[329] 1. Now Milinda the king went up to the place where Nâgasena was, and bowed down before him, and took his seat on one side. And when so seated he, longing to know, to hear, and to remember, and longing to make the light of knowledge arise and to break in pieces his ignorance, roused up in himself courage and zeal, and, full of self-possession and thoughtfulness, spake thus to Nâgasena: 2. 'Venerable Nâgasena, tell me, have you ever seen the Buddha 1?' 'No, O king.' 'Then have your teachers ever seen the Buddha?' 'No, Sire.' 'So you say, venerable Nâgasena, that you have never seen the Buddha, and that your teachers have never seen the Buddha. Therefore, Nâgasena, the Buddha did not exist. There is no clear evidence, in that case, of a Buddha.' 'But did those Kshatriyas of old exist, who were the founders of the line of kings from which you come?' 'Certainly, Sir. How can there be any doubt about that?' 'Well, O king. Have you ever seen them?' 'No, Sir.'
4. 'Venerable Nâgasena, give me an illustration.' 'Just, O king, as the architect of a City 2, when he wants to build one, would first search out a pleasant spot of ground, with which no fault can be found, even, with no hills or gullies in it, free from rough ground and rocks, not open to the danger of attack. And then, when he has made plain any rough places there may still be on it, he would clear it thoroughly of all stumps and stakes, and would proceed to build there a city fine and regular, measured out into suitable quarters 3, with trenches and ramparts thrown up around it 4, with strong gateways, watch-towers, and battlements, with wide squares and open places and junctions (where two roads meet) and cross-ways (where four
5. 'Just so, O king that Blessed One, peerless, unequalled, unapproached, incomparable, admirable beyond all measure by weight or calculation, of infinite virtue, full of virtue and perfection, boundless in wisdom and glory and zeal and power, who, when he had attained to the summit of all the perfections
"Take with you Karma as the price,
"No flower's scent can go against the wind, "Red sandal wood, musk, and the lotus, and jasmine-- 8. 'And what, venerable Nâgasena, is the fruit bazaar of the Blessed One, the Buddha?' 'Certain fruits have been made known, O king, by the Blessed One. And they are these:--The fruit of the first stage of the Excellent Way (conversion),
9. 'Just, O king, as any man who has a mango-tree bearing fruit all the year round, he does not knock down the fruits until buyers come. But when a buyer has come, and the fruit-grower has taken the price, then he says: "Come, my good man, this tree is always in bearing (it has therefore fruits in all stages of growth), take from it the kind of fruit you prefer, whether unripe, or decayed 3, or hairy 4, or sour, or ripe 5." And the buyer, for the price paid, takes the kind he likes the best-if that be unripe fruit then he takes that, if it be decayed fruit then that, if it be hairy fruit then that, if it be sour fruit then that, if it be ripe fruit then he takes a ripe one. Just so, O king, whosoever desires any one of those other fruits, he gives his Karma as the price, and buys the fruit he longs for-
"Men give their Karma as the price, 10. 'And what, venerable Nâgasena, is the antidote bazaar of the Blessed One, the Buddha?' 'Certain drugs, O king, have been made known by the Blessed One; drugs by which the Blessed One delivers the whole world of gods and men from the poison of evil dispositions. And what are these drugs? The four Noble Truths made known by the Blessed One, that is to say, the truth as to sorrow, and the truth as to the origin of sorrow, and the truth as to the cessation of sorrow, and the truth as to that path which leads to the cessation of sorrow 2. And whosoever, longing for the highest insight (the insight of Arahatship) 3, hear this doctrine of the four truths, they are set quite free from rebirth, [335] they are set quite free from old age, they are set quite free from death, they are set quite free from grief, lamentation, pain, sorrow, and despair. And this, O king, is what is called "The Blessed One's bazaar of antidotes."
11. 'And what, venerable Nâgasena, is the medicine bazaar of the Blessed One, the Buddha?' 'Certain medicines, O king, have been made known by the Blessed One, medicines by which he cures the whole world of gods and men. And they are these:--"The four Means of keeping oneself ready and mindful, and the fourfold Great Struggle, and the four Steps to Iddhi, and the five Organs of the moral sense, and the five moral Powers, and the seven Forms of the Wisdom of the Arahats, and the Noble Eightfold Path 2." By these medicines the Blessed One purges men of wrong views, purges them of low aspirations, purges them of evil speaking, purges them of evil deeds, purges them of evil modes of livelihood, purges them of wrong endeavours, purges them of evil thoughts, purges them of erroneous meditation; and he gives emetics to the vomiting up of lusts, and of malice, and of dullness, and of doubt, and of self-righteousness, and of sloth of body and inertness of mind, and of shamelessness and hardness of heart, and of all evil. And this, O king, is what is called "The Blessed One's bazaar of medicine."
