Questions of King Milinda (Milindapañha)

strenuous Bhikshu, earnest in effort, be not alarmed even if he gets no food, and if he does then should he eat it without craving, without faintness, without sinking, conscious of the danger in the lust of taste, in full knowledge of the riorht outcome of eatino- (the maintenance of life for the pursuit of holiness) 1. This, O king, is the seventh quality of the lion he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sawyutta Nikaya, when he was exalting Maha Kassapa, the Elder : " This Kassapa, O Bhikshus, is content with such food as he receives, he magnifies the being content with whatever food one gets, he is not guilty of anything improper or unbecoming for the sake of an alms, if he receive none, yet is he not alarmed, and if he does then does he eat it without craving without faintness, without sinking, conscious of danger, with full knowledge of the right object in taking food V ' 42. The A^akravaka bird. 8. 'Venerable Nagasena, those three qualities of the Tvakravaka bird you say he ought to take, which are they ? '

'Just, O king, as the ./Takravaka bird never forsakes his mate even to the close of his life ; just so, O king, should the strenuous Bhikshu, never, even 173; Sumaftgala I, 59) have usually a^/^opanno. The Sinhalese has ahara trz'shwawehi no goeli. 1 Nissara«a-pa««ena. This Hina/i-kumbure renders nissarawakhyatawu brahmaX'ariyanugraha pi/zisa yanadiwu pratyaweksha nsinzyef/i yuktawu. 2 Sawyutta XVI, 1, 3 (vol. ii, p. 194 of M. Ldon Feer's edition for the Pali Text Society). VII, 5, io. OF MILINDA THE KING. 341 to the close of his life, give up the habit of thought. This, O king, is the first quality of the A'akravaka bird he ought to have. 9. 'And again, O king, as the A'akravaka bird feeds on the Sevala and Pa^aka (water-plants so called), and derives satisfaction therefrom, and being so satisfied, neither his strength nor his beauty grows less ; just so, O king, should the strenuous Bhikshu, earnest in effort, find satisfaction in whatever he receives. And if he does so find satisfaction, O king, then does he decrease neither in power of meditation, nor in wisdom, nor in emancipation, nor in the insight that arises from the consciousness of emancipation, nor in any kind of goodness. [402] This, O king, is the second quality of the A'akravaka bird he ought to have.

10. 'And again, O king, as the A^akravaka bird does no harm to living things ; just so, O king, should the strenuous Bhikshu, earnest in effort, laying aside the cudgel, laying aside the sword, be full of modesty and pity, compassionate and kind to all creatures that have life1. This, O king, is the third quality of the Aakravaka bird he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Aa.krava.ka CTataka : " The man who kills not, nor destroys, Oppresses not, nor causes other men To take from men that which is rightly theirs2 — 1 This is from the first clause in the A'ula Sila (translated in 'Buddhist Suttas,' p. 189). 2 Na ^inati na ^apaye. Both these forms are to be derived, I venture to think, from GYA (or its more primitive form Gl), and not from Gl. It is true that Childers gives ^inati as third person singular of Gl, and that (through the influence of the And this from kindness to all things that live — No wrath with any man disturbs his peace V 43. The Pe-zvahika2 bird. 11. 'Venerable Nagasena, those two qualities of the Pe^ahika bird you say he ought to take, which are they ? '

'Just, O king, as the Pe7/ahika bird, through jealousy of her mate, refuses to nourish her young 3 ; just so, O king, should the strenuous Bhikshu, earnest in effort, be jealous of any evil dispositions common word (9 in a) there has really, perhaps, been some confusion in Pali writers between the two roots, closely allied as they are both in form and meaning. But whether or not that be so elsewhere, we have here at least another instance of the frequent association of a simple verb with its own causal. Gaped, which occurs three times in the Milinda, and is always explained by Hina/i-kumbure in the same way (see my notes above on pp. 171, 227 of the Pali; here he has artha-hani no karawa da), i neither for g/iapeti (as Dr. Edward Miiller suggests in his grammar, p. 37) nor for ^apayati, but for ^-yapayati. For the apparent confusion between Gl, g-ayati, 'conquer/ and GYA, ^•inati, (1) 'overcome, bring into subjection,' (2) ' oppress, extort,' see the commentary on gine at Dhammapada, verse 103 (quoted also at Gataka I, 314), which runs ^initvana gayam ahareyya ; and on gayam at verse 201 (taken from Sazrcyutta III, 2, 4, 7), which is explained by ^"i nan to, and at verse 104 where gitam is explained by ^inati. But in Pi/aka texts I know of no instance where the two roots cannot be kept quite distinct; and it is quite possible that the Dhammapada commentator, while interpreting the one root by the other, is still conscious of the difference between them. Gin a (the p. p. p. of ^inati) is not given at all by Childers, but occurs Cataka III, 153, 223, 335; V, 99.

1 Crataka IV, 71. One word differs, and the lines are not spoken by the Buddha, but by the bird. 2 The Sinhalese (p. 600) has kcendcettiya, a word not in Clough. 3 Hina/i-kumbure's translation of this clause shows that he had a different reading in his Pali text. which arise within him, and putting them by his mindfulness into the excellent crevice of self-control should dwell at the door of his mind in the constant practice of self-possession in all things relating to his body 1. This, O king, is the first quality of the Pe/2ahika bird he ought to have. 12. 'And again, O king, as the Pewahika bird spends the day in the forest in search of food, but at night time resorts for protection to the flock of birds to which she belongs ; just so, O king, should the strenuous Bhikshu, earnest in effort, who has for a time resorted to solitary places for the purpose of emancipation from the ten Fetters, and found no satisfaction therein, repair back to the Order for protection against the danger of blame, and dwell under the shelter of the Order 2. This, O king, is the second quality of the Pe/zahika bird he ought to have. For it was said, O king, by the Brahma Sahampati in the presence of the Blessed One :

" Seek lodgings distant from the haunts of men, Live there in freedom from the bonds of sin ; But he who finds no peace in solitude May with the Order dwell, guarded in heart, Mindful and self-possessed 3." 1 ' As the Pe/?ahika, refusing to nourish her young in the nest, puts them into a crevice of a tree, and watches them there,' is the Sinhalese interpretation. And the word susira would not have been used in the second clause unless something corresponding to it had originally stood also in the first. 2 Here again it is probable from the Sinhalese version that Hina/i-kumbure reads rattiw for ratiw. 3 The verse occurs in the Thera Gatha 142, but is here quoted from the Sa/wyutta Nikaya VI, 2, 3, 4, where the readings sa/C'e ka. nadhiga^^aye satima must be corrected according to the readings here. 344 the questions and puzzles vii, 5, 13. 13. [403] 'Venerable Nagasena, that one quality of the house-pigeon you say he ought to take, which is it ? ' 'Just, O king, as the house-pigeon, while dwelling in the abode of others, of men, does not become enamoured of anything that belongs to them, but remains neutral, taking notice only of things pertaining to birds ; just so, O king, should the strenuous Bhikshu, earnest in effort, while resorting to other people's houses, never become enamoured of women or of men, of beds, or chairs, or garments, or jewelry, or things for use or enjoyment, or various forms of food that are there, but remain neutral always, addicted only to such ideas as become a recluse. This, O king, is the quality of the housepigeon he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Abulia Nanada c7ataka :

" Frequenting people's homes for food or drink, In food and drink alike be temperate, And let not beauty's form attract thy thoughts 1." ' 14. 'Venerable Nagasena, those two qualities of the owl you say he ought to take, which are they ? ' 'Just, O king, as the owl, being at enmity with the crows, goes at night where the flocks of crows are, and kills numbers of them ; just so, O kine, should the strenuous Bhikshu, earnest in effort, be 1 Gataka IV, 223. There is a difference of reading, making no difference to the sense ; and the words are put into the mouth, not of the Buddha, but of the old ascetic, the Bodisat of the story. at enmity with ignorance ; seated alone and in secret, he should crush it out of existence, cut it off at the root. This, O king, is the first quality of the owl he ought to have. 15. 'And again, O king, as the owl is a solitary bird; just so, O king, should the strenuous Bhikshu, earnest in effort, be devoted to solitude, take delight in solitude. This, O king, is the second quality of the owl he ought to have. For it wTas said, O king, by the Blessed One, the god over all gods, in the most excellent Sawyutta Nikaya :

