i

sabbadÈnaÑ dhammadÈnaÑ jinÈti

The gift of dhamma excels all gifts

MilindapaÒha Volume 1 & 2MilindapaÒha Volume 1 & 2MilindapaÒha Volume 1 & 2MilindapaÒha Volume 1 & 2

The Questions of King Milinda

(A Book of the Khuddaka NikÈya)

The contents of this book may be reproduced either in part or

whole for free distribution, with or without prior consent.

Published and distributed by:

Myanmar-Singapore-Malaysia (MSM) Dhamma Publication

Society (2014).

Private funding by Dhamma Farers in Myanmar, Singapore and

Malaysia.

Edited in Myanmar and Malaysia by:

Dr. Ashin Kumara,

Leong Yok Kee and Carol Law

email: yokkee122@gmail.com

email: punnika68@gmail.com

Book cover design and layout by:

joey.t graphics

www.joeytgraphics.com

This edition May 2014 – 1,000 sets of 2 volumes

Printed and bound in Kuala Lumpur, Malaysia by:

Majujaya Indah Sdn. Bhd.

Tel: +603-4291 6001, +603-4291 6002

Fax: +603-4292 2053

ii

nnnnamo tassa bhagavato arahato sammamo tassa bhagavato arahato sammamo tassa bhagavato arahato sammamo tassa bhagavato arahato sammÈÈÈÈsambuddsambuddsambuddsambuddhassahassahassahassa

Veneration to the Exalted One, the HVeneration to the Exalted One, the HVeneration to the Exalted One, the HVeneration to the Exalted One, the Homageomageomageomage----worthy Oworthy Oworthy Oworthy One,ne,ne,ne,

tttthe Perfectly he Perfectly he Perfectly he Perfectly SSSSelfelfelfelf----enlightened Oenlightened Oenlightened Oenlightened Onenenene

The Buddha is Supreme.

He is an Arahant, worthy of the highest veneration.

He has extinguished all defilements;

He is perfectly self-enlightened through

realisation of the Four Ariya Truths;

He is endowed with the six great qualities of glory:

issariya, dhamma,

yasa, sirÊ,

kÈma and payatta.

BrahmÈs, devas and all beings venerate the Buddha.

iii

MAIN MAIN MAIN MAIN CONTENTCONTENTCONTENTCONTENTSSSS

Publishers’ Introduction v

Prefatory Note xi

Publishers’ Editorial Note xiii

Introduction by Dr. Ashin Kumara xv

Previous Works on the Subject xviii

Volume IVolume IVolume IVolume I Preamble 3

Division I:Division I:Division I:Division I: bÈhirakathÈ bÈhirakathÈ bÈhirakathÈ bÈhirakathÈ ---- Background historyBackground historyBackground historyBackground history 7

pubbayogÈdi - Connections in the past 8

Division II:Division II:Division II:Division II: 38

Chapter 1: mahÈvagga - The great chapter 39

Chapter 2: addhÈnavagga - The long journey 70

Chapter 3: vicÈravagga - Discursive thoughts 89

Division III:Division III:Division III:Division III: 114

Chapter 4: nibbÈnavagga - The deathless realm 115

Chapter 5: buddhavagga - Pertaining to the Buddha 128

Chapter 6: sativagga - On mindfulness 136

Chapter 7: ar|padhammavavatthÈnavagga-

On mental phenomena 146

milindapaÒhapucchÈvisajjanÈ -

Questions of King Milinda and answers thereof 165

Division IV:Division IV:Division IV:Division IV: meÓÉakapaÒha meÓÉakapaÒha meÓÉakapaÒha meÓÉakapaÒha ---- Question on dilemmasQuestion on dilemmasQuestion on dilemmasQuestion on dilemmas 168

Chapter 1: iddhibalavagga - Spiritual and

supernatural powers 180

Chapter 2: abhejjavagga - On schism 250

Chapter 3: paÓÈmitavagga - On bowing 276

Chapter 4: sabbaÒÒutaÒÈÓavagga - On omniscience 307

Chapter 5: santhavavagga - On companionship 341

iv

Volume IIVolume IIVolume IIVolume II

Division Division Division Division V: anumÈnapaÒha V: anumÈnapaÒha V: anumÈnapaÒha V: anumÈnapaÒha ---- Questions on inferenceQuestions on inferenceQuestions on inferenceQuestions on inference