Of all the medicines found in all the world, 12. 'And what, venerable Nâgasena, is the ambrosia bazaar of the Blessed One, the Buddha?' 'An ambrosia, O king, has been made known by the Blessed One, that ambrosia with which he besprinkles the whole world of gods and men--as men anoint a king on his coronation day--[336] and men and gods, when sprinkled with that ambrosia, are set free from rebirths, old age, disease, and death, from grief, and lamentation, and pain, and sorrow, and despair. And what is that ambrosia? That meditation which consists in active attention to, and leads to a true grasp of, the real conditions of corporeal things 2. For it has been said, O king, by the Blessed One, the god over all gods: "They, O brethren, feed on ambrosia who feed on active attention directed to corporeal things 3." This, O king, is what is called "The Blessed One's ambrosia bazaar."
13. 'And what, venerable Nâgasena, is the jewel bazaar of the Blessed One, the Buddha?' 'Certain jewels, O king, have been made known by the Blessed One, and adorned with those jewels the children of the Blessed One shine forth in splendour, illuminating the whole world of gods and men, brightening it in its heights, in its depths, from horizon to horizon, with a brilliant glory. And those jewels are these--the jewel of right conduct, and the jewel of meditation, and the jewel of knowledge, and the jewel of emancipation, and the jewel of the insight which arises from the assurance of emancipation, and the jewel of discrimination, and the jewel of the sevenfold wisdom of the Arahats 2. 14. 'And what, O king, is the Blessed One's jewel of right conduct 3? The right conduct which follows on self-restraint according to the rules of the Pâtimokkha, the right conduct which follows on
[337] 15. 'And what, O king, is the Blessed One's jewel of meditation? The meditation that consists of specific conceptions, and of investigation regarding them 1;--the meditation that consists of reflection only, specific conceptions being lost sight of 2;--the meditation that continues after specific conceptions and reflection on them have both ceased 3;--the meditation that is void (of lusts, evil dispositions, and Karma);--the meditation from which three signs (of an unconverted life-lust, malice, and dullness) are absent;--the meditation in which no low aspirations remain 4. And when a Bhikkhu, O king, has put on this jewel of meditation (Samâdhi), then ideas of lust, and ideas of anger, and ideas of cruelty, and all the various bad thoughts that have their basis in the evil dispositions of pride, self-righteousness, adhesion to wrong views, and doubt--all these, since they come into contact with meditation, flow off from him, disperse, and are dispelled, they stay not with him, adhere not to him. just, O king, as when water has fallen on a lotus leaf it flows off from it, is dispersed and scattered
"Bad thoughts can ne'er arise beneath the brow 16. 'And what, O king, is the Blessed One's jewel of knowledge? That knowledge by which the disciple of the noble ones knows thoroughly what is virtue, and what is not; what is blameworthy, and what is not; what should be made a habit of, and what should not; what is mean, and what is exalted; [338] what is dark, and what is light, and what is both dark and light;--the knowledge by which he truly knows what sorrow is, and what the origin of sorrow is, and what the cessation of sorrow is, and what is the path that leads thereto. This, O king, is what is called "The Blessed One's jewel of knowledge."