" Let the Bhikshu, my brethren, be devoted to solitude, take delight in solitude, to the end that he may realise what sorrow really is, and what the origin of sorrow really is, [404] and what the cessation of sorrow really is, and what the path that leads to the cessation of sorrow really is 1." 46. The Indian Crane 2. 16. 'Venerable Nagasena, that one quality of the Indian crane you say he ought to take, which is it ?' ' Just, O king, as the Indian crane by its cry makes known to other folk the good fortune or disaster that is about to happen to them ; just so, O king, should the strenuous Bhikshu, earnest in effort, make known to others by his preaching of the Dhamma how dreadful a state is purgatory, and how blissful is Nirvana. This, O king, is the quality of the Indian crane he ought to have. For it was said, O king, by Pi/^ola Bhara-dva^a, the elder : 1 Not traced as yet. 2 Satapatto, literally 'the hundred-feathered one,' Sinhalese kcercel, quite different from the ordinary crane (bako). This one was a bird of ill omen. See Gataka II, 153 foil.

' Two matters there are that the earnest recluse Should ever to others be making- clear — How fearful, how terrible, purgatory is ; How great and how deep is Nirvana's bliss V ' 17. 'Venerable Nagasena, those two qualities of the bat you say he ought to take, which are they ? ' 'Just, O king, as the bat, though it enters into men's dwelling-places, and flies about in them, soon goes out from them, delays not therein ; just so, O king, should the strenuous Bhikshu, earnest in effort, when he has entered the village for alms, and gone on his rounds in regular order, depart quickly with the alms he has received, and delay not therein. This, O king, is the first quality of the bat he ought to have. 18. ' And again, O king, as the bat, while frequenting other folk's houses, does them no harm ; just so, O king, should the strenuous Bhikshu, earnest in effort, when visiting the houses of the laity, never give them cause for vexation by persistent requests, or by pointing out what he wants, or by wrong demeanour, or by chattering, or by being indifferent to their prosperity or adversity; he should never take them away from their chief business occupations, but desire their success in all things. This, O king, is the second quality of the bat he ought to have. For it was said, O king, [405] by the Blessed One, the god over all gods, in the Lakkha^a Suttanta :

;< ' Oh ! How may others never surfer loss Or diminution, whether in their faith, 1 Not traced as yet. Or righteousness, or knowledge of the word, Or understanding, or self-sacrifice, Or in religion, or in all good things, Or in their stores of wealth, or corn, or lands, Or tenements, or in their sons, or wives, Or in their flocks and herds, or in their friends, And relatives, and kinsmen, or in strength, In beauty, and in joy' — 'tis thus he thinks — Longing for other men's advantage and success T ! 48. The Leech. 19. 'Venerable Nagasena, that one quality of the leech which you say he ought to take, which is it ? ' 'Just, O king, as the leech, wheresoever it is put on, there does it adhere firmly, drinking the blood ; just so, O king, should the strenuous Bhikshu, earnest in effort, on whatsoever subject for meditation he may fix his mind, call that subject firmly up before him in respect of its colour, and shape, and position, and extension, and boundaries, and nature, and characteristic marks, drinking the delicious draught of the ambrosia of emancipation. This, O king, is the quality of the leech he ought to have. For it was said, O king, by Anuruddha, the Elder : " With heart made pure, in meditation firm, Drink deep of freedom's never-failing draught 2."

1 This is from the 30th Sutta in the Digha Nikaya, where it occurs in the description of the Bodisat. 2 Not traced as yet. Childers translates a se^an a by 'charming/ &c, apparently on the authority of Subhuti's English gloss on Abhidhana Padipika 597. But that meaning is rather the point of union between all the synonyms given in the verse, and not the exact meaning of each of them. The word, either in its simple form, or with an added -ka, occurs in Theri Gatha 55 ; NaggMma. Nikaya I, 114. 20. ' Venerable Nagasena, those three qualities of the serpent you say he ought to take, which are they ? ' ' Just, O king, as the serpent progresses by means of its belly; just so, O king, should the strenuous Bhikshu, earnest in effort, progress by means of his knowledge. For the heart of the recluse, O king, who progresses by knowledge, continues in perception (of the four Truths), that which is inconsistent with the characteristics of a recluse1 does he put away, that which is consistent with them does he develop in himself. This, [406] O king, is the first quality of the serpent he ought to have.

21. 'And again, O king, just as the serpent as it moves avoids drugs 2 ; just so, O king, should the strenuous Bhikshu, earnest in effort, go on his way avoiding unrighteousness. This, O king, is the second quality of the serpent he ought to have. 22. ' And again, O king, as the serpent on catching sight of men is anxious, and pained, and seeks a way of escape3; just so, O king, should the strenuous Bhikshu, earnest in effort, when he finds himself thinking wrong thoughts, or discontent arising within him, be anxious and pained, and seek a way of escape, saying to himself: "This day must I have spent in carelessness, and never shall I be able to recover it." This, O king, is the third quality of the 1 Vilakkha/zaw, not found elsewhere. Hina/i-kumbure, p. 604, renders it simply ' dullness' (mo ha). 2 ' Goes slanting, avoiding medicinal plants, trees, &c.,' says the Sinhalese. 3 ^Tintayati, perhaps ' put out.' Goelawi yanta sitanneya, says the Sinhalese, p. 605. serpent he ought to have. For it is a saying, O king, of the two fairy birds in the Bhallariya c^ataka : " 'Tis one night only, hunter, that we've spent Away from home, and that against our will, And thinking all night through of one another, Yet that one night is it that we bemoan, And grieve ; for nevermore can it return x ! "

23. 'Venerable Nagasena, that one quality of the rock-snake that you say he ought to take, which is it?' ' Just, O king, as the rock-snake, immense as is its length of body, will go many days with empty belly, and, wretched, get no food to fill its stomach, yet in spite of that it will just manage to keep itself alive ; just so, O king, should the strenuous Bhikshu, earnest in effort, though he be addicted to obtaining his food by alms, dependent on the gifts that others may give, awaiting offers, abstaining from taking anything himself, and find it difficult to get his belly's-full, yet should he, if he seek after the highest good 3, even though he receive not so much as four or five mouthfuls to eat, fill up the void by water. This, O king, is the quality of the rock-snake he ought to have. For it was said, O king, [407] by Sariputta, the Elder, the Commander of the Faith : 1 Gataka IV, 439. 2 A^-agara. Childers renders this 'boa-constrictor.' But Hina/i-kumbure has pimbura, which is a rock-snake, often confounded with the boa-constrictor on account of the size to which it grows.

