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Distributed by
The Department of Research & Compilation
Sitagu International Buddhist Academy
Sagaing Hills, Sagaing, Myanmar
B.E. 2550 M.E. 1368 C.E. 2006
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Published by
SELANGOR
BUDDHIST VIPASSANA
MEDITATION SOCIETY
PERSATUAN TAFAKUR VIPASSANA BUDDHISME SELANGOR
SEL ANGOR BUDDHIST VIPASSANA MEDITATION SOCIETY
lo. 29-B Jalan 17/45, 46400 Petaling Jaya
Selangor Darul Ehsan
West Malaysia
Tel/Fax: 603-7955 0596
This publication by S.B.V.M.S. is
strictly for free distribution
Sadhu! to the sponsors for this
Dhamma Dana
13659
MILINDAPANHA
(The Questions of King Milinda)
To the Reader
his text faithfully records
the authentic teachings
of the Buddha as preserved
in the Pali or Theravada
tradition.
It is a gift from the hearts of
millions whom _ having
realized the truth in the
words of the Buddha
(Buddha Vacana) now
shares it with you.
You are advised to handle
this book with great care;
read it for the message it
contains; share and make it
known; so that these
wonderful teachings may
continue to touch the lives
of many others.
Sadhu! Sadhu! Sadhu!
Sitagu Dhamma Selection (122)
CHATTHASANGITI PITAKAM
SUTTANTAPITAKE KHUDDAKANIKA YE
MILINDAPANHA
Volume I
MARAMMARATTHE BUDDHASASANASAMITIYA
MUDDANAYANTALAYE MUDDAPITA
B.E. 2550 M.E. 1368 C.E. 2006
Sabbadanam dhammadanam jinati
The Gift of Dhamma excels all gifts
MILINDAPANHA Vol. I & II — (The Questions of King Milinda)
(English Translation)
This publication is dedicated to the UN Day of Wesak,
2006 and also to the 60 years coronation of His Majesty
the King of Thailand, Bhumibol Adulyadey.
The contents of this book may be reproduced either in part
or in whole for free distribution with prior consent of the
S.I.B.A. Board, Sagaing, Myanmar.
Published for Free Distribution by
Selangor Buddhist Vipassana Meditation Society
This First Edition May 2006 — Paperback 900 copies
Hardback 100 copies
as Dhammadana
The picture on the next page shows a photograph of
statuary in Bamberg Cathedral. Although the two figures
are identified as Jones and Hosea, their resemblance to a
Buddhist monk and a prince is so striking that they seem
a perfect representation of Nagasena and Milinda in
dialogue.
(Photo by Walter Hege, Deutscher Kunstverlag, Munich, Berlin.)
Book layout and cover design by
Sitagu International Buddhist Academy
Printed and bound in Kuala Lumpur by
Majujaya Indah Sdn. Bhd.
68 Jalan 14E, Ampang New Village
68000 Selangor Darul Ehsan, Malaysia
Tel: 03-42916001, 42916002, Fax: 03-42922053
The Questions of King Milinda
Today the — encounter
between Buddhism and
Western civilization has
been hailed as a cultural
event of far-reaching
significance, promising to
exercise a major impact on
both partners to the
meeting. However, — the
first encounter between
Buddhism and the West
took place long ago, in
Northwest India during the
age of Alexander the Great,
and it issued in one of the most sublime works of Buddhist
literature, The Questions of King Milinda. This work, preserved
in the Pali language, is an imaginative record of a series of
discussions between the Bactrian Greek King Milinda, who
reigned in the Punjab, and the Buddhist sage Bhante
Nagasena. Their spirited dialogue — dramatic and witty,
eloquent and inspired — explores the diverse problems joy
Buddhist thought and practice from the perspective of a
probing Greek intellectual who is both perplexed and
fascinated by the strangely rational religion discovered on the
Indian subcontinent.
Extracted from:
An Abridgement of the
MILINDAPANHA
(N.K.G. Mendis, 1993)
DEDICATION
The Sitagu International Buddhist Academy Publication of
“The Questions of King Milinda (Vol. I and II)”
is dedicated to the UN Day of Vesak, 2006 and also to
the 60 years coronation of
His Majesty the King of Thailand,
Bhumibol Adulyadey.
SIBA takes this opportunity as a great honour.
May The Sublime Dhamma prevail in its Pristine Purity.
May His Majesty The King of Thailand live long happily
and may he be the Light of Thailand forever.
Sitagu International Buddhist Academy.
ACKNOWLEDGEMENT
THE SELANGOR BUDDHIST VIPASSANA
MEDITATION SOCIETY (SBVMS) OF MALAYSIA,
would like to put on record their sincere gratitude in being
entrusted, with the rare opportunity of reprinting the Pali
Tipitaka of the Sixth Buddhist council, in its English
translation to
THE MOST VENERABLE SITAGU SAYADAW,
and the following Organizations:
GOVERNMENT OF THE UNION OF MYANMAR,
MINISTRY OF RELIGIOUS AFFAIRS,
Department for Promotion and Propagation of the Sdsana,
1991, (The Pitaka Translation Editorial Committee)
SITAGU INTERNATIONAL BUDDHIST ACADEMY,
The Sitagu Association of Myanmar (1980),
Founded by the Venerable Sitagi Sayadaw Nanissara
THE BURMA PITAKA ASSOCIATION RANGOON,
BURMA (1980).
A Special Note of Appreciation goes to the members of the
Sitagi International Buddhist Academy, Sagaing, for the
tremendous effort in translating the text into English.
Last but not least; we wish to thank the donors, proof-readers,
layout artists and others who have in their special ways
contributed to the success of this most meritorious deed.
May all beings share in the merits thus acquired and may the
Sasana last long. Sadhu! Sadhu! Sadhu!
asional Buda,
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Ciram titthatu lokasmaim,
sammasambuddhasasanam
Tasmaim sagarava niccam,
hontu sabbepi panino.
BUDDHAERA 2547 MYANMARERA 1365 WORLDERA 2003
Sipampecreghaaicna (D.Litt) (PRD)
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Biography of Ashin Nanissara
The Venerable Sitagi Sayadaw was born on February 23,
1937, in the town of Thegon, Bago Division, in Central Myanmar.
At the age of seven he went to the local monastery to study. There
he learned his basic education and Buddhist Scriptures. At the age
of fifteen he was ordained as a Samanera (novice) and he later
received his higher ordination as a Buddhist monk at the age of
twenty in Thegon.
He passed his primary, middle and higher examinations
respectively in Pali Buddhist scriptures in the years 1956, 1957 and
1958. He earned a Master Degree in Buddhist Doctrine at Khin-
ma-gan Pali University in Mandalay. He then completed a diploma
course in foreign language (English) at the Samgha University in
Yangon for the propagation of Buddhism.
In 1965, he founded BBM Collage in the town of Lay Myet
Hna in the delta region of lower Myanmar, and worked as the
Headmaster and Chief Administration of that institution until 1968.
In the same year, he moved his residence to Sagaing Hills, in upper
Myanmar and began to teach Buddhist Scriptures to the monks, nuns
and novices. He also continued his study of English, as well as his
training in Buddhist homiletics under the guidance of Venerable
Ashin pandita (Aggamahapandita) Anisakhan Sayadaw for the
purpose of preaching to lay Myanmar Buddhists. Between the
years 1972-75, he lived in seclusion and practiced meditation at the
forest monastery of Thabaik Aing Taw-ya in Mon State, lower
Myanmar and returned to Sagaing Hills. From 1976, he gives
Dhamma Lectures for the Ma-Lun Zae Rice Offering Association,
Mandalay for the Holy Recluses from the Sagaing, Min-Gun and
Min-Wun Hills range and other occasional Dhamma-Lectures
throughout the Union of Myanmar. He also endeavors
continuously to acquire more and more charitable rice abundantly
from the branches of the association at many towns and villages
throughout Myanmar for this MaLun Zae Rice Offering
Association.
In 1979, he established his own monastery, Sitagu Vihara in
Sagaing Hills, and resumed teaching the Buddhist doctrine and
scripture to the monks, nuns and novices of the surrounding region.
In the year 1980 at the Sitagii Monastery, Sagaing Hills, on Full
Moon day of Kason (Vesakha), he founded the Sitagtii Missionary
Association, a private non-profit, non-ecomomic, non-politic
making organization, whose several humanitarian projects are
supported entirely by private donation throughout Myanmar as well
as the world.
The Sitagi) Water Donation Project
In 1981, he began collecting donations for the construction of
a water supply system. Sagaing is located in the dry zone of
Myanmar, and for centuries, residents have had to rely on collected
rain water to satisfy their daily needs. The Sitagii Water Donation
Project was begun in 1982 to alleviate water shortages experienced
by the monasteries and nunneries in this area. Over the past twenty
years, 14 water reservoirs have been built which are supplied with
water from the Ayeyarwady River by means of 12 waterpumps of
thirty horsepower each. The pumps are housed in three waterpump
stations, and the entire network is connected by over 250,000 feet,
or more than 47 miles, of water pipe. This water supply system
covers an area of eight square miles, and supplies over 500,000
gallons of water per day to more than 9,000 monks, novices and
nuns living in over 870 monasteries and nunneries.
Sitagu Ayudana Hospital
In 1985, he began the construction of the Sitagi Ayudana
Hospital, and opened in 1989. The hospital now has one hundred
beds. On average, the hospital treats sixty in-patients and now two
hundred and fifty outpatients per day, since its inception has
provided health care to over 100,000 individuals. Medical
specialists from Mandalay also kindly donate their services on a
weekly basis in the areas of general medicine, surgery. urology,
dentistry, orthopaedy and in the treatment of diabetes and heart
disease. The Sitagi special eye care programme was started in
1993 to fight eye diseases. Every year the foundation organizes 2-6
special eye care clinics. On these special occasions the specialists
from the U.K, the U.S.A, Belgium, Singapore, Japan and Malaysia
are invited to perform cataract surgery, in which over 2000 of
patients are given eye sight.
Sitagu Ayudana
Hospital
Sitagt International Buddhist Academy
He started the third project, Sitagi International Buddhist
Academy in 1994. It is almost ready to share the precious teaching
of the Buddha with fellow beings. The three main faculties and
departments are as follows: -
(a)
(b)
(c)
The Faculty of Dhamma
1. The Department of Suttantadhamma
2. The Department of Pali & Sakkata (Sanskrit)
3. The Department of Research and Compilation
The Faculty of Vinaya
1. The Department of Vinayapitaka
2. The Department of Vinayavinicchaya
3. The Department of Abhidhamma
The Faculty of Missionary
The Department of Foreign Language Study
The Department of Comparative Study of Religions
The Department of Buddhist History and Culture
(2) pe) _—
Following degree courses in Buddhism will be conducted in
Sitagu International Buddhist Academy.
(A) B.A. in Buddhism
(B) M.A. in Buddhism
(C) Ph.D. in Buddhism (Research)
Sitagu Buddha Vihara
In 1994, the Venerable Ashin Nanissara founded the Thera-
vada Dhamma Association in Austin, Texas, in the United States.
The association is organized into an Oversight Committee and an
Executive Committee consisting of five monks and fifteen lay
persons. The association purchased fifteen acres of land outside the
city of Austin, and named the monastery it established there the
Sitagti Buddha Vihara.
Dhammadiita Tour and Missionary
In 1981, he set out on his first foreign missionary journey to
six countries in South and Southeast Asia. Since, then he has
travelled to many missionary journey to more than 40 countries
around the world. During his visit to the United States he has given
lectures at many Universities, including Vanderbilt University,
Rick University, Indiana State University, Tennessee State
University, Michigan University, Illinois University and Christian-
Academy of Nashville. He is an Honorary Professor and also one
of the members of Patron Sayadaws of International Theravada
Buddhist Missionary University. Ministry of Religious Affairs,
Union of Myanmar since it was founded in 1998 and then he
undertakes lectures on theoretical aspects of Vipassana Insight
Meditation.
On Sth June 2000, he was requested to be present as well as
to submit a paper at The Millennium World Peace Summit of
Religious and Spiritual Leaders. Opening at the United Nations,
August 26, 2000. He attended the meeting and submitted an article
‘Let us search for Common Platform to walk together” at the World
Peace Summit in the United Nations General Assembly Hall on 29
August, 2000.
The Venerable Sitagi) Sayadaw A shin Nanissara besides
being a teacher of Buddhism, covering both Meditation and
Buddhist Scripture, is also administering and organizing various
charitable projects implemented throughout Myanmar, and
propagating Buddha’s Teaching in its pristine purity in the
contemporary world. Until now, 54 books in Myanmar and 10
books in English have already been written and published not only
for the Buddhist but also for those who are interested in the art of
living in this very changeable world. All of his books lead to
cultural, intellectual, spiritual and moral advancement of mankind.
All proceeds from these books were donated to the Water Donating
Project, Ayudana Hospital, Buddhist Academy and several others
NGO. Social welfare, charitable Associations.
He was conferred the titles MahaDhammakathika Bahujana-
hitadhara, in 1993, Agga Maha Saddhammajotikadhaja in 1995,
Agga Mahapandita in1997and Doctor of Literature (D.Litt)in 2003
All the titles were presented by the Government of the Union of
Myanmar.
He is now residing at Sitagu International Buddhist Academy,
Sagaing Hills, Sagaing, Myanmar.
Sagaing Hills; The Abode of Holy Ascetics
ACKNOWLEDGEMENT
These voluminous books would not have been possible
without the help of many people. According to the Chattha
Sangiti version, the name of Tipitaka books are fifty in title,
but the number of books are only forty. Our assistants and
working committee are trying to transliterate the whole set
of Tipitaka books into Roman Character. We deeply
appreciate and enjoy in doing this noble work for Buddha
Sasana. We hope that these transliteration of Tipitaka
books would be helpful well-enough for the Buddhist
Scholars. Therefore,
Firstly, we would like to express our gratitude to all of
our students, our assistants, and our working ae and
members of editorial Board.
Secondly, we wish to thank our general An U Soe
Win who works hard timelessly in our Buddhist Academy.
Thirdly, we want. to thank all of our, Staff who are
working day and night’ ‘to PRE these transliteration in|
computer. | th)
Lastly, we would like to express our deep gratefulness
and high appreciation to the donors, supporters, and well:
wishers from our country and abroad.
We extend our well-wish and Wasvielbin heel to
all our mental, physical, material supporters.
May the Sublime Dhamma Prevail in its Pristine Purity.
Ashin Nanieeae i f
Mahadhammakathika bahujanahitadhara tie A
Aggamiahasaddhammajotikadhaja, Aggamahapandita
Chancellor (i ey
my " Sitagu International Buddhist Academy
Sagaing, Myanmar
Bi
Introduction
In 623 B.C, Siddhattha Gotama was born. He achieved the
supreme status of the Buddha at the age of 35. He left the luxious
life as a prince in such of the truth and attained Nibbana in 543 B.C,
at the age of 80. During His lifetime of 45 years, the Fully
Enlighentened One, the Buddha, He incessantly went on tour teaching
Sutta, Abhidhamma and Vinaya to all men and gods. During the 45
years of his lifetime, the Lord Buddha visited the northeastern part
of India known as the Middle Region (Majjhimadesa).
Sutta forms the guiding light for daily practice. Abhidhamma
contains Buddhist philosophy and psychology. Vinaya includes the
principles, laws and disciplines for monastic life.
Long after the Lord Buddha left our world, the Dhamma, —
Sutta, Abhidhamma — and Vinaya still exist as a guidence for mankind.
As long as we have them, we can be assured that we still have our
Lord Buddha with us. The Lord Buddha taught what was right and
wrong for the benefit of all mankind.
To prevent our sorrow and misery and to attain peace and
tranquillity, he taught the practice of Dhamma i.e. Sutta. Vinaya was
taught for discipline and the tranquil co-existence of fellow human
beings and to promote the level of penetrative wisdom into the
ultimate reality he taught us Abhidhamma.
The above three major teachings are collectively known as
“The Three Pitakas”. Thus, the Pitakas have become our teacher,
our mentor and the Lord Buddha himself. In fact, they are likened
to the invisible presence of our Lord Buddha. Therefore, those who
hold the Lord Buddha in high esteem need to be well versed with
the three Pitakas.
Three months after the Parinibbana (demise) of the Buddha,
the First Council was held in Rajagaha. The convention was attended
by 500 supreme monks who had attained Patisambhida. Ashin Maha
Kassapa was the leader. He expounded on three major points as
follows:
(1) Those teachings (Dhamma and Vinaya) that the Lord
Buddha had not taught should not be offered by
monks.
(2) Those teachings (Dhamma and Vinaya) that the Lord
Buddha had taught should not be deleted, added nor
edited by monks.
(3) Those teachings (Dhamma and Vinaya) that the Lord
Buddha had taught should be followed by monks.
Thus, the knowledge, belief and practice that strictly followed
the Dhamma and Vinaya of the Lord Buddha became known as
Theravada, which means school or teaching of the elders.
The Second Council was held in 100 B.E. in Vesali and was
attended by seven hundred monks. The leaders were Sabbakami
Thera and Yasa Thera.
The Third Council took place in 236 B.E. in Pataliputta and
was attended by one thousand monks. The leader was Tissa Thera.
The first, second and third conventions were held in India
and were attended by Indian monks only, who were all Arahats.
The Fourth convention was held in Sri-Lanka in 540 B.E.
and was attended by five hundred monks. Dhammarakkhita was the
leader. The difference between the previous conventions and this
convention was that the monks had put the Tipitaka in writing on
palm leaves.
In 2400 B.E. the Fifth ceremony was held in Mandalay in
Myanmar, was attended by 2400 monks, and led by Jagara Thera.
The outstanding fact was that there was no Sangayana for 2000
years between the Fourth and Fifth Councils. During the Fifth
convention the three Pitakas were written on marble slabs. It filled
729 marble slabs, each measuring six feet into four feet.
The Fourth Convention was conducted by Sri-Lankan monks
only, and the Fifth one was conducted by Myanmar monks only.
The peculiar feature of the Sixth Convention was it was unamously
participated by learned monks from five Theravara countries and
even from some Mahayana countries.
Most of the present day literature that attempts to explain the
Buddha’s teachings are merely the interpretation of various authors
and therefore they are secondary sources to the profound teaching.
It is a great loss for those who have not really tasted the genuine the
essence of “Authentic Teaching”.
Therefore, the Sitagi International Buddhist Academy has
made its effort to romanise and translate the Authentic Three Pitakas
of the Sixth Convention and disseminated them worldwide for the
benefit of those who really want to know the essence of the Dhamma.
Sabbadanam dhammadanam jinati.
May the knowledge, belief and practice of the truth shine
forth in every corner of our world.
Dr.Ashin Nanissara (D.Litt; Ph.D)
Mahadhammakathika bahujanahitadhara
Aggamahasaddhammajotikadhaja
Aggamahapandita
Chancellor of
Sitagt International Buddhist Academy
Sagaing, Myanmar
IV
Preface
Sitagu Missionary Association (S.M.A) was established and
supervised by Sitagu Sayadaw, Dr. Ashin Nanissara,
(Mahadhammakathika-babujanahitadhara, Aggamahapandita,
Aggamahasaddhammajotikadhaja, Ph.D, and D.Litt) in 2523 S.E,
1342 M.E, and 1980 C.E. The Association is constituted with the
following committees:
(A)
(B)
(C)
(D)
Committee of Admonishing Masters,
Supreme Executive Committee,
Executive Committee and
Working Committee.
The Supreme Executive Committee implements the following
four main projects:
(1)
(2)
(3)
(4)
Water-Supply Project to all monasteries and nunneries,
over 1000 in number situated on the Sagaing Hills
and over ten thousand monks and nuns dwelling in
those residences,
Medical Care Project for all novices, and monks and
nuns including lay-persons without discriminating
between any religious faiths all over the country by
having established the Ayudana Hospital which holds
a hundred beds and the Department of Special Eye
Care Programme,
Project of distributing the Buddha’s Teaching to all
domestic and international students by having founded
Sitagu International Buddhist Academy (S.I.B.A) and
Project of propagating and promoting the Buddha-
sasana by setting up Missionary Centers throughout
the world and sending learned monks there for
missionary and student-monks for their further study
Vv
and publishing, printing and issuing books and
circulations on the Teachings of the Buddha.
(A) The Committee of Admonishing Masters
This committee is formed consisting of the following highly
respected Sayadaw:
(1) Baddanta Kumara, Aggamahapandita,
Abhidhaja-maharatthaguru (Chairman
of State Samgha Mahanayaka Council)
(2) Baddanta Agghiya, Shwekyin Nikaya Samgharaja,
Aggamahapandita,
Abhidhaja-maharatthaguru
(3) Baddanta Sajjanabhivamsa Aggamahapandita,
Abhidhajamaharatthaguru
(4) Baddanta Acinna Aggamahapandita
(5) Baddanta Narada Aggamahapandita
(6) Baddanta Samvara Aggamahapandita
(7) Baddanta Janinda Aggamahapandita
(8) Baddanta Kavisara Aggamahapandita
(B) The Supreme Executive Committee and Academic
Senate is formed as follows;
(1) Ashin Nanissara Chairman and Chancellor,
Aggamahapandita, Ph.D, D.Litt,
(2) Ashin Nandamalabhivamsa Secretary and Rector,
Agggamahapandita, Ph.D,
(3) Ashin Panditavarabhivamsa Professor and Registrar,
Aggamahagathavacakapandita, Ph.D,
(4) Ashin Mahosadhapandita Professor and Administrator,
Aggamahaganthavacakapandita.
vi
(C) Executive Committee of Sitagu International
Buddhist Academy is constituted with the following members;
(1) Ashin Kovida
(2) Ashin Kesara
(3) Ashin Sundara
(4) Ashin Setthila
(5) Ashin Osadhasara
(6) Ashin Punnobhiasa
(7) Ashin Candasiri
Dhammacariya, President, Assistant
Administrator,
Dhammiacariya, Vice President,
Dhammacariya, Secretary,
Dhammacariya, Joint Secretary,
Dhammacariya, M.A., Ph.D., Vice
President and Prorector,
Dhammiacariya, B.sc, M.A.,Ph.D.,
Joint Secretary and Assistant of
Chancellor,
Dhammacariya, M.A.,
Assistant of Registrar and member,
(8) Ashin Sthafianalankara Dhammacariya,M.A., Assistant
(9) Ashin Kevala
of Chancellor and member,
Dhammiacariya, B.A. M.A., member,
(10) Ashin Aggadhamma Dhammiacariya, M.A., member,
(11) Ashin Ariyadhamma Dhammacariya, B.Sc., M.A., Ph.D,
(12) Ashin Indaka
(13) Ashin Pannajota
(14) Ashin Kittibala
(15) Ashin Sajjana
(16) Ashin Veluriyafiana
(17) Ashin Kumara
(18) Ashin Pannasiha
(19) Ashin Sadsana
(20) Ashin Indacara
member,
Dhammacariya, M.A., Ph.D.,member,
Dhammiacariya, M.A., Ph.D., member,
Dhammiacariya, M.A., member,
Dhammiacariya, M.A., member,
Dhammacariya, M.A., Ph.D, member,
Dhammiacariya, M.A., member,
Dhammacariya, M.A., member,
Dhammiacariya, member,
Dhammacariya, member,
vi
(21) Ashin Pafifiobhasa Dhammacariya, member,
(D) The Chairman of Supreme Executive Committee
(Sitagu Sayadaw) forms the Working Committee consisting
of Lay-disciples in the Upper and lower parts of Myanmar. The
members in respective committee are twenty-four in maximum. These
two working committees have to implement in accordance with
whatever the Super Executive Committee has supervised and guided,
especially they have to carry out and be responsible for the projects
of water-supply, hospital, construction of S.I.B.A and preservation
of general finance.
The Academic Senate forms Committee of Research
and Compilation embracing following members;
(1) Ashin Devindabhivamsa Dhammacariya, Dip,Chairman
of Pali and Burmese Section,
(2) Ashin Sagara ' Dhammacariya, Chairman of English
Section,
(3) Ashin Kavidaja Dhammiacariya, member,
(4) Ashin Issariya Dhammacariya, member,
(5) Ashin Nayakalankara Dhammacariya, member,
(6) Ashin Dhammacara member,
(7) Ashin Sucarita Dhammacariya, member,
(8) Ashin Medhananda Dhammiacariya, member,
(9) Ashin Panfnasetthalankara Dhammiacariya, member,
(10) Ashin Sutacaralankara Dhammacariya, member,
(11) Ashin Mamakalankara Dhammacariya, member,
(12) Ashin Jotissaralankara Dhammiacariya, member,
(13) Ashin Tejaniyalankara Dhammacariya, member,
(14) Ashin Khemacaralankara Dhammacariya, member,
(15) Ashin Nandacaralankara © Dhamméacariya, member,
vill
(16) Ashin Panditadhajalankaéra Dhammiacariya, member,
(17) Ashin Jatilalankara Dhammiéacariya, member,
(18) Ashin Osadhalankara Dhammacariya, member,
The Academic Senate forms Dhammakathika
Committee including the following members;
(1) Ashin Devindabhivamsa Chairman, Dhammacariya,
(2) Ashin Pafifiananda Secretary, Dhammacariya,
(3) Ashin Indacariya Joint Secretary, Dhammacariya,
(4) Ashin Kusala member, Dhammacariya,
(5) Ashin Pafiidsetthalankara member, Dhammiacariya,
(6) Ashin Indacara member, Dhammiacariya,
(7) Ashin Tejinda member, Dhammacariya,
(8) Ashin Maginda member, Dhammacariya,
The Committee of Research and Compilation of S.I.B.A
carries out the following tasks in accordance with supervision
of the Academic Senate;
(1) pressing and publishing books on the Ti-Pitaka by
reforming versions from Burmese Pali into English
translation and transliteration,
(2) compiling and issuing text books and circulations for
the academic study,
(3) compiling and issuing the Dhamma-talks by
Chancellor (Sitagu Sayadaw) by forming books in
both Burmese and English versions and
(4) printing and circulating magazines, calendars and post-
cards for the Academy anniversary.
Furthermore, the committee published and issued treatises
on the Ti-pitaka translated from the Department for the
iX
Promotion and Propagation of the Sdsana and the Department
of Religious Affairs, the Ministry of Religious Affairs
according to their request by editing them. The books on Ti-pitaka
in translation and transliteration are printed and published by having
obtained the support from SELANGOR BUDDHIST
VIPASSANA MEDITATION SOCIETY, Kuala Lumpur,
Malaysia.
The following books have already been published from the
committee of Research and Compilation of S.I.B.A by the support
of SELANGOR BUDDHIST VIPASSANA MEDITATION
SOCIETY, Kuala Lumpur, Malaysia.
(1) Mulapannasa Pali text(separate translation and
transliteration).
(2) Mijjhimapannasa Pali text (transliteration only),
(3) Uparipannasa Pali text (transliteration only),
(4) Dhammapadatthakatha (translation and
transliteration),
(5) Suttanipata Pali text (translation and transliteration),
(6) Vimana Pali text (translation and transliteration),
(7) Petavatthu Pali text (translation and transliteration),
(8) Sagathavaggasamyutta Pali text (translation and
transliteration),
(9) Silakkhandhavagga Pali text (transliteration only),
(10) Mahavagga Pali text (transliteration only),
(11) Pathikavagga Pali text (transliteration only),
(12) Anguttara Nikaya Pali text (transliteration only, three
vols),
(13) The whole Vinayapitaka Pali text (transliteration only,
five books).
Xx
The Questions of King Milinda (English Translation) was
translated by U Pu (Retired Asst. Secretary, Ministry of Labour)
and the type-writer copy remained unpublished more than decades.
It was very fortunate that Sitagu International Buddhist Academy
commit the publication of the book. The book is compiled under the
supervision of Executive members of SIBA. The sincere
acknowledge is due to those who actively involve in the entire
publication work. Especially sincere thanks are due to Dr.
Punnobhasa and Ashin Pannasihalankara who took special care for
proof-reading and editing the book. Ashin Tejalankara and Ashin
Kittibala who took much pain to type the type-writer copy on the
computer in spite of their busy study schedule also deserve much
appreciation. The valuable work of Ma Vivekananda who helped in
the process of formatting the book is also acknowledged.
Dr.Ashin Nanissara (D.Litt; Ph.D)
Mahadhammakathika bahujanahitadhara
Aggamahasaddhammajotikadhaja
Aggamahapandita
Chancellor of
Sitagt International Buddhist Academy
Sagaing, Myanmar
5
The Translator
U Pu
Asst.: Secretary Missionary of Labour
About The Translator
Name: U Pu
Date of Birth: 6 October 1905
Place of Birth: Gyopinkauk, Pyi District, Myanmar
Occupation: Assistant Secretary, Ministry of
Labour
Since 1948, U Pu had contributed some articles on
Buddhism in Newspapers published in English. He was also
an author of the magazine, ‘The Light of Dhamma’. In 1981,
he became a member of the Organization, ‘The Promotion
and Propagation of Buddha Sasana’ where he worked for
translating Pali texts into English. ‘The Questions of King
Milinda (Milindapafiha)’ was completed in 1983. Soon after
that, he suffered from stroke and passed away in 1985.
Namo tassa bhagavato arahato sammasambuddhassa.
Veneration to the Exalted One, the Homage-Worthy,
the Perfectly Self-Enlightened.
The Buddha is an Arahat and he is worthy of the
highest veneration. All beings including devas and brahmas
venerate the Buddha because the Buddha is the Supreme
One, who has extinguished all defilements, who has become
perfectly self-enlightened through the realization of the Four
Ariya Truths, and who is endowed with the six great qualities
of glory, namely, /ssarya (supremacy), Dhamma (knowledge
of the path to Nibbana), Yassa (fame and following), Sir7
(noble appearance), Kama (power of accomplishment) and
Payatta (diligent mindfulness).
(1)
Contant
(matika)
The Questions Of King Milinda
(Milindapafiha)
Volume I
A Talk On External (Introductory) Matters
(Bahirakatha)
Kammical Actions Of The Past
(Pubbhayogad1)
About Milinda The King
Nineteen Arts And Sciences
A Search For The Learned (Talent Hunt)
Posing Of Questions To Purana Kassapa
Posing Of Questions To Makkhali Gosala
Making Entreaties To God Mahasena
Imposing Of Penitence On Venerable Rohana
The Birth Of The Child Nagasena
Nagasena’s Pursuit Of Learning
Initiating Of Nagasena As A Novice
Venerable Nagasena Being Punished For Doing
Wrong To His Teacher
Venerable Nagasena Moved To Another Place
To Learn The Canonical Scriptures
Monks Of The Noble Order Entered
The City Of Sagala
Putting Of Questions By King Milinda
To The Venerable Ayupala
Meeting Between King Milinda And The Venerable
Nagasena
34
38
12
I. The Great Chapter
(Mahavagga)
The Question On Conventional Truth
As Opposed To Ultimate Reality
(Pafifiatipanha) 46
Question As To Years Of Seniority As An Ordained
Monk
(Vassagananapanha) 3
Question Aimed At Investigation And Research
(Vimamsanapafiha) 54
The Questions Posed By Anantakaya, The King’s
Counselor
(Anantakayapafiha) 56
Question On (Renunciation) Becoming A Monk
(Pabbajjapafiha) 60
Question As To Whether Or Not There Is Rebirth
(Patisandhipajiha) 62
Question On Wise Consideration
(Y onisomanasikarapanha) 63
Question As To The Characteristic Mark Of Mental
Advertence
(Manasikaralakkhanapanha) 64
Questions As To The Characteristic Mark Of Morality
(Silalakkhanapajfiha) 66
Question As To The Tendency To Purify Being The
Characteristic Mark Of Faith
(Sampasadanalakkhanasaddhapanha) 70
Question As To Scampering (Into The Fold) Being The
Characteristic Mark Of Faith
(Sampakkhandanalakkhanasaddhapafha) 72
Question As To The Characteristic Mark Of Energy
(Viriyalakkhanapafiha) 75
13
14
15
Question As To The Characteristic Mark Of
Mindfulness.
(Satilakkhanapanha) 77
Question As To The Characteristic Mark Of
Concentration
(Samadhilakkhanapajiha) 82
Question As To The Characteristic Mark Of Wisdom
(Pannalakkhanapanha) 84
Question As To Whether Various Factors
Bring About One And The Same Result
(Nanadhammanam Ekakiccaabhinipphadanapajiha) 86
II. Chapter Pertaining To The Long Journey
(Addhanavagga)
Question To The Continuity Of Phenomena
(Dhammasantatipafha) 87
Question As To Whether A Man Is Aware
Of The Fact That He Will Not Be Reborn
(Patisandahanapajiha) 90
Question On Knowledge And Wisdom
(fianapannhapnhha) 92
Question Whether Or Not One Who Will Not
Be Reborn-Experiences Any Disagreeable Feeling
(Patisandahanapuggalavediyapafiha) 98
Question On The Subject Of Feeling
(Vedanapafiha) 100
Question As To Continuing Identity Of Mental
And Physical Phenomena
(Namartipaekattananattapanha) 103
Question As To Whether Or Not Elder Nagasena
Will Be Reborn
(Therapatisandahanapatisandahanapafiha) 109
Question On The Subject Of Mental And Physical
Phenomena And Their Relation
To The Process Of Rebirth
(Namarupapatisandanhanapanha)
Question On The Subject Of Time
(Addhanapanha)
III. Chapter On Discursive Thoughts
(Vicaravagga)
Question As To The Root Of Time
(Addhanamulapafiha)
Question On The Subject Of A First Beginning
(Purimakotipafiha)
Question As To Whether Or Not A First Beginning
Is To Be Discovered
(Kotipannayanapahiia)
Question As To Whether Or Not There Are
Any Such Phenomena As Are In The State
Of Their Arising
(Sankharajayamanapanha)
Question As To Whether Phenomena Arise
Without A Process Of Becoming Making It Manifest
(Bhavantasankharajayamanapafiha) e
The Question On Self, Soul Or Ego-Entity
(Vedagupafiha)
Question On The Arising Of Eye-Consciousness Etc.,
(Cakkhuvinfianadipafha)
Question On The Characteristic Mark Of Contact
(Phassalakkhanapanha)
Question On The Characteristic Mark Of Feeling
(Vedanalakkhanapafiha)
Question On The Characteristic Mark Of Perception
(Sannalakkhanapanha)
110
112
114
116
119
121
124
128
134
140
142
143
Question On The Characteristic Mark Of Volition
(Cetanalakkhatiapafiha) 144
Question On The Characteristic Mark Of Consciousness
(Vinnanalakkhanapajiha) 146
Question On The Characteristic Mark Of Thought
Conception
(Vitakkalakkhanapafiha) 148
Question On The Characteristic Mark Of Discursive
Thinking
(Vicaralakkhanapanha) 149
IV. Chapter On The Deathless Realm
(Nibbanavagga)
Such As Contact Can Be Isolated From Compounds
(Phassadivinibbhujanapafiha) 150
Question Posed By The Venerable Nagasena
(Nagasenapajiha) 153
Question On The Arising Of The Five Sense Bases
‘As Bring Due To Kamma.
