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Is called the offense-related talk. (The Non-Offense-Related Talk). That which is spoken by the Elder from his own insight Is called the non-offense-related talk. For it was said in the commentary on the Padasuddhi training rule: "In the Milinda Questions, the Elder's answers from his own insight are non-offenses. But what was brought and spoken to convince the king is an offense." (Two talks) Again, there are two talks here: Conventional talk and ultimate talk. (Conventional Talk). Thus, conventional talk is like, "Venerable Nāgasena, is a knower of the Vedas found?" and so on. Ultimate talk is like, "He who arises is the same one," and so on. Therefore, he said: The Buddha, the best of speakers, declared two truths: Conventional and ultimate; a third is not found. What was said earlier, inferential talk and simile talk, Among these, simile talk does not have a separate section. It is situated in between the Milinda Questions and the Meṇḍaka Questions. But inferential talk exists as a separate section. Investigate minutely, supremely, supremely, For the happiness of the good person, eye to eye; Bitter is the person devoted to the primary, Here, one who delights in the essence delights. The description of miscellaneous statements is complete. Extracting from the Jātakas. Extracting from the Jātakas should be understood thus: In the third chapter of the Meṇḍaka Questions, five questions each. "O Brahmin, you ask the insentient, the unhearing...etc..." Why is that? This was said in connection with the Palāsa Jātaka, which appears in the Catukka Nipāta. Which Jātaka is that? "An inanimate thing, O Brahmin," this verse he spoke concerning the Elder Ānanda, lying on the bed of his final passing. "That worthy tree deity, I myself was." The Palāsa Jātaka is complete. "Thus, even the Phadana trees have deities... listen to me, Bhāradvāja," it appears. This was said in connection with the Phadana Jātaka, which appears in the Terasaka Nipāta. Which Jātaka is that? "A man with an axe handle," this verse he spoke while dwelling near the Rohiṇī River, concerning a quarrel among relatives, "a deity in the forest grove was I." The second Phadana Jātaka, in the Terasaka Nipāta. In the Meṇḍaka Questions, the fourth section, in the discussion of the Devadatta Bodhisatta, twenty-two Jātakas appear. "Venerable Nāgasena, do you say? Devadatta is utterly dark, endowed with utterly dark qualities, the Bodhisatta is endowed with utterly bright qualities. And yet Devadatta in existence after existence is equal to the Bodhisatta in fame and following, or sometimes even greater. When Devadatta was the son of the royal chaplain of King Brahmadatta in the city of Bārāṇasī, the Bodhisatta was a caṇḍāla who ate corpses, a wizard who, having recited a spell, produced mangoes out of season. Even then the Bodhisatta was inferior to Devadatta in birth and fame... Furthermore, when Devadatta was a king named Tāpa, the Bodhisatta was his son named Dhammapāla, and that king had his own son's hands, feet, and head cut off. Even then Devadatta was superior, greater. Now today both are born in the Sakyan clan. The Bodhisatta has become a Buddha, all-knowing, leader of the world. Devadatta, having gone forth in the dispensation of the Overlord, having developed psychic power, committed an assault on the Buddha. Is all that I have said true or false, Venerable Nāgasena?" These twenty-two Jātakas of King Milinda... Having relied on the ātaka questions, I have extracted and will relate them here. And also, "When Devadatta was the son of the brahmin priest of King Brahmadatta in the city of Bārāṇasī, then the Bodhisatta was a scavenger. A wizard, having perfected his spell, produced mangoes out of season. Even then, the Bodhisatta was inferior to Devadatta in birth and inferior in fame." This statement was spoken by the Teacher while dwelling in Jetavana, referring to Devadatta in the Terasa Nipāta, citing the Ambajātaka. For Devadatta said, "I will become a Buddha... the scavenger was none other than me." Thus, this Ambajātaka was spoken by King Milinda. This is the first Jātaka brought to the king. "Furthermore, when Devadatta was a king, a lord possessing all desires, then the Bodhisatta was his possession, an elephant, endowed with all auspicious marks. Unable to bear his graceful gait, the king, desiring his death, spoke thus to the elephant trainer: 'Your elephant is untrained, teacher, for it has the ability to travel through the air.' Even then, the Bodhisatta was inferior to Devadatta in birth, a lowly animal." This statement was spoken by the Teacher while dwelling in Veḷuvana, referring to Devadatta in the Ekaka Nipāta, citing the Dummedhajātaka. In the assembly of the Dhamma, a bhikkhu said, "Friend Devadatta... the elephant was none other than me." Thus, this Dummedhajātaka was spoken by King Milinda. This is the second Jātaka. Furthermore, when Devadatta was