Master of words and sophistry, clever and wise
Milinda tried to test great Nāgasena’s skill.
Leaving him not, 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.’

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 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. 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:

‘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.’

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, 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:

“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.”’