blessed One, when he became a Buddha, burnt out all evil in himself, or was there still some evil remaining in him ? ' ^ Lihga, possibly 'uniform.' Either the Order or the yellow robe, for instance, if the system were Buddhism. See below, IV, 3> 2. IV, 1,63. KARMA. 191 -^ ' He had burnt out all evil. There was none left.' ' But how, Sir ? Did not the Tathagata get hurt in his body ? ' ' Yes, O king. At Ra^agaha a splinter of rock pierced his foot ^ and once he suffered from dysen- tery -, and once when the humours of his body were disturbed a purge was administered to him ^, and once when he was troubled with wind the Elder who waited A on him (that is Ananda) gave him hot water *.' ' Then, Sir, if the Tathagata, on his becoming a Buddha, has destroyed all evil in himself — this other statement that his foot was pierced by a splinter, that he had dysentery, and so on, must be false. But if they are true, then he cannot have been free from evil, for there is no pain without Karma. All pain has its root in Karma, it is on account of Karma that suffering arises^. This double-headed dilemma is put to you, and you have to solve it.' 63. ' No, O king. It is not all suffering that has \ its root in Karma. There are eight causes by which sufferings arise, by which many beings suffer pain. And what are the eight ? Superabundance of wind, [135] and of bile, and of phlegm, the union of these humours, variations in temperature, the avoiding of ^ See A'ullavagga VII, 3, 9. ^ See Mahaparinibbana Sutta IV, 21. ' Mahavagga VIII, i, 30-33. * This is, no doubt, the occurrence recounted in the Mahavagga VI, 17, 1-4. Childers translates vatabadha by 'rheumatism,' but I adhere here to the translation adopted there. It is said in the Mahavagga that Ananda gave him, not hot water, but gruel. But the two are very similar, and in the Theri Gatha 185, referring to the same event, it is hot water that is mentioned. ° That is, there can be no suffering without sin. Compare the discussion in St. John's Gospel, ch. ix. 192 THE QUESTIONS OF KING MILINDA. IV, i, 63. dissimilarities, external agency, and Karma. From each of these there are some sufferings that arise, and these are the eight causes by which many beings suffer pain. And therein whosoever maintains that it is Karma that injures beings, and besides it there is no other reason for pain, his proposition is false.' ' But, Sir, all the other seven kinds of pain have each of them also Karma as its origin, for they are all produced by Karma.' ' If, O king, all diseases were really derived from Karma then there would be no characteristic marks .by which they could be distinguished one from the other. When the wind is disturbed, it is so in one or other of ten ways — by cold, or by heat, or by hunger, or by thirst, or by over eating, or by standing too long, or by over exertion, or by walking too fast, or by medical treatment, or as the result of Karma. Of these ten, nine do not act in a past life or in a future life, but in one's present existence. There- fore it is not right to say that all pain is due to Karma. When the bile, O king, is deranged it is so in one or other of three ways — by cold, or by heat, or by improper food. When the phlegm is dis- turbed it is so by cold, or by heat, or by food and drink. When either of these three humours are disturbed or mixed, it brings about its own special, distinctive pain. Then there are the special pains arising from variations in temperature, avoidance of dissimilarities, and external agency^. And there is the act that has Karma as its fruit, and the pain so brouofht about arisinof from the act done. So what ^ As was pointed out above, IV, i, 33, many of these medical terms are very doubtful. IV, I, 6r^. KARMA. 193 arises as the fruit of Karma is much less than that which arises from other causes. And the ignorant go too far [136] when they say that every pain is produced as the fruit of Karma. No one without a Buddha's insight can fix the extent of the action of Karma.' 64. ' Now when the Blessed One's foot was torn by a splinter of rock, the pain that followed was not produced by any other of the eight causes I have mentioned, but only by external agency. For De- vadatta, O king, had harboured hatred against the Tathagata during a succession of hundreds of thou- sands of births \ It was in his hatred that he seized hold of a mighty mass of rock, and pushed it over with the hope that it would fall upon his head. But two other rocks came together, and intercepted it before it had reached the Tathagata ; and by the force of their impact a splinter was torn off, and fell upon the Blessed One's foot, and made it bleed. Now this pain must have been produced in the Blessed One either as the result of his own Karma, or of some one else's act. For bevond these two there can be no other kind of pain. It is as when a seed does not germinate — that must be due either to the badness of the soil, or to a defect in the seed. Or it is as when food is not digrested — that must be due either to a defect in the stomach, or to the badness of the food.' 65. 'But although the Blessed One never suffered pain which was the result of his own Karma, or brought about the avoidance of dissimilarity^, yet ^ So below, IV, 3, 28. "^ Visama-parihara-^a both in the Sinhalese and the Pali. [35] O 194 THE QUESTIONS OF KING MILINDA. IV, i, 66. he suffered pain from each of the other six causes. And by the pain he could suffer it was not possible to deprive him of life. There come to this body of ours, O king, compounded of the four elements \ sensations desirable and the reverse, pleasant and unpleasant. Suppose, O king, a clod of earth were to be thrown into the air, and to fall again on to the ground. Would it be in consequence of any act it had previously done that it would so fall ? ' * No, Sir. There is no reason in the broad earth by which it could experience the result of an act either good or evil. It would be by reason of a present cause [137] independent of Karma that the clod would fall to earth again.' ' Well, O king, the Tathagata should be regarded as the broad earth. And as the clod would fall on it irrespective of any act done by it, so also was it irrespective of any act done by him that that splinter of rock fell upon his foot.' 66. ' Again, O king, men tear up and plough the earth. But is that a result of any act previously done ? ' ' Certainly not. Sir.' 'Just so with the falling of that splinter. And the dysentery which attacked him was in the same way the result of no previous act, it arose from the union of the three humours. And whatsoever bodily disease fell upon him, that had its origin, not in Karma, but in one or other of the six causes referred to. For it has been said, O king, by the Blessed One, by him who is above all gods, in the glorious collection called the Sawyutta Nikaya in Water, fire, air, and earth (apo, te^o, vayo, paMavi). IV, I, 66. KARMA. 1 95 the prose Sutta, called after Moliya Sivaka : " There are certain pains which arise in the world, Sivaka, from bilious humour. And you ought to know for a certainty which those are, for it is a matter of common knowledge in the world which they are. But those Sama?^as and Brahmans, Sivaka, who are of the opinion and proclaim the view that what- soever pleasure, or pain, or indifferent sensation, any man experiences, is always due to a previous act — they go beyond certainty, they go beyond knowledge, and therein do I say they are wrong. And so also of those pains which arise from the phlegmatic humour, or from the windy humour, or from the union of the three, or from variation in temperature, or from avoidance of dissimilarity, [138] or from external action, or as the result of Karma. In each case you should know for a certainty which those are, for it is a matter of common knowledge which they are. But those Sama?^as or Brahmans who are of the opinion or the view that whatsoever pleasure, or pain, or indifferent sensation, any man may expe- rience, that is always due to a previous act — they go beyond certainty, they go beyond common know- ledge. And therein do I say they are wrong." So, ' O king, it is not all pain that is the result of Karma. And you should accept as a fact that when the Blessed One became a Buddha he had burnt out all evil from within him.' 'Very good, Nagasena ! It is so ; and I accept it as you say.' [Here ends the dilemma as to the Buddha's sinlessness] o 2 196 THE QUESTIONS OF KING MILINDA. IV, i, 67. [on the ADVANTAGES OF MEDITATION ^] 67. 'Venerable Nagasena, your people say that everything which a Tathagata has to accomplish that had the Blessed One already carried out when he sat at the foot of the Tree of Wisdom ". There was then nothing that he had yet to do, nothing that he had to add to what he had already done. But then there is also talk of his having immediately afterwards remained plunged for three months in ecstatic contemplation ^. If the first statement be correct, then the second must be false. And if the second be right, then the first must be wrong. There is no need of any contemplation to him who has already accomplished his task. It is the man who still has something left to do, who has to think about it. [139] It is the sick man who has need of medicine, not the healthy ; the hungry man who has need of food, not the man whose hunger is quenched. This too is a double-headed dilemma, and you have to solve it ! ' 68. ' Both statements, O king, are true. Con- ^ Pa/isalla;;a (not s am ad hi), rendered throughout in the Si;«halese by wiweka. ^ I have not been able to find this statement in any of the Pi/aka texts. ^ Here again our author seems to be referring to a tradition later than the Pi/akas. In the IMahavagga (see our version in the ' Vinaya Texts,' vol. i, pp. 74-81) there is mention only of four periods of seven days, and even during these not of pa/isalla«a, but of samadhi. The former of these two terms only occurs at the conclusion of the twenty-eight days (IMahavagga I, 5, 2). Even in the later orthodox literature the period of meditation is still not three months, but only seven times seven days. See the passages quoted in Professor Oldenberg's note at p. 75 of the ' Vinaya Texts,' vol. i. IV, 1,69. MEDITATION. 197 templation has many virtues. All the Tathagatas attained, in contemplation, to Biiddhahood, and practised it in the recollection of its good qualities. And they did so in the same way as a man who had received high office from a king would, in the recollection of its advantages, of the prosperity he enjoyed by means of it, remain constantly in attend- ance on that king — in the same way as a man who, having been afflicted and pained with a dire disease, and having recovered his health by the use of medicine, would use the same medicine again and again, calling to mind its virtue.' 69. * And there are, O king, these twenty and eight good qualities of meditation in the perception of which the Tathagatas devoted themselves to it. And which are they ? Meditation preserves him who meditates, it gives him long life, and endows him with power, it cleanses him from faults, it re- moves from him any bad reputation giving him a good name, it destroys discontent in him filling him with content, it releases him from all fear endowing him with confidence, it removes sloth far from him filling him with zeal, it takes away lust and ill-will and dullness, it puts an end to pride, it breaks down all doubt, it makes his heart to be at peace, it softens his mind, [140] it makes him glad, it makes him grave, it gains him much advantage, it makes him worthy of reverence, it fills him with joy, it fills him with delight, it shows him the transitory nature of all compounded things, it puts an end to rebirth, it obtains for him all the benefits of renunciation. These, O king, are the twenty and eight virtues of meditation on the perception of which the Tatha- o-atas devote themselves to it. But it is because 198 THE QUESTIONS OF KING MILINDA. IV, 1,70. the Tathagatas, O king, long for the enjoyment of the bliss of attainment, of the joy of the tranquil state of Nirva?^a, that they devote themselves to medita- tion, with their minds fixed on the end they aim at. 70. ' And there are four reasons for which the Tathagatas, O king, devote themselves to medi- tation. And what are the four ? That they may dwell at ease, O king — and on account of the abun- dance of the advantages of meditation, advantages without drawback — and on account of its being the road to all noble things without exception — and because it has been praised and lauded and exalted and magnified by all the Buddhas. These are the reasons for which the Tathagatas devote themselves to it. So it is not, great king, because they have anything left to do, or anything to add to what they have already accomplished, but because they have perceived how diversified are the advantages it pos- sesses, that they devote themselves to meditation.' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to meditation.] [the limit of three months.] 71. 'Venerable Nagasena, it has been said by the A Blessed One: " The Tathagata, Ananda, has thought out and thoroughly practised, developed, accumulated, and ascended to the very height of the four paths to saintship ^, and so mastered them as to be able to use them as a means of mental advancement, and as a basis for edification — and he therefore, Ananda, ' ^attaro iddhi-pada. IV, 1,72- "^^^^ THREE MONTHS. 199 should he desire it, might remain aUve for a Kalpa, or for that portion of a Kalpa which has yet to run\" And aeain he said : " At the end of three months from this time the Tathagata will die 2." If the first of these statements were true, then the limit of three months must have been false. If the second were true, [141] then the first must have been false. For the Tathaeatas boast not without an occasion, the Blessed Buddhas speak no misleading words, but they utter truth, and speak sincerely. This too is a double-headed dilemma, profound, subtle, hard to expound. It is now put to you. Tear in sunder this net of heresy, put it on one side, break in pieces the arguments of the adversary ! ' 72. ' Both these statements, O king, were made by the Blessed One. But Kalpa in that connection means the duration of a man's life. And the Blessed One, O king, was not exalting his own power when he said so, but he was exalting the power of saint- ship. It was as if a king were possessed of a horse most swift of foot, who could run like the wind. And in order to exalt the power of his speed the king were to say in the presence of all his court — townsfolk and country folk, hired servants and men of war, brah- mins, nobles, and officers : " If he wished it this noble steed of mine could cross the earth to its ocean boundary, and be back here again, in a moment ^ ! " 1 Mahaparinibbana Sutta III, 60, translated in my 'Buddhist Suttas,' pp. 57, 58. "^ Ibid. Ill, 63, translated loc. cit. p. 59. 5 So it is said of the ' Horse-treasure ' of the Great King of Glory in the IMahasudassana Sutta I, 29 (translated in my ' Buddhist Suttas,' p. 256), that 'it passed over along the broad earth to its very ocean boundary, and then returned again, in time for the 200 THE QUESTIONS OF KING MILINDA. IV, i, 72. Now though he did not try to test the horse's speed in the presence of the court, yet it had that speed, and was really able to go along over the earth to its ocean boundary in a moment. Just so, O king, the Blessed One spake as he did in praise of the power of saintship, and so spake seated in the midst of gods and men, and of the men of the threefold wisdom and the sixfold insight — the Arahats pure and free from stain — when he said : " The Tatha- A gata, Ananda, has thought out and practised, deve- loped, accumulated, and ascended to the very height of the four powers of saintship, and so mastered them as to be able to use them as a means of mental advancement, as a basis for edification. And A he therefore, Ananda, should he desire it, mieht remain alive for a Kalpa, or the part of a Kalpa that has yet to run." And there was that power, O king, in the Tathagata, he could have remained alive for that time : and yet he did not show that power in the midst [142] of that assembly. The Blessed One, O king, is free from desire as respects all conditions of future life, and has condemned them all. For it has been said, O king, by the Blessed One : " Just, O Bhikkhus, as a very small quantity of excrement is of evil smell, so do I find no beauty in the very smallest degree of future life, not even in such for the time of the snapping of the fingers ^" Now would the Blessed One, O king, who thus looked upon all sorts and conditions of future life morning meal, to the royal city of Kusavati.' It is, of course, the sun horse which is meant. ^ I have not traced this quotation in the Pi/akas, but it is prob- ably there. IV, I, 72. THE THREE MONTHS. 20I as dung have nevertheless, simply because of his power of Iddhi, harboured a craving desire for future life ? ' ' Certainly not. Sir.' ' Then it must have been to exalt the power of IddhI that he gave utterance to such a boast' ' Very good, Nagasena ! It is so, and I accept it as you say.' [Here ends the dilemma as to the three months.] Here ends the First Chapter. 202 THE QUESTIONS OF KING MILINDA. IV, 2, i. Book IV. Chapter 2. *[tHE abolition of REGULATIONS.] 1. 'Venerable Nagasena, it has been said by the Blessed One : " It is by insight, O Bhikkhus, that I preach the law, not without insight \" On the Other hand he said of the regulations of the Vinaya : " When I am gone, Ananda, let the Order, if it should so wish, abolish all the lesser and minor precepts ^." Were then these lesser and minor pre- cepts wrongly laid down, or established in ignorance and without due cause, that the Blessed One allowed them to be revoked after his death ? If the first statement had been true, the second would have been wronof. If the second statement were really made, [143] then the first was false. This too is a double-headed problem, fine, subtle, abstruse, deep, profound, and hard to expound. It is now put to you, and you have to solve it.' 2. ' In both cases, O king, the Blessed One said as you have declared. But in the second case it was to test the Bhikkhus that he said it, to try whether, if leave were granted them, they would, after his death, revoke the lesser and minor regu- lations, or still adhere to them. It runs as if a ^ Not traced as yet. ^ Mahaparinibbana Sutta VI, 3 (translated in my ' Buddhist Suttas,' p, 112). The incident is referred to in the A'ullavagga XI, I, 9, 10, and in his commentary on that passage Buddhaghosa mentions the discussion between Mihnda and Nagasena, and quotes it as an authority in support of his interpretation. TV, 2, 3- ABOLITION OF REGULATIONS. 2O3 king of kings were to say to his sons : " This great country, my children, reaches to the sea on every side. It is a hard thing to maintain it with the forces we have at our disposal. So when I am gone you had better, my children, abandon the outl)ing districts along the border." Now would the princes, O king, on the death of their father, give up those outlying districts, provinces already in their power ? ' ' No indeed, Sir. Kings are grasping. The princes might, in the lust of power, subjugate an extent of country twice or thrice the size of what they had, but they would never give up what they already possessed.' 'Just so was it, O king, that the Tathagata to test the Bhikkhus said : " When I am gone, Ananda, let the Order, if it should so wish, abolish all the lesser and minor precepts." But the sons of the Buddha, O king, in their lust after the law, and for emancipation from sorrow, might keep two hundred and fifty regulations \ but would never give up any one that had been laid down in ordinary course.' 3. ' Venerable Nagasena, when the Blessed One referred to " lesser and minor precepts," this people might therein [144] be bewildered, and fall into doubt, and find matter for discussion, and be lost in hesitation, as to which were the lesser, and which the minor precepts.' ' The lesser errors in conduct ^ O king, are the lesser precepts, and the lesser errors in speech ^ are the minor precepts : and these two together make up therefore " the lesser and minor precepts." The ^ The regulations in the Paiimokkha, which include all the most important ones, are only 220 in number. - Dukka/a;;/. » Dubbhasitaw. 204 THE QUESTIONS OF KING MILINDA. IV, 2, 4. leading Elders too of old, O king, were in doubt about this matter, and they were not unanimous on the point at the Council held for the fixing of the text of the Scriptures ^ And the Blessed One fore- saw that this problem would arise.' ' Then this dark saying of the Conquerors, Naga- sena, which has lain hid so long, has been now to-day uncovered in the face of the world, and made clear to all.' [Here ends the problem as to the revocation of rules,] [esoteric teaching.] 4. ' Venerable Nagasena, it was said by the Blessed One : " In respect of the truths, Ananda, the Tathaofata has no such thingf as the closed fist of a teacher who keeps something back ^." But on the other hand he made no reply to the question put by the son of the Maluhkya woman ^. This problem, Nagasena, will be one of two ends, on one of which it must rest, for he must have refrained from answering either out of ignorance, or out of wish to conceal somethingf. If the first statement be true it must have been out of iofnorance. But ^ In the ^ullavagga XI, i, 10, it is one of the faults laid to Ananda's charge, at the Council of Ra^agaha, that he had not asked for a definition of these terms. ^ Mahaparinibbana Sutta II, 32 (another passage from the same speech is quoted below, IV, 2, 29). ^ See the two Maluhkya Suttantas in the 'Ma.gg/nmdi Nikaya (vol. i, pp. 426-437 of Mr. Trenckner's edition for the Pali Text Society), With regard to the spelling of the name, which is doubtful, it may be noticed that Hina/i-kumbure has Maluhka throughout. IV, 2, r,- ESOTERIC TEACHING. 205 if he knew, and still did not reply, then the first statement must be false. This too is a double- pointed dilemma. It is now put to you, and you have to solve it.' 5. ' The Blessed One, O king, made that first Statement to Ananda, and he did not reply to Malurikya-putta's question. But that was neither out of ignorance, nor for the sake of concealing anything. There are four kinds of ways in which a problem may be explained. And which are the four ? There is the problem to which an explan- ation can be Sfiven that shall be direct and final. There is the problem which can be answered by going into details. There is the problem which can be answered by asking another. And there is the problem which can be put on one side. ' And which, O king, is the problem to which a direct and final solution can be given ? It is such as this — " Is form impermanent ? " [145] " Is sen- sation impermanent?" "Is idea impermanent?" "Are the Confections impermanent?" "Is con- sciousness impermanent ? " * And which is the problem which can be answered by going into details ? It is such as this — " Is form thus impermanent ? " and so on. ' And which is the problem which can be an- swered by asking another ? It is such as this — "What then? Can the eye perceive all things?" ' And which is the problem which can be put on one side? It is such as this — "Is the universe everlasting?" "Is it not everlasting?" "Has it an end ? " " Has it no end ? " " Is it both endless and unendinsf ? " " Is it neither the one nor the other ? " " Are the soul and the body the same 206 THE QUESTIONS OF KING MILINDA. IV, 2, 6. thing?" "Is the soul distinct from the body?" " Does a Tathagata exist after death ? " " Does he not exist after death ? " " Does he both exist and not exist after death ? " " Does he neither exist nor not exist after death ? " ' Now it was to such a question, one that ought to be put on one side, that the Blessed One gave no reply to Malunkya-putta. And why ought such a question to be put on one side ? Because there is no reason or object for answering it. That is why it should be put aside. For the Blessed Buddhas lift not up their voice without a reason and without an object.' * Very good, Nagasena ! Thus it is, and I accept it as you say ? ' ____^___ [ Here ends the dilemma as to keeping some things back K] [death.] 6. ' Venerable Nagasena, this too was said by the Blessed One : " All men tremble at punishment, all are afraid of death -." But a^ain he said : " The Arahat has passed beyond all fear^" How then, Nagasena ? does the Arahat tremble with the fear of punishment ? [146] Or are the beings in purgatory, when they are being burnt and boiled and scorched and tormented, afraid of that death which would release them from the burning fiery pit of that awful place of woe ^ ? If the Blessed One, Nagasena, ^ See my note below on IV, 4, 8. ^ Dhammapada 129. ^ Not traced in these words, but identical in meaning with Dhammapada 39. * Maha-niraya X'avamana, 'when they are on the point of passing away from it.' For in Buddhism the time comes to each IV, 2, 7- THE FEAR OF DEATH. 207 really said that all men tremble at punishment, and all are afraid of death, then the statement that the Arahat has passed beyond fear must be false. But if that last statement is really by him, then the other must be false. This double-headed problem is now put to you, and you have to solve it,' 7. ' It was not with regard to Arahats, O king, that the Blessed One spake when he said : " All men tremble at punishment, all are afraid of death." The Arahat is an exception to that statement, for all cause for fear has been removed from the Arahat ^ He spoke of those beings in whom evil still existed, who are still infatuated with the delusion of self, who are still lifted up and cast down by pleasures and pains. To the Arahat, O king, rebirth in every state has been cut off, all the four kinds of future existence have been destroyed, every re-incarnation has been put an end to, the rafters ^ of the house of life have broken, and the whole house completely pulled down, the Confections have altogether lost their roots, good and evil have ceased, ignorance has been demolished, consciousness has no longer any seed (from which it could be renewed), all sin has been burnt away ^, and all worldly conditions have been overcome *. Therefore is it that the Arahat is not made to tremble by any fear.' being in Niraya (often translated 'hell') when he will pass away from it. ' That is from him who attained Nirvana in this life. Compare I John iv. 18. ^ Phasu for Phasuka. Compare Dhammapada 154, INIanu VI, 79-81, and Sumahgala, p. 16. ' Hina/i-kumbure adds ' by the fire of tapas,' * Eight are meant — gain, loss, fame, dishonour, praise, blame, pleasures, pains. 208 THE QUESTIONS OF KING MILINDA. IV, 2, 8. 8, ' Suppose, O king, a king had four chief ministers, faithful, famous, trustworthy, placed in high positions of authority. And the king, on some emergency arising, were to issue to them an order touching all the people in his realm, saying : " Let all now pay up a tax, and do you, as my four officers, carry out what is necessary in this emer- gency." Now tell me, O king, would the tremor which comes from fear of taxation arise in the hearts of those ministers ? ' ' No, Sir, it would not.' ' But why not ? ' ' They have been appointed by the king to high office. Taxation does not affect them, they are be- yond taxation. It was the rest that the king referred to when he gave the order : [147] " Let all pay tax." ' 'Just so, O king, is it with the statement that all men tremble at punishment, all are afraid of death. In that way is it that the Arahat is removed from every fear.' 9. ' But, Nagasena, the w^ord " all " is inclusive, none are left out when it is used. Give me a further reason to establish* the point.' ' Suppose, O king, that in some village the lord of the village were to order the crier, saying : " Go, crier, bring all the villagers quickly together before me." And he in obedience to that order were to stand in the midst of the village and were thrice to call out : " Let all the villasfers assemble at once in the presence of the lord !" And they should assemble in haste, and have an announcement made to the lord, saying : " All the villagers. Sire, have assembled. Do now whatsoever you require." Now when the lord, O king, is thus summoning all the heads of IV, 2, 10. THE FEAR OF DEATH. 209 houses, he issues his order to all the villaeers, but it is not they who assemble in obedience to the order ; it is the heads of houses. And the lord is satisfied therewith, knowing that such is the number of his villagers. There are many others who do not come — women and men, slave girls and slaves, hired workmen, servants, peasantry, sick people, oxen, buffaloes, sheep, and goats, and dogs — but all those do not count. It was with reference to the heads of houses that the order was issued in the words : " Let all assemble." Just so, O king, it is not of Arahats that it was said that all are afraid of death. [148] The Arahat is not included in that statement, for the Arahat is one in whom there is no longer any cause that could give rise to fear.' lO. ' There is the non-inclusive expression, O king, whose meaning is non-inclusive, and the non-inclusive expression whose meaning is inclusive ; there is the inclusive expression whose meaning is non-inclusive, and the inclusive expression whose meaning is inclusive. And the meaning, in each case, should be accepted accordingly. And there are five ways in which the meaning should be ascertained — by the connection, and by taste, and by the tradition of the teachers, and by the meaning, and by abundance of reasons. And herein " connection " means the meaning as seen in the Sutta itself, " taste " means that it is in accordance with other Suttas, " the tradition of the teachers " means what they hold, " the meaning " means what they think, and " abun- dance of reasons " means all these four combined ^.' ^ This is much more obscure in Pali than in English. In the Pali the names of each of the five methods are ambiguous, ' Con- nection,' for instance, is in Pali aha/{'/('a-pada, which is only [35] P 2IO THE QUESTIONS OF KING MILINDA. IV, 2,11. II. 'Very well, Nagasena ! I accept it as you say. The Arahat is an exception in this phrase, and it is the rest of beino-s who are full of fear. But those beings in purgatory, of whom I spoke, who are suffering painful, sharp, and severe agonies, who are tormented with burnings all over their bodies and limbs, whose mouths are full of lamentation, and cries for pity, and cries of weeping and wailing and woe, who are overcome with pains too sharp to be borne, who find no refuge nor protection nor help, who are afflicted beyond measure, who in the worst and lowest of conditions are still destined to a cer- tainty to further pain, who are being burnt with hot, sharp, fierce, and cruel flames, who are giving utterance to mighty shouts and groans born of horror and fear, who are embraced by the garlands of flame which intertwine around them from all the six direc- tions, and flash in fiery speed through a hundred leagues on every side — can those poor burning wretches be afraid of death ?' ' Yes, they can.' ' But, venerable Nagasena, is not purgatory a place of certain pain ? And, if so, why should the beings in it be afraid of death, which would release them from that certain pain ? What ! Are they fond of purgatory ? ' ' No, indeed. They like it not. They long to be released from it. It is the power of death of which they are afraid.' ' Now this, Nagasena, I cannot believe, that they, who want to be released, should be afraid of rebirth. found elsewhere (see A'ullavagga VI, 4, 3, and my note there) as the name of a kind of chair. And there is similar ambiguity in the other words. IV, 2, 13- THE FEAR OF DEATH. 2 I I [149] They must surely, Nagasena, rejoice at the prospect of the very condition that they long for. Convince me by some further reason ^' 12. ' Death, great king, is a condition which those who have not seen the truth- are afraid of. About it this people is anxious and full of dread. Whoso- ever is afraid of a black snake, or an elephant or lion or tiger or leopard or bear or hyena or wild buffalo or gayal, or of fire or water, or of thorns or spikes or arrows, it is in each case of death that he is really in dread, and therefore afraid of them. This, O king, is the majesty of the essential nature of death. And all being not free from sin are in dread and quake before its majesty. In this sense it is that even the beings in purgatory, who long to be released from it, are afraid of death.' 1 3. ' Suppose, O king, a boil were to arise, full of matter, on a man's body, and he, in pain from that disease, and wanting to escape from the danger of it, were to call in a physician and surgeon. And the surgeon, accepting the call, were to make ready some means or other for the removal of his disease — were to have a lancet sharpened, or to have sticks put into the fire to be used as cauterisers, or to have something ground on a grindstone to be mixed in a salt lotion. Now would the patient begin to be in dread of the cutting of the sharp lancet, or of the burning of the pair of caustic sticks, or of the application of the stinging lotion ? ' ' Yes, he would.' ^ KSrawena, perhaps he means 'by an example.' ^ Adi/^ka.-sa.kka.nzm. It may also mean 'who have not per- ceived the (Four Noble) Truths.' P 2 2 T 2 THE QUESTIONS OF KING MILINDA. IV, 2, T4. ' But if the sick man, who wants to be free from his ailment, can fall into dread by the fear of pain, just so can the beings in purgatory, though they long to be released from it, fall into dread by the fear of death.' 14. 'And suppose, O king, a man who had com- mitted an offence against the crown, when bound with a chain, and cast into a dungeon, were to long for release. And the ruler, wishing to release him, were to send for him. Now would not that man, who had thus oft'ended, and knew it, be in dread [150] of the interview with the king ?' ' Yes, Sir.' ' But if so, then can also the beings in purgatory, though they long to be released from it, yet be afraid of death.' ' Give me another illustration by which I may be able to harmonise ^ (this apparent discrepancy).' ' Suppose, O king, a man bitten by a poisonous snake should be afraid, and by the action of the poison should fall and struggle, and roll this way and that. And then that another man, by the repetition of a powerful charm, should compel that poisonous snake to approach to suck the poison back again ^. Now when the bitten man saw the poisonous snake coming to him, though for the object of curing him, would he not still be in dread of it ?' * Yes, Sir.' 