17. 'And what, O king, is the Blessed One's jewel of emancipation? Arahatship is called the jewel of emancipation, and the Bhikkhu who has reached Arahatship is said to have decked himself with the jewel of emancipation. And just as a man, O king, who is decorated with ornaments made of strings of pearls, of diamonds and gold and corals; whose limbs are anointed with akalu 3, and with frankincense 4, and with Talis 5, and with red sandal wood; who is adorned with a garland of Ironwood blossoms, and Rottleria flowers, and flowers from the Sal tree, and the Salala 6, and the champak, and yellow jasmines 7, and Atimuttaka flowers 8, and
"All the people that dwell in a house look up 18. 'And what, O king, is the Blessed One's jewel of the insight that follows on the assurance of emancipation? The knowledge arising out of looking back over the course 3--that knowledge by
"The knowledge by which the Noble Ones know 19. 'And what, O king, is the Blessed One's jewel of discrimination? The discrimination of the sense of, and the discrimination of the deeper truths underlying the sense of the sacred writ, and the discrimination of philological peculiarities, and the discrimination of correct and ready exposition 1. And the Bhikkhu, O king, who is adorned with these four jewels of discrimination, whatsoever company he enters into, whether of nobles, or brahmans, or merchants, or workpeople, enters it in confidence, neither put out nor shy; undaunted and undismayed, he enters the assembly without excitement or fear. just, O king, as a warrior, a hero in the fight, when accoutred in all his harness
First buy the jewel of discrimination, 20. 'And what, O king, is the Blessed One's jewel of the sevenfold wisdom of the Arahats? It is self-possession, and investigation of the system of doctrine, and zeal, and joy, and tranquillity, and contemplation, and equanimity 2. And the Bhikkhu, O king, who is adorned with this sevenfold jewel of the divisions of the higher wisdom 3 shines forth over the whole world of gods and men, brightens it, illuminates it, and dispersing the darkness makes the light arise. This, O king, is what is called "The Blessed One's jewel of the sevenfold wisdom." "The gods and men in reverence stand up [341] 21. 'And what, venerable Nâgasena, is the bazaar for all manner of merchandise set up by the Blessed One, the Buddha?' 'The Blessed One's bazaar for all manner of
"Long life, good health, beauty, rebirth in heaven,
(1) "Men devoid of passion, and of malice, and of dullness, men in whom the Great Evils (lust, becoming, delusion, and ignorance) are not, men who have neither craving thirst, nor grasping desires,--these are they who dwell in the City of Righteousness. (2) "Men whose home is the forest, men who have taken on themselves the extra vows, men full of joy, men who are wearing rough garments, men rejoicing in solitude, heroes--these are they who dwell in the City of Righteousness. (3) "Men who sleep sitting, or on any sleeping-place that comes, or spend their time standing or walking up and down in meditation, men who clad themselves in cast-off raiment--all these dwell in the City of Righteousness. (4) "Men wearing the full set of three robes, tranquil, with a skin for the fourth, who rejoice in taking but one meal each day, the wise-these are they who dwell in the City of Righteousness. (5) "The earnest and prudent, heroes who feed on little and know no greed, content whether they receive an alms or receive it not-these are they who dwell in the City of Righteousness.
(7) "Men walking in the path, and standing in the fruits thereof, those who have attained some fruits thereof but are yet learners as to the last, whose hope is directed to the utmost goal--these are they who dwell in the City of Righteousness. (8) "Those who have entered the stream, and those who, free from stains, will only be reborn once more on earth, those who will never return again, and Arahats--these are they who dwell in the City of Righteousness. (9) "Those skilled in the means of attaining undisturbed self-possession, and rejoicing in contemplation on the sevenfold wisdom, those who are full of insight, and bear the words of the Dharma in their hearts--these are they who dwell in the City of Righteousness. [343] (10) "Those skilled in the Steps to Iddhi, and rejoicing in the meditations of Samâdhi, those who are devoted to the Great Struggle--these are they who dwell in the City of Righteousness. (11) "Those perfect in the sixfold wisdom of the Abhiññâs, delighting in the sphere that is theirs by rightful inheritance 1, those having the power of flying through the air--these are they who dwell in the City of Righteousness. (12) "Those of downcast eyes, and measured speech, the doors of whose senses are guarded, who