(Paficayatanakammanibbattapanha) 155
Question On Inequality Of Kamma-Results
(Kammananakaranapanha) 156
Question On The Putting Forth Of Energy
(Vayamakaranapafha) 158
Question On The Intensity Of Heat
Of The Fire Of Purgatory
(Nerayikaggiunhabhavapafiha) 161
Question On Configuration Of The Earth
(Pathavisandharakapafiha) 165
Question As To Whether Extinction Means Nibbana
(Nirodhanibbanapanha) 166
Question On Gaining Of Nibbana
(Nibbanalabhanapafiha) 168
10
Question Whether One Knows The Happy State Of
Nibbana Without Gaining It
(Nibbanasukhajananapafiha) 169
V. Chapter Pertaining To The Exalted Buddha
(Buddhavagga)
Question As To Whether Or Not There Is A Buddha
(Buddhassa Atthinatthibhavapanha) 171
Question Regarding The Pre-Eminence
Of The Buddha
(Buddhassa Anuttarabhavapanha) 173
Question As To Whether Or Not It Is Possible
For Others To Know How The Buddha
Is Pre-Eminent And Incomparable
(Buddhassa Anuttarabhavajananapafiha) 174
Question As To Whether The Elder Comprehends
The Doctrine
(Dhammaditthapanha) 175
Without A Transmigration
(Asankhamanapatisandahanapafiha) 176
Question On Self, Soul Or Ego-Entity
(Vedagtipanha) 178
Question Whether There Is A Soul
That Transmigrates From One Body To Another
(Afifiakayasankamanapafiha) 179
Question Regarding Validity Of Fruit And Result Of
Wholesome And Unwholesome Kammical Actions
(Kammaphalaatthibhavapafiha) 181
Question As To Whether Or Not One Knows
One Would Be Reborn
(Uppajjatijananapanha) 183
10
Question As To Whether The Buddha Can Be
Pointed As Out As Being Here Or There
(Buddhanidassanapajiha)
VI. Chapter On Mindfulness
(Sativagga)
Question As To Whether One Holds One’s
Body Dear
(Kayapiyayanapanha)
Question As To Whether Omniscient Buddha
Foresees All Things
(Sabbanfiibhavapafiha)
Question As To Whether The Buddha Was
Endowed With The Bodily Marks Of A Superman
(Mahapurisalakkhanapanha)
Question As To Whether The Buddha
Was A Brahmacari
(Bhagavato Brahmacaripafiha)
Question As To Whether The Buddha
Was A Formally Ordained Monk Or Not
(Bhagavatoupsampadapanha)
Question As To Which Of The Tears Provide
A Cure And Which Do Not
(Assubesajjabesajjapafiha)
Question On The Distinction Between One
Who Is Full Of Passion And One Who Is
Void Of Passion
(Saragavitaragananakaranapanha)
Question Regarding The Dwelling Place Of Wisdom
(Panfapatitthanapafiha)
Question Regarding The Round Of Rebirths
(Samsarapafha)
184
186
188
190
193
195
196
197
198
199
10
11
Question Of Remembering What Is Past
And Done Long Ago
(Cirakatasaranapafiha) 200
Question As To Whether Or Not Mindfulness
Always Arises Subjectively
(Abhijanantasatipanha) 201
VII. Chapter Dealing With The Analysis Of Mental
(Non-Corporeal) Phenomena
(Ardpadhammavavatthanavagga)
Question On The Arising Of Mindfulness
(Satiuppajjanapanha) 203
Question Of Remembering The Virtues Of A Buddha
(Buddhagunasatipatilabhapafiha) 207
Question On The Efforts Made To Get Rid Of
The Woefulness
(Dukkhappahanavayamapajiha) 208
Question Regarding Distance Between
The Brahma World And The Human World
(Brahmalokapanha) 212
Question Of Rebirth In Two Different Worlds Both
Taking Place At The Same Time
(Dvinnamlokuppannanam Samakabhavapanha) 214
Question Regarding Factors Of Enlightenment
(Bojjhangapanha) 217
Question As To Which Of The Two Demerit
Or Merit - Is Predominant
(Papapufhanam Appanappabhavapanha) 218
Question On Doing An Unwholesome Deed With
Or Without Knowing The Heinousness There Of
(Janantajanantapapakaranapanha) 219
13
14
Question On The Feasibility Of Space Travel
To The Northern Universe Etc.
(Uttarakurukadigamanapaiiha)
Question Regarding Bones Of Great Length
(Dighatthipanha)
Question As To Whether Or Not It Is Possible
To Practise The Extinction Of Out-Breathing
And In-Breathing
(Assasapassasanirodhapafiha)
Question Pertaining To The Ocean
(Samuddapanha)
Question As To The Ocean Is All Of One
Taste The Taste Of Salt
(Samuddhaekarasapafha)
Question On The Minutest Thing
(Sukhumapaifiha)
Question On Diverse Meanings Of Consciousness
(Vinfanananatthapafiha)
Question Regarding The Difficulty Of Analyzing
The Mental Phenomena
(Aripadhammavavatthanadukkarapanha)
Question Of King Milinda And Answers Thereto
(Milindapafihapucchavisajjana)
221
223
224
226
221
228
229
231
233
Introduction To The Questions On Dilemmas With Two
Horns
(Mendhakapafiharambhakatha)
The Eight Kinds Of Place That Should Be
Avoided As Venue Of Secret Talks
(Atthamantaparivajjantyatthana)
The Eight Individuals Who Spoil The Discussions
(Atthamantavinasakapuggala)
236
24]
The Nine Individual Who Spoil
The Secret Discussions
(Navaguyhamantavidhamsaka)
The Eight Causes Of The Advance Ripening
Of Insight
(Attha Pafiiapatilabakarana)
The Good Qualities Of A Teacher
(Acariyaguna)
The Good Qualities Of A Lay Disciple
(Upasakaguna)
IV. Question On Dilemmas With Two Horns
(Mendhakapafiha)
243
245
247
250
I. Chapter Dealing With Spiritual And Supernormal
Powers
(Iddhibalavagga)
Question As To Whether Or Not Homage Paid
To The Buddha Brings Blessiings And Rewards
(Katadhikarasaphalapanha)
Question As To How Omniscience Comes
Into Operation
(Sabbafifiubhavapanha)
Question As To Why Devadatta Was Admitted
To The Order Of Monks
(Devadattapabbajjapafiha)
Question Regarding Cause Of Earthquake.
(Pathavicalanapafiha)
Question Regarding King Sivi’s Tearing Out
His Eyes And Giving Them Away
(Sivirajacakkhudanapafiha)
Dilemma As To Conception In The Womb
(Gabbhavakkantipafiha)
252
264
275
284
294
300
10
The Dilemma As To Weather
The Sublime Teaching Will Disappear Or Not
(Saddhammantaradhanapaiiha)
Dilemma As To Whether The Buddha Had
Totally Cut Off Kammically Unwholesome
Deeds (Of The Past)
(Akusalacchedanapafiha)
Dilemma As To Whether The Buddha Still
Had Something Left To Do
(Uttarikaraniyapanha)
Dilemma As To The Exhibition Of Magical Powers
(Iddhibaladassanapanha)
II. Chapter Dealing With Schism
(Abhejjavagga)
Problem As To Revocation Of Precepts
Not Involving Questions Of Fundamental Morality
(Khuddanukhuddakapanha)
Dilemma As To Question Not Answered
By The Buddha
(Abyakaraniyapanha)
Dilemma As To The Fear Of Death
(Maccubhayanabayanapanha)
Dilemma As To Whether Or Not Escape
From The Snare Of Death Is Possible
(Maccupasamuttipafiha)
Dilemma As To Whether There Are Obstacles
To A Gift Intended For The Buddha
(Buddhalabhantarayapafiha)
Dilemma As To Whether Or Not Demerit Is
Accumulated By An Act Of Wrong-Doing
Committed Through Ignorance
(Apuffapafha)
314
320
326
330
334
337
340
347
354
360
Dilemma As To The Buddha’s Role As Leader
Of The Order Of Monks
(Bhikkhusamghapariharanapafiha) 362
Dilemma As To Whether The Buddha’s Following
Can Be Broken Up
(Abhejjaparisapahnia) 365
III. Chapter On Bowing In Obeisance
(Panamitavagga)
Question As To Whether Or Not The Doctrine
Is Pre-Eminent
(Setthadhammapajiha) 368
Dilemma As To Whether Or Not The Buddha
Works For The Welfare Of All Beings
(Sabbasattahitapharanapanha) 375
Dilemma As To Showing Of Secret Genital Organ
(Vatthaguyhanidassanapanha) 380
Dilemma As To The Alleged Harsh Words
Of The Buddha
(Pharusavacabhavapafiha) 386
Dilemma As To Tree Having Neither Consciousness
Nor Volition
(Rukkhaacatanabhavapanha) 390
Dilemma As To Two Offers Of Alms-Meals
Bringing Equally Great Rewards
(Pindhapatamahapphalapafha) 393
Dilemma As To Reverence Paid To The Buddha
(BuddhaptJanapafiha) 398
Dilemma As To A Rock Splinter Grazing
The Buddha’s Foot
(Padasakalikahatapafiha) 403
Dilemma As To Pre-Eminence Of
A Recluse (Samana)
(Aggaggasamanpafiha)
Dilemma As To Speaking In Praise
(Vannabhananapafiha)
Dilemma As To Kindness Or Cruelty
(Ahimsanigghapafiha)
Problem As To Dismissal Of The Monks
By The Buddha
(Bhikkhupanamitapafiha)
IV. Chapter Dealing With Omniscience
(Sabbafifiutafidnavagga)
Problem As To Which Of The Two —
Magical Power Or Kamma-Result Is Predominant
(Iddhikammavipakapafha)
Problem As To Whether Or Not The Doctrine
And Discipline Should Be Kept Secret
(Dhammavinayapaticchannapaticchanapanha)
Problem As To The Two Degrees — Light
And Heavy — Of The Offence Of Telling A Lie.
(Musavadagarulahubhavapanha)
Problem As To The Pre-Destined Events Pertaining
To A Potential Buddha
(Bodhisattadhamatapafiha)
Problem As To Suicide
(Attanipatanapafiha)
Problem As To Blessing And Reward Of
Developing Loving Kindness.
(Mettabhavananisamsapanha)
407
409
412
415
418
422
426
428
431
436
Problem As To Whether Or Not Kamma-Results
Of Wholesome And Unwholesome Actions
Are The Same
(Kusalakusalasamavisamapanha)
Problem As To Fidelity Of Lady Amara
(Amaradevipafiha)
Problem As To The Fearlessness Or
Otherwise Of Arahats
(Arahantaabhayanapanha)
Problem As To Omniscience Of The Buddha.
(Buddhasabbafifiutabhavapanha)
441
448
452
455
THE QUESTIONS OF KING MILINDA
(Milindapajiha)
BELONGING TO THE SMALLER COLLECTION
(Khuddakanikaya) OF THE BUDDHIST.CANONICAL
SCRIPTURES
Volume IJ
VENERATION TO HIM, THE MOST EXALTED, THE
PURIFIED, THE SUPREMELY ENLIGHTENED BUDDHA
(Namo Tassa Bhagavato Arahato Sammasambuddhassa)
1. Just as the mighty river Ganges flows down into the great
ocean, even so Milinda the king, (reigning) in the city of Sagala in
the country (of the Yonakas), the pre-eminent of all countries,
repaired to venerable Nagasena, the Elder.
Thus approaching he posed a vast number of subtle, deep,
and profound questions on subjects, both of lasting and ephemeral
interest, to venerable Nagasena, the Elder who was (i) the bearer of
the torch (of reason and wisdom); (ii) the dispeller of darkness
(symbolizing doubts and dilemmas prevailing in the minds of others);
and (iii) the propounder of wonderful theories.
Both the questions posed by Milinda the king and the answers
there to given by venerable Nagasena, the Elder, are of deep import
and profound significance. They touch the chores of the heart of
the wise; are comforting to the ears of the learned; and are of very
rare occurrence. They also tend to make your flesh creep and, your
hairs stand-on-end.
The words expressed in the venerable Nagasena’s answers
2 MILINDAPANHA
also fall within the scope of the two Treasuries (pitaka) of the
Buddhist scriptures, namely; (i) The Higher Teaching (abhidhamma),
and (ii) the code of discipline (vinaya) and are also enmeshed in the
fabric of the Doctrinal Teaching (sutta jalasamattita). They are also
(amazingly) awe-inspiring by their being illustrated with similes,
metaphors and various other devices.
Come therefore, come! Hearken ye with all thy powers of
receptivity concentrated with a cheerful disposition on the questions
that are subtle, deep and profound, and the answers there to that
blow up into pieces all doubts and dilemmas, as have been recorded
in this book, entitled, “Questions of King Milinda”.
vs If the origin of events recorded in this book were to be
traced, it may be stated thus: There is, in the country of Yonakas, a
prominent city called Sagala which 1s a (great trading centre) place
where goods of trade and commerce of the people of Sagala are
distributed or disposed of. This city is graced with rivers, streams,
and hills that traverse it, and many delightful quarters spread over
its Landscape. It is also replied with parks, gardens, groves, lakes,
reservoirs, and ponds. It is also full of delights associated with
rivers, with mountains, and with a wooded country. It is a city
planned and built by persons gifted with knowledge and experience.
No enemy can destroy or ravage this city, all of them having been
overpowered and put out of the way. It is provided with various
turreted watch-towers, and battlemented city-gates which are
sophisticated and massive. The gates have exceedingly strong barriers
which turn on equally strong pivots. In the centre of the city there is
a palace protected by a deep moat, and white crenellated walls
enclosing it. Well-aligned and laid-out are the main highways, streets,
path-ways, city-blocks, squares and street-junctions. It has also a
royal market-place teaming with a vast and varied kind of valuable
goods which are being exposed for sale in imposing and elegant
arrays. This city is also graceful at all times with various Halls of
Bounty (alms-halls) and is also adorned with hundreds of thousands
THE QUESTIONS OF KING MILINDA 2
of magnificent buildings and regal-mansions which are as supreme
and transcending as the summit of the Himalaya Mountains. The
streets there are thronged with the army in its fourfold array of
troops mounted on elephants, on horses or on war-chariots and
foot-soldiers in the infantry.
It is a place frequented by a vast concourse of handsome
men and beautiful damsels and is also crowded with people of all
sorts. It is the dwelling place of people of all classes, namely: ruling
class, clergical (or Brahminical) class, merchant and agriculturist
class, and poor class.
It is also associated with various sects of ascetic, mendicant;
and recluses who are being well-defined and set apart. It is a place
of residence, for long durations, of artisans in various arts and
crafts and vocational calling. It is teeming with market-places selling
various kinds of (superfine) textiles manufactured in Kasi and
Kotumbara countries. There are also market-places of florists and
perfumery, delightfully numerous and attractively displayed.
The atmosphere there is charge with aromatic smell and
fragrant odours. Gems and jewels also are there in abundance to
arouse your covetousness. Shops are there displaying goods that
face various points of the compass. It is the usual haunt of well-
groomed merchants with shrewed business acumen and is also full
of magnificent mansions and palaces that shine with glitter and
brilliance. Abundant are the property jewelry, wearing apparel, and
food-grains that are kept in storage. Full to overflowing are the
granaries. Sumptuous are the meals and cordials that are spread
(before citizens) delightfully munificent are the articles of food and
drink that are consumed either by mastication, devouring, licking or
drinking. (In sufficiency) it is comparable to the island continent of
Uttara-kuru. The quality of food-grains conforms to the standard in
full. (In this respect) it is comparable to Alakamanda, the city of the
gods.
4 MILINDAPANHA
At this point, the dialogue portion of this narrative may be
deferred and mention may be made of the past volitional deeds of
King Milinda and the venerable Nagasena that are the causal factors
of the fruit (Kamma-result) they are now reaping. For this purpose
the chronicler should do well to record these events under the six
following headings;
(1) Past solemn affirmation (not prayer) of one’s
aspirations;
(2) The Milinda problems;
(3) Questions as to distinguishing characteristics:
(4) Questions that are twisted like the horns of a goat;
(5) Questions that are based on normal inference; and
(6) Questions that challenge the cited metaphors.
Of these six, the chapter “(2) The Milinda problems”’ is
divided into (i) Question as to distinctive characteristics and (ii)
Question aiming at the dispelling of doubts and dilemmas. The chapter
“(4) Questions that are twisted like the horns of a goat” is also
divided into (i) The Great Chapter, and (11) Questions posed to the
individual under (spiritual) training.
(Past solemn Affirmation of one’s aspiration of the above
S1X).
The chapter on past solemn Affirmations contains a record
of the kammical Actions of the past performed by that King Milinda
and the venerable Nagasena, which are the causal factors of the
fruit (Kamma-result) which they are now to reap.
THE QUESTIONS OF KING MILINDA 5
1. A TALK ON EXTERNAL (INTRODUCTORY) MATTERS
(bahirakatha)
KAMMICAL ACTIONS OF THE PAST
(pubbhayogadi)
3. Thus have I heard from other sources: It happened in the
days long gone by during the time of Kassapa Buddha’s Doctrine
and Discipline (Sdsana). A large number of monks were then dwelling
in a monastery close to the river Ganges. There the monks who
were conscious of their moral duties and spiritual obligations rose
early in the morning and, taking the long-handled brooms, would
sweep out the monastery grounds and gather the litter and refuse in
heaps, contemplating all the while on the virtues of the Buddha on
one occasion an Elder-monk said to a novice “Come, novice, take
these sweepings away and get rid of them. The young novice,
pretending not to hear, went away, and on being called a second
time, and a third, he (still) pretended not to hear and kept on going
away. Angered by the thought, “Obstinate, indeed, is this novice,
the Elder-monk beat him with a broomstick. This time, not daring to
refuse, the novice obeyed the monk’s bidding while crying at the
same time. In doing so, he made the first affirmation of aspiration;
May I, by reason of doing this meritorious act of throwing out the
sweepings, be as highly powerful and influential as the midday sun,
in every state of my rebirth (upon this long round of successive
rebirths) till my final attainment of Nibbana (the Deathless realm).”
When he had accomplished the task of throwing out the
sweepings he went to the fore-shore of the Ganges River. There
again, on seeing the mighty billows of the Ganges raging and roaring
in a seething turmoil, he made his second solemn affirmation of his
aspiration thus: “May I be possessed of ready-wit to say the right
thing instantaneously under any circumstance that may arise and be
6 MILINDAPANHA
possessed of an inexhaustible store of wit and knowledge just like
these mighty billows, in ever state of my rebirth (upon this long
round of successive rebirths) till my final attainment of Nibbana
(the Deathless realm).”
The elder monk who set the novice’ to task, replaced the
broom on the broom-rack and also went to the river fore shore of
the Ganges. There he overheard the novice making affirmations of
his aspirations and reasoned thus: “This novice, whom J set to task,
goes to the extent of solemnly affirming such an aspiration. Why
should not my aspirations be fulfilled were I to make solemn
affirmations thereof?” with these thoughts he affirmed thus: “May I
be possessed of an inexhaustible store of ready-wit and knowledge
just like these mighty billows, in every state of my rebirth till my
final attainment of Nibbana (the Deathless Realm). May I endowed
also with the capability of answering all questions whenever posed
by this novice and solve all problems whenever presented by him.”
Then these two persons wandered from one rebirth to another
in the abodes of gods and men, and thus while away the immense
stretch of time intervening between Kassapa Buddha and Gotama
Buddha. Thereafter, our Gotama Buddha uttered these words of
prophesy firmly predicting their destinies just as he did in the case
of the venerable Moggaliputta Tissa Thera: “Five hundred years
after I have passed away will these two reappear and the subtle and
profound Doctrine, Discipline and the Transcendental law preached
and promulgated by me will be discussed, thrashed out and seeming
contradictions and discrepancies therein, reconciled, unraveled and
disentangled by them by means of questions posed and answers
furnished with the aid of synonyms, similes and metaphors adduced,
and by other means that are equilibratory and judicious.”
ABOUT MILINDA THE KING
4. Of these two persons, the novice became the king of the city
of Sagala in the island continent of India Gambudipa) by the name
THE QUESTIONS OF KING MILINDA 7
of Milinda. He was wise, clever and possessed of penetrating intellect,
and was capable of administering and executing the work in concert
with the techniques of the past, future or present. In doing his work
he exercised great care and discrimination. What is remarkable about
king Milinda is that he was learned in many arts and sciences.
NINETEEN ARTS AND SCIENCES
(sippa)
In what branch of arts and sciences was that king Milinda
learned? He was learned in:
(1)
(2)
(3)
Suti veda. *(Comprising the three kinds of vedas,
namely; Iru-veda, Yaju-veda and Sama-veda, to which
the fourth i.e. Athabbana-veda has been subsequently
added.)!
Samiti or Compendium of Worldly Advices. *
(Containing such moral codes and sage advices as
are compiled by Manu and other sages of the human
race as far as they could remember from the teachings
of Brahma, often represented as the Creator of the
Universe.)
Sankhya Philosophy. *(A philosophy that analyses
the twenty five kinds of ultimate realities called
“Tatva”’. It is perhaps the oldest philosophy founded
by the hermit Kapila. The oldest books associated
with the Sankhya Philosophy are “Sankhaya Pavacana
Sutta” and ““Tatvasamasa”. Although these books were
claimed as being compiled by hermit Kapila, evidence
in support thereof is lacking. According to historical
records the hermit Kapila did not actually compile
those books but handed down the teaching orally to
his pupil Asuriya who, in turn, handed down the
teaching orally to Paficasikha. In this way the two
8 MILINDAPANHA
aforesaid books have made their appearance in the
world. The standard book associated with Sankhya
Philosophy is entitled “Sankhyakarika” compiled by
Iswara Krishna).
(4) Yoga Philosophy. *(Which prescribes various
methods of development of mental tranquility of
‘Samatha Kammatthana”with a view to yoking the
individual souls or “Jiva-atta” to the Universal Soul
of the creative deity or Issara or Philosophical Self
‘Paramatha-atta’. The founder of this philosophy is
the hermit Patafijali.
The oldest book on Yoga Philosophy is the “Yoga
Sutta” of the hermit Patafijali. There are also other
books on this subject i.e. the one entitled “Bhasa”
which is “An Introduction to Yoga Philosophy”,
compiled by Guru Vyasa; another introductory book,
compiled by Vififiana Bhikkhu and the books, entitled
“Yoga Vuttika” and “Yoga Sarasangaha” by the same
author 1.e. Vififiana Bhikkhu.)
(5) Niti Philosophy. * (A guide to prudent behaviour comprising
“Raja-niti” Statecraft, Loka-niti good manners pertaining to each of
the four classes of mankind, namely; the ruling class, the clergy, the
merchant agriculturist class and the working class and such books
as “Dhamma-niti’”, which gives spiritual guidance in the training
and practice of the Doctrine.
(6) Visesika or The Book of Transcendental Teaching or
Abhidhamma. * (It explains the ultimate realities such as ‘Earth”’or
solidity (Pathavi), ‘Water”or liquidity (Apo), ‘Fire”or heat (Tejo),
and ‘Wind’ or Motion (Vayo), Space (Akasa), Time (Kala), Direction
(Disa), Mind of Self (Atta-mana) which are eternal and quite distinct
from all other phenomena. Through an analytical knowledge of
these elements, an insight into the Truths (Sacca-fiana) can be attained.
THE QUESTIONS OF KING MILINDA 9
This school of thought or Visesika Abhidhamma was founded
by a sage-hermit known by such names as Kanada, Kanabhuja, on
Kanabhakkha. His original name was Kassapa but due to his
wonderful ability to explain ultimate realities or Parmatha-dhamma
by subdividing and fragmentating phenomena down into minutest
atoms he became well-known by the above names of Kanada,
Kanabhuja, Kanabhakkha, every one of which bears the implication:
“One who eats up the much-vaunted atom’”’.)
(7)
(8)
Ganita or Mathematics Comprising Arithmetic,
Algebra and Geometry. * (The term Ganika may be
found used elsewhere. But “Ganita” is the only term
used in several Sanskrit and Prakrit scripts.)
Gandhabba veda, or Literature on music, or Literature
on musical instruments. * (The Dictionary compiled
by Sir Monar Williams has given this term various
interpretations. Amongst them are such renderings
as “gods’ minstrel”, or “gods’ musician’. But the
term “Gandhabba vijja” has been defined as “The
Art of Playing Musical Instruments”.
In the new Dictionary of Support for interpretation
(Nissaya) compiled by Abhayarama Sayadaw, the
term ‘“Gandhabbha-beda” has been defined as
“Sangita”, while in “The Support for interpretation
(Nissaya)” of “The Questions of King Milinda”
compiled by Ashin Adiccavumsa, the term
““Gandhabba” has been defined as “Sangitamulakyan”
in the phrase, “niccam gitam tathavadyam (vajjam)
tayam sangita muccate”, occurring in
Sangitaratvakara, this term the term “Sangita” has
been interpreted in such a way as to include all three,
namely; dancing, singing and playing music. Sir
Monar William defines “Sangita” as including not
(9)
(10)
(11)
(12)
(13)
(14)
(15)
MILINDAPANHA
only singing and playing music, but also mass singing,
playing of music and dancing in concert.
Tikiccha veda or Practice of Medicine. * (It has been
defined in such a way as to include such medical
science books as Saraka, Sussuta and Bhavappakasa. )
Dhanu veda or Art of Archery. * (It may be found
defined else where as Catubbeda. If so defined, it
plainly refers to the four vedas-item (i) and is
therefore already included therein. In all sanskrit books
it is invariably mentioned as Dhanuveda.)
Purana or Ancient Book. * (It is a complete record
of the world’s ancient history in its various aspects
and is said to be recorded in eighteen volumes.)
Iti hasa or Books saying “It happened thus”. * (They
contain description of great epics and historical
romances such as Mahabharata and other ancient
saying and aphorisms.
Jotisa or Astrology. * (Such books as Striya sidhanta
which deal with predicting of events by watching the
movement of heavenly bodies, belong to the type of
books of this branch of science.
Maya or Skill in Artificing. * (It is usually taken to
mean magic or craftiness. As, however, in the present
context, the good qualities of a king is being alluded
to, it would perhaps be apt to define it as stratagem
(Upaya-pafina) such as that adopted by a king. There
are four kinds of stratagem, namely; Bheda-upaya,
Sama-upaya, Dana-upaya and Dandha-upaya.)
Hetu takkabeda or Hetu-vijja. * (In Sir Monar
William’s Dictionary this term is defined as ‘The art
of reasoning”’and ‘The art of weighing and analyzing
THE QUESTIONS OF KING MILINDA 1]
(16)
(17)
(18)
(19)
the pro et con of the matter in question. The term,
““Ketu” sometimes takes the place of “‘Hetu”’. It “Ketu”
is the term from which the names of such planets as
Keta, Antalikkha and Bhoma are derived. If it is
claimed to be a book dealing with the art of predicting
event by watching the movement of heavenly bodies
as in item (13) above it would be a case of redundance
(punarutti). It is also claimed to be a book dealing
with adorning and ornamenting (alankara); which is
a word derived from the term “Ketubha’”, but then
the words “Muddhaja” and “Ketubha” only were the
derivatives of the term “alankara” and the terms
“Muddhaja” and “Ketubha” both produce the meaning
of “Clouds” which suggests improbability.
Therefore, the term “Hetu” alone is the apt expression
in this context. The Chinese monk-pilgrim Hiuen-
Tsiang’s travel book contains a record that Hetu-
vijja or the Art of reasoning or Takka beda forms
one of the subjects of study he was pursuing in the
university of Nalanda (in the 7" century).
Mantana. * (The Art of Charms, Incantations and
Sacrificial Formulas.)
Yuddha. * (The Art of Warfare.)
Chadasa. * (The Vedic Art of Reciting Incantations
and Composing Hymns and Poetry.)
Buddha vacana or “The Words of the Buddha”, thus
making nineteen arts and sciences on the whole.
He was capable of making the learned persons tremble by
his talks, while on his part he was hart to be subdued by others. He
was pre-eminent among the founders of schools of thought. In point
of intelligence, in quick-wittedness, in valour and in wisdom no one
12 MILINDAPANHA
was found equal to King Milinda throughout the whole island
continent of India (Jambudipa). He was rich also and possessed of
great wealth and resources. He had hosts of armies and troopers
mounted on elephants and other means of transport.
A SEARCH FOR THE LEARNED (TALENT HUNT)
Now one day King Milinda being desirous of passing in
review his great host of army in its fourfold array of infantry and
troops mounted on elephants, horses, etc., proceeded forth out of
the city of Sagala and watched the military parade. At the end of the
ceremony the king who was fond of holding conversations and
being eager to discuss with those who were prone to expand Loka
(the realm of death and woe) and who were capable of disturbing
the mental composure of the learned persons with their crafty
disputations, put up a bold front in all his majesty and then, looking
up at the sun, said to his ministers; “There is, O ministers, still time
to spare’.
How shall we while it away? Let us now go back to the city.
Possibly there is a recluse (Samana) or brahmin (brahmana)
who has a following of monks of the sect he must have founded
and of which he must be the leader and who must have claimed
himself to be a supremely enlightened Buddha who is worthy of the
highest veneration. Whoever may be capable of holding discussion
with me may be capable of clearing away my doubts and dilemmas;
and to such learned person should we approach and pose our
problems and thus clear away our doubts and dilemmas. (Thus said
the king by way of exchange of views.)
Thereupon the five hundred Yonaka noblemen who were
ministers, said to Milinda the King: “There are the six masters?, O
your Majesty, — Purana Kassapa, Makkhali Gosala, Nighantha
Nataputta, Saficaya Belatthaputta, Ajita Kesakambala, and Pakudha
Kaccayana - who are leaders of sects. They are, each of them,
replete with followers, replete with a sect, are leaders of each sect,
THE QUESTIONS OF KING MILINDA 13
are prominent, famous and are founders of new schools of thought.
They are universally acclaimed as virtuous men. Turn your foot-
steps, O your Majesty, to these men! Pose your problems to them
and have your doubts and dilemmas thus cleared away.”
POSING OF QUESTIONS TO PURANA KASSAPA
So King Milinda, attended by the five hundred Yonaka
noblemen, mounted the splendid royal carriage drawn by noble and
docile horses and went out to the dwelling place of Purana Kassapa.
Having made his approach he exchanged joyful greetings with Purana
Kassapa. Having thus exchange the joyful greetings with words
which were memorable for a life-time, the king took his seat at a
suitable spot. And thus sitting, he said to Purana Kassapa: ““What, O
Venerable Kassapa, is it that protects (Paletite) the world (Loka)?”
“The Earth, O King, is what protects the world!” replied
Purana Kassapa.
“But, Venerable Kassapa, if it be the Earth that protects the
world, how comes it that the beings that go to the Great Avici hell
go beyond the sphere of the Earth and fall into it?” counter-questioned
King Milinda in reply. Thereupon Purana Kassapa could neither
spit out nor swallow up (his sputum), and there he sat facing
downwards with his head bent and keeping silent in a dejected
mood.
POSING OF QUESTIONS TO MAKKHALI GOSALA
Thereafter Milinda the king said to Makkhali Gosala: “Are
there, Venerable Gosala, who wholesome actions (Kusala) and
unwholesome actions (Akusala)? Are there (correspondingly) good
and evil fruits or Kamma-result (Vipaka) thereof?”
“There are, O King, no wholesome and unwholesome actions
nor good and evil fruits nor Kamma-result (Vipaka) thereof. The
members of the ruling class in this world, when they move to the
other world, will again become members of the ruling class only.
14 MILINDAPANHA
Those who are Brahmins, or of the merchant and agriculturist class,
or of the poor class such as menial workers will again become
Brahmins, or members of the merchant and agriculturist class, or of
the poor class such as menial workers. What then is the use of
wholesome actions and unwholesome actions?” Thus replied
Makkhali Gosala.
“If, O Venerable Gosala, the members of the ruling class,
the Brahmins, the members of the merchant and agriculturist class,
or of the poor class such as menial workers in this world will, in the
next world, again become members of the ruling class, the Brahmins,
the members of the merchant and agriculturist class, or of the poor
class such as menial workers in the next world, and if there is no
necessity for performing wholesome and unwholesome actions, O
Venerable Gosala, then those who here in this world, have a hand
cut off, must in the next world, become persons with a hand cut off,
and in like manner those who have had a foot cut off, must become
persons with a foot cut off, those who have had both hand and foot
cut off must become persons with both hand and foot cut off, those
who have had an ear cut off, must become persons with an ear cut
off, those who have had a nose cut off, must become persons with
a nose cut off, those who have had both ear and nose cut off must
become persons with both ear and nose cut off.” And at this saying
Gosala spoke no more and kept silent.
Thereupon these thoughts occur to Milinda the King: “O
fraternity! Vain and empty is (this) island continent of India
(Jambudipa)! O fraternity! Verily like chaff is the island continent
of India. There is now no one, either recluse (samana) or Brahmin
(brahmana) capable of disputing with me, or capable of clearing
away my doubts and dilemmas!”
He then said to the ministers: “Faultlessly bright and
pleasurable is the night. Which of the recluses and Brahmins should
we now approach to ask questions to? Which of the recluses and
Brahmins would be capable of disputing with me or clearing away
THE QUESTIONS OF KING MILINDA 15
my doubts and dilemmas?” (So ask he) Thereupon the ministers fell
silent and stood aghast staring up at the face of the king Milinda.
Now at that time the city of Sagala had for twelve years
been devoid of learned men whether recluse, Brahmin or layman.
But wherever the King heard that learned recluses, Brahmins or
laymen dwelt thither he would go and put his questions to them. But
they all alike being unable to satisfy the king by their solution of his
problems, departed hither and thither from the city of Sagala. Those
learned men who did not leave for some other place were at all
events reduced to silence. And the monks of the (Buddhist) Order
went, for the most part, to the Himalaya mountains.
MAKING ENTREATIES TO GOD MAHASENA
At the time when the city of Sagala was devoid of learned
men, an innumerable company of Arahants were dwelling on the
plateau of Rakkhita of the Himalayas. And Venerable Assagutta, by
means of his divine power of hearing, heard the grumbling words
of king Milinda. He therefore convened a meeting of monks on the
summit of Yugandhra mountain and asked the monks: “Is there, O
brethren, any one among you who is capable of disputing with king
Milinda and clearing away his doubts and dilemmas?”
Thereupon all of those innumerable monks remained silent.