3 Atthavasikena, attha being rendered Nirvana by the Sinhalese. " Whether it be dry food or wet he eats, Let him to full repletion never eat. The good recluse goes forth in emptiness, And keeps to moderation in his food. If but four mouthfuls or but five he get, Let him drink water. For what cares the man With mind on Arahatship fixed for ease * ! " ' Here ends the Fifth Chapter. 1 Thera Gatha 982, 983. The next verse but one has been already quoted above, p. 366 of the Pali ; and these recur at Gataka II, 293, 294. Book VII. Chapter 6. the similes (continued). 51. The Road Spider. 1. 'Venerable Nagasena, that one quality of the road spider you say he ought to have, which is it ? ' 'Just, O king, as the road spider weaves the curtain of its net on the road, and whatsoever is caught therein, whether worm, or fly, or beetle, that does he catch and eat; just so, O king, should the strenuous Bhikshu, earnest in effort, spread the curtain of the net of self-possession over the six doors (of his six senses), and if any of the flies of evil are caught therein, there should he seize them. This, O king, is the quality of the road spider he ought to have. For it was said, O king, by Anuruddha, the Elder:

" His heart should he shut in, at its six doors, . By self-possession, best and chief of gifts, Should any evil thoughts be caught within, Them by the sword of insight should he slay1.'" 52. The Child at the Breast. 2. ' Venerable Nagasena, that one quality of the child at the breast you say he ought to take, [408] which is it ? ' 'Just, O king, as the child at the breast sticks to its own advantage, and if it wants milk, cries for it ; 1 Not traced as yet. just so, O king, should the strenuous Bhikshu, earnest in effort, adhere to his own good, and in everything — in teaching, in asking and answering questions, in the conduct of life, in the habit of solitude, in association with his teachers, in the cultivation of the friendship of the good — should he act with knowledge of the Truth. This, O king, is the quality of the child at the breast he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Digha Nikaya, in the Suttanta of the Great Decease : " Be zealous, rather, I beseech you, Ananda, in your own behalf. Devote yourselves to your own good. Be earnest, all aglow, intent on your own good l ! " '

53. The Land Tortoise2. 3. ' Venerable Nagasena, that one quality of the land tortoise which you say he ought to take, which is it?' ' Just, O king, as the land tortoise, being afraid of the water, frequents places far from it, and by that habit of avoiding water its length of life is kept undiminished ; just so, O king, should the strenuous Bhikshu, earnest in effort, seeing the danger in the want of earnestness, be mindful of the advantages that distinguish earnestness. For by that perception of 1 Maha-parinibbana Suttanta V, 24, translated in 'Buddhist Suttas/ p. 91. The beginning of the exhortation has been already quoted above, p. 177 (of the Pali). 2 A'ittaka-dhara-kummassa, literally 'of the tortoise who wears the sectarian mark (on his forehead).' The Sinhalese repeats this phrase, which clearly distinguishes this tortoise from the other, the water tortoise, of VII, 1, 12. danger in carelessness, his Sama^aship fades not away, but rather does he go forward to Nirvana itself. This, O king, is the quality of the land tortoise he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Dhammapada :

" The Bhikshu who in earnestness delights, Who sees the danger of indifference, Shall fall not from his high estate away, But in the presence of Nirvana dwell1." 54. The Mountain Height. 4. ' Venerable Nagasena, those five qualities of the mountain height you say he ought to have, which are they ? ' 'Just, O king, as the mountain height is a hidingplace for the wicked ; just so, O king, should the strenuous Bhikshu, earnest in effort, keep secret the offences and failings of others, revealing them not. This, O king, is the first of the qualities of the mountain height he ought to have. 5. 'And again, O king, just as the mountain height is void of many people ; just so, O king, should the strenuous Bhikshu, [409] earnest in effort, be void of lust, angers, follies, and pride, of the net of (wrong) views 2, and of all evil dispositions. This, O king, 1 Dhammapada, verse 32. The source from which the verse is taken is unknown now, and was also evidently unknown to our author. With the closing words nibbanass eva santike, compare verse 372, sa ve nibbana-santike. Santike, 'immediate, close,' is always used with the connotation of being in the very presence of. The local qualification, 'near,' is upanissaya, avidure.

2 Di/Z^i-^ala, the net of delusions, those relating to the per- is the second quality of the mountain height he ought to have. 6. ' And again, O king, just as the mountain height is a lonely spot, free from crowding of men ; just so, O king, should the strenuous Bhikshu, earnest in effort, be given to solitude, and free from evil, unworthy qualities, from those that are not noble. This, O king, is the third quality of the mountain height he ousfht to have. 7. ' And again, O king, just as the mountain height is clean and pure ; just so, O king, should the strenuous Bhikshu, earnest in effort, be good and pure, happy, and without self-righteousness. This, O king, is the fourth quality of the mountain height he ought to have. 8. ' And again, O king, just as the mountain height is the resort of the noble ones ; just so, O king, should the strenuous Bhikshu, earnest in effort, besought after by the noble ones. This, O king, is the fifth quality of the mountain height he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the most excellent Sa;;zyutta Nikaya :

" With solitary men, those noble ones, Whose minds, on Arahatship strictly bent, Rise easily to contemplation's heights, Stedfast in zeal and wise in holy writ — With such should he resort, with such commune1." manence of any individuality, and the separateness of oneself from others, as well those now living as those in the future and the past. 1 This is a favourite stanza. It occurs in the Sarayutta XIV, 16-18, and is included in the verses ascribed, in the Thera Gatha, to the Arahats Somamitta and Vimala (verses 148, 266). VII, 6, ii. OF MILINDA THE KING. 355 9. 'Venerable Nagasena, those three qualities of the tree you say he ought to take, which are they ? ' ' Just, O king, as the tree bears fruits and flowers ; just so, O king, should the strenuous Bhikshu, earnest in effort, bear the flowers of emancipation and the fruits of Sama7/aship \ This, O king, is the first quality of the tree he ought to have. 10. 'And again, O king, as the tree casts its shadow over the men who come to it, and stay beneath it; just so, O king, should the strenuous Bhikshu, earnest in effort, receive with kindness, both as regards their bodily wants and their religious necessities, those that wait upon him, and remain near by him. This, O king, is the second quality of the tree he ought to have.

11. ' And again, O king, just as the tree makes no kind of distinction in the shadow it affords ; [410] just so, O king, should the strenuous Bhikshu, earnest in effort, make no distinctions between all men, but nourish an equal love to those who rob, or hurt, or bear enmity to him, and to those who are like unto himself. This, O king, is the third quality of the tree he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " Devadatta, who tried to murder him ; Angulimala, highway robber chief; The elephant set loose to take his life ; And Rahula, the good, his only son — The sage is equal-minded to them all -." 1 The Sinhalese, p. 610, is here greatly expanded. 2 This stanza has only been traced at present in commentaries, 35^ the questions and puzzles vii, 6, 12. 12. 'Venerable Nagasena, those five qualities of the rain you say he ought to take, which are they ? ' ' Just, O king, as the rain lays any dust that arises ; just so, O king, should the strenuous Bhikshu, earnest in effort, lay the dust and dirt of any evil dispositions that may arise within him. This, O king, is the first quality of the rain he ought to have.

13. 'And again, O king, just as the rain allays the heat of the ground ; just so, O king, should the strenuous Bhikshu, earnest in effort, soothe the whole world of gods and men, with the feeling of his love. This, O king, is the second quality of the rain he ought to have. 14. 'And again, O king, as the rain makes all kinds of vegetation to grow ; just so, O king, should the strenuous Bhikshu, earnest in effort, cause faith to spring up in all beings, and make that seed of faith grow up into the three Attainments, not only the lesser attainments of glorious rebirths in heaven or on earth, but also the attainment of the highest good, the bliss of Arahatship \ This, O king, is the third quality of the rain he ought to have. 15. 'And again, O king, just as the rain-cloud, rising up in the hot season, affords protection to the grass, and trees, and creepers, and shrubs, and medicinal herbs, and to the monarchs of the woods that grow on the surface of the earth ; just so, O king, should the strenuous Bhikshu, earnest in effort, where it is quoted with some variation. See the Commentary on the Dhammapada, p. 147.