23. 'And furthermore, O king, those of the Bhikkhus who carry in their hearts the words of the excellent knowledge that is immeasurable, who are free from bonds, whose goodness and fame and power and glory no man can weigh, who (in imitation of their Master) 1 keep the royal chariot-wheel of the kingdom of righteousness rolling on, who have reached perfection in knowledge-such Bhikkhus are called, O king, "The Commanders of the Faith in the Blessed One's City of Righteousness." 'And furthermore, O king, those of the Bhikkhus, who have the power of Iddhi, who have learned the discriminations 2, who are full of confidence, who travel through the air, who are hard to oppose, hard to overcome, who can move without support, who can shake the broad earth and the waters on which it rests, who can touch the sun and the moon, who are skilful in transforming themselves and in making stedfast resolutions and high aspirations, who are perfect in Iddhi--such Bhikkhus are called, O king, "The royal chaplains in the Blessed One's City of Righteousness." 'And furthermore, O king, those of the Bhikkhus who have taken upon themselves the extra vows,
'And furthermore, O king, those of the Bhikkhus who are pure and stainless, in whom no evil dispositions are left, who, skilful in the knowledge of the fall and rise of beings 3, have perfected themselves in the Divine Eye--such Bhikkhus are called, O king, "The givers of light 4 in the Blessed One's City of Righteousness." 'And furthermore, O king, those of the Bhikkhus [344] who are learned in the traditions, who hand on what has been handed down, the repeaters of the Discourses, and of the Canon Law, and of the tables of contents, those who are skilled in the exact determination of letters into surds and sonants, into
'And furthermore, O king, those of the Bhikkhus who are learned in the Vinaya (Rules of the Order, Canon Law), wise in the Vinaya, skilled in detecting the source of offences. 3, skilled in deciding whether any act is an offence or not, whether an offence is grievous or slight, whether it can be atoned for or not, skilled in deciding questions as to the rise, the acknowledgment, the absolution, or the confession of an offence 4; as to the suspension, or the restoration, or the defence of an offender 5, who are perfect Masters in the Vinaya--such Bhikkhus are called, O king, "The Rûpa-dakshas 6 in the Blessed One's City of Righteousness." 'And furthermore, O king, those of the Bhikkhus who wear on their brows the lotus garland of that noble Emancipation, who have attained to that
'And furthermore, O king, those of the Bhikkhus who have penetrated to the comprehension of the four Truths, and have seen them with their eyes, who are wise in the teaching, who have passed beyond doubt as to the four fruits of Samanaship, who having attained to the bliss thereof, share those fruits with others who have entered the paths 1--such Bhikkhus are called, O king, "Fruit-dealers in the Blessed One's City of Righteousness." 'And furthermore, O king, those of the Bhikkhus who, being anointed with that most excellent perfume of right conduct, are gifted with many and various virtues, and are able to dispel the bad odour of sin and evil dispositions--such Bhikkhus are called, O king, "Perfume dealers in the Blessed One's City of Righteousness." 'And furthermore, O king, those of the Bhikkhus whose delight is in the Dhamma, and whose converse is pleasant, who find exceeding joy in the higher subtleties of the Dharma and the Vinaya 2, who either in the forest, or at the foot of trees, or in empty
'And furthermore, O king, those of the Bhikkhus who are addicted to the habit of wakefulness from the first watch of the night to the last, who spend day and night in sitting, standing, or walking up and down in meditation, who, addicted to the habit of contemplation, are devoted to their own advancement by the suppressing of evil dispositions--such Bhikkhus are called, O king, "Watchmen in the Blessed One's City of Righteousness." 'And furthermore, O king, those of the Bhikkhus who in the spirit and in the letter, in its arguments and explanations, in its reasons and examples, teach and repeat, utter forth and recapitulate the ninefold word of the Buddha-such Bhikkhus are called, O king, "Lawyers (dealers in Dharma 2) in the Blessed One's City of Righteousness."
'And furthermore, O king, those of the Bhikkhus who have penetrated to the sublimer teaching, who understand exposition and the divisions of objects of meditation to be practised, who are perfect in all the subtler points of training 2--Such Bhikkhus are called, O king, "Distinguished masters of law in the Blessed One's City of Righteousness." 24. 'Thus well planned out, O king, is the Blessed One's City of Righteousness, thus well built, thus well appointed, thus well provisioned, thus well established, thus well guarded, thus well protected, thus impregnable by enemies or foes. And by this explanation, O king, by this argument, by this reason, you may by inference know that the Blessed One did once exist. (I) "As when they see a pleasant city, well planned out,