They remained silent though the question was repeated for the second
and the third time. Then the Venerable Assagutta said to the monks:
“There is, O brethren, a celestial mansion called Ketumati, lying
east of the Vejayanta Palace of the King of gods in the Tavatimsa
heavens wherein dwells the god Mahasena. He is capable of disputing
with Milinda the King and clearing away his doubts and dilemmas.”
Thereafter, the group of innumerable Arahant made
themselves vanish from the summit of the Yugandhara mountain
and made their appearance in the Tavatimsa heavens. Seeing the
Arahants from a long distance, Sakka, the King of gods, approached
to where the Venerable Assagutta was and, after making obeisance
16 MILINDAPANHA
to the latter, stood on one side. Having thus stood on one side,
Sakka, the King of gods, said to the Venerable Assagutta: “Great, O
Venerable One, is the number of monks of the Noble Order that
have now come. I am a devout attendant and at the service of the
Noble Order. What are your requirements? What can J do for
you?”
In reply the Venerable Assagutta said to Sakka, the King of
gods: “There is, O King, in the city of Sagala in the island continent
of India (Jambidipa), a king named Milinda, who is prone to talk in
such a way as to make the hearts and minds of the learned men
shudder and tremulous. He is hard to be overcome by others (in
talk). He is hard to be subdued and is the acknowledged superior of
all the founder of various schools of thought. He is prone to pay
visits to the monks of the Noble Order and harass them by holding
talks and putting question on matters of faith and belief.”
Thereupon, Sakka, the King of gods, said: “That same King
Milinda, O Venerable One, deceased from this abode of gods
(Tavatimsa) and was reborn in the human world. And there, O
Venerable One, dwells now in the celestial mansion called Ketumati,
a god by the name of Mahasena. This god Mahasena is capable of
disputing with king Milinda and clearing away the latter’s doubts
and dilemmas. So let us beseech that god to suffer himself to be
reborn into the world of men.”
Then Sakka, the King of the gods, preceded by the Noble
Order of monks, entered the Ketumati mansion and, after fondly
embracing the god Mahasena, said: “O friend Mahasena, the Noble
Order of monks makes this request of you — to be reborn into the
world of men.” In reply, the god Mahasena said: “I have, O King of
gods, no desire for the world of men which is beset with multifarious
rebirth producing activities (kamma bahtllena). The world of men
is keenly edged (with greed etc.) (tibbo manussa loko). It is my
desire, O King of gods, to attain the final emancipation (parinibbana)
after progressively going the round of favourable rebirth in this
THE QUESTIONS OF KING MILINDA 17
realm of gods.” When for the second and the third time, Sakka, the
King of gods, made the request, the god Mahasena said: “I have, O
King of gods, no desire for the world of men which is beset with
multifarious rebirth-producing activities. The world of meri is keenly
edged (with greed, etc.). It is my desire, O King of gods, to attain
the final round of favourable rebirths in this realm of gods.”
When the request was refused for the third time, the Venerable
Assagutta addressed Mahasena the God, and said: “After making a
survey in this world of gods and of men we could find none other
than you, O god Mahasena, who would be able to uplift the sublime
Doctrine and Discipline (sasana) by exterminating the heretical views
of Milinda, the king. The whole Noble Order of monks earnestly
entreats you, O worthy god, have the godness to suffer yourself to
be reborn into the world of men and uplift the sublime Doctrine and
Discipline (sasana) of the Exalted Buddha.” Thereupon Mahasena,
the god, became overjoyed and exalted with the feeling: “Verily I
am the one who is capable of uplifting the sublime Doctrine and
Discipline (sasana) of the Exalted Buddha, by exterminating the
heretical view of Milinda, the king’, and gave the assurance saying:
“Very well than, O Venerable Ones, I will suffer myself to be
reborn into the world of men”.
IMPOSING OF PENITANCE ON VENERABLE ROHANA
Then those monks, having accomplished the task they had
taken in hand in the world of gods, made themselves vanish from
the Tavatimsa heaven and made their appearance on the Rakkhita
plateau of the Himalaya mountains.
There the Venerable Assagutta asked the Noble Order of
monks: “Is there, O brethren, any monk from amongst Order, who
is absent, from this congregation?” Thereupon a certain monk
responded saying: “Yes, there is, O Venerable One. The Venerable
Rohana had, a weak previously, gone to the Himalaya mountains,
entered on and is abiding in the attainment of Extinction (nirodha
18 MILINDAPANHA
samapatti). Please be disposed to send a messenger to that monk.”
And at that very movement the Venerable Rohana had emerged
from that Attainment and feeling: “The Noble Order is expecting
me’’, made himself vanish from the Himalaya mountains and made
his appearance in the presence of the innumerable Arahants who
were dwelling on the Rakkhita plateau.
And the Venerable Assagutta asked him: “How is that, O
brother Rohana, do you not see the bounden duty of a member of
the Noble Order of monks at a time when the sublime Doctrine and
Discipline (sasana) of the Exalted Buddha is breaking up?” “T have,
O Venerable One, over-sighted the duty through in advertence”’,
replied Venerable Rohana.
“In such a case, O brother Rohana, will you perform the act
of penitence?” “What, O Venerable One, should I do (as an expression
of penitence)?”
“There is, O brother Rohana, a Brahmin village, called
Gajangala at the foot of the Himalaya mountains where dwells a
Brahmin named Sonuttara. To that Brahmin a son called Nagasena
will be born. Such being the case, O brother Rohana, you must go
to the house of that Brahmin (and stand at the door) for donation of
alms-food for seven years and ten months, at the end of which you
must draw away the boy from a worldly life, and cause him to
become a novice (samanera). When he shall have become a novice,
then shalt thou become free of your obligation to perform the act of
penitence.” The Venerable Rohana then give the undertaking saying:
“Very good, O Venerable One.”
THE BIRTH OF THE CHILD NAGASENA
Now Mahasena the god deceased from the world of gods
and took conception in the womb of Brahmin Sonuttara’s wife. And
at the moment of his conception three strange, wonderful things
took place: arms and weapons became all aglow with brightness;
food-crops gave up a maximum yield, and rains came down
THE QUESTIONS OF KING MILINDA 19
torrentially (in the time of draught).
Although the Venerable Rohana kept on standing at the door
of that Brahmin’s house soliciting alms-food for seven years and
ten months from the day of Nagasena’s conception, he never once
on any day received so much as a ladle-ful of cooked rice nor a
spoon-full of rice-gruel, nor a supplication with joined hands nor
any act of homage. All that he received were abuses and scoldings.
No one had ever said: “Pray, accept our obeisance (in lieu of material
offerings)”. But when all that period of seven years and ten months
had gone by, he one day happened to have addressed to him the
words: “Pray, accept our obeisance (in lieu of material offerings)”.
And on that very day the Brahmin Sonuttara came across the
Venerable Rohana on his way home from his work and accosted
the latter saying: “Well monk, have you been to our place?” “Yes
Brahmin, I have,” “But did you get anything there?” “Yes, Brahmin,
I did.” The Brahmin was displeased at this, and went on home and
asked them: “Did you give anything to that monk?” “We gave him
nothing,” was the reply. Thereupon the Brahmin the next day,
stationed himself right in the door way, thinking to himself: ‘““Today
I will level a charge against that monk with saying the untruth.” On
that second day the Venerable Rohana (as is usual) came up to the
door of the Brahmin’s house.
The Brahmin, as soon as he saw the elder, said: “Yesterday
you said you got something at my house, having all the while got
nothing.” “Is it becoming of a monk to say the untruth?” In reply,
the Venerable Rohana said: “O Brahmin, for seven years and ten
months J had not got from your house not even such words: “Pray,
accept our obeisance (in lieu of material offerings).” But yesterday I
did get the words: “Pray accept our obeisance (in lieu of material
offerings).” By so getting and by reason of that single expression of
courteous words I had said those words implying that I had got
something.”
The Brahmin then thought to himself: “If these monks, at the
20 MILINDAPANHA
mere experience of a little courtesy, acknowledge publicly, and
with thanks, that they have received an offering, what will they not
do (by way of public acknowledgement) if they were to receive
such other offerings as food, either hard or soft?” And much struck
by these thoughts, he had a spoonful of rice together with curry to
match, offered (to the Elder) from the food reserved for him; further
more he extended an invitation saying: ‘Everyday hereafter please
accept our offer of food in a similar quantity.”
That Brahmin, having watched the elder as he visited his
place from that day onwards and noticed the calm and serene bearing
of his looks, became favourably disposed towards the latter more
than ever and invited him to take there regularly his (fore-noon)
meal. And the Elder, by silence, gave his consent. And daily from
that time onward, when he had finished his meal and was about to
depart, he gave his brief exhortation quoting some short passages or
other from the words of the Buddha. Now the Brahmin’s wife,
after her ten months of pregnancy, gave birth to a son; and they
called his name Nagasena. He grew up in due course till he became
seven years old.
NAGASENA’S PURSUIT OF LEARNING
LI, The young Nagasena’s father, the Brahmin, said to the child:
“Dear son Nagasena, study the learning traditional in the Brahmin
community.” “What, father, is the learning traditional in the Brahmin
community?” asked Nagasena. “The three vedas, O dear son
Nagasena, are called learning that should be pursued (sikkha). All
other forms of learning are called handicrafts (sippa).” “Yes, I
should like to learn them, father,” assured Nagasena.
Then Sonuttara the Brahmin gave to a Brahmin teacher a
thousand pieces as his teaching fee, and had a divan spread for him
aside in an inner chamber of the building with pinnacled roofs, and
said to him: “Do thou, Brahmin, teach this boy Nagasena, the Vedas
by reciting them.” To his son Nagasena also he said: “In such a
THE QUESTIONS OF KING MILINDA
case, dear son, begin learning the three ved
the boy the vedic hymns” by reciting the
repeat those recitations. And young Nagasena, ‘
learnt all the three Vedas by heart, could intoné fete (eit
understood their meaning, could fix the right place Of-ea Ho dticular
verse and had grasped the mysteries they contained. By a single
stroke of repeating the recitations he gained insight into the Vedas
with a knowledge of their lexicography (nighandhu), prosody
(ketubha), grammar (akkharappabheda), their bearing on the science
of epics, tales, fables (iti-hasa). He became well-conversant with
philology (pada) and predictory sciences (vyakarana) and thoroughly
conversant with the philosophy of ethical speculations (loka-yata)
and the science or reading the thirty-two bodily marks of a real
superman (mahapurisalakkhana).
POO teoderasccas messes
Then the young Nagasena said to his father: “O father is
there anything more to be learned beyond these three Vedas, etc., in
this Brahminical community? or is this all?” In reply his father said:
“Dear son Nagasena, there is nothing more to be learned beyond
the three Vedas in this Brahminical community. Only these three
Vedas are to be learned.”
Next, the young Nagasena went to his Brahminical teacher
and put to him searching questions and analyzed the answers received
by him. Then he came down from the building with pinnacled roofs
and, being impelled by an urge of innumerable past rebirths, repaired
to a place of solitude where, all alone, he set himself to examine in
retrospect the knowledge he had acquired at the beginning, in the
middle and at the end. But he could find not the slightest value or
pith in the knowledge he had acquired at the beginning, in the
middle and at the end. In despair, he exclaimed: “Hearken ye, O
fraternity! these Vedas are all empty! These Vedas are mere chaff!
They are void of essence; empty are they of pith!”
MEETING BETWEEN ELDER ROHANA AND YOUND
NAGASENA
22 MILINDAPANHA
12: At that moment the Venerable Rohana, who was dwelling at
the monastery or Vattaniya, knew with his mind the thoughts passing
in the mind or Nagasena. He therefore re-robed himself (according
to regulations) and taking the alms-bowl and robe’ made himself
vanish from the monastery or Vattaniya and made his appearance at
a (conspicuous) place fronting the Brahmin village or Gajingala.
And young Nagasena, as he stood at the doorway of his house saw
the Venerable Rohana coming from a distance, and thereby felt
inspired, elated and overjoyed. Thinking: “This monk probably
knows where the essence (truth) lines”, approached the Venerable
Rohana and addressed him thus: “How are you called, O Venerable
One, who is thus shaven-headed and wearing yellow robes?” They
call me a recluse (pabbajjita), dear child.” “And why do they call
thee a recluse?”
“They call me a recluse because I banish evil (anwholesome)
actions and impurities (mala).”
“Why, O Venerable One, dost thou not wear hair as others
do?”
‘‘A recluse, dear child, shaves off his hair and beard on the
recognition of these sixteen Cares-and-Wants (palibodha)*;
(1) Cares-and-Wants involved in ornamenting the hair;
(2) Cares-and-Wants involved in grooming the hair;
(3) Cares-and-Wants involved in smearing the hair with
ou;
(4) Cares-and-Wants involved in shampooing the hair;
(5) Cares-and-Wants involved in adorning it with flowers
and garlands;
(6) Cares-and-Wants involved in smearing it with scents
and unguents;
(7) Cares-and-Wants involved in immersing the hair in
THE QUESTIONS OF KING MILINDA 23
(8)
(9)
(10)
(11)
(12)
(13)
(14)
(15)
(16)
(17)
the solutions of red creeper (ventilagomadraspatna)
and soap-nut seeds (acacia concinna), etc;
Cares-and-Wants involved in searching for cluster
fig-fruit (ficus glomerata);
Cares-and-Wants involved in searching for goose
berry fruit (emblica officinalis) or emblic myrobalan
(phyllnthus emblica)*;
Cares-and-Wants involved in dyeing the hair black;
Cares-and-Wants involved in fashioning out hair-knots
or hair-coils;
Cares-and-Wants involved in combing the hair;
Cares-and-Wants involved in employing barbers to
dress the hair;
Cares-and-Wants involved in undoing the hair-knot
or hair-coil;
Cares-and-Wants involved in delousing the hair;
When their hairs fall off or rot away they feel
distressed (canti kilamanti) cry and lament
(paridevanti), and beat their breasts and rave
(uratalimkandanti);
When their hairs fall off or rot away they fall into
a deep reverie of grief (samohamapajjanti);
“Ensnared and obstructed, dear child, by these sixteen Cares-
and-Wants, men wrought destruction on all arts and crafts that are
subtle and fine.” (Thus said the venerable Rohana.)
“And why, O Venerable One, are they garments not like
those of other men?”
“Fine clothes, dear child, are dependent on the (five strands
of) sensual pleasures (kama-guna). The bearings of the worldly
24 MILINDAPANHA
householders, the possessions and requisites of the worldly
householders, are dependent on the (five strands of) sensual pleasures
(kama-guna). The dangers and enmities attendant on fine clothing
are absent in regard to the wearer of the yellow robe. That is the
reason why my garments are quite unlike the clothes of other men.”
“With what kind of knowledge, O Venerable One, are thou
conversant?”
“Tam conversant, dear child, with the knowledge pertaining
to the world. I am conversant also with the knowledge of the words
of spell of the highest ideal that transcends the world. (loke uttamam
mantam)”’
“Couldst thou teach me the words of spell (of the highest
ideal), O Venerable One?” (Asked Nagasena).
“Yes, I could teach you, dear child.”
“Teach me then.”
“It is not the right time, dear child, to do the teaching; we
have come down to the village (just) to collect alms food.” (Said
Venerable Rohana).
Thereupon young Nagasena took the alms-bowl the
Venerable Rohana was carrying, and led him into the house, and
with his own hand supplied him with food, hard and soft, never
stopping till the latter protested by saying ‘Enough’. When he saw
that the Venerable Rohana had finished his meal and with drawn his
hand from the bowl, he said to him: “Now, O Venerable One, wilt
thou teach me the words of spell?” “Only when thou hast, with the
free and untrammeled consent of thy parents, taken on the appearance
of an ascetic just like me, then I can teach the words of spell
(manta).”
INITIATING OF NAGASENA AS A NOVICE
So young Nagasena went to his father and mother, and said:
THE QUESTIONS OF KING MILINDA 25
“O father and mother, this recluse says he knows the words of spell
(manta) of the highest ideal that transcends the world, but that he
can not teach it to anyone who has not entered the order under his
sponsorship. I should like to enter the order and learn those words
of spell (manta)” and his parents thinking: “Let our son learn the
words of spell, even at the cost of retiring from the words. For,
when he had learned it he would come back again,” gave their
consent saying: “Proceed, dear son, with your learning.”
Thereupon, the Venerable Rohana took young Nagasena to
the Vattaniya monastery of Vijamba Vatthu hermitage and having
spent a high there took him on to the Rakkhita plateau and there, in
the midst if the innumerable company of the Arahats, young Nagasena
was admitted, as a novice, into the Order. And then, when he had
been admitted to the Order the Venerable Nagasena said to the
Venerable Rohana: ‘I have, O Venerable One, adopted your dress;
now teach me those words of spell (manta). Then the Venerable
Rohana thought thus to himself: “In what of the (three) treasuries
(pitaka) ought I first to instruct him, in the code of Discipline (vinaya),
in the teaching or Discourses (suttanta) or in the Higher Teaching
(abhibhamma)?” and inasmuch as he saw that Nagasena was
intelligent, and could master the Treasury of Higher Teaching
(abhidhamma-pitaka) with ease, he gave him his first lesson in that.
And the Venerable Nagasena, after hearing it but once, knew
by heart the whole of the Higher Teaching (abhidhamma) that is to
say-
(1) Dammasangni or “Enumeration of Phenomena”
adorned with the matrix of the Triads (tika-matika)
and the Matrix of the Dyads (duka- matika) and also
with such states as are kammically wholesome (kusala
dhamma) kammically unwholesome (akusala dhamma)
and kammically neutral (abyakata dhamma);
(2) Vibhanga or “The Book of Treatises”, adorned with
26
(3)
(4)
(5)
(6)
(7)
MILINDAPANHA
a series of eighteen treatises beginning with the
“Treatise on the Five Groups of Existence” (khandha-
vibhanga);
Dhatukatha or “Discussion with reference to the
Elements”, adorned with the fourteen chapters
beginning with the chapter which deals with Inclusion
and Non-Inclusion (sangaho asangaho);
Puggala Pafifatti or “Description of Individuals”,
which makes discussions on the six kinds of
“Descriptions” (panfiatti) including “The Description
of Groups” (khandha pafifatti) and “The Description
of Bases” (ayatana pajfifatti);
KathaVatthu or “Points of Controversy”, with its
thousand sections, five hundred on as many points
of our own views, and five hundred on as many
points of our opponent views;
Yamaka or “The Book of pairs’, with its ten divisions
such as Mula-Yamaka, Khandha-Yamaka, etc.; and
Patthana or “The Book of Origination’, with its twenty
four chapters beginning with the Causal Relationship
of Root (hetu paccayo) and Causal Relationship of
Object (arammana-paccayo), etc.
And he said: “That will do, O Venerable One, You need not
propound it again. That will suffice for my being able to rehearse
it.”
Then Venerable Nagasena went to the innumerable company
of the Arahats and said: “I should like, O Venerable Ones, to propound
the whole of the Treasury of The Higher Teaching (abhidhamma
pitaka) without abridgement, arranging it under the three headings
of kammically wholesome phenomena (kusala dhamma) kammically
unwholesome phenomena (akusala dhamma) and kammically neutral
THE QUESTIONS OF KING MILINDA 27
phenomena (abyakata dhamma)”. And they gave him leave saying:
“Yes, brother Nagasena, propound the whole of it.”
15. And in seven months the venerable Nagasena recited the
seven books of the Higher Teaching (abhidhamma) in full. And the
earth shook with resounding echoes, the gods shouted their applause,
the Brahma gods clapped their hands,’ and there came down from
heaven, showers of celestial sandal-wood dust and celestial mandarava
flowers.
VENERABLE NAGASENA BEING PUNISHED FOR DOING
WRONG TO HIS TEACHER
16. Then the innumerable company of the Arahats on the Rakkhita
plateau then and there admitted the venerable Nagasena, then twenty
years of age, to full membership in the order by ordaining him as a
monk, on the morning of the next day after he had thus been
admitted to full membership in the order, the venerable Nagasena
rearranged (as is usual) the mode of wearing the yellow robe, and
taking his bowl and robe, accompanied his teacher on his round for
alms to the village.* As he went, this thought arose within him: “It
was after all, empty-headed (tuccho) and witless (balo) of my teacher
to leave the rest of the Buddha’s word aside, and teach me the
Higher Teaching (abhidhamma) first.”
Then the venerable Rohana become aware in his own mind
of what was passing in the mind of venerable Nagasena, and he
said to him: “That is an unworthy reflection that thou art making
Nagasena; it is not worthy of thee so to think.”
“O fraternity! How strange and wonderful”, thought venerable
Nagasena, “that my teacher should be able to tell in his own mind
what I am thinking of! It would do well for me to beg pardon of my
teacher.’”’ And he said “Forgive me, O Venerable One; I will never
make such a reflection again.”
I cannot forgive you, Nagasena, simply on that promise,
28 MILINDAPANHA
was the reply of venerable Rohana. “But there 1s, Nagasena, a city
called Sagala. At that city, a king by the name of Milinda is reigning.
That king Milinda harasses the monks of the Noble Order by holding
talks and putting questions on matters of faith and belief. When you
shall have gone to that city of Sagala and overcome that king in
argument and proselytize him in favour of the sublime doctrine and
discipline (sasana) of the Exalted Buddha, I will then have granted
you a pardon.”
“Let alone a single monarch like Milinda, O Venerable One,
but let all the kings of the whole island continent of India come and
propound questions to me, and I will solve all those riddles and
blow up (all their heretical beliefs, if only you will pardon me.)”
exclaimed Nagasena.
“T cannot pardon you yet”, insisted Venerable Rohana.
Thereupon he asked: “If such be the ease, O Venerable One, under
whose preceptorship must I stay during the coming Lenten period
of three months?” “There is, O Nagasena, a venerable monk named
Assagutta who dwells at Vattaniya hermitage. Go, Nagasena, to
him, approach him and, in my name, bow your head to his feet by
way of venerating him. And to that Venerable Assagutta say also
these words: ‘My teacher, O Venerable One, pays his (long-distance)
homage by bowing his head to your feet. He sends with me enquiries
after your being free from illness and troubles; your being able to
rise up with alertness; your still being strong and able to dwell
comfortably. My teacher, O Venerable One, has sent me here to
pass the coming Lenten period of three months, under your charge.
When he asks you: “What is your teacher’s name?” say: “O Venerable
One, Rohana is the name of my teacher.”But when he asks you:
‘What is my name?” say: “My teacher, O Venerable One, knows
your name”.
And Venerable Nagasena gave the assurance saying: “Very
good, O Venerable One. He then bowed his head with his hands
clasped before the Venerable Rohana in obeisance and after paying
THE QUESTIONS OF KING MILINDA 29
homage (by other modes), took the bowl and robe and then departed.
After going from place to place in consecutive order, he came at
last to the venerable Assagutta at the vattaniyan hermitage. And on
his arrival he made obeisance to the Venerable Assagutta and stood
on one side. Having thus stationed himself on one side, the Venerable
Nagasena addressed to the Venerable Assagutta with these words:
“My teacher, O Venerable One, pays his (long distance) homage by
bowing his head to your feet. He sends with me enquires after your
being free from illness and troubles; your being able to rise up with
alertness; your still being strong and able to dwell comfortably. My
teacher, O Venerable One, has sent me here to pass the coming
lenten period of three months under your charge.”
“What then, is your name?” asked venerable Assagutta of
Venerable Nagasena. “Nagasena is my name, O Venerable One”,
replied he. “What is your teacher’s name?” “Rohana, is the name of
my teacher, O Venerable One.” “What then, is my name?” “My
teacher, O Venerable One, knows your name,” ( he replied).
And to this last reply, Venerable Assagutta said: “Very well
then, Nagasena, put by your bowl and robe. I will, O Venerable
One,” said Nagasena, who put those things by in compliance. On
the next day, Nagasena swept up the precincts (parivenam) and
reverently provide face-washing water (mukha odaka) and tooth-
cleaners. The Elder (Ven-Assagutta) swept again the place that had
already been swept up by Nagasena, threw away the water and
tooth-cleansers and fetched others, and said not a word of any kind.
So it went on for seven days. On the seventh day, the Elder again
asked him the same questions as before. And on Nagasena again
making the same replies, he gave him leave to pass the lenten period
there.
Now a certain lay-woman devotee had for thirty years
administered to the wants of the Venerable Assagutta. And at the
end of that lanten period of three months she approached that
Venerable Assagutta and asked him: “Is there, O Venerable One,
30 MILINDAPANHA
any other monk staying with you?” “There is, O Dayika, another
monk by the name of Nagasena who is staying with me’, replied
he. “If so, O Venerable Assagutta, please accept this my humble
invitation to you and Venerable Nagasena together to take your
fore-noon meal the next day at my house.” And the Elder signified,
by silence, his consent.
On the morning of the next day, the Venerable Assgutta
rearranged the mode of wearing the robe, and taking the bow] and
robe and accompanied by the Venerable Nagasena, as his attendant,
went to the dwelling place of that lay-woman devotee, and there
they sat down on the seats prepared for them. And she gave to both
of them delicious food, hard and soft waiting upon them with her
own hands, never stopping the supply till they protested by saying
‘Enough’. When Venerable Assagutta had finished his meal, and
the hand was withdrawn from the bowl, he said to Venerable
Nagasena: “Do thou, Nagasena, give a sermon of blessing and
bringing cheer (anumodana) to this lay-woman devotee.” And so
saying, he rose from his seat, and went away. And the lady said to
Venerable Nagasena: “I am advanced in years, O Venerable
Nagasena. Let the sermon of blessing and cheer be from the deeper
said of the Doctrine.” Thereupon the Venerable Nagasena touched
up his sermon of blessing and cheer with a Discourse on the Doctrine
that is profound, that tends to bestow freedom from the world (of
death and woe), and that tends to eliminate the idea of ‘individuals’,
‘beings’, ‘men’, ‘women’, etc. And as the lady sat there listening,
there arose in her the realization that (death or) dissolution is inherent
in all things (phenomena) that have arisen. With this realization
there arose in her also the eye of wisdom, or “The Knowledge of
Stream Winning” (sota- pattinana), which is clear of the dust of
defilements and is devoid of the impurities thereof. And the Venerable
Nagasena also, when he had concluded that sermon of blessing and
cheer’, exercised insight-contemplation (vipassana) by reflecting of
impermanency, and there by became established, as he sat there, in
the Fruition of Stream Winning (sotapatti-phala). Then the Venerable
THE QUESTIONS OF KING MILINDA 31
Assagutta, as he was sitting in the place of assembly became aware
that both Nagasena and the lay-woman devotee have become
possessed of the Eye of Knowledge of Stream Winning, and he
exclaimed: “Well done! Well done, Nagasena! By a single arrow
shot you have been able to smash up and break through two bodies!”
And at the same time, thousands of gods and the Brahma gods
raised shouts of their approval.
VENERABLE NAGASENA MOVED TO ANOTHER PLASE
TO LEARN THE CANONICAL SCRIPTURES
Eds After giving his sermon of blessing and cheer, the Venerable
Nagasena returned to the Venerable Assagutta and after making
obeisance to the latter, took his seat on one side. To the Venerable
Nagasena who had thus taken his seat, the Venerable Assagutta
said: “Do thou now go, Nagasena, to Pataliputta. There, in the
monastery of Asokarama, dwells a monk by the name of Dhamma-
rakkhita. Under him you should learn the words of the Exalted
Buddha.” “How far, O Venerable One, is it from the Vattaniya
hermitage here to Pataliputta?” asked the Venerable Nagasena.
“A hundred yojanas, Nagasena.”
“Great, O Venerable One, is the distance. It will be difficult
to get food on the way. How shall I get there?”
“Only go straight on, Nagasena, you shall get food on the
way rice of a special brand, and curries of various sorts and of
meat, both in liberal quantities.”
“Very well, O Venerable One!” said Venerable Nagasena
who, after making obeisance and paying homage (in the formal
way), took the bow] and robe and then departed for Pataliputta.
Whilst the Venerable Nagasena was on his journey to
Pataliputta, a merchant of Pataliputta was (also) on his way back to
Pataliputta and was traveling in charge of five hundred carts. And
when he saw the Venerable Nagasena in the distance, he approached
32 MILINDAPANHA
him, and after making him obeisance, said:
“Whither art thou going, O Venerable One?”
“To Pataliputta, O layman-devotee.”
“That is very good, O Venerable One. We too are going
thither. It will be more convenient for thee to go with us. Please do
”
SO.
And the merchant, pleased with Venerable Nagasena’s
manners, provided him with food, hard and soft, waiting upon him
with his own hands and never stopping the supply till he protested
by saying ‘Enough’. When the Venerable Nagasena had finished
his meal, and the hand was withdrawn from the bow], he took a
lower seat, and sat down at a respectful distance. So seated, he said
to the Venerable Nagasena: “What, O Venerable One, is your name?”
“Tam called Nagasena, O layman-devotee.”
“Dost thou know, O Venerable One, what are the words of
the Exalted Buddha?”
“IT know, O dayaka, only to the extent of the Treasury of the
Higher Teaching (abhidhamma-pitaka).”
“We are most fortunate, O Venerable One, fortunate, indeed,
are we who are blessed (with manhood). I am a student of the
Treasury of the Higher Teaching (abhidhamma-pitaka) and so art
thou preach to me, O Venerable One, by reciting passages from that
Treasury of the Higher Teaching.” Thereupon the Venerable
Nagasena gave a sermon to the merchant of Pataliputta with the
Treasury of the Higher Teaching as its theme. And while the sermon
was in progress there arose in the merchant of Pataliputta the realize
that (death or) dissolution is inherent in all things (phemnomena)
that have arisen. And with this realization there arose in him the
Eye of Wisdom, or the Knowledge the Path of Stream Winning
(sotapatti-magganana) which is devoid of the dust and impurities of
defilements.
THE QUESTIONS OF KING MILINDA 33
And the merchant of Pataliputta sent on his carts in advance,
and followed himself after them. And at a place where the road
divided, not far from Pataliputta, he stopped and said to the Venerable
Nagasena: “This road, O Venerable One, leads to Asokarama
hermitage. I have here a precious blanket (Kambalaratna) measuring
sixteen cubits by eight. Please, as an act of mercy, accept this
offering.” And the Venerable Nagasena accepted it, as an act of
mercy, and there by the merchant of Pataliputta felt pleased, enthused,
rejoiced and delighted. He then paid obeisance to venerable Nagasena
and paying homage (in the formal manner), went on his way.
19. The Venerable Nagasena, later went to the Asokarama
hermitage and approached the Venerable Dhamma-rakkhita, whom
he paid obeisance and told about the errand on which he had come.
He next learnt by heart from the mouth of the Venerable Dhamma-
rakkhita the whole of the three Treasuries of the Exalted Buddha’s
words in three months, and after a single recital, so far as the letter
(that is, knowing the words as grammatically construed) was
concerned. And in three months more he mastered the spirit (the
deeper meaning of the sense of the words).
At the end of that time the Venerable Dhamma-rakkhita
addressed him and said: “Just, Nagasena, as a herds man tends the
cows, but others consume the milk-product, so thou too carriest in
thy memory the whole three Treasuries of the Buddha’s words (ti-
pitaka), and still art not yet a partaker of the Path and Fruit of
Holiness (arahatta magga-phala)".”
“Let your admonishment, O Venerable One, stand at that,”
said the Venerable Nagasena in response. And on that very day, at
night he attained the Fruition of Holiness (arahatta-phala)
accompanied by the Analytical Knowledge (patisambhidha) of four
kinds [i.e. (i) of the true Meaning (attha); (1) of the Law (dhamma);
(iii) of Language (nirutti); and (iv) of Ready Wit (patibhana)]. At
the moment of Venerable Nagasena’s realizing the Four Noble Truths,
all the gods raised shouts of their approval; the earth shook with
34 MILINDAPANHA
resounding echoes, the Brahma gods clapped their hands, and there
came down from heaven, showers of celestial sandal-wood dust
and celestial Mandarava flowers.
MONKS OF THE NOBLE ORDER ENTERED THE CITY OF
SAGALA
20. Now at that time the innumerable company of the arahats
assembled on the Rakkhita plateau of the Himalayas and, by common
consent, sent a messenger with the word: “Let Nagasena come, for
we are anxious to see him.” On hearing the words of the messenger,
the Venerable Nagasena made himself vanish from the Asokarama
hermitage and made himself appear in the presence of the
innumerable company of the Arahats on the Rakkhita plateau of the
Himalaya mountains.
Then those innumerable companies of the Arahats said:
‘“‘Nagasena, that king Milinda is in the habit of harassing the monks
of the Noble Order by putting them questions which tend to produce
answers one of which contradicts the other.”
“We, Nagasena, beseech thee. Go, and bring king Milinda
to his knees.” Nagasena replied: “Let alone a single monarch like
Milinda, O Venerable Ones, but let all the kings of the whole island
continent of India come and propound questions to me, and I will
solve all those riddles and blow up (all their) heretical beliefs. You
may go fearlessly to Sagala.” Then the Monk-Elders moved into the
city of Sagala, flooding it with the bright-yellow hue of their robes
and fanning it with up-and-down breezes caused by the gentle flutter
of the edges of robes as they come and go briskly by.
PUTTING OF QUESTIONS BY KING MILINDA TO THE
VENERABLE AYUPALA
21. At the time the Venerable Ayupala was living within the
precincts of the Sankhayya hermitage. And king Milinda said to his
ministers: ‘“‘Faultlessly bright and pleasurable is the night. Which of
the recluses and Brahmins should we now approach to ask questions
THE QUESTIONS OF KING MILINDA 35
to? Which of the recluses and Brahmins would be capable of disputing
with me or clearing away my doubts and dilemmas? “Thereupon
the five hundred Yonaka noblemen who were ministers, said to
Milinda the king: “There is, O Your Majesty, an Elder named
Ayupala, who is well-versed in the three Treasuries (ti-pitaka) of
the Buddhist canon, well-learned, well-accomplished in reciting Pali
scriptures.”
“He is living now within the precincts of the Sankhayya
hermitage. To him you might go, O King, and put your question to
him.”
“Very well then my good people get the approval of the
venerable one to our coming to see him” said the king.
Then the royal astrologer sent a message to the venerable
Ayupala saying: “O Venerable One, king Milinda desires to call
upon the venerable Ayupala”. And the Venerable One said: “Let
him come.” So Milinda the king, attended by the five hundred Yonaka
counselors, mounted his royal chariot and proceeded to the precincts
of the Sankhayya hermitage and approached the venerable Ayupala.
Having thus approached he exchanged with the Venerable Ayupala
the joyful words of greeting and compliments. At the conclusion of
the exchange of words that were joyful and memorable, he took his
seat at a respectful distance. Then having thus seated, king Milinda
addressed the Venerable Ayupala and said: “What, O Venerable
Ayupala, are the fruits of your (renunciation) becoming a monk and
what is the supreme goal (summum bonum) of your aspirations?”
