Chapter 1a: The solving of Dilemmas

1. [90] Master of words and sophistry, clever and wise
Milinda tried to test great Nāgasena’s skill.
Leaving him not ^[1], again and yet again,
He questioned and cross-questioned him, until
His own skill was proved foolishness.
Then he became a student of the Holy Writ.
All night, in secrecy, he pondered o'er
The ninefold Scriptures, and therein he found
Dilemmas hard to solve, and full of snares.
And thus he thought: 'The conquering Buddha’s words
Are many-sided, some explanatory,
Some spoken as occasion rose to speak,
Some dealing fully with essential points.
Through ignorance of what, each time, was meant
There will be strife hereafter as to what
The King of Righteousness has thus laid down
In these diverse and subtle utterances.
Let me now gain great Nāgasena’s ear,
And putting to him that which seems so strange
And hard—yea contradictory—get him
To solve it. So in future times, when men
Begin to doubt, the light of his solutions
Shall guide them, too, along the path of Truth.'

2. Now Milinda the king, when the night was turning into day, and the sun had risen, bathed, and with hands clasped and raised to his forehead, called to mind the Buddhas of the past, the present, and the future, and solemnly undertook the observance of the eightfold vow, saying to himself: 'For seven days from now will I do penance by taking upon myself the observance of the eight rules, and when my vow is accomplished will I go to the teacher and put to him, as questions, these dilemmas.' So Milinda, the king laid aside his usual dress, and put off his ornaments; and clad in yellow robes, with only a recluse’s turban ^[2] on his head, in appearance like a hermit, did he carry out the eightfold abstinence, keeping in mind the vow—'For this seven days I am to decide no case at law. I am to harbour no lustful thought, no thought of ill-will, no thought tending to delusion. Towards all slaves, servants, and dependents I am to show a meek and lowly disposition. [91] I am to watch carefully over every bodily act, and over my six organs, of sense. And I am to fill my heart with thoughts of love towards all beings.' Keeping this eightfold vow, establishing his heart in this eightfold moral law, for seven days he went not forth. But as the night was passing into day, at sunrise of the eighth day, he took his breakfast early, and then with downcast eyes and measured words, gentle in manner, collected in thought, glad and pleased and rejoicing in heart, did he go to Nāgasena. And bowing down at his feet, he stood respectfully on one side, and said:

3. 'There is a certain matter, venerable Nāgasena, that I desire to talk over with you alone. I wish no third person to be present. In some deserted spot, some secluded place in the forest, fit in all the eight respects for a recluse, there should this point of mine be put. And therein let there be nothing hid from me, nothing kept secret. I am now in a fit state to hear secret things when we are deep in consultation. And the meaning of what I say can be made clear by illustration. As it is to the broad earth, O Nāgasena, that it is right to entrust treasure when occasion arises for laying treasure by, so is it to me that it is right to entrust secret things when we are deep in consultation.'

4. Then having gone with the master to a secluded spot he further said: 'There are eight kinds of places, Nāgasena, which ought to be altogether avoided by a man who wants to consult. No wise man will talk a matter over in such places, or the matter falls to the ground and is brought to no conclusion. And what are the eight? Uneven ground, spots unsafe by fear of men, windy places, hiding spots, sacred places, high roads, light bambū bridges, and public bathing places.'

The Elder asked: 'What is the objection to each of these?'

The king replied: 'On uneven ground, Nāgasena, [92] the matter discussed becomes jerky, verbose, and diffuse, and comes to nothing. In unsafe places the mind is disturbed, and being disturbed does not follow the point clearly. In windy spots the voice is indistinct. In hiding places there are eavesdroppers. In sacred places the question discussed is apt to be diverted to the serious surroundings. On a high road it is apt to become frivolous, on a bridge unsteady and wavering, at a public bathing place the discussion would be matter of common talk. Therefore is it said ^[3]:

"Uneven ground, unsafe and windy spots,
And hiding places, and god-haunted shrines,
High roads, and bridges, and all bathing ghāts—
These eight avoid when talking of high things."'

5. 'There are eight kinds of people, Nāgasena, who when talking a matter over, spoil the discussion. And who are the eight? He who walks in lust, he who walks in ill-will, he who walks in delusion, he who walks in pride, the greedy man, the sluggard, the man of one idea, and the fool.'

'What is the objection to each of these?' asked the Elder.

'The first spoils the discussion by his lust, the next by his ill-will, the third by his delusions, the fourth by his pride, the fifth by his greed, the sixth by his sloth, the seventh by his narrowness, and the last by his folly. Therefore is it said:

"The lustful, angry, or bewildered man,
The proud, the greedy, or the slothful man,
The man of one idea, and the poor fool—
These eight are spoilers of high argument."'