a man, a dancer lost in the forest, then the Bodhisatta was a monkey named Mahāpathavi. Even here, a distinction is seen between a man and an animal. Even here, the Bodhisatta was inferior to Devadatta in birth." This statement was spoken by the Teacher while dwelling in Veḷuvana, referring to Devadatta's rock throwing in the Tiṃsa Nipāta. Is said with reference to the Mahākapi Jātaka? "Then, archers, use your bows... ...the monkey king, I myself." Thus, this Mahākapi Jātaka is said by Milinda with reference to it. The third Jātaka. "Furthermore, when Devadatta was a man, named Soṇuttara, a strong hunter, stronger, with the strength of a nāga, then the Bodhisatta was Chaddanta, a nāga king. Then the hunter killed that elephant nāga. Even so, Devadatta was superior." This statement is said by Milinda with reference to the Chaddanta Jātaka, spoken by the Teacher while dwelling at Jetavana Monastery, regarding a young nun in the Thirtieth Nipāta. That Chaddanta Jātaka, extensively taught by the Blessed One, I will now relate in brief, having extracted it here. "She, it seems, in Sāvatthi... ...that nun, having seen clearly, attained arahantship." Thus, this Chaddanta Jātaka is said by Milinda with reference to it. The fourth Jātaka. Furthermore, when Devadatta was a man, a forest dweller, homeless, then the Bodhisatta was a bird, a quail, reciting mantras. Then that forest dweller killed that bird. Even so, Devadatta was superior by birth." This statement is also said by Milinda with reference to the Daddara Jātaka (Tittira Jātaka), spoken by the Teacher while dwelling at Gijjhakūṭa, regarding the attempt to kill Devadatta in the Ninth Nipāta. "At that time, in the Hall of Dhamma, they raised a discussion... ...the quail wise one, I myself." Thus, this Daddara Jātaka is said by Milinda with reference to it. The fifth Jātaka. "Furthermore, when Devadatta was Kalābu, the king of Bārāṇasī, then the Bodhisatta was a ascetic, Khantivādī. Then that king, being angry, cut off the hands and feet of that ascetic like bamboo shoots. Even so, Devadatta was superior in birth and fame." This also... This statement was spoken by Milinda in reference to the Khantivadi Jataka, which the Teacher, while dwelling at Jetavana, told in the Book of Fours concerning an angry monk, saying, "Why did the Teacher... and I myself was the Khantivadi ascetic." Thus, this Khantivadi Jataka was spoken by Milinda in this way. The First Jataka. Furthermore, when Devadatta was a forester, the Bodhisatta was a monkey named Nadiya. Even then, that forester killed that monkey, along with his mother and younger brother. Even so, Devadatta was superior in birth." This statement was spoken by Milinda in reference to the Cullanadiya Jataka, which the Teacher, while dwelling at Veluvana, told in the Book of Twos concerning Devadatta, saying, "One day, the monks, friends in the Dhamma... and I myself was the Supanna king." Thus, this Pandara Jataka was spoken by Milinda in this way: "Through the influence of others, the Bodhisatta was a Naga king named Pandaraka." Thus, in this Jataka, the Bodhisatta was indeed the Supanna king. The Eighth Jataka. Furthermore, when Devadatta was a man, a matted-haired ascetic in the forest, the Bodhisatta was a great boar named Tacchaka. Even so, Devadatta was superior in birth." This statement was spoken by Milinda in reference to the Tacchaka-sukara Jataka, which the Teacher, while dwelling at Jetavana, told in the Miscellaneous Book concerning two elderly elders, saying, "When Mahakosala was giving his daughter to Bimbisara... and I myself was the tree deity." Thus, this Tacchaka-sukara Jataka was spoken by Milinda in this way: "Through the influence of others, the Bodhisatta was a great Tacchaka boar." Thus, in this Jataka, the Bodhisatta was indeed the tree deity. The Ninth Jataka. Furthermore, when Devadatta was a king named Suraparicara, a guardian of shrines, above the height of a man... When there was a conflict in the village, the Bodhisatta was a Brahmin named Kapila. Even then, referring to Devadatta's fall into the earth, the Cetiyajātaka was cited. "On that day, the monks were companions in Dhamma. Indeed, I was the Kapila Brahmin." Thus, this was said by Milinda the king, referring to the Cetiyajātaka. The tenth Jātaka. Furthermore, when Devadatta was a man named Sāma, the Bodhisatta was a deer-king named Rūru. Even then, Devadatta was superior by birth. This statement was made by King Milinda, referring to the Rūrumigarājajātaka, spoken by the Teacher while dwelling at Jetavana, in the thirteenth nipāta, concerning Devadatta. "He was very helpful, friend... Indeed, I was the Rūru deer." Thus, this was said by Milinda the king, referring to the Rūrumigajātaka. The eleventh Jātaka. "Furthermore, when Devadatta was a man, a hunter roaming the forest, the Bodhisatta was an elephant. That hunter cut off the tusks of that elephant seven times, yet Devadatta was superior by birth."