“Righteous living and balanced thinking, O King, are the
fruits of our (renunciation) becoming monks, and the attainment of
the Path (magga) and fruition (phala) (or the Deathless Realm) is
our supreme goal of aspiration” thus replied the Venerable Ayupala.
“Ts there, O Venerable Ayupala, any one who, still belonging
to the laity, yet practices righteous living, and balanced thinking?”
“Yes, O King, there are those who, still belong to the laity,
36 MILINDAPANHA
yet practice righteous living and balanced thinking. When, O King,
the Exalted Buddha delivered the Discourse of “Setting the Wheel
of the Doctrine in Motion” (dhammacakka pavattanasutta) in the
Deer Park (migadavunna) of Isipatana at Benares, one hundred and
eight thousand million Brahma gods become established in the
Knowledge of the (Four Noble) Truths, while the numbers of
(ordinary) gods that also become similarly established is beyond
counting in terms of figures. They belong to the world of the laity
and not of the clergy (monks).”
“Besides, when the Exalted Buddha delivered -
(1) The Discourse on the Great Assemblage (mahasamaya
sutta);
(2) The Discourse on the Great Blessings (maha-mangala);
(3) The Discourse making the Rounds with a Balanced
Mind (samacitta pariyaya sutta);
(4) The Discourse of Exhortation to Rahula (rahulovada
sutta); or (5) The Discourse on the Cause of Downfall
(parabhava sutta); the number of gods that become
established in the Knowledge of the (Four Noble)
Truths is beyond counting in terms of figures. They
all belonged to the world of the laity and not of the
clergy (monks).” - so replied Venerable Ayupala.
“Then, O Venerable Ayupala, if a person who still belongs
to the world of the laity can yet practice and become established in
the Knowledge of the (Four Noble) Truths, where is the benefit of
your renouncing the world and becoming a monk? It must be in
consequence of your evil karmic actions done in some former rebirth
that you, sons of the Exalted Buddha who was born a Sakyan
prince, have now chosen to renounce the world and become monks,
and also practice the austerities of means of purification (dhutanga).”
“There are, O Venerable Ayupala, those monks who have
THE QUESTIONS OF KING MILINDA 37
adopted the ascetic practice of eating their meals at only one sitting
(ekasanik”anga) such monks were, perhaps, thieves in some former
rebirth who stole other persons’ possessions. In consequence, perhaps,
of their evil karmic actions of the past, they are now constrained to
eat only such food as they can get at one sitting. They are deprived
of the freedom to eat from time to time as they want. Such practice
does not, perhaps, involve any morality, spiritual training, nor noble
practice.”
“There are, O Venerable Ayupala, those monks who have
adopted the ascetic practice of living in open air space
(abbhokasik’anga). Such monks were, perhaps, robbers in some
former rebirth who destroyed other people’s dwellings. In
consequence, perhaps, of their evil karmic actions of the past, they
are now constrained to live in open air spaces and are deprived of
the freedom to avail of the shelter of monasteries under which they
may sleep and live. Such practice does not, perhaps, involve morality,
spiritual training, nor noble practice.”
“There are, O Venerable Ayupala, those monks who have
adopted the ascetic practice of ever-sitting i.e. sleeping in sitting
position (and never lying down) (nesajjik’anga). Such monks were,
perhaps, highwaymen in some former rebirth who committed
depredations and highway robbery. They had then sized other
wayfarers, bound them up and left them sitting there. In consequence,
perhaps, of their evil karmic actions of the past, they are now
constrained to keep up a sitting position and are deprived of the
freedom to lie down. Such practice does not, perhaps, involve
morality, spiritual training, nor noble practice.”
And when he (the king) had thus spoken the Venerable
Ayupala remained silent, speaking not a word. Then the five hundred
Yonaka nobles said to the king: “The Elder, O King, is learned, but
he makes no response due to lack courage to do so.”
But the king, on seeing the Venerable Ayupala who had
38 MILINDAPANHA
become silent, capped his hands and cried out to the Yonaka
counsellors thus: “O Fraternity! Vain and empty is (this) island
continent of India (Jambudipa)! O Fraternity! Verily like chaff is
the island continent of India. There is now no one, either recluse
(samana) or Brahmin (brahmana) capable of disputing with me, or
capable of clearing away my doubts and dilemmas!”
MEETING BETWEEN KING MILINDA AND THE
VENERABLE NAGASENA
22) As he looked, however, at the assembly and saw how fearless
and self-possessed the Yonaka appeared, king Milinda thought within
himself: “For a certainty, there must be, it seems, some learned
monk capable of disputing with me or capable of clearing away my
doubts and dilemmas; for those Yonakas would not be thus confident”.
And he said to them: “Is there my good men, any other learned
monk, who is capable of disputing with me or clearing away my
doubts and dilemmas?”
Now at that time the Venerable Nagasena who had a good
following of monks:
was an accomplished founder of a school of thought;
was a leader of the sect, was prominent and famous;
was universally acclaimed as a man of virtue;
was wise, quick-witted, resourceful, intelligent and was a
good disciplinarian, brave and widely informed expositive;
was a reciter of the three Treasuries of the Buddhist canon
(ti-pitaka);
was one who has attained the Fruition of Holiness (arahatta-
phala);
was possessed of discerning powers;
knew by heart all Pali scriptures;
THE QUESTIONS OF KING MILINDA 39
was possessed of Analytical Knowledge (patisambidha);
was versed in the knowledge of the Doctrine and Discipline
(sasana) of the Exalted Buddha who is possessed of the
nine-fold virtues;had reached the summit in the attainment
of the Knowledge of the Perfections of Disciple (savaka-
param? fiana);was proficient in preaching and unerringly
knowing the causal factors, the Resultant Factors and both
Causal and Resultant Factors on the Word of the Buddha;
was possessed of an inexhaustible resource in wonderful
vise and wonderful words of preaching;
was a sayer of good words;
was one that is hard to be oppressed, overpowered,
outstripped, stopped or debarred by any other person;
was immovable by others just like the great ocean;
was devoid of tremulousness just like the great mount Meru;
the king of mountains;
was one that has dispelled the defilements (kilesa);
was one that has removed the darkness of delusion;
was one that adds brilliance and luster to wisdom and
knowledge;
was a sayer of words that are noble and sublime;
was one who is capable of breaking down all leaders of
sects that are alien to the Doctrine and Discipline (sasana);
was one who is capable of overpowering the heretics (titthi);
who are alien to the Doctrine and Discipline (sasana);
one who is worthy of the esteem and regard of the monks,
both male and female, and of the adoration, veneration and
homage by layman and laywoman devotees; and by kings
40
MILINDAPANHA
and their counselors;
one who is a recipient of the monks, requisites such as
robes, alms-food, dwelling place and medicines in liberal
quantities;
one who is visited by a windfall of noble gains; and one
who is waited upon by a great body of noble attendants
went from place to place through villages, market-towns
and royal cities accompanied by a great number of monks as
followers, and (stopping at various places and) for the benefit
of those who (i) were eager to be prosperous; (ii) were
eager to live a good life; (iii) had receptive ears; and (iv)
were amenable to reason and good advice,
delivering discourses concerned with the Three Jewel
Treasures representing the threefold training or threefold
divisions of the eightfold path (morality, concentration and
wisdom) or the Doctrine of the Exalted Buddha who is
possessed of the nine-fold virtues;
directing and showing the Path representing the Doctrine:
bearing aloft the lighted torch symbolizing the Doctrine;
setting up the pillar of sacrifice symbolizing the Doctrine;
revering and worshipping at the alter of sacrifice symbolizing
the Doctrine;
raising high the banner symbolizing the Doctrine;
setting up the pennant pillar symbolizing the Doctrine;
blowing the conch-shell (making bugle-call) symbolizing
making an out cry of the Doctrine;
beating the big drum symbolizing proclaiming of the Doctrine;
fearlessly roaring a lion’s roar;
booming in defiance like thunder;
THE QUESTIONS OF KING MILINDA 4]
thundering, but with a sweet voice;
enmeshing (hearers) with the noble-fabric of flashes of
lightning symbolizing propagation of knowledge; and
satisfying (quenching the thirst of) all people with a great
thunder-shower of rain that overflows with the flood-waters
of (love and) mercy, till at last he arrived at the city of
Sagala, together with the eighty thousand monk who
accompanied him as followers, and dwelt within the precincts
of the Sancheyya hermitage of that city.”
The ancient Elders had therefore said:
“Learned in vast and varied subjects is Nagasena, Gifted is
he with words so marvelous, Gentle and soft is his demeanour,
while fearless And bold is his spirit.
Highly skilled in matters of faith and belief, In other fields
also sagacious he is.”
Those monks who are reciters of the Three Treasuries of
the Canon, And those who had memorized the five Collections, Or
those who have, the four Collections, Are waiting upon the Elder
Nagasena Surrounding him his needs to serve.
Of deep knowledge and wisdom he is possessed Coupled
also with penetrating intellect, Sagacious is he in the discernment of
what is rational and what is not.
In the Noble fruition of Holiness he abides forever,
Imperturbable is he in discussing Pitaka matters Possessed of these
virtues is Elder Nagasena Who surrounded by gentle, learned and
truth speaking monks, Toured villages and market towns and finally
Arrived at Sagala the royal city.
Having thus arrived at that city Elder Nagasena Chose to
stay within precincts of the hermitage of Sancheyya, And there he
conversing with the populace, Like the king lion at the mouth of a
mountain cave.
42 MILINDAPANHA
23. And Devamantiya, the counselor said to King Milinda: “Wait
a little, your Majesty, wait a little; There is an Elder named Nagasena
who is wise, sagacious, is possessed of penetrating knowledge, is
capable of penetrating with vision, is possessed of the wonderful
words of the Doctrine, is possessed of the noble powers of penetrating
intellect, has reached the summit in the attainment of the Analytical
Knowledge (patisambhida) (i) of true Meaning (attha); (11) of the
Laws of Cosmic Order (damma); (iii) of the Language corresponding
to reality (nirutti); and (iv) of Ready Wit (patibhana). That Elder
Nagasena is staying at present at the Sankheyya hermitage. You
should go, O your Majesty, and put your questions to him. He is
capable of disputing with you and clearing away your doubts and
dilemmas.” Then when Milinda the king heard the name Nagasena,
thus suddenly introduced, a spasm of fear and shudder swept through
his body. His flesh creped and his hairs stood-on-end. But he asked
Devamantiya, the counselor: “Will he able to dispute with me and
clear away my doubts and dilemmas?” And Devamantiya replied:
“He is capable, O your Majesty, of disputing with the gods, Indra,
Yama, Varuna, Kuvera, Pajapati, Suyama, Santussita and the
guardians of the world (lokapala) and even with the great Brahma
himself. How would it be impossible for him to dispute with the
mere human being like himself?”
“Do you then, Devamantiya,” said the king, “send a messenger
to say J am coming”. Then Devamantiya saying: “Very well, your
Majesty” sent a message to the Venerable Nagasena saying: “O
Venerable One, king Milinda desires to call upon you”. And Venerable
Nagasena said: “If it be so, let him come”. So, Milinda the king,
attended by the five hundred Yonaka counselors, mounted his royal
chariot and followed by a large retinue, proceeded to the sankheyya
hermitage and to the place where the Venerable Nagasena dwelt. At
that time the Venerable Nagasena was seated with innumerable
company of monks in the Assembly Hall. So King Milinda saw the
assembly from afar, and he said to Devamantiya: “Whose
THE QUESTIONS OF KING MILINDA 43
Devamantiya, is this so mighty retinue?” “These are they who follow
the Venerable Nagasena”’.
Then at the sight of the Venerable Nagasena’s retinue a
spasm of fear and shudder again swept through body. His flesh
crept and his hairs stood on end. At that moment king Milinda felt
like an elephant hemmed in by (a herd of) rhinoceroses, like a
dragon surrounded by (a flight of) rocs, like a jackal surrounded by
boa-constrictors, like a bear surrounded by (a herd of) buffaloes,
like a frog pursued by a snake, like a deer pursued by a leopard,
like a snake in the hands of a snake charmer, like a rat in the
clutches of a cat, like a devil chimed by an exorcist, like the moon
when it is seized by Rahu, like a snake trapped in a narrow-mouthed
wicker basket, like a bird shut up in a cage, like a fish caught in the
net, like a man who has entered a dense forest haunted by beasts,
like the celestial ogre who has done wrong to Vessavana (the king
of ogres and goddesses), like a god whose term of life as a god has
expired, was seized with fear, tremulousness, fright and delirious
with his flesh creeping and hairs standing on end, mentally deranged,
grieved, shaky-minded, depression of spirits and inwardly said to
himself: ‘Let no one oppress me’, and then took courage and said
to Devamantiya: You need not, Devamantiya, point out to me any
one saying: “This is the Venerable Nagasena”’. I shall pick him out
unaided. Devamantiya responded saying: “Very well, your Majesty
pick him out yourself.”
And as he looked over the whole of the assembly, in front
and down the centre and behind, king Milinda detected Nagasena
seated in the middle, and, like a redoubtable lion who knows no
fear and was free from all sings of flesh-creeping or hairs standing
on end and entirely devoid of shyness and trepidation. And as soon
as he saw him, he knew by his looks a bearing: “This, from amongst
the whole crowd, is Nagasena.”
Then king Milinda said to his counselor Devamantiya: “That
man there, Devamantiya, is Nagasena.” In reply, Devamantiya said:
44 MILINDAPANHA
“Certainly, your Majesty, that is the Venerable Nagasena.” Well has
thus, O your Majesty, recognized the Venerable Nagasena. There
upon, king Milinda rejoiced that he had recognized the venerable
Nagasena without any body pointing him out. But nevertheless, at
the sight of the Venerable Nagasena, Milinda the king was (again)
sized with fear and a spasm of shudder with flesh-creeping and
hairs-standing-on-end swept through (his body) him. The ancient
Elders had therefore said: At the sight of Elder Nagasena who is
replete with the fifteen-fold conduct that to Nibbana leads;
Who is also well-disciplined in the faculty of controlled-
senses, a training of sublimity, King Milinda uttered: “Many learned
men have [ met and conversed, and into many a discussion have I
also entered
Yet never before have I felt frightened
As my fears have now heightened.
With whatsoever fright that I am feeling unnerved,
That fright unnerving me presages
That the hour has come for my defeat so plain
With the victory of Nagasena so sure and certain.”
HERE ENDS THE TALK ON EXTERNAL
(INTRODUCTORY) MATTERS
(bhahirakatha nitthita)
(Endnotes)
1 The bracketed portions are foot-notes of the Burmese version or Milinda
Paha of the Khuddaka Nikaya, 6th. Syn. End.
2 They were the descendants of the six founders of new schools of thought
during Gotama Buddha’s days.
3 (patta civaram adaya) literally “taking his bowl and robe.” But this is an
elliptical idiom mean “putting on his outer robe and taking his bowl. A bhikkhu
never goes into a village without wearing all his robes, he never takes them, or
any one of the three, with him.
THE QUESTIONS OF KING MILINDA 45
4 The expressions ‘Hindrances’ or ‘Impediments’ should be the apt ren-
derings of the Pali word ‘nivarana’.
5 Botanical names and Family” edited by Thiripyanchi U Tha Myat, and
available at 20-A, Inyamyaing Rd, Rangoon.
6 Admission as a novice is made by initiation while admission as a (full-
fledged) monk is made by ordination.
7 Acturally beating the folded arms with the clapped palm of another
hand in order to produce a loud snapping sound similar to that produced by
the clapping of hands.
8 In starting on his alms collecting round patta-civaram adaya, that is
literally ‘taking his bowl and robe’. But this is an elliptical idiom meaning
‘putting on his outer robe and taking his bowl.’ A bhikku never goes into a
village without wearing all his robes, he never takes them, or any one of the
three with him.
9 Saying not of thinks but of praise and cheer for a meritorious deed.
10 He has already realized the Path and Fruition of Stream-Winning
(sotapatti magga-phala)
46 MILINDAPANHA
2. THE QUESTION OF KING MILINDA
(Milindapanha)
1. THE GREEAT CHAPTER
(Mahavagga)
1. THE QUESTION ON CONVENTIONAL TRUTH AS
OPPOSED TO ULTIMATE REALITY
(pafinatipafiha)
l. Now Milinda the king went up to where the Venerable
Nagasena was and exchange with him the words of joyful greeting.
After putting as end to this exchange of words of joyful greeting,
the king took his seat respectfully apart. The Venerable Nagasena
also on his part made king Milinda comfortable and pleasured by
his words of joyful greeting and pleasantries.
And king Milinda began by asking, “How, O Venerable
One, are you known, and what is your name?” “I am, O King,
known as Nagasena, and my companions in spiritual training also
called me by the name of Nagasena. As a matter of fact, O King,
my parents gave me name such as Nagasena, Surasena, Virasena
and Sihasena. And yet, O King, the name “N&agasena” is merely a
designation, description, a nominalism' and a name. The expression,
“NEgasena” cannot (knowledgeably) be identified with the idea of an
individual.”
There upon, Milinda the king exclaimed: “Hearken ye, O
the five hundred Yonaka nobles and the eighty thousand monks
who are assembled here! This Nagasena says: “The expression
‘“‘Nagasena” cannot (Knowledgeably) be identified with the idea of
an individual.” “Would it be reasonable to suppose that this Nagasena’s
views are (commendable) worthy of acceptance?” And turning to
the Elder Nagasena, he said: “If, O Venerable Nagasana, an individual
or being is not to be identified, pray tell me who is the one that
offers to you robes, alms-food, dwelling place, and medical supplies?
THE QUESTIONS OF KING MILINDA 47
Who ts the person that avails of the use of such articles? Who is the
person that observes the moral (laws) precepts? Who is the person
that practices mind-development? Who is the person that realizes
(comes face to face with) the Faith, Fruition and emancipation
(nibbana)? Who is the person that kills a being? Who is the person
that steals (takes what is not given) another’s possessions? Who is
the person that practices sexual misconduct? Who is the Person that
speaks the untruth? Who is the person that partakes of intoxicating
and inebriating drinks? Who is the person that commits the five
heinous “Action with immediate Destiny” (paficanantariya kamma)
comprising matricide, etc...? If that be so there is no wholesomeness
(kusala) or unwholesomeness (akusala) of deeds: there is neither
doer or causer of deeds, wholesome or unwholesome: there is no
Kamma-result or fruit of good or evil deeds. If, O Venerable
Nagasana, a person were to kill you, the law of retributive justice
with respect to killing (panatipata kamma) will be inoperative in
regard to such a person, then it follows that there are no teachers
nor preceptors in the Order of monks and that there is no ordained
monk at all. In your expression: “O King, my companions in spiritual
training also call me by the name of Nagasena.” Which is the thing
that is meant by the term Nagasena? What then, O Venerable One,
do you mean to say the hair is Nagasena?”
“I do not say, O King, that the hair is Nagasena.”
“Are the hair of the body Nagasena?”
“No, O King, the hair of the body are not Nagasena.”
“Or is it the toe-nails, the finger-nails, ...... , Or is the teeth,
the skin, the sinews, the bones, the marrow, the kidneys, the heart,
the liver, the diaphragm, the spleen, the lungs, the intestines, the
mesentery, the stomach, the excrements, the bile, the phlegm, the
pus, the blood, the sweat, the fat, the tears, the skin-grease, the
spittle, the nasal mucus, the oil of the joints and the urine ....... , Or
is it the brain in the head that is Nagasena?”
48 MILINDAPANHA
“No, O King, the brain in the head is not Nagasena.”
“What then, O Venerable One, is it the corporeality (riipa)
that is Nagasena?”
“No, O King, corporeality is not that is Nagasena.”
“Is it the feeling (vedana) that is Nagasena?”
“No, O King, feeling is not that is Nagasena.”
“Ts it the perception (sanna) that is Nagasena?”
“No, O King, perception is not Nagasena.”
“Is it the mental-formations (sankhara) that is Nagasena?”
“No, O King, mental-formation is not Nagasena.”’
“Ts it the consciousness (vifinana) that is Nagasena?”’
“No, O King, consciousness is not Nagasena.”
“What then, is it all the corporeality, feeling, perception,
mental-formation, and consciousness combined that is Nagasena?”
‘No, O King, it is not all these — corporeality, feeling,
perception, mental-formations, and consciousness combined — that
is Nagasena.”’
“What then, O Venerable One, is there anything outside the
corporeality, feeling, perception, mental-formations, and
consciousness that is Nagasena?”
“No, O King, there is nothing outside corporeality, feeling,
perception, mental-formations, and consciousness, that is Nagasena.”
“Ask as I may, O Venerable One, I can discover no Nagasena.
Is the sound of your expression ‘Nagasana” itself Nagasena?”’
“No, O King, the sound of the expression ‘Nagasana” itself
is not Nagasana.”
“Who then is Nagasena? It is an untruth and a falsehood that
you, O Venerable One, has spoken! There is now no Nagasena.”’
THE QUESTIONS OF KING MILINDA 49
(Thus said Milinda the king.)
And the Venerable Nagasena said to Milinda the king: “You,
O King, are soft and tender as befits a person of royal descent.
Were you to come across a plain of burning sands scorched by
midday heat and also treading upon rough gravel and fragments of
broken pottery, the soles of your feet would be severely hurt and
cut up with abrasions. You would be physically worn out and mentally
depressed. In you, would arise body-consciousness associated with
pain. How then did you come here? Was it on foot, or in a chariot
that you came?” (So asked the Elder.)
“T did not come, O Venerable One, on foot. It was in a
carriage that I came.”
“If you came, O King, in a carriage, then explained to me
what that is. Is it the pole that is the chariot?”
“No, O Venerable One.”
“Is it the axle that is the chariot?”
“No, O Venerable One.”
“Ts it the wheel, that are the chariot?”
“No, O Venerable One.”
“Is it the framework that is the chariot?”
“No, O Venerable One.”
“Is it the supporting-rod that is the chariot?”
“No, O Venerable One.”
“Is it the yoke that is the chariot?”
“No, O Venerable One.”
“Is it the ropes that are the chariot?”
“No, O Venerable One.”
“Ts it the goad that is the chariot?”
50 MILINDAPANHA
“No, O Venerable One.”
‘What then, O King, is it all these parts - the pole, the axle,
the wheels, the frame work, the supporting rod, the yoke, the ropes,
and the goad - that are the chariot?”
“No, O Venerable One.”
“But, O King, is there anything outside all these parts - the
pole, the axle, the wheels, the framework, the supporting rod, the
yoke, the ropes, and the goad - that is the chariot?”
“No, O Venerable One.”
“Ask as I may, O King, I can discover no chariot. Is the
sound of your expression “chariot” itself the chariot?”
‘‘No, O Venerable One, the sound of the expression, “chariot”
itself is not the chariot.”
“What then, is the chariot, you say you came in? It is an
untruth and a falsehood that you, O King, has spoken! There is now
no chariot. You are, O King, a supreme ruler of the whole island
continent of India (Jambudipa). Of whom then are you afraid that
you speak the untruth? Hearken ye, O the five hundred Yonakas
and the eighty thousand monks assembled here! This king Milinda
says: “I came in a chariot.” But when asked in that case “Please
explain to me what the chariot is” he is unable to explain fully what
a chariot is. Would it therefore be reasonable to suppose that this
king Milinda’s view are worthy of appreciation?” When he had
thus spoken the five hundred Yonakas shouted their applause, and
said to the king: ‘““Now let your Majesty get out of that if you can?”
And Milinda the king replied to the Venerable Nagasena,
and said: “I have spoken no untruth, O Venerable One. It is on
account of its having all these things - the pole, the axle, the wheels,
the framework, the supporting rod, the yoke, the robes, and the
goad — that I have used the designation ‘chariot’, the conventional
expression “chariot”, the descriptive term “chariot” and the generally
THE QUESTIONS OF KING MILINDA 51
understood name of chariot. “Very good! O King, you have rightly
grasped the meaning of the expression “chariot” and just so, O
King, it is on account of my having such things as hairs of the head,
the hairs of the body, ...... and the brain in the head, and just on
account of my having such things (groups of existence) as: the
corporality (rupa), the feeling (vedana), the perception (sanna), the
mental-formations (sankhara), and the consciousness (vififiana), that
I have been designated as “Nagasena”, that the conventional
expression ““Nagasena” has been applied to me, that I am known by
the descriptive term “N&agasena” and that the generally understood
name of “Nagasena” has been given to me. In truth and reality,
however, the term “Nagasena” cannot convey the idea of an individual
or being. For it was said by female monk, named Vajira, in the
presence of the Exalted Buddha:
“Just as the co-existence in a certain structure of such
component parts as the pole, the axle, and the yoke gives rise to the
nominalistic term (saddapannatti): ‘chariot’, even so the co-existence
of such component parts as: the corporeality (rupakkhanda) given
rise to the designation ‘being’, the conventional expression ‘being’,
the descriptive term ‘being’ and the generally understood name of
9 99
‘being’.
“So wonderful, O Venerable Nagasena, so strange, O
Venerable Nagasena! Well have you solved the problems that were
placed before you, and those were profound and difficult to
understand. Were the Buddha himself here, he would have said,
‘Well done, well done, Nagasena! Well have you solved the problems
that were profound and difficult to understand.”
HERE ENDS THE FIRST QUESTION DEALING WITH
CONVENTIONAL TRUTH AS OPPOSED TO ULTIMATE
REALITY
(pafifiatti paflho pathamo)
52 MILINDAPANHA
(Endnotes)
1 THE DICTIONARY OF PHILOSOPHY Edited by DAGOBERT D.RUNES
(1956)
Nominalism: (Lat. nominalis, belonging to a name) In scholastic philosophy,
the theory that abstract or general terms or universals, represents no objective
real existents, but are mere words or names, mere vocal utterances, ‘flatus
vocis’. Reality is admitted only to actual physical particulars.
THE QUESTIONS OF KING MILINDA 53
2. QUESTION AS TO YEARS OF SENIORITY AS AN
ORDAINED MONK
(vassagananapajiha)
2. “O Venerable Nagasena, how many years of Seniority as an
ordained monk have you?” so asked the king.
“I have, O King, seven years of Seniority as an ordained
monk,” so replied the Elder.
“What are these seven years, O Venerable One? Are you
those seven years or are the figures of reckoning those seven years?”
Now at that moment the figure of the king, decking in all the finery
of his royal ornaments, casts its shadow on the ground and was
reflected in a large vessel of water. And the Venerable Nagasena
asked him: “Your figure, O King, is now shadowed upon the ground,
and reflected in the water. Now, O King, may I asked you: “Are
you personally, Milinda the king, or the shadow, Milinda the king?”
“Tam, O Venerable Nagasena, personally, Milinda the king,
but this shadow is not Milinda the king. As a matter of fact the
shadow comes into existence because of me.”
“Just even so, O King, the number of years of Seniority as
an ordained monk is seven years, but I am not those seven years.
But it is because of me that the number seven has come into existence;
and, O King, it is mine in the same sense as the shadow is yours.”
“So wonderful, O Veneable Nagasena! so strange, O
Venerable Nagassena! Well have you solved the problems that were
placed before you, and those were profound and difficult to
understand.”
HERE ENDS THE SECOND QUESTION AS TO YEARS OF
SENIORITY AS AN ORDAINED MONK
(vassagananapaiiho dutiyo)
54 MILINDAPANHA
3. QUESTION AIMED AT INVESTIGATION AND
RESEARCH
(vimamsanapaiiha)
3. Milnda the king said: “Will you, O Venerable Nagasena,
hold discussion wth me again?”
“T will, if your Majesty will discuss (objectively) like a scholar;
but I will not if you will discuss (emotionally) as a king,” so replied
the Elder.
“How is it then, O Venerable Nagasena, that scholars discuss?”
so asked the king.
“When scholars, your Majesty, discuss a matter they tie up
each other with interlocutory talk; they make reply by counter-
questioning; they make censures and rebukes; they praise or raise
the other party in high esteem; they treat the other party with intimacy,
or reciprocate the other’s intimacy in king; none of the scholars are
moved to anger by any one of such actions or reactions. It is in this
spirit, O King, that the scholars hold discussions,” so replied the
Elder.
“And, O Venerable One, how do Kings discuss?” so asked
the king.
“When a king, your Majesty, discusses a matter he lets the
other party only to concur with his own views. Whosoever brings
to naught the views advanced by a king is liable to be punished
according the decree: “Inflict punishment on this (disagreeing)
person.” This is, your Majesty, how kings discuss.” so replied the
Elder.
“Very well, O Venerable One, it is as a scholar, not as a
king, that I will discuss. Let the Venerable One talk unrestrainedly,
as you would with a fellow monk, or a novice, or a lay man devotee,
THE QUESTIONS OF KING MILINDA 55
or a watch man (of the monastery).” Thus said the king.
9
“Very good, your Majesty,” said Elder Nagasena with a
gratified feeling.
King Milinda next said: “O Venerable Nagasena, may I put
to you a question?”
“By all means, your Majesty, please do so.”
“T have asked it, O Venerable One.”
“That is answered already, your Majesty.”
“What have you answered, O Venerable One?”
‘What have you asked, your majesty?”
HERE ENDS THE THIRD QUESTION WHICH IS AIMED AT
INVESTIGATION AND RESEARCH
(vimamsanapafiho tatiyo)
56 MILINDAPANHA
4. THE QUESTIONS POSED BY ANANTAKAYA
THE KING’S COUNSELLOR
(anantakayapanha)
On hearing that reply, Milinda the king thought: “This monk
is a great scholar. He is quite capable of discussing things with me.
In fact, I shall have a number of points on ‘which to question him,
and before I can asked them all, the sun will set. It would be better
to carry on the discussion at the place tomorrow.” And he said to
Devamantiya, one of his counselors: “You may let the Venerable
One know that the discussion with the king shall be resumed
tomorrow at the place.” And so saying, he rose from place of
sitting, took leave of Elder Nagasena, and went away in his chariot,
muttering as he went, “Nagasena, Nagasena!”
Thereafter, Counselor Devamantiya said to the Venerable
Nagasena: “O Venerable One, the king has left the message saying
the discussion between the Venerable One and himself (the king)
shall be resumed tomorrow at the place.” The Elder gladly accepted
the message saying “Very good!”
When the night was past and a new day ushered in, the
King’s Counselors Devamantiya, and Anantakaya, and Mankura
and Sabbadinna went to the king and said: “Is the Venerable Nagasena
to come now, O your Majesty?”
“Yes, he is to come.”
“With how many of the monks is he to come?”
“With as many as he likes.”
Thereupon the Counselor Sabbadinna said; “May he come
with ten monks, your Majesty?”
For the second time, the king said: “With as many as he
likes.”
THE QUESTIONS OF KING MILINDA 57
For the second time Counselor Sabbadinna said: “May he
come with ten monks, your Majesty?”
For the third time, the king said: “With as many as he likes.”
For the third time, Counselor Sabbadinna said: “May he
come with ten monks, your Majesty?”
The king thereupon rejoined: “All this preparation has been
made and IJ say: “Let him come with as many as he likes.””’ yet
Sabbadinna is suggesting alternatives. “Does he suppose we are not
capable of offering alms-food to so many monks?” Then Counselor
Sabbadinna bore depressed looks.
And Counselors Devamantiya, and Anantakaya, and Mankura
went to Venerable Nagasena and said: “King Milinda desires that
you, O Venerable One, are now to come (to the palace) with as
many monks as you like.” Thereupon the Venerable Nagasena
rerobed himself in the morning and taking! the alms-bowl and robe,
entered the city of Sagala, accompanied by eighty thousand monks
as his followers.
And Counselor Anantakaya, as he walked beside Venerable
Nagasena, said: ““O Venerable Nagasena, may I ask you a question:
“In using the term of expression ‘Nagasena’, what is meant by such
a term? To what does it apply?”
The Elder Nagasena replied: “What do you, on your part,
think is meant by the term of expression, “Nagasena’?”
“The life-principle, the inner breath that comes in and goes
out, that I suppose to be Nagasena.”
“But if that breath having gone out should not return, or
having returned should not go out, would that man be alive?”
‘No, O Venerable One.”
“But those conch-shell blowers, when they blow their conch-
shells, does their breath return again to them?”
“No, O Venerable One.”
58 MILINDAPANHA
“Or these pipers, when they blow their pipes or flutes, does
their breath return again to them?”
“No, O Venerable One.”
“Or these trumpeters, when they blow their trumpets, does
their breath return again?”
“No, O Venerable One.”
“Then, why don’t they die?” asked the Venerable Nagasena.
“T am not capable of arguing with so expert a reasoner as
you, O Venerable One. Pray tell me, O Venerable One, the
significance of the main point at issue.”
“The air? (inhalations and exhalations) that you are alluding
to is not life (or vitality). They (inhalations and exhalations) are
merely the bodily functions of in-and-out-breathing produced by
the four causal factors (catusamutthanika rapa). The Elder thus
explained the matter by citing passages from the “Formations”
Chapter of the “Book of Pairs” (sankhara yamaka) from the Sixth
Book or the Higher Teaching (abhidhamma). After this the king’s
counselor Anantakaya begged the Elder to recognize him as a lay-
disciple who devotes himself to the cause of the three Jewel Treasures.
HERE ENDS THE FOURTH QUESTION POSED BY THE
KING’S COUNSELLOR ANANTAKAYA
(anantakayapafiho catutthho)
(Endnotes)
1 In starting on his going round for alms-food the bhikkhu goes patta civaran
adaya; that is literally ‘taking his bowl and robe’, but this is an elliptical idiom
meaning ‘putting on his outer robe and taking his bowl.’
2 (BUDDHIST DICTIONARY” by NYANATILOKA)
SANKHARA: 1. This term has, according to its context, different shades of
meaning which should be carefully distinguished... 2. The three terms,
THE QUESTIONS OF KING MILINDA 59
kayasankara, vacisankhara, and citta (or mano sankhara) are sometimes used
in quite a different sense, namely as (1) bodily function i.e. in-and-out-breathing
(2) verbal function i.e. thought-conception and discursive thinking, (3) mental
function, i.e., feeling, perception. See nirodhasamapatti.
60 MILINDAPANHA
5. QUESTION ON (RENUNCIATION) BECOMING A MONK
(pabbajjapanha)
5. And the venerable Nagasena approached the palace of king
Milinda and sat down on the seat prepared for him.
And the king provided Venerable Nagasena and his following
with food, both hard and soft, as much as they required and kept on
serving with his own hands till a protest was made (by saying
‘Enough’). After presenting each monk with a pair (two pieces) of
garments, and Venerable Nagasena himself with a set of three robes.
He than said to the Venerable Nagasena: “O Venerable Nagasena,
be pleased to keep your seat here, and with you ten of the monks.
Let the rest depart.”
And when he saw that Venerable Nagasena had finished his
meal and withdrawn his hand from the alms-bow], the king took a
lower seat respectfully apart. King Milinda who had thus taken a
lower seat respectfully apart, said to the Venerable Nagasena: “What,
O Venerable Nagasena, shall we discuss?”