'Well, it is just so with the beings in purgatory. ^ Okappeyya?;/. See the Old Commentary at Pa/?'ittiya I, 2, 6. ^ On this belief the 69th Gataka is founded. See FausboU, vol. i, pp. 310, 311 (where, as Mr. Trenckner points out, we must read in the verse the same word pa/^/^a/l'am as we have here). IV, 2, ig. PIRIT. 213 Death is a thing dishked by all beings. And there- fore are they in dread of it though they want to be released from purgatory.' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to the fear of death.] [PIRIT.] 15. 'Venerable Nagasena, it was said by the Blessed One : " Not in the sky, not in the ocean's midst, Not in the most secluded mountain cleft, Not in the whole wide world is found the spot Where standing one could 'scape the snare of death ^" But on the other hand the Pirit service was promul- gated by the Blessed One - — that is to say, the Ratana Sutta and the Khanda-paritta and the Mora- paritta and the Dha^agga-paritta [151] and the A/ana/Iya-paritta and the Anguli-mala-paritta. If, Nagasena, a man can escape death's snare neither by going to heaven, nor by going into the midst of the sea, nor by going to the summits of lofty palaces, ^ Either Dhammapada 127, which is the same except the last word (there ' an evil deed'), or Dhammapada 128, except the last line (which is there ' where standing death would not overtake one '). ^ This is a service used for the sick. Its use so far as the Pi/akas are known has been nowhere laid down by the Buddha, or by words placed in his mouth. This is the oldest text in which the use of the service is referred to. But the word Paritta (Pirit) is used in Alillavagga V, 6, of an asseveration of love for snakes, to be used as what is practically a charm against snake bite, and that is attributed to the Butldha. The particular Suttas and passages here referred to are all in the Pi/akas. 2 14 THE QUESTIONS OF KING MILINDA. IV, 2, i6. nor to the caves or grottoes or declivities or clefts or holes in the mountains, then is the Pirit ceremony useless. But if by it there is a way of escape from death, then the statement in the verse I quoted is false. This too is a double-headed problem, more knotty than a knot. It is now put to you, and you have to solve it.' 16. ' The Blessed One, O king, said the verse you have quoted, and he sanctioned Pirit \ But that is only meant for those who have some portion of their life yet to run, who are of full age, and restrain themselves from the evils of Karma. And there is no ceremony or artificial means^ for prolonging the life of one whose allotted span of existence has come to an end. Just, O king, as with a dry and dead log of wood, dull ^, and sapless, out of which all life has departed, which has reached the end of its allotted period of life, — you might have thousands of pots of water poured over it, but it would never become fresh again or put forth sprouts or leaves. Just so there is no ceremony or artificial means, no medicine and no Pirit, which can prolong the life of one whose allotted period has come to an end. All the medicines in the world are useless, O king, to such a one, but Pirit is a protection and assistance to those who have a period yet to live, who are full of life, and restrain themselves from the evil of Karma. And it is for that use that Pirit was appointed by the ^ See last note. Hina/i-kumbure renders ' preached Pirit,' which is quite in accordance with the Pi/akas, as the Suttas of which it is composed are placed in his mouth. ^ Upakkamo. Compare the use of the word at A'ullavagga VII, 3, 10; Sumahgala 69, 71. Utpatti-kramayek says the Si/«halese. ^ Ko/apa. See Gataka III, 495, and the commentary there. IV, 2, 17. PIRIT. 215 Blessed One. Just, O king, as a husbandman guards the grain when it is ripe and dead and ready for harvesting from the influx of water, but makes it grow by giving it water when it is young, and dark in colour like a cloud, and full of life — ^just so, O king, should the Pirit ceremony be put aside and neglected in the case of one who has reached his allotted term of life, [152] but for those who have a period yet to run and are full of vigour, for them the medicine of Pirit may be repeated, and they will profit by its use.' 17. ' But, Nagasena, if he who has a term of life yet to run will live, and he who has none will die, then medicine and Pirit are alike useless.' * Have you ever seen, O king, a case of a disease being turned back by medicine ? ' ' Yes, several hundred times.' ' Then, O king, your statement as to the ineffi- ciency of Pirit and medicine must be wrong.' ' I have seen, Nagasena, doctors administer medi- cines by way of draughts or outward applications, and by that means the disease has been assuaged.' 'And w^hen, O king, the voice of those who are repeating Pirit is heard, the tongue may be dried up, and the heart beat but faintly, and the throat be hoarse, but by that repetition all diseases are allayed, all calamities depart. Again, have you ever seen, O king, a man who has been bitten by a snake having the poison resorbed under a spell (by the snake who gave the bite ^) or destroyed (by an antidote) or having a lotion applied above or below the spot-?' * See above, IV, 2, 14. 2 All this sentence is doubtful. Dr. Morris has a learned note on the difiicult words used (which only occur here) in the ' Journal 2l6 THE QUESTIONS OF KING MILINDA. IV, 2, i8. ' Yes, that is common custom to this day in the world.' ' Then what you said that Pirit and medicine are alike useless is wrong. And when Pirit has been said over a man, a snake, ready to bite, will not bite him, but close his jaws — the club which robbers hold aloft to strike him with will never strike ; they will let it drop, and treat him kindly — the enraged elephant rushing at him will suddenly stop — the burning fiery conflagration surging towards him will die out — the malignant poison he has eaten will become harmless, and turn to food — assassins who have come to slay him will become as the slaves who wait upon him — and the trap into which he has trodden will hold him not. 1 8. ' Again, have you never heard, O king, of that hunter who during seven hundred years failed to throw his net over the peacock who had taken Pirit, but snared him the very day [153] he omitted to do so ^ ? ' ' Yes, I have heard of it. The fame of it has gone through all the world.' ' Then what you said about Pirit and medicine being alike useless must be wrong. And have you never heard of the Danava - who, to guard his wife, of the Pali Text Society' for 1884, p. 87. Hina/i-kumbure, p. 191, translates as follows: Maha ra^aneni, wisha winasa karannawii mantra padayakin wishaya baswana laddawu, wisha sanhinduwana laddawu, urddhadho bhagayehi awushadha ^alayen temana laddawu, nayaku wisin dash/a karana laddawu kisiwek topa wisin dakna ladde dceyi wi^ala seka. ^ This is the Mora-Gataka, Nos. 159, 491, or (which is the same thing) the Mora-Paritta. ^ An Asura, enemy of the gods, a Titan. Rakshasa says the Sinhalese. IV, 2, ip. PIRIT. 2 1 7 put her into a box, and swallowing it, carried her about in his stomach. And how a Vidyadhara ^ entered his mouth, and played games with his wife. And how the Danava when he became aware of it, vomited up the box, and opened it, and the moment he did so the Vidyadhara escaped whither he would ^ ? ' ' Yes, I have heard that. The fame of it too has eone throuohout the world.' 'Well, did not the Vidyadhara escape capture by the power of Pirit ?' ' Yes, that was so.' * Then there must be power in Pirit. And have you heard of that other Vidyadhara who got into the harem of the king of Benares, and committed adultery with the chief queen, and was caught, and then became invisible, and got away^?' ' Yes, I heard that story.' ' Well, did not he too escape capture by the power of Pirit?' ' Yes, Sir.' ' Then, O king, there must be power in Pirit.' 19. 'Venerable Nagasena, is Pirit a protection to everybody ? ' ^ They are a kind of genii, with magical powers, who are attendants on the god Siva, (and therefore, of course, enemies of the Danavas). They are not mentioned in the Pi/akas. 2 I don't know where this story comes from. It is not in the Pi/akas anywhere. But Hina/i-kumbure gives the fairy tale al full length, and in the course of it calls the Vidyadharas by name Wayassa-putra, ' Son of the Wind.' He quotes also a gatha which he places, not in the mouth of the Bodisat, but of Buddha himself. I cannot find the tale cither in the G'atakabook, as far as published by Professor Fausboll, or in the Katha Sarit Sagara, though I have looked all through both. ^ See last note. 2l8 THE QUESTIONS OF KING MILINDA. IV, 2, 19. ' To some, not to others.' ' Then it is not always of use ? ' ' Does food keep all people alive ? ' " ' Only some, not others.' ' But why not ? ' ' Inasmuch as some, eating too much of that same food, die of cholera.* ' So it does not keep all men alive ? ' ' There are two reasons which make it destroy life — over-indulgence in it, and weakness of diges- tion. And even life-giving food may be made poisonous by an evil spell.' 'Just so, O king, is Pirit a protection to some and not to others. And there are three reasons [154] for its failure — the obstruction of Karma, and of sin, and of unbelief. That Pirit which is a protec- tion to beings loses its protecting power by acts done by those beings themselves. Just, O king, as a mother lovingly nourishes the son who has entered her womb, and brings him forth with care \ And after his birth she keeps him clean from dirt and stains and mucus, and anoints him with the best and most costly perfumes, and when others abuse or strike him she seizes them and, full of excitement, drags them before the lord of the place. But when her son is naughty, or comes in late, she strikes him with rods or clubs on her knee or with her hands. Now, that being so, would she get seized and dragged along, and have to appear before the lord ? ' ' No, Sir/ ' But why not ? ' ^ Upa/^arena, which the Sinhalese repeats and construes with poseti. IV, 2, 21. MARA. 219 ' Because the boy was in fault.' 'Just in the same way, O king, will Pirit which is a protection to beings, yet, by their own fault, turn against them.' ' Very good, Nagasena ! The problem has been solved, the jungle made clear, the darkness made light, the net of heresy unravelled — and by you, O best of the leaders of schools !' [Here ends the dilemma as to Pirit.] [mar A, THE EVIL ONE.] 20. ' Venerable Nagasena, your people say thus : " The Tathagata was in the constant receipt of the things necessary for a recluse — robes, food, lodging, and the requisites for the sick." And again they say : " When the Tathagata entered the Brahman village called the Five Sala trees he received nothing, and had to return with his bowl as clean as before." If the first passage is true the second is false, and if the second passage is true [155] the first is false. This too is a double-headed problem, a mighty crux hard to unravel. It is now put to you. It is for you to solve it.' 21. 'Both statements are true, but when he re- ceived nothing that day, that was the work of Mara, the evil one.' ' Then, Nagasena, how was it that the merit laid up by the Blessed One through countless a^ons of time came to end that day ? How was it that Mara, who had only just been produced, could overcome the strength and influence of that merit ? In that case, Nagasena, the blame must fall in one of two 2 20 THE QUESTIONS OF KING MILINDA. IV, 2, 22. ways — either demerit must be more powerful than merit, or the power of Mara be greater than that of the Buddha. The root of the tree must be heavier than the top of it, or the sinner stronger than he who has heaped up virtue.' 22. 'Great king, that is not enough to prove either the one or the other of your alternatives. Still a reason is certainly desirable in this matter. Suppose, O king, a man were to bring a compli- mentary present to a king of kings — honey or honey- comb or something of that kind. And the king's doorkeeper were to say to him : " This is the wrong time for visiting the king. So, my good fellow, take your present as quickly as ever you can, and go back before the king inflicts a fine upon you." And then that man, in dread and awe, should pick up his present, and return in great haste. Now would the king of kings, merely from the fact that the man brought his gift at the wrong time, be less powerful than the doorkeeper, or never receive a compli- mentary present any more ? ' ' No, Sir. The doorkeeper turned back the giver of that present out of the surliness of his nature, and one a hundred thousand times as valuable [156] might be brought in by some other device.' 'Just so, O king, it was out of the jealousy of his nature that Mara, the evil one, possessed the Brah- mans and householders at the Five Sala trees. And hundreds of thousands of other deities came up to offer the Buddha the strength-giving ambrosia from heaven, and stood reverencing him with clasped hands and thinking to themselves that they would thus imbue him with vigour.' 23. ' That may be so, Nagasena. The Blessed IV, 2, 25. MARA. 22 1 One found it easy to get the four requisites of a recluse — he, the best in the world — and at the request of gods and men he enjoyed all the re- quisites. But still Mara's intention to stop the supply of food to the Blessed One was so far car- ried out. Herein, Sir, my doubt is not removed. I am still in perplexity and hesitation about this. My mind is not clear how the Tathagata, the Arahat, the supreme Buddha, the best of all the best in the world of gods and men, he who had so glorious a treasure of the merit of virtue, the un- equalled one, unrivalled and peerless, — how so vile, mean, insignificant, sinful, and ignoble a being as Mara could put any obstacle in the way of gifts to Him.' 24. * There are four kinds, O king, of obstacles — the obstacle to a gift not intended for any par- ticular person, to a gift set apart for some one, to the gift got ready, and to the enjoyment of a gift. And the first is when any one puts an obstacle in the way of the actual gift of a thing put ready to be given away, but not with a view to or having seen any particular donee, — an obstacle raised, for in- stance, by saying : " What is the good of giving it away to any one else ? " The second is when any one puts an obstacle in the way of the actual gift of food intended to be prepared to be given to a person specified. The third is when any one puts an obstacle in the way when such a gift has been got ready, but not yet accepted. And the fourth is when any one puts an obstacle in the way of the enjoyment of a gift already given (and so the property of the donee).' 25. * Now when Mara, the evil one, possessed the 22 2 THE QUESTIONS OF KING MILINDA. TV, 2, 26. Brahmans and householders at the Five Sala trees, the food in that case was neither the property of, nor got ready for, nor intended to be prepared specially for the Blessed One. [157] The obstacle was put in the way of some one who was yet to come, who had not arrived, and for whom no gift was intended. That was not against the Blessed One alone. But all who had gone out that day, and were coming to the village, failed to receive an alms. I know no one, O king, in the world of men and gods, no one among Maras or Brahmas, no one of the class of Brahmans or recluses, who could put any obstacle in the way of an alms intended for, or got ready for, or already given to the Blessed One. And if any one, out of jealousy, were to raise up any obstacle in that case, then would his head split into a hundred or into a thousand pieces.' 26. * There are four things, O king, connected with the Tathagatas, to which no one can do any harm. And what are the four ? To the alms intended for, and got ready for the Blessed One — to the halo of a fathom's length when it has once spread out from him — to the treasure of the know- ledge of his omniscience — and to his life. All these things, O king, are one in essence — they are free from defect, immovable, unassailable by other beings, unchangeable by other circumstances \ And Mara, the evil one, lay in ambush, out of sight, when he possessed the Brahmans and householders at the Five Sala trees. It was as when robbers, O king, ^ Aphusani kiriyani, which I do not pretend to understand, and Mr. Trenckner says is unintelHgible to him. Hina/i-kumbure has: Anya kriyawak no woedaganna boewin apusana (sic) kriyayo ya. IV, 2, 26. MARA. 223 hiding out of sight in the inaccessible country over the border, beset the highways. But if the king caught sight of them, do you think those robbers would be safe ? ' * No, Sir, he might have them cut into a hundred or a thousand pieces with an axe.' ' Well, just so it was, hiding out of sight, that Mara possessed them. It was as when a married woman, in ambush, and out of sight, frequents the company of her paramour. [158] But if, O king, she were to carry on her intrigues in her husband's presence, do you think she would be safe ? ' ' No, Sir, he might slay her, or wound her, or put her in bonds, or reduce her to slavery.' ' Well. It was like that, hiding out of sight, that Mara possessed them. But if, O king, he had raised any obstacle in the case of an alms intended for, got ready for, or in possession of the Blessed One, then his head would have split into a hundred or a thousand pieces.' ' That is so, Nagasena. Mara, the evil one, acted after the manner of robbers, he lay in ambush, possessing the Brahmans and householders of the Five Sala trees. But if the same Mara, the evil one, had interfered with any alms mtended for, or made ready for the Blessed One, or with his par- taking thereof, then would his head have been split into a hundred or a thousand pieces, or his bodily frame have been dissipated like a handful of chaff.' ' Very good, Nagasena ! That is so, and I accept it as you say.' [ Here ends the dilemma as to Mara's interference with alms.] 2 24 the questions of king milinda. iv, 2, 27. [unconscious crime.] 27. 'Venerable Nagasena, your people say: "Who- soever deprives a living being of life, without knowing that he does so, he accumulates very serious demerit ^" But on the other hand it was laid down by the Blessed One in the Vinaya : " There is no offence to him who acts in igno- rance^." If the first passage is correct, the other must be false ; and if the second is right, the first must be wrong. This too is a double-pointed problem, hard to master, hard to overcome. It is now put to you, and you have to solve it.' 28. ' Both the passages you quote, O king, were spoken by the Blessed One. But there is a differ- ence between the sense of the two. And what is that difference ? [159] There is a kind of offence which is committed without the co-operation of the mind ^, and there is another kind which has that co-operation. It was with respect to the first of the ^ Not traced as yet, in so many words. And though there are several injunctions in the Vinaya against acts which might haply, though unknown to the doer, destroy life (such, for instance, as drinking water without the use of a strainer), when these are all subjects of special rule, and in each case there is an exception in favour of the Bhikkhu who acts in ignorance of there being living things which could be killed. (See, for instance, PaX'ittiya 62, on the drinking of water.) 2 A^anantassa napatti. Pa/('ittiya LXI, 2, 3 (in the Old Commentary, not ascribed to the Buddha). ^ Sa«;7a-vimokkha. I am not sure of the exact meaning of this difficult compound, which has only been found in this passage. Hina/i-kumbure (p. 199) has: Maha ra^aneni, X'ittangayen abhawayen midena boewin sa;7«a-wimoksha-namwu apattit atteya, &c. (mid = muj^). IV, 2, 30. BUDDHA AND HIS FOLLOWERS. 225 two that the Blessed One said : " There is no offence to him who acts in io-norance ^" ' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to sins in ignorance.] [the BUDDHA AND HIS FOLLOWERS.] 29. ' Venerable Nagasena, it w^as said by the Blessed One : " Now the Tathagata thinks not, Ananda, that is he who should lead the brother- hood, or that the Order is dependent upon him -." But on the other hand when describing the virtues and the nature of Metteyya, the Blessed One, he said thus : "He will be the leader of a brother- hood several thousands in number, as I am now the leader of a brotherhood several hundreds in number^." If the first statement be right, then the second is wrong. If the second passage is right, the first must be false. This too is a double-pointed problem now put to you, and you have to solve it' ;^o. ' You quote both passages correctly, O king. But in the dilemma that you put the sense in the one passage is inclusive, in the other it is not. It is not the Tathagata, O king, who seeks after a following, but the followers who seek after him. ^ The Si7;/halese has here a further page, giving examples of the two kinds of offences referred to, and drawing the conclusion for each. ^ Book of the Great Decease, II, 32 (translated in my ' Buddhist Suttas,' p. 37), just after the passage quoted above, IV, 2, 4. " Not in any of the published texts. Metteyya is, of course, the Buddha to come, the expected messiah. [35] Q 2 26 THE QUESTIONS OF KING MILINDA. IV, 2, 30. [160] It is a mere commonly received opinion, O king, that " This is I," or " This is mine," it is not a transcendental truth \ Attachment is a frame of mind put away by the Tathagata, he has put away clineine, he is free from the delusion that " This is mine," he lives only to be a help to others '-. Just as the earth, O king, is a support to the beings in the world, and an asylum to them, and they depend upon it, but the broad earth has no longing after them in the idea that " These belong to me " — ^just so is the Tathagata a support and an asylum to all beings, but has no longing after them in the idea that " These belong to me." And just as a mighty rain cloud, O king, pours out its rain, and gives nourishment to grass and trees, to cattle and to men, and maintains the lineage thereof, and all these creatures depend for their livelihood upon its rain, but the cloud has no feelings of longing in the idea that " These are mine " — ^just so does the Tathagata give all beings to know what are good qualities and maintains them in goodness, and all beings have their life in him, but the Tathagata has no feelines of lonorinor in the idea that " These are mine." And why is it so ? Because of his having abandoned all self-regard V ' Very good, Nagasena ! The problem has been well solved by variety of examples. The jungle has been made open, the darkness has been turned ^ Sammuti . . . . na paramattho. "^ Upadaya avassayo hoti. 3 Attanudi///^iya pahinatta. See the passages quoted by Dr. Morris in the 'Journal of the Pali Text Society,' 1886, pp. 113, 114. IV, 2, 32. SCHISM. 227 to light, the arguments of the adversaries have been broken down, insight has been awakened in the sons of the Conqueror.' [Here ends the dilemma as to the Buddha and his following.] [schism.] I . ' Venerable Nagasena, your people say : " The Tathagata is a person whose following can never be broken up." And again they say : " At one stroke Devadatta seduced five hundred of the brethren \" If the first be true the second is false, but if the second be correct then the first is wrong. [161] This too is a double-pointed problem, profound, hard to unravel, more knotty than a knot. By it these people are veiled, obstructed, hindered, shut in, and enveloped. Herein show your skill as against the arguments of the adversaries.' 32. ' Both statements, O king, are correct. But the latter is owing to the power of the breach maker. Where there is one to make the breach, a mother will be separated from her son, and the son will break with the mother, or the father with the son and the son with the father, or the brother from the sister and the sister from the brother, or friend from friend. A ship pieced together with timber of all sorts is broken up by the force of the violence of the waves, and a tree in full bearing and full of sap is broken down by the force of the violence of the wind, and gold of the finest sort is divided by ^ Neither of these phrases is to be foujjid in the published texts in these words. But the latter sums up the episode related in the A'ullavagga VII, 4, i. Q 2 228 THE QUESTIONS OF KING MILINDA. IV, 2, 32. bronze. But it is not the intention of the wise, it is not the will of the Buddhas, it is not the desire of those who are learned that the following of the Tathagata should be broken up. And there is a special sense in which it is said that that cannot be. It is an unheard-of thing, so far as I know, that his following could be broken up by anything done or taken, any unkindly word, any wrong action, any injustice, in all the conduct, wheresoever or what- soever, of the Tathagata himself. In that sense his following is invulnerable. And you yourself, do you know of any instance in all the ninefold word of the Buddha of anything done by a Bodisat which broke up the following of the Tathagata ?' ' No, Sir. Such a thing has never been seen or heard in the world. It is very good, Nagasena, what you say : and I accept it so.' [Here ends the dilemma as to schism.] Here ends the Second Chapter. IV, 3jI- the dharma. 229 Book IV. Chapter 3. [precedence of the dharma.] I. 'Venerable Nagasena, it was said by the Blessed One : " For it is the Dhamma, O Vasettha, which is ' the best in the world ^,' as regards both what we now see, and what is yet to come ^." But again (according to your people) the devout layman who has entered the Excellent Way, for whom the possibility of rebirth in any place of woe has passed away, who has attained to insight, and to whom the doctrine is known, even such a one ought to salute and to rise from his seat in token of respect for, and to revere, any member of the Order, though a novice, and thoucrh he be unconverted ^. Now if the Dhamma be the best that rule of conduct is wrong, but if that be right then the first statement must be wrong. ^ This is a quotation from a celebrated verse, which is, as it were, the national anthem of those who, in the struggle for religious and ceremonial supremacy between the Brahmans and the nobles, took the side of the nobles (the Khattiyas). As might be expected it is not seldom found in the Buddhist Suttas, and is often put in the mouth of the Buddha, the most distinguished of these Khattiyas who were transcendental rather than military. It runs : ' The Khattiya is the best in the world of those who observe the rules of exogamous marriage, but of the whole race of men and gods he who has wisdom and righteousness is the best.' See, for instance, the Amba///;a Sutta, in the Digha Nikaya, and the Sumahgala Vilasini on that passage. By 'best in the world' is meant 'entitled to lake precedence before all others,' not best in the moral sense. 2 From the Agga77«a Sutta in the Digha Nikaya. ' I cannot give any authority for this, but it is no doubt correct Buddhism according to the spirit of the Pi/akas. 230 THE QUESTIONS OF KING MILINDA. IV, 3, 2. This too is a double-pointed problem. It is now- put to you, and you have to solve it.' [162] 2. ' The Blessed One said what you have quoted, and you have rightly described the rule of conduct. But there is a reason for that rule, and that is this. There are these twenty personal qualities, making up the Sama;^aship of a Sama;za, and these two outward signs \ by reason of which the Sama/^a is worthy of salutation, and of respect, and of reverence. And what are they ? The best form of self-restraint, the highest kind of self-control ^ right conduct, calm manners ^, mastery over (his deeds and words ^), sub- jugation (of his senses^), long-suffering'', sympathy ^ ^ Lihgani. See above, IV, i, 6i. ^ Aggo niyamo. Hma/i-kumbure takes agga in the sense of Arahatship : ' Niwan dena pratipattiyen yukta bawa.' Niyama is a self-imposed vow. ^ Vihara, which the Si7?ihalese glosses by: 'Sansun iriya- patha wihara?zayen yukta bawa,' ('because he continues in the practice of tranquil deportment.') * Sa^yama. ' Kaya wak sawyaniayen yukta bawa.' ^ Sa;«varo. * Indriya sawzvarayen yukta bawa.' " Khanti, which the Sinhalese repeats. ■^ Sora/^/^a/?z. 'Because he is docile and pleasant of speech,' says the Sinhalese : ' Suwa/^a kikaru bhawayen yukta bawa.' It is an abstract noun formed from surata, and does not occur in Sanskrit, though Bohtlingk-Roth give one authority for it (under sauratya) from a Buddhist work, the Vyutpatti. It is one of the many instances in which the Buddhist ethics has put new and higher meaning into current phrases, for in Sanskrit literature surata (literally 'high pleasure') is used frequently enough, but almost without exception in an obscene sense. The commentary on G^ataka III, 442 only repeats the word. It is there, as here, and in the Vyutpatti, and at Ahguttara II, 15, 3, always allied with khanti. My translation follows Childers (who probably follows Bohtlingk-Roth) ; but the Si/«halese gloss here makes me very doubtful as to the exact connotation which the early Buddhists associated with ' high pleasure,' IV, 3, 2. THE DHARMA. 23 I the practice of solitude \ love of solitude -, medita- tion ^ modesty and fear of doing wrong ^ zeal^ earnestness*', the taking upon himself of the pre- cepts ^ recitation (of the Scriptures) ^ asking ques- tions (of those wise in the Dhamma and Vinaya), rejoicing in the Silas and other (rules of morality), freedom from attachment (to the things of the world), fulfilment of the precepts — and the wearing of the yellow robe, and the being shaven. [163] In the practice of all these things does the member of the Order live. By being deficient in none of them, by being perfect in all, accomplished in all, endowed with all of them does he reach forward to the con- dition of Arahatship, to the condition of those who have nothing left to learn ; he is marching towards the highest of all lands ^ Thus it is because he sees him to be in the company of the Worthy Ones (the Arahats) that the layman who has already entered on the Excellent Way thinks it worthy in him ^*^ to 1 Ekatta->('ariya = 'Ekalawa hcesirimen yiikta bawa.' ^ Ekattabhirati. ^ Pa/isallawaw, not samadhi. A^ittekagrata says the Sin- halese. * Hiri-otappaOT. ^ Viriyaw, 'the zeal of the fourfold effort (pradhana) towards the making of Arahatship,' is the Sinhalese gloss. « Appamado, 'in the search for Arahatship,' says Hina/i- kumbure. •^ Sikkha-samadanan. ' Learning them, investigating their meaning, love of the virtuous law laid down in them,' expands Hina/i-kumbur6. ** Uddero. There is a lacuna here in the Sinhalese. It has nothing more till we come to the shaven head. » Amr/ta maha avaka^a bhumiya/a says the Si^whalese (p. 205). 1" Arahati. I have endeavoured to imitate the play upon the words. 232 THE QUESTIONS OF KING MILINDA. IV, 3, 3. reverence and to show respect to the Bhikkhu, though be may be, as yet, unconverted. It is because he sees him to be in the company of those in whom all evil has been destroyed, because he feels that he is not in such society \ that the converted layman thinks it worthy of him to do reverence and to show respect to the unconverted Bhikkhu. It is because he knows that he has joined the noblest brotherhood, and that he himself has reached no such state, that the converted layman holds it right to do reverence and to show respect to the unconverted Bhikkhu — because he knows that he listens to the recitation of the Patimokkha, while he himself can not — because he knows that he receives men into the Order, and thus extends the teaching of the Conqueror, which he himself is incapable of doing — because he knows that he carries out innumerable precepts, which he himself cannot observe — because he knows that he wears the outward signs ofSama?2aship,and carries out the intention of the Buddha, while he himself is g-one away far from that — because he knows that he, though he has given up his hair and beard, and is unanointed and wears no ornaments, yet is anointed with the perfume of righteousness, while he is himself addicted to jewelry and fine apparel — that the converted lay- man thinks it right to do reverence, and to show respect to the unconverted Bhikkhu.' 3. ' And moreover, O king, it is because he knows that not only are all these twenty personal qualities which go to make a Sama/^a, and the two outward signs, found in the Bhikkhu, but that he carries them ^ N'atthi me so samayo ti: E samagri labhaya ma/a noetoeyi sita. IV, 3, 4- THE DHARMA. 233 on, and trains others in them, that the converted layman, realising that he has no part in that tra- dition ^, in that maintenance of the faith, thinks it .right to reverence and to show respect to the con- verted Ehikkhu. [164] Just, O king, as a royal prince who learns his knowledge, and is taught the duties of a Khattiya, at the feet of the Brahman who acts as family chaplain ^, when after a time he is anointed king, pays reverence and respect to his master in the thought of his being the teacher, and the carrier on of the traditions of the family, so is it right for the converted Bhikkhu to do reverence and to pay respect to the unconverted Bhikkhu.' 4. ' And moreover, O king, you may know by this fact the greatness and the peerless glory of the condition of the Bhikkhus — that if a layman, a dis- ciple of the faith, who has entered upon the Excellent Way, should attain to the realisation of Arahatship, one of two results must happen to him, and there is no other — he must either die away on that very day, or take upon himself the condition of a Bhikkhu. For immovable, O king, is that state of renuncia- tion, glorious, and most exalted — I mean the con- dition of being a member of the Order ! ' ' Venerable Nagasena, this subtle problem has been thoroughly unravelled by your powerful and great wisdom. No one else could solve it so unless he were wise as you.' [Here ends the problem as to the precedence of the Dharma.] ^ Agamo, which the Siz'zhalese repeats. ^ Purohita, which the Sinhalese repeats. 