(3) "As men, seeing its mighty peaks that tower aloft, (5) As when they see all living things crouching in fear, (6) Seeing the earth smiling, well watered, green with grass, (7) Seeing the wide earth soaked, boggy, a marsh of mud, 25. 'And it would be possible, O king, to show forth the Buddha's greatness, by a hundred or a thousand such examples, such reasons, such arguments, such metaphors. just, O king, as a clever garland maker will, from one heap of all kinds of flowers, both following the instruction of his teacher, and also using his own individuality as a man, make many variegated and beautiful bouquets,--just so, O king, that Blessed One is, as it were, an infinite, immeasurable, heap of variegated flowers of virtue. And I now, a garland maker, as it were in the 'Hard would it be, Nâgasena, for any other men thus to have shown by inference, drawn from such examples, the power of the Buddha. I am filled with satisfaction, venerable Nâgasena, at your so perfectly varied exposition of this problem.' ____________________________ Here ends the problem of Inference 2. ____________________________
206:1 A similar question has been already asked above, III, 5, 1 109). 207:1 These are the famous thirty-five constituent qualities that make up Arahatship (that is, that state of mind which, from another point of view and by another of its numerous names, is also called Nirvâna). They formed the subject of the last discourse delivered by Gotama before his death to his disciples ('Book of the Great Decease,' III, 61), and on my translation of that passage ('Buddhist Suttas,' pp. 60-63) I have added a note giving all the details. It is perhaps worthy of remark that both here and twice else 208:2 There is another parable of the architect above, p. 34 of the Pâli (I, 53 of the translation). 208:3 Bhâgaso mitam, an expression constantly recurring. 208:4 Ukkinna. See Gâtaka IV, 106. 209:1 According to the dictionaries each of those four words (kakkara, katukka, sandhi, and singhâtaka) means either a square, or a place where four roads meet. The Simhalese has âpana-katushka-sandhi œti, omitting the last and certainly inexact in its rendering of the first word. Sandhi I have only met with here in this sense. 209:2 Râga-maggam; literally 'the king's highways,' which also only occurs here. 209:3 For pinda-dâvikâ Hînati-kumburê (who at p. 475 gives the Pâli of all this) reads pinda-dayakâ. 209:4 Vammino yodhino. But both Hînati-kumburê here, and the parallel passage in the Samañña Phala Sutta (D. II, 14), read Kamma-yodhino. 209:5 For Bhatti-putta Hînati-kumburê reads Bhata-puttâ. 209:6 These two (Bhatti-putta and Malla-ganâ) are omitted in the Dîgha. 210:1 Vattakârâ. See the note above on IV, 7, 11 (p. 267 of the Pâli). 210:2 Lonakârâ, 'salt makers.' But Hînati-kumburê reads lohakârâ and translates lokuruwo, 'workers in metal.' 210:3 'Dantakârâ, which in the Simhalese is simply repeated. There is no such word in Clough. 210:4 Heraññikâ. Childers says 'royal treasurer,' and Hînati-kumburê 'coiners of silver mâsakas' (ran masu tanannoya), but Subhûti (in his Simhalese gloss on Abhidhâna Padîpikâ, verse 343) renders it 'judgers of gold' (ran balannâ); and that this is right is shown by the context in the passage of the Sumangala Vilâsinî (p. 315), where the probably identical word heññaka is used. 210:5 Dussika. Hînati-kumburê renders this word here by pili welendo, 'cloth-sellers,' but above (p. 262 of the Pâli) by sâyam kârako, 'dice manufacturers.' 210:6 It is instructive that men working for hire are put here among the lowest sort of work-people, while the slave born in the house stands in the best company. 210:7 Langhakâ. Pinum kârayo, 'turners of summersets' in the Simhalese. See Gâtaka I, 431, and above, pp. 31, 191 of the Pâli. 210:8 Vetâlikâ. Vetâliyehi mangalâshtaka kiyannâwû in 211:2 Venâ. Hînati-kumburê has 'lute makers,' but this must be wrong. 211:3 The Simhalese says simply Weddahs (Wœddas), the well-known interesting wild men of Ceylon. 211:4 Lâsikâ, 'those,' says the Simhalese, 'who as if intoxicated with joy jump about and leap and dance.' But I think it is connected with the ancient usages to which the lascivious swinging of the Saivites and Vallabhâkâryas owes its origin. 211:5 On all these names see the Introduction to part I, pp. xliii, xliv. Aparântaka and Pâtheyyaka might there have been added, as well as puratthimo ganapado (from p. 42). 213:1 Hînati-kumburê devotes a paragraph to each of these subjects for meditation. 213:2 Of râga, dosa, and moha. 213:3 This stanza has not yet been found in the Pitakas. In the first line it does not seem quite clear at first sight why Karma, of all things, should be the price. That Indian word being too 215:1 These are respectively the first five, the first eight, and the whole ten, of the Precepts set out in my 'Buddhism,' p. 160. 215:2 The whole of this text is translated in vol. xiii of the 'Sacred Books of the East.' The sîlas here enumerated are only the lower morality. The higher ethics come below in § 12. 