“We all want, O King, blessing and welfare. Let our
discussion be about welfare.”
And the king said: “What, O Venerable Nagasena, is the
benefit of your (renunciation) becoming a monk? What is the supreme
goal of your aspirations (Summum bonum)?”
“Our (renunciation) monkhood aims at finding out
(i) the causes and conditions that will bring this woeful
Round of Rebirths (samsara vatta dukkha) to an end;
(ii) the causes and conditions of non-arising of woes
other than those that have already arisen.
Our supreme goal of aspiration is freedom from craving
(tanha) and wrong views (ditthi) and liberation from the snare of
THE QUESTIONS OF KING MILINDA 61
craving.”
“May I proceed further with my questions, O Venerable
Nagasena? Js with the aforesaid aims and objects in view that all
monks have (renounced the world) entered monkhood?”
“No, O King, some of them entered monkhood not with the
aforesaid aims and objects in view. Some have entered monkhood
because they were ill-treated by the king; some have entered
monkhood because they were molested by thieves and robbers;
some have entered monkhood because they were harassed by debts;
and some entered monkhood perhaps to gain a livelihood.”
“But did you, O Venerable One, entered monkhood (solely)
with the aforesaid aims and objects in view?”
“TI, O King, entered monkhood (as a novice) when I was
young. I knew not then that (renunciation) monkhood has Nibbana
(the Deathless Realm) as its aim and object. In fact these then were
my thoughts: “These monks who were sons of Gotama Buddha
who formerly was a Sakyan Prince, were wise people. These wise
monks were sure to teach me (what is good).” When they actually
taught me, now do J both know and understand that the aim and
object of (renunciation) entering monkhood is Nibbana (the Deathless
Realm).”
“Very reasonable, O Venerable Nagasena!” (Thus said King
Milinda).
HERE ENDS THE FIFTH QUESTION DEALS WITH
(RENUNCIATION) BECOMING A MONK
(pabbajjapafiho paficamo)
62 MILINDAPANHA
6. QUESTION AS TO WHETHER OR NOT THERE IS
REBIRTH
(patisandhipafiha)
6. King Milinda said: “Is there, O Venerable One, any one
who after death is not reborn?”
“Some are reborn, and some are not reborn,” replied the
Elder.
‘‘Who is reborn and who is not reborn?”
“One in whom defilements (kilesa) are present is reborn,
and one in whom defilements are absent is not reborn.”
“Will you, O Venerable Nagasena, be reborn?”
“If, O King, Clinging (upadana) is still present in me I will
be reborn. If Clinging is absent in me I will not be reborn.”
“Very reasonable, O Venerable Nagasena!” (Thus said King
Milinda).
HERE ENDS THE SIXTH QUESTION WHETHER THREE IS
REBIRTH OR NOT
(patisandhipafiho chattho)
THE QUESTIONS OF KING MILINDA 63
7. QUESTION ON WISE CONSIDERATION
(yonisomanasikarapajiha)
qT King Milinda said: “O Venerable Nagasena, does he who
escapes rebirth, so escape by the exercise of wise consideration
(yonisomanasikara)?”
“Escape from rebirth, O King, is due to any one of these
causes:
(i) Wise consideration; or
(i1) Wisdom and knowledge (pafifia-fiana); or
(iii) | Other kammically wholesome phenomena (Kusala
dhamma) such as faith (saddha).”
“Is not wise consideration (yonisomanasikara)'? O Venerable
One, the same thing as wisdom (pajifia)?”
“Wise consideration, O King, is not wisdom. Wise
consideration is one thing, and wisdom is just another. In fact, the
animals such as the goat (Burmese), the goat (Indian), the cow, the
buffalo, the camel and the donkey are equipped with mental
Advertence (manasikara)’; but these animals are not equipped with
wisdom.”
“Very reasonable, O Venerable Nagasena!” (Thus said the
king).
HERE ENDS THE SEVENTH QUESTION ON WISE
CANSIDERATION
(yonisomanasikarapafiho sattamo)
(Endnotes)
1 Yonisomanasikara: Wise consideration
2 Manasikara: Mental Advertence
64 MILINDAPANHA
8. QUESTION AS TO THE CHARACTERISTIC MARK OF
MENTAL ADVERTANCE
(manasikaralakkhanapanha)
8. King Milinda said: “What, O Venerable Nagasena, is the
characteristic mark of Mental Advertence, and what is the
characteristic mark of wisdom?”
“Mental Advertence, O King, has the characteristic mark of
collecting facts, and wisdom has the characteristic mark of cutting
off.”
“How does mental Advertence have the characteristic mark
of collecting facts, and how does wisdom have the characteristic
mark of cutting off? Give me an illustration.”
“Do you, O King, remember the barley reapers?”
“Yes certainly, O Venerable One.”
“How do they reap the barley, O King?”
“With the left hand, O Venerable One, they grasp the barley
into a bunch and grasping the sickle with the right hand, they cut
off the whole bunch with that.”
“Just as, O King, the barley reaper grasps the barley into a
bunch and grasping the sickle with the right hand, cuts off the
whole bunch with that, even so, O King, the individual who ts
(meditating) practicing mind development, holds the mind in a grasp
by means of Mental Advertence (manasikara) and cuts off the whole
bunch of Defilements (Kilesa) by means of wisdom.”
“In this way, O King, Mental Advertence has the
characteristic mark of collecting facts, and wisdom has the
characteristic mark of cutting of.” (Thus said the Venerable Nagasena.)
THE QUESTIONS OF KING MILINDA 65
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE EIGHTH QUESTION AS TO THE
CHARACTERISTIC MARK OF MENTAL ADVERTANCE
(manasikaralakkhanapafiho atthamo)
66 MILINDAPANHA
9. QUESTIONS AS TO THE CHARACTERISTIC MARK OF
MORALITY
(stlalakkhanapafiha)
9. King Milinda said: “O Venerable Nagasena, you said (a
while ago): “(The escape from rebirth is) due, besides Wise
Consideration (yonisomanasikara) and Wisdom (pafifia), to other
kammically wholesome phenomena (kusaladhamma).” What are the
kammically wholesome phenomena you are referring to?”
There are the Morality (sila), Faith (saddha), Energy (viriya)',
Mindfulness (sati), and concentration (samadhi). These, O King, are
the kammically wholesome phenomena to which I refer.” (Said the
Venerable Nagasena.)
“What, O Venerable One, is the characteristic mark of
Morality?” (Asked king Milinda.)
“Morality (sila), O King, has as its characteristic mark the
foundation and basis of all kammically wholesome phenomena. It is
the foundation and basis of the Factors Leading to Enlightenment
(bodhipakkhiya) and kammically wholesome phenomena
(kusaladhamma), comprising:
Spiritual Faculties (indriya),
Mental Power (bala),
Factors of Enlightenment (bajjhanga),
The Path (magga),
Applications of Mindfulness (satipatthana),
Uttermost Striving (sammapadhana),
Roads to Power (iddhi-pada),
Mental Absorption (jhana),
THE QUESTIONS OF KING MILINDA 67
Deliverance (vimokkha),
Concentration (samadhi), and
Attainments (samapatti).”
“O King, the individual who is established in Morality and
who is (meditating) practicing Mind Development develops, on the
basis of his Morality, the five Spiritual Faculties, comprising:
Faculty of Faith (sadhindriya),
Faculty of Energy (viriyindriya),
Faculty of Mindfulness (satindriya),
Faculty of concentration (samadhindriya),
Faculty of Wisdom (pajfifiindriya),
and there is no retarding in the progress of the kammically
wholesome phenomena (of such individual).”
“Give me, O Venerable One, an illustration.”
“Just, O King, as all seeds and vegetation (trees, plants,
grass, etc.) which spring from a germinative power (bija-gama bhuta-
gama) grow, multiply, and propagate with earth as their basis, just
so does the individual who is established in Morality and who is
(meditating) practicing Mind Development develops on the basis of
his Morality, the five Spiritual Faculties: comprising Faith, Energy,
Mindfulness, Concentration, and Wisdom.”
“Give me a further illustration, O Venerable One.”
“Just, O King, as all the activities requiring bodily exertion
are performed with ultimate dependence upon the earth, just so
does the individual who is established in Morality and who is
(meditating) practicing Mind Development, develops on the basis of
his Morality, the five Spiritual Faculties: comprising Faith, Energy,
Mindfulness, Concentration, and Wisdom.”
68 MILINDAPANHA
“Give me a still better illustration, O Venerable One.”
“Just, O King, as the architect of a city, when he wants to
build one, first clears the site of the proposed city, and then proceeds
to get rid of all the stumps and thorny brakes, and thus makes it
level, and only then does he lay out the streets and squares, and
cross-roads and market places, and so build the city; just so does the
individual who is established in Morality and who is (meditating)
practicing Mind Development, develops, on the basis of his Morality,
the five Spiritual Faculties: comprising Faith, Energy, Mindfulness,
Concentration, and Wisdom.”
“Can you give me one more simile?” (Asked the king.)
“Just, O King, as an acrobat, when he wants to exhibit his
skill, first digs over the ground and proceeds to get rid of all the
stone and fragments of broken pottery, and thus to make it smooth,
and only then, on soft earth, shows his acrobatic skill; just even so
does the individual who is establishes in Morality and is (meditating)
practicing Mind Development, develops on the basis of his Morality,
the five Spiritual Faculties: comprising Faith, Energy, Mindfulness,
Concentration, and Wisdom. For it has been said, O King, by the
Exalted Buddha:
“One who — is endowed with kamma produced wisdom of
a being reborn with the three (noble) root-conditions (i.e.
Greedlessness, Hatelessness and undeludedness) (tihetu-
patisandhikapafina)
— is possessed of zeal that militates against defilements
(kilesa) with a burning effect;
— is possessed of mature patihariya Wisdom; and — is
habituated to being aware of the danger of the Round of
Rebirths (samsara);
— establishes himself in Morality and develops either
edd
Concentration (samadhi) or Insight Wisdom (vipassana panna)
THE QUESTIONS OF KING MILINDA 69
thus enabling to extricate himself from all tangles of Craving
(tanha) both internal and external.”
(It has also been proclaimed and recorded in Samyutta
Nikaya.)
“Just as the earth is the basis of existence of all beings, even
so all Morality Groups embodied in the Code of Discipline for
Monks (patimokkha) are the basis of all Kammically wholesome
phenomena. This Morality (sila) is the principle gate way that leads
to all Teachings and Exhortations of the Exalted Buddha.”
‘Very reasonable, O Venerable Nagasena!” (Thus said the
king Miliinda.)
HERE ENDS THE NINTH QUESTION AS TO THE
CHAPTERISTIC MARK OF MORALITY
(silalakkhanapafiho navamo)
(Endnotes)
1 Not to be confused with Effort (viyama)
70 MILINDAPANHA
10. QUESTION AS TO THE TENDENCY TO PURIFY
BEING THE CHARACTERISTIC MARK OF FAITH
(sampasadanalakkhanasaddhapafiha)
10. King Milinda said: “O Venerable Nagasena, what is the
characteristic mark of Faith?”
“Faith has, O King, as its characteristic mark, the tendency
to purify and also the characteristic mark of seam-pering into the
folds of (doing good) Kammically wholesome phenomena,” (So
replied the Elder).
“And how is the tendency to purify the mark of Faith?” (So
asked the king.)
“Faith, when it arises, O King, dispels the hindrances
(nivarana). A mind, devoid of hindrances, is purified and
immaculately clean and un-fouled. This is how, O King, Faith has
the tendency to purify as its characteristic mark,” so replied the
Elder.
“Give me, O Venerable One, an illustration.” (so asked the
king.)
“Just, O King, as a universal monarch (cakkavatti), when on
a long march with his army in its fourfold array, might cross over a
small stretch of water; and the water, disturbed by the elephants and
cavalry, the chariots and foot-soldiers, might become fouled, turbid,
and muddy. And when the army in its fourfold array had done the
crossing, the universal monarch might give command to his
attendants, saying: “Bring some water, my good men. I would fain
drink.” Now suppose the monarch had a water-clearing gem, and
those men saying in response: “Very good your Majesty,” immersed
the water-clearing gem in that stretch of water; then at once the
aquatic plants, big, small or brown would disappear, the mud and
mire would sedimentate, and the water would become transparent,
THE QUESTIONS OF KING MILINDA 7]
immaculately clean and unsoiled, and they would then bring some
of it and offer it to the monarch saying: “Here, O your Majesty, is
water for you to drink.”
“In this simile, the water should be taken to mean the mind,
those attendants should be taken to mean the meditating disciples, or
those who practice Mind Development; the aquatic plants, big, small,
should be taken to mean the defilements (kilela) and the water-
clearing gem should be taken to mean the Element of Faith. Just as,
at the moment of immersing the water-clearing gem in that stretch
of water, the aquatic plants, big, small or brown, disappeared and
the mud and mire sedimentated (to the bottom) and the water became
transparent, immaculately clean and unsoiled, even so, O King,
Faith, has the characteristic mark of tending to purify.”
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE TENTH QUESTION AS TO THE
TENDENCY TO PURIFY BEING THE CHARACTERISTIC
MARK OF FAITH
(sampasadanalakkhanasaddhapafiho dasamo)
72 MILINDAPANHA
11. QUESTION AS TO SCAMPERING (INTO THE FOLD)
BEING THE CHARACTERISTIC MARK OF FAITH
(sampakkhandanalakkhanasaddhapanha)
11. King Milinda said: “O Venerable Nagasena, how does Faith
have the characteristic mark of scampering (into the folds of doing
good)?”
“The individual who practices (meditation) Mind
Development, seeing the minds of others being liberated from
defilements, would himself scamper (with his mind) into the folds
of:
the Fruition of Stream-Winning (sotapatti-phala);
the Fruition of Once-Returning (sakadagami-phala);
the Fruition of Never-Returning (anagami-phala);
the Fruition of Holiness (arahatta-phala).
That individual makes strenuous effort:
to attain the Path (magga) and Fruition (phala) that he/she
has not yet attained;
to realize the Path (magga) and Fruition (phala) that he/she
has not yet realized; and
to come face-to-face with the Path (magga) and Fruition
(phala) that he/she has not yet come face-to-face with.”
“In this way, O King, Faith has the characteristic mark of
scampering into the folds (of doing good or liberation).”
““Give me, O Venerable One, an illustration.”
“Be it supposed, O King, that a great cloud pours down rain
on a hill-top. The water would flow down according to the slope
and fill the clefts, fissures and gullies of the hill-slope. It would fill
THE QUESTIONS OF KING MILINDA 73
the streamlets and then make the river swell so that it would course
along overflowing its banks. Be it supposed also, O King, that a
great crowd of people were to come, but, knowing neither the
shallowness nor depth of the river, were to stand feeling afraid and
hesitating on the bank. Be it supposed also, O King, that a
knowledgeable man were to come and, recognizing his own strength
and power should tie on his loin-cloth firmly enter the stream and
cross over to the other side. Then the rest of the people seeing him
safe on the other side, would like wise cross.”
“In this way the individual who practices (meditation) Mind
Development, seeing the minds of others being liberated from
defilements, would himself enter on (and abide in):
the Fruition of Stream-Winning (sotapatti-phala);
the Fruition of Once-Returning (sakadagami-phala);
the Fruition of Never-Returning (anagami-phala); and
the Fruition of Holiness (arahatta-phala).
That individual makes strenuous effort:
to attain the Path (magga) and Fruition (phala) that he/she
has not yet attained;
to realize the Path (magga) and Fruition (phala) that he/she
has not yet realized; and
to come face-to-face with the Path (magga) and Fruition
(phala) that he/she has not yet come face-to-face with.
In this way, O King, Faith has the characteristic mark of
scampering into the folds (of doing good or liberation).”
“The Exalted Buddha has, O King, proclaimed the following
(aphorism) which later became recorded in the Samyutta-Nikaya:
“By Faith he crosses over the ocean of vicious circles (vatta)
to the other shore of safety;
74 MILINDAPANHA
By Diligence and Mindfulness, he crosses over the sea of
the Round of Rebirths (samara);
By strenuous effort, he overcomes all sufferings and woes”;
and
By Wisdom he purifies himself.’””’
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE ELEVENTH QUESTION AS TO
SCAMPERING (INTO THE FOLD) BEING THE
CHARACTERISTIC MARK OF FAITH
(sampakkhandanalakkhanasaddhapafiho ekadasamo)
THE QUESTIONS OF KING MILINDA 75
12. QUESTION AS TO THE CHARACTERISTIC MARK OF
ENERGY
(viriyalakkhanapajiha)
12. King Milinda said: “What, O Venerable Nagasena, is the
characteristic mark of Energy (vinaya)?”
“The rendering or support, O King, is the characteristic
mark of Energy. All kammically wholesome phenomena which it
supports do not fall away.” (So replied the Elder).
“Give me, O Venerable One, an illustration.” (So asked the
king).
“Just as a man, O King, if a house were falling, would make
a prop for it of another post, and the house so supported would not
fall; just so, O King, is the rendering of support the characteristic
mark of Energy, and all those Kammically wholesome phenomena
which it supports do not fall away.” (So replied the Elder).
“Give me, O Venerable One, a further illustration.” (So
asked the king)
“Just as, O King, a large army has broken up a small one,
then the king (of the latter) would sound orders to rally and close up
ranks, and also take steps to bring up reinforcements to his small
army, and that small army, supported by reinforcements, might in
its turn break up the large one. Just so, O King, is the rendering of
support the characteristic mark of Energy, and all those Kammically
wholesome phenomena which it supports do not fall away. For, O
King, the Exalted Buddha has declared: “O Monks, the Noble
Disciple who is replete with Energy, dispels the Kammically
unwholesome phenomena, develops the Kammically wholesome
phenomena, abandons the blameworthy deeds and develops the
blameless activities and is indeed bearing a self that is devoid of
defilements.” (Thus explained the Elder by giving illustrations.)
76 MILINDAPANHA
“Very reasonable, O Venerable Nagasena!’’(Thus said the
king Milinda).
HERE ENDS THE TWELFTH QUESTION AS TO THE
CHARACTERISTIC MARK OF ENGERGY
(viriyalakkhanapanfho dvadasamo)
THE QUESTIONS OF KING MILINDA 77
13. QUESTION AS TO THE CHARACTERISTIC MARK OF
MINDFULNESS
(satilakkhanapafiha)
13. King Milinda said: “What, O Venerable Nagasena, is the
characteristic mark of Mindfulness (sati)?”
“Mindfulness, O King, has the characteristic mark of not
losing (apilapana) and keeping up (upagganhana).” (So replied the
Elder).
“How, O Venerable One, is not losing the characteristic
mark of Mindfulness?” (So asked the king).
“When, O King, Mindfulness is established, one reflects on
all Kammically wholesome or unwholesome, moral or immoral,
low or lofty, dirty or clean phenomena and considers thus:
These are the four Applications of Mindfulness (satipatthana);
These are the four Right Efforts (samma-ppadhana);
These are the four Roads to Power (iddhi-pada)
These are the five Spiritual Faculties (indriya);
These are the five Mental Powers (bala);
These are the seven links of Enlightenment (bojjhanga);
This is the Noble Eightfold Path (ariya-atthangika-magga),
This is the Development of Mental Tranquility (samatha-
bhavana);
This is the Development of Clear insight (vipassana-bhavana),
This is the knowledge (vijja); and
This is the Emancipation (vimutti).”
“By thus not losing (sight of) these phenomena, the individual
78 MILINDAPANHA
who practices (meditation) Mind Development
(i) resorts to the phenomena that should be resorted to;
(it) avoids resorting to the phenomena that should not be
resorted to;
(iii) | venerates the phenomena that should be venerated;
and
(iv) avoids venerating the phenomena that should not be
venerated.
In this way, O King, Mindfulness has the characteristic mark
of not losing (sight of).”
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Tt is like the treasurer of a universal monarch who reminds
his sovereign daily late at night and early in the morning of his
glory saying: “So many are thy elephants, O King, so many thy
horses, thy chariots, thy foot-soldiers, so much the quantity of thy
silver, gold and total wealth, may your Majesty keep remembering
all these wealth and possessions.”
“Just so, O King, when Mindfulness 1s established, one reflects
on all Kammically wholesome or unwholesome, moral or immoral,
low or lofty, dirty or clean phenomena and considers thus:
“These are the four Applications of Mindfulness (satipatthana);
These are the four Right Efforts (samma-ppadhana);
These are the four Roads to Power (iddhi-pada)
These are the five Spiritual Faculties (indriya);
These are the five Mental Powers (bala);
These are the seven Links of Enlightenment (bojjhanga);
This is the Noble Eightfold Path (ariya-atthangika-magga);
THE QUESTIONS OF KING MILINDA 79
This is the Development of Mental Tranquility (samatha-
bhavana);
This is the Development of Clear insight (vipassana-bhavana));
This is the knowledge (vijja)'; and
2999
This is the Emanoipation (vimutti).
By thus not losing (sight of) these phenomena, the individual
who practices (meditation) Mind Development —
(i) resorts to the phenomena that should be resorted to;
(11) avoids resorting to the phenomena that should not be
resorted to;
(iii) | venerates the phenomena that should be venerated;
and
(iv) | avoids venerating the phenomena that should not be
venerated.”
“In this way, O King, Mindfulness has the characteristic
mark of not losing (sight of).”
“How, O Venerable One, is ‘keeping-up’ the characteristic
mark of Mindfulness.” (So asked the king).
“When, O King, Mindfulness is established it enables one to
determine whether the things (phenomena) of doubtful quality are
good or bad by discerning thus: “There things are conducive of
welfare whereas those things are not; these things are productive of
help whereas those things are not.” By virtue of this power of
discernment, the individual who practices (meditation) Mind
Development discards the things (phenomena) which are not
conducive of welfare while keeping-up those which are conducive
of welfare. He/she discards the things (phenomena) which are not
productive of help while keeping-up those which are productive of
help. In this way, O King, Mindfulness has the characteristic mark
999
of ‘keeping-up’.
80 MILINDAPANHA
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“It is, O King, like the eldest son of the universal monarch
(cakkabvatti) who can determine which of the attendants are good
or bad by discerning thus: “These attendants are conducive of welfare
to the monarch whereas those attendants are not; these attendants
are productive of help whereas those attendants are not.” By
discerning thus he gets rid of those who are not conducive of
welfare to the monarch and ‘keeps-up’ (retains) those who are
conducive of welfare to the monarch. Just so, O King, when
Mindfulness is established, it enables one to determine whether the
things (phenomena) of doubtful quality are good or bad by determining
thus: “These things are conducive of welfare whereas those things
are not, these things are productive of help whereas those things are
not.” By virtue of this power of discernment, the individual who
practices (meditation) Mind Development discards the things
(phenomena) which are not conducive of welfare while ‘keeping-
up’ those which are not productive of welfare. He/She discards the
things (phenomena) which are not productive of help while ‘keeping-
up’ those which are productive of help.”In this way, O King,
Mindfulness has the characteristic mark of ‘keeping-up’. For, O
King, the Exalted Buddha has said: “I declare, O Monks, that
Mindfulness is a necessity in all circumstances whatsoever.”” (Thus
exalted the Elder by giving illustrations.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE THIRTEENTH QUESTION ON THE
CHARACTERISTIC MARK OF MINDFULNESS
(satilakkhanapafiho terasamo)
THE QUESTIONS OF KING MILINDA 8]
(Endnotes)
1 Vijja is one of the dogmatic terms of Buddhist teaching, varying in meaning
in different sections of the Canon. It is not always the positive to Avijja.
Although certain vijjas pertain to the recognition of the ‘Truth”and the
destruction of avijja, yet they are only secondary Factors in achieving “vimutti”.
82 MILINDAPANHA
14. QUESTION AS TO THE CHARACTERISTIC MARK OF
CONCENTRATION
(samadhilakkhanapanha)
14. King Milinda said: “What, O Venerable Nagasena, is the
characteristic mark of concentration (samadhi)?”
“Being the foremost leader, O King, is the characteristic
mark of Concentration. All Kammically wholesome phenomena have
Concentration as their chief; they all incline towards concentration;
they all bend towards concentration; and they all bow towards
concentration.” (So replied the Elder).
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Just as, O King, all the rafters of the roof of a house, fitted
with a pinnacle (kutagarassa) go up to that pinnacle, incline towards
that pinnacle, are jointed on together at that pinnacle, and just as the
pinnacle is acknowledge to be superior to all those rafters, even so,
O King, all Kammically wholesome phenomena have concentration
as their chief; they incline towards concentration; they bend towards
concentration; and they bow towards concentration.” (So replied the
Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“It is like a king, your Majesty, who goes to the field of
battle with his army in its fourfold array. The whole army consisting
of elephants, cavalry, war chariots, and foot-soldiers would have
that king as its sole leader; it will incline towards that king; and it
will bend towards that king; it will bow towards that king; and it
will always follow the lead of that king. Eve so, O King, all
Kammically wholesome phenomena have concentration as their chief;
- they all incline towards concentration; they all bend towards
THE QUESTIONS OF KING MILINDA 83
concentration; and they all bow towards concentration. In this way,
O King, being the foremost leader is the characteristic mark of
concentration. For, O King, the Exalted Buddha has also exhorted
thus: “Develop in yourselves, O Monks, concentration. For the monk,
in whom concentration is established, knows things as they really
are.” (Thus explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE FOURTEENTH QUESTION ON THE
CHARACTERISTIC MARK OF CONCENTRATION
(samadhilakkhanapafiho cuddasamo)
84 MILINDAPANHA
15. QUESTION AS TO THE CHARACTERISTIC MARK OF
WISDOM
~~ aw
(pafinalakkhanapajiha)
IS, King Milinda said: “What, O Venerable Nagasena, is the
characteristic mark of Wisdom (pania)?”
“To your former question as to the characteristic mark of
Mental Advertence (manasikaralakkhanapafiha) I have said that
Wisdom has the characteristic mark of cutting off. In another sense,
Effulgence (Radiance) is a characteristic mark of Wisdom.” (So
replied the Elder.)
“How, O Venerable One, is Effulgence (Radiance) the
characteristic mark of Wisdom?” (So asked the king.)
“When Wisdom arises, O King, it blows away (destroys) the
darkness of Ignorance (avijja); it causes the radiance of enlightenment
to arise; it makes the light of knowledge to shine forth; and it makes
the (four) Noble Truths plain and manifest. Thus does the individual
who is practicing (meditation) Mind Development realizes with true
knowledge and clear comprehension the impermanency (anicca),
the total woefulness (dukkha), and voidness of any attractive core
or essence (anatta) of all things (phenomena).” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“It is like a lamp, O King, which a man might introduce into
a house in darkness. When the lamp has been brought in it would
dispel the darkness, cause radiance to arise, and light to shine forth,
and make the objects there plainly visible. Just so, O King, when
Wisdom arises, it blows away (destroys) the darkness of Ignorance
(avijja); it causes the radiance of enlightenment to arise; it makes the
light of knowledge to shine forth; and it makes the (four) Noble
Truths plain and manifest. Thus does the individual who is practicing
THE QUESTIONS OF KING MILINDA 85
(meditation) Mind Development realizes with true knowledge and
clear comprehension the impermanency (anicca), the total woefulness
(dukkha), and voidness of any attractive core or essence (anatta) of
all things (phenomena). In this way, O King, does Wisdom have the
characteristic mark of Effulgence (Radiance).” (So replied the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE THIRTEENTH QUESTION AS TO THE
CHARACTERISTIC MARK OF WISDOM
(pannalakkhanapafiho pannarasamo)
86 MILINDAPANHA
16. QUESTION AS TO WHETHER VARIOUS FACTORS
BRING ABOUT ONE AND THE SAME RESULT
(nanadhammanam ekakiccaabhinipphadanapanha)
16. King Milinda said: “O Venerable Nagasena, can the afore-
said phenomena which are so different yet bring about one and the
same result?”
“Yes, O King, the aforesaid phenomena though they are
different can yet bring about one and the same result and kill
(annihilate) the defilements.” (So replied the Elder.)
“How, O Venerable One, can the aforesaid phenomena,
though different, yet bring about one and the same result, and kill
(annihilate) the defilements? Could you give me a reply with an
illustration?”
“They are, O King, like the various arms of an army-elephant,
cavalry, war chariots, and foot-soldiers who all work to one end, to
wit, the conquest in battle of the opposing army. In the same way, O
King, the aforesaid phenomena are so different, yet can bring about
one and the same result of killing (annihilating) the defilements.”
(So replied the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
King Milinda.)
HERE ENDS THE SIXTEENTH QUESTION AS TO
WHETHER VARIOUS FACTORS CAN BRING ABOUT ONE
AND THE SAME RESULT
(nanadhammanam ekakiccaabhinipphadanapanho solasamo)
THIS IS THE END OF THE FIRST GREAT CHAPTER
(mahavago pathamo)
IN THIS CHAPTER THERE ARE SIXTEEN QUESTIONS
(imasamim vagge solasa panha)
THE QUESTIONS OF KING MILINDA 87
2. CHAPTER PERTAINING TO THE LONG JOURNEY
(addhanavagga)
1. QUESTION TO THE CONTUNUITY OF PHENOMENA
(dhammasantatipajfiha)
1. King Milinda said: “Now, O Venerable Nagasena, the one
who is reborn, is he the same as the one who has died, or is he
another?”
“Neither the same nor another.” (na ca so na ca afino) (So
replied the Elder.)”
“Give me an illustration, O Venerable One.”
“Now, what do you think, O King? You were once a baby,
a tender thing, and small in size, lying flat on your back. Was that
the same as you who are now grown up, O King?” (So asked the
Elder.)
“No, O Venerable One, that tender thing, small in size and
lying flat in its back was one, and I who is now grown up, am
another.” (So replied the king.)
“If, O King, that child is one and grown-up person is another,
it will follow that you have had neither mother nor father, ho! nor
teacher. You cannot have had learning in arts and crafts, nor have
morality nor wisdom. Now what do think, O King, is the mother of
the embryo in the first stage of human cell nucleus (kalala) different
from the mother of the embryo in the second stage of froth (abbuda),
or from the mother of the embryo in the third stage of lump (pesi),
or from the mother of the embryo in the fourth stage of foetus
(ghanasa) or from the mother of the child, or from the mother of
the grown-up person, or is one who pursued learning different
from the one who acquired knowledge of arts and crafts, or from
88 MILINDAPANHA
the one who committed crimes, or from the one who (in
consequence) have had his limbs cut off?” (So asked the Elder.)
“It should not be so, O Venerable One; if the same questions
were put to you, how would you answer?” (So asked the king.)
“T should say, O King, that I am the same person, now I am
grown up, as I was when I was a tender tiny baby, flat on my back.
For all these states are included in one by means of this body.” (So
replied the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Suppose a man, O King, were to light a lamp, would it
burn the night through?” (So asked the Elder.)
“Yes, O Venerable One, it might burn the night through.”
(So replied the king.)
‘““Now what do you think, O King, is it the same flame that
burns in the first watch of the night and in the middle watch?” (So
asked the Elder.)
“No, O Venerable One.”
“There is the fame that burns in the middle watch of the
night; is the flame burning in the last watch of the night the same as
the one burning in the middle watch?” (So asked the Elder.)
“No, O Venerable One.”
“What do you think, O King, is there one lamp burning in
the first watch of the night, and another in the middle watch and a
different one in the last watch of the night?” (So asked the Elder.)
“No, O Venerable One, the light comes from one and the
same flame that burns from the first watch of the night.” (So replied
the king.)
“Just so, O King, is the chain of phenomena linked together.
THE QUESTIONS OF KING MILINDA 89
One phenomenon arises, another vanishes, yet all are linked together,
one after the other, without interruption. In this way one reaches the
final state of consciousness neither as the same person, nor as another
person.” (So replied the Elder.)
“Give me, O Vererable One, a further illustration.” (So
asked the king.)
“It is, O King, like milk which when once taken from the
cow, turns, after a lapse of time, first to curds, and then from curds
to butter, and then from butter to ghee (clarified butter). Now,
would it be right to say that the milk was the same thing as the
curds, the curds were the same thing as the butter, or that the butter
was the same thing as the ghee?” (So asked the Elder.)
“No, O Venerable One, it would not be right to say like that,
but they are produced out of milk in order of sequence.” (So replied
the king.)
“Just so, O King, is the chain of phenomena linked together.
One phenomenon arises, another vanishes, yet all are linked together
one after the other, without interruption. In this way one reaches the
final stage of consciousness neither as the same person, nor as
another person.” (So replied the king Milinda.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE QUESTION ON THE CONTINUITY OF
PHENOMENA IN THIS CHAPTER
(dhammasantatipafiho pathamo)
90 MILINDAPANHA
2. QUESTION AS TO WHETHER A MAN IS AWARE OF
THE FACT THAT HE WILL NOT BE REBORN
(patisandahanapanha)
2: King Milinda said: “O Venerable Nagasena, dose a man
who will not be reborn know, ‘I will not be reborn?’”
“Yes, O King, a man who will not be reborn knows: ‘J will
not be reborn’.” (So replied the Elder.)
“And how does, he know it, O Venerable One?” (So asked
the king.)
‘“‘Whatsoever is the causal factor that brings about rebirth, O
King, through the absence of such a causal factor in him, such a
man knows: “I will not be reborn”.” (So replied the Elder.)
“Give me an illustration, O Venerable One.” (So asked the
king.)
“Suppose a farmer, great king, had ploughed and sown and
filled his granary; and then for a period should neither plough nor
sow, but live on the stored-up grain, or give it away, or dispose of it
in such manner as called for by the circumstances. Would the farmer,
O King, know: “My granary will not remain filled’”?” (So asked the
Elder.)
“Yes, O Venerable One, he should know it.”
“But how?”
‘‘Whatsoever is the causal factor that brings about the granary
getting filled, through the absence of such causal factor, the farmer
would know: ‘My granary will not remain filled.” (So replied the
king.)
“Just so, O King, whatsoever is the causal factor that brings
about rebirth, through the absence of such a causal factor in him,
THE QUESTIONS OF KING MILINDA 91
such a man knows: ‘I will not be reborn’.” (So replied the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE QUESTION AS TO WHETHER A MAN IS
AWARE OF THE FACT THAT HE WILL NOT BE REBORN
(patisandahanapaiftho dutiyo)
92 MILINDAPANHA
3. QUESTION ON KNOWLEDGE AND WISDOM
(fanapannapfhha)
3. King Milinda said: “O Venerable Nagasena, does the arising
of knowledge in one cause the arising also of Wisdom?”
“Yes, O King, the arising of knowledge in one causes the
arising also of Wisdom.” (So replied the Elder.)
“What, O Venerable One, is knowledge itself Wisdom? (So
asked the king.)