2 34 THE QUESTIONS OF KING MILINDA. TV, 3, 5. [the harm of PREACHING.] 5. ' Venerable Nagasena, you Bhikkhus say that the Tathagata averts harm from all beings, and does them good ^ And again you say that when he was preaching the discourse based on the simile of the burning fire ^ hot blood was ejected from the mouths of about sixty Bhikkhus. By his delivery of that discourse he did those Bhikkhus harm and not good. So if the first statement is correct, the second is false ; and if the second is correct, the first [165] is false. This too is a double-pointed problem put to you, which you have to solve.' 6. ' Both are true. What happened to them was not the Tathagata's doing, but their own.' ' But, Nagasena, if the Tathagata had not delivered that discourse, then would they have vomited up hot blood?' ' No. When they took wrongly what he said, then was there a burning kindled within them, and hot blood was ejected from their mouths.' ' Then that must have happened, Nagasena, through the act of the Tathagata, it must have been the Tathagata who was the chief cause ^ to destroy them. Suppose a serpent, Nagasena, had crept into an anthill, and a man in want of earth were to break into the anthill, and take the earth of it away. And by his doing so the entrance-hole to the anthill ^ I cannot give chapter and verse for the words, but the senti- ment is common enough. 2 This is not the Adit t a- par iy ay a given in the Mahavagga I, 21, and the Aggikkhandiipama Sutta in the yth Book of the Afiguttara. 2 Adhikara. Pradhana is the Sinhalese translation. IV, 3, 8. PREACHING. 235 were closed up, and the snake were to die in conse- quence from want of air. Would not the serpent have been killed by that man's action ?' ' Yes, O king.' ' Just so, Nagasena, was the Tathagata the prime cause of their destruction.' 7. ' When the Tathagata delivered a discourse, O king, he never did so either in flattery or in malice. In freedom both from the one and from the other did he speak. And they who received it aright were made wise\ but they who received it wrongly, fell. Just, O king, as when a man shakes a mango tree or a jambu tree or a mee tree ^, such of the fruits on it as are full of sap and strongly fastened to it remain undisturbed, but such as have rotten stalks, and are loosely attached, fall to the ground — [166] so was it with his preaching. It was, O king, as when a hus- bandman, wanting to grow a crop of wheat, ploughs the field, but by that ploughing many hundreds and thousands of blades of grass are killed — or it was as when men, for the sake of sweetness, crush sugar- cane in a mill, and by their doing so such small creatures as pass into the mouth of the mill are crushed also — so was it that the Tathagata making wise those whose minds were prepared, preached the Dhamma without flattery and without malice. And they who received it aright were made wise, but they who received it wrongly, fell.' 8. ' Then did not those Bhikkhus fall, Nagasena, just because of that discourse ? ' * Bu^^-^anti: unto Arahatship adds Hina/i-kumbure. 2 Madhuka. Sec Gataka IV, 434. The Si;«halese (p. 208) has migahak (Bassia Latifolia). 236 THE QUESTIONS OF KING MILINDA. IV, 3, 9. ' How, then, could a carpenter by doing nothing to a piece of timber, and simply laying it by ^ make it straiofht and fit for use ? ' ' No, Sir. He would have to get rid of the bends out of it, if he wanted it straight and ready for use.' 'Just so, O king, the Tathagata could not, by merely watching over his disciples, have opened the eyes of those who were ready to see. But by getting rid of those who took the word wrongly he saved those prepared to be saved. And it was by their own act and deed, O king, that the evil-minded fell ; just as a plantain tree, or a bambu, or a she-mule are destroyed by that to which they themselves give birth 2. And just, O king, as it is by their own acts that robbers come to have their eyes plucked out, or to impalement, or to the scaffold, just so were the evil-minded destroyed by their own act, and fell from the teaching of the Conqueror.' 9. ' And so [167] with those sixty Bhikkhus, they fell neither by the act of the Tathagata nor of any one else, but solely by their own deed ^. Suppose, O king, a man were to give ambrosia ^ to all the people, and they, eating of it, were to become healthy and long-lived and free from every bodily ill. But one man, on eating it, were by his own bad digestion, to ^ Rakkhanto, which Hina/i-kumbuie expands in the sense adopted above. ^ Plantains and bambus die when they flower. And it was popular belief in India that she-mules always died if they foaled. See A'ullavagga VI, 4, 3; VII, 2, 5; Vimana Vatthu 43, 8; Sa;/^yutta Nikaya VI, 2, 2. ^ Hina/i-kumbure here inserts a translation of the whole of the Sutta referred to. * A ma tarn, with reference, no doubt, to Arahatship, of which this is also an epithet. IV, Sjifr THE FOOLISH FELLOW. 237 die. Would then, O king, the man who gave away the ambrosia be guilty therein of any offence ?' * No, Sir.' * Just so, O king, does the Tathagata present the o-ift of his ambrosia to the men and aods in the ten thousand world systems ; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall. Food, O king, preserves the lives of all beings. But some who eat of it die of cholera ^ Is the man who feeds the hungry guilty therein of any offence ? ' 'No, Sir.' ' Just so, O king, does the Tathagata present the o-ift of his ambrosia to the men and orods in the ten thousand world systems ; and those beings who are capable of doing so are made wise by the nectar of his law, while they who are not are destroyed and fall.' * Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma on the harm resulting from preaching.] [the secrets of a tathagata.] II. [This dilemma treats of one of the thirty bodily signs of a ' great man ' (Mahapurusha) sup- posed to be possessed by every Tathagata, but as it deals with matters not usually spoken of in this century, it is best read in the original.] [the foolish fellow.] 15. [170] ' Venerable Nagasena, it was said by the Elder Sariputta, the commander of the faith : " The 1 Visu^ikaya, which Hina/i-kumbur6 renders: Agirna. wa wiwekabadhayen. So above, IV, 2, 18. 238 THE QUESTIONS OF KING MILINDA. IV, 3, 16. Tathagata, brethren, is perfect in courtesy of speech. There is no fault of speech in the Tathagata con- cerning which he should have to take care that no one else should know it \" And on the other hand the Tathagata, when promulgating the first Para^ika on the occasion of the offence of Sudinna the Kalanda ^ addressed him with harsh words, calling him a useless fellow ^. And that Elder, on being so called, terrified with the fear of his teacher*, and overcome with remorse, was unable to comprehend the Excellent Way '^. Now if the first statement be correct, the allegation that the Tathagata called Sudinna the Kalanda a useless fellow must be false. But if that be true, then the first statement must be false. [171] This too is a double-pointed problem now put to you, and 3^ou have to solve it.' 16. 'What Sariputta the Elder said is true, O kine. And the Blessed One called Sudinna a useless fellow on that occasion. But that was not out of rudeness of disposition ''\ it was merely pointing out the real nature (of his conduct) in a way that would do him no harm \ And what herein is meant by ' I don't know where such a phrase is put into Sariputta's mouth : but a similar one, as Mr. Trenckner points out, is ascribed to the Buddha at Ahguttara VII, 6, 5. - Kalanda-putto, where Kalanda (or Kalandaka as some MSS. of the Vinaya spell it) is the name of the clan (see Parao-ika I, 5, i), not of the father. ^ See the whole speech at Para^ika I, 5, 11. * Garuttasena. Taso is not in Childers, but occurs Cataka III, 177, 202. ^ There is nothing in the Vinaya account of this result. " Du///ia-/('ittena, which Hina/i-kumbure repeats. ■^ Asarambhena yathava-lakkhawena. For yathava, which is not in Childers, see Buddhaghosa in the Sumahgala Vilasini, p. 65, and Dhammapala on Theri Gatha, 387. Hina/i-kumbure IV, 3, 17- THE FOOLISH FELLOW. 239 " pointing out the real nature." If any man, O king, in this birth does not attain to the perception of the Four Truths, then is his manhood (his being born as a man) in vain \ but if he acts cHfferently he will become different. Therefore is it that he is called a useless fellow ^ And so the Blessed One addressed Sudinna the Kalanda with words of truth, and not with words apart from the facts.' 17. 'But, Nagasena, though a man in abusing another speaks the truth, still we should inflict a small" fine upon him. For he is guilty of an offence, inasmuch as he, although for something real, abused him by the use of words that might lead to a breach (of the peace) *.' ' Have you ever heard, O king, of a people bowing down before, or rising up from their seats in respect for, or showing honour to, or bringing the compli- mentary presents (usually given to officials) to a criminal .'*' * No, if a man have committed a crime of whatever sort or kind, if he be really worthy of reproof and punishment, they would rather behead him, or tor- translates: Upadra karawa sitakin ut no wanneya, swabhawa lakshawayen maya ehi wadala kisiwek cet nam. e swabhawa laksha^zaya maya. ^ M ogham. So at Cataka III, 24. ^ IMogha-puriso, the same word as I have translated elsewhere ' foolish fellow,' following Childers. But I never think that the word means always and only ' in vain, useless.' See Gataka I, 14; III, 24, 25; Sutta Nipata III, 7, 20; Mahavagga VIII, i, 5; A^uUavagga V, 1 1, 3 ; Ahguttara II, 5, 10 ; Sumahgala Vilasini, p. 55, ' Literally, 'a fine of a kahapawa,' a copper coin worth in our money about a penny. See my ' Ancient Coins and IMeasures,' p. 3. * Visum voharaw a/taranto. The Si;;/halese (p. 224) has Wen wu wa/{'ana wu wyawaharayekin hcesiremin. 240 THE QUESTIONS OF KING MILINDA. IV, 3, 18. tiire him \ or bind him with bonds, or put him to death, or deprive him of his goods ^' ' Did then the Blessed One, O king, act with justice or not ? ' ' With justice, Sir, and in a most fit and proper way. And when, Nagasena, they hear of it the world of men and o-ods will be made tender of con- science, and afraid of falling into sin, struck with awe at the sight of it, and still more so when they them- selves associate with wrong-doers, or do wrong.' 18. [172] ' Now would a physician, O king, admin- ister pleasant things as a medicine in a case where all the humours of the body were affected, and the whole frame was disorganised and full of disease ?' ' No. Wishing to put an end to the disease he would give sharp and scarifying drugs.' ' In the same way, O king, the Tathagata bestows admonition for the sake of suppressing all the diseases of sin. And the words of the Tathagata, even when stern, soften men and make them tender. Just as hot water, O king, softens and makes tender anything capable of being softened, so are the words of the Tathagata, even when stern, yet as full of bene- fit, and as full of pity as the words of a father would be to his children. Just, O king, as the drinking of evil-smelling decoctions, the swallowing of nasty drugs, destroys the weaknesses of men's bodies, so are the words of the Tathagata, even when stern, bringers of advantage and laden with pity. And ^ Hananti. But hi wsat kereti says the Si?«halese, ^ G'apenti. Dr. Edward Miiller thinks this a misprint for ^^apenti (Pali Grammar, p. 37). Dhanaya hanayen nird- dhanika kereti is the Si?/?halese version. IV, 3, 20. THE TALKING TREE. 24 1 just, O king, as a ball of cotton falling on a man raises no bruise, so do the words of the Tathaeata, even when stern, do no harm.' * Well have you made this problem clear by many a simile. Very good, Nagasena ! That is so, and I accept it as you say.' [End of the dilemma as to the Buddha's harsh words to Sudinna,] [the tree talking.] 19. ' Venerable Nagasena, the Tathagata said : " Brahman ! why do you ask an unconscious thing. Which cannot hear you, how it does to-day ? Active, intelligent, and full of life, How can you speak to this so senseless thing — This wild Palasa tree^ ?" [173] And on the other hand he said : " And thus the Aspen tree then made reply : ' I, Bharadva^a, can speak too. Listen to me 2.' " ' Now if, Nagasena, a tree is an unconscious thing, it must be false that the Aspen tree spoke to Bharad- va^a. But if that is true, it must be false to say that a tree is unconscious. This too is a double-edeed problem now put to you, and you have to solve it.' 20. ' The Master said, Nagasena, that a tree is unconscious. And the Aspen tree conversed with Bharadvac^a. But that last is said, O king, by a common form of speech. For though a tree being unconscious cannot talk, yet the word " tree " is used ^ Crataka III, 24. It is not the Tathagata, but the Bodisat^ who speaks. * Gataka IV, 210, where the verses are ascribed to the Buddha. [35] R 242 THE QUESTIONS OF KTNG MILINDA. IV, 3, 21. as a designation of the dryad who dwells therein, and in that sense that " the tree talks " is a well- known expression. Just, O king, as a waggon laden with corn is called a corn-waggon. But it is not made of corn, it is made of wood, yet because of the corn being heaped up in it the people use the ex- pression "corn-waggon." Or just, O king, as when a man is churning sour milk the common expression is that he is churning butter. But it is not butter that he is churning, but milk. Or just, O king, as when a man is making something that does not exist the common expression is that he is making that thing which all the while as yet is not, [174] but people talk of the work as accomplished before it is done. And the Tathagata, when expounding the Dhamma, does so by means of the phraseology which is in common use among the people.' * Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to the talking tree.] [the Buddha's last illness.] 21. 'Venerable Nagasena, it was said by the Elders who held the Recitation ^ : " When he had eaten A'unda's alms, The coppersmith's, — thus have I heard, — The Buddha felt that sickness dire, That sharp pain even unto death 2 " ^ The Council of Ra^agaha is meant, at which the Pi/akas were recited. All the so-called Councils are exclusively ' Recitations ' (Sa7«gitiyo) in Buddhist phraseology. But 'Council' is the best rendering of the word, as Recitation implies so much that would be unintelligible to the ordinary reader. ^ Book of the Great Decease, IV, 23. IV, 3, 22. THE BUDDHA S LAST ILLNESS. 243 And afterwards the Blessed One said : " These A two offerings of food, Ananda, equal, of equal fruit, and of equal result, are of much greater fruit and much greater result than any others ^" Now if sharp sickness fell upon the Blessed One, Nagasena, after he had partaken of A'unda's alms, and sharp pains arose within him even unto death, then that other statement must be wrong. But if that is right then the first must be wrong. How could that alms, Nagasena, be of great fruit when it turned to poison, gave rise to disease, [175] put an end to the period of his then existence, took away his life ? Explain this to me to the refutation of the adver- saries. The people are in bewilderment about this, thinking that the dysentery must have been caused by his eating too much, out of greediness.' 2 2. 'The Blessed One said, O king, that there were two almsgivings equal, of equal fruit, and equal result, and of much greater fruit, and much greater result than any others, — that which, when a Tatha- gata has partaken of it, he attains to supreme and perfect Buddhahood (Enlightenment), and that when he has partaken of which, he passes away by that utter passing away in which nothing whatever re- mains behind ^. For that alms is full of virtue, full of advantage. The gods, O king, shouted in joy and gladness at the thought : " This is the last meal the Tathagata will take," and communicated a divine power of nourishment to that tender ^ Book of the Great Decease, IV, 57, but with a shghtly different reading. ^ Book of the Great Decease, loc. cit. The Si;;/halese gives the whole context in full. R 2 244 THE QUESTIONS OF KING MILINDA. IV, 3, 22. pork \ And that was itself in good condition, light, pleasant, full of flavour, and good for digestion ^ It was not because of it that any sickness fell upon the Blessed One, but it was because of the extreme weakness of his body, and because of the period of life he had to live having been exhausted, that the disease arose, and grew worse and worse — just as when, O king, an ordinary fire is burning, if fresh fuel be supplied, it will burn up still more — or [176] as when a stream is flowing along as usual, if a ^ Sukara-maddava. There is great doubt as to the exact meaning of this name of the last dish the Buddha partook of, Maddati is 'to rub,' or 'to press,' or 'to trample,' and just as ' pressed beef is ambiguous, so is ' boar-pressed ' or 'pork-tender' capable of various interpretations. The exegetical gloss as handed down in the Maha Vihara in Anuradhapure, Ceylon, in the now lost body of tradition called the Maha A///^akatha, has been pre- served by Dhammapala in his comment on Udana VIII, 5 (p. 8i of Dr. Steinthal's edition for the Pali Text Society). It means, I think, ' Meat pervaded by the tenderness and niceness of boar's (flesh).' But that is itself ambiguous, and Dhammapala adds that others say the word means not pork or meat at all, but ' the tender top sprout of the bambu plant after it has been trampled upon by swine' — others again that it means a kind of mushroom that grows in ground trodden under foot by swine — others again that it means only a particular kind of flavouring, or sauce. As Maddana is rendered by Childers 'withered,' I have translated it in my ' Buddhist Suttas ' (pp. 71-73) ' dried boar's flesh.' But the fact is that the exact sense is not known. (Maddavani pupphani at Dhammapada 377 is ' withered flowers,' according to Fausboll. But it may be just as well ' tender flowers,' especially as Mardava in Sanskrit always means 'tender, pitiful,' &c. This is the only passage where the word is known to occur in Pali apart from those in which sukara-maddava is mentioned.) The Siwhalese here (p. 230) repeats the word and adds the gloss : E taruwu wu ilru ma;;/sayehi. 2 G^atharaggi-te^assa hitam. On this curious old belief in an internal fire see my ' Buddhist Suttas,' p. 260. IV, 3>23. THE Buddha's last illness. 245 heavy rain falls, it will become a mighty river with a great rush of water — or as when the body is of its ordinary girth, if more food be eaten, it becomes broader than before. So this was not, O king, the fault of the food that was presented, and you can not impute any harm to it.' 23. 'But, venerable Nagasena, why is it that those two gifts of food are so specially meritorious ? ' ' Because of the attainment of the exalted con- ditions which resulted from them\' ' Of what conditions, Nagasena, are you speaking?' ' Of the attainment of the nine successive states which were passed through at first in one order, and then in the reverse order ^.' ' It was on two days, was it not, Nagasena, that the Tathagata attained to those conditions in the highest degree ? ' 'Yes, O king I' 'It is a most wonderful thing, Nagasena, and a most strange, that of all the great and glorious gifts which were bestowed upon our Blessed One ^ not one can be compared with these two alms- givings. Most marvellous is it, that even as those ^ Dhammanuma^^ana-samapatti-varena: which the Sin- halese merely repeats. For Anuma^^ana see the text above, p. 62, and Sumahgala Vilasini, p. 65. 2 See the full description in the Book of the Great Decease, VI, 11-13. (' Buddhist Suttas,' pp. 115, 116.) The Sinhalese is here greatly expanded (pp. 230-233). =* So our author must have thought that the nine Anupubba- viharas occurred also after the alms given to Gotama before he sat under the Bo Tree, but I know of no passage in the Pi/akas which would support this belief. Compare the note 2 in vol. i, p. 74 of the ' Vinaya Texts,' and the passages there quoted. * Buddha-khette danam, 'gifts which had the Buddha as the field in which they were bestowed, or sown.' 246 THE QUESTIONS OF KING MILTNDA. IV, 3, 24. nine successive conditions are sflorious, even so are those gifts made, by their glory, [177] of greater fruit, and of greater advantage than any others. Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to the Buddha's last illness.] [adoration of relics.] 24. * Venerable Nagasena, the Tathagata said : A " Hinder not yourselves, Ananda, by honouring the remains of the Tathagata \" And on the other hand he said : " Honour that relic of him who is worthy of honour. Acting in that way you go from this world to heaven ^." * Now if the first injunction was right the second must be wrong, and if the second is right the first must be wrong. This too is a double-edged pro- blem now put to you, and you have to solve it.' 25. ' Both the passages you quote were spoken by the Blessed One. But it was not to all men, it was to the sons of the Conqueror ^ that it was said : A " Hinder not yourselves, Ananda, by honouring the {remains of the Tathagata^." Paying reverence is not the work of the sons of the Conqueror, [178] i, but rather the grasping of the true nature of all \ ^ Book of the Great Decease, V, 24. ^ Not found in any of the Pi/aka texts as yet published. ^ (?ina-puttanaTO. That is, the members of the Order. * Here again Hina/i-kumbure goes into a long account of the attendant circumstances (pp. 233, 234). IV, 3j 26. ADORATION OF RELICS. 247 compounded things, the practice of thought, con- templation in accordance with the rules of Satipa- ///^ana, the seizing of the real essence of all objects of thought, the struggle against evil, and devotion to their own (spiritual) good. These are things which the sons of the Conqueror ought to do, leaving to others, whether gods or men, the paying of reverence ^.' 26. ' And that is so, O king, just as it is the business of the princes of the earth to learn all about elephants, and horses, and chariots, and bows, and rapiers, and documents, and the law of property ^ to carry on the traditions of the Khattiya clans, and to fi^ht themselves and to lead others in war, while husbandry, merchandise, and the care of cattle are the business of other folk, ordinary Vessas and Suddas. — Or just as the business of Brahmins and their sons is concerned with the Rig-veda, the Ya^ur-veda, the Sama-veda, the Atharva-veda, with the knowledge of lucky marks (on the body), of legends ■', Pura;ms, lexicography ^ prosody, phono- logy, "verses, grammar, etymology, astrology, inter- pretation of omens, and of dreams, and of signs, study of the six Vedaiigas, of eclipses of the sun and moon, of the prognostications to be drawn from the flight of comets, the thunderings of the gods, the junctions of planets, the fall of meteors, earthquakes, conflagrations, and signs in the heavens and on the earth, the study of arithmetic, of cas- ^ This is really only an expansion and a modernisation of the context of the passage quoted. ^ Lekha-mudda. See the note above on I, i, 10. 2 Itihasa, 'the Bharata and the Ramayawa,' says the Si;«halese. * ' Of names of trees and so on,' says Hina/i-kumbure. 248 THE QUESTIONS OF KING MILINDA. IV, 3, 27. uistry, of the interpretation of the omens to be drawn from dogs, and deer, and rats, and mixtures of liquids, and the sounds and cries of birds — while husbandry, merchandise, and the care of cattle are the business of other folk, ordinary Vessas and Suddas. So it was, O king, in the sense of " Devote not yourselves to such things as are not your business, but to such things as are so " that the Tathagata was speaking [179] when he said : " Hinder not yourselves, Ananda, by honouring the remains of the Tathagata." And if, O king, he had not said so, then would the Bhikkhus have taken his bowl and his robe, and occupied them- selves with paying reverence to the Buddha through them ^ ! ' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to reverence to relics.] [the splinter of rock.] 27. 'Venerable Nagasena, you Bhikkhus say that : " When the Blessed One walked alone, the earth, unconscious though it is, filled up its deep places, and made its steep places plain ^." And on the other hand you say that a splinter of ^ This certainly looks as if our author did not know anything of the worship paid to the supposed bowl of the Buddha, or of the feast, the Patta-maha, held in its honour. The passage may therefore be used as an argument for the date of the book. Fa- Hien saw this bowl-worship in full force at Peshawar about 400 A. D. See Chapter xii of his travels (Dr. Legge's translation, pp. 35-37)- ^ Not found as yet in the Pi/akas. IV, 3, 29- THE SPLINTER OF ROCK. 249 rock grazed his foot ^ When that splinter was falHng on his foot why did it not, then, turn aside ? If it be true that the unconscious earth makes its deep places full and its steep places plain for him, then it must be untrue that the splinter of rock hurt his foot. But if the latter statement be true, then the first must be false. This too is a double- edged problem now put to you, and you have to solve it.' 28. ' Both statements, O king, are true. But that splinter of rock did not fall of itself^, it was cast down through the act of Devadatta. Through hundreds of thousands of existences, O king, had Devadatta borne a grudge against the Blessed One -^ It was through that hatred that he seized hold of a mighty mass of rock, and pushed it over with the hope that it would fall upon the Buddha's head. But two other rocks came together, and intercepted it before it reached the Tathagata, and by the force of their impact a splinter was torn off, and fell in such a direction that it struck [180] the Blessed One's foot.' 29, ' But, Nagasena, just as two rocks intercepted that mighty mass, so could the splinter have been intercepted.' ' But a thing intercepted, O king, can escape, slip through, or be lost — as water does, through the fingers, when it is taken into the hand — or milk, or buttermilk, or honey, or ghee, or oil, or fish curry, ' A'ullavagga VII, 3, 9. Compare the Sawyulta Nikaya I, 4, 8 ; IV, 2, 3 (pp. 27 and no of M. Ldon Peer's edition for the Pali Text Society). ^ Attaro dhammataya. ^ So above, IV, 2, 64, and below, IV, 4, 41. 250 THE QUESTIONS OF KING MILINDA. IV, 3, 30. or gravy — or as fine, subtle, minute, dusty grains of sand do, through the fingers, if you close your fist on them — or as rice will escape sometimes when you have taken it into your fingers, and are putting it into your mouth.' 30. ' Well, let that be so, Nagasena. I admit that the rock was intercepted. But the splinter ought at least to have paid as much respect to the Buddha as the earth did.' ' There are these twelve kinds of persons, O king', who pay no respect — the lustful man in his lust, and the angry man in his malice, and the dull man in his stupidity, and the puffed-up man in his pride, and the bad man in his want of discrimination, and the obstinate man in his want of docility, and the mean man in his littleness, and the talkative man in his vanity, and the wicked man in his cruelty, and the wretched man in his misery, and the gambler [181] because he is overpowered by greed, and the busy man in his search after gain. But that splinter, just as it was broken off by the impact of the rocks, fell by chance ^ in such a direction that it struck against the foot of the Blessed One — ^just as fine, subtle, and minute grains of sand, when carried away by the force of the wind, are sprinkled down by chance in any direction they may happen to take. If the splinter, O king, had not been separated from the rock of which it formed a part, it too would have been intercepted by their meeting together. But, as it was, it was neither fixed on the earth, nor did it remain stationary in the air, but fell whithersoever ^ Animitta-kata-disa, which the Sinhalese (p. 238) merely repeats. IV, 3, 3^- THE SAMAiVA. 25 1 chance directed it, and happened to strike against the Blessed One's foot — ^just as dried leaves might fall if caught up in a whirlwind. And the real cause of its so striking against his foot was the sorrow- working deed ^ of that ungrateful, wicked, Devadatta.' * Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to the splinter grazing the Buddha's foot] [the SAMAiVA.] 31. 'Venerable Nagasena, the Blessed One said : " A man becomes a Sama^za by the destruction of the Asavas^." But on the other hand he said : " The man who has these dispositions four Is he whom the world knows as Sama;^a^" And in that passage these are the four dispositions referred to — long-suffering, temperance in food, renunciation ^, and the being without the attach- ments^ (arising from lust, ill-will, and dulness). Now these four dispositions are equally found in those who are still defective, in whom [182] the ^ Dukkhanubhavana — the sorrow being Devadatta's subse- quent existence in purgatory. ^ That is ' of sensuality, individuality, delusion, and ignorance.' I don't know which is the passage referred to. ^ Also not traced as yet in the texts. * Vippahana, not in Childers, but see Sutta Nipata V, 14, 4, 5. Hina/i-kumbure (p. 239) renders it alaya hoerima. ^ Akinka77;7a, not having the three ki?lX-anas mentioned. Hina/i-kumbure (p. 239) takes it to mean the practice of the Aki«/C'ayatana meditation. But if so that would surely have been the word used. 252 THE QUESTIONS OF KING MILINDA. IV, 3, 32. A Asavas have not yet been completely destroyed. So that if the first statement be correct, the second is wrong, and if the second be right the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.' 32. ' Both statements, O king, were made by the Blessed One. But the second was said of the characteristics of such and such men ; the first is an A inclusive statement — that all in whom the Asavas are destroyed are Sama?/as. And moreover, of all those who are made perfect by the suppression of evil, if you take them in regular order one after the other, then the Sama;^a in whom the Asavas are destroyed is acknowledged to be the chief — ^just, O king, as of all flowers produced in the water or on the land, the double jasmine ^ is ackowledged to be the chief, all other kinds of flowers of whatever sort are merely flowers, and taking them in order it is the double jasmine that people most desire and like. Or just, O king, as of all kinds of grain, rice is acknowledged to be the chief, all other kinds of grain, of whatever sort, [183] are useful for food and for the support of the body, but if you take them in order, rice is acknowledged as the best.' * Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to what constitutes a Sama;^a,] ^ Varsika (Dcfesaman mal, jasminum zambac). IV, 3, 34- EXULTATION. 253 [the buddha's exultation.] 33. 'Venerable Nagasena, the Blessed One said : " If, O Bhikkhus, any one should speak in praise of me, or of our religion (Dhamma), or of the Order, you should not thereupon indulge in joy, or delight, or exultation of mind ^ ". And on the other hand the Tathagata was so delighted, and pleased, and exultant at the deserved praise bestowed on him by Sela the Brahman, that he still further magnified his own goodness in that he said : " A king am I, Sela, the king supreme Of righteousness. The royal chariot wheel In righteousness do I set rolling on — That wheel that no one can turn back again ^ ! " Now if the passage first quoted be right then must the second be wrong, but if that be right then must the first be wrong. This too is a double-edged problem now put to you, and you have to solve it.' 34. [184] ' Both your quotations, O king, are correct. But the first passage was spoken by the Blessed One with the intention of setting forth truth- fully, exactly, in accordance with reality, and fact, and ^ From the Brahma-^ala Sutta in the Digha Nikaya (I, i, 5). 2 From the Sela Sutta in the Sutta Nipata (III, 7, 7). Professor FausboU in his translation of this stanza (at vol. x, p. 102 of the ' Sacred Books of the East ') draws attention to the parallel at John xviii. 37. ' Thou sayest that I am a king. To this end was I born. And for this cause came 1 into the world that I should bear witness unto the truth ' — where ' truth,' if one translated the verse into Pali, would be correctly rendered by Dhamma, 'right- eousness, religion, truth, essential quality.' Professor Fausboll's version of the stanza runs : ' I am a king, O Sela, an incomparable religious (Dhamma-ra^^a) king, with justice (Dhamma). I turn the wheel, a wheel that is irresistible.' 2 54 THE QUESTIONS OF KING MILINDA. IV, 3, 35. sense, the real nature, and essence, and characteristic marks of the Dhamma. And the second passage was not spoken for the sake of gain or fame, nor out of party spirit, nor in the hist of winning over men to become his followers. But it was in mercy and love, and with the welfare of others in view, conscious that thereby three hundred young Brahmans would attain to the knowledge of the truth, that he said : " A king am I, Sela, the king supreme of righteous- ness. ' Very good, Nagasena ! That is so, and I accept it as you say,' [Here ends the problem as to exultation of mind.] [kindness AND PUNISHMENT.] 35. 'Venerable Nagasena, the Blessed One said: " Doing no injury to any one Dwell full of love and kindness in the world ^" And on the other hand he said : " Punish him who deserves punishment ^, favour him who is worthy of favour." [185] Now punishment, Nagasena, means the cutting off of hands or feet, flogging ^ casting into bonds, torture^, execution, degradation in rank^ ^ From the 521st Gataka. 2 The crux Hes in the ambiguity of this phrase as will be seen below. ^ Vadha, which is ambiguous, and means also 'killing.' The Siwzhalese repeats the word. * Kara«a, which Hina/i-kumbure renders toelimaya, ' flogging.' ^ Santati-vikopana?//, literally ' breach of continuity.' Hina/i- kumbure explains it to mean ' injury to the duration of Ufe,' and this may be the author's meaning, as he is fond of heaping together a string of words, some of which mean the same thing. But as IV, 3, 36. KINDNESS AND PUNISHMENT. 