1 In my note above, I, 146, I might have referred to this passage. VII, 6, i8. OF MILINDA THE KING. 357 cultivating the habit of thoughtfulness, afford protection by his thoughtfulness to his condition of Sama^aship, for in thoughtfulness is it that all good qualities have their root. This, O king, is the fourth quality of the rain he ought to have. 16. [411] ' And again, O king, as the rain when it pours down fills the rivers, and reservoirs, and artificial lakes, the caves, and chasms, and ponds, and holes, and wells, with water; just so, O king, should the strenuous Bhikshu, earnest in effort, pour down the rain of the Dhamma according to the texts handed down by tradition, and so fill to satisfaction the mind of those who are longing for instruction. This, O king, is the fifth quality of the rain he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " When the Great Sage perceives a man afar, Were it a hundred or a thousand leagues, Ripe for enlightenment, straightway he goes And guides him gently to the path of Truth V

17. ' Venerable Nagasena, those three qualities of the diamond you say he ought to take, which are they ? ' ' Just, O king, as the diamond is pure throughout ; just so, O king, should the strenuous Bhikshu, earnest in effort, be perfectly pure in his means of livelihood. This, O king, is the first quality of the diamond he ought to have. 18. 'And again, O king, as the diamond cannot 1 Not traced as yet. be alloyed with any other substance ; just so, O king, should the strenuous Bhikshu, earnest in effort, never mix with wicked men as friends. This, O king- is the second quality of the diamond he ought to have. 19. 'And again, O king, just as the diamond is set together with the most costly gems ; just so, O king, should the strenuous Bhikshu, earnest in effort, associate with those of the higher excellence, with men who have entered the first or the second or the third stage of the Noble Path, with the jewel treasures of the Arahats, of the recluses, of the threefold Wisdom, or of the sixfold Insight. This, O king, is the third quality of the diamond he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipata :

" Let the pure associate with the pure, Ever in recollection firm ; Dwelling harmoniously wise Thus shall ye put an end to griefs 1." ' 20. [412] ' Venerable Nagasena, those four qualities of the hunter you say he ought to have, which are they ? ' 'Just, O king, as the hunter is indefatigable, so also, O king, should the strenuous Bhikshu, earnest in effort, be indefatigable. This, O king, is the first quality of the hunter he ought to have. 21. 'And again, O king, just as the hunter keeps his attention fixed on the deer ; just so, O king, should the strenuous Bhikshu, earnest in effort, keep his 1 Sutta Nipata II, 6, 10 (verse 282). attention fixed on the particular object which is the subject of his thought. This, O king, is the second quality of the hunter he ought to have. 22. ' And again, O king, just as the hunter knows the right time for his work ; just so, O king, should the strenuous Bhikshu, earnest in effort, know the right time for retirement, saying to himself: " Now is the riofht time to retire. Now is the rio-ht time to come out of retirement." This, O king, is the third quality of the hunter he ought to have.

23. 'And again, O king, just as the hunter on catching sight of a deer experiences joy at the thought: "Him shall I get!" just so, O king, should the strenuous Bhikshu, earnest in effort, rejoice at the sight of an object for contemplation, and experience joy at the thought : " Thereby shall I grasp the specific idea of which I am in search V This, O king, is the fourth quality of the hunter he ought to have. For it was said, O king, by Moghara^a, the Elder : 1 Uttariw visesa?w udhiga<£X'/nssami. Hina/i-kumbure, p. 614, renders this, 'shall I arrive at the advantage of the attainment of the fruits of the path.' And he may be right, as the word uttari?« is used. But the context seems to imply the rendering I have ventured to give, which preserves the usual connotation in this connection of the other two words of the phrase. A Bhikshu, for instance, on seeing a faded flower, will try to realise, to conjure up before his mind, the real fact of the transitoriness of all earthly (and of all heavenly) things. That is the specific idea of which he is in search, the deer he has to catch. No doubt it is only an intermediate step to the realisation of the fruits of the path. But as visesaw adhiga^/fc^ati is the technical term for success in such meditation, I cannot but think that the mind of our author was directed to the intermediate, rather than to the later stage of the Bhikshu's endeavour. The Sinhalese has, perhaps, been guided by the verse, but there the word vise saw is omitted.

" The recluse who, with mind on Nirvana bent, Has acquired an object his thoughts to guide, Should be filled with exceeding joy at the hope : ' By this my uttermost aim shall I gain 1. 24. ' Venerable Nagasena, those two qualities of the fisherman you say he ought to take, which are they ? ' 'Just, O king, as the fisherman draws up the fish on his hook ; just so, O king, should the strenuous Bhikshu, earnest in effort, draw up by his knowledge, and that to the uttermost, the fruits of Sama^aship. This, O king, is the first quality of the fisherman he ought to have. 25. 'And again, O king, just as the fisherman by the sacrifice of a very little comes to great gain 2 ; just so, O king, [413] should the strenuous Bhikshu, earnest in effort, renounce the mean baits of worldly things ; then by that renunciation will he gain the mighty fruits of Sama^aship. This, O king, is the second quality of the fisherman he ought to have. For it was said, O king, by Rahula, the Elder : " Renouncing the baits of the world he shall gain The state that is void of lust, anger, and sin, — Those conditions of sentient life — and be free, Free from the cravings that mortals feel, And the fruits of the stages of th' Excellent Way And the six modes of Insight shall all be his 3."

1 Not traced as yet. There are stanzas of Mogha-ra^a's both in the Sutta Nipata and the Thera Gatha, but this is not one of them. 2 By putting a small fish on his hook catches a big one. 3 Not traced as yet. vii, 6, 27. of milinda the king. 36 1 26. ' Venerable Nagasena, those two qualities of the carpenter he ought to take, which are they ? ' ' Just, O king, as the carpenter saws off the wood along the line of the blackened string (he has put round it to guide him) * ; just so, O king, should the strenuous Bhikshu, earnest in effort, standing on righteousness as a basis, and holding in the hand of faith the saw of knowledge, cut off his evil dispositions according to the doctrine laid down by the Conquerors. This, O king, is the first quality of the carpenter he ought to have. 27. 'And again, O king, just as the carpenter, discarding the soft parts of the wood 2, takes the hard parts ; just so, O king, should the strenuous Bhikshu, earnest in effort, forsaking the path of the discussion of useless theses, to wit : — the everlasting life theory — the let-us-eat-and-drink-for-tomorrowwe-die theory3 — the theory that the soul and the body are one and the same — that the soul is one thing, the body another — that all teachings are alike

1 Ka/a-suttazw. See Dr. Morris's note in the 'Journal of the Pali Text Society/ 1884, pp. 76-78, where he compares Maha Vastu, p. 17, and other passages. 2 Phegguwz. See above, p. 267 (of the Pali), and Magg/iima. Nikaya I, 198, 434, 488, from which it is clear that pheggu is a technical term applied to the softer portions of every tree, no doubt the outside portions. Sara, on the other hand, means not pith, but heart of a tree. The Sinhalese words are sambulu and ara/uwa. Compare the ebony tree, the outside of which is as soft and white as deal, whereas the inside is black and hard. 3 Sassata/rc and XJkk/iedam. See 'Buddhist Suttas,' p. 149. Hina/i-kumbure, p. 615, omits these two, and is very confused in his version of the others. excellent 1 — that what is not done is of no avail — that men's actions are of no importance — that holiness of life does not matter — that on the destruction of beings nine new sorts of beings appear — that the constituent elements of being are eternal 2 — that he who commits an act experiences the result thereof — that one acts and another experiences the result of this action — and other such theories of Karma or wrong views on the result of actions — forsaking, I say, all such theses, paths which lead to heresy, he should learn what is the real nature of those constituent elements of which each individuality is, for the short term of its individuality, put together, and so reach forward to that state which is void of lusts, of malice, and of dullness, in which the excitements of individuality are known no more, and which is therefore designated the Void Supreme 3.

