7.7.5. The Tree‘Venerable Nāgasena, those three qualities of the tree you say he ought to take, which are they?’ |
7.7.5. The Tree**** |
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‘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 Samaṇaship. This, O king, is the first quality of the tree he ought to have. |
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‘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. |
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‘And again, O king, just as the tree makes no kind of distinction in the shadow it affords; 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 Sāriputta, the Elder, the Commander of the Faith: |
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Aṅgulimāla, highway robber chief; The elephant set loose to take his life; And Rāhula, the good, his only son— The sage is equal-minded to them all.”’ |
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7.7.6. The Rain‘Venerable Nāgasena, those five qualities of the rain you say he ought to take, which are they?’ |
7.7.6. The Rain^^^^^ |
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‘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. |
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‘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. |
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‘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. |
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‘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, cultivating the habit of thoughtfulness, afford protection by his thoughtfulness to his condition of Samanaship, 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. |
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‘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 Sāriputta, the Elder, the Commander of the Faith: |
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Were it a hundred or a thousand leagues, Ripe for enlightenment, straightway he goes And guides him gently to the path of Truth.”’ |
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7.7.7. The Diamond‘Venerable Nāgasena, those three qualities of the diamond you say he ought to take, which are they?’ |
7.7.7. The Diamond^^^^^ |
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‘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. |
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‘And again, O king, as the diamond cannot 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. |
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‘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 Nipāta: |
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Ever in recollection firm; Dwelling harmoniously wise Thus shall ye put an end to griefs.”’ |
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7.7.8. The Hunter‘Venerable Nāgasena, those four qualities of the hunter you say he ought to have, which are they?’ |
7.7.8. The Hunter^^^^ |
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‘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. |
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‘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 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. |
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‘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 right time to retire. Now is the right time to come out of retirement.” This, O king, is the third quality of the hunter he ought to have. |
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‘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.” This, O king, is the fourth quality of the hunter he ought to have. For it was said, O king, by Mogharāja, the Elder: |
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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.’”’ |
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7.7.9. The Fisherman‘Venerable Nāgasena, those two qualities of the fisherman you say he ought to take, which are they?’ |
7.7.9. The Fisherman^^^^ |
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‘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 Samanaship. This, O king, is the first quality of the fisherman he ought to have. |
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‘And again, O king, just as the fisherman by the sacrifice of a very little comes to great gain ; just so, O king, 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 Samanaship. This, O king, is the second quality of the fisherman he ought to have. For it was said, O king, by Rāhula, the Elder: |
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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.”’ |
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7.7.10. The Carpenter‘Venerable Nāgasena, those two qualities of the carpenter he ought to take, which are they?’ |
7.7.10. The Carpenter^^^^ |
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‘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. |
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‘And again, O king, just as the carpenter, discarding the soft parts of the wood, 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-tomorrow-we-die theory —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 excellent —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 —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. 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 Nipāta: |
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Winnow away the chaff, the men who hold Those who are not so, as true Samaṇas! 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!”’ |
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Here ends the Sixth Chapter. |
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7.8.1. The Waterpot‘Venerable Nāgasena, that one quality of the waterpot you say he ought to take, which is it?’ |
7.8.1. The Waterpot^^^^ |
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‘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 Samaṇaship, 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 Nipāta: |
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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.”’ |
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7.8.2. Black Iron‘Venerable Nāgasena, those two qualities of black iron you say he ought to take, which are they?’ |
7.8.2. Black Iron^^^^ |
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‘Just, O king, as black iron even when beaten out 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. |
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‘And again, O king, as black iron does not vomit up the water it has once soaked in ; 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: |
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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.”’ |
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7.8.3. The Sunshade‘Venerable Nāgasena, those three qualities of the sunshade you say he ought to take, which are they?’ |
7.8.3. The Sunshade^^^^ |
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‘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. |
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‘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. |
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‘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 Samanas 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. This, O king, is the third quality of the sunshade he ought to have. For it was said, O king, by Sāriputta, the Elder, the Commander of the Faith: |
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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.”’ |
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7.8.4. The Rice Field‘Venerable Nāgasena, those three qualities of the rice field you say he ought to have, which are they?’ |
7.8.4. The Rice Field^^^^ |
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‘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. |
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‘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 Samaṇaship intact, and gain the fruits thereof. This, O king, is the second quality of the rice field he ought to have. |
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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. This, O king, is the third quality of the rice field he ought to have. For it was said, O king, by Upāli, the Elder, he who carried the rules of the Order in his head: |
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In all good works! For that is the best field Which yieldeth to the sower the goodliest crop.”’ |
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7.8.5. Medicine‘Venerable Nāgasena, those two qualities of medicine you say he ought. to take, which are they?’ |
7.8.5. Medicine^^^^ |
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‘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. |
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‘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: |
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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.”’ |
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7.8.6. Food‘Venerable Nāgasena, those three qualities of food you say he ought to take, which are they?’ |
7.8.6. Food^^^^ |
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‘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. |
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‘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. |
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‘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 Mahā Moggallāna, the Elder: |
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By duty done, and by attainments reached, The strenuous recluse should make himself To all men in the world a thing desired “’ |
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7.8.7. The Archer‘Venerable Nāgasena, those four qualities of the archer you say he ought to take, which are they?’ |
7.8.7. The Archer^^^^ |
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Just, O king, as the archer, when discharging 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, and takes aim in joy at the thought: “I shall hit it ;” 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 self-restraint 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. |
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‘And again, O king, as the archer carries a vice for straightening out bent and crooked and 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. |
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‘And again, O king, as the archer practises 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, and of its certain disintegration ; 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 ; of its being the source of pains and subject to punishments 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 ; 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. |
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‘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 Sāriputta, the Elder, the Commander of the Faith: |
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’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.”’ |
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Here end the two hundred and sixty-two questions of Milinda, as handed down in the Book 1n its six parts, adorned with twenty-two chapters. Now those which have not been handed down are forty- two. 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.’ |
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8. ConclusionOn 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, Mahā Brahmā 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 Sāgala who were there, and the women of the king’s palace, bowed down before Nāgasena, the great teacher, raising their clasped hands to their foreheads, and departed thence. |
8. Conclusion^^^^ |
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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, he tarried no longer in the jungle of heresy, he renounced all obstinacy; and pleased beyond measure at the high 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 Nāgasena! 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 Sāriputta, the Elder, himself, the Commander of the Faith. Pardon me, venerable Nāgasena, my faults. May the venerable Nāgasena accept me as a supporter of the faith, as a true convert from to-day onwards as long as life shall last!’ |
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Thenceforward the king and his mighty men continued in paying honour to Nāgasena. And the king had a Vihāra built called ‘The Milinda Vihāra,’ and handed it over to Nāgasena, 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: |
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‘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. Let therefore able men, in due regard To their own welfare, honour those who’re wise— Worthy of honour like the sacred pile Beneath whose solid dome the bones of the great dead lie.’ |
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HERE ENDS THE BOOK OF THE PUZZLES AND THE SOLUTIONS OF MILINDA AND NĀGASENA. |
HERE ENDS THE BOOK OF THE PUZZLES AND THE SOLUTIONS OF MILINDA AND NĀGASENA. |
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