Chapter 1: buddhavagga - The Buddhas 4

Chapter 2: nippapaÒcavagga - Dhamma that thwarts

the cycle of birth and death 38

Chapter 3: vessantaravagga - King Vessantara 59

Chapter 4: anumÈnavagga - Inference 122

Division Division Division Division VI: opammakathÈpaÒha VI: opammakathÈpaÒha VI: opammakathÈpaÒha VI: opammakathÈpaÒha ---- The similesThe similesThe similesThe similes 170

mÈtikÈ 171

Chapter 1: gadrabhavaggam - The ass 175

Chapter 2: samuddavagga - The ocean 191

Chapter 3: pathavÊvagga - The earth 206

Chapter 4: upacikÈvagga - The white ant 227

Chapter 5: sÊhavagga - The lion 243

Chapter 6: makkaÔakavagga - The spider 257

Chapter 7: kumbhavagga - The water-pot 274

Epilogue Epilogue Epilogue Epilogue 285

v

Publishers’ Introduction Publishers’ Introduction Publishers’ Introduction Publishers’ Introduction

The triumvirate jewel of the Buddha’s dhamma is given the

honorific title - TipiÔaka, a PÈÄi word meaning three baskets; ‘ti’

for three and ‘piÔaka’ for basket. The tipiÔaka is the bulwark that

anchors the Buddha’s dhamma; and the fortress within which the

dhamma flowers and brings forth fragrance of the truth to the

world at large. The tipiÔaka is the sÈsana; the tipiÔaka is the icon

of the sÈsana.

The tipiÔaka stands enduring and dynamic encompassed by its

three wise guardians: the Vinaya, the Suttanta and the

Abhidhamma. These three are the thrust and the defensive entity

beginning life with the first discourse at the deer park in Isipatana

when the Buddha began turning the wheel of dhamma for the

benefit of the five ascetics and a myriad of brahmÈ, devas and

host of unseen beings. The tipiÔaka began to build up strength and

substance as the days and months go by. The rules of conduct for

bhikkh| was added on as and when the need arose and finally the

Abhidhamma was expounded in the heavenly realm. Thus was the

tipiÔaka honed and matured into the enduring triumvirate jewel -

the Triple Gem, which the Buddha’s dhamma matured into in the

45 years of the Blessed One bringing the dhamma to an

unenlightened world of distorted conceptions not prepared to

recognise the Truth of its existence.

The Blessed One Himself realised this great failing of ordinary

worldlings when contemplating on His Enlightenment:

‘But the dhamma that I have realised is indeed profound, subtle

and difficult to comprehend. All beings in the world will not be

able to understand the dhamma as they are grossly overwhelmed

by greed, anger and ignorance. It will be wearisome for me if I

were to expound the dhamma.’ Reflecting thus, the Buddha was

hesitant to teach the dhamma.

vi

The quintessence of the Vinaya has the disciplinary rules of the

bhikkh| to ensure the proper morality of the saÑgha, and the

welfare of the bhikkh|.

The quintessence of the Abhidhamma has the 7 books of antiquity

for the education of those ready to accept the supramundane

words of the Buddha.

That leaves the Suttanta which is the variegated structure of the

words of the Buddha that was daily discoursed to all and sundry,

ordained and laity, who were then ready to receive and practise

the Truth.

The PÈÄi term sutta means a thread, a string or a discourse; the

Buddha’s discourses form a huge quilted tapestry of sutta. The

dhamma message is weaved strand by strand, thread by thread

onto the multi-weaved fabric that stands as a complete edifice; a

network that inclines and tapers into freedom from suffering,

never to find rebirth into another existence whatsoever.

To gain this total freedom from suffering or in PÈÄi, dukkha,

academic studies and absorption of knowledge into the fibres of

our mental potentialities is insufficient effort. In the long term,

this insufficiency of effort will degenerate into wrong effort. Too

much energy expanded into pure academic studies will engender a

sense of superiority in the individual and retards the development

of wisdom.

The Buddha in His great wisdom and knowledge has not only

given us the basis to understand and realise the inherent failings

in us, but also the means to apply one, sole physical practice to

attain to the state wherein we will surely remove all defilement

from our kamma and escape the round of rebirth in totality.

vii

“ekÈyano ayaÑ, bhikkhave, maggo sattÈnaÑ visuddhiyÈ

sokapariddavÈnaÑ samatikkamÈya dukkhadomanassÈnaÑ

attha~gamÈya ÒÈyassa adhigamÈya nibbÈnassa sacchikiriyÈya,

yadidaÑ cattÈro satipaÔÔhÈna.”