1 Tad uttama#2 aunad uttamara. The Sinhalese omits the second uttamawz. 2 The Sinhalese takes all the four previous phrases as qualifying this last one. 3 This passage will be found of the greatest importance for the history of the development of early Buddhist belief. In the present state of our knowledge — or rather of our ignorance — of that subject, its obscure allusions are no doubt unintelligible. But they will not always remain so. And, when rightly understood, they will be expressly valuable inasmuch as they refer to that department of Buddhist belief of which we know, from other sources, the least. The development — or degeneration, if the expression be preferred — of Buddhist doctrine took place along three principal lines. Firstly, in the doctrine as to the person of the Buddha; secondly, in the pushing of Arahatship into the background and the elevation, in its place, of Bodisatship into the ideal ; and thirdly, in the doctrine of the relation of man to the universe. We know a good deal of the growth of the legend of the Buddha, and of the change in the ethical standpoint. Of the evolution of the philosophic conceptions we know at present but little. It is on this last point that our author here lets us somewhat behind the scenes. The theses he

This, O king, is the second quality of the carpenter he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipata : " Get rid of filth * ! Put aside rubbish from you ! Winnow away the chaff2, the men who hold Those who are not so, as true Samaras ! Get rid of those who harbour evil thoughts, Who follow after evil modes of life ! Thoughtful yourselves, and pure, with those resort, With those associate, who are pure themselves 3 ! " Here ends the Sixth Chapter. condemns are to some extent the same as those the discussion of which is condemned in the well-known passages in the Pi/akas, where similar lists occur. In other respects they are evidence of a different and later stage of thought than appears in those parts of the Pi/akas at present accessible. And on the positive side, in the closing words, though the author has evidently enough the old Arahatship in view, yet he chooses expressions which became the germ of the much later nihilism of the Madhyamika school, which has had so much influence in the more corrupt Buddhisms, more especially in China. As these later views never penetrated into Ceylon (or at least never had any vogue there, and were forgotten when Hina/i-kumbure wrote), it is not surprising that the Sinhalese scholar should be at fault in his interpretation of this difficult passage. Sanskrit Buddhist texts will be here the best commentary.

1 Kara#<favaw. In Childers, ' a sort of duck,' in the Sinhalese, ' excrement.' 2 Palape vahetha. Chaff is so often used in Pali of frivolous talk that it is given in the dictionaries as having that meaning. Hina/i-kumbure takes it here in the sense of men of low caste, leprous J£a.?ida.\a.s. 3 Not traced as yet. It is not in the Sutta Nipata. This is the only passage in which our author gives the name of a book as the source from which he takes a passage, when the passage cannot be found in it. See Introduction, I, xliii. Book VII. Chapter 7. i. [414] 'Venerable Nagasena, that one quality of the waterpot you say he ought to take, which is it ? ' ' Just, O king, as the waterpot when it is full gives forth no sound ; just so, O king, should the strenuous Bhikshu, earnest in effort, even when he has reached the summit of Sama;/aship, and knows all tradition and learning and interpretation, yet should give forth no sound, not pride himself thereon, not show himself puffed up, but putting away pride and self-righteousness, should be straightforward, not garrulous of himself, neither deprecating others. This, O king, is the quality of the waterpot he ought to have. For it was said, O king, by the Blessed One, the god over all gods, in the Sutta Nipata : " What is not full, that is the thing that sounds,

That which is full is noiseless and at rest ; The fool is like an empty waterpot, The wise man like a deep pool, clear and full V 62. Black Iron2. 2. ' Venerable Nagasena, those two qualities of black iron you say he ought to take, which are they ? ' [415] 'Just, O king, as black iron even when 1 Sutta Nipata III, n, 43 (verse 721). 2 Ka/ayasa. I suppose to distinguish it from bronze. beaten out1 carries weight; just so, O king, should the mind of the strenuous Bhikshu, earnest in effort, be able, by his habit of thoughtfulness, to carry heavy burdens. This, O king, is the first quality of black iron he ought to have. 3. ' And again, O king, as black iron does not vomit up the water it has once soaked in 2 ; just so, O king, should the strenuous Bhikshu, earnest in effort, never give up the faith he has once felt in the greatness of the Blessed One, the Supreme Buddha, in the perfection of his Doctrine, in the excellence of the Order — never give up the knowledge he has once acquired of the impermanence of forms, or of sensations, or of ideas, or of qualities, or of modes of consciousness. This, O king, is the second quality of black iron he ought to have. For it was said, O king, by the Blessed One, the god over all gods :

" That man who is in insight purified, Trained in the doctrine of the Noble Ones, Grasping distinctions as they really are, What need hath he to tremble ? Not in part Only, but in its full extent, shall he To the clear heights of Arahatship attain 3." 4. ' Venerable Nagasena, those three qualities of the sunshade4 you say he ought to take, which are they ? ' 1 Suthito. 'Like a thin, strong creeper,' says the Siw/halese. 2 There is no explanation in the Si?#halese of this curious phrase. 3 Not traced as yet. Hina/i-kumbure (p. 618) reads visesagu«a pavedhati, and mukhabhavam eva so. 4 X/iatta. As used by high officials, a circular sunshade sup- ' Just, O king, as the sunshade goes along over one's head; just so, O king, should the strenuous Bhikshu, earnest in effort, be of a character above all evil dispositions. This, O king, is the first quality of the sunshade he ought to have. 5. ' And again, O king, just as the sunshade is held over the head by a handle ; just so, O king, should the strenuous Bhikshu, earnest in effort, have thoughtfulness as his handle. This, O king, is the second quality of the sunshade he ought to have.

6. ' And again, O king, as the sunshade wards off winds and heat and storms of rain ; just so, O king, should the strenuous Bhikshu, earnest in effort, ward off the empty winds of the opinions of the numerous Samaras and Brahmans who hold forth their various and divergent nostrums, ward off the heat of the threefold fire (of lust, malice, and dullness), and ward off the rains of evil dispositions. [416] This, O king, is the third quality of the sunshade he ought to have. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " As a broad sunshade spreading far and firm, Without a hole from rim to rim, wards off The burning heat, and the god's mighty rain ; So doth the Buddha's son, all pure within, Bearing the sunshade brave of righteousness, Ward off the rain of evil tendencies, And the dread heat of all the threefold fire 1." ported, not by a short stick fixed underneath its centre, but by a long stick fastened to a point on its circumference ; and carried, not by the person it shades, but by an attendant behind him. 1 Not traced as yet.

vii, 7, 9- of milinda the king. 367 64. The Rice Field. 7. ' Venerable Nagasena, those three qualities of the rice field you say he ought to have, which are they ? ' 'Just, O king, as the rice field is provided with canals for irrigation ; just so, O king, should the strenuous Bhikshu, earnest in effort, be provided with the lists of the various duties incumbent on the righteous man — the canals that bring the water to the rice fields of the Buddha's doctrine \ This, O king, is the first of the qualities of the rice field he ought to have. 8. ' And again, O king, just as the rice field is provided with embankments whereby men keep the water in, and so bring the crop to maturity ; just so, O king, should the strenuous Bhikshu, earnest in effort, be provided with the embankments of righteousness of life, and shame at sin, and thereby keep his Sama;mship intact, and gain the fruits thereof. This, O king, is the second quality of the rice field he ought to have. 9. ' And again, O king, just as the rice field is fruitful, filling the heart of the farmer with joy, so that if the seed be little the crop is great, and if the seed be much the crop is greater still ; just so, O king, should the strenuous Bhikshu, earnest in effort, be fruitful to the bearing of much good fruit, making the hearts of those who support him to rejoice, so that where little is given the result is great, and where much is given the result is greater still.