“Yes, O King, knowledge itself is Wisdom?” (So replied the
Elder.)
“If, O Venerable One, to one that knowledge itself is wisdom,
would such a one be still in bewilderment or not?” (So asked the
king.)
“There will be bewilderment, O King, in regard to some
things, and no bewilderment in regard to others.” (So replied the
Elder.)
“What, O Venerable One, would he be in bewilderment
about?” (So asked the king.)
“He would, O King, still be in bewilderment as to those
parts of learning he had not learnt, as to those places he had not
been to, and as to those names or terms he had not heard.” (So
replied the Elder.)
“And wherein, O Venerable One, would he not be in
bewilderment?” (So asked the king.)
“He would not, O King, be in bewilderment as regards that
which has been accomplished by the exercise of that Wisdom (pannaya
katam) and gaining insight into (three characteristics of existence)
i.e. impermanence (anicca), woefulness (dukkha), and impersonality
or conditionality (anatta) of phenomena.” (So replied the Elder.)
THE QUESTIONS OF KING MILINDA 93
“Then what would have become of the delusions (moha)
when that wise person exercises Mind Development and gains
knowledge of insight?” (So asked the king.)
“When, O King, knowledge has once arisen, that moment
delusion has died away.” (So replied the Elder.)
“Give me, O Venerable One, an illustration.”
“It is like the lamp, O King, which when a man has brought
into a darkened house, when the darkness would vanish away, and
light would appear. Just so, O King, when knowledge has once
arisen, that moment delusion has died away.” (So explained the
Elder.)
“And what, O Venerable One, on the other hand, has then
become of his Wisdom?” (So asked the king.)
‘When, O King, Wisdom has once exercised its function of
comprehension, that moment it has passed away. But what has been
accomplished by the exercise of that Wisdom i.e. gaining insight
into impermanence, woefulness, and impersonality or conditionality
(of phenomena) does not pass away.” (So replied the Elder.)
“You have, O Venerable Nagasena, just said: “When Wisdom
has once exercised its function of comprehension, that moment it
has passed away. But what has been accomplished by the exercise
of that Wisdom i.e. gaining insight into impermanence, woefulness,
and impersonality or conditionality (of phenomena) does not pass
away.” Give me an illustration of what you have last said.” (So
asked the king.)
“Tt is, O King, as when a man wants, during the night, to
send a letter, and after having his clerk called, has a lamp lit, and
gets the letter written. Then, when that has been done, he extinguishes
lamp. But though the lamp has been put out the writing would still
be there. Just so, O King, when Wisdom has once exercised its
function of comprehension, that moment it has passed away. But
94 MILINDAPANHA
what has been accomplished by the exercise of that Wisdom, i.e.
gaining insight into impermanence, woefulness and impersonality
or conditionality (of phenomena) does not pass away.” (So explained
the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“In eastern countries the people have a custom of keeping
five pots full of water on' each house with the object of putting out
at once fire that may break out.”
“Suppose now the house has caught fire, and they had thrown
those five pot-fulls of water over the house, and the fire had gone
out. Now what do you think, O King, would those people then
think of still going on using the water-pots that had been thrown
over the house?” (So asked the Elder.)
“No, O Venerable One, those people will not then think of
still going on using those water-pots for the same purpose. They do
not want them any more. Of what use can they be any more?” (So
replied the king.)
“The five potfulls of water, O King, should be regarded as
symbolizing the five Spiritual Faculties, namely:
Faculty of Faith (saddhindriya),
Faculty of Energy (viriyindriya),
Faculty of Mindfulness (satindriya),
Faculty of Concentration (samadhindriya), and
Faculty of Wisdom (pafifiindriya).”
“Those people should be regarded as symbolizing the
individual who practices (meditation) Mind Development. The fire
(that breaks out) should be regarded as symbolizing defilements
(kilesa). Just as the fire is extinguished by the five potfulls of water
even so the defilements should be extinguished by the five Spiritual
THE QUESTIONS OF KING MILINDA 95
Faculties, and when once extinguished these defilements do not
again arise. In this way, O King, when Wisdom has exercised its
function of comprehension, that moment it has passed away. But
what has been accomplished by the exercise of that Wisdom i.e.
gaining insight into impermanence, woefulness, and impersonality
or conditionality (of phenomena) does not pass away.” (So explained
the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“It is, O King, like a physician who goes to the sick man
with five kinds of drugs made from medicinal roots, and grinding
them up, gives him to drink. Through the administration of these
drugs the ailments and diseases become destroyed and cured. Now
what do you think, O King, would the physician consider: ‘I will
have to do the grinding up of the medicinal roots to prepare the five
kinds of drugs all over again?” (So asked the Elder.)
‘No, O Venerable One, the thought of preparing the drugs
will arise no more. No more benefit will arise out of these five
kinds of drugs. For, of what use are those five kinds of drugs any
more?” (So replied the king.)
“The five kinds of drugs made from medicinal roots, O
King, should be regarded as symbolizing the five Spiritual Faculties,
namely:
Faculty of Faith (saddhindriya),
Faculty of Energy (viriyindriya),
Faculty of Mindfulness (satindriya),
Faculty of Concentration (samadhindriya), and
Faculty of Wisdom (pafifiindriya).”
“The physician should be regarded as symbolizing the
individual who practices (meditation) Mind Development; ailments
96 MILINDAPANHA
and diseases should be regarded as symbolizing the defilements
(kilesa). The sick man should be regarded as symbolizing the Ignorant
worlding (puthujjana). Just as the ailments and diseases become
destroyed and cured through the administration of the five kinds of
drugs made from medicinal roots, even so should the defilements
(kilesa) be destroyed and annihilated through the exercise of the
five Spiritual Faculties (indriya). And when once destroyed these
defilement do not again arise. In this way, O King, when Wisdom
has exercised its function of comprehension, that moment it has
passed away. But what has been accomplished by the exercise of
that Wisdom i.e. gaining insight into impermanence, woefulness,
and impersonality or conditionality (of phenomena) does not pass
away.” (So explained the Elder.)
“Give me, O Venerable One, further illustration.” (So asked
the king.)
“Tt is, O King, like a warrior whose venue of work is the
battle-field. Be it supposed that such warrior entered the field of
battle holding five arrow-darts (javelins) to conquer the opposing
army. Having arrived at the field of battle, be it supposed that, the
warrior cast those five arrow-darts whereby the enemy is broken.
Now, what do you think, O King, would it occur to that warrior
any suggestion to repeat the performance of casting arrow-darts?”
(So asked the Elder.)
“No, O Venerable One, the thought of repeating the
performance of casting arrow-darts is not likely to arise. No more
benefit will arise out of the repeated use of those arrow-darts.”’
“For, of what use are those five arrow-darts any more?” (So
replied the king.)
“The five arrow-darts, O King, should be regarded as
symbolizing the five Spiritual Faculties, namely:
Faculty of Faith (saddhindriya),
Faculty of Energy (viriyindriya),
THE QUESTIONS OF KING MILINDA 97
Faculty of Mindfulness (satindriya),
Faculty of Concentration (samadhindriya), and
Faculty of Wisdom (pajifiindriya).”
“The warrior, whose venue of work is the battle-field, should
be regarded as symbolizing the individual who practices (meditation)
Mind Development. The opposing army should be regarded as
symbolizing the defilements (kilesa). Just as the enemy is broken
through casting of the five arrow-darts even so should the defilements
should be destroyed and annihilated through the exercise of the five
Spiritual Faculties, and when once destroyed these defilements do
not again arise. In this way, O King, when Wisdom has exercised
its function of comprehension, that moment it has passed away. But
what has been accomplished by the exercise of that Wisdom i.e.
gaining insight into impermanence, woefulness, and impersonality
or conditionality (of phenomena), does not pass away.” (So explained
the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE THIRD QUESTION ON KNOWLEDED
AND WISDOM
~~ wh
(fianapafifiapfiho tatiyo)
(Endnotes)
1 on roof-tops. Please see Rules made under the Burma village Act 18.... in the
Chapter relating to Fire Precautionary Measures.
98 MILINDAPANHA
4. QUESTION WHETHER OR NOT ONE WHO WILL NOT
BE REBORN EXPERIENCES ANY DISAGREEABLE
FEELING
(patisandahanapuggalavediyapafiha)
4. King Milinda said: “Does an individual (arahat) who will
not be reborn, O Venerable Nagasena, experience any disagreeable
feeling (dukkha vedana)?”
The Elder replied: “Some disagreeable feeling he experience
and some, not.”
“Which (disagreeable feeling) does he experience and which
does he not?”
“He experiences, O King, the bodily disagreeable feeling
(kayika dukkha vedana) but not the mentally disagreeable feeling
(cetasika dukkha vedana).”
“How does he, O Venerable One, experience the bodily
disagreeable feeling, but not the mentally disagreeable feeling?”
‘“‘Whatsoever, O King, is the causal factor that brings about
the experiencing of the bodily disagreeable feeling, the presence of
such a factor conduces to one experiencing the bodily disagreeable
feeling. Whatsoever is the causal factor that brings about the
experiencing of the mentally disagreeable feeling, the absence of
such a factor conduces to one not experiencing the mentally
disagreeable feeling. The Exalted Buddha has, O King, declared:
‘The one (arahat) that will not be reborn, experiences only the
bodily disagreeable feeling, but not the mentally disagreeable feeling.”
(So explained the Elder.)
“Why does not, O Venerable Nagasena, an individual (arahat)
who experiences the bodily disagreeable feeling chose to die 1.e.
take the Final Emancipation (parinibana)?” (So asked the king
THE QUESTIONS OF KING MILINDA 99
Milinda.)
“O King, both fawning (anunaya) and repugnance (patigha)
are absent in a Holy One (arahat). Being wise, they shake not down
the unripe fruit, but await the full time of its maturity. For, O King,
it has been said by the venerable Sariputta, the commander of the
Doctrine (dhamma-sena):
“Tt is not death, it is not life I welcome;
As the hireling his wage, so do J bids my time.
It is not death, it is not life I want;
With Wisdom, Knowledge and Mindfulness do IJ bide my
time.””’ (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE FOURTH QUESTION WHETHER OR
NOT ONE WHO WILL NOT BE REBORN EXPERINCES
ANY DISAGREABLE FEELING
(patisandahanapuggalavediyapanho cattuttho)
100 MILINDAPANHA
5. QUESTION ON THE SUBJECT OF FEELIING
(vedanapanha)
5. King Miliinda said: “Is an agreeable feeling (sukha vedana)
a phenomena that is kammically (i) wholesome (kusala), (2)
unwholesome (akusala), or (3) neutral (avyakata)?'”
The Elder replied: “O King, some feelings are kammically
wholesome, some are kammically unwholesome, and some are
kammically neutral.”
“If, O Venerable One, the agreeable feeling (sukha vedana?)
were kammically wholesome, it should not be (ethically) classed as
painful (dukkha); for if an agreeable feeling were painful it should
not be kammically wholesome nor should a kammically wholesome
(kusala) phenomena be (ethically) classed as painful (dukha).” (So
reasonable the king Milinda.)
‘“‘Now, what do you think, O King? Suppose a man were to
hold in one hand a red-hot ball of iron and in another a lump of icy
snow. How is that, O King, would not both heat and cold burn
(dahati) him?”
“Yes, O Venerable One, both of them would burn him.”
‘What do you think, O King, are they both hot?”
‘No, O Venerable One, not both of them are hot.”
“But, O King, are they both cold?”
“No, O Venerable One, not both of them are cold.”
“The acknowledge yourself, O King, put in the wrong!”
“Tf the red-hot ball of iron burns, still not both of them (ball
of iron and lump of icy-snow) are hot. In such a case the burning
effect should not have been caused by the ball of iron. If the lump
of icy snow burns, still not both of them (ball of iron and lump of
icy-snow) are cold. In such a case the burning effect should not
have been caused by the lump of icy snow. The why do both of
THE QUESTIONS OF KING MILINDA 10]
them cause the burning? But they are, both of them, neither altogether
hot nor altogether cold. On one part the ball of iron is red-hot and,
on the other part, the lump of icy snow is cold. And yet both of
them caused the burning effect. Still, the burning effect should not
have come from both heat and coldness.” (So commented the Elder.)
“Tam not equal to argument with you, O Venerable One, a
good reasoner. I beseech you now; pray tell me the significance
of the main point at issue.” (So asked the king.)
Thereupon the Elder Nagasena gave king Milinda a talk on
the Higher Teaching (abhidhama) as follows:
“There are, O King, -
(i) six kinds of agreeable feeling (somanassa vedana)
associated with household (or worldly-sensual) life
(gehanissitani);
(ii) six kinds of agreeable feeling associated with Mental
absorption (jhana) or path (magga) or life of
renunciation (nikkhamanissitan1);
(iii) six kinds of disagreeable feeling (domanassa vedana)
associated with household (or worldly-sensual) life;
(iv) six kinds of disagreeable feeling associated with
Mental absorption or path or life of renunciation;
(v) six kinds of indifferent feeling (upekkha vedana)
associated with household (or worldly-sensual) life;
and
(vi) six kinds of indifferent feeling associated with Mental
absorption or path or life of renunciation.”
“There are thus six sets of six (sakka) (or thirty-six) kinds of
feeling altogether. And adding up —
the thirty-six feelings of the past;
the thirty-six feeling of the future; and
102 MILINDAPANHA
the thirty-six feeling of the present,
we arrive at one hundred and eight kinds of feeling.”
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Miliinda.)
HERE ENDS TEH FIFTH QUESTION ON THE SUBJECT OF
FEELING
(vedanapafiho paficamo)
(Endnotes)
1 (From the BUDDHIST DICTIONARY BY NYANATILOKA
AVYAKATA.: lit “Indeterminate”
— i.e. neither determined as kammically “wholesome” nor as “unwholesome”
are the Kammically neutral i.e. amoral, states of consciousness and mental
factors. They are either mere Kamma-result (vipaka) as, e.g. all the sense
perceptions and the mental factors associated therewith, or they are kammically
independent functions (kiriya-citta) i.e. neither kammical nor Kamma-resultant.
2 VEDANA: —— (5) indifferent feeling (adukkha-m-asukha vedana -
upekkha)
THE QUESTIONS OF KING MILINDA 103
6. QUESTION AS TO CONTINUING IDENTITY OF
MENTAL AND PHYSICAL PHENOMENA
(namartpaekattanadnattapafiha)
6. Kiing Milinda said: “What is it, O Venerable Nagasena, that
is reborn?”
“Mental and Physical phenomena are the things, O King,
that are reborn?” (So replied the Elder.)
“Are the Mental and Physical phenomena of the present the
things that are reborn?” (So asked the king.)
“Mental and Physical phenomena of the present, O King,
are not the things that are reborn. In fact, the Mental and Physical
phenomena of the present perform meritorious or kammically
wholesome deeds (kusala Kamma) or de-meritorious or kammically
unwholesome deeds (akusala Kamma). As a result of those
wholesome or unwholesome deeds another set of Mental and Physical
phenomena is reborn.” (So replied the Elder.)
“If, O Venerable One, the Mental and Physical phenomena
of the present were not reborn would not such a man be released
from the evil kamma-results?” (So asked the king.)
“If such a man were not reborn, he would be released from
the evil Kamma-result. In fact, O King, he cannot escape the evil
kamma-results because he is still (subject to the laws of) being
reborn.” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Suppose, O King, a certain man were to steal a mango
from another man, and the owner of the mango were to were to
104 MILINDAPANHA
seize him and bring him before the king and say: ‘This man, O your
Majesty, has stolen my mango.”And the thief were to say: “Your
Majesty, I have not stolen this man’s mango. The mangoes this man
planted are different from the ones I took. I do not deserve to be
punished.” How then, O King? Would the thief be guilty?” (So
asked the Elder.)
“Certainly, O Venerable One, he would be guilty.” (So
replied the king.)
“But on what ground?”
“Because, O Venerable One, inspite of whatever he may
say, he has not excluded the mango originally planted by the owner,
and the mango that came out later was sufficient to warrant a
conviction of that thief.” (So replied the king.)
“Just so, O King, the deeds, kammically wholesome or
unwholesome, are performed by the Mental and Physical phenomena
of the present. As a result thereof another set of Mental and Physical
phenomena is reborn. But that other is not thereby released from
the evil Kamma-results.” (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Suppose, O King, a certain man were to steal some rice
from another man...”
“Suppose, O King, a certain man were to steal some sugar-
cane from another man ...”
‘Suppose, O King, a certain man were to kindle a fire in the
cold season and when he had warmed himself, leave the fire still
burning, and go away. Suppose that the fire were to cross over to
another man’s field and set it on fire and the owner of that field
were to seize him, and bring him before the king and say: ‘Your
Majesty! this man set my field on fire.”And the man who warmed
himself with fire said: ‘Your Majesaty! I did not set this man’s field
THE QUESTIONS OF KING MILINDA 105
on fire. The fire I left burning was a different one from that which
burnt his field. J am not guilty.”"Now would the man, O King, be
guilty?” (So asked the Elder.)
“Certainly, O Venerable One, he is guilty.” (So asked the
king.)
“But on what ground is he guilty?’(So asked the Elder.)
“Because, O Venerable One, inspite of whatever he may say
he has not excluded the original fire with which he warmed himself,
and the subsequent fire was sufficient to warrant a conviction of the
man who warmed himself with the fire.” (So replied the king.)
“Just so, O King, the deeds, kammically wholesome or
unwholesome, are performed by the Mental and Physical phenomena
of the present. As a result thereof another set of Mental and Physical
phenomena is reborn. But that other is not thereby released from
the evil Kamma-results.” (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Suppose, O King, a certain man were to take a lamp and go
up into the top storey of the building with pinnacled roofs, and
there eat his meal. And the lamp blazing up were to set the thatch-
roof on fire, and from the thatch-roof catching fire, the house
should catch fire, and that house having caught fire the whole village
should be burnt. And the villagers should seize the man and ask:
‘What, you fellow, did you set our village on fire for?”And he
should reply: ‘I have not set your village on fire! The flame of the
lamp, by the light of which I was eating, was one thing; the fire
which burnt your village was another thing.”Now if they, thus
disputing, should go to law before you, O King, in whose favour
would you decide the case?” (So asked the Elder.)
“In the villagers”favour, O Venerable One.” (So replied the
king.)
106 MILINDAPANHA
“But on what ground would you decide in favour of the
villagers?” (So asked the Elder.)
“Because, O Venerable One, inspite of whatever the owner
of the lamp may say, the fire that burnt the whole village originated,
in fact, from his (lamp) flame.” (So replied the king.)
“Just so, O King, the set of Mental and Physical phenomena
that has its end in death is, in fact, one thing and the set of Mental
and Physical phenomena that is being reborn is, in fact, another. But
the succeeding Mental and Physical phenomena owes its arising to
the preceding Mental and Physical phenomena. So that other is not
released from the evil kamma-results.” (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Suppose, O King, a certain man were to obtain consent to
future marriage to a young girl by payment of marriage-endowment
(earnest) money, and go away. Suppose the girl were later to arrive
at a marriageable ago. Then another man would come to pay a price
for her and marry her. And when the first man has come back he
should say: “Why, you fellow, have you carried off my wife?” And
the other were to reply: “Its not your wife I have carried off! The
little girl the mere child, whom you chose in marriage and paid a
price for is one; the girl grown up to full age whom I chose in
marriage and paid a price for, is another.” Now if they, thus disputing,
were to go to law about it before you, O King, in whose favour
would you decide the case?” (So asked the Elder.)
“T would decide, O Venerable One, in favour of the first
man.” (So replied the king.)
“But on what ground would you decide in favour of the
first man?” (So asked the Elder.)
“Because, O Venerable One, whatever the second man might
say, that woman who had grown up and reached the marriageable
THE QUESTIONS OF KING MILINDA 107
age would have been derived from the other girl.”
“Just so, O King, the Mental and Physical phenomena which
has its end in death is, in fact, one thing and the Mental and Physical
phenomena that is being is, in fact, another. But the succeeding
Mental and Physical phenomena owes its arising to the preceding
Mental and Physical phenomena. So the another is not released
from the evil kamma-results.”(so explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Suppose, O King, a certain man were to buy from a
herdsman a pot of milk, and go away leaving it in his charge,
saying: ‘I will come for it tomorrow;”and the next day it were to
become curds. And when the man should come and ask for it
saying: “Give me my pot of milk”; then suppose the other were to
offer him the curds, and he should say: “It was not curds J bought
of you; give me my pot of milk.” And the other were to reply: “To
you not knowing it, your milk has turned to curds.” Now, if they,
thus disputing, were to go to law about it before you, O King, in
whose favour would you decide the case?” (So asked the Elder.)
“I would decide, O Venerable One, in favour of the
herdsman.” (So replied the king.)
“But on what ground would you decide in favour of the
herdsman?” (So asked the Elder.)
“Because, O Venerable One, whatever the buyer of the pot
of milk might say those curds were derived from that milk.” (So
replied the king.)
“Just so, O King, the set of Mental and Physical phenomena
which has its end in death is, in fact, one thing and the set of Mental
and Physical phenomena that is being is, in fact, another. But the
succeeding Mental and physical phenomena owes its arising from to
the preceding Mental and physical phenomena. So that other is not
108 MILINDAPANHA
released from the evil Kamma-results.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE SIXTH QUESTIOIN AS TO CONTINUING
IDENTITY OF MENTAL AND PHYSICAL PHENOMENA
(namartpaekattananattapafiho chattho)
THE QUESTIONS OF KING MILINDA 109
7. QUESTION AS TO WHETHER OR NOT ELDER
NAGASENA WILL BE REBORN
(therapatisandahanapatisandahanapafiha)
7: King Milinda said: “Will you, O Venerable Nagasena, be
reborn?”
“Nay, great king, what is the use of asking that question
again? Have I not already told you before* that if (when I die) I die
with Clinging (upadana) in my heart I shall be reborn; but if not, I
shall not be reborn?” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Suppose, O King, a man were to render service to the king;
and the king, pleased with him, were to repay him with rewards.
And then through his being rewarded, that man came into full
possession and enjoyment of all the pleasures of the five fold senses.
If, inspite of such rewards, that man should publicly declare: ‘The
king has not repaid me anything.” Now, O King, what do you think?
Would that man be acting rightly?” (So asked the Elder.)
“No, O Venerable One, he would not be acting rightly.” (So
replied the king.)
“Just so, O King, what is the use of asking that question
again? Have I not already told you before that if (when I die) I die
with clinging (upadana) in my heart I shall be reborn; but if not, I
shall not be reborn.’’(so explained the Elder.)
“Very reasonable, O Venerable Nagasena!’(Thus said the
king Milinda.)
HERE ENDS THE SEVENTH QUESTION AS TO WHETHER
OR NOT ELDER NAGASENA WILL BE REBORN
(therapatisandahanapatisandahanapanho sattamo)
110 MILINDAPANHA
8. QUESTION ON THE SUBJECT OF MENTAL AND
PHYSICAL PHENOMENA AND THEIR RELATION TO THE
PROCESS OF REBIRTH
(namatupapatisandanhanapafiha)
8. King Milinda said: “O Venerable Nagasena, you were talking
just now of the Mental and Physical Phenomena. Of these two,
what does Mental Phenomena (nadma) mean and what Physical
Phenomena (rupa) mean?”
‘Whatever of these two, O King, is gross and obvious therein,
that is Physical phenomena or corporeality (rupa); and whatever is
subtle therein, comprising consciousness (citta) and mental
concomitants (cetasika), that is Mental Phenomenon.” (So explained
the Elder.)
“Why is it, O Venerable Nagasena, that each one of the
Mental Phenomenon or Physical Phenomenon is not reborn
exclusively?” (So asked the king.)
“These Mental and Physical Phenomena, O King, (as Mind
Body complex) are inter-dependent and co-existent and as such
spring up (inseparably) together as one.”
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“If, in a hen, O King, an embryonic nucleus (kalalan) is
absent, the egg-formation (andham) will also be absent; for both of
them are inter-dependent and co-existent. Their springing up
(inseparably) together as one is obvious. Just so, O King, these
Mental and Physical Phenomena (nama-rupa) (as Mind Body
complex), being inter-dependent and co-existent, their springing up
(inseparably) together as one is also obvious. For a long time have
these Mental and Physical Phenomena (as Mind-Body complex)
THE QUESTIONS OF KING MILINDA 11]
been hurrying and hastening (through the Round of Rebirths).” (So
explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE EIGHTH QUESTION ON THE SUBJECT
OF MIND AND MATTER AND THEIR RELATION TO THE
PROCESS OF REBIRTH
(namatupapatisandanhanapanho atthamo)
112 MILINDAPANHA
9. QUESTION ON THE SUBJECT OF TIME
(addhanapanha)
9. King Milinda said: “O Venerable Nagasena, you were talking
just now: ‘For a long time.”’What is meant by this word, “Time’’?”
“The past, O King, means time; the future means time; and
the present means time.” (So replied the Elder.)
“But, O Venerable One, are all these times existent?” (So
asked the king.)
“Some of the times, O King, are existent; but others are non-
existent.” (So replied the Elder.)
“Which times, O Venerable One, are existent; and which are
non-existent?” (So asked the king.)
‘“‘Whatsoever volitional activities (sankhara) belong to the
past; are excluded from the present; have become extinct; and have
undergone change and transformation, time in respect of such
activities, O King, is non-existent. But whatsoever phenomena
(dharma) are Kamma-results (vipaka); or are causal factors that
produce Kamma-results (vipaka-dhamma-dhamma); or are about to
produce rebirth in other existence (bhava); for such phenomena
there exist three kinds of time (past, future and present). Whatsoever
beings at death are about to be reborn in other existences; for such
beings such kind of time is also existent. Whatsoever being at death
are not to be reborn in any other existence; for such beings such
kind of time is non-existent. Whatsoever beings have reached those
peaceful liberations from the process of existence (becoming); for
such beings such kind of time is non-existence (becoming); for such
beings such kind of time is non-existence because they have reached
the state of final emancipation (parinibbhana), the (fivefold) groups
of existence having become extinguished and extinct.” (So explained
the Elder.)
THE QUESTIONS OF KING MILINDA 113
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE NINTH QUESTION ON THE SUBJECT
OF TIME
(addhanapafiho navamo)
THIS IS THE END OF THE SHOULD CHAPTER
PERTAINIIG TO THE LONG JOURNEY
(addhanavaggo dutiyo)
IN THIS CHAPTER THERE ARE NINE QUESTIONS
(imasamim vagge nava pafiha)
114 MILINDAPANHA
3. CHAPTER ON DISCURSIVE THOUGHTS
(vicdravagga)
1. QUESTION AS TO THE ROOT OF TIME
(addhanamUlapafha)
l. King Milinda said: “O Venerable Nagasena, what 1s the root
of past time, and what of the future and what of the present time?”
“Ignorance of the Four Noble Truths (avijja) is, O King, the
root of the past time, of the future and of the present time;
and dependent on Ignorance, there arises Volitional (rebirth-
producing) Activities (sankhana);
dependent on Volitional activities there arises consciousness
(in a new mother’s womb) (vififiana);
dependent on Consciousness there arise Mental and Physical
Phenomena (mind-body complex) (nama-rupa);
dependent on Mental and Physical Phenomena there arise
Sixfold somatic Sense Bases (salayatana);
dependent on the Sixfold Sense Bases there arises Contact
(hpassa);
dependent on Contact there arises Feeling (vedana);
dependent on Feeling there arises Craving (tanha);
dependent on Craving there arises Clinging (upadana);
dependent on Clinging there arises the Process of Becoming
(bhava);
dependent on the Process of Becoming there arises Rebirth
(ati);
dependent on Rebirth there arise Ageing and Dying (Jjara-
marana);
THE QUESTIONS OF KING MILINDA 115
Sorrow (soka); Lamentation (parideva); pain (djkkha); Grief
(domanassa); and Despair (upayasa).
Thus a first beginning of all time is not to be discovered.”
(So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king Milinda.)
HERE ENDS THE FIRTH QUESTION AS TO THE ROOT OF
TIME
(addhanamulapafiho pathamo)
116 MILINDAPANHA
2. QUESTION ON THE SUBJECT OF A FIRST BEGINNING
(purimakotipanha)
2. King Milinda said: “O Venerable Nagasena, you have just
said; “A first begining (limitation) is not to be discovered.” Give me
an illustration thereof.”
“Suppose, O King, a man were to plant in the ground a tiny
seed, and that it were to come up as a shoot, and in due course
grow, develop, and mature until it produced a fruit. And then the
man, taking a seed from that fruit, were again to plant it in the
ground and suppose that it were to come up as a shoot, and in due
course grow, develop, and mature until it produced a fruit. Now
would there be any end to this series?” (So asked the Elder.)
“No, venerable one.” (So replied the king.)
“Just so, O King, a first beginning of the long (cosmic) time
is not to be discovered.” (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“O King, the hen lays an egg. From the egg comes a hen
which, in turn, lays an egg. If this series were to go on would there
be any end (anto) to this series?” (So asked the Elder.)
“No, O Venerable One, there can be no end.” (So replied
the king.)
“Just so, O King, a first beginning (limitation) of this endless
time (purima koti) is not to be discovered.” (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
Then the Elder drew a circle on the ground and asked the
king: “Is there any end to this circle?”
THE QUESTIONS OF KING MILINDA 117
““No, O Venerable One, it has no end.”
“Just so, O King, a first beginning of this endless time (purima
koti) is not to be discovered. The Exalted Buddha has proclaimed a
similarly endless circle in the Householders Chapter (gahapati vagga)
of the Collection of Connected Discourses on the Twelve links of
the Chain of Causation (Midanasamyutta) as follows;
On account of the Sensitive Corporeality of the Eye (cakkhu
pasada rupa) and visible object (ruparammana) Eye-
consciousness (cakkhu vififina) arises. Contact (phassa) is
the conjunction of the three;
through contact there arises Feeling (vedana);
through feeling there arises Craving (tanha);
through Craving there arises Clinging (upadana);
through clinging there arises kammically wholesome or
unwholesome volitional Activities (kusala akusala kamma)
and through kammical wholesome or unwholesome volitional
Activities there arises the sensitive corporeality of the Eye
(cakkhu pasada rupa) all over again.”
“Now, O King, is there any end (anto) to this series of Eye-
consciousness, proclaimed in the Exalted Buddha’s Discourse?” (So
asked the Elder.)
“No, O Venerable One.” (So replied the king.)
“The Exalted Buddha has also proclaimed:
On account of the Sensitive Corporeality of the Ear
(sotapasada rupa) and sound (saddarammana)
on account of the Mind-door (mano-dvara) and Mental-object
(dhammarammana) Mind-consciousness (mano-vififiana)
arises. Contact (phassa) is the conjunction of the three,
through contact there arises Feeling (vedana),
118 MILINDAPANHA
through feeling there arises Craving (tanha);
through craving there arises Clinging (upadana);
through clinging there arises karnically wholesome or
unwholesome volitional Activities (kusala akusala kamma);
and through kammical wholesome or unwholesome volitional
Activities there arises Mind-consciousness (mano-vinnana)
all over again.”
“Now, O King, would there be a beginning first to this
series of Mind-consciousness (mano-vnfana) as proclaimed in the
Exalted Buddha’s Discourse?” (So asked the Elder.)
‘No, O Venerable One.” (So replied the king.)
‘Just so, O King, a first beginning of this endless time (purima
koti) is not to be discovered.”( so explained the Elder.)
“Very reasonable, O Venerable One.” ( Thus said the king.)
HERE ENDS THE SECOND QUESTION ON THE SUBJECT
OF A FIRST BEGINNING
(purimakotipafiho dutiyo)
THE QUESTIONS OF KING MILINDA 119
3. QUESTION AS TO WHETHER OR NOT A FIRST
BEGINNING IS TO BE DISCOVERED
~~—
(kotipafnfayanapahiia)
3 King Milinda said: “When you say, O Venerable Nagasena,
that a first beginning (limitation) is not to be discovered, what do
you mean by “A first beginning (limitation)’?”
“Of whatsoever time is past. It is the first beginning of that,
O King, that I speak of.” (So replied the Elder.)
“But, if so, when you say that it is not to be discovered, do
you mean to say that of everything? Is a first beginning of everything
not to be discovered?” (So asked the king.)
“Some of the first beginning (limitations), O King, are to be
discovered, while other first beginning (limitations) are not to be
discovered.” (So replied the Elder.)
“Then which of the first beginning are to be discovered and
which of the first beginning (limitations) are not to be discovered?”
(So asked the king.)
“If, O King, Ignorance (avijja) had never arisen at any time
in the past down to the present, then a first beginning (limitation) is
not to be discovered. If, however, a phenomenon which hitherto
was non-existent, were now to arise and, having arisen, dissolves
away again. In reference to such phenomenon a first beginning
(limitation) is to be discovered.” (So explained the Elder.)
“If, O Venerable Nagasena, a phenomenon which hitherto
was non-existent, were now to arise and, having arisen, dissolves
away again, is it not a case of cutting-off both at the beginning and
at the end, and thus implying a complete annihilation?” (So asked
the King.)
“If, O King, a cutting-off both at the beginning and at the
120 MILINDAPANHA
end implies a complete annihilation, can it not be made to (resuscitate)
grow again at both ends?’(So counter-questioned the Elder.) “It
might be possible, O Venerable One, to (resuscitate) make both cut-
off ends grow again. But that is not my question. Could it grow
again from the point of cutting off at the first beginning (limitation)
or from the point of cutting off at the end?” (So asked the King.)
“Yes, O King, it can grow again.” (So replied the Elder.) “Give me,
O Venerable One, an illustration.” (So asked the King.) Then the
Elder repeated the simile of the tree (and the seed), and said that the
fivefold groups of Existence (khandha) are also the seeds of this
whole mass of Suffering. (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus
said the King.)
HERE ENDS THE THHIRD QUESTION AS TO WHETHERE
OR NOT A FIRST BEGINNING JIS TO DISCOVERED.
(kotipanifiayanapahio tatiyo)
THE QUESTIONS OF KING MILINDA 12]
4. QUESTION AS TO WHETHER OR NOT THERE ARE
ANY SUCH PHENOMENA AS ARE IN THE STATE OF
THEIR ARISING
(sankharajayamanapafiha)
4, King Milinda said: “Are there, O Venerable Nagasena, any
such (conditioned things) phenomena’ as are in the state of their
arising?”
“Yes, O King, there are such (conditioned things) phenomena
as are in the state of their arising?” (So replied the Elder.)
“Which, O Venerable One, are the (conditioned things)
phenomena as are in the state of their arising?” (So asked the king.)