6. 'There are nine kinds of people, Nāgasena, who let out a secret that has been talked over with them, and treasure it not up in their hearts. And who are the nine? The lustful man reveals it in obedience to some lust, the ill-tempered man in consequence of some ill-will, the deluded man under some mistake. [93] The timid man reveals it through fear, and the man greedy for gain to get something out of it. A woman reveals it through infirmity, a drunkard in his eagerness for drink, a eunuch because of his imperfection, and a child through fickleness. Therefore is it said:

"The lustful, angry, or bewildered man,
The timid man, and he who seeks for gain,
A woman, drunkard, eunuch, or a child—
These nine are fickle, wavering, and mean.
When secret things are talked over to them
They straightway become public property."'

7. 'There are eight causes, Nāgasena, of the advance, the ripening of insight. And what are the eight? The advance of years, the growth of reputation, frequent questioning, association with teachers, one’s own reflection, converse with the wise, cultivation of the loveable, and dwelling in a pleasant land. Therefore is it said:

"By growth in reputation, and in years,
By questioning, and by the master’s aid,
By thoughtfulness, and converse with the wise,
By intercourse with men worthy of love,
By residence within a pleasant spot—
By these nine is one’s insight purified.
They who have these, their wisdom grows ^[4]."'

8. 'This spot, Nāgasena, is free from the objections to talking matters over. And I am a model companion for any one desiring to do so. I can keep a secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me.

[94] 'Now towards a pupil who conducts himself thus aright the teacher ought to conduct himself in accordance with the twenty-five virtues of a teacher. And what are the twenty-five? He must always and without fail keep guard over his pupil. He must let him know what to cultivate, and what to avoid; about what he should be earnest, and what he may neglect. He must instruct him as to sleep, and as to keeping himself in health, and as to what food he may take, and what reject. He should teach him discrimination ^[5] (in food), and share with him all that is put, as alms, into his own bowl. He should encourage him, saying: "Be not afraid. You will gain advantage (from what is here taught you)." He should advise him as to the people whose company he should keep, and as to the villages and Vihāras he should frequent. He should never indulge in (foolish) talk ^[6] with him. When he sees any defect in him he should easily pardon it. He should be zealous, he should teach nothing partially, keep nothing secret, and hold nothing back ^[7]. He should look upon him in his heart as a son, saying to himself: "I have begotten him in learning ^[8]." He should strive to bring him forward, saying to himself: "How can I keep him from going back? "He should determine in himself to make him strong in knowledge, saying to himself: "I will make him mighty." He should love him, never desert him in necessity, never neglect him in anything he ought to do for him, always befriend him—so far as he can rightly do so ^[9]—when he does wrong. These, Sir, are the twenty-five good qualities in a teacher. Treat me altogether in accordance therewith. Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise, and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.'

9. Then the Elder agreed to what he had said, and in his turn set out the ten good qualities which ought to be found in a lay disciple: 'These ten, O king, are the virtues of a lay disciple. He suffers like pain and feels like joy as the Order does. He takes the Doctrine (Dhamma) as his master. He delights in giving so far as he is able to give. On seeing the religion (Dhamma) of the Conqueror decay, he does his best to revive it. He holds right views. Having no passion for excitement ^[10], he runs not after any other teacher his life long. He keeps guard over himself in thought and deed. He delights in peace, is a lover of peace. He feels no jealousy, [95] and walks not in religion in a quarrelsome spirit. He takes his refuge in the Buddha, he takes his refuge in the Doctrine, he takes his refuge in the Order. These, great king, are the ten good qualities of a lay disciple. They exist all of them in you. Hence is it fit, and right, and becoming in you that, seeing the decay of the religion of the Conqueror, you desire its prosperity. I give you leave. Ask of me whatever you will.'

[Here ends the introduction to the solving of dilemmas.]

Footnotes and references:

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[1]:

Vasanto tassa chāyāya, literally 'abiding under his shadow.' Compare Jātaka I, 91.

[2]:

Paṭisīsakaṃ. See Jātaka II, 197.

[3]:

It is not known where the verses here (or the others quoted in these two pages) are taken from.

[4]:

Pabhijjati in the text appears not to be an old error. The Siṃhalese repeats it, but leaves it untranslated.

[5]:

Viseso. It does not say in what, and the Siṃhalese simply repeats the word.

[6]:

Sallāpo na kātabbo. The Siṃhalese merely repeats the word, which is often used without any bad connotation. See, for instance, Jātaka I, 112.

[7]:

So that, in the author’s opinion, there is no 'Esoteric Doctrine' in true Buddhism. See the note, below, on 1V, 4, 8.

[8]:

So also in the Vinaya (Mahāvagga I, 2 5, 6).

[9]:

In the well-known passage in the Vinaya in which the mutual duties of pupils and teachers are set out in full (Mahāvagga I, 25, 26, translated in the 'Vinaya Texts,' vol. i, pp. 154 and foll.) there is a similar injunction (25, 22 = 26, 10) which throws light on the meaning of dhammena here.

[10]:

Apagata-koṭūhala-maṅgaliko. 'Laying aside the erroneous views and discipline called koṭūhala and maṅgaliko,' says the Siṃhalese.

Other Theravada Concepts:

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Discover the significance of concepts within the article: ‘Chapter 1a: The solving of Dilemmas’. Further sources in the context of Theravada might help you critically compare this page with similair documents:

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