1 As the pun on the two secondary meanings of matika, 'rule, line,' is untranslateable, I add here Hina/i-kumbuie's gloss on the simile. This, O king, is the third quality of the rice field he ought to have. For it was said, O king, by Upali, the Elder, he who carried the rules of the Order in his head : " Be fruitful as a rice field, yea, be rich In all good works ! For that is the best field Which yieldeth to the sower the goodliest crop V" 10. [417] 'Venerable Nagasena, those two qualities of medicine you say he ought to take, which are they ? ' 'Just, O king, as vermin are not produced in medicine ; just so, O king, should no evil dispositions be allowed to arise in the mind of the strenuous Bhikshu, earnest in effort. This, O king, is the first of the qualities of medicine he ought to have. 11. 'And again, O king, just as medicine is an antidote to whatever poison may have been imparted by bites or contact, by eating or by drinking in any way; just so, O king, should the strenuous Bhikshu, earnest in effort, counteract in himself the poison of lusts, and malice, and dullness, and pride, and wrong belief. This, O king, is the second of the qualities of medicine he ought to have. For it was said, O king, by the Blessed One, the god over all the gods :

" The strenuous recluse who longs to see Into the nature, and the meaning true, Of the constituent elements of things, Must as it were an antidote become, To the destruction of all evil thoughts V ' 1 Not traced as yet. vii, 7, 15- of milinda the king. 369 12. ' Venerable Nagasena, those three qualities of food you say he ought to take, which are they ? ' 'Just, O king, as food is the support of all beings, just so, O king, should the strenuous Bhikshu, earnest in effort, be a handle, as it were, by which all beings may open the door of the noble eightfold path. This, O king, is the first of the qualities of food he ought to have. 13. 'And again, O king, just as food increases people's strength ; just so, O king, should the strenuous Bhikshu, earnest in effort, grow in increase of virtue. This, O king, is the second of the qualities of food he ought to have. 14. 'And again, O king, just as food is a thing desired of all beings; just so, O king, should the strenuous Bhikshu, earnest in effort, be desired of all the world. This, O king, is the third of the qualities of food he ought to have. For it was said, O king, by Maha Moggallana, the Elder :

" By self-restraint, training, and righteousness, By duty done, and by attainments reached, The strenuous recluse should make himself To all men in the world a thing desired 1." 15. [418] 'Venerable Nagasena, those four qualities of the archer you say he ought to take, which are they ? ' ' Just, O king, as the archer, when discharging 1 Not traced as yet. [36] B b his arrows, plants both his feet firmly on the ground, keeps his knees straight, hangs his quiver against the narrow part of his waist, keeps his whole body steady, places both his hands firmly on the point of junction (of the arrow on the bow), closes his fists, leaves no openings between his fingers, stretches out his neck, shuts his mouth and one eye 1, and takes aim 2 in joy at the thought : " I shall hit it 3 ; " just so, O king, should the strenuous Bhikshu, earnest in effort, plant firmly the feet of his zeal on the basis of righteousness, keep intact his kindness and tenderness of heart, fix his mind on subjugation of the senses, keep himself steady by selfrestraint and performance of duty, suppress excitement and sense of faintness, by continual thoughtfulness let no openings remain in his mind, reach forward in zeal, shut the six doors (of the five senses and the mind), and continue mindful and thoughtful in joy at the thought : " By the javelin of my knowledge will I slay all my evil dispositions." This, O king, is the first of the qualities of the archer he ought to have.

16. 4'And again, O king, as the archer carries a vice5 for straightening out bent and crooked and 1 Literally ' and his eyes.' 2 Nimittaw ugU7?i karoti. 'Keeps his mind directed/ says Hfna/i-kumbure, p. 621. 3 On other technical terms of archery, compare above, p. 352 (of the Pali). 4 From this point to the end, Mr. Trenckner's text is taken from a MS. brought from Siam, as explained in his Introduction, pp. v, vi, and in my Introduction, I, xxiv. Hina/i-kumbure gives no indication of any change here in the MSS. he used. 5 A/aka, which Hina/i-kumbure, p. 622, merely repeats. But see Dr. Morris, in the 'Journal of the Pali Text Society,' 1886, p. 158- VII, 7, 17- OF MILINDA THE KING. 37 I uneven arrows ; just so, O king, should the strenuous Bhikshu, earnest in effort, carry about with him, so long as he is in the body, the vice of mindfulness and thoughtfulness, wherewith he may straighten out any crooked and bent and shifty ideas. This, O king, is the second of the qualities of the archer he ought to have. 1 7. ' And again, O king, as the archer practises l at a target ; just so, O king, should the strenuous Bhikshu, earnest in effort, practise, so long as he is in the body. And how, O king, should he practise ? He should practise himself in the idea of the impermanence of all things, of the sorrow inherent in individuality, in the absence in any thing or creature of any abiding principle (any soul) ; in the ideas of the diseases, sores, pains, aches, and ailments of the body that follow in the train of the necessary conditions of individuality ; in the ideas of its dependence on others 2, and of its certain disintegration 3 ; in the ideas of the calamities, dangers, fears, and misfortunes to which it is subject ; of its instability under the changing conditions of life ; of its liability to dissolution, its want of firmness, its being no true place of refuge, no cave of security, no home of protection, no right object of trust ; of its vanity, emptiness, danger, and insubstantiality [419] ; of its being the source of pains and subject to punish-

1 Upaseti (only found here). Hina/i-kumbure, p. 622, has abhyasa karanneya. He gives the whole passage from kathaw* mahara^-a yogina tatiyaw angam gahetabba?;; in Pali, and reads throughout upasitabba/w, without the omissions. 2 Parato, not in Childers, but see Maxima Nikaya I, 435, 500, where all these expressions occur together. 3 Palokato, from ru^. ments l and full of impurity, a mongrel compound of conditions and qualities that have no coherence ; of its being the food alike of evil and of the Evil One 2 ; of its inherent liability to rebirths, old age, disease, and death, to griefs, lamentations, despair ; and of the corruption of the cravings and delusions that are never absent from it. This, O king, is the third of the qualities of the archer he ought to have. 18. 'And again, O king, just as the archer practises early and late ; just so, O king, should the strenuous Bhikshu, earnest in effort, practise meditation early and late. For it was said, O king, by Sariputta, the Elder, the Commander of the Faith : " Early and late the true archer will practise, Tis only by never neglecting his art, That he earns the reward and the wage of his skill. So the sons of the Buddha, too, practise their art. It is just by never neglecting in thought The conditions of life in this bodily frame That they gain the rich fruits which the Arahats love 3." ' __

Here ends the fifth riddle, the riddle of the archer. Here end the two hundred and sixty-two questions of Milinda, as handed down in the book in its six parts, adorned with twenty-two chapters. Now those which have not been handed down are forty- 1 Vadhakato, 'untrustworthy as the man who assassinates his friend,' says Hina/i-kumbure, p. 623. 2 Maramisato, given by Hina/i-kumbure both in the Pali and Sinhalese, but omitted by Mr. Trenckner. (Mrz'tyu-mara-kleja marayarc/a aharaya-wu-boewi?«.) 8 Not traced as yet. two1. Taking together all those that have been, and those that have not been, handed down, there are three hundred plus four, all of which are reckoned as ' Questions of Milinda V 19. On the conclusion of this putting of puzzles and giving of solutions between the king and the Elder, this great earth, eighty-four thousand leagues in extent, shook six times even to its ocean boundary, the lightnings flashed, the gods poured down a rainfall of flowers from heaven, Maha Brahma himself signified his applause, and there was a mighty roar like the crashing and thundering of a storm in the mighty deep. And on beholding that wonder, the five hundred high ministers of the king, and all the inhabitants of the city of Sagala who were there, and the women of the king's palace, bowed down before Nagasena, the great teacher, raising their clasped hands to their foreheads, and departed thence 3.

