Questions Of King Milinda Part 02

The provided text is the second part (Volume XXXVI) of "The Questions of King Milinda," translated by W. Rhys Davids from Pāli. This volume, published by Oxford at the Clarendon Press in 1894, contains Books IV, V, VI, and VII of the original text.

Here's a comprehensive summary of the content:

Introduction (pages xi-xxxviii): The introduction by T. W. Rhys Davids provides historical context and scholarly insights into the "Milinda" text. Key points include:

• Chinese Translations: Rhys Davids discusses the existence of Chinese translations of the Nâgasena-Milinda dialogue, noting differences in their content and order compared to the Pāli version. He suggests these might be based on older recensions but remains cautious about drawing definitive conclusions without complete translations.
• Historical Romance: The dialogue is considered an "historical romance with an ethical tendency," meaning it's likely a fictionalized account with a moral purpose, rather than a strictly historical record.
• Buddhist Canon: Rhys Davids clarifies the nature of the Buddhist canon, emphasizing that there isn't a "Sinhalese canon" distinct from the main canon of the three Pitakas, which was settled in the Ganges valley.
• Kanishka's Council: He debunks the myth of a new canon being settled at Kanishka's Council, citing Yuan Thsang's account.
• References to Nāgasena: Rhys Davids highlights references to Nāgasena in later Buddhist literature, such as Vasubandhu's works and Kshemendra's "Bodhisattvâvadâna-kalpalatâ," indicating the enduring memory of King Milinda and Nāgasena.
• Comparison with Katha Vatthu: A significant portion of the introduction is dedicated to comparing the "Milinda" with the "Katha Vatthu," a text from the Buddhist canon dating to the time of Asoka. Rhys Davids finds that both works address similar philosophical questions, particularly concerning the nature of the "soul" (anatta), and that Nagasena's arguments in "Milinda" generally align with the orthodox Theravāda views presented in the "Katha Vatthu."
• Style and Date: He suggests that the "Milinda" is later than the "Katha Vatthu" and that its eloquent style and more developed apologetic arguments indicate a later date of composition. The book is considered a masterpiece of Indian prose.

Translation of the Text:

Book IV: The Solving of Dilemmas (pages 41-174) This book presents a series of dilemmas or paradoxical questions posed by King Milinda to the elder Nāgasena, who then provides elaborate solutions. These dilemmas often highlight apparent contradictions in the Buddha's teachings or raise complex points of Buddhist doctrine and practice. Examples include:

• Dilemmas about the Buddha: Questions about the Buddha's need for dwellings (wihāras), his moderation in food, his alleged doubt, whether he taught for hire, and why he is called both Brahman and king.
• Dilemmas about Discipleship and Practice: Questions about the purpose of entering the Order if laymen can achieve Arahatship, why Arahats still suffer bodily pain, how offenses are purified, and the validity of gifts from offenders.
• Dilemmas about Buddhist Concepts: Questions about karma, the nature of existence, the cause of space, the fate of dead devils, the sun's heat, and the justification of Vessantara's extreme generosity (giving away his children).
• Dilemmas about Morality and Actions: Questions about virtue versus vice, the Buddha's past actions (killing animals in sacrifice, abusing the Buddha), and the nature of thoughtlessness and offenses committed by Arahats.
• Dilemmas about Nirvāna: Questions about its form, figure, duration, and place, and whether it involves bliss or pain.

Book V: The Problem of Inference (pages 206-242) This book focuses on the nature of knowledge and inference, particularly how one can know about the Buddha's existence and teachings.

• The City of Righteousness: Nāgasena uses the extended metaphor of a city architect and its various bazaars (flower, perfume, fruit, antidote, medicine, ambrosia, jewels, general store) to illustrate different aspects of the Buddha's teachings and the path to liberation.
• Inhabitants of the City: The various inhabitants of this "City of Righteousness" are described, representing different types of virtuous individuals and their spiritual attainments, all contributing to the inference of the Buddha's existence and the validity of his teachings.
• Inferring the Buddha's Existence: The core argument is that just as one can infer the existence of a city's architect by observing the city's plan, inhabitants, and purpose, one can infer the Buddha's existence from the existence and nature of his teachings and the spiritual "city" they create.

Book VI: The Voluntary Extra Vows (Dhutangas) (pages 244-274) This book addresses King Milinda's confusion about the purpose and necessity of the "extra vows" (Dhutangas) taken by monks, especially when laypeople can also achieve Nirvana.

• Lay Arahatship: Nāgasena explains that while laypeople can achieve the highest spiritual states, the path is significantly more challenging for them due to their worldly entanglements. The Dhutangas, though not strictly necessary for achieving Nirvana, provide a structured and supportive framework for spiritual development that is particularly beneficial for those renouncing the world.
• Advantages of the Vows: The Dhutangas are presented as having numerous advantages, described through various similes drawn from nature and human life (e.g., the ass, cock, squirrel, panther, tortoise, bamboo, bow, crow, monkey, Sal-tree, sea, anchor, pilot, sailor, hunter, etc.). These similes illustrate qualities like diligence, detachment, perseverance, mindfulness, wisdom, and the ability to overcome obstacles and evil tendencies.
• The Role of the Order: Nāgasena emphasizes that the Order (Sangha) provides a vital support system, much like a ship or a caravan, for navigating the spiritual journey. Even those who achieve high states as laypeople often enter the Order to further consolidate their progress or to benefit others.
• Lateness of the Text: Rhys Davids notes in the introduction that the specific enumeration and emphasis on these Dhutangas as presented here suggest a later stage in the development of Buddhist thought compared to earlier canonical texts.

Book VII: Similes of Arahatship (pages 278-375) This book continues the use of similes, but primarily focuses on illustrating the qualities and practices that lead to the attainment of Arahatship (the highest spiritual goal).

• Qualities from Nature: Nāgasena draws parallels between the qualities of various animals (ass, cock, squirrel, panther, tortoise, bamboo, bow, crow, monkey, Sal-tree, sea, elephant, lion, etc.) and the ideal characteristics of a strenuous Bhikshu striving for enlightenment. These similes highlight traits such as diligence, detachment, resilience, wisdom, purity, and the ability to overcome afflictions and temptations.
• Virtues of the Ideal Bhikshu: Each simile is used to illustrate specific virtues and practices, such as mindfulness, self-control, detachment from worldly desires, the importance of solitude, the correct approach to food and alms, the cultivation of love and compassion, and the unwavering commitment to the Buddha's teachings.
• The Buddha's Teaching: The overarching theme is the importance of diligent practice, constant mindfulness, and adherence to the Buddha's teachings as the means to spiritual liberation, even when presented through diverse and sometimes unusual comparisons.

In essence, "The Questions of King Milinda, Part II," delves deeper into complex Buddhist doctrines and practices through King Milinda's persistent questioning and Nāgasena's patient, illustrative, and often metaphorical explanations. The text serves as a significant resource for understanding early Buddhist thought, its ethical framework, and its philosophical arguments.