215:3 From Anguttara Nikâya III, 79. The verse is quoted in the Dhammapada, verse 54, and also in the Gâtaka Book, III, 291. 215:4 It is not known where these lines originally stood. But they are quoted in the Dhammapada, verses 55, 56, and also in the Gâtaka Book loc. cit., and in the Sumangala Vilâsinî, p. 56. 216:1 The details of these 'fruits' will be found in 'Buddhism,' pp. 108-110. 216:2 As to in respect of what, see the note above on IV, 8, 69 (p. 219 of the Pâli). 216:3 Dovilam, nilâta says the Simhalese, p. 484. 216:4 Kesika. Hînati-kumburê merely repeats this word. 216:5 The mango is used in all stages--when ripe for eating, and for pickles, curries, &c., in other stages. 217:1 These lines have not been traced as yet in the Pitakas, and are probably not meant as a quotation. 'Ambrosia' is of course the ambrosia of Arahatship. 217:2 For the full text of these 'Truths' see 'Buddhist Suttas,' pp. 148-150. 217:3 Aññâ. The Simhalese, p. 486, has awabodhaya. The word is rare, but it occurs at Gâtaka I, 140; II, 333; and at Dhammapada, verses 57, 96, always in this sense. 218:1 Not traced as yet. 218:2 See the note above on V, 3 (p. 330 of the Pâli). 219:1 Nibbutâ, with allusion to the freedom and calm of Nirvâna. The verses have not been traced as yet in the Pitakas. 219:2 Kâya-gatâ-sati-bhavanâ, where each term really requires a long commentary. 219:3 It will be noticed that Nâgasena is here really going an inch beyond his text. In that text (which has not been traced) amata, ambrosia, means no doubt as elsewhere, the ambrosia of Nirvâna. And the text does not say that the active attention and the ambrosia are the same, but only that they who feed on the one feed also on the other. Even if we translate 'are feeding' instead of 'feed' (which is grammatically possible) a similar argument would hold good. But though it is impossible to say for certain, without knowing the context of the passage, the rendering above is more in accord with Pâli usage, and more likely therefore to be right. 220:1 Not traced as yet. All these stanzas seem to belong together, and will doubtless be found in the same Sutta or poem. 220:2 These seven jewels (or treasures, ratanâni) of the Buddha are intended of course to correspond to the seven treasures (also ratanâni) of the king of kings (the kakkavattî). They are different from the seven Treasures of the Noble Ones' (Ariyadhanâni) which are ethical qualities, whereas these jewels are means to the attainment of Arahatship. 220:3 Sîla, a most difficult word to translate, as it includes so much that in English would be expressed by the varying phrases: goodness, virtue, righteousness, uprightness, morality, &c. 221:1 Indriya; no doubt here the six organs, that is the usual five, and bhavango or mano as the sixth. 221:2 Clothing, food., lodging, and medicine for the sick. 221:3 Translated in 'Buddhist Suttas,' pp. 189-200. 221:4 What we have here are the two higher stages of the three into which Buddhist ethics naturally falls. The morality of laymen has been included above, V, 7, where it already passes over into that of the ordinary, unconverted member of the Order. Here we begin with that, starting with the last item of the previous list, and go on, through the sîlas, to the highest ethics of Arahatship. 221:5 The devas, those gods dwelling in Sakka's heaven, and, I think, the devatâs also (fairies, nyads, dryads, &c.). 221:6 Avîki, the lowest of the purgatories. 222:1 I think the first Ghâna (see 'Buddhist Suttas,' p. 272) is meant. 222:2 Apparently the passage over from the first to the second Ghâna. 222:3 But insight, and the resulting bliss, remain. Compare above, II, 2, 3 (I, 67). 222:4 Compare above, V, 8, on the last three. 223:1 See the note upon IV, 8, 65. 224:1 Bhavo here equal to pañka skandha, according to Hînati-kumburê, p. 491. 224:2 Bhave, here tri-widha-bhawa in the Simhalese. 224:3 Akalu; only found here. The Simhalese has agaru kalu, and agaru according to Clough is Dalbergia. 224:4 Tagara. Agil tuwaralâ, 'logwood frankincense.' 224:5 Tâlîsaka. Clough says the Talis tree is Flacourtia cataphracta. 224:6 Not in the Pâli dictionaries. But it is mentioned in Buddhavamsa II, 51 (there spelt salala). This verse is quoted at Gâtaka I, 13, verse 51, and the word is there spelt salala. The Simhalese has salala, and the Sanskrit lexicons have sarala. Clough identifies it, no doubt wrongly, with the last, the Anglo-Indian Hal tree, which the botanists call the Shorea robusta. 224:7 Yûthikâ; sînidda, says Hînati-kumburê, p. 492, and Clough thinks this is oleander. But Böhtlingk-Roth say a sort of jasmine, Jasminum auriculatum. 224:8 Yohombu in the Simhalese. Clough says this is a creeper called Borago Zeylanica. But does that grow in the North-West of India? According to Böhtlingk-Roth, Atimuttaka is the 225:2 On the use of upâdây' upâdâya see above, p. 182, and below, p. 341 of the Pâli. 225:3 Pakkavekkhana-ñânam. That is, in looking back over the 227:1 Pañkâvudho; literally 'with the five weapons on.' The expression is not infrequent; compare pañkâvudha-sannaddha, used of a hunter, at Gâtaka III, 467; IV, 283, 437; and sannaddha-pañkâvudhâ, used of sailors fighting, at Gâtaka IV, 160. But it is quite possible that weapons different from those here described are there meant, as they are not suited, for instance, to the hunter. 