“When the sensitive corporeality of the Eye (cakkhu
pasadarupa) is present and the visible object (ruparammana) is also
present, there arises Eye-consciousness (cakkhu vinnana);
When Eye-consciousness is present, there arises Eye contact
(cakkhu samphassa);
When Eye contact is present, there arises Feeling (vedana);
When Feeling is present, there arises Craving (tanha);
When Craving is present, there arises the Clinging (upadana),;
When Clinging is present, there arises the process of becoming
(bhava);
When process of becoming is present, there arises the rebirth
(jana);
When Rebirth is present, there arise Ageing and Dying (jara
marana) coupled with Sorrow (soka), Lamentation (parideva), Pain
(dukkha) Grief (domanassa), and Despair (upayasa). The arising of
this whole mass of suffering is thus plain and evident.
122 MILINDAPANHA
When, O King, the Sensitive corporeality of the Eye (cakkhu
pasada rupa) is absent and the Visible object (ruparammana) is also
we
absent, there does not arise Eye- consciousness (cakkhuvififiana);
When Eye consciousness is absent, there does not arise Eye-
contact (cakkhu-samphassa);
When Eye contact is absent, there does not arise feeling
(vedana);
When feeling is absent, there does not arise Craving (tanha);
When Craving is absent, there does not arise Clinging
(upadana);
When Clinging is absent, there does not arise the process of
Becoming (Bhava);
When Process of Bcoming is absent, there does not arise
rebirth (jati);
When Rebirth is absent, there does not arise Ageing and
Dying (jara-marana), coupled with Sorrow (soka), Lamentation
(parideva), Pain (Dukkha), Grief (domanassa), and despair (upayasa).
The total fading away and extinction of this whole mass of suffering
is thus plain and evident. (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOURTH QUESTION AS TO WHETHER
OR NOT THERE ARE ANY SUCH PHENCMENA AS ARE
IN THE STATE OF THEIR ARISING
(sankharajayamanapanho catuttho)
(Footnotes)
1 SANKHARA (P. T. S. Dictionary)..... one of the most difficult terms in Buddhist
metaphysics, in which the blending of the subjective-objective view of the
THE QUESTIONS OF KING MILINDA 123
world and of happening, peculiar to the East, is so complete, that it is almost
impossible for Occidental terminology to get at the root of its meaning in a
translation.
SANKHARA (BUDDHIST DICTIONARY BY NYANATILOK A): This term has,
according to its context, different shades of meaning, which should be carefully
distinguished. In western literature, English or German, sankhara is sometimes
mistranslated by subconscious tendencies or similar—
124 MILINDAPANHA
5. QUESTION AS TO WHETHER PHENOMENA ARISE
WITHOUT A PROCESS OF BECOMING MAKING IT
MANIFEST
(bhavantasankharajayamanapanha)
5. King Milinda said: “O Venerable Nagasena, are there are
any phenomena that arise without a process of becoming making it
manifest (abhavanta)?”No, O King, there is no phenomenon that
arises without its being made manifest by a process of becoming.
Phenomena arise, O King, just because there are (corresponding)
processes of becoming, making then manifest.”
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Now, what do you think, O King? Did this palace of yours
come into existence without manifesting itself.” (So asked the Elder.)
“No, O Venerable One, there is not a single article that
forms a component part of this palace that came into existence
without manifesting itself. Each has arisen just because there is a
process of becoming that makes it manifest. These wood-work, we
are now Sitting on, had their process of becoming (started) in the
forest. These plasters on the palace walls are made of clay produced
from the earth. This palace came into being due to the efforts
exerted by men and women who were impelled by an urge to set up
a palace building.” (So replied the King.)
“Even so, O King, there is no phenomenon that arises without
its being made manifest by a process of becoming. Phenomena arise
just because there are (corresponding) processes of becoming, making
then manifest.” (So explained the Elder.) “Give me, O Venerable
One, a further illustration.” (So asked the king.)
“They are, O King, like all kinds of trees and plants (bija-
THE QUESTIONS OF KING MILINDA 125
gama bhuta-gama) which, when set in the ground, grow, bija-gama:
Within this definition should fall these five —'seed, sprout, stem,
root, and limb joints - which are with germinative power.”
Develop and mature and then yield their fruits and flowers. These
plants arise just because there are (corresponding) process of becoming
making then manifest. Even so, O King, there is no phenomenon that
arises without its being made manifest by a process of becoming.
Phenomena arise just because there are processes of becoming, making
them manifest. (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So asked the
king.)
“They are, O King, like pots of various kinds which a potter might
form when he has dug up the clay out of the earth. The pots do not come
into existence without manifesting themselves. They have arisen just because
there are processes of becoming making them manifest. Even so, O King,
there is no phenomenon that arises without its being made manifest by a
process of becoming. Phenomena arise just because there are processes
of becoming making them manifest.” (So explained the Elder.)
““Give me, O Venerable One, a further illustration.” (So asked the
king.)
“Suppose, O King, there were no frame of a harp, no membrane
of skin to be stretched tightly over the hollow frame, no hollow frame
itself, no handle (or neck) of a harp, no fasteners with which to fix up
harp-strings, no harp-strings, no plectrum for plucking the harp-strings,
and no human effort to produce any harp-music, would there be any harp
music?” (So asked the Elder.)
“No, O Venerable One, there would not be any harp music.” (So
replied the King.)
“But, O King, if there were a frame ofa harp, amembrane of skin
to be stretched tightly over the hollow frame, a hollow frame itself, a handle
(or neck) of a harp, fasteners with which to fix up harp-strings, plectrum
126 MILINDAPANHA
for plucking the harp-strings, and also human effort to produce music
from the harp, would not there be any music?” (So asked the Elder.)
“There would be a harp-music, O Venerable One.”’Even so, O
King, there is no phenomenon that arises without its being made manifest
by a process of becoming. Phenomena arise just because there are
processes of becoming making them manifest.” (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So asked the
King.)
“Suppose, O King, there were no fire-stick apparatus, no twirling
stick, and no cord for the twirling stick, and no matrix, and no burnt rag
for tinder, and no human effort and exertion, could there be fire by attnition?”’
(So asked the Elder.)
“No, O Venerable One, there could not be any fire by attrition.”
(So replied the king.)
“But, O King, if there were a fire-stick apparatus, a twirling stick,
a cord for the twirling stick, a matrix, a burnt rag for tinder, and also
human effort and exertion to produce, them might not fire appear?” (So
asked the Elder.)
“Yes, O Venerable One, fire might appear.” (So replied the King.)
“Even so, O King, there is no phenomenon that arises without its
being made manifest by a process of becoming. Phenomena arise just
because there are processes of becoming making them manifest.” (So
explained the Elder.)
““Give me, O Venerable One, a further illustration.” (So asked the
King.)
“Suppose, O King, there were no burning glass, and no heat of
the sun, and no wick for tinder, could there be fire?”
“There could be no fire, O Venerable One.”
“But, O King, if there were a burning glass, the heat of the sun,
and a wick for tinder, might not a fire be struck?”
THE QUESTIONS OF KING MILINDA 127
“A fire, O Venerable One, might be struck.”
“Even so, O King, there is no phenomenon that arises without its
being made manifest by a process of becoming. Phenomena arise just
because there are processes of becoming making them manifest.” (So
explained the Elder.)
“Give me, O Venerable One, a further illustration.”
“Suppose, O King, there were no looking-glass, and no light and
no face in front of it, would there appear an image?”
“No, O Venerable One, there would appear no image.”
“But if, O King, there were a looking-glass, light and a face in
front of it, would not there be an image?”
“‘There would be an image, O Venerable One.”
“Even so, O King, there is no phenomenon that arises without its
being made manifest by a process of becoming. Phenomena arise just
because there are processes of becoming making them manifest.” (So
explained the Elder.)
“Very reasonable, O Venerable NEgasena!” (Thus said the King.)
HERE ENDS THE FIFTH QUESTION AS TO WHETHER
PHENOMENA ARISE WITHOUT A PROCESS OF
BECOMING MAKING IT MANIFEST
(bhavantasankharajayamanapanho paficamo)
(Endnotes)
1 bija-gama: Withing this definition should fall these five — seed, srout, stem,
root, and limb-jointe — which are with germinative power.
bhuta gama: Within this definition should fall all trees and plants fully matured
with leaves and greenery.
128 MILINDAPANHA
6. THE QUESTION ON SELF, SOUL OR EGO-ENTITY
(vedagiipafha)
6. King Milinda said: “O Venerable Nagasena, can the thing,
known as Vedagii be obtained in the ultimate (paramattha) sense?”
“What, O King, is meant by term, vedagu, alluded to by
you?” (So asked the Elder.)
“Inside the body, O Venerable One, there is a thing, called
atta or Self, Soul or Ego-entity, and also known as jiva or Life, Vital
Principle or Individual, which performs the (six) functions of —
seeing Visible objects (ruparammana) through the Eye; hearing sounds
or audible objects (sadda rammana) through the Ear; smelling odours
or Olfactive objects (gandha rammana) through the nose; tasting
Gustative objects (rasa rammana) through the tongue; feeling Bodily
impressions (photthabbarammana) through the body; and cognizing
Mental objects (dhamma rammana) through the Mind element. “It is
just as we, sitting now in the palace tower, can look out of any
window, out of which we wish to look — the east window or the
west, or the north or the south.” Just so, O Venerable One, the thing
within the body, called the Self, Soul or Ego-entity can, if it so
wishes, see, hear, or otherwise perceive the Sense objects (or Mind
objects) through the doors such as the Eye-door (cakku-dvara).”
(Thus said the King, adding The designation “Vedagu” is applied to
it which is variously known as self, soul, Ego-entity, Life, Vital
principle or individual.)
The Elder replied: “I will show and explain to you, O King,
the five (sense) Doors including the Eye-door (and also the Mind-
door). Therefore listen and pay heed to my words.”
“If, as you say, the thing inside the body which ts called the
self, soul, Ego-entity, life, vital Principle, or individual sees Visible
objects through the Eye just as we, sitting here in the palace tower,
can look out of any window, out of which we wish to look, the east
window or the west, or the north or the south, can it not then see
THE QUESTIONS OF KING MILINDA 129
Visible objects not only through the Eye but also through the Ear,
the Nose, the Tongue, the Body and the Mind-element?”
“And in like manner can it not hear sounds or audible objects
not only through the Ear, but also through the Eye, the Nose, the
Tongue, the Body and the Mind-element?”
“And in like manner can it not smell odours or olfactive
objects not only through the Nose, but also through the Eye, the
Ear, the Tongue, The Body and the Mind-element?”
“And in like manner can it not taste Gustative objects not
only through the Tongue, but also through the Eye, the Ear, the
Nose, the Body and Mind-element?”
“And in like manner can it not feel the bodily impressions
not only through the Body, but also through the Eye, the Ear, the
Nose, the Tongue and the Mind-element?”
“And in like manner can it not cognize Mental objects not
only through the Mind-element, but also through the Eye, the Ear,
the Nose, the Tongue and the Body?”
“It cannot be so, O Venerable One.” (So replied the king.)
The Elder thereupon said: “The words spoken by you earlier,
O King, as compared to those spoken by you now, and the words
spoken by you now, as compared to those spoken by you earlier are
irreconcilable and contradictory. Now as we are seated here in the
palace tower with the embroidery-netted windows all thrown open,
we are facing a vast expanse of open sky and the spacious panoramic
view. We are thus able to see all visible objects plainly and distinctly.
66
“Can the thing which, as you say, is inside the body and is
variously known as the self, soul or Ego-entity, etc., do the same
when the Eye-doors (cakkhu dvara) are thrown open and flung
out?”
130 MILINDAPANHA
“Can the thing which as you say is inside the body and is
variously known as the self, soul, or Ego-entity, etc., do the same
(i.e. see all visible objects) when the Ear-doors (sota-dvara) are
thrown open and flung out?”
“Can the thing which as you say is inside the body and is
variously known as the self, soul, or Ego-entity, etc., do the same
(i.e. see all visible objects) when the Nose doors (ghana-dvara) are
thrown open and flung out?”
“Can the thing which as you Say is inside the body and is
variously known as the self, soul, or Ego-entity, etc., do the same
(i.e. see all visible objects) when the Tongue-doors (Jiva-dvara) are
thrown open and flung out?”
“Can the thing which as you say is inside the body and is
variously known as the self, soul, or Ego-entity, etc., do the same
(i.e. see all visible objects) when the body-doors (kaya-dvara) are
thrown open and flung out?”
“Can the thing which as you say is inside the body and is
variously known as the self, soul, or Ego-entity, etc., then not only
hear sounds or Audible objects (gandha rammana) taste Gustative
objective (rasarmmana) feel Bodily impressions (photthabba rammana)
when the Ear-doors (sota-dvara) are thrown open and flung out?”
“Can the thing which as you say is inside the body and is
variously known as the self, soul, or Ego-entity, etc., perform all
those five functions at the same time when each of the following
doors (of Sense perception) are thrown open and flung out?
Eye-door (cakkhu-dvara); Ear-door (sota-dvara), Nose-door
(ghana-dvara); Tongue-door (jivha-dvara) and; Body-door (kaya-
dvara)?”
“It cannot be so, O Venerable One.” (So replied the king.)
The Elder thereupon said: “The words spoken by you earlier,
O King, as compared to those spoken by you now, and the words
THE QUESTIONS OF KING MILINDA 131
spoken by you now, as compared to those spoken by you earlier are
irreconcilable and contradictory. Now again, O King, if the counselor
Dinna here were to go outside and stand in the gateway, would you
be aware: “Counselor Dinna has gone outside and stood in the
gateway.”?” (So asked the Elder.)
“Yes, O Venerable One, I should know it.” (So replied the
king.)
“And, if, O King, the same counselor Dinna were to come
inside and stand before you, would you be aware: “Counselor Dinna
has come inside and stood before me.”?” (So asked the Elder.)
“Yes, O Venerable One, I should know it.” (So replied the
king.)
“Would, O King, the thing which, as you say, is inside the
body and is variously known as the Self, Soul or Ego-entity, etc.,
discern in like manner, if anything possessing flavour were laid
upon the tongue, its sourness, or its saltness, or its acidity, or its
pungency, or its astringency, or its sweetness?” (So asked the Elder.)
“Yes, O Venerable One, it would know it.” (So replied the
king.)
“But when the flavour had passed into stomach would it still
discern its sourness, or its saltness, or its acidity, or its pungency, or
its astringency, or its sweetness?” (So asked the Elder.)
“No, O Venerable One, it would not discern.” (So replied
the king.)
The Elder thereupon said: “The words spoken by you earlier,
O King, as compared to those spoken by you now, and the words
spoken by you now, as compared to those spoken by you earlier,
are irreconcilable and contradictory. Now suppose a man were to
have a hundred pots of honey brought and poured into one trough,
and then, having had another man’s mouth closed over and tied up,
were to have him cast into the trough full of honey. Would that
132 MILINDAPANHA
man, O King, know whether the sweet flavour was sweet to the
taste or whether it was not?”
“No, O Venerable One.” (So replied the king.)
“But why not?”
‘Because, O Venerable One, the honey could not get into
his mouth.” (So replied the king.)
The Elder thereupon said: “The words spoken by you earlier,
O King, as compared to those spoken by you now, and the words
spoken by you now, as compared to those spoken by you earlier,
are irreconcilable and contradictory.”
“Tam not, capable of arguing with you, an expert reasoner.
Pray, tell me, O Venerable One, the meaning and significance of
the matter at issue.” (So asked the king.)
Then the Elder Nagasena convinced Milinda the king with
the passages drawn from the Higher Teaching (abhidhamma) saying:
“On account of the sensitive corporeality of the Eye (cakkhu-
pasada) and of the Visible object (rupa rammana), there arises Eye-
consciousness (cakkhu-vinfiana), in this world.
Through contact of the sensitive corporeality of the Eye and
of the Visible object, the following eight (mental) phenomena which
are co-existent with Eye-consciousness (simultaneously) arise:
Eye-consciousness (cakkhu Vifinana),;
Contact (phassa);
Feeling (vedana);
Perception (safifia);
Volition or impelling urge (cetana);
One-pointedness of mind (ekaggata);
Controlling faculty or Principle (jivitindriya);
THE QUESTIONS OF KING MILINDA 133
Mental advertence (manasikara).
In truth and reality a thing, called life (jiva) or otherwise
known as Ego-entity (vedagu) could not and should not be identified
in any one of those phenomena.”
“On account of the sensitive corporeality of the Ear (sota-
pasada) and of Sounds or Audible objects (sadda-rammana) ,.........
On account of the Mind-door (mano-dvara) and of Mental-object
(dhamma rammana), there arises Mind-consciousness (mano-vififiana).
Through contact of the Mind-door (mano-dvara) with Mental
objects (dhamma rammana) the following eight (mental) phenomena
which are co-existent with Mind-consciousness arise:
Mind-consciousness (Mano Vififiana);
Contact (phassa);
Feeling (vedana);
Perception (safifia);
Volition or impelling urge (cetana);
One-pointedness of mind (ekaggata);
Controlling faculty or Principle (jivitindriya);
Mental advertence (manasikara).
“In truth and reality a thing, called life Giva) or otherwise
known as Ego-entity (vedagu) could not and should not be identified
with any one of those phenomena.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SIXTH QUESTION ON SELF, SOUL OR
EGO-ENTITY
(vedagiipafiho chattho)
134 MILINDAPANHA
7. QUESTION ON THE ARISING OF EYE-CONSCIOUSNESS
ETC.,
edited
(cakkhuvififianadipanha)
a: King Milinda said: “O Venerable Nagasana, does Mind-
consciousness (mano-viffana) arise at the Eye-door (cakkhu-dvara)
oe
where Eye-consciousness (cakkhu-vififiana) arises?”
“Yes, O King, Mind-consciousness can also arise at the Eye-
door where Eye-consciousness arises.” (So explained the Elder.)
“How is that, O Venerable Nagasena, does the Eye-
consciousness arise first, to be followed by Mind-consciousness
arising later or is it that the Mind consciousness arises first and is
being followed by the Eye-consciousness arising later?” (So asked
the king.)
“O King, Eye-consciousness arises first and is followed by
Mind-consciousness arising later.” (So replied the Elder.)
“How is that, O Venerable Nagasena, does the Eye-
consciousness issue as it were, a command to Mind-consciousness
saying: “Do you arise at whichsoever of the (sense) doors at which
have arisen.” or does the Mind-consciousness issue a command to
the Eye-consciousness, saying, “Do you arise at whichsoever of the
Eye-doors and there I too will arise.’’?” (So asked the king.)
“It is not so, O king, there is no holding of communion
among such consciousnesses.” (So replied the Elder.)
“How is that, O Venerable Nagasena, why does the Mind-
consciousness also arise at the same door where the Eye-
consciousness arises?” (So asked the king,)
“It (Mind-consciousness) also arises because of there being
a sloping down, and because of there beings a door, and because of
there being a habit, and because of there being a training and
practice?”
THE QUESTIONS OF KING MILINDA 135
“How is that, O Venerable One? Give me an illustration of
Mind-consciousness arising at the door where Eye-consciousness
arises because of there being a sloping door (dvara).” (So asked the
king.)
“Now what do you think, O King? When it rains, where
will the water go to?”
“It will follow the slope of the ground, O Venerable One.”
(So replied the king.)
“And if it were to rain at some other time, where would the
water go to?” (So asked the Elder.)
“Tt would go the same way, O Venerable One, as the first
rain water had gone.” (So asked the Elder.)
“It would go the same way, O Venerable One, as the first
rain water had gone.” (So replied the king.)
“What then, O King? Does the first rain water issue, as it
were, command to the first rain water, saying: “Wherever I go,
there also you are to flow.” Or does the second rain-water issue
command to the first rain water, saying: ““Whithersoever you flow
thither will I flow.”?”
“There is, O Venerable One, no issue of any command.
There is no holding of communion among, such rain waters. The
flowing is just because of the slope of the ground.” (So replied the
King.)
“Just so, O king, is it by reason of the natural slope than the
Ming-consciousness (mano-vififiana) arises at the Eye-door
(cakkhudvara) where Eye-consciousness (cakkhu-vififiana) arises.
The Eye-consciousness does not issue any command to the Mind-
consciousness, saying: “Do you arise at whichsoever of the doors at
which I have risen,” nor does the Ming-consciousness issue any
command to the Eye-consciousness, saying: “Do you arise at
136 MILINDAPANHA
whichsovever of the doors and there I too will arise.” There is no
holding of communion among such consciousness. It (the arising of
consciousnesses at the same door) is because of there being a sloping
down.” (So explained the Elder.)
“How is that, O Venerable One? Give me an illustration of
Mind-consciousness arising at the door where Eye-consciousness
arises because of there being a door (dvara).” (So asked the king.)
‘What do you think, O King, suppose a king had a frontier city
which was strongly defended with turrets and battle mended walls,
and had only one gate-way. If a man wanted to leave the city, how
would he go out?” (So asked the king.)
“By the gate, of course.” (So replied the king.)
“And if another man wanted to leave (the city), how would
he go out?” (So asked the Elder.)
“That other man, O Venerable One, would leave by the
same way as the first.” (So replied the king.)
“What then, O King, would the first man tell the second:
“Mind, you go out the same way as J do?” Or would the second
man tell the first “The way you go out, I shall go out too’”?”
“Certainly not, O Venerable One. There would be no
communication between them. They would go that way just because
of there being a door.” (So replied the king.)
“Just so, O King, is it by reason of there beings a door that
the Mind-consciousness (mano-vinifana) arises at the door where
the Eye-consciousness arises. The Eye-consciousness does not issue
any commend to the Mind-consciousness, saying; “Do you arise at
whichsover of the doors at which I have arisen,” nor does the
Mind-consciousness issue any commend to the Eye-consciousness,
saying: “Do you arise at whichsover of the doors and there I too
99°99
will arise”’.
THE QUESTIONS OF KING MILINDA 137
“There is no holding of communion among such
consciousness. It (the arising of consciousness at the same door) is
because of there being door.” (so explained the Elder.)
“How is that, O Venerable One? Give me an illustration of
Mind-consciousness arising at the door where Eye-consciousness
arises because of there being a habit.” (So asked the king.)
“Now what do you think, O King? If one cart sent ahead,
which way would a second cart go?” (So asked the Elder.)
“O Venerable One, the second cart would go the way the
first cart had gone.” (So replied the king.)
“What, O King, would the first cart tell the second: “I will
go ahead Mind, you go the same way as I do”? or would the second
cart tell the first: ““The way you go, I shall go too”?”
“Certainly not, O Venerable One. There would be no
communication between them. The second would follow the first
out of habit.” (So replied the king.)
“Just so, O King, is it by reason of there beings a habit that
the Mind-consciousness (mano-vififiana) arises at the door where
the Eye-consciousness (sakkha-vififiana) arises. The Eye-consciousness
does not issue any command to the Mind-consciousness, saying:
“Do you arise at whichsoever of the doors I have arisen,” nor does
the Mind-consciousness issue any command to the Eye-consciousness,
saying: ‘Do you arise at whichsoever of the doors, and there too I
will arise.” There is no holding of communion among such
consciousness. It (the arising of consciousness at the same door) is
because of there being a habit.” (So explained the Elder.)
“How is that, O Venerable One? Give me an illustration of
Mind-consciousness arising at the door where Eye-consciousness
arisen because of there being a training and practice.” (So asked the
king.)
138 MILINDAPANHA
“O King, in the art of calculating by using the joints of
fingers as signs or marks, in the art of arithmetic pure and simple,
in the art of estimating the probable yield of growing crops and in
the art of writing, the beginner is slow and clumsy. But after a
certain time, with training and practice he becomes an adept. Just
so, O king, is it because of there being a training and practice that
the Mind-consciousness (mano-vififiana) arises at the door where
Eye-consciousness arises. The Eye-consciousness does not issue any
command to the Mind-consciousness, saying: “Do you arise at
whichsoever of the doors at which IJ have arisen.” nor does the
Mind-consciousness issue any command to the Eye-consciousness,
saying: “Do you arise at whichsoever of the doors and there I too
will arise.””
“There is no holding of communion among such
consciousnesses. It (the arising of consciousness at the same door) is
because of there being a training and practice.” (So explained the
Elder.)
King Milinda said: “O Venerable Nagasena, does Mind-
consciousness (mano-vifiiana) arise at the door where Ear-
consciousness (sota-Vififiana) arises? ............ eee where Nose-
consciousness (ghana-vififidna) arises? ...... eee eeeee where
Tongue-consciousness (Jivha-viifiana) arises?”
King Milinda said: “O Venerable Nagasena, does Mind-
consciousness (mano-vififiana) arise at the door where Body-
consciousness (kaya-vififiana) arises?”
“Yes, O King, Mind-consciousness can also arise at the door
where Body-consciousness arises.” (So replied the Elder.)
“How is that, O Venerable Nagasena, does the Body-
consciousness arise first, to be followed by Mind-consciousness
arising later? Or is it that the Mind-consciousness arises first and is
being followed by the Body-consciousness arising later?” (So asked
the king.)
THE QUESTIONS OF KING MILINDA 139
“O King, Body-consciousness arises first and is followed by
Mind-consciousness arising later.” (So replied the Elder.)
“How is that, O Venerable Nagasena, ................00000008 there
is no holding of communion among such consciousness. It (the
arising of consciousness at the same door) is because of there being
a training and practice.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SEVENTH QUESTION ON THE ARISING
OF EYE-CONSCIOUSNESS, ETC.
(cakkhuvififianadipafiho sattamo)
140 MILINDAPANHA
8. QUESTION ON THE CHARACTERISTIC MARK OF
CONTACT
(phassalakkhanapanha)
8. King Milinda said: “Does, O Venerable Nagasena, contact
(phassa) or feeling (vedana) arise at the door (dvara) where Mind-
consciousness (mano-vififiana) arises?”
“Yes, O King, they do arise. At whatsoever door the Mind-
consciousness arises there also arise —
Contact (phassa)
Feeling (vedana)
Perception (safifia)
Volition or Impelling Urge (cetana)
Thought-conception (vitakka)
Discursive Thinking (vicara).
All (mental) phenomena headed by contact (phassa) arise at
that door.” (So explained the Elder.)
“What, O Venerable Nagasena, is the characteristic mark of
contact (phassa)?” (So asked the king.)
“Contact, O King, is the characteristic mark of phassa.” (So
replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“It is as when two goats are butting together, O King. The
sensitive corporeality of the Eye (cakkhu- pasada rupa) should be
regarded as one of those two; the Visible object (rupa-rammana)
should be regarded as the other; and the Contact (phassa) should be
regarded as the conjunction of the two.” (So explained the Elder.)
THE QUESTIONS OF KING MILINDA 14]
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“It is, O King, as when two palms of hands are clapped
together. The sensitive corporeality of the Eye should be regarded
as one of the two palms; the Visible object should be regarded the
other; and the Contact should be regarded as the conjunction of the
two.” (So explained the Elder.) |
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Tt is, O King, as when two cymbals are clashed together.
The sensitive corporeality of the Eye should be regarded as one of
the two cymbals; the Visible object should be regarded as the other;
and the contact should be regarded as the conjunction of the two.”
(So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE EIGHTH QUESTION ON THE
CHARACTERISTIC MARK OF CONTACT
(phassalakkhanapafiho atthamo)
142 MILINDAPANHA
9. QUESTION ON THE CHARACTERISTIC MARK OF
FEELING
(vedanalakkhanapafiha)
9, “What, O Venerable Nagasena, is the characteristic mark of
feeling (vedana)?” (So asked the king.)
“The being experienced and enjoyed, O King, is the
characteristic mark of feeling (vedana).” (So asked the king.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Tt is like, O King, the case of the man on whom the ling,
pleased with a service he has rendered him, should bestow riches
upon him, doing a good return. By those riches that man would be
in full enjoyment of the fivefold pleasures of the senses, and would
think: Formerly IJ did the king a service. For that the king, pleased
with me, gave me these riches in doing a good return. It is on
account of those riches that I now experience such good feeling.”
“Tt is also like the case, O King, of a man who, having,
performed kammically wholesome deeds (kusala kamma) were, on
the dissolution of the body after death, to be reborn in the world of
heavenly beings. In full enjoyment of the bliss and the fivefold
pleasures of the senses pertaining to the heavenly world, that man
would think: Formerly I must have performed kammically wholesome
deeds. It is on account of those kammically wholesome deeds that I
now experience such good feelings. Thus is it, O King, that the
being experienced and enjoyed is the characteristic mark of feeling
(vedana).” (so explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE NINTH QUESTION ON THE
CHARACTERISTIC MARK OF FEELING
(vedanalakkhanapanho navamo)
THE QUESTIONS OF KING MILINDA 143
10. QUESTION ON THE CHARACTERICSTIC MARK OF
PERCEPTION
(saffialakkhanapafiha)
10. “What, O Venerable Nagasena, is the characteristic mark of
perception (safifia)?” (So asked the king.)
“Knowing by recognition, O King, is the characteristic mark
of perception (safifia).”
“And what does one know by recognition, O Venerable
One?”
“One knows, O King, by recognizing the brownness;
recognizing the yellowness;
recognizing the redness;
recognizing the whiteness; and
recognizing the mauveness.
In this way, O King, knowing by recognition is the
characteristic mark of perception.” (So explained the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“It is like the king’s treasures, O King, who, when he sees,
on entering the treasure vault, the objects which are the property of
the king, knows by recognizing by their colour of brownness,
yellowness, redness, whiteness and mauveness. Just so, O King,
perception has as its characteristic mark, the knowing by recognition.”
(So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE TENTH QUESTION ON THE
CHARACTERISTIC MARK OF PERCEPTION
(safifialakkhanapafiho dasamo)
144 MILINDAPANHA
11. QUESTION ON THE CHARACTERISTIC MARK OF
VOLITION
(cetanalakkhanapanha)
11. “What, O Venerable Nagasena, is the characteristic mark of
Volition (cetana)?” (So asked the king.)
“The impelling urge and purposive action, O King, are the
characteristic marks of Volition (cetana).” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“It is like the case of a man, O King, who should prepare
poison and both drink of it himself, and give of it to others to drink.
He himself would suffer pain, and so would they. In the same way
some individual performed kammically unwholesome actions with
intention (or volition) and thereby, on dissolution of the body after
death, would be reborn into some unhappy state of suffering, into
perdition, and the abyss of hell. Those who emulate such individual
in performing kammically unwholesome actions would also be reborn,
on dissolution of the body after death, into some unhappy state of
suffering, into perdition, and the abyss of hell.”
“Tt is also like the case of a man, O King, who should
prepare a mixture of ghee, butter, oil, honey and molasses, and
should both drink thereof himself and give of it to others to drink.
That man would himself have bliss, and those others also would
have bliss. In the same way, O King, in this world, some individual
performed kammically wholesome actions with intention (or volition)
and thereby, on dissolution of the body after death, would be reborn
into heavenly states of blessing and happiness. Thus is it, O King,
that the impelling urge and purposive action are the characteristic
marks of Volition (cetana).” (So explained the Elder.)
THE QUESTIONS OF KING MILINDA 145
“Very reasonable, O Vernrable Nagasen!” (Thus said the
king.)
HERE ENDS THE ELEVENTH QUESTION ON THE
CHARACTERISTIC MARK OF VOLITION
(cetanalakkhanapafiho ekadasamo)
146 MILINDAPANHA
12. QUESTION ON THE CHARACTERISTIC MARK OF
CONSCIONUSNESS
~~ wo
(vifinanalakkhanapanha)
12. “What, O Venerable Nagasen, is the characteristic mark of
~~
Consciousness (vififiana)?” (So asked the king.)
“Knowing the object, O King, is the characteristic mark of
Consciousness (viffiana).” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“It is like the case, O King, of a guardian of a city who
when seated at the cross roads, could see a man coming from the
East. He could see a man coming from the South. He could see a
man coming from the West. He could see a man coming from the
North. In the same way, O King, he knows with his Consciousness
(vififiana)—
a Visible object (ruparammana) which he sees with the
Sensitive-corporeality of the Eye (cakkhu-pasada);
a Sound or Audible object (sadda-rammana) which he hears
with the Sensitive-corporeality of the Ear (sota pasada);
an Odour or Olfactive object (gandha-rammana) which he
smells with the Sensitive-corporeality of the Nose (Ghana-pasada);
a Taste or Gustative object (rasa-rammana) which he tastes
with the Sensitive-corporeality of the Tongue (Jivha-pasada);
a Bodily impression (photthabba-rammana) which he feels
with the Sensitive-corporeality of the Body (Kaya-pasada); and
a Mental object (dhamma-rammana) which he cognizes with
the Mind-element (mano-dhatu).”
THE QUESTIONS OF KING MILINDA 147
“Thus is it, O King, that knowing the object is the
characteristic mark of Consciousness (vififidna).” (So explained the
Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE TWELFTH QUESTION ON THE
CHARACTERISTIC MARK OF CONSCIOUSNESS
(vififidnalakkhanapafiho dvadasamo)
148 MILINDAPANHA
13. QUESTION ON THE CHARACTRISTIC MARK OF
THOUGHT CONCEPTION
(vitakkalakkhanapanha)
13. ‘“‘What, O Venerable Nagasena, is the characteristic mark of
Thought- conception (vitakka)?” (So asked the king.)
“Fixing the mind on an object, O King, is the characteristic
mark of Thought-conception (vitakka).” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Tt is like the case of a carpenter, O King, who fixes in a
joint a well-fashioned piece of wood. Thus is it that Fixing the mind
on an object is the characteristic mark of Thought-conception
(vitakka).” (So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king)
HERE ENDS THE THIRTEENTH QUESTION ON THE
CHARACTERISTIC MARK OF THOUGHT CONCEPTION
(vitakkalakkhanapanho terasamo)
THE QUESTIONS OF KING MILINDA 149
14. QUESTION ON THE CHARACTERISTIC MARK OF
DISCURSIVE THINKING
(vicaralakkhanapajfiha)
14. “What, O Venenable Nagasena, is the characteristic mark of
Discursive Thinking (vicara)?” (So asked the king.)
“Repeated investigation, O King, is the characteristic mark
of Discursive Thinking (vicara).” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“It is like the case of a brass gong which, when struck, gives
out a reverberating and uninterrupted sound. The initial striking of
the brass gong is to be regarded as Thought-conception (vitakka)
and the reverberating and uninterrupting sound is to be regarded as
Discursive Thinking (vicara). Thus is it, O King, that repeated
investigation is the characteristic mark of Discursive thinking
(vicara).” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOURTEENTH QUESTION ON THE
CHARACTERISTIC MARK OF DISCURSIVE THINKING
(vicaralakkhanapafiha cuddasamo)
THIS IS THE END OF THE THIRD CHAPTER ON
DISCURSIVE THINKING
(vicaravaggo tatiyo)
THERE ARE FOURTEEN QUESTIONS IN THIS CHAPTER
(imasamim vagge cuddasa panha)
150 MILINDAPANHA
4. CHAPTER ON THE DEATHLESS REALM
(nibbanavagga)
J QUESTION AS TO WHETHER CONSTITURNT
ELEMENTS
SUCH AS CONTACT CAN BE ISOLATED FROM
COMPOUNDS
(phassadivinibbhujanapanha)
l. King Milinda said: “Is it possible, O Venerable Nagasena, to
isolate constituent elements (such as Contact) from a mixture or
compound, lay each of them apart and exhibit them saying:
“This is Contact (phassa);
This is Feeling (vedana);
This is Perception (sania);
This is Volition (cetana); or
This is Consciousness (vififiana)’’?”