“This is the only way, bhikkh|, for the purification of beings, for

the overcoming of sorrow and lamentation, for the disappearance

of pain and grief, for reaching the noble path, for the realisation

of nibbÈna, namely: the four foundations of mindfulness.”

The knowledge embedded within the expansive stratospheric

reach of the tipiÔaka is beyond conceptual realisation. The best

illustration to expound the borderless jurisdiction of the tipiÔaka is

in the simile of the leaves of the trees in the forest.

A Handful of Leaves A Handful of Leaves A Handful of Leaves A Handful of Leaves

The Blessed One was once living at Kosambi in a wood of

SiÑsapÈ trees. He picked up a few leaves in his hand, and

questioned the bhikkh|: “How do you conceive this, bhikkh|,

which is more, the few leaves that I have picked up in my hand or

those on the trees in the wood?”

“The leaves that the Blessed One has picked up in His hand are

few, Lord; those in the wood are far more.”

“So too, bhikkh|, the things that I have known by direct

knowledge are more; the things that I have told you are only a

few. Why have I not told them? Because they bring no benefit, no

advancement in the Holy Life, and because they do not lead to

dispassion, to fading, to ceasing, to stilling, to direct knowledge,

to enlightenment, to nibbÈna. That is why I have not told them.

viii

“And what have I told you? This is suffering; this is the origin of

suffering; this is the cessation of suffering; this is the way leading

to the cessation of suffering. That is what I have told you. Why

have I told it? Because it brings benefit, and advancement in the

Holy Life, and because it leads to dispassion, to fading, to

ceasing, to stilling, to direct knowledge, to enlightenment, to

nibbÈna. So bhikkh|, let your task be this: this is suffering; this is

the origin of suffering; this is the cessation of suffering; this is

the way leading to the cessation of suffering.”

(SaÑyutta NikÈya, 56:31)

To gain good results from any form of activities, be it education,

the sports, the arts, philosophies, spiritual studies, even skills such

as cooking, wood-work, metal work, silver work, gold craft, etc.,

one needs a suitable medium or base to work from, a platform to

operate from.

The platform from which the multi-faceted knowledge of the

tipiÔaka can be garnered is the four foundations of mindfulness -

satipaÔÔhÈna.

The goad, the springboard, the catalyst, the platform, the carriage,

etc., for the realisation of the knowledge from the tipiÔaka is an

experiential training in the form of the practice of satipaÔÔhÈna.

Make no mistake, though, the way of satipaÔÔhÈna is not an easy

way! But it is the Only way for the overcoming of sorrow and

lamentation, for the disappearance of pain and grief, for reaching

the noble path, for the realisation of nibbÈna.

The Blessed One in most cases when He dismisses listeners at the

end of any discourse, be they ordained or lay, admonishes thus:

“These are the roots of trees, bhikkh|, these are empty huts,

meditate, do not be negligent; lest you regret it later.”

ix

The final goal of the practice of satipaÔÔhÈna is the attainment of

enlightenment and the usual statement to indicate that a

practitioner has achieved that freedom is stated as: ‘obtained the

pure and spotless eye of the truth (that is, the knowledge).

Whatsoever is subject to the condition of origination is subject

also to the condition of cessation.’

The study of the questions of King Milinda cannot stand alone as

a complete knowledge ending the quest for the realisation of the

dhamma. It is only one well-oiled cog amongst all the different

parts and parcels that make up the wheel of dhamma; just as the

chariot has its parts and a living being has its aggregates, so the

dhamma, too, has a myriad of sutta: long ones, medium lengths

and minor ones to complete the whole.

In the midst of a person’s journey towards the dhamma most

desired fruit, it is imperative that he must face up to the trials and

teachings in the satipaÔÔhÈna; failing which his attainment of any

dhamma knowledge will backslide and be reduced to zero.

To be able to begin our investigation of the Buddha’s dhamma

with the MilindapaÒha is the correct and meritorious step towards

the goal of emancipation; for within its pages are the gems and

jewels that will lead the dhamma seeker onwards to the

enlightened purity of nibbÈna.