255 Such a saying is therefore not worthy of the Blessed One, and he ought not to have made use of it. For if the first injunction be right then this must be wrong, and if this be right then the injunction to do no injury to any one, but to dwell full of love and kindness in the w'orld, must be wrong. This too is a double-edged problem now put to you, and you have to solve it.' 36. ' The Blessed One, great king, gave both the commands you quote. As to the first, to do no injury to any one, but to live full of love and kind- ness in the world — that is a doctrine approved by all the Buddhas. And that verse is an injunction, an unfolding of the Dhamma, for the Dhamma has as its characteristic that it works no ill. And the saying is thus in thorough accord with it. But as to the second command you quote that is a special use of terms [w^hich you have misunderstood. The real meaning of them is : " Subdue that which ought to be subdued, strive after, cultivate, favour what is worthy of effort, cultivation, and approval "]. The proud heart, great king, is to be subdued, and the lowly heart cultivated — the wicked heart to be sub- dued, and the good heart to be cultivated — careless- ness of thought is to be subdued, and exactness of thought to be cultivated — [186] he who is given over to wrong views is to be subdued, and he who has attained to right views is to be cultivated — he who is not noble ^ is to be subdued, and the noble one is santati means also 'lineage, descent,' the phrase may equally well refer to the sort of punishment I have ventured to put into the text. ' Ariyo and anariyo used technically in the sense of one who has not, and one who has, entered upon the Noble Eightfold Path. 256 THE QUESTIONS OF KING MILINDA. IV, 3, 37, to be cultivated — the robber ^ is to be subdued, and the honest brother is to be cultivated.' 2,^]. ' Let that be so, Nagasena. But now, in that last word of yours, you have put yourself into my power, you have come round to the sense in which I put my question. For how, venerable Nagasena, Is the robber to be subdued by him who sets to work to subdue him ? ' * Thus, great king — if deserving of rebuke let him be rebuked, if of a fine let him be fined, if of banish- ment let him be banished, if of death let him be put to death.' * Is then, Nagasena, the execution of robbers part of the doctrine laid down by the Tathagatas ?' * Certainly not, O king.' ' Then why have the Tathagatas laid down that the robber is to be taught better ?' * Whosoever, great king, may be put to death, he does not suffer execution by reason of the opinion put forth by the Tathagatas. He suffers by reason of what he himself has done. But notwithstanding that the doctrine of the Dhamma has been taught (by the Buddhas) ", would it be possible, great king, for a man who had done nothing wrong, and was walking innocently along the streets, to be seized and put to death by any wise person ?' ' Certainly not' ^ Coro probably here used figuratively of a member of the Order who is unworthy of it, and injures believing laymen. So the word is used, for instance, in the introductory story (in the Sutta Vibhahga) to the fourth Para^ika — where four sorts of such religious * robbers ' are distinguished (compare our ' wolf in sheep's clothing '). But the king takes it literally. ^ The three words in brackets are Hina/i-kumbur^'s gloss. IV, 3, 38* DISMISSAL. 257 ' But why ? ' ' Because of his innocence.' 'Just so, great king, since the thief is not put to death through the word of the Tathagata, but only through his own act, how can any fault be rightly found on that account with the Teacher ? ' ' It could not be. Sir,' ' So you see the teaching of the Tathagatas is a righteous teaching.' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the problem as to kindness and punishment.] [the dismissal of the elders.] 38. * Venerable Nagasena, it was said by the Blessed One : " Anger I harbour not, nor sulkiness \" But on the other hand the Tathagata dismissed the Elders Sariputta and Moggallana, together with the brethren who formed their company of disciples -. ^ From the Dhaniya Sutta in the Sutta Nipata (I, 2,2). ^ The episode here referred to will be found in the Ma^^/;ima Nikaya, No. 67. Hina/i-kumbure gives it in full. The Buddha was staying at the Amalaki garden near the Sakya town called -STatuma. There the two elders with their attendant 500 disciples came to call upon him. The resident Bhikkhus received them with applause, and a great hubbub arose. The Buddha enquired what that noise was, like the chattering of fishermen when a net full of fishes was drawn to shore. Ananda told him. Thereupon the Buddha called the brethren together, made a discourse to them on the advan- tages of quiet, and ' sent away ' the visitors. They went to the public rest-house in the town. The town's folk enquired why, and [35] S 258 THE QUESTIONS OF KING MILINDA. 17,3,39. How now, Nagasena, [187] was it in anger that the Tathagata sent away^ the disciples, or was it in pleasure ? Be so good as to explain to me how this was ^. For if, Nagasena, he dismissed them in anger, then had the Tathagata not subdued all liability to anger in himself. But if it was in plea- sure, then he did so ignorantly, and without due cause. This too Is a double-edged problem now put to you, and you have to solve it.' 39. ' The Blessed One did say, O king : " Anger I harbour not, nor sulkiness." And he did dismiss the Elders with their disciples. But that was not in anger. Suppose, O king, that a man were to stumble against some root, or stake, or stone, or potsherd, or on uneven ground, and fall upon the broad earth. Would it be that the broad earth, angry with him, had made him fall ? ' ' No, indeed, Sir. The broad earth feels neither anger against any man nor delight. It is altogether when they heard the reason, went to the Buddha, and obtained his forgiveness for the offending brethren. The incident is the basis of another question below, IV, 4, 41. ^ Pawamesi means, in the technical legal phraseology of the Buddhist canon law, ' formally dismissed, sent away, did not allow them any more to be his disciples.' On this technical meaning of the term, compare Mahavagga I, 2, 27, and ^ullavagga XII, 2, 3. (Childers does not give this use of the word.) But it is difficult to imagine the circumstances under which the Buddha could so have dismissed his two principal disciples. So I think we must take the word in a less formal sense — such, for instance, as we find in Thera Gatha 511, 557. ^ Eta;« tava^anahi irmm namati. I follow Hina/i-kum- bure's rendering (p. 244) of this difficult phrase, according to which there ought to be a full stop in the text after pawamesi, and these words are supposed to be addressed to Nagasena by Milinda. But I am not at all satisfied that he is right, and the text may be corrupt. IV, 3, 39- DISMISSAL. 259 free from ill-will, neither needs it to fawn on any one. It would be by reason of his own carelessness that that man stumbled and fell.' ' Just so, great king, do the Tathagatas experience neither anger against, nor pride in any man. Alto- gether free are the Tathagatas, the Arahat-Buddhas, alike from ill-will, and from the need to fawn on any one. And those disciples were sent away by reason of what they themselves had done. So also the great ocean endures not association with any corpse. Any dead body there may be in it that does it promptly cast up, and leave high and dry on the shore \ But is it in anger that it casts it up ? ' * Certainly not, Sir. The broad ocean feels neither anger against any, nor does it take delight in any. It seeks not in the least to please any, and is alto- gether free from the desire to harm.' 'Just so, great king, do the Tathagatas feel neither anger against any man, nor do they place their faith in any man. The Tathagatas, the Arahat-Buddhas, are quite set free from the desire either to gain the goodwill of any man, or to do him harm. And it was by reason of what they themselves had done that those disciples were sent away. Just as a man, great king, who stumbles against the ground is made to fall, so is he who stumbles in the excellent teach- ing of the Conqueror made to go away. Just as a corpse in the great ocean is cast up, [188] so is he who stumbles in the excellent teaching of the Con- queror sent away. And when the Tathagata sent those disciples away it was for their good, and their ^ This supposed fact is already the ground of a comparison in the A'ullavagga IX, i, 3, 4 (' Vinaya Texts,' III, 303). S 2 260 THE QUESTIONS OF KING MILINDA. IV, 3, 39, gain, their happiness, and their purification, and in order that in that way they should be deHvered from birth, old age, disease, and death.' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the problem as to the dismissal of the Elders.] Here ends the Third Chapter. IV, 4, 2. MURDER OF MOGGALLANA. 26 I Book IV. Chapter 4. [the murder of MOGGALLANA.] 1. 'Venerable Nagasena, it has been said by the Blessed One : " This is the chief, O Bhikkhus, of those of my disciples in the Order who are possessed of the power of Iddhi, I mean Moggallana \" But on the other hand they say his death took place by his being beaten to death with clubs, so that his skull was broken, and his bones ground to powder, and all his flesh and nerves bruised and pounded together 2. Now, Nagasena, if the Elder, the great Moggallana, had really attained to supremacy in the magical power of Iddhi, then it cannot be true that he was beaten to death with clubs ^ But if his death was on that wise, then the saying that he was chief of those possessed of Iddhi must be wrong. How could he who was not even able, by his power of Iddhi, to prevent his own murder, be worthy nevertheless to stand as succour to the world of gods and men ? This too is a double-edged pro- blem now put to you, and you have to solve it.' 2. ' The Blessed One did declare, O king, that Moggallana was chief among the disciples in power ^ From the Anguttara Nikaya I, xiv, i (page 23 of Dr. Morris's edition for the PaU Text Society). 2 Parikatto, which the Sinhalese version renders garha wemin. 3 ' By robbers,' adds Plina/i-kumbure, so there is no question of martyrdom. 2 62 THE QUESTIONS OF KING MILTNDA. IV, 4, 3. of Iddhi. And he was nevertheless beaten to death by clubs. But that was through his being then possessed by the still greater power of Karma \' 3. ' But, venerable Nagasena, [189] are not both of these things appurtenant to him who has the power of Iddhi — that is the extent of his power, and the result of his Karma — both alike unthinkable ? And cannot the unthinkable be held back by the unthinkable ? Just, Sir, as those who want the fruits will knock a wood apple ^ down with a wood apple, or a mango with a mango, so ought not the unthink- able in like manner to be subject to restraint by the unthinkable ? ' * Even among things beyond the reach of the imagination, great king, still one is in excess above the other, one more powerful than the other. Just, O king, as the monarchs of the world are alike in kind, but among them, so alike in kind, one may overcome the rest, and bring them under his com- mand — just so among things beyond the grasp of the imagination is the productive effect of Karma by far the most powerful. It is precisely the effect of Karma which overcomes all the rest, and has them under its rule ; and no other influence is of any avail to the man in whom Karma is working out its inevitable end^ It is as when, O king, any man has committed an offence against the law*. ^ Kammadhigahitenapi, which the Si;«halese merely repeats. Compare the use of adhigawhati at Anguttara Nikaya V, 31 (adhigawhati taw tena, ' surpasses him in that'), and see below. ^ Kapittham (Feronia Elephantum), which the Siwihalese renders Diwul gefl'i. ^ ' No good action has an opportunity at the time when evil Karma is in possession of a man,' says Hina/i-kumbure (p. 250). * Pakarawe apara^^^^ati, literally 'against the book,' the book IV, 4> 3- MURDER OF MOGGALLANA. 263 Neither his mother nor his father, neither his sisters nor his brother, neither his friends nor his intimate associates can protect him then. He has fallen therein under the power of the king who will issue his command respecting him. And why is that so ? Because of the wrong that he has done. So is it precisely the effect of Karma which overcomes all other influences, and has them under its command, and no other influence can avail the man in whom Karma is workinsf out its inevitable end. It is as when a jungle fire has arisen on the earth, then can not even a thousand pots of water avail to put it out, but the conflagration overpowers all, and brings it under its control. And why is that so ? Because of the fierceness of its heat. So is it precisely the effect of Karma which overcomes all other influences, and has them under its command ; and no other influence can avail the man in whom Karma is working out its inevitable end. That is why the venerable one, great king, the great Moggallana, when, at a time when he was possessed by Karma, he was being beaten to death with clubs, was yet unable to make use of his power of Iddhi ^' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the problem as to the murder of Moggallana.] of the law being, no doubt, understood. But the Si/«halese has ' against any one.' ^ Iddhiya samannaharo naho si. See the use of this word, which is not in Childers, at p. 123 of the Sumahgala (on Digha I, 3, 24). The Siwhalcse goes on to much greater length than the Pali, giving the full religious life history of the famous disciple (pp. 250, 251). 264 the questions of king milinda. iv, 4, 4. [on secret doctrine.] 4. [190] ' Venerable Nagasena, it was said by the Blessed One : " The Dhamma and the Vinaya (Doctrine and Canon Law) proclaimed by the Tathagata shine forth when they. are displayed, and not when they are concealed ^" But on the other hand the recitation of the Patimokkha and the whole of the Vinaya Pi/aka are closed and kept secret 2. So that if, Nagasena, you (members of the Order) carried out what is just, and right, and held of faith in the teaching of the Conqueror then would the Vinaya shine forth as an open thing. And why would that be so ? Because all the instruction therein, the discipline, the self-control, the regulations as to moral and virtuous conduct, are in their essence full of truth and righteousness, and redounding to emancipation of heart. But if the Blessed One really said that the Dhamma and Vinaya proclaimed by the Tathagata shine forth when displayed and not when kept secret, then the saying that the reci- tation of the Patimokkha and the whole of the Vinaya must be kept secret must be wrong. And if that be right, then the saying of the Blessed One must be wrong. This too is a double-edged pro- blem now put to you, and you have to solve it.' 5. *It was said, O king, by the Blessed One that the Dhamma and Vinaya proclaimed by the Tatha- ^ From the Afiguttara Nikaya III, 124 (vol. i, p. 283 of Dr. Morris's edition for the Pali Text Society). ^ In the Vinaya (Mahavagga II, 16, 8) it is laid down that the Patimokkha (the rules of the Order) is not to be recited before laymen. I know of no passage in the Pi/akas which says that it, or the Vinaya, is to be kept secret. lY, 4, 6. ESOTERIC DOCTRINE. 26' gata shine forth when displayed, and not when kept secret. And on the other hand the recitation of the Patimokkha and the whole of the Vinaya Pi/aka are kept close and secret \ But this last is not the case as regards all men. They are only kept secret up to a certain limit. And the recitation of the Pati- mokkha is kept secret up to that certain limit on three grounds — firstly because that is the traditional custom^ of previous Tathagatas, secondly out of respect for the Truth (Dhamma), and thirdly out of respect for the position of a member of the Order ^.' 6. ' And as to the first it was the universal custom, O king, of previous Tathagatas for the recitation of the Patimokkha to take place in the midst of the members of the Order only, to the exclusion of all others. Just, O king, as the Kshatriya secret for- mulas (of the nobles) are handed down among the nobles alone, and that this or that is so is common tradition among the nobles ^ of the world and kept secret from all others — [191] so was this the universal custom of previous Tathagatas, that the recitation of the Patimokkha should take place among the ^ This is, so far as I" know, the earliest mention of this being the case. There is nothing in the Patimokkha itself (see my transla- tion of this list of offences against the rules of the Order in vol. i of the ' Vinaya Texts ' in the S. B. E.) as to its recitation taking place in secret, and nothing in the Vinaya as to its being kept secret. But the regulations in the Vinaya as to the recitation of the Patimokkha forbade the actual presence of any one not a member of the Order, and as a matter of fact any one not such a member is excluded in practice during its recitation now in Ceylon. But it would be no offence in a layman to read the Vinaya, and learned laymen who have left the Order still do so. ^ Vawsa (repeated in the Si///halese). ^ Bhikkhu-bhumiya (also repeated in the Si?«halese, p. 252). * Kha//iyana7/i (but the Si;;^halese has Sakyayange). 2 66 THE QUESTIONS OF KING MILINDA. IV, 4, 7. members of the Order only, and be kept secret from all others. And again, just as there are several classes of people, O king, known as distinct in the world — such as wrestlers, tumblers, jugglers, actors, ballet-dancers, and followers of the mystic cult of the sun and moon, of the goddess of fortune and other gods ^ And the secrets of each of these sects are handed on in the sect itself, and kept hidden from all others. Just so with the universal custom of all the Tathao^atas that the recitation of the Pati- mokkha should take place before the members of the Order only, and be kept secret from all others. This is why the recitation of the Patimokkha is, up to that extent, kept secret in accordance with the habit of previous Tathagatas.' 7. ' And how is it that the Patimokkha is kept secret, up to that extent, out of reverence for the Dhamma ? The Dhamma, great king, is venerable and weighty. He who has attained to proficiency in it may exhort another in this wise : " Let not this Dhamma so full of truth, so excellent, fall into the hands of those unversed in it, where it would be despised and contemned, treated shamefully, made a eame of, and found fault with. Nor let it fall into the hands of the wicked who would deal with it in all respects as badly as they." It is thus, O king, that the recitation of the Patimokkha is, up to that ^ There are twenty classes of these people mentioned in the text, and the meaning of most of the names is obscure. The Sinhalese simply repeats them all, adding only the word bhaktiyo, 'believers in,' to the names of the various divinities. The classing together of jugglers, ballet-dancers, and followers of the numerous mystic cults, so numerous in India, is thoroughly Buddhistic, and quite in the vein of Gotama himself — as, for instance, in the Maha Sila (see my 'Buddhist Suttas,' p. 196). IV, 4, 8. ESOTERIC DOCTRINE. 267 extent, kept secret out of reverence for the Dhamma. For if not, then it would be Hke the best, most costly, and most rare red sandal wood of the finest kind, which when brought to Savara {that city of the outcast /Candaiss '^) is despised and contemned, treated shamefully, made game of, and found fault with.' 8. [192] ' And how is it that the Patimokkha is kept secret, up to that extent, out of reverence for the position of a member of the Order ? The con- dition of a Bhikkhu, great king, is in glory beyond the reach of calculation by weight, or measure, or price. None can value it, weigh it, measure it. And the recitation of the Pitimokkha is carried on before the Bhikkhus alone, lest any one who has occupied that position should be brought down to a level with the men of the world. Just, O king, as if there be any priceless thing, in vesture or floor covering, in elephants, chargers, or chariots, in gold or silver or jewels or pearls or women, or in unsurpassable strong drink ^, all such things are the appanage of kings — just so, O king, whatever is most priceless in the way of training, of the traditions of the Blessed One, of learning, of conduct, and of the virtues of right- eousness arid self-control — all these are the appa- nages of the Order of Bhikkhus. This is why the recitation of the Patimokkha is, to that extent, kept secret ^.' ^ Added from the Sinhalese. ^ Ni^^ita-kamma-sura, rendered in the Sinhalese (p. 254), ^aya-gr?'hita-kr/tya-sura-panayen. ' It will be noticed that there is no mention here (in a con- nection where, if it had then existed, it would almost certainly have been referred to) of any Esoteric Buddhism. So above, at 268 THE QUESTIONS OF KING MILINDA. IV, 4, 9. ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the problem as to the secrecy in which the Vinaya is kept.] [the two kinds of falsehood.] 9. ' Venerable Nagasena, it has been said by the Blessed One that a deliberate lie is an offence of the greatest kind (involving exclusion from the Order ^). IV, I, 8, it is stated that a good Buddhist teacher should keep nothing secret from his pupih And even in so old a text as the ' Book of the Great Decease ' (Chap. II, § 32, p. 36 of my transla- lation in the ' Buddhist Suttas '), it is said of the Buddha himself that he had ' no such thing as the closed fist of a teacher who keeps some things back.' This passage is itself quoted above at IV, 2, 4, as the basis of one of MiKnda's questions ; and is entirely accepted by Nagasena, that is, by our author. The fact is that there has never been any such thing as esoteric teaching in Buddhism, and that the modern so called esoteric Buddhism is neither esoteric nor Buddhism. Its tenets, so far as they are Indian at all, are perfectly accessible, are well known to all those who choose to study the books of Indian mysticism, and are Hindu, not Buddhist. They are, indeed, quite contradictory to Buddhism, of which the authors of what they ignorantly call Esoteric Buddhism know but very little — that little bemg only a portion of those beliefs which have been common ground to all religious teachers in India. If one doctrine — more than any other — is distinctive of Buddhism, it is the ignoring, in ethics, of the time-honoured beUef in a soul — that is, in the old sense, in a separate creature inside the body, which flies out of it, like a bird out of a cage, when the body dies. Yet the Theosophists, who believe, I am told, in seven souls inside each human body (which would be worse according to true Buddhism than seven devils), still venture to call themselves Buddhists, and do not see the absurdity of their position ! ^ Sampa^^ana-musavada para^ika. This is curious as ac- cording to the Patimokkha it is Pa/('ittiya, not Pdra^ika, Compare Para^ika 4 with Pa-('ittiya i. ('Vinaya Texts,' S. B. E., vol. iii, pp. 5 and 32.) IV, 4» lo- FALSEHOOD. 269 And again he said : " By a deliberate lie a Bhikkhu commits a minor offence, one that ought to be the subject of confession made before another (member of the Order)\" Now, venerable Nagasena, what is herein the distinction, what the reason, that by one lie a Bhikkhu is cast out of the Order, and by another he is guilty only of an offence that can be atoned for. If the first decision be right, then the second must be wrong ; but if the second be right, then the first must be wrong. This too is a double- edged problem now put to you, and you have to solve it.' 10. [193] 2 'Both your quotations, O king, are correct ^. But a falsehood is a light or heavy offence according to the subject matter. For what do you think, great king ? Suppose a man were to give another a slap with his hand, what punishment would you inflict upon him ? ' ' If the other refused to overlook the matter, then neither should we be able to pardon his assailant ^, but should mulct him in a penny or so ^' ' But on the other hand, suppose it had been you ^ I cannot trace these identical words in the Pi/aka texts. But the general sense of them is exactly in agreement with the first Pa-^ittiya rule. 2 Hina/i-kumbure here inserts a summary of the Introductory Story (in the Sutta Vibhahga) to the 4th Para^ika. All this (pp. 254-256) stands in his version for lines 1-3 on p. 193 of the Pali text. ^ The Pali repeats them word for A\ord. As I have pointed out above, they are not really correct. * So Hina/i-kumburS, who must have had a different reading, and I think a better one, before him. ^ A kahapawa. See the discussion of the value of this coin in my * Ancient Coins and Measures,' pp. 3, 4. 270 THE QUESTIONS OF KING MILINDA. IV, 4, 11. yourself that he had given the blow to, what would then be the punishment ? ' ' We should condemn him to have his hands cut off, and his feet cut off, and to be skinned alive ^ and we should confiscate all the goods in his house, and put to death all his family to the seventh genera- tion on both sides.' ' But, great king, what is the distinction ? Why is it that for one slap of the hand there should be a gentle fine of a penny, while for a slap given to you there should be so fearful a retribution ? ' 'Because of the difference in the person (assaulted).' ' Well ! just so, great king, is a falsehood a light or a heavy offence according to the attendant cir- cumstances/ * Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the problem as to the degree of offence in falsehood.] [the BODISAT's CONSIDERATION.] II. 'Venerable Nagasena, it has been said by the Blessed One in the discourse on the essential conditions ^ : " Long ago have his parents been destined for each Bodisat, and the kind of tree he is to select for his Bo tree, and the ^ Yava sisaw 'kz.lhdikkheggTifn X7zedapeyyama, which the Si»/halese merely repeats. It is hterally ' We should have him " bambu-sprout-cut " up to his head.' What this technical term may mean is not exactly known — possibly having slits the shape of a bambu sprout cut all over his body. ^ Dhammata-dhamma-pariyaye. I don't know where this is to be found. IV, 4j II- THE BODISAT. 27I Bhikkhus who are to be his two chief disciples, and the lad who is to be his son, and the member of the Order who is to be his special attendant." But on the other hand he said : " When yet in the condition of a god in the Tusita heaven the Bodisat makes the eight Great Investigations — he investigates the time (whether the right moment had come at which he ought to be re-born as a man), and the continent (in which his birth is to take place), and the country (where he is to be re-born), and the family (to which he is to belong), and the mother (who is to bear him), and the period (during which he was to remain in the womb), and the month (in which his birthday shall come), and his renunciation (when it shall be) \ [194] Now, Nagasena, before knowledge is ripe there is no understanding, but when it has reached its summit there is no longer any need to wait for thinking a matter over\ for there is nothing outside the ken of the omniscient mind. Why then should the Bodisat investigate the time, thinking to himself: "In what moment shall I be born- ?" And for the same reason why should he investigate the family, thinking to him- ' These eight Investigations (Vilokanani) have not yet been found in the Pi/aka texts. But, when relating the birth of the his- torical Buddha, the Gataka commentary (vol. i, p. 48, of Professor Fausboll's edition) mentions the first six of them (substituting okasa for desa), and calls them, oddly enough, the Five Great Investigations. In the corresponding passage in the Lalita Vislara only the first four are mentioned. The last two of the above eight seem very forced. 2 Nimesantaram na agameti, for which Hina/i-kumbure (p. 256 at the end) has nivesantara. Neither word occurs elsewhere. 272 THE QUESTIONS OF KING MILINDA. IV, 4, 12. self: " In what family shall I be born?" And if, Nagasena, it is a settled matter who shall be the parents of the Bodisat, then it must be false that he " investigated the family." But if that be true, then must the other saying be wrong. This too is a double-edged problem now put to you, and you have to solve it/ 12. ' It was both a settled matter, O king, who should be the parents of the Bodisat, and he did investigate into the question as to which family he was to be born into. But how did he do so ? He thought over the matter as to whether his parents should be nobles or Brahmans. With respect to eight things, O king, should the future be inves- tigated before it comes to pass. A merchant, O king, should investigate goods before he buys them — an elephant should try with its trunk a path It has not yet trod — a cartman should try a ford he has not yet crossed over — a pilot should test a shore he has not yet arrived at, and so guide the ship — a physician should find out the period of life which his patient has lasted^ before he treats his disease — a traveller should test the stability of a bambu bridge ^ before he mounts on to it — a Bhikkhu should find out how much time has yet to run before sun turn before he begins to eat his meal — and Bodisats, before they are born, should investigate the question whether it would be right for them to be born in the family of a noble or of a Brahman. ^ Ayum oloketva, which the Siwzhalese (p. 257) repeats. This implied meaning is doubtful. 2 Uttara-setu, a word which does not occur elsewhere. Hina/i- kumbure renders it He-da??^adika. I don't pretend to understand this last word. Dr. Morris, at p. 92 of the ' Pali Text Society's Journal ' for 1884, suggests velika. Perhaps it was simply adika after all, with or without m euphonic. IV, 4, i6. LOVE. 279 [a loving disposition.] 16. [198] 'Venerable Nagasena, it has been said by the Blessed One : " Eleven advantages, O brethren, may be anticipated from practising, making a habit of, enlarging within one, using as a means of advancement, and as a basis of conduct, pursuing after, accumulating, and rising well up to the very heights of the emancipation of heart, arising from a feeling of love (towards all beings) \ And what are these eleven ? He who does so sleeps in peace, and in peace does he awake. He dreams no sinful dreams. He becomes dear to men, and to the beino-s who are not men ^. The o-ods watch over him. Neither fire, nor poison, nor sword works any harm to him. Quickly and easily does he become tranquillised. The aspect of his countenance is calm. Undismayed does he meet death, and should he not press through to the Supreme Condition (of Arahat- ship), then is he sure of rebirth in the Brahma world ■*." But on the other hand you (members of ^ This same string of words, except the first, is used of the Iddhi-padas in the Book of the Great Decease, III, 3 (p. 40 of vol. xi of the S. B. E.). The words ' towards all beings ' are not in the text. But this is the meaning of the phrase used, and not love to men only, as would be understood if they were not inserted in the translation. ^ Amanussa. This means, not the gods, but the various spirits on the earth, nayads, dryads, fairies, &c. &c. As here, so again below, IV, 4, 41, the amanussa are opposed to the devata, men- tioned in the next clause here. In older texts the devata include the amanussa. ^ From the Ahguttara Nikaya, Ekadasa Nipata ; quoted in full, with the context, in the Introductory Story to the 169th Gataka (vol. ii, pp. 60, 61 of Professor FausboU's edition). 28o THE QUESTIONS OF KING MILINDA. IV, 4, 16. the Order) say that " Sama the Prince, while dwel- ling in the cultivation of a loving disposition toward all beings, and when he was (in consequence thereof) wandering in the forest followed by a herd of deer, was hit by a poisoned arrow shot by Piliyakkha the king, and there, on the spot, fainted and felP." Now, venerable Nagasena, if the passage I have quoted from the words of the Blessed One be right, then this statement of yours must be wrong. But if the story of Prince Sama be right, then it cannot be true that neither fire, nor poison, nor sword can work harm to him who cultivates the habit of love to all beings. This too is a double-edged problem, so subtle, so abstruse, so delicate, and so profound, that the thought of having to solve it might well bring out sweat over the body even of the most subtle-minded of mortals. This problem is now put to you. Unravel this mighty knot-. Throw light upon this matter^ to the accomplishment of the desire of those sons of the Conqueror who shall arise hereafter *.' ' The Blessed One spake, O king, as you have quoted. And Prince Sama dwelling in the cultiva- tion of love, and thus followed by a herd of deer when he was wandering in the forest, was hit by the poisoned arrow shot by king Piliyakkha, and then and there fainted and fell. But there is a reason for that. [199] And what is the reason ? Simply that those virtues (said in the passage you quoted ^ Mr. Trenckner points out that this story is given in the 54oih 6'ataka. ^ See p. 105 of the text. ■^ A'akkhuw dehi. So also p. 95 of the text. * Nibbahana; not in Childers, but see p. 119 of the text. IV, 4, 1 6. LOVE. 281 to be in the habit of love) are virtues not attached to the personahty of the one who loves, but to the actual presence of the love that he has called up in his heart \ And when Prince Sama was upsetting the water-pot, that moment he lapsed from the actual feeling of love. At the moment, O king, in which an individual has realised the sense of love, that moment neither fire, nor poison, nor sword can do him harm. If any men bent on doing him an injury come up, they will not see him, neither will they have a chance of hurting him. But these virtues, O king, are not inherent in the individual, they are in the actual felt presence of the love that he is calling up in his heart.' ' Suppose, O king, a man were to take into his hand a Vanishing Root of supernatural power ; and that, so long as it was actually in his hand, no other ordinary person would be able to see him. The virtue, then, would not be in the man. It would be in the root that such virtue would reside that an object in the very line of sight of ordinary mortals could, nevertheless, not be seen. Just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart.' 'Or it is like the case of a man [200] who has entered into a w^ell-formed mighty cave. No storm of rain, however mightily it might pour down, would be able to wet him. But that would be by no virtue inherent ^ Bhanana is really more than 'cultivation.' It is the actual, present, felt sense of the particular moral state that is being cultivated (in this case, of love). I have elsewhere rendered it ' meditation ' : but as the ethical doctrine, and practice, are alike unknown to us, we have no word that exactly reproduces the con- notation of the Pali phrase. 