English
This statement was made by King Milinda, referring to the Sīlavanāgarājajātaka, spoken by the Teacher while dwelling at Jetavana, in the first nipāta, concerning Devadatta. "In the Dhamma assembly, the monks said, 'Friend Devadatta... Indeed, I was the Sīlavanāgarāja.'" Thus, this was said by Milinda the king, referring to the Sīlavanāgarājajātaka. The twelfth Jātaka. Furthermore, when Devadatta was a jackal, a king by custom, he made all the regional kings in Jambudīpa subservient. Then the Bodhisatta was a wise man named Vidhura. Even then, Devadatta was superior in fame. This statement was made by King Milinda, referring to the Sabbadāṭhajātaka, spoken by the Teacher while dwelling at Veḷuvana, in the second nipāta, concerning Devadatta. i. "Devadatta pleased Ajātasattu… and I alone was the chaplain." Thus, King Milinda, by relying on another's words, spoke this, having in mind the "All-Tooth Jātaka," "He made all the regional kings in Jambudīpa subservient." It was said that Sona then made all the kings subservient. The thirteenth Jātaka. Furthermore, when Devadatta, becoming a rogue elephant, killed the chicks of a quail hen, then the Bodhisatta was also an elephant, the leader of the herd, and thus both were equal. This statement was spoken by King Milinda, having in mind the "Quail Jātaka," told by the Teacher while dwelling in the Bamboo Grove, concerning Devadatta the Mara, in the Book of Fives. The fourteenth Jātaka. Furthermore, "When Devadatta was a Yaksha named Adhamma, then the Bodhisatta was also a Yaksha named Dhamma. Even then, both were equal." This statement was spoken by King Milinda, having in mind the "Dhamma-Devaputta Jātaka," told by the Teacher while dwelling in Jeta's Grove, concerning Devadatta's sinking into the earth, in the Book of Elevens. "Then, in the Hall of Dhamma, I alone was the Dhamma-Devaputta, the Perfectly Enlightened One." Thus, King Milinda, spoke this, having in mind the "Dhamma-Devaputta Jātaka." The fifteenth Jātaka. Furthermore, when Devadatta was a ship captain, master of five hundred families, then the Bodhisatta was also a ship captain, master of five hundred families, and even then, both were equal. This statement was spoken by King Milinda, having in mind the "Sea Merchant Jātaka," told by the Teacher while dwelling in Jeta's Grove, concerning Devadatta's seizing five hundred families and entering into hell, in the Book of Twelves. "He, taking the assembly among the chief disciples, was I alone, named Sopaṇḍitavaḍaḍhakī." Thus, King Milinda, spoke this, having in mind the "Sea Merchant Jātaka." The sixteenth. Again, when Devadatta was a caravan leader, the master of five hundred carts, then the Bodhisatta was also a caravan leader, the master of five hundred carts. Even then, both were equal. This statement was spoken by the Milinda king, referring to the Apaṇṇaka Jātaka, told by the Teacher dwelling in Jetavana, concerning a Tirthika disciple, a friend of Anāthapiṇḍika. The seventeenth Jātaka. Again, when Devadatta was a deer king named Sākha, then the Bodhisatta was a deer king named Nigrodha. Even then, both were equal. This statement was spoken by the Milinda king, referring to the Nigrodhamiga Jātaka, told by the Teacher dwelling in Jetavana, concerning the bhikkhuni who was the mother of Kumārakassapa. It is said that she was the daughter of a wealthy merchant in Rājagaha. And the deer king Nigrodha was myself. Thus, this Nigrodhamiga Jātaka was spoken by the Milinda king. The eighteenth Jātaka. Again, when Devadatta was a general named Sākha, then the Bodhisatta was a king named Nigrodha. Even then, both were equal. This statement was spoken by the Milinda king, referring to the Nigrodha Jātaka, told by the Teacher dwelling in Veḷuvana, concerning Devadatta in the tenth book. One day, the monks spoke about the Nigrodha Jātaka. The nineteenth Jātaka. Again, when Devadatta was a brahmin named Khaṇḍahāla, then the Bodhisatta was a prince named Cado. Even then, Khaṇḍahāla was superior. This statement was spoken by the Milinda king, referring to the Cadakumāra Jātaka, told by the Teacher dwelling on Gijjhakūṭa, concerning Devadatta in the tenth book. We will show its summary. The story of him who is skilled in causing dissension in the Sangha has already come, the prince Cado. But whether I was Ahaṁova, thus, by Milinda, this Cadakumāra Jātaka was cited, thus the twentieth Jātaka. Furthermore, when Devadatta was a king named Brahmadatta, then the Bodhisatta was his son, a prince named Mahāpaduma, then that king had his own son thrown into a robbers' precipice. Since a father is more excellent and superior to his sons in every way, yet even then Devadatta was more superior, this too, thus, by Milinda, by the Teacher dwelling in Jetavana, concerning Ciñcā Māṇavikā in the twelfth Nipāta, the Mahāpaduma Jātaka was cited. "For in the first enlightenment, I was then a prince of the Ten Powers, thus, remember