The consequential path from this will be the sole diligent practice

of satipaÔÔhÈna, leaving all others behind. This will enhance the

seeker’s knowledge and wisdom, thereby eradicating his

ignorance and developing his insight leading onto the

supramundane knowledge essential for the attainment of

cessation.

x

Most seekers are content and feel gratified that they have in their

portfolio of dhamma studies all the necessary academic literature,

including the nikÈya and even the MilindapaÒha! Not to seek and

experience the correct practice is akin to doing things half way;

just as water cannot boil if the power is switch off half way or

rice cannot be eaten if not cooked to its maximum for the

goodness to surface. Academic quests are just that, it is the

acquisition of mundane knowledge. To realise the reality of the

Buddha’s dhamma, one needs to go the extra mile; that extra mile

in the case of the dhamma is the supramundane experience.

A dictionary has all the words necessary for you to write a book,

the dictionary cannot write a book; you have to know the words

from the dictionary and then you can string those words into lines

of sentences. The dictionary teaches you the words, you apply the

words to bring out the whole book! Just so, the Buddha’s words

are to give you knowledge, you have to string those knowledge

together to find the path that will lead you to supramundane

experiences; and the tool to string the Buddha’s words together is

the practice of satipaÔÔhÈna.

As the Buddha exhorts, we too exhort; there are trees and

secluded places, dear friends, practise vipassanÈ meditation, do

not neglect, lest you end up in undesirable realms.

Dr. Ashin Kumara

Leong Yok Kee

Carol Law Mi-Lan

xi

Prefatory NotePrefatory NotePrefatory NotePrefatory Note

The MilindapaÒha in the TheravÈda tradition, is regarded highly

as a book of authority and has long been a popular piece of

literature in the PÈÄi form; and at the ChaÔÔhasa~gÊti PitakaÑ (the

Sixth Buddhist Council) held in Yangon, 1954, the MilindapaÒha

was formally included as the 18th book in a list of 18 books in the

Khuddaka NikÈya according to the Burmese tradition.

The MilindapaÒha seek to introduce and at the same time clarify

fundamental points in the Teaching of the Buddha. It does so in a

simple question and answer dialogue between two highly placed

personality so that it has the authority of royalty in the

questioning and a very knowledgeable arahant in the clear

answers. The raison d’etre of the dialogue is clear; royalty to

commoner will benefit from the dhamma! Thus, the questioner

was a Greek king; King Menander or Milinda and the answers

presented by the bhikkhu, NÈgasena, an arahant.

The questions brought to our attention by the king and the

solutions discussed and offered by the arahant NÈgasena pinpoint

the basic tenets which form the cornerstone of the Buddha’s

sublime Teaching.

The succinct and factual answers presented by the arahant

NÈgasena, in most cases complemented by similes and examples,

eloquently propounded and in an easy grace of dialogue, mostly,

though not always, truly appeals to the discerning seeker of the

Buddha’s dhamma.

There were occasions when NÈgasena, not too happy with the

quality of questions raised by the king, replied testily.

xii

It is no doubt that it is the charm of this style and the profound

nature of the answers that has drawn many to see in the

MilindapaÒha, an all-encompassing showcase of the Buddha’s

Teaching, in a nutshell as it were.

May the transcendent Teaching of the Blessed One that is

available to us today, enrich and enlighten those who continue to

investigate and practise the dhamma.

Carol Law

xiii

PublisherPublisherPublisherPublisherssss’’’’ Editorial NotEditorial NotEditorial NotEditorial Noteseseses

The first known English translation of the MilindapaÒha was

possibly one done by T.W. Rhys Davids, published about 120

years ago. There is no doubt how popular and widely sought after

the MilindapaÒha is, judging by its translations available today in

English, French, German, Russian, Burmese, Chinese, Japanese,

Hindi, Sinhalese, Sanskrit and so forth.

In our preparation of this set of two volumes, we were privileged

to have in our hands a copy of the English translation from the

PÈÄi and Burmese versions, as well as many books that form the

basis of our reference and research.

The style adopted in this classic prose is essentially that of a

dialogue between two people: King Milinda and the Venerable

NÈgasena. We have thus used abbreviations to indicate the direct

speeches of these two people – kmkmkmkm for King Milinda and vnvnvnvn for

Venerable NÈgasena. We believe this makes for an easier and a

more enjoyable read.