227:2 Hînati-kumburê translates this weapon (mandalagga) simply by kaduwa, sword; but 'bent blade' must mean a sabre. 227:3 Khurikâ. Childers has only 'knife.' The Simhalese, p. 493, has kirisaya, which is not in Clough, but is doubtless the Malay kreese. These five weapons are not mentioned elsewhere, and as three of the five words are rare, are probably those in special use in the country where our author lived. In this respect it is noteworthy that the Sanskrit kshurikâ is only mentioned, according to Böhtlingk-Roth, in the Râga Taranginî of Kashmir, and in the title of a late Upanishad. We shall therefore scarcely go far wrong if we understand by our author's khurikâ the famous Afghan knife. 227:4 Arthayen arthaya galapâ, &c., says the Simhalese. He 228:2 Nirutti. Hînati-kumburê unfortunately simply repeats all these technical terms. 228:3 Lakkhana. As for instance above, I. 51-62. 229:1 Phaseyya; literally 'he who having bought patisambhidâ shall touch it with his ñâna.' The Simhalese, p. 494, has sparsakota, which does not help us. 229:2 The Simhalese again only repeats these seven technical terms, except the second Dhamma-vikaya, which it renders by pragñâ. 229:3 Bodhi. Childers says, 'the supreme knowledge of a Buddha.' But this is wrong, as is evident even from the context here. The whole exposition is of Arahatship, not Buddhahood. 230:1 Hînati-kumburê, characteristically enough for a Ceylon man, adds, 'and the Footprint and the Bo-tree.' 230:2 The first line only of these verses is in the Samyutta III, 2, 7. 231:1 Vipassakâ, not necessarily the insight of the Arahats, as Childers says. We have seen Vipassanâ ascribed above, p. 16 (of the Pâli), to a Sotâpanno. 231:2 Patipannakâ; so the Simhalese, p. 496 (but see otherwise below, V, 21, p. 344 of the Pâli). 231:3 Teviggâ, having the pubbe-nivâsânussati-ñâna, the ketopa-riya-ñâna, and the âsavânam khaya-ñâna. See Dîgha Nikâya II, 91-94 and 97. 231:4 These are the last three, and besides them the so-called Divine Eye, and Divine Ear, and also the power of Iddhi. See Dîgha Nikâya II, 87-90, 95-96. 232:1 It is not known in what text. 233:1 Pettike gokare ratâ. That is in the four Sati-patthânas. See the passage quoted below at VII, 1, 7, p. 368 of the Pâli. 234:1 Anuppavattakâ. See below, p. 363 of the Pâli. 234:2 See above, V, 19. 235:1 Importunity, or even attracting attention in any way. See above, p. 229 of the Pâli. 235:2 Compare Sigalovâda Sutta, p. 365, and Dhammapada, verse 49: 'As a bee, injuring not the flower or its colour or its scent, flies away, taking the nectar, so let a sage go through the village.' 235:3 That is the fall of beings from one state of existence--their death in that state in other words--and their rise, their rebirth, in another. 235:4 Gotaka, as a city official, is something akin to torchbearer, lamplighter. 236:1 These are six out of the ten divisions of Vyañgana-vuddhi, mentioned in the verse at Sumangala Vilâsinî I, 177. Hînati-kumburê, p. 501, merely repeats the words. 236:2 Dhamma-rakkhâ, 'dharmikawû âraksha-grahanayehi niyuktawû' in the Simhalese. 236:3 Nidâna-pathana-kusalâ; 'Âpatti gena hœra dœkwîmehi dakshawû,' says the Simhalese. 236:4 One word, vutthâna, is here doubtful. 236:5 See Mahâvagga IX, 4, 9. 10, &c. 236:6 Literally 'skilled in form, shape, beauty.' The Simhalese repeats this ambiguous expression, adding the qualification amâtyayo, 'ministers, officials.' One would think that these would have been the judges, but our author has already made the Arahats the judges in his Dhamma-nagara. This only leaves him some minor official post to give away to those learned in Canon Law, and he has chosen one as unintelligible in Ceylon as it is to me. 237:1 Patipannâ, which Hînati-kumburê takes here to mean Arahats, but see the note above, V, 20 (p. 341 of the Pâli). 237:2 Abhidhamme abhivinaye. A phrase very instructive as to the correct rendering of the much misunderstood word abhidhamma. As I pointed out already in the 'Hibbert Lectures' for 1881, it is a blunder to translate it, as is usually done, by 'metaphysics.' The whole context is taken from the Sangîti Sutta. 238:1 'The ambrosia of the Saddharma,' says Hînati-kumburê, p. 502. 238:2 Dhammâpanikâ. The Simhalese has Dhârmikâpanikayo. 239:1 Dhamma-setthino, which the Simhalese repeats. 239:2 Adhisîla, adhikitta, and adhipaññâ, says Hînati-kumburê. 241:1 It is perhaps such poetical figures as this that have afforded foundation for the legend of Buddha's footprint. 243:1 The Simhalese is here much expanded. 243:2 Mr. Trenckner reads 'Anumâna pañham,' the Simhalese has 'Mahâ Anumâna Prasnayayi.'THE PROBLEM OF INFERENCE.