282 THE QUESTIONS OF KING MILINDA. IV, 4, 16. in the man. It would be a virtue inherent in the cave that so mighty a downpour of rain could not wet the man. And just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart ^' ^ This is no quibble. The early Buddhists did believe in the power of a subjective love over external circumstances. It is true that the best known instances in which this power is represented as having been actually exercised, are instances of the power of love over the hearts of other beings, and hence, indirectly, over their actions. Thus when Devadatta had had the fierce, manslaying elephant Nalagiri let loose against the Buddha (^ullavagga VII, 3, II, 12), Gotama is said to have permeated him with his love, and the elephant then went up to him only to salute him, and allowed himself to be stroked, and did no harm. And when the five disciples had intended, when he went to Benares, to show him no respect, the Buddha, in like manner, is said to have ' concen- trated that feeling of his love which was able to pervade generally all beings in earth and heaven,' and to have ' directed it specially towards them.' Then ' the sense of his love diffused itself through their hearts. And as he came nearer and nearer, unable any longer to adhere to their resolve, they rose from their seats, and bowed down before him, and welcomed him with every mark of reverence and of respect' ('Buddhist Birth Stories,' vol. i, p. 112). And when he wished to convert Ro^a the Mallian, the Buddha is said, in like manner, to have ' suffused him with the feeling of his love.' And then Ro^a, ' overcome by the Blessed One by the sense of his love— just as a young calf follows the kine, so did he go from apartment to apartment ' seeking the Blessed One (Maha- vagga VI, 36, 4). And again, when the Bhikkhus told the Buddha of a brother having been killed by a snake-bite, he is represented (in the ^ulla- vagga V, 6) to have said : ' Now surely that brother had not let his love flow out over the four royal kinds of serpents. Had he done so, he would not have died of the bite of a snake.' And then he is said to have enjoined the use of a poem of love to snakes (set out in the text quoted) as a safeguard against snake-bite. This goes really much further than the other instances, but no case is given of that safeguard having been actually used successfully. And I know of no case in the Pali Pi/akas of the felt presence IV, 4, Ty. DEVADATTA. 283 ' Most wonderful is it, Nagasena, and most strange how the felt presence of love has the power of wardinij off all evil states of mind \' ' Yes ! The practice of love is productive of all virtuous conditions of mind both in good (beings) and in evil ones. To all beings whatsoever, who are in the bonds of conscious existence % is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.' [Here ends the problem as to the power of love.] [devadatta.] 1 7. ' Venerable Nagasena, is the consequence the same to him who does good and to him who does evil, or is there any difference in the two cases ? ' ' There is a difference, O king, between good and evil. Good works have a happy result, and lead to Sagga ^ and evil works have an unhappy result, and lead to Niraya ■*.' of the feeling of love being said to have actually counteracted either fire, or poison, or sword. It is noteworthy that the Sinhalese inserts here six pages (265-271) of matter not found in the Pali. But as it gives at length the story of Prince Sama, it is taken, I presume, from the Galaka book. ^ This is something quite different from what was said before. ^ Ye vi;7>?ana-baddha, sabbesaw, which the Sinhalese takes as a gloss on 'good and evil ones,' and renders vi«/7ana prati wii da. But I prefer Mr. Trenckner's punctuation. ' That is to a temporary life in heaven. * That is to life in a temporary hell (or purgatory). 284 THE QUESTIONS OF KING MILINDA. IV, 4, 18. ' But, venerable Nagasena, your people say that Devadatta was altogether wicked, full of wicked dispositions, and that the Bodisat^ was altogether pure, full of pure dispositions^. And yet Devadatta, through successive existences ^, was not only quite equal to the Bodisat, but even sometimes superior to him, both in reputation and in the number of his adherents. 18. 'Thus, Nagasena, Vv^hen Devadatta became the Purohita (family Brahman, royal chaplain) of Brahmadatta, the king, in the city of Benares, then the Bodisat was a wretched A"a;z^/ala (outcast)^ who knew by heart a magic spell. And by repeating his spell he produced mango fruits out of season l This ^ Bodhi-satto (Wisdom-Child). The individual who (through virtue practised in successive li . es) was becoming the Buddha. "^ 'Wicked' and 'pure' are in the Pali ka/zhe and sukka, literally, ' dark ' and ' light.' The only other passage I recollect where these names of colours are used in an ethical sense is the 87th verse of the Dhammapada. Professor Max Miiller there renders : ' A wise man should lea- e the d.,rk state (of ordinary life), and follow the bright state (of the Bhikshu),' (S. B.E., vol. x, p. 26.) But the words should certainly be translated : ' A wise man should put away wicked dispositions, and cultivate purity of heart.' Bhavetha could never refer to adopting or following any outward profession. It is exclusively used of the practice, cultivation, of inward feelings. And the commentary, which is quoted by Pro- fessor Fausboll, takes the passage in the Dhammapada in that sense, just as Hina/i-kumbure (p. 271) does here. ^ Bhave bhave, which would be more accurately rendered 'in the course of his gradual becoming.' ^ ^avaka-/('a;/f/ala. The A'a/zt/alas are a well-known caste still existing in India — if indeed that can rightly be called a caste which is beneath all others. A7/avaka is not in Childers, but is applied below (p. 256 of our text) to Mara, the Buddhist Satan. See also the next note. ^ This is not a summary of the 309th G^ataka, for it differs from that story as pubhshed by Professor Fausboll (vol. iii, pp. IV, 4, 20. DEVADATTA. 28; is one case in which the Bodisat was inferior to Devadatta in birth, [201] inferior to him in repu- tation.' 19. 'And again, when Devadatta became a king,. a mighty monarch of the earth \ hving in the enjoy- ment of all the pleasures of sense, then the Bodisat was an elephant, decked with all manner of orna- ments that the king might make use of them. And the king, being put out of temper at the sight of his graceful and pleasant style of pace and motion, said to the elephant trainer with the hope of bringing about the death of the elephant : " Trainer, this ele- phant has not been properly trained, make him perform the trick called 'Sky walking.'" In that case too the Bodisat was inferior to Devadatta, — was a mere foolish animal ^.' 20. 'And again, when Devadatta became a man who gained his living by winnowing grain ^, then 217-30), and also from the older and shorter version contained in the Old Commentary on the Patimokkha (on the 69th Sakhiya, Vinaya IV, pp. 203, 204). [The name of that story in Professor FausboU's edition is X/^avaka-Gataka, but throughout the story itself the word A^aw^ala is used in the passages corresponding to those in which Professor FausboU has A'>^apaka (sic), — a coin- cidence which throws light on our author, A7/avaka-X'a;?r/ala.] The story here referred to is the Amba G^ataka (No. 474) in which the word AV/avaka does not occur. ^ ' Of Magadha,' says Hina/i-kumbure (p. 272). ^ This is the 122nd G'ataka, there called the Dummedha G'ataka. The king has the elephant taken to the top of the Vepulla moun- tain outside RiVagaha. Then having made him stand first on three feet, then on two, then on one, he demands of the trainer to make him stand in the air. Then the elephant flies away to Benares ! ' Pavane na////ayiko. But as Hina/i-kumbure renders all this : ' a farmer in Benares who gained his living by husbandry,' I would suggest pavanena /Mayiko as the right reading. 286 THE QUESTIONS OF KING MILINDA. IV, 4, 21. the Bodisat was a monkey called " the broad earth." Here again we have the difference between an animal and a man, and the Bodisat was inferior in birth to Devadatta \' 21. 'And again, when Devadatta became a man, by name So/^uttara, a Nesada (one of an outcast tribe of aborigines, who lived by hunting), and was of great strength and bodily power, like an elephant, then the Bodisat was the king of elephants under the name of the " Six-tusked." And in that birth, the hunter slew the elephant. In that case too Devadatta was the superior^,' 22. ' And again, when Devadatta became a man, a wanderer in the woods, without a home, then the Bodisat was a bird, a partridge who knew the Vedic hymns. And in that birth too the woodman killed the bird. So in that case also Devadatta was the superior by birth ^.' 23. 'And again, when Devadatta became the king of Benares, by name Kalabu, then the Bodisat was an ascetic who preached kindness to animals. And the king (who was fond of sport), enraged with the ascetic, had his hands and feet cut off like so many bambu sprouts ^ In that birth, too, Deva- ' I cannot unfortunately trace this story among the (ratakas. ^ I do not know which Gataka is here referred to. ^ This must be the 438th G^ataka, there called the Tittira Gataka. In the summary Devadatta is identified with the hypo- critical ascetic who killed and ate the wise partridge. •* This is the 313th Gataka, there called the Khanti-vadi Gataka. The royal sportsman has first the skin, and then the hands and feet of the sage cut off, to alter his opinions. But the sage simply says that his love to animals is not in his skin, or in his limbs, but in his heart. Then the earth swallows up the cruel monarch, and the citizens bury the body of the sage with all honour. In the summary Kalabu, the king, is identified with Devadatta. IV, 4, 27- DEVADATTA. 287 datta was the superior, both in birth and in reputa- tion amonor men.' 24. ' And again, when Devadatta became a man, a woodman, then the Bodisat was Nandiya the monkey king. And in that birth too the man killed the monkey, and his mother besides, and his younger brother. So in that case also it was Devadatta who was the superior in birth \' 25. 'And again, when Devadatta became a man, a naked ascetic, by name Karambhiya, then the Bodisat was a snake king called " the Yellow one." So in that case too it was Devadatta [202] who was the superior in birth ^.' 26. ' And again, when Devadatta became a man, a crafty ascetic with long matted hair, then the Bodisat was a famous pig, by name " the Carpenter." So in that case too it was Devadatta who was the superior in birth ".' 27. 'And again, when Devadatta became a king among the A'etas, by name Sura Pari/'ara ^, who had the power of travelling through the air at a level above men's heads ^, then the Bodisat was a Brah- ^ This is the 222nd G^ataka, there called the A^ula Nandiya Gataka. ^ This is probably the 518th Calaka. See Mr. Trenckner's note. ^ This must be the 492nd Cataka, the TaX-X7^a-sukara Cataka, in which the hero is a learned pig who helps the carpenter in his work, and the villain of the story is a hypocrite ascetic with matted hair. But it should be added that though in the summary (Faus- boll, vol. iv, p. 350) Devadatta is identified with the ascetic, the Bodisat is identified, not widi the learned pig, but with the dryad. * He is calletl UpaX-ara both in the 422nd Gataka (of which this is a summary) and in the Sumangala (p. 258). The Cataka (III, 454) also gives a third variation, Apa;('ara. ^ Purisamatto gagane vehasangamo. The Cataka says simply upari>('aro, which must mean about the same. 288 THE QUESTIONS OF KING MILINDA. IV, 4, 28. man named Kapila. So in that case too it was Deva- datta who was the superior in birth and in reputation.' 28. ' And again, when Devadatta became a man, by name Sama, then the Bodisat was a king among the deer, by name Ruru. So in that case too it was Devadatta who was the superior in birth ^' 29. 'And again, when Devadatta became a man, a hunter wandering in the woods, then the Bodisat was a male elephant, and that hunter seven times broke off and took away the teeth of the elephant. So in that case too it was Devadatta who was the superior in respect of the class of beings into which he was born ^' 30. ' And again, when Devadatta became a jackal who wanted to conquer the world ", and brought the kings of all the countries in India under his control, then the Bodisat was a wise man, by name Vidhura. So in that case too it was Devadatta who was the superior in glory.' 31. 'And again, when Devadatta became the ^ This must be the 482nd (rataka. It is true that the man is there called Maha Dhanaka (Fausboll, vol. iii, p. 255), and the Bodisat is not specially named Ruru, nor is he a king of the herd, but is only a stag of the kind of deer called Ruru, who lives alone. But a comparison of the poetical version of the same story inthe A'ariya Pi/aka II, 6 (p. 87 of Dr. Morris's edition for the Pali Text Society) shows that the same story is here referred to. ^ This is the 72nd (7ataka, the Silava Naga G^ataka. (Faus- boll, vol. i, p. 319.) ^ Khattiya-dhammo; literally, 'who had the nature of a Kshatriya.' This expression is not found in the 6^ataka referred to, No. 241 (vol. ii, p. 242 and foil, in Professor Fausboll's edition), and the Bodisat is there called purdhita not pawa'ita, and his name is not given as Vidhura. The jackal also came to grief in his attempt to conquer Benares. But there is no doubt as to that story, the Sabba DaMa Gataka being the one here quoted. IV, 4, 36- DEVADATTA. 289 elephant who destroyed the young of the Chinese partridge, then the Bodisat was also an elephant, the leader of his herd. So in that case they were both on a par K' 32. 'And again, when Devadatta became a yak- kha, by name Unrighteous, then the Bodisat too w^as a yakkha, by name Righteous. So in that case too they were both on a par I' 33. 'And again, when Devadatta became a sailor, the chief of five hundred families, then the Bodisat too was a sailor, the chief of five hundred families. So in that case too they were both on a par-\' 34. ' And again, when Devadatta became a caravan leader, the lord of five hundred wao-eons, then the Bodisat too was a caravan leader, the lord of five hundred waggons. So in that case too they were both on a par ^.' 35. [203] ' And again, when Devadatta became a king of deer, by name Sakha, then the Bodisat was a king of deer, by name Nigrodha. So in that case too they were both on a par ^' 36. ' And again, when Devadatta became a com- mander-in-chief, by name Sakha, then the Bodisat ^ This is the 357th Cataka (Fausboll, vol. iii, pp. 174) and which is one of those illustrated on the Bharhut Tope (Cunning- ham, Plate 109). ^ In the Gataka text (No. 457, Fausboll, vol. iv, pp. 100 and foil), there are both devaputta, 'gods,' not yakkha. This is by no means the only instance of the term yakkha being used of gods. * I cannot trace this story in the printed text of the (?atakas. * This is the Apa;;«aka Gataka (No. i, vol. i, pp. 98 and foil, in Professor Fausboll's edition), translated in the ' Buddhist Birth Stories,' vol. i, pp. 138-145. * The Nigrodha Miga Gataka (No. 12, vol. i, pp. 145 and foil, in Fausboll), translated in 'Buddhist Birth Stories,' vol. i, pp. 198 and following. [35] U 2 go THE QUESTIONS OF KING MILINDA. IV, 4, 37. was a king, by name Nigrodha. So in that case too they were both on a par \' 37. 'And again, when Devadatta became a brah- man, by name Kha;^(^ahala, then the Bodisat was a prince, by name A'anda. So in that case that Khd.nda.h^\a. was the superior^.' 38. 'And again, when Devadatta became a king, by name Brahmadatta, then the Bodisat was his son, the prince called Maha Paduma. In that case the king had his son cast down seven times, from the precipice from which robbers were thrown down. And inasmuch as fathers are superior to and above their sons, in that case too it was Devadatta was the superior ^.' 39. ' And again, when Devadatta became a king, by name Maha Patapa, then the Bodisat was his son. Prince Dhamma-pala ; and that king had the hands and feet and head of his son cut off. So in that case too Devadatta was the superior *.' 40. ' And now again, in this life, they were in the Sakya clan, and the Bodisat became a Buddha, all wise, the leader of the world, and Deva- datta having left the world to join the Order founded by Him who is above the god of gods, and having attained to the powers of Iddhi, was filled with lust to become himself the Buddha. Come now, most venerable Nagasena ! Is not all that I have said true, and just, and accurate ? ' ^ The Nigrodha Gataka (No. 445, Fausboll, vol. iv, pp. 37 and foil.). 2 I cannot trace this story among the published G^atakas. 3 This is the MahS Paduma Cataka (No. 472, Fausboll, vol. iv, pp. 187-195). It was a case of Joseph and Potiphar's wife. * This tragical story is No. 358 in the Cataka collection (Fausboll, vol. iii, pp. 177-182). IV, 4, 41- DEVADATTA. 09 1 41. 'All the many things which you, great king, have now propounded, are so, and not otherwise.' ' Then, Nagasena, unless black and white are the same in kind, it follows that good and evil bear equal fruit' * Nay, not so, great king ! Good and evil have not the same result. Devadatta was opposed by everybody. No one was hostile to the Bodisat. And the hostility which Devadatta felt towards the Bodisat, that came to maturity and bore fruit in each successive birth. And so also as Devadatta, when he was established in lordship over the world, [204] was a protection to the poor, put up bridges and courts of justice and rest-houses for the people, and gave gifts according to his bent to Sama;^as and Brahmans, to the poor and needy and the way- farers, it was by the result of that conduct that, from existence to existence, he came into the enjoy- ment of so much prosperity. For of whom, O king, can it be said that without generosity and self- restraint, without self-control and the observance of the Upasatha \ he can reach prosperity ? ' And when, O king, you say that Devadatta and the Bodisat accompanied one another in the passage from birth to birth, that meeting together of theirs took place not only at the end of a hundred, or a thousand, or a hundred thousand births, but was in fact constantly and frequently taking place through an immeasurable period of time ^. For you should regard that matter in the light of the comparison drawn by the Blessed One between the case of the ^ The Buddhist Sabbath, on which see my ' Manual of Buddhism,' pp. 139-141. ^ So also above, IV, 2, 64, and IV, 3, 28. U 2 292 THE QUESTIONS OF KING MILINDA. IV, 4, 41. purblind tortoise and the attainment of the condi- tion of a human being. And it was not only with Devadatta that such union took place. Sariputta the Elder also, O king, was through thousands of births the father, or the grandfather, or the uncle \ or the brother, or the son, or the nephew, or the friend of the Bodisat ; and the Bodisat was the father, or the grandfather, or the uncle, or the brother, or the son, or the nephew, or the friend of Sariputta the Elder. * All beings in fact, O king, who, in various forms as creatures, are carried down the stream of trans- migration, meet, as they are whirled along in it, both with pleasant companions and with disagreeable ones — ^just as water whirled along in a stream meets with pure and impure substances, with the beautiful and with the ugly. ' And when, O king, Devadatta as the god, had been himself Unrighteous, and had led others into unrighteousness of life, he was burnt in purgatory for an immeasurable period of time ^. [205] But the Bodisat, who, as the god, had been himself Righteous, and had led others into righteousness of life, lived in all the bliss of heaven for a like immeasurable period of time. And whilst in this life, Devadatta, who had plotted injury against the Buddha, and had created a schism in the Order, was swallowed up by the earth, the Tathagata, ^ That is ' father's younger brother.' The Pali has no word for uncle generally, the whole scheme of relationship being different from ours, and the various sorts of uncles having, in the Pali scheme, different and distinct names. ^ 'Fifty-seven ko/is and sixty hundreds of thousands of years,' says the text, with touching accuracy. IV, 4, 41. DEVADATTA. 293 knowinor all that can be known, arrived at the insight of Buddhahood ^ and was completely set free (from the necessity of becoming) by the des- truction of all that leads to re-existence.' ' Very good, Nagasena ! That is so, and I accept it as you say ^Z [Here ends the dilemma as to Devadatta's superi- ority to the Bodisat in previous births.] ^ So Hina/i-kumbure, who takes sabbadhamme as accusative to hugg/iitva, and understands the phrase as above translated. 2 This discussion is very interesting, both as a specimen of casuistry, and as an exposition of orthodox Buddhist behef. And it is full of suggestion if taken as a statement of the kind of reason which led the Buddhist editors of the earlier folk-lore to identify Devadatta with the characters referred to by king INIilinda. But the facts are that those editors, in using the old stories and legends for their ethical purposes, always identified Devadatta with the cruel person in the story, and paid no heed to the question whether he w^as superior or not in birth or in the consideration of the world, to the person they identified with the Bodisat. In searching through the four volumes of the published Gatakas, and the proof-sheets of the fifth volume with which Professor Fausboll has favoured me, for the purpose of tracing the stories referred to by our author, I find that Devadatta appears in sixty-four of them, and that in almost every one of these sixty-four he is either superior in birth, or equal to the character identified with the Bodisat. This is not surprising, for it is not unusually the superiors in birth who are guilty of the kind of cruelty and wickedness which the Buddhist editors would ascribe to Devadatta. So that our author, had he chosen to do so, might have adduced many other instances of a similar kind to those he actually quotes. I add in an appendix the full list of the Devadatta stories in the Gatakas. It is clear our author had before him a version of the 6^ataka book slightly different from our own, as will be seen from the cases pointed out in the notes in which, as to names or details, the story known to him differs from the printed text. And also that here (as at III, 6, 2) he would have been able to solve his own dilemma much better if he had known more of the history of those sacred books on the words of which it is based. 294 THE QUESTIONS OF KING MILINDA. TV, 4, 42. [women's WILES.] 42. ' Venerable Nagasena, it has been said by the Blessed One : " With opportunity, and secrecy, And the right woo'r, all women will go wrong — Aye, failing others, with a cripple even \" But on the other hand it is said : " Mahosadha's wife, Amara, when left behind in the village while her husband was away on a journey, remained alone and in privacy, and regarding her husband as a man would regard his sovran lord, she refused to do wrong, even when tempted with a thousand pieces ^." Now if the first of these passages be correct, the second must be wrong ; and if the second be right, [206] the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.' 43. ' It is so said, O king, as you have quoted, touching the conduct of Amara, Mahosadha's wife. But the question is would she have done wrong, on receipt of those thousand pieces, with the right man : or would she not have done so, if she had had the opportunity, and the certainty of secrecy, and a suitable wooer ? Now, on considering the matter, that lady Amara was not certain of any of these ^ It is not meant that men would not. But that is too clear to be even worthy of mention, whereas with regard to women the question is worth discussion. Our author is mistaken in ascribing this verse to the Buddha. It is only found (as has been pointed out by Mr. Trenckner) in a Gataka story, No. 536, and is a speci- men, not of Buddhist teaching, but of Indian folk-lore. There is a very similar sentiment in G^ataka, No. 62 (vol. i, p. 289). "^ This story will be found in the Ummagga Gataka, No. 546. rV,4, 43- WOMEN. 295 thino-s. Through her fear of censure in this world the opportunity seemed to her not fit, and through her fear of the sufferings of purgatory in the next world. And because she knew how bitter is the fruit of wrong-doing, and because she did not wish to lose her loved one, and because of the high esteem in which she held her husband, and because she honoured goodness, and despised ignobleness of life, and because she did not want to break with her customary mode of life — for all these reasons the opportunity seemed to her not fit. ' And, further, she refused to do wrong because, on consideration, she was not sure of keeping the thing secret from the world. [207] For even could she have kept it secret from men, yet she could not have concealed it from spirits ^ — even could she have kept it secret from spirits, yet she could not have concealed it from those recluses who have the power of know- ine the thoufrhts of others — even could she have kept it secret from them, yet she could not have con- cealed it from those of the gods who can read the hearts of men — even could she have kept it secret from the gods, yet she could not have escaped, her- self, from the knowledge of her sin — even could she have remained ignorant of it herself, yet she could not have kept it secret from (the law of the result which follows on) unrighteousness 2. Such were the ^ Fairies, nayad, dryads, &c. &c.— not gods. 2 Adhammena raho na labheyya. I am in great doubt as to the real meaning of these words, which Hina/i-kumbure (p. 286) renders merely adharmayen rahasak no labanne. They look very much like a kind of personification of Karma. The phrase is really very parallel to the saying in Numbers xxxii. 23, 'Be sure your sin will find you out '—namely, in its results— and is as true ethically as it is difficult grammatically. 296 THE QUESTIONS OF KING MILINDA. IV, 4, 43. 'various reasons which led her to abstain from doing wrong because she could not be sure of secrecy. * And, further, she refused to do wrong because, on consideration, she found no right wooer. Mahosa- dha the wise, O king, was endowed with the eight and twenty qualities. And which are those twenty- eight ? He was brave, O king, and full of modesty, and ashamed to do wrong, he had many adherents, and many friends, he was forgiving, he was upright in life, he was truthful, he was pure in word, and deed and heart \ he was free from malice, he was not puffed up, he felt no jealousy^, he was full of energy, he strove after all good things ^ he was popu- lar with all men, he was generous, he was friendly ^, he was humble in disposition, he was free from guile, he was free from deceit, he was full of insight, he was of high reputation, he had much knowledge, he sought after the good of those dependent on him, his praise was in all men's mouths, great was his wealth, and great his fame. Such were the twenty- eight qualities, O king, with which Mahosadha, the wise, was endowed. And it was because she found no wooer like unto him that she did no wrong ^' ^ So-^eyya-sampanno, which Hina/i-kumbure renders suva/^a guwayen samanwibaw a : that is, ' compliant, attentive to what is said.' But I prefer to take the expression in the sense explained at length in Anguttara III, 119. See also Cataka 1,214; Milinda, p. 1 1 5. ^ Anusuyyako. See G^ataka II, 192, and Milinda, p. 94. ^ Ayuhako. Hina/i-kumbure (p. 286) renders this word, which is only found here, by Dhana piris roes kirim oetteya, ' one who has heaped up goods and men.' But see Milinda, p. 181, and Dr. Morris in the Pali Text Society's Journals for 1885 and 1886. * Sakhilo, ' kindly in speech,' says the Si7;/halese. ^ This is all very well, but it does not confirm, it explains away, the supposed quotation from the Buddha's words. IV, 4,44- ARAIIATS. 297 ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the dilemma as to the wickedness of women \'\ [on the fearlessness of the arahats.] 44. ' Venerable Nagasena, it was said by the Blessed One : " The Arahats have laid aside all fear and trembling V But on the other hand when, in the city of Raj^agaha, they saw Dhana-palaka, the man-slaying elephant, bearing down upon the Blessed ^ The position of women in India, at the time when Buddhism arose, was, theoretically, very low. The folk tales are full of stories turning on the wiles of women, and the Hindoo law-books seem never tired of the theme of her uncleanness, her weakness, and her wickedness. But, except in matters of property, the bark was I think worse than the bite. Among the people, in the homes of the peasantry, the philippics of the Brahmin priests were not much regarded, and the women led lives as pleasant as those of their male relations, and shared in such mental and physical advantages as their male relations enjoyed. The influence of Buddhism must have been felt in two directions. In the first place the importance attached to the celibate life must have encouraged the kind of view taken of women among Catholics in mediaeval times (the Brahmin view being much akin to those that were promulgated by Luther). On the other hand the fact that women were admitted to the Order, and that the still higher aim of Arahatship was held to be attainable by them, must have helped to encourage a high esteem for women. We have many instances of women who were credited with the insight of Arahatship. A whole treatise in the Buddhist sacred books, the Theri Galha, is devoted to hymns and poems ascribed to them, and many of these reach a very high level of intelligent and spiritual emotion. ^ I do not know the exact passage referred to, but there are many of similar tendency in the sacred books. See, for instance, Dhammapada, verses 39, 188, 214, 351, and 385; and Sutta Nipata, verses 15, 70, 212, 621, and 965. 298 THE QUESTIONS OF KING MILINDA. IV, 4, 44. One, all the five hundred Arahats forsook the Con- queror and fled, one only excepted, Ananda the Elder \ Now how was it, Nagasena ? Did those Arahats run away from fear — or did they run away willing to let the Blessed One be destroyed, and thinking : " (Our conduct) will be clear (to him) from the way in which he himself will act ^" [208] or did they run away with the hope of watching the immense and unequalled mighty power which the Tathagata would exhibit ? If, Nagasena, what the ^ Here again we have a variation between our author's words and those of the Pi/akas. In the iTullavagga VII, 3, 11, 12 (trans- lated in pp. 247-250 of vol. iii of the ' Vinaya Texts' in the ' Sacred Books of the East '), we have the oldest versions of this story; and there the elephant is called, not Dhana-palaka, but Nalagiri, and the number of attendant disciples (who are not called Arahats) is not given as five hundred. The Buddha is simply said to have entered Ra^agaha 'with a number of Bhikkhus.' Nothing also is said, either of their running away, or of Ananda's remain- ing behind. It is, no doubt, an easily explicable and very pretty alteration of the story, which exhibits Ananda, the beloved disciple, as acting in this way. But it is none the less an alteration. It should be added that Nalagiri (it should be Na/agiri) in the Vinaya text is a personal name of the elephant, but may be derived from its place of origin. (See the references to a famous elephant named Na/agiri in the Megha Duta and Nalagiri in the Katha Sarit Sagara XI, 42, XII, 10, XIII, 7, 29. But Paz/ini VI, 3, 117, gives the latter as the name of a mountain.) So while there may be a variation in the legend, it may also be that we have only two names for the same elephant, just as one might speak of the Shetland pony (named) Brownie. And the stanza quoted below (p. 410 of the Pah text) shows that the name Dhana-palaka was given already in older texts to the Na/agiri elephant. ^ Pa7/;7ayissati sakena kammena, 'It will be plain to the Buddha (that is, he will be able to judge of our motives) from his own kindness and goodness,' according to the Si/«halese (p. 287). But the expression is a very strange one, and perhaps, after all, it merely means, ' The matter will turn out according to his Karma.' IV, 4, 45- ARAHATS. 299 Blessed One said as to the Arahats being devoid of fear be true, then this story must be false. But if the story be true, then the statement that the Arahats have put away fear and trembling must be false. This too is a double-edged problem now put to you, and you have to solve it.' 45. ' The Blessed One did say, O king, that Arahats have put away all fear and trembling, and five hundred Arahats, save only Ananda, did, as you say, run away when the elephant Dhana-palaka bore down upon the Tathagata that day in Ra^a- gaha. But that was neither out of fear, nor from willingness to let the Blessed One be destroyed. For the cause by which Arahats could be made to fear or tremble has been destroyed in them, and there- fore are they free from fear or trembling. Is the broad earth, O king, afraid at people digging into it, or breaking it up, or at having to bear the weight of the mighty oceans and the peaked mountain ranges ? ' * Certainly not. Sir.' ' But why not ?' ' Because there is no cause in the broad earth which could produce fear or trembling.' 'Just so, O king. And neither is there any such cause in Arahats. And would a mountain peak be afraid of being split up, or broken down, or made to fall, or burnt with fire ?' ' Certainly not, Sir.' 