In attempting to keep to the proper presentation of the words in

the PÈÄi form, these terms are written with small letters, as in the

tradition of the language. Capital letters are not used for PÈÄi

words even when it is the start of a sentence. The exception is

made for proper nouns to distinguish them as terms used with

reference to the Buddha and names of people and places.

As the illustrious conversations between the king and the

venerable ran well over 700 pages, we thought it best that the

book be presented in two volumes. Volume I houses divisions I to

IV while Volume II concludes the rest of the discussion with

divisions V and VI.

xiv

In this way, the reader’s hands are not strained with cradling a

massive book, or the shoulders burdened with the extra weight

should he wish to bring it around with him. Of course, to match

the respect and prestige the MilindapaÒha holds, the two volumes

are presented to you, encased in an elegant magnetic box jacket,

specially designed to keep the books together.

In the rendition of a somewhat lengthy text, readers may find

themselves lost in the labyrinth of topics and dilemmas covered

therein. By introducing a detailed sub-content page at the start of

each chapter, our goal is to put in better perspective, the main

sections from the sub-sections. Hopefully our reader will find this

a useful as well as an effective tool as they navigate through the

eclectic book.

In closing, the editors would like to put on record, their expressed

gratitude in being called to such a noble and onerous undertaking.

It is their wish that in their humble endeavour to refine the

presentation of this essential dhamma literature so that many

more will glean from it the goodness of the profound Teaching of

the Buddha within. May the sÈsana endure, may the pristine

dhamma prevail.

Dr. Ashin Kumara

Leong Yok Kee

Carol Law

xv

IntrodIntrodIntrodIntroductionuctionuctionuction bybybyby Dr. Ashin KumaraDr. Ashin KumaraDr. Ashin KumaraDr. Ashin Kumara

Siddhattha Gotama was born in 623 B.C., renounced family life,

the life of a prince at the prime of a youth’s life, 29 years of age.

He renounced the luxurious life of royalty and donning the cast-

off robes befitting a homeless renunciate; deeply aware of the

sorrows of existence in a world led by mindless desires; with firm

steps and purposeful determination, he went in search of the

Truth. Through 6 years of life and death struggles, nearing death

more than not, He achieved the Supreme state of Buddhahood at

the age of 35 and attained parinibbÈna at the age of 80 (543 B.C.).

For 45 years after attaining Buddhahood, He steadfastly, without

a care for His own comfort, toured the country, especially the

North-eastern part of India, expounding the sutta, abhidhamma

and the vinaya to gods and men.

The principles, laws and disciplines for monastic life are

enshrined in the Vinaya Disciplinary Rules; Sutta form the basis

for daily practice and the Abhidhamma holds the knowledge of

the Buddha’s philosophy and psychology.

Long after the Buddha attained parinibbÈna, the vinaya rules, the

dhamma in the form of sutta and abhidhamma still exist as a

teacher for a wholesome and moralistic life. As long as they still

exist, we can be sure that we still have the Buddha in our midst.

The Buddha taught the dhamma to all, regardless of gender, age

or stations in life, so that the truth of their existence will be

understood by them. He also encouraged those who wish to take

up the Holy Life that they adhere to strict rules, so that they may

co-exist in harmony with other fellow human beings and practise

to gain penetrative wisdom into the knowledge of ultimate reality

as enshrined in the tipiÔaka.

xvi

The whole of the teachings of the Buddha are collectively known as

‘the Three Baskets’ or ‘tipiÔaka’. As such, the tipiÔaka has taken on

the essence of the Buddha Himself and now becomes our teacher

and mentor.

Three months after the Buddha’s parinibbÈna, a Great Council of

the arahant theras was convened led by the Elder MahÈ Kassapa.

The Council held in RÈjagaha was attended by 500 arahants. At

the conclusion of this lengthy Great Council, the arahant theras,

of whom the Elder MahÈ Kassapa was the leader, made three

irrevocable stipulations. That henceforth, the teachings of the

Buddha as confirmed in this Council, should be kept strictly to the

word, letter and intent.

Thus, there should be no addition to the words, no deletion and

the format presented here should remain as it is. Therefore, this

Council set the tone of the tradition that is kept intact until today.

This knowledge, belief and practice that are strictly in accordance

with the dhamma and vinaya of the Buddha are known as the

teachings of the elders or theravÈda dhamma and vinaya.