20. [420] But Milinda the king was filled with joy of heart, and all pride was suppressed within him. And he became aware of the virtue that lay in the religion of the Buddhas, he ceased to have any doubt at all in the Three Gems 4, he tarried no longer in the jungle of heresy, he renounced all obstinacy ; and pleased beyond measure at the high 1 There are only thirty-eight in the list at VII, 1,1. 2 Before these last sentences (Now those Milinda), Hina/i-kumbure has : ' Here ends that mirror of the good law called, " The Questions of Milinda." Then he goes on as above. 3 I here follow Hina/i-kumbure, who has apparently had a fuller text before him. 4 The Buddha, his religion, and his order. qualities of the Elder, at the excellence of his manners befitting a recluse, he become filled with confidence, and free from cravings, and all his pride and self-righteousness left his heart ; and like a cobra deprived of its fangs he said : ' Most excellent, most excellent, venerable Nagasena ! The puzzles, worthy of a Buddha to solve, have you made clear. There is none like you, amongst all the followers of the Buddha, in the solution of problems, save only Sariputta, the Elder, himself, the Commander of the Faith. Pardon me, venerable Nagasena, my faults. May the venerable Nagasena accept me as a supporter of the faith, as a true convert from to-day onwards as long as life shall last ! '

21. Thenceforward the king and his mighty men continued in paying honour to Nagasena. And the king had aWihara built called 'The Milinda Wihara,' and handed it over to Nagasena, the Elder, and waited upon him and all the multitude of the Arahat Bhikshus of whom he was the chief with the four requisites of the Bhikshu's life. And afterwards, taking delight in the wisdom of the Elder, he handed over his kingdom to his son, and abandoning the household life for the houseless state, grew great in insight, and himself attained to Arahatship ! Therefore is it said : ' Wisdom is magnified o'er all the world, And preaching for the endurance of the Faith. When they, by wisdom, have put doubt aside The wise reach upward to that Tranquil State. That man in whom wisdom is firmly set, And mindful self-possession never fails, He is the best of those who gifts receive, The chief of men to whom distinction's given. VII, 7, 2i. OF MILINDA THE KING. 375 Let therefore able men, in due regard To their own welfare \ honour those who're wise, — Worthy of honour like the sacred pile Beneath whose solid dome the bones of the great

Here ends the book of the puzzles and the solutions of Milinda and Nagasena3. 1 This line is identical with the sixth line of the little poem on the gift of Wiharas preserved in the ^"ullavagga VI, i, 5, and VI, 9, 2, and quoted as a whole in the Gataka, book I, 93, and in part above IV, 5, 1. This line also occurs, in a third connection, at Gataka IV, 354. 2 These verses differ from those here given by Hina/i-kumbure, which I have quoted in the Introduction to this volume. 3 This closing title is omitted by Hina/i-kumbure, who gives instead of it a second account of how he came to write his translation, and then adds as the closing title to his own book : ' Here ends the Sri Saddharmadasaya (the Mirror of the Good Law) made by Sina/i-kumbure Sumahgala, the Elder.' [Sina/i is merely the Elu form of the Sinhalese word Hina/i, which is the name of a plant, coryza sativa; and Hina/i-kumbure is the locative of the name of the place, Hina/i-field, where he was born. Every unnanse in Ceylon has such a local name in addition to his religious name. And the religious names being often identical (there are, for instance, many Sumahgalas), the Bhikkhus are usually spoken of by the former, and not by the latter.]

P. xxv. For 'Mahayana' read ' Madhyamika.' There is a Nagasena mentioned in the Bharhut Tope. „ 6, 1. i. Read 'to Tissa the Elder, the son of the Moggali.' The whole sentence had better perhaps have been rendered : ' And these two also were foreseen by our Buddha (just as he foresaw Tissa the Elder, the son of the Moggali), in that he foretold, saying, &c.' „ 30, n. 1. The phrase isi-vataw parivataw nagaraw akawsu recurs at Gataka III, 142; Samanta Pasadika 316; Saddhamma Sawgaha 41. „ 32, n. 1. Compare Saddhamma Sawgaha, p. 42. „ 60, § 13. On the first simile, compare the Sawyutta Nikaya XXII, 102, 7. „ 76, last line. For ' yoke ' read 'yolk.' „ 78. It would have been better perhaps to have avoided the use of the words ' where ' and ' there,' and to have rendered : ' In the case of beings who, having died, have been reborn elsewhere, time is. In the case of beings who, having died, have not been reborn elsewhere, time is not. And in the case of beings, &c.' The three cases are those of the Puthu^ana, the Arahat when dead, and the Arahat alive. My note refers to the third case, not to the second; and should, I think, be modified accordingly. See Sawyutta Nikaya III, 12, 35; Maha Parinibbana Sutta IV, 3; Dhammapada, verse 89; Sutta Nipata II, 13, 1, 12; Maggbima. Nikaya I> 235 5 Gataka IV, 453; and compare Udana, p. 80.

Hina/i-kumbure gives only a literal translation. A similar question is discussed in the Katha Vatthu XV, 3. „ 99, n. 1. For ' chapter' read 'book, p. 39.' „ 107, 1. 16. After ' brought about ' insert a comma. „ 118, § 5. I now prefer 'initiation' instead of 'ordination' as the translation of Upasampada. „ 119, n. 1. This interpretation is confirmed by part ii, p. 197. ,, 129,1.7. The phrase, ' though his hands and feet were cut off,' seems, at first sight, out of place. But compare part ii, p. 147. „ 150, 1. 2. Read 'and not accepting them.' 3j8 QUESTIONS AND PUZZLES OF MILINDA THE KING. P. 153, § *8. Read ' Kinka.:' and compare Gataka IV, 189. „ 164 (six lines from the bottom of the page). Read 'and then a subsequent ease to the pain he has given.' » 176, § 39. In accordance with the note at part ii, pp. 86, 87, we must read ' a huge and mighty cauldron, full of water and crowded with grains of rice, is placed over a fireplace.' ,, 179. On the problem of king Sivi and his new eyes, compare the question discussed in Katha Vatthu III, 7.

,, 229, n. 1, 1. 6. For 'these' read ' those.' „ 239, n. 2. For ' But I never think' read ' But I now think.' „ 24 r, § 20. For 'The Master said, Nagasena,' read 'The Master said, O king.' „ 244, n. 2. For 'Gatharaggi' read ' Ga^araggi.' ,, 278, n. 1. For'adika' read 'adika.' „ 288, n. 3. For 'purdhita' read 'purohita.' ., 290, n. 2. This story, which I could not trace, is no doubt the one referred to in ATariya Puaka I, 7. „ 291,1.22. Read ' Uposatha.' P. 27, last line but two. Read ' kama-loka.' „ 29, n. 2, 1. 7. Read 'sawsara.' „ 139, 1. 4. For 'sun and moon' read 'moon and sun.' „ 148, two lines from the bottom. For ' O king' read ' Sir.' „ 150, four lines from the bottom. For 'destructions' read 'distinctions.' ,, 166, n. 1. Read ' samahato.' „ 219, n. 2. Read ' bhavana.' „ 252,1.4. For ' pulling ' read ' putting.' „ 271, n. 1. Compare the 'Journal of the Pali Text Society,' 1887, p. 155. 'iEsop's' fables, page 180. A/ara Kalama, ascetic, 43, 46. Alexandria, 204, 211, 269.

100 ; or be ignorant, 100 ; way to Arahatship confused with way to Buddhahood, 141 ; produce wonders at their graves, the thirty-seven constituent qualities of Arahatship, 207, 218, 264; the seven jewels of the Arahats, 220-229 > are the judges in the City of Righteousness, 235 ; no Arahatship without the vows, 254; description of the Arahat's character, 272, 273. Archery, full details of, 253, 254, 370. Ass, riddle of, 279. Bamboo, simile of, 290. Bat, compared to the Arahat, 346. Begging, forbidden to the members of the Buddhist Order, 33 ; allowed, 35. Boar, simile of, 334. Body, ten characteristics of the, 75. Bow, simile of, 291. Brahmans, 21, 26-28, 41. Bull, simile of, 333. Carpenter, riddle of, 361. Carts, parts of, 49. Cat, simile of, 326. Champion, in battle, 149. Charity, public feasts, 65, 68. Children, no conversion of, 178. Chinese books on Milinda, xi-xv. Cloth manufacture, processes of, 52. Cock, simile of, 280. Confession, the one true, 55. Conversion, who cannot reach, 177. Corpse, the ocean does not keep a, 70. 'Corpse Dance,' 147. Counties, list of, 53. Crane (Indian), a bird of ill omen, 345Crow, riddle of, 291. Dead, offerings for the, 151. Death, premature, 162-174. Debt, deposit of son as pledge for,