the Jātaka," thus, by Milinda, this Mahāpaduma Jātaka was cited, thus the twenty-first Jātaka. Furthermore, when Devadatta was a king named Mahāpatāpa, then the Bodhisatta was his son, a prince named Dhammapāla, then that king had his own son's hands, feet, and head cut off. Even so, Devadatta was more superior than him, this statement too, by Milinda, by the Teacher dwelling in Veḷuvana, concerning Devadatta's attempt to kill him in the fifth Nipāta, the Culla Dhammapāla Jātaka was cited. "Then one day, monks in the Dhamma assembly were discussing, 'But was Dhammapāla Kumāra indeed me?'" Thus, by Milinda, this Culla Dhammapāla Jātaka was cited, thus the twenty-second Jātaka is complete. The Amba Jātaka, the Dummedha Jātaka, the Mahākapi, the Chaddanta, the Daddara, and also the Khantivādika Jātaka, the Cullanadī, the Paṇḍaraka, the Tacchasukara Jātaka, the Cetiyajātaka, and also the Rūrumiga Jātaka, the Sīlava, the Sabbadāṭha, the Laṭukika, and the Apaṇṇaka, the Nigrodhamiga, the Nigrodha, the Cadakumāra Jātaka, the Mahāpadumakumāra, the Dhammapālaka Jātaka, thus these twenty-two Jātakas in order, Milinda, using the name, spoke to Nāgasena. And thus that king these Having established the Jātakas, did he speak again thus? "Venerable Nāgasena, both were born in the Sakya clan at the same time. The Bodhisatta became the Buddha, the all-knowing leader of the world, and Devadatta, having gone forth in the dispensation of that God of Gods, destroyed the Buddha. Venerable Nāgasena, is all that I have said true, or is it false?" The Jātaka explanation is complete. The Nature of the Verses The nature of the verses should be understood thus: That king named Milinda, in the excellent city of Sāgala, Approached Nāgasena, as the Ganges to the ocean. Having approached, the king, a skilled storyteller, an expeller of darkness, a holder of the torch, Asked subtle questions, regarding what is possible and impossible, in various ways. Questions and answers, based on profound topics, Pleasing to the heart, delightful to the ear, wonderful, hair-raising, Steeped in Abhidhamma and Vinaya, supported by the net of Suttas, The stories of Nāgasena are varied, with similes and methods, Thus, having established knowledge, delighting the mind, Listen to the subtle questions, which tear apart the places of doubt. Therefore, they said: Learned, a skilled storyteller, clever and confident, Timely and skillful, expert in repartee; Those Tipitaka monks, even those of the five Nikāyas, And those of the four Nikāyas, honored Nāgasena; Of profound wisdom, intelligent, skilled in the path and the non-path, Having attained the highest good, Nāgasena was confident; Surrounded by those monks, skilled and truthful, Wandering from village to town, he approached Sāgala; In the Saṅkheyya monastery, Nāgasena then resided, He speaks to the people, like a lion on a mountain; Accomplished in conduct, well-tamed, in the highest self-control, Having seen Nāgasena, the king spoke these words; Many storytellers have I seen, many discussions have I heard, But such fear has not been, as the fear I have today; Without doubt, defeat will be mine today, Victory will be Nāgasena's, as my mind is not steady. External Verses Just as from the assembly of parts, the sound "chariot" exists, So, when the elements are present, It is called a being, a convention; Establishing oneself in virtue, the wise man develops mind and wisdom, Ardent, prudent monk, he unravels this tangle; This is the foundation like the earth for beings, and this is the root for the increase of merit, This is the face of all the Buddhas' teaching, the well-explained, excellent Pātimokkha; By faith one crosses the flood, by diligence the ocean, By energy one overcomes suffering, by wisdom one is purified; I do not despise death, I do not despise life, I await my time, like a servant his wages; I do not despise death, I do not despise life, I await my time, mindful and aware; One should quickly do what one knows is beneficial to oneself, A wise man does not deliberate with cart-thinking, but strives; Just as a carter, abandoning the even highway, Ascends a rough road and runs with a broken axle; So too, turning away from the Dhamma and following unrighteousness, Intoxicated, having reached the mouth of death, he grieves like one with a broken axle; Covered with a frame of bones, with nine gates, a great wound, It constantly oozes impure, foul-smelling matter; Here ends the twenty-two verses established in the Milinda Questions. Bhassappavedī Vetaṇḍī, exceedingly clever in intellect, Milinda approached Nāgasena to break through knowledge; Dwelling in his shade, questioning again and again, Having a distinguished intellect, he too became a master of the three baskets; Meditating on the ninefold teaching, in the night, in seclusion, He saw the Mendaka Questions, difficult to unravel, with strictures; There is figurative speech, there is speech according to faith,