'But why not?' [209] ' The cause of fear or trembling does not exist within it.' ' And just so, O king, with Arahats. If all the creatures of various outward form in the whole 300 THE QUESTIONS OF KING MILINDA. IV, 4, 45. universe ^ were, together, to attack one Arahat in order to put him to fear, yet would they bring about no variation in his heart. And why ? Because there is neither condition nor cause for fear (in him, whence fear could arise). Rather, O king, was it these considerations that arose in the minds of those Ara- hats : " To-day when the best of the best of men, the hero among conquerors, has entered into the famous city, Dhana-palaka the elephant will rush down the street. But to a certainty the brother who is his special attendant will not forsake him who is above the god of gods. But if we should not go away, then neither will the goodness of Ananda be made manifest, nor will the elephant actually approach ^ the Tathaeata. Let us then withdraw. Thus will great masses of the people attain to emancipation from the bonds of evil, and the goodness of Ananda be made manifest." It was on the realisation of the fact that those advantages would arise from their doing so, that the Arahats withdrew to every side.' 'Well, Nagasena, have you solved the puzzle. That is so. The Arahats feared not, nor did they tremble. But for the advantages that they foresaw they withdrew on every side.' [Here ends the problem as to the panic of the Arahats.] ^ Literally, * In the hundreds of thousands of world systems.' 2 A///^anam-anavakasataya, 'Because of the absence of con- dition and opportunity/ IV, 4, 47- OMNISCIENCE. [on causing the omniscient one to change his MIND.] 46. ' Venerable Nagasena, your people say that the Tathagata is all wise \ And on the other hand they say : " When the company of the members of the Order presided over by Sariputta and Moggal- lana had been dismissed by the Blessed One ^ then the Sakyas of Katuma and Brahma Sabanipati, by means of the parables of the seed and of the calf, gained the Buddha over, and obtained his forgive- ness, and made him see the thing in the right light ^." Now how was that, Nagasena ? Were those two parables unknown to him that he should be [210] appeased and gained over to their side, and brought to see the matter in a new light ? But if he did not already know them, then, Nagasena, he was not all-wise. If he did know them, then he must have dismissed those brethren rudely and violently * in order to try them ; and therein is his unkindness made manifest. This too is a double-edged problem now put to you, and you have to solve it.' 47. * The Tathagata, O king, was all-wise, and yet, pleased at those parables, he was gained over by them, he granted pardon to the brethren he had sent ^ This question is also discussed above, III, 6, 2. ^ This episode has already been referred to above, and will be found set out in full in the A'atuma Sutta, No. 67, in the IMa^^^/nma Nikaya (pp. 456-462 of Mr. Trenckner's edition for the Pali Text Society). ^ N\gg/2Zt\.a?n akawsu. Compare 6^ataka, vol. i, p. 495. * Okassa pasayha, which the Si//^halese (p. 289) renders akao'fl'/ianaya ko/a abhibhavanaya karana. See Dr. Morris in the 'Journal of the Pali Text Society,' 1887, p. 148. 302 THE QUESTIONS OF KING MILINDA. IV, 4, 47- away, and he saw the matter In the Hght (in which the intercessors on their behalf wished him to see it). For the Tathagata, O king, is lord of the Scriptures. It was with parables that had been first preached by the Tathagata himself^ that they con- ciliated him, pleased him, gained him over, and it was on being thus gained over that he signified his approval (of what they had said). It was, O king, as when a wife conciliates, and pleases, and gains over her husband by means of things that belong to the husband himself; and the husband signifies his approval thereof. Or it was, O king, as when the royal barber conciliates and pleases and gains over the king when he dresses the king's head with the golden comb 2 which belongs to the king himself, and the king then signifies his approval thereof. Or it was, O king, as when an attendant novice, when he serves his teacher with the food given in alms which his teacher has himself brought home, conciliates him and pleases him and gains him over, and the teacher then signifies his approval thereof.' ' Very good, Nagasena ! That is so, and I accept it as you say.' [Here ends the problem as to the all-wise Buddha being gained over by intercession ^.] Here ends the Fourth Chapter. ^ This is quite correct. They are in the fourth book of the Ahguttara Sutta, No. 13. 2 Pawaka, a word only found in this passage. Hina/i-kumbure (p. 280 at the end) renders it ran panawen. 3 Other cruxes arising out of the dogma of the Buddha's omni- science are discussed above. III, 6, 2. APPENDIX. DEVADATTA IN THE G^ATAKAS. No. of Character filled by Character filled by the Calaka. Devadatta. Bodisat. I INIerchant IMerchant 3 II Deer (Ka/a) His father 12 Deer (Sakha) Deer (Nigrodha) 20 Water sprite IMonkey 21 Hunter Kurunga deer 33 Quail Quail 51 IMinister King 57 Crocodile Monkey king 58 Monkey king His son 72 Woodman Elephant 73 King King 113 Jackal Tree god 122 King Elephant 131 Piliya Sa7;?kha 139 Fisherman Tree god 141 Chameleon Iguana 142 Drunkard Jackal 143 Jackal Lion 160 Vinilaka (a crow) King of Videha 168 Hawk Quail 174 Monkey Brahman 184 Groom Minister 193 Cripple King Paduma 194 King Countryman 204 Crow Crow 206 Hunter Kurunga deer 208 Crocodile IMonkey 210 Bird Bird 220 Unjust judge Just judge 221 Hunter Elephant 222 )) Nandiya (monkey king) 231 Elephant trainer Elephant trainer 304 THE QUESTIONS OF I :iNG MILINDA. 240 King Pingala Prince 241 Jackal Minister 243 Musician Musician 277 Ascetic Pigeon 294 Jackal Tree god 295 )j )5 5> 3o3 Lion Bird 313 King Kalabu Kuw^aka (a brahman) 326 Brahman God 329 Ka/abahu (a woodman) Parrot 335 Jackal Lion 342 Crocodile Monkey 353 Pingiya (a purohit) Teacher 357 Mad elephant Elephant king 358 King Patapa His son 367 Doctor Hag 389 Crow Brahman 397 Jackal Lion 404 Monkey king Monkey king 416 King of Benares His son 422 King of ^etiya Brahman 438 Ascetic Partridge 445 Sakha (a minister) Nigrodha (a king) 448 Hawk Cock 457 Adhamma (a god) Dhamma (a god) 466 Carpenter Carpenter 472 King of Benares Prince Paduma 482 Man Ruru deer 503 Thief Parrot 505 Ascetic Prince Somanassa 506 Snake charmer Snake king 64 in all. Professor Fausboll has kindly allowed me to look at the advance sheets of his fifth volume, so that the above list is complete down to No. 513. There maybe a few more instances in the remaining 37 Gatakas not yet printed. I ADDENDA ET CORRIGENDA. Page xiii. Ai-wardhana-pura. It should have been pointed out that this city is not (as stated by Emerson Tennant at vol. i, p. 414 of his ' Ceylon ') the same as the modern town of Kandy, but was in the Kurunsegalla district, and (as pointed out by Mr. K. James Pohath in the 'Ceylon Orientalist,' vol. iii, p. 218) about three and a half miles distant from the modern Damba-deniya. P. 2, note 2. Mr. Trenckner in his 'Pali Miscellany' (London, 1879) has translated and annotated the whole of Book I, that is, to the end of p. 39 of this translation. P. 6, hne i, read 'to Tissa the Elder, the son of Moggali.' P. 10, note I. It is strange that when it occurred to me that §§ 10-14 are an early interpolation I failed to notice the most important, and indeed almost conclusive argument for my sug- gestion. It is this, that the closing words of § 14 are really in complete contradiction to the opening words, and that they look very much as if they had been inserted, after the interpolation, to meet the objection to it which would at once arise from the ex- pression in § 16, that the venerable Assagutta 'heard those words of King jMilinda.' As it originally stood the words he heard were those of § 10. After the interpolation these words had to be reinserted at the end of § 14, in spite of their being in contra- diction to the context. Pp. 14 foil., for ' Rohana' read ' Rohawa.' Pp. 15, 16. This whole episode as to the charge of lying is repeated by Buddhaghosa (in the Introduction to his Samanta Pasadika, p. 296 of vol. iii of Oldenberg's Vinaya), but as having happened to Siggava in connection with the birth of Moggali-putta Tissa. A modern author would be expected to mention his source, but Buddhaghosa makes no reference whatever to the Milinda. Perhaps the episode is common stock of Buddhist legend, and we shall find it elsewhere. P. 32, line I, add after 'Quietism' 'and the discourse on losses (Parabhava Suttanta).' [See p. xxix, where the reference is sup- plied.] [35] X ^ 06 THE QUESTIONS OF KING MILINDA. P. 53. ' Virtue's the base/ It should have been pointed out that this is the celebrated verse given by the Ceylon scholars to Buddhaghosa as the theme of the test essay he was to write as a proof of his fitness. If he succeeded in the essay they would then entrust him with all their traditions for him to recast in Pali. The ' Path of Purity,' which opens with this verse, was the result. P. 185, § 49. On the question discussed in this section the curious may compare what is said by Sir Thomas Brown in his ' Enquiries into Vulgar and Common Errors,' Book VII, Chapter xvi (p. 304 of the London edition of 1686). He gives several instances of supposed cases of conception without sexual connec- tion mentioned in western writers, and comes to the conclusion, apropos of the supposed generation of the magician Merlin by Satan, that ' generations by the devil are very improbable.' I had desired to dedicate this translation of the Milinda to Mr. Trenckner, to whose self-denying labours, spread over many years, we owe the edition of the Pali text on which the translation is based, and without which the translation would not have been attempted. But I am now informed that any dedication of a single volume in the series of the ' Sacred Books of the East ' is not allowable, as it would conflict with the dedication of the entire series. Had I known this when the Introduction was being written, a more suitable acknowledgment of the debt due to Mr. Trenckner than the few words on page xv, would have been made at the close of the Introductory remarks. I am permitted therefore to add here what was intended to appear in the dedication as an expression of the gratitude which all interested in historical research must feel to a scholar who has devoted years of labour, and of labour rendered valuable by the highest training and critical scholarship, to a field of enquiry in which the only fruit to be gathered is knowledge. INDEX OF PROPER NAMES. Abhidharma Koja Vyakhya, quoted, page xxvi. Agathoklcs, king of Baktria, xxii. A^ita, the teacher, 8, 41. Akesincs, the river, xliv. A/Jiravati, the river, xliv, 171. A/akamanda, city of the gods. 3. Alasanda (Alexandria), on the Indus, xxiii, 127. Amara, Mahosadha's wife, 294. Aniara-sekara, Mr. C. A. INI., xii. Amara-sekara, iNIr. N, M., xii. Ananda, the teacher, 163, 191, 257. Anantakaya, attendant on Menander, probably = Ant!ochos,xix,xlii,4 8. Anuruddha, the Sakyan, 163. Apollodotus, king of Baktria, xix,xlii. Archebios, king of Baktria, xxii. Ariano-pali, legends on coins, xxi. AsaZ/.'a, a month, 171. Asikni, the river, xUv. Asipasa, a caste, xlvi. Asoka, emperor of India, xxxvii, xlii, 182. Asokarama, near Patna, xliii, 26. Assagutta of the Vattaniya hermi- tage, XXV, xhii. Ajvagupta, not the same as last, xxv. A«/jissara, = Devadatta, 167. Aviki, purgatory, xl, 9. Ayiipala, of the Sankheyya heiTni- tage, a Buddhist teacher, xxv, xliii, 30 foil. Barygaza, in Gujarat, xx. Benares, 31, Benfey, Professor, quoted, xxvi. Bhaddasala, the general, xliii, 292, Bhaddi-(or Bha^/i-)putta, a caste, xlvi. Bhaddiya, the Sakyan, 163. Bhagu. the Sakyan, 163. BharukaX'^/ja, men of, xliii, 531. Bindumati, a courtesan, xliii, 182. Bird, Major, quoted, xxvi. Brahma, the god, 118, 301. Brahma-world, heaven, 126. Buddhaghosa's ' Path of Purity,' xi, 306 ; his quotations of the Mi- linda, xiv-xvii. Budh Gaya, in Behar, 9. Burgess, Dr., quoted, xxvi. Burmese translations of the ' Ques- tions of Milinda,' xi, xvi. Buniouf, quoted, xxvi. Bu-ston, a Tibetan work, quoted, xxvi. Ceylon, xi, xiv ; its literature, xiii. Childers, Professor, quoted, xlv, 185, 230, 244. Cunningham, General, quoted, xi. Dagabas, sepulchral heaps, xx. Danava, Titan, 216. Daramin'pola, a Ceylon scholar, xiii. Devadatta, the heresiarch, 153, 163 foil., 193, 249, 282 foil., 303. Devamantiya, = Demetrios, xix, xliii, 22, 24, 37, 47- Dhamma-kitti, author of the Sad- dhamma Sangaha, xxvii. Dhammakkhanda. See Madhurasa- tota. DhammaprUa, quoted, 244. 1. Dhamma-rakkhita. SeeDarami/i- pola. 2. Dhamma-rakkhita, one of Naga- sena's teachers, xxv, xliii, 16, 18. Dhana-phalaka, elephant, 297. Dinna, attendant on king^Iilinda, 87. Divyavadana, quoted, xxv. Ekasa^aka, a Brahman, 172. Elijah, his 'Act of 'Iruth,' 185. Eukratides, king of Baktria, xxiii. Fa-Hien, the traveller, 248. Fausboll, Professor, quoted, 244, 253- X 2 \oS THE QUESTIONS OF KING MILINDA. Gandhara,the country, xliii, 327, 331. Ganga, the Ganges river, xliv, 5, 171, 182. Gardiner, Professor, quoted, xxi. Garu^as, snake-eating birds, 38,175. Gopala-niata, queen, 172. Guwananda. See Moho//i-watte. Guttila, musician, 172. Hardy, Rev. R. Spence, quoted, xxvi, 40, 61, 64, 77, Himalayas, mountains, 11, 171, 278. Hinan-kumbure Sumahgala, trans- lates the Milinda into Sinha- lese, xii, xiii, Hydaspes, the river Bihat, xliv. Hypanis (the Sutlej), xix. Indra, the god, 37. Indus, river, 171. Isamos (the Jumna), xix. Itihasas, 6, 247. Jains, their founder, 8. Jali, Vessantara's son, 174. Jumna, river. See Isamos, Yamuna. Justin, quoted, xix. Kabul, Menander's coins found there, XX. Kadphises, a coin of his referred to, xxii. Ka^ahgala, in the Terai, 14, 18. Kalabu, king, 286. Kalanda, a clan, 238. Kalasi, a town on an island in the Indus, xxiii, xliii, 83, 127. Kali-devata, a sect so called, xlvi. ^andabhaga, the river, xliv, 171. ATandagutta, king, xliii, 292. Karambhiya, ascetic, 287. Karisi. See Kalasi. Kashmir, Menander's coins found there, xx, xliii, 82. Kassapa, the Buddha, 4, 173. Katlia Sarit Sagara, quoted, 298. A'atuma, a Sakyan town, 257, 301. Kern, Professor, quoted, xxvi. Ketumati, a mansion in heaven, 11. Khu^^uttara, 122. Kimbila, the Sakyan, 163. ATina, perhaps China, xliii, 121, 327, 331, 359- Kiflki, a Brahman woman, 153. Kirtti Sri Ra^a-siwzha, king of Cey- lon, xii, xiii. Kola-pa/^ana, seaport, xliii, 359. Ko/umbara, its stuffs, 3. Kumara Kassapa, 275. ATunda, the coppersmith, 242. Kuvera, the god, 37. Lassen, Professor, quoted, xliv. Legge, Professor, his version of Fa- Hien, 248. Liwera, Mr. A., xiii. Lokayatas, a sect so called, 7. MaddT, wife to Vessantara, 174. Madhura, the city, xliii, 331. Madhurasa-to^a, a Buddhist scholar, xiii. Maha-bharata, called an Itihasa, 247. Mahasena, a god, 1 1. MaM, the river, xliv, 171. Mahosadha and his wife, 294. Makkhali (of the cowshed), 8. Mallika, queen, 172. Maluhkya-putta, 204 foil. Ma«ibhadda, a caste so called, xlvi, 191. Mahkura, attendant on Menander, XX, 29, 30, 48. Mandhata, king, 172. Manoratha Pura«i, quoted, xiv. Mara, the Evil One, 219. Masara, mountain, 177. Mathura, Menander's coins found there, xx. Megha Duta, quoted, 298. Menander-Milinda, identity of the names, xviii ; notices of in clas- sical writers, xix ; coins of, xx-xxii ; date and birthplace of, xxiii; his conversion to Buddhism, xxv-xxvii. Mendis, Mr. L., xiii. Milinda, the Questions of, in Ceylon, xii, xiii ; in Buddhaghosa, xiv- xvi ; MSS. of, xvii ; is a religious romance, xvii ; the charm of its style, xviii. Milinda Prash«aya, xii. Moggallana, his death, 261 foil. Moho//i-watte Guwananda, a Bud- dhist scholar, xii. Morris, the Rev. Dr., quoted, xiv, XV, 46, 65, 174, 278, 301. INDEX OF PROPER NAMES. 309 Miiller, Prof. Ed., quoted, xliv, 179, 240. Nagarguna, founder of the Maha- yana school, xxv ; identified MTongly with Nagasena, xxvi. Nagasena, xxv, xxvi, and p;ussim. Nagcsa, epithet of Pata;7^ali, xxvi. Na/agiri, elephant and mountain, 298. Nanda, the Brahman, 153. Nandaka, an ogre, 153. Nandiya, monkey king, 287. Nesada, outcasts, 286. Niga«//ja Nata-putta, founder of the Jain sect, 8. Nikumba, the country, xhii, 327. Nimi, king, 172. Nyaya philosophy, 6. Pabbata, a caste so called, xlvii, 191. Pa/^ittiya rules, xli. Pakudha Ka>^Myana, the teacher, 8,42. Pali Text Society, xxv, xxvii, xl, xliv, 46, 65. Pa«ini, quoted, 298. Papa;7-^a Sfidani, quoted, xv. Para^ika offences, xli. Pa^liputta, the modern Patna, 26, 182. Pata;7^ali, not the same as Nagasena, xxvi. Patimokkha, xli. Patimokkha, recitation of, 264 foil. Payasi the Ra§-anya, 275. Phawin, epithet of Pata%ali, xxvi. Piliyakkha, king, 280. Piris, Mr. K., xii. Plutarch, quoted, xix, xxii. Pra^^apati, the god, 37. Pu«;/a, slave girl, 172. Pu««a, a servant, 172. Pura«a Kassapa, the teacher, 8, 9, ^41- Purawas, 6, 247. Rajg-agaha, 191, 298; council held at, 242. Rahula, son of the Buddha, 32. Rakkhita-tala, in the Himalayas, xliii, 6, 12, 18. Ramaya/za, called an Itihasa, 247. Ro^^a, the IMallian, 282. I. Rohawa, a Buddhist teacher men- tioned in the Anguttara, xxv. 2, Roha«a, Nagasena's teacher, xxv, xliii. Sabba-dinna, attendant on Menan- der, xix, xliii, 20, 47, 56. Saddhamma Sawgaha, a Pali his- torical work, xxvii. Sadhina, king, 172. Sagala, capital of Baktria, xviii, xliii, 2, 23. Saka, a country, xliii, 327, 331. Sakha, general, 291, Sakka, king of the gods, 12. Sakyan, member of the clan, 153. Sallet, Alfred von, quoted, xxi. Sama, prince, 280 foil., 288. Sa;/§-aya, the teacher, 8. Sahkheyya, a hermitage, xliii, 17, 22, Sahkhya philosophy, 6. Santushita, a god, 37. Sarabhu, the river, xliv, 171. Sara«ankara. See Woeliwi/a. SarassatT, the river, xliv, 171. Savara, city of the ATawfl'alas, 267. Schiefner, Prof., quoted, xxvi. Siamese translations, &c., of the ' Questions of Milinda,' xi, xvi, xvii, xxiv. Sindhu, the Indus river, xliv. Sineru, king of mountains, 152, 176. Sivaka, 195. Sivi, king, 179. 1. So«uttara, a Brahman, xliii, 14. 2. So«uttara, an outcast, 286. ^ri-wardhana-pura, a city in Ceylon, ^xiii, 305. Sthupas. See Dagabas. Strabo, quoted, xix. Strato, king of Baktria, xxii. Subhadda, recluse, 186. Sudinna, of the Kalanda clan, 238. Sumana, garland maker, 172. Sumahgala Vilasini, quoted, xiv, xv, 131, 263. Suppabuddha, a Sakyan, 153. Suppiya, devotee, 172. Sur^tt/ja, Surat, xliii, 331, 359. Sutta Nipata, xlii. Suva««a-bhunii, the country, xliii, J59- Suyama, a god, 37. Sy-Hermaios, king of Baktria, xxii. Takkola, the place, xliii, xliv, 359. Theosophists, sect of, 268. 3IO THE QUESTIONS OF KING MILINDA. Tissa, son of Moggali, 6. Tissa-thera, a writer, xliii, 71. Trenckner, Mr., xv-xix, xxiv, xxxi, 25, 28, 32, 49, 80, 175, 179, 294, 306. Tusita heaven, 271. trha, a river, xliii, 70- Upali, the barber, 163. Uposatha Arama, in Ceylon, xiii. Uttarakuru, 3. Vaijeshika philosophy, 6. Vanga, Bengal, xliii, 359. Varu/za, the god, 37. Vattaniya, a hermitage, xliii, 10-16. Vedas, the four, 6, 247; the three, '7. 34- . , ^ Ve^ayanta, palace of the gods, 1 1 . Vessantara, the king, 170 foil. Vessavana, king of the fairies, 38. Vetravati, the river, xliv, 171. Vidhura, sage, 288. Vi^amba-vatthu, a hermitage, xlni, 12. Vilata, a country, xliii, 327, 331. Vitawsa, the river, xliv, 171. Vita«^as, a sect so called, 7. Weber, Prof., quoted, xxv. Wenzel, Dr., quoted, xxv, xxvi. Wilson, H. H., quoted, xxi. Woeliwi/a Sarawahkara, a Buddhist scholar, xii, xiii. Yakkha, ogre, 38, 176. Yama, the god, 37. Yamuna, the Jumna river, xliv, 171. Yavana, Baktria, xlui, 327, 331. Yoga philosophy, 6. Yonakas, the Greeks (lonians) at- tendant on Menander, xix, xiii, I, 4, 20, 68. Yugandhara, a peak of the Hnna- layas, 12. Zoilos, king of Baktria, xxii. INDEX OF SUBJECTS, Acrobats, page 53. 'Act of Truth,' 180 foil. Alkaline wa^h, in medicine, 168. Alms, customs of the Buddhist Order in regard to, 14-16, 20. Alms-halls. 2. See Rest-houses. Altruism, Buddhist, 174. Ambrosia, 35, 236. Animals, their reasoning powers, 51. Arahat, the great, is Buddha, 8 ; others, 11,12; their knowledge of others' thoughts, 18, 23; na- ture of their wisdom, 29; does not fear death, 70 ; description of, 157 ; have no fear, 206 foil., 297 foil. Arahatship, above ordinary morality, 25; its seven conditions, 52, 58 ; the highest of all lands, 227. Architects, 2, 53. Arithmetic, 6, 91. Army, its four divisions, 7, 54, 60, 62. Artsandsciences,thenineteen,&c.,6. Aspiration of reward, on doing a good act, 5 ; duty of, 55. Association of ideas, 89-92. Assurance of salvation, the Arahat's final, 65. Astrologer, the royal, 31, 247. Astronomy, 6. Atonement, 14. Baby, is it the same as the grown man .'63. Bambu, simile of the giant-, 155 foil. ; dies in reproduction, 236. Barber, 19, 302. Barley reapers, simile of, 51. Bathing places, public, 140. Becoming, 83; sorrow of, 149; free- dom from, 293. Boat, similes of, 124, 227. Body, the thirty-two parts of the human, 42; the love of the, 114; bodily marks, the, 32, 1 17, 237 ; made of four elements, 194. Bones, hundred leagues long, 1 30. Book, 123; of the law, 262. Brahman, works in the fields, 15 ; duties of a, 247. Brand marks, on cattle, 122. Breath, no soul in the, 48. Bridges, 140, 272, 291. Brooms, 4. Buddha, the, is incomparable, 108^,; is not still alive, 144 foil.; gifts to, 144 foil.; distinction be- tween PaMeka- and Perfect- Buddhas, 158 ; the best of men, 178; sinlessness of, 191. Burning glass, 85. Calf, similes of, 282, 301. Carpenter, simile of, 236. Carriages, 3, 91. Carter, should test a ford, 272. Casuists, 7 ; casuistry no branch of education,' 17. Cat's eye, the gem, 177. Cattle, brand marks on, 122. Cauterising a wound, 168, 211. Ceremonies, observed by kings on visiting Samawas, 30, 31, 37, 49. Character, of the ideally good lay- man, 296. Chariot, simile of, 43 ; parts of, 44. Charms, intoning of, 181. City, description of a wealthy, 2 ; foundation of, 53; with one gateway, simile of, 90. Clocks, want of, 7. Clod, thrown in the air, simile of, 194. Cloth goods, 3. Combs for the hair, 19. Comets, 247. 'Confections,' 42, 83, 205, 207. Contact, 92. Conversion, what it consists in, 25. Conveyancing, as an art, 6. Copper ware, 3, 96. 312 THE QUESTIONS OF KING MILINDA. Cotton stuffs, 159. Counting. See Arithmetic ; by the finger-joints, 91. Courtesan, story of, 183 foil. Courts of justice, 291. Criminal, the condemned, similes of, 165-6, 211. Crops, estimation of growing, 91. Cymbals, simile of, 93. Dacoits, 33. Dart, simile of the perfect, 159. Dead body, always cast up by the sea, 259. Death, the fear of, 206-212, 278, 279. Death of the Buddha, the legend of, explained, 242 foil. Delusion of self, 207, 226. Dependents, kindness to, 138. Dice-playing, 103. Digestion, 193, 236. Diseases, ninety-eight kinds of, 152 ; caused in ten ways (one of which is medical treatment), 192; cured by Pirit, 225. Divination, practised by Brahmans, 247. 'Divine Ear,' the, 11. 'Divine Eye,' the, 26, 179. Divining other people's thoughts, 18, 23. Dreams, interpretation of, 247. Drugs, five kinds of, 69. Drum, simile of, 149. Dryads, 242. Ear, the divine, 11. Earth, the broad, similes of, 52, 150, 194, 258, 299. Earthquakes, 170 foil. Eclipses, 247. Education, 17, 50, 63. Egoism, delusion of, 207, 226. Elements, the four, 194. Elephants, 3, 38, 126, 211, 267, 272. Embroidery, 134. Embryo, four stages of the, 63, 105. Esoteric teaching, none in Buddhism, 138, 142, 267. Estimating growing crops, 91. Eunuchs, cannot keep a secret, 141. Evil, origin of. See Pain, Conquest of, by good, 174. Excitement, condemned, 143, Exorcism, 38, Eye, the Divine, 26, 'Eye of the Truth,' 25, Fairies, 38. Faith, 52, 56, Fans, 148. Finger-joints, used to count with, 91. Fire, similes of, 73, 146, 188, 234, 244. Fire-extinguishing apparatus, 68. Fire-stick apparatus, 85. Flame, simile of, 64. Flavours, the six, 88. Flood, simile of a, 56. Floor coverings, 267, Food, Indian idea of, 26. Fossil bones, 130. Future life, the craving after, con- demned, 174, 200. Garlands, habit of wearing, 19. Gayal, kind of buffalo, 211. Gems, various kinds of, 177. Generosity, the mighty power of, 173-5- Gestation, period of, is ten months, 1 6. Ghee, 65, 75, 161, 249. Gold and silver, 3, 59, 267. Grammar, 17, Granary, 65, i6r. Guilds of traders, 3, Hair, the sixteen impediments of wearing, 19; hair-dyeing and shampooing, &c,, ibid. Head-splitting, belief as to, 222. Heads of houses, 209. Health and wealth, explained, 97, Hell, none in Buddhism, See Pur- gatory, Hen and eggs, similes of, 76, 77, 80. Highwaymen, 32, 222. Honey, the man in the trough of, 88 ; the drink of, 95 ; slips through the fingers, 249. Horripilation, 38. Horses, 3 ; the swift, simile of, 199. House-building, 57, 83 ; house of life, 207. Humours, the three, in medicine, 168, 191. Husbandry, 215, 235, 247, 285. Iddhi, powers of, 261. Ideas, mark of, 94 ; association of, 89-92. INDEX OF SUBJECTS. 3^3 Income, simile of, 187. Indeterminate questions, 205. Individuality, 40-45, 50, 64, 67. Indivisibility, denied, 132. Insight, the eight causes of its ripen- ing, 141, and see Conversion. Intoxicating drinks, 41. Investigation, characteristic of, 96 ; why the Buddha investigates, 272. Invisible, story of the magician, 217 ; root to make one, 281. Iron, 70. Jasmine, the chief of flowers, 252. Javelins, 69. Karma, 3, 12, 18, 32, 41, 71, 80, 103, 163, 191, 214, 262-4. King of kings, the mythical, 162, 177, 199. Kings, their manner of discussing, 46 ; their tyranny, 50 ; their greed, 203 ; they take the best of everything, 267. Lamps, 61, 64, 67, 73, no. Lancet, surgeon's, 168-9, 211. Law, of property, 247. See Peace, breach of, and Conveyancing, and Punishments, and Book. Laymen, includes the gods, 32. Learning by heart, 17, 22, 28, 34, 123, 172, Letter-writing, 67. Leviathan, 187. Lexicography, 17, Lie, a deliberate, excludes from the Order, 268. Lions, 135, 21 1. Log, the dry, simile of, 214. Looking-glass, 86, 189. Lord of a village, 208. Lotions, medicinal, 211, 215. Lotus flower, simile of, 1 17. Love to all beings, 1 38, 279 foil, ; of teacher to pupil, 142; duty of, 254- Lucky marks, 32, 117, 237, 247. Magic, 6, 181, 217. Mandolin and its parts, 84, Market places, 2, 53. Marks on the body, as omens of future greatness, 17. Marriage by purchase, 74. Medicine, 6, 191, 197, 214. See Physician, Surgery. Meditation, 13, 18, 52, 196 foil. Memory, 120-122. INIerchant, should test goods, 272. Milk and butter, simile of, 65, 75. Mindfulness, 52, 58. INIinds, seven classes of, 154. Ministers of state, the six, 171, Miracles at conception of Nagasena, 14, Money, 17, 59, 134, 267. Mules die in giving birth, 236. Music, 6, Muslin, of Benares, 3. Mutilation, of criminals, 63, 166, 270, 276. Name, soul not implied in, 41. 'Name-and-form,' 71 foil, 77. Nirva«a, a state of mind to be at- tained in, and which ends with, this life, 36, 41, 78, 106. See Arahatship. Novice, the intractable, 4 ; Naga- sena becomes a, 20 ; his duties as, 24, 302. Ocean, taste of, 131, 133; always casts up a dead body, 259. Ofli"ences, conscious and unconscious, 224. Official gratitude, 76, 93, 197. Ogres, 38. Oil, for the hair, 19. Ointment, for a wound, 168. Omens, interpretation of, 247. Omniscience of the Buddhas, 117, 154-162, 271, 301 foil. Pain, origin of, 83, 191, 195. Pa/J/teka-Buddhas, 158. Peace, breach of the, in law, 239. Perception, characteristic of, 95, 1 32. Perseverance, 52. Physician, 68, 69, 112, 165, 168, 211, 240, 272. Pilot, should test the shore, 272. Pipers, 48. Pirit, 213. Pledge, deposit of, 123. Poison, simile of, 94 ; antidotes to, 215 ; love counteracts, 279. Pork, the Buddha's last meal of, 244 foil. 314 THE QUESTIONS OF KING MILINDA. Posthumous honours, 144 foil. Potter and the pots, simile of, 84. Precepts, abolition of the minor, 202. Present to a king, simile of, 220. Prophecy, 6, 185. Punishments, 63, 223, 239, 254, 269. Punkahs, 148. Pupil, his duty to his teacher, 144. Purgatory, 94, loi, 125, 163, 167, 206, 210, 283. Purity, the power of, 173. Purohita, family chaplain, 282. Rain, three seasons of, 171; pro- duced by charms, 181. Rain water, similes of, 90, 226, 245, 274' 278. Rams, simile of two butting, 92. Reasoning contrasted with wisdom, 50. Recognition, mark of perception, 132. Reflection, characteristic of, 95. Re-incarnation, 207, and see next. Re-individualisation, 50, 72-75. Relationship, scheme of, 292. Relics, of the Buddha, 144 foil., 246. Renunciation, 31, 49, 98, 251, 271. Rest-houses, public, 291. Rhinoceros, 38. Rice, simile of cartload of, 154; simile of boiling, 176 ; is the chief of all grains, 252. Robber, figuratively, of a bad monk, 256. Sa-dal-wood dust, 29. Schism, 163, 227. Scholars, their manner of discuss- ing, 46. Schooling, 63, and see Education. Season, the rainy, 7, 24. Secret wisdom, 139. Sects, 3, 7, 8, 144, 266. Seed-fruit-seed, succession of, 80. Seed, simile of, 301. Seeds, edible, 161. Sensation, results of a, 82, 83, 89, 92 ; characteristics of, 93 ; kinds of, 194. Shadow of a man, 45 ; abiding under another's, 137. Shampooing the hair, 19. Ship, simile of, 227. Shops, 2, 3. Shrines, god-haunted, 1 40. Sins, the five, 41 ; will find you out, 295. Snake-charmers, 38, 212, 215. Snakes, 21 1. Snoring, how to stop, 131. Snow, 70. Son in the faith, 142. Sophists, 7. Sorrow, 125, and see Pain. Soul, no such thing as, 40-45, 48, 67, 86-89, III, 132. Spells, 6. Splinter of rock, incident of, 193 foil., 249 foil. State officials, the six, 171. Suffering, cause of, see Pain ; various kinds of, 275. Sugar, 72 ; sugar mill, 235. Suggestion, as source of memory, 121. Suicide, 69, 273. Surgery, 168. Swallowed up by the earth, 152. Syrups and sweetmeats, 3. Tank, simile of the full, 187. Taxation, 208. Teacher, his fees, 17, 25 ; his duties to his pupil, 142. Thought-perception, 89. Tidal-wave, 276. Time, definition of, 77 ; root of, 79 ; ultimate point of, 80-82. To pay, 177. . , . ^ Torture, 239; various kmds ot death with, 276, 277. Transmigration, iii, 118, 120. Travellers, hospitality towards, 161. Treasurer, the royal, 59. Trees, disciples compared to, 151 ; simile of the barren, 162; talking trees, dilemma of, 247. Trumpeters, 48. Truth, is the most minute of all things, 132 ; its power, 182. Turbans, 138. Tutor's fees, 17. Twirling-stick, 85, 146. Uncle, no word for in Pah, 292. Unguents, for the hair, 19. INDEX OF SUBJECTS. 315 Vanishing root, 281. Village organisation, 208-9. Vow, the eightfold, of a layman, 1 38. "Waggons, 3, 27 ; parts of, 44 ; simile of path of, 91 ; of load of rice, 154 ; breaking up of, 173 ; rec- koned among valuable things, 267. Wandering teachers, 7, 34. Water-clearing gem, 55. Water, earth rests on, 106, 175. Water-pot, the regular, 106. Weapons, 69. Wheel of victory, 162 ; of the king- dom of righteousness, 31, 253. Wife. See Marriage. Wind, simile of, 147-8 ; as medical term, 191. Wisdom, distinct from reasoning, 50 ; mark of, 51, 61 ; of Arahats, 29; seven kinds of, 128. Women, put before men, 83; their fickleness, 141 ; in the Order, 187; reckoned among valuable things, 267 ; their wiles, 294 ; their management of their hus- bands, 302. See Marriage. Woollen stuffs, 3, 28, 159. Worms in the body, 151. Wound, treatment of, 168. Writing a letter, 67. TRANSLITERATION OF ORIENTAL ALPHABETS. 317 C/3 O tl V a 2 u • • • ^ ^ • • • • • • 2 . . . • -^^ ^ - . . . JZ . . . it u .0 w K m n '^ '^ n. • n 52 C ^v c • '.'.'.'.'. * • • • • • • < D • • • ") • • • i - - \JoJU '. '. '. tJoU '. • • • • • C D '.Si '- '0 . » - (JtxJ-U . u) . utO i > ^ ^ «10j * • ^ : : : ^ :^ : : N ^ — ' ^ ^ — ' • • • • • • • • • *^ • • • ■ • • • • • ■c \s ^ v: P '- Jfo lu/ • *. Ijr JE? pr M^- Dr .. n < < > < 2 13 u 1— < U .-«.-« ^ :« ^ •« .e G ho (1 c u • Q 1— ( o3 -(-3 -1-3 a 'B • • ■^ • Si , OS CO CO -i-i oS " -3 s ^ Tj< 10 CO a, •? tn 3 ■q, CO t^ 00 to „ r-H • • • • -S • • 03 3 2 «d i 1 ■!« ! s as. i--° If : Sj Co I— 1 rH »— 1 'a, < CO ea • ■ < z o 5) S3 D tn o O u init. *b K- '^ "aj «o M 2 in !-2 2 c — c; q !^ J~ • '-IJN *!)<■> D y ? -6 e-^:? tc Pr o ^— J •o D-O ') «^ hr pr ^-^ CN ft^ l€ f§ .9 D — M t? •'>^ ^ ^ ci o O 00 S .2 rt I — I Oh Oh to 03 CD I— I o c " 03 03 r:: =! -a a. 'S OS 03 e3 c3 s O s (M »«0 **3! i-H (M a3 " c 03 o o 02 Oh CO conHiocot^ooCT>Or-i(Meo-rt»n CM(M(M(M(M(M(MCCC0D:)i:oeOCC . to . • • • . . 3. . . • • • ■ t- • J '^ -A ^ • . • -> y. : y : . t- . 1 - . . • • c< :? '^ n: >j> . ^ <^ • • • : : ^ : ^ ^ • • • 4 : :8- : -^ :i : :-^ -^ ^ z 3 • • 10 ho |w h? ^ I** • • 13- P- t? t3- » * '- '- pry. '. •* '. . . • • • • * • * • • • • • • • • ■" ■£ '« ^ s • *■ . . . . • S ■H * * • s ■ "« o n c3 ■♦J cS --^ iJ u S^ Ti 2 » c3 "3 CO -! 'a, t. ■jj ,£3 J3 CO tsi -5 -o -s e8 o c3 c; 'o 3 c3 :i3 33 • 03 o O > t-l CJ rt ^ xn I— I •r-l e3 /^ m cc 3 c Eh c3 C c3 •-> • • • Persian. : : ^ ^ ^ B- ; ; ; ;-^hi> : : = ^ ::::»-:: : • d 1 ^ •CPl.Sq.C) — 0...^.... • - :? •a G N to -^ • • • il. • • Sanskrit. • • • !? ^ h*-^.r |£» |£*' liP' fp* m p? '. ti/ib/ '. '. '.'^,'!^, '. '. '. 5 to ■s! X 0. .J < -< 2 O (/I i r "^ U . ' •^•^ s.'5?'2...'o"§. ... * 1 G o 30) 30 .s 3 ■£ 'C ;= <;3 b 05 t^ 8 Dentalis brevis 9 „ longa [0 Lingualis brevis 1 „ longa .2 Labialis brevis 3 .. Innir.a • • ' -^ • • 05 • ■ • • 1 • • --i .2 c« 1- ; • ^ > be 1 „ .2 rt ' peg ":;>bog ss -S ^ 3 g S 3 2 "i? '^ ^ -tf ^ Ci 11 2 .2 m s* -g i . f I.I %£ ^ ^ ;S^ -s .5^ -Si Q Q P^ TjHiocr>r^ooo^Ot-<(Mco<*iio c: t a • • • cS .^ > u 1 1 (^ S •^ 3 1 .,.,._,._,._,,_,,_,,_,,_,,_, ^^J_.^J_^;-^JJ-^J^ (.N CM Clavenbon Ipress, ©yfovb* I. LITERATURE AND PHILOLOGY. SECTION I. DICTIONARIES, GRAMMARS, ETC. ANGLO-SAXON. An Ang-lo-Saxon Dictionary, based on the MS. Collections of the late Joseph Bosworth, D.D., Professor of Anglo- Saxon, Oxford. Edited and enlarged by Prof. T. N. Tolleb, M.A. Parts I-III. A — SAR. 4to. 15s. each. Part IV. In the Press. ARABIC. A Practical Arabic Grammar. Part I. Compiled by A. 0. Green, Brigade Major, Koyal Engineers. Second Edition, JEnlarr/ed. Crown 8vo. 7*- 6c?. CELTIC. Ancient Cornish Drama. Edited and translated by E. NoRRis, with a Sketch of Cornish Grammar, an Ancient Cornish Vocabulary, etc. 2 vols. 1S59. Svo. il. is. The Sketch of Cornish Grammar separately, stitched, 2s. 6d. CHINESE. A Handbook of the Chinese Language. By James Summers. 1863. Svo. half bound, il. Ss. ENGLISH. A New English Dictionary, on Historical Prin- ciples : founded mainly on the materials collected by the Philological Society. Vol. I. A and B. Imperial 4to. half morocco, 2I. I2s. 6d. Part IV. Section II. C— CASS (beginning of Vol. II.) 5s. PartV. CASS— CLIVY. 12s. 6rf. Part VI. In the Press. Edited by James A. H. Murray, LL.D., with the assistance of many Scholars and men of Science. Vol.111 (E,F, andG). Press. Part I. Edited by Henry Bradley. In the Oxford ; Clarendon Press. London : Henry Frowde, Amen Corner, E.G. B /. Literature and Philology. ENGLISH, contimied. ENGLISH. An Etymolog-ical Dictionary of the English Language. By W. W. Skeat, Litt.D. Second JEdition. 