And go ye up to that bazaar,
Buy there an object for your thought,
Emancipate yourselves. Be free 3!"'
Not sandal wood's, nor musk's, nor jasmine flower's:
But the sweet perfume of the good doth go
Against the wind, and the good man pervades,
On every side, the sweetness of his life 3."
The perfume of goodness surpasseth them all.
Abundant the sweet scent of musk and of sandal wood--
Still stronger, the scent of the good mounts to heaven 4!"'
And buy the fruit ambrosia;
And happiness is theirs, and peace,
Who've bought the fruit ambrosia 1."
Not one equals that Doctrine sweet.
Drink that, O brethren. Drink and live 1!"'
Many in number, various in their powers,
Not one equals this medicine of the Truth.
Drink that, O brethren. Drink, and drinking, live!
Go, then, O brethren, give your Karma for it,
And buy, and feed on, that ambrosial food 1."'
Encircled by this coronet of gems.
It charms away perplexed and wandering thought.
Make it your own, buy it, put on the crown!"
Soon will he reach Nirvâna, in rebirth
In any world 2 no longer take delight!
To their Lord when he wears his crown of gems--
The wide world of the gods and of men looks up
To the wearer of Freedom's diadem!"
The stages they've passed, and the road yet untrod;--
Strive, O ye sons of the Conqueror, strive
That jewel--'Assurance'--yourselves to obtain!"
Then cut 1 it with your knowledge and your skill;
So, free from all anxiety and fear,
Shall you illuminate both earth and heaven!
To him who wears this wisdom-diadem.
Show your good actions then,--that is the price,--
And buy, and wear, this wisdom-diadem!"'
High birth, Nirvâna-all are found for sale--
There to be bought for Karma, great or small--
In the great Conqueror's world-famed bazaar.
Come; show your faith, O brethren, as the price,
Buy and enjoy such goods as you prefer 2!"
Men know, by inference, how great the founder was;
So when they see our Lord's 'City of Righteousness'
They know, by inference, that he did once exist.
Can judge, by inference, Himâlaya's wondrous height;
So when they see the Buddha's Mount-of-Righteousness--
Stedfast, unshaken by fierce passion's stormy blasts,
Towering aloft in wondrous heights of calm and peace,
Where lusts, evil, and Karma cannot breathe or live,--
They draw the inference: 'Great as this mountain high
That mighty Hero's power upon whose word it stands.'
So when they see the footprint of the elephant of men,
Buddha, the wise, upon the path that men have trod,
They know, by inference: 'How glorious Buddha was 1!'
Men know: ''Tis the roar of the king of the beasts that frightens them.'
So, seeing other teachers break and fly in fear,
They know: ''Tis a king of the truth hath uttered words sublime!'
Men say: 'A great and pleasant rain hath fallen fast.'
So when they see this multitude rejoicing, peaceful, blest,
Men may infer: 'How sweet the rain that stilled their hearts!'
Men say: 'Mighty the mass of waters broken loose.
'Surely, 'tis giant forest trees are flowering now!'
So, conscious of this perfume sweet of righteousness
That now pervades the earth and heavens, they may infer:
'A Buddha, infinitely great, must once have lived!'"
Footnotes