The Second Council, headed by SabbakÈmi Thera and Yasa

Thera, was held in 100 B.E. (Buddhist Era) in VesÈlÊ and was

attended by 700 monks.

The Third Council headed by Tissa Thera took place in 236 B.E.

in PaÔaliputta and was attended by 1,000 monks. The First, Second

and Third Councils were the only councils held in India and all

the participants were arahants.

The Fourth Council led by the Venerable Dhammarakkhita,

attended by 500 Sri Lankan monks was held in Sri Lanka in 540

B.E. At this Council, the words of the tipiÔaka was engraved and

preserved onto palm leaves.

xvii

In 2400 B.E., the Fifth Council led by the Venerable JÈgara Thera

and attended by 2,400 monks was held in Mandalay, Burma. At

this Council, the tipiÔaka was inscribed onto 729 marble slabs,

each measuring 6 feet by 4 feet. These can still be seen today at

the Maha Lokamarazein Kuthodaw Pagoda, Mandalay Hills.

The Sixth Council, sponsored by the Burmese Government, was

held in 2498 B.E (May, 1954) in Kaba-Aye, Yangon, Myanmar, at

the MahÈpÈsÈna Great Cave (a duplicate of the original cave of

the First Council). The Council took two years to conclude its

mission. The unique feature of the Sixth Council was the

participation by learned monks from five TheravÈda and some

MahÈyana countries.

Present day literature that attempts to explain the Buddha’s

Teaching are merely the interpretation of various authors in their

limited knowledge and understanding of the true dhamma. They

act only as a secondary source of information to the profound

Teaching. For those who have not acquired the genuine essence

of the authentic and pristine Teaching of the Buddha from true

sources and not knowing the true dhamma is indeed, a great loss

to them.

May the knowledge, belief and practice of the Truth shine forth

in every corner of our world.

Dr. Ashin Kumara

xviii

Previous Previous Previous Previous WWWWorks on the orks on the orks on the orks on the SSSSubjectubjectubjectubject

The PÈÄi MilindapaÒha and its Chinese counterpart, Na-hsien-pi-

ch'iu-ching have enjoyed much popularity among Western and

Eastern scholars, and numerous are the translations of the two

above texts into various languages. Some of these translations are

mentioned below:

1. Louis Finot: Les Questions de Milinda, Paris 1923 (French

translation of Books I-III).

2. T.W. Rhys Davids: The Questions of King Milinda (English

translation from the PÈÄi, 1890)

3. NyÈnatiloka: Fragen des Milinda, Munchen 1919 (Complete

German translation).

4. F. Otto Schrader: Die Fragen des Konigo Menandros, Berlin

1905 (German translation of the portions held to be original

by the translator).

5. Specht and Levi: Deux traductions chinoises de

MilindapaÒho: Oriental Congress IX, London, 1892, Vol. I,

p.518ff.

6. Sogen Yamagami: Sutra on Questions of King Milinda

(Japanese translation from the Chinese text).

7. Sei Syu Kanamoli: Questions of King Milinda (Japanese

translation from the PÈÄi text).

8. Paul Demieville: Les versions Chinoises du MilindapaÒha,

BEFEO, Vol. XXIV, 1924.

Dissertations on the two PÈÄi and Chinese texts, and

comparative studies of them have captured the attention of

many learned paÓÉit. Some of these dissertations and

comparative studies are cited below:

1. Garbe: Beitràge zur indischen Kulturgeschichte Belin, 1903.

2. Mrs C.A.F. Rhys Davids: The Milinda Question, London

1930.

xix

3. T.W. Rhys Davids: Encyclopaedia of Religion and Ethics,

Vol. VIII, p.631ff., article on "MilindapaÒho"

4. Taisho edition of the Chinese Tripitaka edited by Takakusu

and Watanabe, Vol.32, No.1670 (a&b).

5. Winternitz: History of Indian Literature, Vol. II, pp.174-183.

6. Siegfried Behrsing, Beitrage zu einer, Milinda Bibliographie,

Bulletin of the School of Oriental Studies, Vol. VII, 3.

pp.516ff.

7. B. C. Law: A History of PÈÄi Literature Vol. II, pp. 353-72.

8. J. Takakusu: Chinese Translations of the MilindapaÒha

JRAS, 1896.

9. Dr. Kogen Mizuno: On the Recensions of MilindapaÒho.