4to. 2I. 4s. A Concise Etymological Dictionary of the English Lan- guage. By W. W. Skeat, Litt.D. Thlid Ediiion. Crown 8vo. 5*. 6d. A Concise Dictionary of Middle English, from a.d. 1150 to 1580. By A. L. Mathew, M.A., and W. W. Skeat, Litt. D. Crown 8vo. half roan, 7s. ()d. GREEK. A Greek-English Lexicon, by H. G. Liddell, D.D., and Egbert Scott, D.D. Seventh Edition, Revised and Anc/tnented throughout. 4to. iL 16*. An intermediate Greek-English Lexicon, abridged from Liddell and Scott's Seventh Edition, Small 4to. 12s. 6d. A Greek-English Lexicon, abridged from Liddell and Scott's 4to. edition, chiefly for the use of Schools. Square 1 2ino. 7*\ 6d. A copious Greek-English Vocabulary, compiled from the best authorities. 1850. 24010. 35. Etymologicon Magnum. Ad Codd. mss. recensuit et notis variorum instruxit T. Gaisford, S.T.P. 184S. fol. \l. 12s. Suidae Lexicon. Ad Codd. mss. recensuit T. Gaisford, S.T.P. Tomi III. 1834. fol. 2I. 2S. HEBREW. The Book of Hebrew Eoots, by Abu 'l-Walid Marwan ibn Janah, otherwise called E,abbi Yonah. Now first edited, with an appendix, by Ad. Neubader. 1875. 4to. 2I. "js. 6d. A Treatise on the use of the Tenses in Hebrew. By S. E. Driver, D.D. Second Edition. Extra fcap. 8vo. 7s. 6d. ICELANDIC. An Icelandic-English Dictionary, based on the MS. collections of the late Eichard Cleasbt. Enlarged and completed by G. ViGFUSSON, M.A. "With an Introduction, and Life of Eichard Cleasby, by G. Webbe Dasent, D.G.L. 4to. 3?. 7s. A List of English Words the Etymology of which is illustrated by comparison with Icelandic. Prepared in the form of an Appendix to the above. By W. W. Skeat, Litt.D. stitched, 2s. An Icelandic Primer, with Grammar, Notes, and Glossary. By Henry Sweet, M.A. Extra fcap. 8vo. 3s. 6d. An Icelandic Prose Reader, with Notes, Grammar nnd Glossary, by Dr. Gudbrand Vigfusson and F. York Powell, M.A. Extra fcap. Svo. los. 6d. Oxford: Clarendon Press. Dictionaries, Grammar's, etc. LATIN. A Latin Dictionary, founded on Andrews' edition of Fremid's Latin Dictionary, revised, enlarged, and in great part rewritten by Chari,ton T. Lewis, Ph.D., and Charles Short, LL.D. 4to. i^. 5*. A Seliool Latin Dictionary. By Charlton T. Lkwis, Ph.D. Small 4to. i8*>. Sclieller's Dictionary of the Latin Language, revised and translated into English by J. E. Kiddle, M.A. 1835. fol. iZ. i*. Contributions to Latin Lexicography. By Henry Nettleshu', M.A. Svo. 2\)<. MELANESIA^. The Melanesian Languages. By Robert H. Codrington, D.D., of the Melanesian Mission. Svo. 18s. RUSSIAN. A Grammar of the Russian Language. By W. R. MoRFiLL, M.A. Crown Svo. 6.s. SANSKRIT. A Practical Grammar of the Sanskrit Language, arranged with reference to the Classical Languages of Europe, for the use of English Students, by Sir M. Monier- Williams, D.C.L. Fourth Edition. Svo. 15s. A Sanskrit-Englisli Dictionary, Etymologically and Philologically arranged, with special reference to Greek, Latin, German, Anglo-Saxon, English, and other cognate Indo-European Languages. By Sir M. Monier-Williams, D.C.L. 4to. 4L 14s. dd. Nalopakhyunam. Story of Nala, an Episode of the Maha-Bhiirata : the Sanskrit text, with a copious Vocabulary, and an improved version of Dean Milman's Translation, by Sir M. Monier- Williams, D.C.L. Second Edition, Revised and Improved. Svo. 15*. Sakuntala. A Sanskrit Drama, in Seven Acts. Edited by Sir M. Monier-Williams, D.C.L. Second Edition. Svo. 21s. SYRIAC. Tliesaurus Syriacus : collegerunt Quatremere, Bern- stein, Lorsbach, Arnoldi, Agrell, Field, Eoediger : edidit R. Patnk Smith, S.T.P. Vol. I, containing Ease. I-V, sm. fol. 5/. 5.S. Ease. VI. iZ. is. Ease. VII. il. lis. 6d. Ease. VIIL il. 16s. The Book of Kalilah and Dimnah. Translated from Arabic into Syriac. Edited by W. Wright, LL.D. Svo. 21s. BIBLIOGRAPHICAL DICTIONARIES. Cotton's Typographical Gazetteer. 1831. Svo. 12*. 6^/. Typographical Gazetteer. Second Series. 1866. 8vo. 12*. 6d. Ebert's Bibliographical Dictionary, translated from the German. 4 vols. 1837. Svo. il. 10s. Lundon: Henry Frowde, Amen Corner, B.C. B 2 /. Literature mid Philology. SECTION II. ANGLO-SAXON AND ENGLISH. HELPS TO THE STUDY OF THE LANGUAGE AND LITERATURE. A NEW ENGLISH DICTIONARY on Historical Prin- ciples, founded mainly on the materials collected by the Philological Society. Imperial 4to. Parts I-IV, price i 2s. 6d. each. Vol. I (A and B), half morocco, 2I. 12s. 6d. Vol. II (0 and D). In the Press. Part IV, Section 2, C— CASS, beginning Vol. II, price 5s. Part V, CASS— CLIVY, price 12s. 6d. Edited by James A. H. Murray, LL.D., sometime President of the Philological Society ; with the assistance of many Scholars and Men of Science. Vol. Ill (E, F, and G). Part I. Edited by Mr. Henry Bradley. In the Press. Bosworth and Toller. An Anglo-Saxon Dictionary, based on the MS. collections of the late Joseph Bosworth, D.D. Edited and enlarged by Prof. T. N. Toller, M.A., Owens College, Manchester. Parts I-III. A— SAR. 4to. stiff covers, 15s. each. Part IV. In the Prexs. Earle. A Book for the Beq-inner in Anglo-Saxon. By John Earle, M.A. Third Bdition. Extra fcap. Svo. 2s. 6d. The Philology of the English Tongue. Fonrt/i Edition. Extra fcap. Svo. 75. 6d. Mayhew and Skeat. A Concise Dictionary of Middle English, from A.D. 1 1 50 to 15S0. By A. L. Mayhew, M.A., and W. W. Skeat, Litt. D. Crown Svo. half roan, 7s. 6d. Skeat. An Etymological Dictionary of the English Language, arranged on an Historical Basis. By W. W. Skeat, Litt.D. Second Edition. 4to. 2I. 45. A Supplement to the First Edition of the above. 4to. 2S. 6d. A Concise Etymological Dictionary of the English Language. Third Edition. Crown Svo. 5s. 6d. Principles of English Etymology. First Series. The Native Element. Crown Svo. 9s. Oxford : Clarendon Press. Anglo-Saxon and English. Sweet. An Ang-lo-Saxon Primei', with Grammar, Notes and Glossary. By Henry Sweet, M.A. 2nd Edition. Extra fcap. 8vo. 2S. 6d. An Ang-lo-Saxon Reader. In Prose and Verse. With Grainiuatical Introduction, Notes, and Glossary. Sijcth Edition, lievised and Enlarged. Extra fcap. 8vo. 8*. 6d. A Second Anglo-Saxon Reader. Extra fcap. Svo. 4s. 6(7. Old Eng-lish Reading- Primers : I. Selected Homilies of -(Elfric. Stiff covers, is. 6d. II. Extracts from Alfred's Orosius. Stiff covers, is. 6d. First Middle Eng-lish Primer, with Grammar and Glos- sary. Extra fcap. Svo. 25. Second Middle English Primer. Extracts from Chaucer, with Grammar and Glossary. Extra fcap. Svo. 2S. History of English Sounds from the Earliest Period. With full Word- Lists. Svo. 14*. A Primer of Phonetics. Extra fcap. 8vo. 35. 6(1. Elementarbuchdes GesprochenenEnglisch. Grammatik, Texte und Glossar. Second Edition. Extra fcap. Svo., stiff covers, 2S.6d. Taneock. An Elementary English Grammar and Exercise Book. By O. W. Tancock, M.A. Second Edition. Extra fcap. Svo. !*•. 6rf. An English Grammar and Reading Book, for Lower Forms in Classical Schools. Fourth Edition. Extra fcap. Svo. 35. 6d. Saxon Chronicles. Two of the Saxon Chronicles parallel (787-1001 xV. D.J. A Ivevised Text. Edited, with Introduction, Critical Notes, and Glossary, by Charles Plummer, M.A., on the basis of an Edition by John Earle, M.A. Crown Svo., stiff covers, 3*. Specimens of Early English. A New and Revised Edition. With Introduction, Notes, and Glossarial Index. Part I. From Old English Homilies to King Horn (a.D. 1150 to A.D. 1300). By K. Morris, LL.D. Ed. 2. Extra fcap. Svo. 9.?. Part II. From Robert of Gloucester to Gower (a.D. 1298 to A.D. 1393). By R. Morris, LL.D., and W. W. Skeat, Litt. D. Third Edition. Extra fca]i. Svo. 75. 6d. Specimens of English Literature, from the '^Ploughmans Crede ' to the ' Shephcardes Calender' (a.d. 1394 to a.D. 1579). With Introduction, Notes, and Glossarial Index. By W. W. Skeat, Litt. D. Fourth Edition. Extra fcap. Svo. 75. 6d. Typical Selections from the best English Writers, with Introductory Notices. In 2 vols. Extra fcap. Svo. 3*. 6d. each. Vol. I. Latimer to Berkeley. Vol. II. Pope to Macaulay. London : Henry Feowde, Amen Comer, E.C. /. Literature and Philology. A SERIES OF ENGLISH CLASSICS. {CHRONOLOGICALLY ARRANGED.) Ormulum, The, with the Notes and Glossary of Dr. R. M. White. Edited by R. Holt, M.A. 2 vols. Extra fcap. 8vo. \l. is. CHAUCER. I. The Prologue, the Knig-htes Tale, The Nonne Preestes Tale; from the Canterbury Tales. Edited by R. Mokris, LL.D. A New Edition, with Collations and Additional Notes by W. W. Skeat, Litt.D. Extra fcap. 8vo. 2s. 6d. II. The Prioresses Tale ; SirThopas; The Monkes Tale; The Clerkes Tale ; The Squieres Tale, &c. Edited by W. W. Skeat, Litt.D. Third Edition. Extra fcap. Svo. 4s. 6d. III. The Tale of the Man of Lawe ; The Pardoneres Tale; The Second Nonnes Tale; The Chanoims Yemannes Tale. By W. W. Skeat, Litt.D. New Edition. Extra fcap. Svo. 4s. (>d. IV. Minor Poems. Edited by W. W. Skeat, Litt.D. Crown Svo. 10s. 6d. V. The Legend of Good Women. By W. W. Skeat, Litt.D. Crown Svo. 6s. Langland, W. The Vision of William concerning Piers the Plowman, in three Parallel Texts; together with Richard the Redeless. By William Langland (about 1362-1399 a.d.). Edited from numerous Manuscripts, with Preface, Notes, and a Glossary, by W. W. Skeat, Litt.D. 2 vols. Svo. il.iis.6d. The Vision of William concerning Piers the Plowman, by William Langland. Edited, with Notes, by W. W. Skeat, Litt.D. Fourth Edition. Extra fcap. Svo. 4.?. 6d. Gamelyn, the Tale of. Edited, with Notes, Glossary, &c., by W. W Skeat, Litt.D. Extra fcap. Svo. Stiff covers, is. 6^^. WYCLIFFE. I. The Books of Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon : according to the Wycliffite Version made by Nicholas de Heeefokd, about a.d. 13S1, and Revised by John Purvey, about a.d. 13SS. With Introduction and Glossary by W. W. Skeat, Litt.D. Extra fcap. Svo. 3.9. 6d. II, The New Testament in English, according to the Version by John Wycliffe, about a.d. 1380, and Revised by John Purvey, about a.d. 1388. With Introduction and Glossary by W. W. Skeat, Litt.D. Extra fcap. Svo. 6s. Minot (Laurence). Poems. Edited, with Introduction and Notes, by Joseph Hall, M.A., Head Master of the H*ulme Grammar School, Manchester. Extra fcap. Svo. 4s. 6d. Oxford : Clarendon Press. A Series of E)iglish Classics. Spenser's Faery Queene. Books I and II. Dcsig-ned cliiefly for the use of Schools. With Introduction and Notes by U. W. KiTCiiiN, D.D., and Glossary by A. L. Mayuew, M.A. Extra fcap. 8vo. 2*. 6d. each. Hooker. Ecclesiastical Polity, Book I. Edited by R. W. Church, M.A. Second Edition. Extra fcap. 8 vo. 2s. [See also p. 43.] OLD ENGLISH DRAMA. I. York Plays. — The Plays performed by the Crafts or Mysteries of York, on the day of Corpus Christi, in the 14th, 15th, and i6th centuries; now first printed from the unique manuscript in the library of Lord Ashburnliam. Edited, with Introduction and Glossary, by LucY Toulmin Smith. Svo. il. is. XL The Pilg-rimag-e to Parnassus, with the Two Parts of the Return from Parnassus. Three Comedies performed in St. John's College, Cambridge, A.D. MDXCVJI-MDCI. Edited from MSS. by W. D. Macray, M.A., F.S.A. Medium Svo. Bevelled Boards, Gilt top, 8*. ()d. III. Marlowe's Edward II. With Introduction, Notes, &c. ByO. W.Tancock, M.A. Extra fcap. 8 vo. Paper covers, 2s.; cloth, 3s. IV. Marlowe and Greene. Marlowe''s Trag-ical History of Dr. Faustus, and Greene's Honourable History of Friar Bacon and Friar Bungay. Edited by A. W. Ward, Litt. D. New and enlarged Edition. Extra fcap. Svo. 6s. 6rf. SHAKESPEARE. Select Plays. Extra fcap. 8 vo. stiff covers. Edited by W. G. Clark, M.A., and W. Aldis Wright, D.C.L. The Merchant of Venice, is. Macbeth. is.6d. Richard the Second, is. 6d. Hamlet. 2s. Edited by W. Aldis Weight, D.C.L. The Tempest, is. 6cZ. Midsummer Night's Dream, is. 6i. As You Like It. is.6d. Coriolanus. 2s.6d. Julius Caesar. 2S. Henry the Fifth. 2s. Richard the Third. 2s.6d. Twelfth Night, is. 6d. King Lear. is. 6d. King John. is. 6d. Shakespeare as a Dramatic Artist ; a popular Illustration of the Principles of Scientific Criticism. By R. G. MouLTON, M.A. Second Edition, Enlarged. Crown Svo. 6s. Bacon. I. Advancement of Learning. Edited by W. Aldis Wright, D.C.L. Third Edition. Extra fcap. Svo. 45. (>d. II. The Essays. With Introduction and Notes. By S. H. Eeynolds, M.A. In preparation. London : Henry Frowde. Ameiv Corner, E.G. 8 /. Liter attire and Philology. MILTON. I. Areopagitica. With Introduction and Notes. By John W. Hales, M.A. Third Edition. Extra fcap. 8vo. 3s. II. Poems. Edited by R. C. Browne, M.A. In two Volumes. Fiftli 'Edition. Extra fcap. 8vo. 6,y. dd. Sold separately, Vol. I. 4s. ; Vol. II. 3s. In paper covers : Lycidas, 3«?. L'Aliegi-o, 3c?. II Penseroso, /[d. Comus, 6d. III. Paradise Lost. Book I. Edited by H. C. Beeching, B.A. Extra fcap. 8vo. stiff covers, is. 6d. ; in Parchment, 3s. 6d. IV. Samson Ag-onistes. Edited, with" Introduction and Notes, by J. Churton Collins, M.A. Extra fcap. Svo. stiff covers, is. Bunyan. I. The Pilgrim's Progress, Grace Abounding-, Relation of the Imprisonment of Mr. John Bdnyan. Edited, with Bio- graphical Introduction and Notes, by E. Venables, M.A. Extra fcap. Svo. 5s. In Parchment, 6*. II. Holy War, &C. In the Press. Clarendon. I. History of the Rebellion. Book VI. Edited by T. Aenold, M.A. Extra fcap. Svo. 4s. 6d. II. Characters and Episodes of the Great Rebellion. Selections from Clarendon. Edited by G. Boyle, M.A., Dean of Salisbury. Crown Svo., gilt top, 75. 6d. [See also p. 44.] Dryden. Select Poems. (Stanzas on the Death of Oliver Cromwell ; Astrtea Redux ; Annus Mirabilis ; Absalom and Achitophel ; Eeligio Laici ; The Hind and the Panther.) Edited by W. D. Cheistie, M.A. Second Edition. Extra fcap. Svo. 35. 6d. An Essay of Dramatic Poesy. Edited, with Notes, by Thomas Aenold, M.A. Extra fcap. Svo. 3s. 6d. Locke. Conduct of the Understanding. Edited, with Intro- duction, Notes, &c., by T. Fowlee, D.D. Second Edition. Extra fcap. Svo. 2S. Addison. Selections from Papers in the Spectator. With Notes. By T. Arnold, M.A. Extra fcap. Svo. 4.5. 6c?. In Parchment, 65. Steele. Selections from the Tatler, Spectator, and Guardian. Edited by Austin Dobson. Extra fcap. Svo. 5s. In Parchment, 7s. 6d. Pope. Select Works. With Introduction and Notes. By Maek Pattison, B.D. I. Essay on Man. Extra fcap. Svo. is. 6d. II. Satires and Ejjistles. Extra fcap. Svo. 2S. Parnell. The Hermit. Paper covers, 2d. Oxford: Clarendon Press. A Series of English Classics. Gray. Selected Poems. Edited by Edmund Gosse, M.A. Extra fcap. 8vo. In Parchment, 3s. The same, tog-ether with Supplementary Notes for .Schools by Foster Watson, M.A. Stiff covers, is. 6d. Elegy, and Ode on Eton College. Paper covers, 2d. Goldsmith. I. Selected Poems. Edited with Introduction and Notes, by Austin Dobson. Extra fcap. 8vo. 3*. 6d. In Parchment, 4s. 6d. II. The Traveller. Edited by G. Birkbeck Hill, D.C.L. Stiff covers, i*. III. The Deserted Village. Paper covers, 2d. JOHNSON. I. Rasselas. Edited, with Introducoion and Notes, by G. Birkbeck Hill, D.C.L. Extra fcap. 8vo. Bevelled boards, 35. 6^. In Parchment, 45. 6d. II. Rasselas ; Lives of Dryden and Pope. Edited by Alfred Milnes, M.A. (London). Extra fcap. Svo. 4s. 6d., or Livea of Dryden and Pope only, stifiF covers, 2s. 6d. III. Life of Milton. By C. H. Eikth, M.A. Extra fcap. Svo. cloth, 2*. 6d. Stiff covers, is. 6d. IV. Wit and Wisdom of Samuel Johnson. Edited by G. Birkbeck Hill, D.C.L. Crown Svo. 7s. 6d. V. Vanity of Human Wishes. With Notes, by E. J. Patne, M.A. Paper covers, ^d. BOSWELL. Boswell's Life of Johnson. With the Journal of a Tour to the Hebrides. Edited by G. Birkbeck Hill, D.C.L., Pem- broke College. 6 vols. Medium Svo. Half bound, 3?. 3s. Cowper. Edited, with Life, Introductions, and Notes, by H. T. Griffith, B.A. I. The Didactic Poems of 1782, with Selections from the Minor Pieces, A.D. 1 779-1 783. Extra fcap. Svo. 35. ' II. The Task, with Tirocinium, and Selections from the Minor Poems, A.D. 17S4-1 799, Second Edition. Extra fcap. Svo. 3s. Burke. Select Works. Edited, with Introduction and Notes, by E. J. Payne, M.A. I. Thoughts on the Present Discontents; the two Speeches on America. Second Edition. Extra fcap. Svo. 4*. 6d. II.- Reflections on the French Revolution. Second Edition. Extra fcaji. Svo. 5.S. III. Four Letters on the Proposals for Peace with the Regicide Directory of France. Second Edition. Extra fcap. Svo. 5.?. London: Henry Feowde, Amen Corner, E.G. lo /. Literature and Philology. Burns. Selected Poems. Edited, with Introduction, Notes, and a Glossary, by J. Logie Robertson, M.A. Crown Svo. 6*. Keats. Hyperion, Book I. With Notes by W. T. Arnold, B.A. Paper covers, \d. Byron. Childe Harold. With Introduction and Notes, by H. F. TozER, M.A. Extra feap. Svo. 3*. del. In Tarchment, 55. Scott. Lay of the Last Minstrel. Edited by W. Minto, M.A. With Map. Extra fcap. Svo. 2*. Parchment, 3s. del. Lay of the Last Minstrel. Introduction and Canto I, with Preface and Notes, by the same Editor, dd. Marmion. Edited, with Introduction and Notes, by T. Bayne. Extra fcap. Svo. 3s. dd. Campbell. Gertrude of Wyoming'. Edited, with Introduction and Notes, by H. Macaulay FitzGibbon, M.A. Extra fcap. Svo. 2*. Shairp. Aspects of Poetry ; being Lectures delivei'ed at Oxford, by J. C. Shairp, LL.D. Crown Svo. 10*. dd. Palgrave. The Treasury of Sacred Song". With Notes Ex- planatory and Biographical. By. F. T. Palgkave, M.A. Half vellum, gilt top, I OS. dd. SECTION III. EUROPEAN LANGUAGES. MEDIAEVAL AND MODERN. (1) FRENCH AND ITALIAN. Braehet's Etymolog-ical Dictionary of the French Lang-uag-e. Translated by G. W. KiTCHiN, D.D. Third Edition. Crown Svo. 7*. 6d. Historical Gi'ammar of the French Languag-e. Trans- lated by G. W. KiTCHiN, D.D. Fourth Edition. Extra fcap. Svo. 3*. 6d. Saintsbury. Primer of French Literature. By George Saintsbuby, M.A. Extra fcap. Svo. 2s. Short History of French Literature. Crown Svo. ios.6d. Specimens of French Literature, from Villon to Hug-o. Crown Svo. gs. Beaumarchais' Le Barbier de Seville. Edited, with Intro- duction and Notes, by Austin Dobson. Extra fcap. Svo. 25. 6d. Oxford: Clarendon Press. French and Italian. 1 1 Corneille's Horace. Edited^ with Introduction and Notes, by George Saintsbuky, M.A. Extra fcap. 8vo. 2s. 6d. Molidre's Les Precieuses Ridicules. Edited, with Introduction and Notes, by Andrew Lang, M.A. Extra fcap. 8vo. is. 6d. Mussel's On ne badine pas avec 1' Am our, and Fantasio. Edited, with Prolegomena, Notes, etc., by W. H. Pollock. Extra fcap. 8vo. 2s. Racine's Esther. Edited, with Introduction and Notes, by George Saintsbuey, M.A. Extra fcap. Svo. 2*. Voltaire's Merope. Edited, with Introduction and Notes, by George Saintsbury, M.A. Extra fcap. Svo. 2s. *;|c* The above six Plays may he had in ornamental case, and hound in Imitation Parchment, price 1 2s. 6d. MASSON'S FRENCH CLASSICS. Edited hy Gustave Masson, B.A. Corneille's Cinna. With Notes, Glossary, etc. Extra fcap. Svo. 2s. Stiff covers, is. 6d. Louis XIV and his Contemporaries ; as described in Extracts from the best Memoirs of the Seventeenth Century. With English Notes, Genealogical Tables, &c. Extra fcap. Svo. 2s. 6d. Maistre, Xavier de, &e. Voyag-e autour de ma Chambre, by Xavier de Maistre. Ourilia, by Madame de Duras ; Le Vieux Tailleur, by MM. Erckma.xx-Chatrian ; La Veilli^e de Vincennes, by Alfred de Vigny; Les Jumeaux de I'Hotel Corneille, by Edmond About ; Mesaventures d'un ]fecolier, by Eodolphe Topffer. Third Edition, Revised. Extra fcap. Svo. 2*. 6d. Voyag-e autour de ma Chambre. Limp. is. 6(1. Moliere's Les Fourberies de Scapin, and Racine's Athalie. With Voltaire's Life of Molifere. Extra fcap. Svo. 2,s. 6d. Les Fourberies de Scapin. With Voltaire's Life of Molifere. Extra fcap. Svo. stifl' covers, is. 6d. Les Femmes Savantes. With Notes, Glossary, etc. Extra fcap. Svo. cloth, 2S. Stiff covers, is. 6d. Racine s Andromaque, and Corneille's Le Menteur. With Louis Racine's Life of his Father. Extra fcap. Svo. 2s. 6d. Regnard's Le Joueur, and Brueys and Palaprat's Le Gron- deiir. Extra fcap. Svo. 2s. 6d. Sevign6, Madame de, and her chief Contemporaries, Selections from their Correspondence. Intended more especially for Girls' Schools. Extra fcap. Svo. 3s. London : Henry Fuowde, Amen Corner, B.C. 12 /. Literature and Philology. Blouet. L'Eloquence de la Cbaire et de la Tribune Francaises. Edited by Paul Blodet, B.A. Vol. I. Sacred Oratory. Extra fcap. 8vo. 2s. dd. Gautier, Theopliile. Scenes of Travel. Selected and Edited by George Saintsbury, M.A. Extra fcap. 8vo. ^s. Perrault's Popular Tales. Edited from the Original Editions, with Introduction, etc., by Andrew Lang, M.A. Extra fcap. Svo., paper boards, 55. dd. Quinet's Lettres a sa Mere. Selected and Edited by George Saintsbury, M.A. Extra fcap. Svo. 2s. Sainte-Beuve. Selections from the Causeries du Lundi. Edited by George Saintsbury, M.A. Extra fcap. Svo. is. Dante. Selections from the Inferno. With Introduction and Notes. By H. B. Cotterill, B.A. Extra fcap. Svo. 4s. dd. Tasso. La Gerusalemme Liberata. Cantos i, ii. With In- troduction and Notes. By the same Editor. Extra fcajD. Svo. 2s. dd. (2) G-ERMAN AND GOTHIC. Max Miiller. The German Classics, from the Fourth to the Nineteenth Century. With Biographical Notices, Translations into Modern German, and Notes. By F. Max Muller, M.A. A New Edition, Revised, Enlarged, and Adapted to Wilhelm Scherer's ' History of German Literature,' by F. Lichtenstein. 2 vols. Crown Svo. 2 is. Scherer. A History of German Literature by Wilhelm Scherer. Translated from the Third German Edition by Mrs. F. C. Conybeare. Edited by F. Max Muller. 2 vols. Svo. 21s. Skeat. The Gospel of St. Mark in Gothic. By W. W. Skbat, Litt. D. Extra fcap. Svo. cloth, 4s. Wright. An Old Hig-h German Primer. With Grammar, Notes, and Glossary. By Joseph Wright, Ph.D. Extra fcap. Svo. 35. bd. A Middle High German Primer. With Grammar, Notes, and Glossary. By Joseph Wright, Ph.D. Extra fcap. Svo. 3s. dd. LANGE'S GERMAN COURSE. By Hermann Lange, Lecturer on French and German at the Manchester Technical School, etc. I. Germans at Home ; a Practical Introduction to German Conversation, with an Appendix containing the Essentials of German Grammar. Third Edition. Svo. 2*. 6d. II. German Manual ; a German Grammar^ Reading Book, and a Handbook of German Conversation. Svo. 75. 6d. Oxford: Clarendon Press. German and Gothic. 13 III. Grammar of the German Language. 8vo. 3*. 6(1. IV. German Composition ; A Theoretical and Practical Guide to the Art of Translating English Prose into German. Second Edition. 8vo. 4*'. dd. \^A Key to the ahove, price S.t. Just Published.'] German Spelling; A Synopsis of the Changes which it has undergone through the Government Eegulations of 1880. 6d. BUCHHEIM'S GERMAN CLASSICS. Edited, icifh Biographical, Eidarical, and Critical Introductions, Arrjitments {to the Dramas), and Complete Commentaries, ly C. A. Buchheim, Fhil. Doc, Professor in King's College, London. Becker (the Historian). Friedrich der Grosse. Edited, with Notes, an Historical Introduction, and a Map. 3*. 6d. Goethe : (a) Egmont. A Tragedy. 3s. (6) Iphigenie aiif Tauris. A Drama. 3s. Heine : («) Prosa : being Selections from his Prose Writings. 4s. 6d. (b) Harzreise. Clotb, 2s. 6d. ; paper covers, is. 6d. Lessing : (a) Nathan der Weise. A Dramatic Poem. 4s. 6d. (b) Minna von Barnbelni. A Comedy. 3s. 6d. Schiller : (a) Wilhelm Tell. A Drama. Large Edition. With Map. 3s. 6d. (6) Wilhelm TeU. School Edition. With Map. 2S. (c) Historische Skizzen. With Map. 2S. 6d. Modern German Reader. A Graduated Collection of Ex- tracts from Modern German Authors : — Part I. Prose Extracts. With English Notes, a Grammatical Appendix, and a complete Vocabulary. Fourth Edition. 2s. Gd. Part II. Extracts in Prose and Poetry. With English Notes and an Index. Second Edition. 2s. 6d. German Poetry for Beginners. Edited with Eng-lish Notes and a complete Vocabulary, by Emma S. Buchheim. Extra fcap. Svo. 25. Chamisso. Peter Schlemihl's Wundersame Geschichtc. Edited with Notes and a complete Vocabulary, by Emma S. Buchheim. Extra fcap. 8vo. 2s. London : "Benry Frowde, Amen Comer, E.G. 14 /. Literature and Philology. Lessing. The Laokoon, with Introduction, English Notes, etc. By A. Hamann, Phil. Doc, M.A. Extra fcap. 8vo. 4s. 6c?. Niebuhr : Griechische Heroen-Geschiehten (Tales of Greek Heroes). With English Notes cand Vocabulary, by Emiia S. Buchhkim. Second, Revised Edition. Extra fcap. 8vo. cloth, 2s., stiff covers, i*. dd. Edition A. Tixt in German Type. Edition B. Text in Boman Type. Schiller's Wilhelm Tell. Translated into English Verse by E. Massie, M.A. Extra fcap. 8vo. 5s. (3) SCANDINAVIAN. Cleasby and Vigfusson. An Icelandic-English Dictionar}'', based on the MS. collections of the late Richard Cleasby. Enlarged and completed by G. Vigfusson, M.A. With an Introduction, and Life of Richard Cleasby, by G. Webbe Dasext, D.C.L. 4to. 3?. 7*. Sweet. Icelandic Primer, with Grammar, Notes, and Glossary. By Henry Sweet, M.A. Extra fcap. Svo. 35. bd. Vigfiisson. Sturlunga Saga, including the Islendinga Saga of Lawman Sturla Thordsson and other works. Edited by Dr. GuDBRAND Vigfusson. In 2 vols. Svo. 2I. 2,?. Vigfiisson and Powell. Icelandic Prose Reader, with Notes, Grammar, and Glossary. By G. Vigfusson, M.A., and F. York Powell, M.A. Extra fcap. Svo. 10*. dd. Corpvs Poeticvm Boreale. The Poetry of the OKI Northern Tongue, from the Earliest Times to the Thirteenth Century. Edited, classified, and translated, with Introduction, Excursus, and Notes, by Gudbhand Vigfusson, M.A., and E. York Powell, M.A. 2 vols. Svo. 2?. 2S. The Landnama-B6k. Edited and translated by the same. In the Press. SECTION IV. CLASSICAL LANGUAGES. (1) LATIN. STANDARD WORKS AND EDITIONS. Ellis. Harleian MS. 2610 ; Ovid's Metamorphoses I, II, III, 1-622; XXIV Latin Epigrams from Bodleian or other MSS. ; Latin Glosses on Apollinaris Sidonius from MS. Digby 172. Collated and Edited by Robinson Ellis, M.A., LL.D. (Anecdota Oxon.) 4.5. Oxford : Clarendon Press, Latin: Standard Works. 15 King and Cookson. The Principles of Sound and Inflexion, as illustrated in the Greek and Latin Lani^uages. By J. E. King, M.A., and Christophek Cookson, M.A. 8vo. i8.s. Lewis and Short. A Latin Dictionary, founded on Andrews' edition of Freund's Latin Dictionary, revised, enlarged, and in great part rewritten by Charlton T. Lewis, Ph.D., and Charles Short, LL.D. 4to. 1?. 55. Nettleship. Contributions to Latin Lexicography. By Henuv Nettlesuip, M.A. 8vo. 21s. Lectures and Essays on Subjects connected with Latin Scholarship and Literature. By Henry Nettleship, M.A. Crown 8vo. 7s. 6f/. The Roman Satura. 8vo. sewed, is. Ancient Lives of Vergil. Svo. sewed, 25. Papillon. INfanual of Comparative Philology. By T. L. Pai'ILLON, M.A. Third Edition. Crown 8vo. 6*. Pinder. Selections from the less known Latin Poets. By North Pinder, M.A. 8vo. 15.9. Sellar. Roman Poets of the Augustan Age. Viegil. By W. Y. Sellar, M.A. New Edition. Crown Svo. 9s. Roman Poets of the Republic. Third Edition. Crown 8vo. 10s. Wordsworth. Fragments and Specimens of Early Latin. With Introductions and Notes. By J. Wordsworth, D.D. 8vo. i8s. Avianus. The Fables. Edited, with Prolegomena, Critical Api^aratus, Commentary, etc., by PiOBINSON Ellis, JVf.A., LL.D. 8vo. 8s. 6rf. Catulli Veronensis Liber. Iterum recognovit, apparatnm criticum prolegomena appendices addidit, Robinson Ellis, A.M. 8vo. 16.?. Catullus, a Commentary on. By Robinson Ellis, M.A. Second Edition. Svo. i8s. Cicero. De Oratore. With Introduction and Notes. By A. S. WiLKiNS, Litt.D. Book I. Second Edition. Svo. 7s. 6d. Book II. Svo. 5s. Philippic Orations. With Notes. By J. R. King, M.A. Second Edition. Svo. los. Gd. Select Letters. With English Introductions, Notes, and Appendices. By Albert Watson, M.A. Third Edition. Svo. iSs. Horace. With a Commentar}'. Vol. I. The Odes, Carmen Seculare, and Epodes. By E.C. Wickham, M.A. Second Edition. Svo. 12s. London : Henry Frowde, Amen Corner, E.C. 1 6 /. Literature and Philology. Livy, Book I. With Introduction, Historical Examination, and Notes. By J. R. Seeley, M.A. Second Edition. 8vo. 6^. Nonius Mareellus, de Compendiosa Doctrina (Harleian MS. 2719). Collated by J. H. Onions, M.A. (Anecdota Oxon.) 3s. 6d. Ovid. P. Ovidii Nasonis Ibis. Ex Novis Codicibus edidit, Scholia Vetera Commentarium cum Prolegomenis Appendice Indice addidit, E. Ellis, A.M. 8vo. 10*. 6d. P. Ovidi Nasonis Tristium Libri V, Recensuit S. G. Owen, A.M. 8vo. i6.s. Persius. The Satires. With a Translation and Commen- tary. By John Conington, M.A. Edited by Henry Nettleship, M.A. Second Edition. 8vo. 7s. 6d. Plautus. Bcntley's Plautine Emendations. From his copy of Gronovius. By E. A. Sonnenschein, M.A. (Anecdota Oxon.) 25. 6d. Scriptores Latini rei Metricae. Edidit T. Gaisford, S.T.P. 8vo. 5s. Tacitus. The Annals. Books I-VI. Edited, with Intro- duction and Notes, by H. Furneaox, M.A. 8vo. 1 8s. LATIN EDUCATIONAL WORKS. Grammars, Exercise Books, &c. ALLEN. Hudimenta Latina. Comprising" Accidence, and Exercises of a very Elementary Character, for the use of Beginners. By John Barrow Allen, M.A. Extra fcap. 8vo. 2s. An Elementary Latin Grammar. By the same Author. Fifty-Seventh Thousand. Extra fcap. 8vo. 2S. 6d. A First Latin Exercise Book. By the same Author. Fourth Edition. Extra fcap. 8vo. 2s. 6d. A Second Latin Exercise Book. By the same Author. Extra fcap. 8vo. 3s. 6d. *^* A Key to First and Second Latin Exercise Books, in one volume, price 5s. Supplied to Teachers only on application to the Secretary of the Clarendon Press. An Introduction to Latin Syntax. By W. S. Gibson, M.A. Extra fcap. Svo. 2s. First Latin Reader. By T. J. Nunns, M.A. Tli'inl Edition. Extra fcap. Svo. 2s. A Latin Prose Primer. By J. Y. Sargent, M.A. Extra fcap. Svo. 2s. ()d. Oxford : Clarendon Press. Latin: Educational Works. 17 Passages for Translation into Latin. For the use of Passmen and others. Selected by J. Y. Sargent, M.A. Seventh Edition. Extra fcap. 8vo. 2.s. 6d. %* A Key to the above, price 5.9. Supplied to Teachers only on appli- cation to the Secretary of the Clarendon Press. Exercises in Latin Prose Composition ; witli Introduction, Notes, and Passages of Graduated DiflBculty for Translation into Latin. By G. G. Eamsay, M.A., LL.D. Second Edition. Extra fcap. 8vo. 4X. 6rf. Hints and Helps for Latin Elegiacs. By H. Lee-Wauner, M.A. Extra fcap. 8vo. 3s. 6d. %* A Key to the above, price 4s. 6d. Supplied to Teachers only on application to the Secretary of the Clarendon Press. Reddenda Minora, or Easy Passages, Latin and Greek, for Unseen Translation. For the use of Lower Forms. Composed and selected by C. S. Jerram, M.A. Extra fcap. 8vo. is. Gd. Anglice Reddenda, or Extracts, Latin and Greek, for Unseen Translation. By C. S. Jerram, M.A. Third Edition, Revised and Enlarged. Extra fcap. 8vo. 2*. dd. Anglice Reddenda. Second Series. By the same Author. Extra fcap. 8vo. 3>;. A School Latin Dictionary. By Charlton T. Lewis, Ph.D. Small 4to. i8s. Latin Classics for Schools. Caesar. The Commentaries (for Schools). With Notes and Maps. By Charles E. Moberly, M.A. The Gallic War. Second Edition. Extra fcap. 8vo. 45. 6d. Books I and TL. Extra fcap. 8vo. 2s. Books III, IV, V. Extra fcap. 8yo. 2s. 6d. Books VI, VII, VIII. Extra fcap. Bvo. 3s. 6d. The Civil War. Extra fcap. Bvo. 3s. 6d. Book I. Extra fcap. Bvo. 2s. CatuUi Veronensis Carmina Selecta, secundum recngnitionem lioBiNSON Ellis, A.M. Extra fcap. 8vo. 3*. 6d. CICERO. Selection of Interesting and Descriptive Passages. With Notes. By Henry Walford, M.A. In three Parts. Third Edition. Extra fcap. Svo. 4*. 6(1. Each Part separately, limp, is. 6d. Part I. Anecdotes from Grecian and Roman History. Part II. Omens and Dreams : Beauties of J^atux'e. Part III. Rome's Rule of her Provinces. London : Henry Frowde, Amen Comer, E.C. C 1 8 /. Literature and Philology, CICERO. De Senectute, Edited, with Introduction and Notes, by L. Huxley, M.A. Extra fcap. 8vo. 2s. pro Cluentio. With Introduction and Notes. By W. Eamsat, M.A. Edited by G. G. Eamsay, M.A. Second Edition. Extra fcap. Svo. 3s. 6d. Select Orations (for Schools). In Verrem Actio Prima. De Imperio Gn. Pompeii. Pro Archia. Philippica IX. With Introduc- tion and Notes by J. R. King, M.A. Second Edition. Extra fcap. Svo. 2S. 6d. In Q. Caecilium Divinatio, and In C. Verrem Actio Prima. With Introduction and Notes, by J. R. King, M.A. Extra fcap. Svo. limp, is. 6f/. Speeches ag-ainst Catilina. With Introduction and Notes, by E. A. Upcott, M.A. Extra fcap. Svo. 2s. 6d. Selected Letters (for Schools). With Notes. By the late C. E. Prichard, M.A., and E. R. Bernard, M.A. Second Edition. Extra fcap. Svo. 3s. Select Letters. Text. Bv Albert Watson, M.A. Second Edition. Extra fcap. Svo. 4s. Cornelius Nepos. With Notes. By Oscar Browning, M.A. Thii-d Edition. Revised by W. R. Inge, M.A. Extra fcap. Svo. 3s. Horace. With a Commentary. (In a size suitable for the use of Schools.) Vol. I. The Odes, Carmen Seculare, and Epodes. By E. C. WiCKHAM, M.A. Second Edition. Extra fcap. Svo. 6.s. Selected Odes. With Notes for the use of a Fifth Form. By E. C. Wickham, M.A. Extra fcap. Svo. 2s. Juvenal. Thirteen Satires. Edited, with Introduction and Notes, by C. H. Pearson, M.A., and Herbert A. Strong, M.A., LL.D. Crown Svo. 6s. Also separately : — Part I. Introduction, Text, etc., 3s. Part II. Notes, 3s. 6d. Livy. Books V-VII. With Introduction and Notes. By A. R. Older, B.A. Second Edition. Revised by P. E. Matheson, M.A. Extra fcap. Svo. 5s. Book V. By the same Editors. Extra fcap. Svo. 2s. 6d. Books XXI-XXIII. With Introduction and Notes. By M. T. Tatham, M.A. Second Edition, enlarged. Extra fcap. Svo. 55. Book XXI. By the same Editor. Extra fcap. Svo. 2s. 6d. Book XXII. With Introduction, Notes, and Maps. By the same Editor. Extra fcap. Svo. 2s. 6d. Oxford : Clarendon Press. Latin: Educational Works. 19 Livy. Selections (for Schools). With Notes and Maps. By H. Lee- Warner, M.A. Extra fcap. 8vo. In Parts, limp, each is. dd. Part I. Tlie Caudine Disaster. Part II. Hannibal's Campaign in Italy. Part III. The Macedonian "War. Ovid. Selections for the use of Schools. With Introduc- tions and Notes, and an Appendix on the Roman Calendar. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A, Third EdiHon. Extra fcap. 8vo. 5.9. 6d. Tristia. Book I. The Text revised, with an Intro- duction and Notes. By S. G. Owen, B.A. Extra fcap. Svo. 38. (>d. Tristia. Book III, With Introduction and Notes. By the same Editor. Extra fcap. Svo. 2s. Plautus. Captivi. Edited by Wallace M. Lindsay, M.A. Extra fcap. Svo. 2s. 6d. Plautus. Trinummus. With Notes and Introductions. (In- tended for the Higher Forms of Public Schools.) By C. E. Freeman, M.A., and A. Sloman, M.A. Extra fcap. Svo. 3.?. Pliny. Selected Letters (for Schools). With Notes. By C. E. Prichard, M.A., and E. R. Bernard, M.A. Extra fcap. Svo. 3*. Sallust. With Introduction and Notes, By W. W. Capes, M.A. Extra fcap. Svo. 45. 