122. Deer, simile of, 331. Diamond polishing, 7 ; figuratively of knowledge, 229; has three qualities of the Arahat, 357. Diseases, 8, 10, 62 ; causes of fatal, 164. Dreams, 157-162. ' Drink of Triumph,' 16. Drugs, magical, 129. Earth, simile of, 307. Elephant, the mystic royal, 128; and frog, parable of, 180 ; which attacked the Buddha, 248; has five qualities of the Arahat, Emancipation, the chief jewel of the Arahats, 225. Evil One, the, 55. Fairies, &c, various kinds of, 101. Faith, the one true, 55. Final assurance, 226. Fire, by attrition, 203. Fire, simile of, 311. Fireplaces, form of, 86. Fisherman, riddle of, 360. Food, moderation in, 4-7. Friendship of the world, 1. Frog and elephant, parable of, 180. Gem, the mystic royal, 14, 128 ; the wish-conferring, 59, 74, 119, 193, 258. Gifts, how sanctified, 82-84. God, the only one, 50. Gourd, simile of, 294. Graves, wonders at, 174 foil. Hunter, has four qualities of the Arahat, 358. Hyenas, 101. Iddhi, 94, 96, 117, 231, 234, 259, 267. Impermanence, law of, 102. Imputed righteousness, 153-156. Iron, 102, 364. Jackal, simile of, 329. Jasmine, the best of flowers, 73. Karma, 11, 22, 38, 93, 95, 103, 108, 145-149,163,213,214,230.

Kings, their courtiers, &c, 41, 265 ; force of their example, 42 ; will fail if unworthy, 69, 262 ; custody of their seal, 124 ; seven mystic treasures of, 203 ; six royal insignia of, 207 ; powers and perquisites of, 266, 270; king has four qualities of the Arahat, 323. Kingship of the Buddha, explained, 26-30. Knowledge, Buddhist, described, 223. Laymen, can become Arahats, 57, 96 ; why admitted at once (before conversion) into the Order, 63-75, when they cannot enter the path, 78. Leech, why like the Arahat, 347. Lion, simile of, 338. Looking-glass, simile of, 158. Lotus, simile of, 70, 189, 222, 256, 295. ' Lower state,' the, 63-75. Madness, wrong done in, 18, 19. Magic. See Gem, Root, and Drugs. Mankind will all become by nature pure, 95. Mast, simile of, 300. Matriarchate, 127 note. Medicine (see Diseases) : — tonic, use of, 7 ; purge, preparation for, 33 ; diagnosis, 64, 67 ; medicine of Nirva«a, 65, 190; of the vows, 256 ; a specific for all diseases, 67 ; the internal fire (for digestion), 97 ; list of old teachers of, 109 ; various divisions of medical knowledge, 109 ; verses on, 218, 219 ;

training in surgery, 255 ; riddle about, 368. Meditation, various sorts of, 212, 213 ; qualities of, 222. Minister of State, 147, and see Seal. Miracles, why the Buddhas work none, 24. Monkey, simile of, 292. Moon, simile of, 318. Moon-worship, 127. Mungoose, simile of, 329. Nihilism, the explanation of Buddhist, 102 ; modern theories of, 142. Nirvawa, is medicine, 65, 190 ; like space is without a cause, 103, 107 ; is unproducible, 102 ; is not put together of any qualities, 103 ; has no colour or form, 107; what it is, 181 note ; has no pain involved in it, 1 81-18 5; has no form, or duration, or measure, 186-188; its qualities explained by similes, 189-195 ; how it can be known, 196 ; how attained to, 197-201 ; where attained to, 202-205. Offerings for the dead, 151. Order, the Buddhist :— description of true member of, 5> 9; the guilty member of, purifies gifts, every member of, will reach Arahatship, ibid.; why they should trouble themselves with study, and the business of the Order, 92 ; why the rules of, were laid down gradually, no; description at length of the ideal member, 271-273. Owl, has two qualities of the Ararat, 344.

Panther, similes of, 285. Path, the ancient and the new, 13-19. Patriarchal power to sell son, 122. Penance, 141. Physician, the Great, 8 ; description of an able, 67. Pigeon, how like the Arahat, 344. Pilot, simile of, 301. Pledge, 122. Poison, 80, 81. Pupils, duties of, to teachers, 185. Rain, why like the Arahat, 356. Rat, simile of, 328. Rebirth, 22, 83. Recluse. See Order. Relationship, terminology of, in Pali, different from ours, 51. Rice, sorts of, 73; riddle about, 367. Righteousness, imputed, 153-156. Rock, simile of, 314. Root, with magical powers, 119. Sailor, simile of, 302. Sal-tree, simile of, 296. Sandal-wood, simile of, 74. ' Sap of Life,' 37. Scorpion, riddle of, 328. Sea, simile of, 303-306. Seal, the great, state custody of, 124. Seed, riddle of, 296. Ship, simile of, 297. Sleep, theory of, 161. Snakes, similes of, 348, 349. Sons, may be sold or pledged, 122. Space, simile of, 316. Spider, simile of, 351. Squirrel, simile of, 284. Sun, heat of, how mitigated, in; hotter in winter than summer, 112; has seven qualities of the Arahat, 320. Sunshade, riddle of, 365. Sun-worship, later than moon-worship, 127. Teachers, the five, of the Buddha, 44-46 ; the Buddha has no, 6, 43, 46.

.2 o3 a. * J -3 SeP ts*>bcg =^. . :: .s 2 3 s s 3 5 ,, longa . 6 Palatalis brevis . 7 „ longa . 8 Dentalis brevis . 9 ,, longa . 12 Labialis brevis . . 13 „ longa . 21 Diphthongus gutt 22 25 Palatalis fracta . Sacred Books of the East *£* This Series is published with the sanction and co-operation of the Secretary of State for India in Council. REPORT presented to the ACADEMIC DES INSCRIPTIONS,. May 11, 1883, by M. ERNEST RENAN. ' M. Renan presente trois nouveaux line seconde, dont l'interet historique et volumes de la grande collection des religieux ne sera pas inoindie. M. Max " Livres sacres de l'Orient" ("Sacred Muller a su se procurer la collaboration Books of the East\ que dirige a Oxford, des savans les plus eminens d'Europe et avec une si vaste erudition et une critique d'Asie. L'Universite d'Oxford, que cette si sure, le savant associe de l'Academie grande publication honore au plus haut des Inscriptions, M. Max Muller. ... La degre, doit tenir a continuer dans les plus premiere serie de ce beau recueil, com- larges proportions une oeuvre aussi philoposee de 24 volumes, est presque achevee. sophiquement concue que savamment M. Max Muller se propose d'en publier executee.'

EXTRACT from the QUARTERLY REVIEW. ' We rejoice to notice that a second great edition of the Rig-Veda, can cornseries of these translations has been an- pare in importance or in usefulness with nounced and has actually begun to appear. this English translation of the Sacred The stones, at least, out of which a stately Books of the East, which lias been devised edifice may hereafter arise, are here being by his foresight, successfully brought so brought together. Prof. Max Muller has far by his persuasive and organising deserved well of scientific history. Not power, and will, we trust, by the assista few minds owe to his enticing words ance of the distinguished scholars he has their first attraction to this branch of gathered round him, be carried in due study. But no work of his, not even the time to a happy completion.' Professor E. HARDY, Inaugural Lecture in the University of Freiburg, 1887. ' Die allgemeine vergleichende Reli- internationak-n Orientalistencongress in gionswissenschaft datirt von jenem gross- London der Grundstein gelegt worden artigen, in seiner Art einzig dastehenden war, die tjbersetzung deiheiligen Biicher Unternehmen, zu welchem auf Anregung des Ostens' {the Sacred Books of the Max Midlers im Jahre 1874 auf dem East).