6d. Tacitus. The Annals. Books I-IV. Edited, with Intro- duction and Notes (for the use of Schools and Junior Students), by H. FuRNEAUX, M.A. Extra fcap. Svo. 5s. The Annals, Book I. With Introduction and Notes, by the same Editor. Extra fcap. Svo. limp. 2s. Terence. Andria. With Notes and Introductions. By C. E. Freeman, M.A., and A. Sloman, M.A. Extra fcap. Svo. 3*. Adelphi, With Notes and Introductions. (Intended for the Higher Forms of Public Schools.) By A. Sloman, M.A. Extra fcap. Svo. 3*. Phormio. With Notes and Introductions. By A. Sloman, M.A. Extra fcap. Svo. 3.5. Tibullus and Propertius. Selections. Edited by G. G. RamsaT, M.A. (In one or two parts.) Extra fcap. Svo. 6s. Virgil. With Introduction and Notes. By T. L. Papillon, M.A. Two vols. Crown Svo. lo.x. 6d. The Teyt separaleli/, ^s. M. Bucolics. Edited by C. S. Jerram, M.A. In one or two Parts. Extra fcap. Svo. 2.?. Gd. Georgics. By the same Editor. In the Press. London: Henry Frowde, Amen Comer, E.C. C 2 20 /. Literature and Philology. Virgil. Aeneid I. With Introduetioa and Notes, by the same Editor. Extra fcap. 8vo. limp, i*. dd. Aeneid IX. Edited, with Introduction and Notes, by A. E. Haigh, M.A. Extra fcap. 8vo. limp, is. 6c?. In two Parts, 2*. (2) GREEK. STANDARD WORKS AND EDITIONS. Allen. Notes on Abbreviations in Greek Manuscripts. By T. W. Allen, Queen's College, Oxford. Royal 8vo. 5*. Chandler. A Practical Introduction to Greek Accentuation, by H. W. Chandlek, M.A. Second EiHtion. \os. 6d. Haigh. The Attic Theatre. A Description of the Stage and Theatre of the Athenians, and of the Dramatic Performances at Athens. By A. E. Haigh, M.A. Svo. 12,9. 6(1. Head. Historia Numorum : A Manual of Greek Numismatics. By Bakclay V. Head. Royal Svo. half-bound, 2I. 2s. Hicks. A Manual of Greek Historical Inscriptions. By E. L. Hicks, M.A. Svo. los. 6d. King and Cookson. The Principles of Sound and Inflexion, as illustrated in the Greek and Latin Languages. By J. E. King, M.A., and Christopher Cookson, M.A. Svo. iS*. Liddell and Scott. A Greek-English Lexicon, by H. G. LiDDELL, D.D., and Robert Scott, D.D. Seventh Edition, Revised and Augmented tliroufjliout. 4to. il.i6s. Papillon. Manual of Comparative Philolog-y. By T. L. Papillon, M.A. Third Edition. Crown Svo. 6s. Veiteh. Greek Verbs, Irregular and Defective. By W.Veitch, LL.D. Fourth Edition. Crown Svo. 10*. 6d. Vocabulary, a copious Greek-English, compiled from the best authorities. 24mo. 35. Aeschinem et Isocratem, Scholia Graeca in. Edidit G. DiNDORFIDS. 1852. Svo. 4*. Aeschines. See under Oratores Attici, and Demosthenes. Aeschyli quae supersunt in Codice Laurentiano quoad effici potuit et ad cognitionem necesse est visum tyjns descripta edidit R. Merkel. Small folio, il. is. Aeschylus : Tragoediae et Fragmenta, ex recensione Guil. DiNDORFii. Second Edition, 1851. Svo. e,s. 6d. Annotationes Guil. Dindorfii. Partes II. 1841. Svo. lo^. Oxford : Clarendon Press. Greek: Standard Works. 21 Anecdota Graeea Oxoniensia. Edidit J. A. Cramer, S.T.P. Tomi IV, 1835. 8vo. il. 2s. i Graeca e Codd. mss. Bibliothccae Eeg-iae Parisiensis. Edidit J. A. Cramer, S.T.P. Tomi IV. 1839. 8vo. i^. 2*. Apsinis et Longini Rhetorica. E Codieibus mss. recensuit JuH. Bakius. 1849. 8vo. 3s. Aristophanes. A Complete Concordance to the Comedies and Fragineuts. By Henry Dunbar, M.D. 4to. il. is. J. Caravellae Index in Aristophanem. 8vo. 3.?. Comoediae et Fragmenta, ex recensione Guil. Dindorfii. Tomi II. 1835. 8vo. lis. Annotationes GuiL. DiNDOEFii. Partes.II. 8vo. 11^. ■ Scholia Graeca ex Codieibus aucta et emendata a Guil. DiNDOKFio. Partes III, 1838. 8vo. iZ. ARISTOTLE. Ex recensione Immanuelis Bekkeri. Accedunt Indices Sylbm-giani. Tomi XI. 1837. 8vo. 2?. lo.s. The volumes (except vol. IX) may be had separately, price 5s. 6d. each. The Politics, with Introductions, Notes, etc., by W. L. Newman, M.A., Fellow of Balliol College, Oxford. Vols. I and II. Medium 8vo. 28s. The Politics, translated into English, with Introduction, Marginal Analysis, Notes, and Indices, by B. JowETT, M.A. Medium SVO. 2 vols. 2 IS. Ethica Nicomachea, ex recensione Immanuelis Bekkeri. Crown Svo. ^■•<. Aristotelian Studies. I. On the Structure of the Seventh Book of the Nicomachean Ethics. By J. C. Wilson, M.A. Svo. Stiff covers, 5s. The English Manuscripts of the Nicomachean Ethics, described in relation to Bekker's Manuscripts and other Sources. By J. A. Stewart, M.A. (Anecdota Oxon.) Small 4to. 3*. 6d. — On the History of the process by which the Aristotelian Writings arrived at their present form. By R. Shute, M.A. Svo. 7*. 6d. Physics. Book VII. Collation of various mss. ; with Introduction by R. Shute, M.A. (Anecdota Oxon.) Small 4to. 2s. Choerobosci Dictata inTheodosii Canones, necnon Epimerismi iiiPsalmos. E Codieibus mss. edidit Thomas Gaisford, S.T.P. Tomi III. 1842. 8vo. 155. London: Henry Frowde, Amen Corner, E.G. 2 2 /. Literature and Philology. Demosthenes, Ex recensione Guil. Dindorfii. Tomi IX. 1846-1851. 8vo. 2I. 6*. Separately : — Textus. il. IS. Annotations. 15s. Scholia. 10*. Demosthenes and Aeschines. The Orations of Demosthenes and Aeschines on the Crown. With Introductory Essays and Notes. By G. A. SiMCox, M.A., and W. H. Simcox, M.A, 8vo. 12s. Euripides. Trag-oediae et Frag-menta, ex recensione Guil. DiNDOEFii. Tomi II. 1833. 8vo. 10*. Annotatioues Guil. DiNDOEFii. PartesII. 1839. 8vo. lo^?. Scholia Graeca, ex Codicibiis aiicta et emendata a Guil. DiNDOEFio. Tomi IV. 1863. 8vo. i^. i6s. Aleestis, ex recensione G. Dindobfii. 1H34. 8vo. 2s. 6d. Harpoerationis Lexicon. Ex recensione G. Dindorfii. Tomi II. 1854. 8vo. 10*. 6d. ELephaestionis Enchiridion, Terentianiis Maurus, Prochis, etc. Edidit T. Gaisfokd, S.T.P. Tomi II. 1855. 10*. Heracliti Ephesii Reliquiae. Recensuit I. Bywater, M.A. Appendicis loco additae sunt Diogeuis Laertii Vita Heracliti, Particulae Hippocratei De Diaeta Lib. I., Epistolae Heracliteae. Svo. 6s. HOMER. A Complete Concordance to the Odyssey and Hymns of Homer ; to which is added a Concordance to the Parallel Passages in the Iliad, Odyssey, and Hymns. By Henky Dunbar, M.D. 4to. il. is. Seberi Index in Homerum. 1780. 8vo. 6s. 6d. A Grammar of the Homeric Dialect. By D. B. Monro, M.A. 8vo. los. 6d. Ilias, cum brevi Annotatione C. G. Heynii. Accedunt Scholia minora. Tomi II. 1S34. 8vo. 155. Ilias, ex rec. Guil. Dindorfii. 1856. 8vo. ^s. 6d. Scholia Graeca in Iliadem. Edited by W. Dindorf, after a new collation of the Venetian MSS. by D. B. MoNEO, M.A., Provost of Oriel College. 4 vols. Svo. 2I. los. Scholia Graeca in Iliadem Townleyana. Becensuit Ernestus Maass. 2 vols. 8vo. I?. i6s. Odyssea, ex rec. G. Dindorfii. 1855. 8vo. 5.?. 6d. Scholia Graeca in Odysseam. Edidit Guil. Dindorfius. Tomi II. 1855. 8vo. 15s. 6d. ■ Odyssey. Books I-XII. Edited with English Notes, Appendices, etc. By W. W. Meeey, D.D., and the late James Elddell, M.A. Second Edition. 8vo. 16s. Oxford : Clarendon Press. Greek : Standard Works. 2 3 Oratores Attici, ex recensione Bekkeri : I. Antipbon, Andocides, et Lysias. 1823. 8vo. 7*. , II. Isocrates. 1823. 8vo. 75. III. Isaens, Aeschines, Lycurgus, Dinarclius, etc. 1823. 8vo. 7.9. " Paroemiographi Gi'aeci, quorum pars nunc primum ex Codd. mss. vnlgatur. Edidit T. GaISFORD, S.T.P. 1836. 8vo. 5s. dd. PLATO, Apology, with a revised Text and English Notes, and a Digest of Platonic Idioms, by James Eiddell, M.A. 8vo. S*. dd. Philebus, with a revised Text and English Notes, hy Edward Poste, M.A, i860. 8vo. 75. dd. Sophistes and Politicus, wath a revised Text and Eng- lisb Notes, by L. Campbell, M.A. 1867. 8vo. i8s. Theaetetus, with a revised Text and English Notes, bj L. Campbell, M.A. Second Edition. 8vo. los. 6d. The Dialogues, translated into English, with Analyses and Introductions, by B. JowETT, M.A, 5 vols, medium 8vo. 3?. 10s. The Republic, translated into English, with Analysis and Introduction, by B. JoWETT, M.A. Medium 8vo. 12s. 6d.; half-roan, 14.V. Index to Plato. Compiled for Prof. Jowett's Translation of the Dialogues. By Evelyn Abbott, M.A. 8vo. Paper covers, 2*'. 6d. Plotinus. Edidit F. Creuzer, Tomi III, 1835. 4to, il.Ss. Polybius. Selections, Edited by J, L. Strachan-Davidson, M.A. With Maps. Medium 8vo, buckram, 21*. SOPHOCLES, The Plays and Fragments, With English Notes and Introductions, by Lewls Campbell, M.A. 2 vols. Vol, I. Oedipus Tyrannus. Oedipus Coloneus. Antigone. 8vo. 16*. Vol. II. Ajax. Electra. Trachiniae. Philoctetes. Fragments. 8vo. l6s. Tragoediae et Fragmenta, ex recensione et cum com- mentariis GuiL. DiNDOKFii. Third Edition. 2 vols. Fcap. 8vo. i^. 15. Each Play separately, limp, 2*. 6d. The Text alone, with large margin, small 4to. 8s. The Text alone, square i6mo. 3s. 6d. Each Play separately, limp, 6d. Tragoediae et Fragmenta cum Annotationibus Guil. DlNDORFii. Tomi II. 1849. 8vo. los. The Text, Vol. I. 5*. 6d. The Notes, Vol. II. 4s. 6d. London : Hekby Fbowdk. Amen Corner, E,C. 24 /. Literature a7id Philology. Stobaei Florileg-ium. Ad mss. fidem emendavit et sup- plevit T. Gaisfoed, S.T.P. Tonii IV. 1822. 8vo. i?. Eclog-arum Physicarum et Ethicarum libri duo. Ac- cedit Hieroclis Commentarius in aurea carmina Pythagoreorum. Ad mss. Codd. recensuit T. Gaisford, S.T.P. Tomi II. 1850. 8vo. 11*. Thueydid.es. Translated into Eng-lisli, with Introduction, Marginal Analysis, Notes, and Indices. By B. Jowett, M.A., Hegius Professor of Greek. 2 vols. Medium 8vo. i^. 12s. XENOPHON. Ex rec. et cum annotatt. L. Dindorfii. I. Historia Graeca. Second Edition. 1853. 8vo. los. 6d. II. Expeditio Cyri. Second Udition. 1855. 8vo. loa. 6d, III. Institutio Cyri. 1857. 8vo. lo*. bd. IV. Memorabilia Socratis. 1862. Svo. 7*. 6d. V. Opuscula Politica Equestria et Venatica cum Arriani Libello de Venatione. 1866. Svo. los. 6d. GREEK EDUCATIONAL WORKS. GeammaeSj Exercise Books^ &c. Chandler. The Elements of Greek Accentuation : abrido-ed from his larger work by H. W. Chandler, M.A. Extra feap. 8vo. 2*. 6d. Liddell and Scott. An Intermediate Greek - English Lexicon, abridged from Liddell and Scott's Seventh Edition. Small 4to. 12.?. 6d. Liddell and Scott. A Greek-English Lexicon, abridged from Liddell and Scott's 4to. edition. Square i2mo. 75. 6d. Miller. A Greek Testament Primer. An Easy Grammar and Reading Book for the use of Students beginning Greek. By the Rev. E. Miller, M.A. Extra feap. Svo. 3*. 6d. Moulton. The Ancient Classical Drama. A Study in Ijiterary Evolution. Intended for Readers in English and in the Original. By K. G. Moulton, M.A. Crown Svo. 8s. 6d. Wordsworth. A Greek Primer, for the use of beginners in that Language. By the Right Rev, Charles Wordsworth, D.C.L. Seventh Edition. Extra feap. Svo. is. 6d. Graecae Grammatieae Rudimenta in usum Scholarum. Auctore Carolo Wordsworth, D.C.L. Nineteenth JEdition. i2mo. 4s. Passages for Translation into Greek Prose. By J. Young Sargent, M.A. Extra feap. Svo. 3s. Exemplaria Graeca. Being Selections from " Passages for Translation into Greek Prose." By the same author. Extra feap. Svo. 38. Models and Materials for Greek Iambic Verse. By the same author. Extra feap. Svo. 4s. 6c?. Oxford : Clarendon Press. Greek : Educational Works. 2 5 Graece Eeddenda. B yC. S. Jekuam, M.A. Extra fcap. 8vo. 2s. dd. Reddenda Minora, or Easy Passag-es, Latin and Greek, for Unseen Translation. By C. 8. Jerram, M.A. Extra fcap. 8vo. is. 6d. Angliee Reddenda, or Extracts, Latin and Greek, for Unseen Translation. By C. S. Jerram, M.A. Extra fcap. 8vo. 2». 6d. Angliee Reddenda. Second Series. By the same Author. Extra fcap. Svo. 3s. ^ Golden Treasury of Ancient Greek Poetry. By R. S. Wright, M.A. ISccoud Edition. Revised by Evelyn Abbott, M.A., LL.D. Extra fcap. Svo. 105. (>d. Golden Treasury of Greek Prose, being- a Collection of the finest passages in the principal Greek Prose Writers, with Introductory Notices and Notes. By R. S. Wright, M.A., and J. E. L. Shadwell, M.A. Extra fcap. Svo. 4.9. dd. Greek Readers. Easy Greek Reader. By Evelyn Abbott, M.A. In one or two Parts. Extra fcap. Svo. 3*. First Greek Reader. By W. G. Rushbrooke, M.L. Second Edition. Extra fcap. Svo. 25. 6d. Second Greek Reader. By A. M. Bell, M.A. Extra fcap. Svo. 35. 6d. Specimens of Greek Dialects ; Leing a Fourth Greek Reader. With Introductions, etc. By W. W. Merry, D.D. Extra fcap. Svo. 4s. 6d. Selections from Homer and the Greek Di'amatists ; being a Fifth Greek Header. With Explanatory Notes and Introductions to the Study of Greek Epic and Dramatic Poetry. By Evelyn Abbott, M.A. Extra fcap. Svo. 48. 6d. Greek Classics for Schools. Aeschylus. In Single Plays. Extra fcap. Svo. I. Agamemnon. With Introduction and Notes, by Arthur Sidgwick, M.A. Third Edition. 3s. II. Choephoroi, By the same Editor. 35. III. Eumenidt's. By the same Editor. 3.?. IV. Prometheus Bound. With Introduction and Notes, by A. 0. Prickard, M.A. Second Edition. 2s. London : Henry Frowde, Aiuen Corner, E. C. 26 /. Literature and Philology. Aristophanes. In Single Plays. Edited, with Eng-lish Notes, Introductions, &c., by W. W. Merry, D.D. Extra fcap. 8vo. T. The Acharnians. Third Edition, 3-?. II. The Clouds. Third Edition, 3s. III. The Frog's. Second Edition, 3s. IV. The Knights. Second Edition, 3.9. V. The Birds. 3s. 6d. Cebes. Tabula. With Introduction and Notes. Bj C. S. Jerram, M.A. Estra fcap. 8vo. 2s. 6d. Demosthenes. Orations against Philip. With Introduction and Notes, by Evelyn Abbott, M.A., and P. E. Matheson, M.A. Vol. I. Philippic I. Olynthiacs I-III. Extra fcap. 8vo. 35. Vol. II. De Pace, Philippic II, De Chersoneso, Philippic III. Extra fcap. Svo. 4.S. 6d. Euripides. In Single Plays. Extra fcap. 8vo. I. Alcestis. Edited by C. S. Jerram, M.A. 2S!. 6(1. II. Hecuba. Edited by C. H. Russell, M.A. 2^. 6d. III. Helena. Edited, with Introduction, Notes, etc., for Upper and Middle Forms. By C. S. Jerram, M.A. 3*. IV. Heracleidae. By C. S. Jerram, M.A. 3^. V. Iphigenia in Tauris. By the same Editoi'. 3^. VI. Medea. By C. B. Heberden, M.A. %s. Herodotus. Book IX. Edited, with Notes, by Evelyn Abbott, M.A. Extra fcap. Svo. 3s. Selections. Edited, with Introduction and Notes, by W. W. Merry, D.D. Extra fcap. Svo. 2*. M. Homer. I. Iliad, Books I-XII. With an Introduction and a brief Homeric Grammar, and Notes. By D. B. Mokbo, M.A. Second Edition. Extra fcap. Svo. 6s. II. Iliad, Books XIII-XXIV. With Notes. By the same Editor. Extra fcap. Svo. 6*. III. Iliad, Book I. By D. B. Monro, M.A. Second Edition. Extra fcap. Svo. 2d. Pattison. Essays by the late Mark Pattison, sometime Rector of Lincoln College. Collected and arranged by Henry Nettle- ship, M.A. 2 vols. 8vo. 24s. Ranke. A History of England, principally in the Seven- teenth Century. By L. von Ranke. Translated under the superin- tendence of G. W. Kitchin, D.D., and C. W. Boase, M.A. 6 vols. 8vo. il. 38. London: Henry Frowde, Amen Comer, B.C. 48 ///. Political Science. Rawlinson. A Manual of Ancient History. By George Eawlinson, M.A. Second Edition. Demy Svo. 14s. Ricardo. Letters of David Ricardo to T. R. Malthus (1810-1823). Edited by James BoNAK, M.A. Svo. 105. 6c?. Rogers. History of Agriculture and Prices in Eng'land, a.d. 1259-1793. By James E. Thorold Rogers, M.A. Vols. I and II (i 259-1 400). Svo. 2I. 2s. Vols. Ill and IV (1401-1582). Svo. 2I. los. Vols. V and VI (15S3-1702). Svo. 2/. los. First Nine Years of the Bank of England. Svo. 8s. 6(1. Protests of the Lords, including those which have been expunged, from 1624 to 1874; with Historical Introductions. In three volumes. Svo. 2I. 2s. Sprigg's England's Recovery; being the History of the Army under ,Sii' Thomas Fairfax. Svo. 6*. Stubbs. Select Charters and other Illustrations of English Constitutional History, from the Earliest Times to the Reign of Edward I. Arranged and edited by W. Stubbs, D.D., Lord Bishop of Oxford. Fifth JEdition. Crown Svo. 8.?. 6d. The Constitutional History of England, in its Origin and Development. Library Edition. 3 vols. Demy Svo. 2I. Ss. Also in 3 vols, crown Svo. price 12s. each. Seventeen Lectures on the Study of Medieval and Modern History, delivered at Oxford 1S67-1SS4. Crown Svo. Ss. 6d. Tozer. The Islands of the Aegean. By H. Fanshawe TozER, M.A., F.R.G.S. Crown Svo. 8s. 6d. Wellesley. A Selection from the Despatches, Treaties, and other Papers of the Mabquess Wellesley, K.G., during his Government of India. Edited by S, J. Owen, M.A. Svo. 1 1. 4s. "Wellington. A Selection from the Despatches, Treaties, and other Papers relating to India of Field-Marshal the Duke of Welling- ton, K.G. Edited by S. J. Owen, M.A. Svo. il. 4s. Whitelock's Memorials of English Affairs from 1625 to 1660. 4 vols. Svo. J I. los. B. ENGLISH AND ROMAN LAW. Anson. Principles of the English Law of Contract, and of Agency in its Relation to Contract. By Sir W. R. Anson, D.C.L. Fifth Edition. Svo. los. 6d. Law and Custom of the Constitution. Part I. Parlia- ment. Svo. io«. 6d. Bentham. An Introduction to the Principles of Morals and Legislation. By Jeremy Bentham. Crown Svo. 6*. 6d. Oxford : Clarendon Press. English and Roman Law. 49 Digby. An Introduction to the History of the Law of Real Property. By Kenelm E. Digby, M.A. Third Edition. 8vo. lo*. (^d. Gruefcer. Lex Aquilia. The Roman Law of Damage to Pro- perty : being a Commentary on the Title of the Digest ' Ad Legem Aquiliam ' (ix. 2). With an Introduction to the Study of the Corpus luris Civilis. By Erwin Gruebek, Dr. Jur., M.A. Svo. 10*. (,d. Hall. International Law; By W. E. Hall. j\I.A. Third Edition. Svo. 22s. 6d. Holland. Elements of JurisiDrndence. By T. E. Holland, D.C.L. Fourth Edition. Svo. 105. 6d. The European Concert in the Eastern Question, a Col- lection of Treaties and other Public Acts, Edited, with Introductions and Notes, by T. E. Holland, D.C.L. Svo. 12*. 6d. Alberici Geutilis, LCD., I.C, De lure Belli Libri Tres. Edidit T. E. Holland, LCD. Small 4to. half morocco, 215. The Institutes of Justinian, edited as a recension of the Institutes of Gaius, by T. E. Holland, D.C.L. Second Edition. Extra fcap. Svo. 5 s. Holland and Shadwell. Select Titles from the Digest of Justinian. By T. E. Holland, D.C.L., and C. L. Shadwell, B.C.L. Svo. 1 4*. Also sold in Parts, in paper covers, as follows : — Part I. Introductory Titles. 2s. 6d. Part II. Family Law. i s. Part III. Property Law. 25. 6d. Part IV. Law of Obligations (No. 1). 35. 6d. Part IV. Law of Obligations (No. 2). 4s. 6d. Markby. Elements of Law considered with reference to Principles of General Jurisprudence. By Sir William Makkby, D.C.L. Fourth Edition. Svo. 125. 6d. Moyle. Imperatoris lustiuiani Institutionum Libri Quat- tuor ; with Introductions, Commentary, Excursus and Translation. By J. B. Moyle, D.C.L. Second Edition. 2 vols. Svo. 225. Pollock and "Wright. An Essay on Possession in the Common Law. By Sir E. Pollock, M.A., and K. S. Weight, B.C.L. Svo. S*. 6d. Poste. Gaii Institutionum Juris Civilis Commentarii Quattuor ; or, Elements of Eoman Law by Gaius. With a Translation and Commen- tary by Edward Poste, M.A. Second Edition. Svo. 18*. Raleigh. The English Law of Property. By Thos. Raleigh, M.A. Just ready, London : Henry Frowde, Amen Corner, E.C. 50 IV. Philosophy, Logic, etc. stokes. The Anglo-Indian Codes. By Whitley Stokes, LL.D. Vol. 1. Substantive Law. 8vo. 30s. Vol. II. Adjective Law. 8vo. 35.?. Supplement to the above, 1887, 1888. is. Gd. Twiss. The Law of Nations considered as Independent Political Communities. By Sm Travers Twiss, D.C.L. Part I. On the rights and Duties of Nations in time of Peace. New Edition. Revised and Enlarged. 8vo. 1 5s. Part II. On the Rights and Duties of Nations in time of War. Second Edition, Revised. 8vo. 2\s. C. POLITICAL ECONOMY, ETC. Rogers. A Manual of Political Economy, for the use of Schools. By J. E. Thorold Rogers, M.A. Thii-d Edition. Extra fcap. 8vo. 4s. 6d. Smith's Wealth of Nations. A new Edition, with Notes, by J. E. Thorold Rogers, M.A. 2 vols. Svo. 21s. IV. PHILOSOPHY, LOGIC, &c. Bacon. Novum Oro-anum. Edited, with Introduction, Notes, &c., by T. Fowler, D.D. Second Edition. Svo. 15s. Novum Org-anum. Edited, with English Notes, by G. W. KiTCHiN, D.D. Svo. 9s. 6d. Novum Organum. Translated by G. W. Kitchin, D.D. Svo. 9s. 6d. Berkeley. The works of George Berkeley, D.D., formerly Bishop of Cloyne ; including many of his writings hitherto unpublished. With Prefaces, Annotations, and an Account of his Life and Philosophy, by Alexander Campbell Eraser, LL.D. 4 vols. Svo. 2I. 185. The Life, Letters, &c., sej^arately, 16s. Selections. With Introduction and Notes. For the use of Students in the Universities. By Alexander Campbell Eraser, LL.D. Third Edition. Crown Svo. 7*. Gd. Bosanqiiet. Logic ; or, the Morphology of Knowledge. By B. Bosanquet, M.A. Svo. 21s. Butler's Works, with Index to the Analogy. 2 vols. Svo. 115. Fowler. The Elements of Deductive Logic, designed mainly for the use of Junior Students in the Universities. By T. EowLER, D.D. Ninth Edition, with a Collection of Examples. Extra fcap. Svo. 3*. 6c?. OKford: Clarendon Press. V. Physical Science and Mathematics. 5 i Fowler. The Elements of Inductive Log-ic, desig-ned mainly fcv the use of Students in the Universities, Fourth Edition. Extra fcop. 8vo. 6s. The Principles of Morals (Introductory Chapters). By T. FowLEK, D.D., and J. M. Wilson, B.D. Svo. boards, 3s. 6d. The Principles of Morals. Part II. By T. Fowler, D.D. 8vo. 10*. (>d. Green. Prolegomena to Ethic*. By T. II. Green, M.A. Edited by A. C. Bradley, M.A. Svo. 1 2s. 6d. Hegel. The Logic of Hegel ; translated from the Encyclo- paedia of the Philosophical Sciences. With Prolegomena by William Wallace, M.A. Svo. 145. Hume's Treatise of Human Nature. Reprinted from the Original Edition in Three Volumes, and Edited by L. A. Selby-Bigge, M.A. Crown Svo. 9s. Locke's Conduct of the Understanding. Edited by T. Fowler, D.D. Second Edition. Extra fcap. Svo. 2s. Lotze's Logic, in Three Books; of Thought, of Investigation, and of Knowledge. English Translation ; Edited by B. Bosanquet, M.A. /Second Edition. 2 vols. Crown Svo. 12*. Metapliysie, in Three Books ; Ontology, Cosmology, and Psychology. English Translation ; Edited by B. Bosanquet, M.A. Second Edition. 2 vols. Crown Svo. 12s. Martineau. Types of Ethical Theory. By James Martineau, ]).D. Second Edition. 2 vols. Crown Svo. 15*. A Study of Religion : its Sources and Contents. A Ncio Edition. 2 vols. Crown Svo. 154-. V. PHYSICAL SCIENCE AND MATHEMATICS. Acland. Synopsis of the Pathological Series in the Oxford Museum. By Sir H. W. Acland, M.D., F.R.S. Svo. 2s. 6d. Aldis. A Text-Book of Algebra: with Answers to the Examples. By W. S. Aldis, M.A. Crown Svo. 7*. Od. Aplin. The Birds of Oxfordshire. By O. V. Aplin. Svo. with a Map and one coloured Plate. 105. 6d. Archimedis quae supersunt omnia cum Eutocii commentariis ex receusione J. Tokelli, cum nova versione Latinfi. 1792- l'"^''- i'- 5''"- Baynes. Lessons on Thermodynamics. By R. E. Baykes, M.A. Crown Svo. 75. 6d. London: IIiiXKV Frowdk, Amon Corner, E.G. K 2 52 V. Physical Science and Mathematics. BIOLOGICAL SERIES. (Translations of Foreign Memoirs). I. Memoirs on the Physiology of Nerve, of Muscle, and of the Electrical Organ. Edited by J. Burdon-Sanderson, M.D., F.R.SS.L. & E. Medium 8vo. \l. \s. II. The Anatomy of the Frog. By Dr. Alexander ECKER, Professor in the University of Freiburg. Translated, with numerous Annotations and Additions, by George Haslam, M.D. Medium 8vo. 21s. IV. Essays npon Heredity and kindred Biological Pro- blems. By Dr. August Weismann, Professor in the University of Freiburg in Breisgau. Authorised Translation. Edited by Edward B. PouLTON, M.A., F.L.S., F.G.S., Selmar Schonland, Ph.D., and Arthur E. Shipley, M.A., F.L.S. Medium 8vo. idi. BOTANICAL SERIES. History of Botany (1530-1860). By Julius von Sachs. Authorised Translation, by H. E. F. Garnset, M.A. Revised by Isaac Bayley Balfouk, M.A., M.D., F.R.S. Crown 8vo. los. Comparative Anatomy of the Vegetative Organs of the Phanerogams and Ferns. By Dr. A. De Bary. Translated and Annotated by F. 0. Bower, M.A., F.L.S., and D. H. Scott, M.A., Ph.D., F.L.S. Royal 8vo., half morocco, \l. 2s. del. Outlines of Classification and Special Morphology of Plants. A new Edition of Sachs' Text-Book of Botany, Book II. By Dr. K. Goebel. Translated by H. E. F. Garnsey, M.A., and Revised by Isaac Bayley Balfour, M.A., M.D., F.R.S. Royal 8vo., half morocco, \l. is. Lectures on the Physiology of Plants. By Julius von Sachs. Ti-anslated by H. Marshall Ward, M.A., F.L.S. Royal 8vo. half morocco, i^. 115. 6d. Comparative Morphology and Biology of Fungi, Myce- tozoa and Bacteria. By Dr. A. De Bary. Translated "by H. E. F. Garnsey, M.A., Revised by Isaac Bayley Balfour, M.A., M.D., F.R.S. Royal 8vo., half morocco, il. 2s. 61L Lectures on Bacteria. By Dr. A. De Bary. Second Improved Eilition. Translated by H. E. F. Garnsey, M.A. Revised by Isaac Bayley Balfour, M.A., M.D., F.R.S. Crown 8vo. 6*. Introduction to Fossil Botany. By Count H. von Solms-Laubach. Authorised English Translation, by H. E. F. Garnsey, M.A. Edited by Isaac Bayley Balfour, M.A., M.D.j F.R.S. In the Press. Annals of Botany. Edited by Isaac Bayley Balfour, M. A., M.D., F.R.S., Sydney H. Vines, D.Sc, F.R.S., and W. G. Farlow, M.D. Vol. I. Royal 8vo., half morocco, gilt top, il. i6s. Bradley's Miscellaneous Works and Correspondence. With an Account of Harriot's Astronomical Papers. 4to. 17s. Oxford : Clarendon Press. V. Physical Science and Maikematics. 53 Chambers. A Handbook of Descriptive Astronomy. By G. F. Chambers, F.R.A.S. Fourth Edition. Vol. I. The Sun, Planets, and Comets. 8vo. 21s. Vol. II. Instruments and Practical Astronomy. Immediately. Clarke. Geodesy. By Col. A. R. Clakke, C.B., R.E. 8vo. 1 2*. 6d. Cremona. Elements of Projective Geometry. By LuiGi Cremona. Translated by C. Leudesdorf, M. A. 8vo. 12s. 6d. Graphical Statics. Two Treatises on the Graphical Calculus and Reciprocal Figures in Graphical Statics. By the same Author. Translated by T. Hudson Beare. Demy 8vo. S.'?. 6c/. Daubeny's Introduction to the Atomic Theory. i6mo. 6s. Donkin. Acoustics. By W. F. Donkin, M.A., F.R.S. Second Edition. Crown 8vo. 7*. 6(7. Etheridge. Fossils of the British Islands, Stratigraphically and Zoologically arranged. Part I. Palaeozoic. By 11. Etheridge, F.E.SS. L. & E., F.G.S. 4to. 1/. los. EUCLID REVISED. Containino- the Essentials of the Elements of Plane Geometry as given by Euclid in his first Six Books. Edited by R. C. J. Nixon, M.A. Second Edition. Crown 8vo. 6s. Sold separately as follows : — Book I. 15. Books I, II. IS. 6d. Books I-IV. 3s. Books V, AT 3s. Euclid. Geometry in Space. Containing parts of Euclid's Eleventh and Twelfth Books. By the same Editor. Crown 8vo. 3.9. 6d. Fisher. Class-Book of Chemistry. By W. W. Fishee, M.A., F.C.S. Crown 8vo. 4.S. 6d. Galton. The Construction of Healthy Duellings. By Sir Douglas Galton, K.C.B., F.R.S. 8vo. 105. 6d. Hamilton and Ball. Book-keeping. New and enlarged Edition. By Sir R. G. C. Hamilton, and John Ball. Extra fcap. 8vo. limp cloth, 2,s. Bided E.ieicise hools adapted to the above may he had, price is. 6d. Harcourt and Madan. Exercises in Practical Chemistry. Vol. I. Elementary Exercises. By A. G. Vernon Harcourt, M.A., and H. G. Madan, M.A. Fourth Edition. Crown 8vo. 10*. 6d. Madan. Tables of Qualitative Analysis. By H. G. Madan, M.A. Large 4to., paper covers, 4s: 6d. Hensley. Figures made Easy. A first Arithmetic Book. By Lewis Hensley, M.A. Crown 8vo. 6d. Answers to the Examples in Figures made Easy, together with two thousand additional Examples, with Answers, Crown 8vo. is. London : Heney Frowde, iVmcn Corner, E.G. 54 ^. Physical Science and Mathematics. Hensley. The Scholar's Arithmetic. Crown 8vo. 2*. 6r/. Answers to Examples in Scholar's Arithmetic, i^. 6d. The Scholar's Alg-ebra. Crown 8vo. is. 6d. Hughes. Geography for Schools. By Alfred Hughes, M.A., late Scholar of Corpus Christi College, Oxford. Part I. Practical Geography. With Diagrams. Crown 8vo. 2s. 6(1. Maclaren. A System of Physical Education : Theoretical and Practical. By Archibald Maclaeen. Extra fcap. 8vo. 7*. 6d. Maxwell. A Treatise on Electricity and Mag-netism. By J. Clerk Maxwell, M.A. Second Edition. 2 vols. 8vo. il. lis. 6d. An Elementary Treatise on Electricity. Edited by William Garnett, M.A. 8vo. 7s. 6d. Minehin. A Treatise on Statics with Applications to Physics. By G. M. MiNCHiN, M.A. Third Edition. Vol. I. Equilibrium of Co- planar Forces. 8vo. 95. Vol. II. Statics. 8vo. 16s. UniplanarKinematicsof Solids and Fluids. CrownSvo. 'js.6d. Miiller. On certain Variations in the Vocal Org-ans of the Paaseres. By J. Muller. Translated by F. J. Bell, B.A., and edited by A. H. Garrod, M.A., F.R.S. With Plates, ^to. 7*. 6(7. Nixon. See Euclid Revised. Phillips. Geolog-y of Oxford and the Valley of the Thames. By John Phillips, M.A. , F.R.S. 8vo. 215. Vesuvius. Crown 8vo. 10^. 6d. Prestwieh. Geolog-y, Chemical, Physical, and Stratig'raphical. By Joseph Prestwich, M.A., F.R.S. In two Volumes. Vol. I. Chemical aud Physical. Eoycil 8vo. il. 5s. Vol. II. Stratigraphical and Physical. With a new Geo- logical Map of Europe. Royal 8vo. il. i6s. New Geological Map of Europe. In case or on roller. 55. Price. Treatise on Infinitesimal Calculus. By Bartholomew Price, M.A., F.R.S. Vol.1. Differential Calculus. Second Edition. 8vo. 14s. 6(7. Vol. II. Integral Calculus, Calculus of Variations, and Ditferential Equations. Second Edition. 8vo. 185. Vol. III. Statics, including Attractions ; Dynamics of a Material Particle. Second Edition. 8vo. 16.?. Vol. IV. Dynamics of Material Systems. Second Edition. 8vo. iS.y. Pritchard. Uranometria Nova Oxoniensis, A Photometric determination of the magnitudes of all Stars visible to the naked eye, from the Pole to ten degrees south of the Equator. By C. Pritchard, D.D., F.R.S. Royal 8vo. 8*. 6d. Astronomical Observations made at the University Observatory, Oxford, under the direction of C. Pritchard, D.D. No. i. Royal 8vo. paper covers, 35. 6d. Oxford : Clarendon Press. VI. Art and A^'chacolo^y. 55 Rigaud's Correspondence of Scientific Men of tlie 17th Century, with Table of Contents by A. de MORGAN, and Index by J. TliGALU), M.A. 2 vols. 8 vo. i8*. 6rf. RoUeston and Jackson. Formsof Animal Life. A Manual of Comparative Anatomy, with descriptions of selected types. By George RoLLKSTON, M.D., F.R.S. Second Edition. Revi.sed and enlarged by W. Hatchett Jackson, M.A. Medium 8vo. i^. i6.!)-. RoUeston. Scientific Papers and Addresses. By Geokge KoLLESTON, M.D., F.R.S. Arranged and edited by William Turner, M.B., F.R.S. With a Biographical Sketch by Edward Ttlor, F.R.S. 2 vols. 8vo. il. 4*. Smyth. A Cycle of Celestial Objects. Observed, Reduced, and Discussed by Admiral W. H. Smyth, R.N. Revised, condensed, and greatly enlarged by G. F. Chambers, F.R.A.S. 8vo. 12s. Stewart. An Elementary Treatise on Heat, with numerous Woodcuts and Diagrams. By Balfouk Stewart, LL.D., F.R.S. Fifth Edition. Extra fcap. 8vo. 7s. 6d. Vernon-Harcourt. Treatise on Rivers and Canals, relatino- to Control and Improvement of Rivers, and Design, Construction, and Develop- ment of Canals. By L. F. Vernon-Harcourt, M.A. 2 vols. 8vo. il. is. Harbours and Docks; their Physical Features, History, Construction, Equipment, and Maintenance ; with Statistics as to their Commercial Development. 2 vols. Svo. 255'. Walker. The Theor}^ of a Physical Balance. By James Walker, M.A. Svo. stiff cover, 3s. 6rf. Watson and Burbury. I. A Treatise on the Application of Generalised Co- ordinates to the Kinetics of a Material System. By H. W. Watson, D.Sc, and S. H. Burbury, M.A. 8vo. 6n. II. The Mathematical Theory of Electricity and Mag- netism. Vol. I. Electrostatics. Svo. los. 6d. Vol. II. Magnetism and Electrodynamics. Svo. lo.s. 6d. Williamson. Chemistry for Students. With Solutions. By A. W. Williamson, Phil.' Doc, F.R.S. Extra fcap. Svo. 8s. 6d. Westwood. Thesaurus Entomolog-icus Hopeianus, or a De- scription of the rarest Insects in the Collection given to the Univer- BJty by the Rev. William Hope. By J. O. Westwood, M.A., F.R.S. With 40 Plates. Small folio, half morocco, 7/. los. VI. ART AND ARCHAEOLOGY. Butler. Ancient Coptic Churches of Egypt. By A. J. Butlek, M.A., F.S.A. 2 vols. Svo. 30.9. Head. Historia Numorum. A Manual of Greek Numis- matics. By Baeclay V. Head, Assistant-Keeper of the Department of Coins and Medals in the British ^Museum. Royal Svo. Half morocco, 42*. London : Hexuv Frowde, Amen Corner, E.O. 56 VII. Palaeography. Jackson. Dalmatia, the Quarnero and Istria ; with Cettig-ne in Montenegro and the Island of Grado. By T. G. Jackson, M.A., Author of ' Modern Gothic Architecture.' In 3 vols. 8vo. With many Plates and lUusti-ations. Half bound, 425. MUSIC. Hullah. Cultivation of the Speaking- Voice. By John Hullah. Second Edition. Extra fcap. 8vo. 25. 6d. Ouseley. Treatise on Harmony. By Sir F. A. Gore Odselby, Bart. Third Edition. 4to. 105. Treatise on Counterpoint, Canon^ and Fugue, based upon that of Cherubini. Second Udit ion. 4to. i6s. Treatise on Musical Form and General Composition. Second Edition. 4to. 10s. TroutDeck and Dale. Music Primer (for Schools). By J. Triiutbeck,D.D., and F.Dale, M.A. Second Edition. Crown 8vo. IS. 6d. Robinson. A Critical Account of the Drawings by Michel Angelo and Eaffaello in the University Galleries, Oxford. By J. C. EoBiNSON, F.S.A. Crown 8vo. 4*. Tyrwhitt. Handbook of Pictorial Art. With coloured Illustrations, Photographs, and a chapter on Perspective by A. Mac- donald. By E. St. J. Tyrwhitt, M.A. Second Edition. Svo. half morocco, 18*. Upeott. Introduction to Greek Sculpture. By L. E. Upcott, M.A. Crown 8vo. 45. 6d, Vaux. Catalogue of the Castellani Collection of Antiquities in the University Galleries, Oxford. By W. S. W. Vatjx, M.A. Crown Svo. i,y. VII. PALAEOGRAPHY. Gardthaiisen. Catalogus Codicum Graecorum Sinaiticorum. Scripsit V. Gaedthausen Lipsiensis. With six pages of Facsimiles. Svo. linen, 25*. Fragmenta Herculanensia. A Descriptive Catalogue of the Oxford copies of the Herculanean Eolls, together with the texts of several papyri, accompanied by facsimiles. Edited by Walter Scott, M.A., Fellow of Merton College, Oxford. Eoyal Svo. 21s. Herculanensium Voluminum Partes II. 1834. ^vo. los. Oxford : Clarendon Press. London : Hexry Fbowde, Amen Corner, E.G. Princeton Theoloyical Semmary-Speer Library 1 1012 01 093 7565 :$JK ;■ DATE DUE GAYLORD #3523PI Printed in USA