“It is not possible, O King, to isolate constituent elements
such as Contact from a mixture or compound, lay each of them
apart and exhibit them saying:
“This is Contact (phassa);
This is Feeling (vedana);
This is Perception (safina);
This is Volition (cetana);
This is Consciousness (vififiana);
This is Thought-conception (vitakka); or
THE QUESTIONS OF KING MILINDA 151
This is Discursive Thinking (vicara).” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Suppose, O King, the cook in the royal household were to
prepare an admixture curry and a soup curry, and were to put into
them curds, and salt, and ginger, and cumin seed, and pepper and
other ingredients. And suppose the king were to say to him: ‘“‘Pick
out for me the flavour of the curds, and of the salt, and of the
ginger and of the cumin seed, and of the pepper and of all the
things you have put into it.” Now would it be possible, O King,
separating off one from another those flavours that had thus been
compounded or mixed together, to pick out each one, so that one
could say: “Here is the sourness, and here is the saltness, and here
the pungency, and here the acidity, and here the astringency, and
here the sweetness”? (So asked the Elder.)
“No, O Venerable One, it would not be possible separating
off one from another those flavours that had thus been compounded
or mixed together, to pick out each one so that one could say: “Here
is the sourness, and here is the saltness, and here the pungency, and
here the acidity, and here the astringency, and here the sweetness”.
But each flavour would nevertheless be distinctly present by its
characteristic sign such as that of Contact (phassa).”
“Just so, O King, it is not possible to isolate constituent
elements, such as Contact (phassa), from a mixture or compound,
lay each of them apart and exhibit them saying:
“This is Contact (phassa);
This is Feeling (vedana);
This is Perception (safifia);
This is Volition (cetana);
This is Consciousness (viffiana);
152 MILINDAPANHA
This is Thought-conception (vitakka); or
This is Discursive Thinking (vicara)”’.
‘But each flavour would nevertheless be distinctly present
by its characteristic sign, such as that of Contact (phassa).” (So
explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOREMOST QUESTION AS TO
WHETHER CONSTITUENT ELEMENTS SUCH AS
CONTACT CAN BE ISOLATED FROM COMPOUNDS
(phassadivinibbhujanapanho pathamo)
THE QUESTIONS OF KING MILINDA 153
2. QUESTION POSED BY THE VENERABLE NAGASENA
(nagasenapafiha)
2. The Venerable Nagasen said: “Is salt, O King, recognizable
by Eye-consciousness (cakkhu-vififiana)?”
“Yes, O Venerable One, it is recognizable by Eye-
consciousness (cakkhu-vifiiana).” (So replied the king.)
“Know it, O King, with comprehension.” (Thus said the
Elder.)
‘Well then, O Venerable One, is it perceptible by Tongue-
consciousness (Jivha-vififidna)?” (So asked the king.)
“Yes, O King, it is perceptible by Tongue-consciousness
(Jivhfivififiana).” (So replied by the Elder.)
“Is every kind of salt, O Venerable One, perceptible by
Tongue-consciousness (Jivha-vififiana).” (So asked the king)
“Yes, O King, every kind of salt is perceptible by Tongue-
consciousness (Jivha-vififiana).” (So replied the Elder.)
“If every kind of salt is perceptible, O Venerable One, by
Tongue-consciousness why do bullocks carry whole cart-loads of
that salt?” (So asked the king.)
“It is impossible, O King, to carry the flavour of salt by
itself. But the salty flavour and its weight are conditions that have
run together into one, and produced the distinctive thing as an object
of various senses or mind. But is it possible, O King, to weigh salt
on a scale?” (So asked the Elder.)
“Yes, O Venerable One, it is possible.” (So replied the king.)
“May, O King, it is not possible to weigh the flavour of salt
on a weighing scale. It is only the bulk or weight of the salt that you
can weigh on a weighing scale.” (So explained the Elder.)
154 MILINDAPANHA
‘Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SECOND QUESTION POSED BY THE
VENERABLE NAGASENA
(nagasenapaiho dutiyo)
THE QUESTIONS OF KING MILINDA 155
3. QUESTION ON THE ARISING OF THE FIVE SENSE
BASES AS BRING DUE TO KAMMA.
(paficdyatanakammanibbattapafiha)
3. King Milinda said: “O Venerable Nagasena, there are the
five sense Bases (Eye, Ear, Nose, Tongue and Body). Are they
produced by various actions (kamma) or by one action only?”
“They are produced, O King, by various actions (kamma)
and not by one action only.” (So replied the elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Now, what do you think, O King? If I were to sow in one
field various kinds of seed, would the produce of those various
seeds be of different kinds?” (So asked the Elder.)
“Yes, O Venerable One, they would.” (So replied the king.)
“Just so, O King, the five Sense Bases (Eye, Ear, Nose,
Tongue and Body) are produced by various actions and not by one
action only.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE THIRD QUESTION ON THE ARISING OF
THE FIVE SENSE BASES AS BRING DUE TO KAMMA
(paficayatanakammanibbattapanho tatiyo)
156 MILINDAPANHA
4. QUESTION ON INEQUALITY OF KAMMA-RESULTS
(kammananakaranapafha)
4, King Milinda said: “Why is it, O Venerable Nagasena, that
all men are not alike, but some are short-lived and some long-lived,
some sickly and some healthy, some ugly and some beautiful, some
without influence and some of great power, some poor and some
wealthy, some low born and some high born, some ignorant and
some intelligent?”
The Elder Nagasena replied: “Why is that, O King, all
vegetables (plant-life) are not alike, but some are sour, some salt,
some pungent and some acid, and some astringent, and some sweet?”
“IT think, O Venerable One, their inequality is because they
come from different kinds of seeds.” (So replied the king.)
“Just so, O King, because of the difference of wholesome
(kusala) and unwholesome (akusala) actions (kamma)! men are
unequal, but some are short-lived and some long-lived, some sickly
and some healthy, some ugly and some beautiful, some without
influence and some of great power, some poor and some wealthy,
some low born and some high born, some ignorant and some
intelligent. It has also been declared, O King, by the Exalted Buddha:
(in Ctlakamma-Vibhanga Sutta, Majjima Nikaya) thus: “Beings have,
O young man (Subha), kamma as their very own, they are inheritors
of kamma, kamma is their matrix, kamma is their kith and kin, and
kamma is their refuge. It is kamma that divides them up into low
and high and the like divisions.’””’ (Thus explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOURTH QUESTION ON THE
INEQUALITY OF KAMMA-RESULTS
(kammananakaranapafho catuttho)
THE QUESTIONS OF KING MILINDA 157
(Endnotes)
1 NYANATILOKA’S BUDDHIST DICTIONARY
KAMMA (Pali); KARMA (Skr): “Action”, correctly speaking, denotes the
wholesome and unwholesome volitions (kusala and akusala cetana) and their
concomitant mental factors, causing rebirth and chapping the destiny of beings.
These kammical volitions (kammacetana) become manifected as wholesome or
unwholesome actions by body (kaya kamma), speech (vaci kamma) and mind
(mano kamma). Thus the Buddhist term Kamma by no means signifies the
result of actions, and quite certainly not the fate of man, or perhaps even of
whole nations.
158 MILINDAPANHA
5. QUESTION ON THE PUTTING FORTH OF ENERGY
(vayamakaranapaifiha)
5. King milinda said: “You have said in reply to the Question
on Renunciation that having entered monkhood reflecting.”” How
are we to put an end to this vicious circle of sufferings (vatta
dukkha) and prevent further ones from arising,” such were the
benefits aimed at by you. What then is the benefit of your putting
forth of energy in advance of the arising of necessity for doing so?
Should not energy be put forth only when a necessity for doing so
arises?”
The Elder Nagasena replied: “A task, O King, will not be
accomplished if energy is put forth only at the arising of the (actual)
necessity for doing so. The task will be accomplished only if energy
is put forth in advance of the arising of the (actual) necessity for
doing so...”
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Now what do you think, O King? Is it when you feel
thirsty that you would set to work to have a well or a reservoir dug
out, with the intention:””I will have some water (now) to drink’?
(So asked the Elder.)
“No, O Venerable One, one should not set to work to have a
well or a reservoir dug only when one feels thirsty.” (So replied the
king.)
“Just so, O King, a task will not be accomplished if energy
is put forth only at the arising of (actual) necessity for doing so. The
task will be accomplished only if energy is put forth in advance of
the arising of the (actual) necessity for doing so.” (So explained the
Elder.)
“Give me, O Venerable One, a further illustration.” (So
THE QUESTIONS OF KING MILINDA 159
asked the king.)
“Now what do you think, O King? Is it when you feel
hungry that you set to work to have fields ploughed and seed planted
and crops gathered, with the intention: “I will get some rice to
eat.”?” (So asked the Elder.)
“No, O Venerable One.” (So replied the king.)
“Just so, O King, a task will not be accomplished if energy
is put forth only at the arising of the (actual) necessity for doing so.
The task will be accomplished only if energy is put forth in advance
of the arising of the (actual) necessity for doing so.” (So explained
the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
‘Now what do you think, O King? Suppose it was time for
you to give battle (to the enemy). Would you only then set to work
to have a moat dug, and a rampart put up, a gate way built, turrets
end watch towers set up and stores of food collected? Would you
only then have yourself trained (for war purpose) in the management
of elephants, or horsemanship, or the use of the chariot, or in the art
of archery, swordsmanship or lance-playing?” (So asked the Elder.)
“No, O Venerable One.” (So replied the king.)
“Just so, O King, a task will not be accomplished if energy
is put forth only at the arising of (actual) necessity for doing so. The
task will be accomplished only if energy is put forth in advance of
the arising of the (actual) necessity for doing so. The Exalted Buddha,
O King, has also declared thus:
“The wise and Noble one who sees his own welfare should
make preparations for accomplishing the task set before him, well
in advance, and not falteringly apply is energy with a cartman’s
mode of thought.”
160 MILINDAPANHA
“The cartman choose to leave the smooth and even high-
way in favour of the rough, uneven byways thus making himself
stranded halfway with a broken axle and brooding over his
misfortune. Just so the fool choose to leave the path of virtue in
favour of the path of vice and thus brings sorrow and lamentation
upon himself on his arrival at the death’s door as in the case of the
cartman brooding with the broken axle..” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FIFTH QUESTION ON THE PUTTING
FORTH OF ENERGY
(vayamakaranapanho paficamo)
THE QUESTIONS OF KING MILINDA 16]
6. QUESTION ON THE INTENSITY OF HEAT OF THE FIRE
OF PURGATORY
(nerayikaggiunhabhavapanha)
6. King Milinda said: ““O venerable Nagasena, you (Buddhists)
say thus: “The fire of purgatory is very much more fierce than an
ordinary fire. A small stone cast into an ordinary fire may burn for
a whole day without being destroyed; but a rock as high as the
summit of a house cast into the furnace of purgatory would be
instantaneously destroyed.” This is a statement I cannot believe.
Now, on the other hand you say thus: ‘“Whatsoever beings are
reborn in purgatory, though they burn for many a thousand year in
the fire thereof, yet are they not destroyed.” That too is a statement
I do not believe.”
“The Elder said: “Now what do you think, O King? Do not
the females of sharks and crocodiles and tortoises and peacocks and
pigeons eat hard bits of stone and gravel?”
“Yes, O Venerable One, they do eat.” (So replied the king.)
“What then? Are these stones and gravel, when they have
gone into the intestine (stomach) in the interior of the abdomen,
destroyed?” (So asked the Elder.)
“Yes, O Venerable One, they become destroyed.” (So replied
the king.)
“And the embryo that may be inside those animals including
sharks, is that too destroyed?” (So asked the Elder.)
“No, O Venerable One, that embryo is not destroyed.” (So
replied the king.)
“But why has that not become destroyed?” (So asked the
Elder.)
162 MILINDAPANHA
“I suppose, O Venerable One, it escapes destruction by the
influence of kamma.” (So replied the king.)
“Just so, O King, it is by the influence of kamma that beings
in purgatory though they burn for many a thousand year, are not
destroyed. It has also been declared, O King, by the Exalted Buddha
thus:
“As long, O monks, as the willed, performed and heaped up
evil actions kamma of an inmate of purgatory (denizen of hell) do
not come to exhaustion (become fully atoned for) for so long such
an inmate of purgatory (denizen of hell) does not die.” (So explained
the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Now what do you think, O King? Do not the females of
lions and tigers and leopards and dogs out hard bits of bone and
flesh?” (So asked the Elder.)
“Yes, O Venerable One, they eat such things.” (So replied
the king.)
“What then? Are these hard things, when they have gone
into the intestine (stomach) in the interior of the abdomen, destroyed?”
(So asked the Elder.)
“Yes, O Venerable One, they become destroyed.” (So replied
the king.)
‘‘And the embryo that may be inside those animals including
lionesses, is that too destroyed?” (So asked the Elder.)
“No, O Venerable One, that embryo is not destroyed.” (So
replied the king.)
“But why has that not become destroyed?” (So asked the
Elder.)
THE QUESTIONS OF KING MILINDA 163
“I suppose, O Venerable One, it escapes destruction by the
influence of kamma.” (So replied the king.)
“Just so, O King, it is by the influence of kamma that beings
in purgatory, though they burn for many a thousand year, are not
destroyed.” (So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Now what do you think, O King? Do not the tender women
of Yonaka country, the tender women of the ruling class, the tender
women of the Brahmin class, and the tender women of the middle
class eat hard and tough food or meat?” (So asked the Elder.)
“Yes, O Venerable One, they do.” (So replied the king.)
‘What then? Are those hard things, when they have gone
into the intestine (stomach) in the interior of the abdomen of those
women, destroyed?” (So asked the Elder.)
“Yes, O Venerable One, they become destroyed.” (So replied
the king.)
“And the embryo that may be in the womb of any one of
those women — is that too destroyed?” (So asked the Elder.)
“No, O Venerable One, that embryo is not destroyed.” (So
replied the king.)
“But why has that not become destroyed?” (So asked the
Elder.)
“I suppose, O Venerable One, it escapes destruction by the
influence of kamma.” (So replied the king.)
“Just so, O King, it is through the influence of kamma that
beings in purgatory, though they burn for many a thousand year,
are not destroyed. It has also been declared, O King, by the Exalted
Buddha thus:
164 MILINDAPANHA
“As long, O monks, as the willed, performed, end heaped
up evil actions (kamma) of an inmate of purgatory (denizen of hell)
do not come to exhaustion (become fully atoned for), for so long
such an inmate of purgatory (denizen of hell) does not die.”” (So
explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SIXTH QUESTION THE INTENSITY OF
HEAT OF THE FIRE OF PRGATORY
(nerayikaggiunhabhavapafho chatthamo)
THE QUESTIONS OF KING MILINDA 165
7. QUESTION ON CONFIGURATION OF THE EARTH
(pathavisandharakapafiha)
wi King Milinda said: “O Venerable Nagasena, your people
say: “This great earth rests on water, the water on air, and the air on
space.” This saying also I cannot believe.”
Thereupon the Elder Nagasena brought water in a regulation
water-pot (dhammakaraka) and convinced king Milinda, saying: “As
this water is supported by the atmosphere, so is that water supported
by air.”
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SEVENTH QUESTION ON
CONFIGURATION OF THE EARTH
(pathavisandharakapafiho sattamo)
166 MILINDAPANHA
8. QUESTION AS TO WHETHER EXTINCTON MEANS
NIBBANA
(nirodhanibbanapanfha)
8. King Milinda said: “O Venerable Nagasena, does Extinction
mean Nibbana?”
“Yes, O King, Extinction means Nibbana.” (So replied the
Elder.)
“How, O Venerable One, does Extinction mean Nibbana?”
(So asked the king.)
“I verily say, O King, (according to the Exalted Buddha’s
Doctrine) that all foolish worldlings find great delight in the Sense
Bases (avatana), both internal and external; that being enamoured of
them (Sense Bases) they extol their virtues highly; and that they are
wholly and entirely dedicated to the cause of the Sense Bases. |
verily say that these foolish worldlings are being carried downstream
by that flood of Craving (tanha), and will not set themselves free
from the (vicious circle of) woes involving rebirth, Ageing, Dying,
Sorrow, Lamentation, Pain, Grief, Despair and the whole mass of
Suffering. In the reverse order, O King, there is the learned Noble
Disciple who finds no delight in the Sense Bases, either internal or
external, who is neither enamoured of them nor have had their
virtues extolled and who is not dedicated to their cause. Whosoever
being a learned Noble Disciple finds no delight in the Sense Bases
(either internal or external), is neither enamoured of them nor have
had their virtues extolled, nor is dedicated to the cause of such
Sense Bases, in such a learned Noble Disciple there comes about the
extinction of Craving (tanha); through the extinction of Craving
there comes about the extinction of Clinging (Upadana); through
the extinction of Clinging there comes about the extinction of the
(kamma and Rebirth); Process of Becoming (bhava); through the
THE QUESTIONS OF KING MILINDA 167
extinction of the Process of Becoming there comes about extinction
of Rebirth (Jati); through the extinction of Rebirth there comes
about the extinction of Ageing and Dying, Sorrow, Lamentation,
Pain, Grief and Despair. Thus comes about the extinction this whole
mass of suffering. In this way, O King, Extinction means Nibbana.”
(So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE EIGHTH QUESTION AS TO
WHETHER EXTINCTION MEANS NIBBANA
(nirodhanibbanapanho atthamo)
168 MILINDAPANHA
9. QUESTION ON GAINING OF NIBBANA
(nibbanalabhanapanha)
9. King Milinda said: “O Venerable Nagasena, do all beings
gain Nibbana?”
“Not all beings, O King, gain Nibbana. But whosoever, O
King, by following the right way of practice-
(1) knows the Truth of Suffering (dukkha sacca)
(a) which should be known with Super
Knowledge (abbhififieyya abhijanati); and
(b) which should be known with the (profound)
Knowledge of Comprehension (prififieyya
parijanati);
(2) overcomes the origin of suffering (samudaya sacca)
which should be overcome (pahatabbe);
(3) develops the Noble Eightfold Path (magga sacca)
which should be developed (bhavetabbe); and
(4) realizes the Truth of the Extinction of Suffering
(nirodha sacca) which should be realized
(sacchikatabbe); only such a being truly gains
Nibbana.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE NINTH QUESTION ON THE GAINING
OF NIBBANA
(nibbanalabhanapanho navamo)
THE QUESTIONS OF KING MILINDA 169
10. QUESTION WHETHER ONE KNOWS THE HAPPY
STATE OF NIBBANA WITHOUT GAINING IT
(nibbanasukhajananapafiha)
10. King Milinda said: “O Venerable Nagasena, does he who
has not gained Nibbana, know how happy a state Nibbana is?”
“Yes, O King, he who has not yet gained Nibbana can
know: “Nibbana is a happy state.” (So replied the Elder.)
“But, O Venerable Nagasena, how can he know: “Nibbana
is a happy state.” without his gaining Nibbana?” (So asked the
king.)
“Now what do you think, O King? Do those, whose hands
and feet have not been cut off, know: “How sad a thing it is to have
one’s hands and feet cut off.”?”
“Yes, O Venerable One, that they know.” (So replied the
king.)
“But how do they know it?” (So asked the Elder.)
“They know, O Venerable One, by hearing the sound of
lamentation of those whose hands and feet have been cut off thus:
“How sad a thing it is to have one’s hands and feet cut off!’"”” (So
replied the king.)
“Just so, O King, it is by hearing the glad words of those
who have gained Nibbana that they know: “Nibbana is a happy
state.””(So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE TENTH QUESTION WHETHER ONE
KNOWS THE HAPPY STATE OF NIBBANA WITHOUT
GAINING IT
170 MILINDAPANHA
(nibbanasukhajananapanho dasamo)
THIS IS THE END OF THE FOURTH CHAPTER ON THE
DEATHLESS REALM
(nibbanavaggo catuttho)
THERE ARE TEN QUESTIONS IN THIS CHAPTER
(imasamim vagge dasa panha)
THE QUESTIONS OF KING MILINDA 17]
5. CHAPTER PERTAINING TO THE EXALTED BUDDHA
(buddhavagga)
1. QUESTION AS TO WHETHER OR NOT THERE IS A
BUDDHA
(buddhassa atthinatthibhavapafiha)
1. King Milinda said: “Have you, O Venerable Nagasena, seen
the Buddha?”
“No, O King, I have not seen the Buddha.” (So replied the
Elder.)
“Then, have your teachers seen the Buddha.” (So asked the
king.)
“No, O King, they have not.” (So replied the Elder.)
“Well then, O Venerable Nagasena, there is not a Buddha.”
(So exclaimed the king.)
“But have you, O King, seen the Himalayan River Uha?”
(So asked the Elder.)
“No, O Venerable One, I have not.” (So replied the king.)
“Or has your father ever seen the river Uha?” (So asked the
Elder.)
“No, O Venerable One, he also not seen it.” (So replied the
king.)
“Well then, O King, there is not a river Uha.”(So exclaimed
the Elder.)
“There is, O Venerable One. Even if neither my father nor I
have seen it, there is the river Uha all the same.” (So replied the
king.)
172 MILINDAPANHA
“Just so, O King, even if neither my teachers nor I have
seen the Buddha, there is the Buddha all the same.” (So explained
the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOREMOST QUESTION AS TO
WHETHER OR NOT
THERE IS A BUDDHA
(buddhassa atthinatthibhavapafiho pathamo)
THE QUESTIONS OF KING MILINDA 173
2. QUESTION REGARDING THE PRE-EMINENCE OF THE
BUDDHA
(buddhassa anuttarabhavapanha)
2 King Milinda said: “Is the Buddha, O Venerable Nagasena,
pre-eminent and incomparable?”
“Yes, O King, it is true that the Buddha is pre-eminent and
incomparable.” (So replied the Elder.)
“But how do you know, O Venerable Nagasena, when you
have not seen in the past, that the Buddha is pre-eminent and
incomparable?” (So asked the king.)
“Now what do you think, O King? Could those who have
not already seen the great ocean know that it is so mighty, deep,
immeasurable, unfathomable, that although these five great rivers —
the Ganges, Yamuna, Aciravati, Sarabt and the Mahi flow into it
constantly and continually, yet is neither its emptiness nor its fullness
affected thereby?” (So asked the Elder.)
“Yes, O Venerable One, they could know that.” (So replied
the king.)
“Even so, O King, having seen the great Noble Disciples
who have entered the state of final emancipation (parinibbana) I
know that the Buddha is pre-eminent and incomparable.” (So
explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SECOND QUESTION REGARDING THE
PRE-EMINENCE OF THE BUDDHA
(buddhassa anuttarabhavapafho dutiyo)
174 MILINDAPANHA
3. QUESTION AS TO WHETHER OR NOT IT IS POSSIBLE
FOR OTHERS TO KNOW HOW THE BUDDHA IS PRE-
EMINENT AND INCOMPARABLE
(buddhassa anuttarabhavajananapanha)
3. King Milinda said: “Is it possible, O Venerable Nagasena,
for others to know how pre-eminent and incomparable the Buddha
is?”
“It is possible, O King, for others to know how pre-eminent
and incomparable the Buddha is.” (So replied the Elder.)
“How is it possible, O Venerable Nagasena, for others to
know: “The Buddha is pre-eminent and incomparable’’?” (So asked
the king.)
“Once upon a time, O King, the Elder named Tissa was a
teacher of writing. Many years have passed since he died. How is it
that he is known?” (So asked the Elder.)
“He is known, O Venerable One, by his writing.” (So replied
the king.)
“Even so, O King, he who sees the Doctrine (dhamma) sees
the Buddha; for, O King, the Doctrine (dhamma) was taught by the
Buddha.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE THIRD QUESTION AS TO WHETHER
OR NOT IT IS POSSIBLE FOR OTHERS TO KNOW HOW
THE BUDDHA WAS PRE-EMINENT AND INCMPARABLE
(buddhassa anuttarabhavajananapafho tatiyo)
THE QUESTIONS OF KING MILINDA 175
4. QUESTION AS TO WHETHER THE ELDER
COMPREHENDS THE DOCTRINE
(dhammaditthapajfiha)
4. King Milinda said: “Do you, O Venerable Nagasena,
comprehend the Doctrine?”
“We the Disciples, O King, train ourselves according to the
Doctrine taught by the Buddha, and observe the Disciplinary Rules
promulgated by the Buddha, for as long as life lasts.” (So explained
the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOURTH QUESTION AS TO WHETHER
THE ELDER COMPREHENDS THE DOCTRINE
(dhammaditthapafiho catuttho)
176 MILINDAPANHA
5. WITHOUT A TRANSMIGRATION
(asankhamanapatisandahanapanha)
5. King Milinda said: “Where there is no transmigration of a
soul, O Venerable Nagasena, can there be rebirth?”
“Yes, O King, there can be rebirth without transmigration
(of a soul).” (So replied the Elder.)
‘“‘How does, O Venerable One, a rebirth take place without
transmigration (of a soul)?”
“Give me an illustration.” (So asked the king.)
“Suppose a man, O King, were to light a lamp from another
lamp. How is that, O King, does the light transmigrate from one
lamp to the other?” (So asked the Elder.)
“No, O Venerable One, it does not transmigrate.” (So replied
the king.)
“Even so, O King, is rebirth without transmigration.” (So
explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Do you recollect, O King, having learnt, when you were a
boy some verse or other from your teacher of poetry?” (So asked
the Elder.)
“Yes, O Venerable One, I recollect that.” (So replied the
king.)
“How is that, O King, did that verse transmigrate from your
teacher of poetry?” (So asked the Elder.)
“No, O Venerable One, it did not.” (So replied the king.)
“Even so, O King, is rebirth without transmigration.” (So
THE QUESTIONS OF KING MILINDA 177
explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FIFTH QUESTION WHETHER THERE IS
REBIRTH WITHOUT TRANSMIGRATION
(asankhamanapatisandahanapafiho paficamo)
178 MILINDAPANHA
6. QUESTION ON SELF, SOUL OR EGO-ENTITY
(vedagtpanha)
6. King Milinda said: “O Venerable Nagasena, can the thing
known as Vedagu be obtained in the ultimate (paramattha) sense?”
“No, O King, the thing known as the self, soul or Ego-entity
(vedagu) cannot be obtained in the ultimate sense.” (So explained
the Elder Nagasena.)
“Very reasonable, O Venerable Nagasena!” ( Thus said the
king.)
HERE ENDS THE SIXTH QUESTION ON SELF, SOUL OR
EGO-ENTITY
(vedagipafho chattho)
THE QUESTIONS OF KING MILINDA 179
7. QUESTION WHETHER THERE JIS A SOUL
THAT TRASMIGRATES FROM ONE BODY TO ANOTHER
(afifakayasankamanapajfiha)
7: King Milinda said: “Is there any being, O Venerable One,
that transmigrates from this body to another body?”
“No, O King.” (So replied the Elder.)
“If, O Venerable Nagasena, there is no being that transmigrates
from this to another body, would there be any person who is released
from evil Kamma-results?” (So asked the king.)
“Yes, O King, if one is not reborn one becomes released
from the evil Kamma-results. If, O King, for whatever reason one
is reborn, one is not released from evil Kamma-results.” (So replied
the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Suppose, O King, a man were to steal another man’s
mangoes, would that man deserve punishment.” (So asked the Elder.)
“Yes, O Venerable One, he deserves punishment.” (So replied
the king.)
“But, O King, if he would not have stolen the mangoes the
other set in the ground, why would he deserve punishment?” (So
asked the king.)
‘He would deserve punishment, O Venerable One, because
the mangoes he stole were derived from those that were planted.”
(So replied the king.)
“Even so, O King, if with the (present) Mind-body-complex,
either wholesome or unwholesome kammical actions were performed,
180 MILINDAPANHA
the other Mind-body-complex is reborn and as such is not released
from the evil kammical results.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SEVENTH QUESTION WHETHER
THERE IS A SOUL THAT TRANSMIGRATES FROM BODY
TO ANOTHER
(afifakayasankamanapanho sattamo)
THE QUESTIONS OF KING MILINDA 181
8. QUESTION REGARDING VALIDITY OF FRUIT AND
RESULT OF WHOLESOME AND UNWHOLESOME
KAMMICAL ACTIONS
(kammaphalaatthibhavapajfiha)
8. King Milinda said: “If, O Venerable Nagasena, with the
(present) Mind-body-complex (nama-rupa) either wholesome or
unwholesome kammical actions were performed where will the
fruit and result of those actions (kamma) be located?”
“The fruit and result of kammical actions tend to follow the
Mind-body-complex, O King, like a shadow that never leaves it.”
(So replied the Elder.)
“Can any one point out those fruits and results, O Venerable
One, saying: “Here they are, there they are.”?” (So asked the king.)
“No one, O King, can point out fruits and results, saying:
“Here they are, there they are.” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Now what do you think, O King? Can any one point out
the fruits which a tree has not yet produced, saying: “Here they are,
there they are’’?” (So asked the Elder.)
“Not possible it is, O Venerable One.” (So replied the king.)
“Even so, O King, it is not possible, due to uninterrupted
flow (sandati), for any one to point out, the fruits and results of
those kammical actions, saying: ‘Here they are, there they are.””
(So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
182 MILINDAPANHA
HERE ENDS THE EIGHTH QUESTION REGARDING
VALIDITY OF FRUIT AND RESULT OF WHOLESOME
AND UNWHOLESOME KAMMICAL ACTIONS
(kammaphalaatthibhavapanho atthamo)
THE QUESTIONS OF KING MILINDA 183
9. QUESTION AS TO WHETHER OR NOT ONE KNOWS
ONE WOULD BE REBORN
(uppajjatijananapafiha)
9, King Milinda said: “Does he, O Venerable Nagasena, who
is still in the realm of rebirth know thus: “I am going to be born
again?”
“Yes, O King, one who is still in the realm of rebirth knows
thus: “IJ am going to be born again.” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Suppose a farmer, O King, were to plant seeds in the ground,
and it were to rain well, would he know thus: “The crop is sure to
come.”” (So asked the Elder.)
“Yes, O Venerable One, he would know that.” (So replied
the king.)
“Even so, O King, does he, who is still in the realm of
rebirth, know thus: “I am going to be born again.’””’ (So explained
the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE NINTH QUESTION AS TO WHETHER
OR NOT ONE WOULD BE REBORN
(uppajjatijananapafiho navamo)
184 MILINDAPANHA
10. QUESTION AS TO WHETHER THE BUDDHA CAN BE
POINTED AS OUT AS BEING HERE OR THERE
(buddhanidassanapanha)
10. King Milinda said: “Is there, O Venerable Nagasena, such a
person as the Buddha?”
“Yes, O King, there is.” (So replied the Elder.)
“Can he then, O Venerable Nagasena, be pointed out saying
thus: “Here he is; there he is.”?” (So asked the king.)
“The Exalted Buddha, O King, has attained the final
emancipation and release without a residue of the Mind-body-complex
remaining, and as such, it is not possible to point out the Buddha,
saying: “Here he is; there he is.”” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Now what do you think, O King? When there is a great
body of file blazing, is it possible to point out any one flame that has
gone out, saying: “Here it is; there it is.”?” (So asked the Elder.)
“No, O Venerable One, it is not possible. That flame has
become extinct and the concept or Nominalism of “Flame” has
ceased to exist.” (So replied the king.)
“Even so, O King, the Exalted Buddha has attained final
emancipation and release without a residue of the Mind-body-complex
remaining, and as such, it is not possible to point out however,
possible, O King, to point out the Exalted Buddha, saying: “Here he
is; there he is.” It is however, possible, O King, to point out the
Exalted Buddha by referring to the body of the Doctrine. For the
Doctrine was preached by the Exalted Buddha.” (So explained the
Elder.)
THE QUESTIONS OF KING MILINDA 185
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE TENTH QUESTION AS TO WHETHER
THE BUDDHA CAN BE POINT OUT AS BEING HERE OR
THERE
(buddhanidassanapafiho dasamo)
THIS IS THE END OF THE FIFTH CHAPTER PERTAINING
TO THE EXALTED BUDDHA
(buddhavaggo paficamo)
THERE ARE TEN QUESTIONS IN THIS CHAPTER
(imasamim vagge dasa pafiha)
186 MILINDAPANHA
6. CHAPTER ON MINDFULNESS
(sativagga)
1. QUESTION AS TO WHETHER ONE HOLDS ONE’S
BODY DEAR
(kayapiyayanapanha)
1. King Milinda said: “Do the monks, O Venerable Nagasena,
hold their bodies dear?”
‘No, O King, the monks do not hold their bodies dear.” (So
replied the Elder.)
“Then why do you, monks, fondle them and adore them?”
(So asked the king.)
“Do you not, O King, while going to the field of battle, get
wounded by an arrow at one time or the other?” (So asked the
Elder.)
“Yes, O Venerable One, I have had arrow-wounds.” (So
replied the king.)
“Is such cases, O King, is not the wound anointed with anti-
skeptics, smeared with ointments or bound up in a bandage?” (So
asked the Elder.)
“Yes, O Venerable One, the wound, in such cases, is anointed
with anti-skeptics, smeared with ointments or bound up in a bandage.”
(So replied the king.)
“What then, O King? Is the wound dear to you that you
anoint it with anti-skeptics, smear it with ointments or bound up ina
bandage, so that the flesh may grow again.” (So replied the king.)
“Even so, O King, the monks do not hold their bodies dear.
Though they do not hold their bodies dear they still bear about the
THE QUESTIONS OF KING MILINDA 187
body not for getting themselves immersed in craving but for the
sake of up holding the sublime Doctrine and discipline (sasana). In
fact, O King, the Exalted Buddha has declared that the body is like
a sore and as such the monks are bearing about the body just like a
sore, and not for getting themselves immersed in craving for it. The
Exalted Buddha has also said:
“Covered with a skin that is moist,
A veritable ulcer it (this body) is like,
Through its nine doors and infinitesimal pores,
3999
Stinking and foul are fluids that always flow.””’ (so explained
the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOREMOST QUESTION AS TO
WHETHER ONE HOLDS ONE’S BODY DEAR
(kayapiyayanapafiho pathamo)
188 MILINDAPANHA
2. QUESTION AS TO WHETHER OMNISCIENT BUDDHA
FORESEES ALL THINGS
(sabbafifttbhavapanha)
Z King Milinda said: “O Venerable Nagasena, was the Buddha
omniscient? Did he foresee all things?”
“Yes, O King, the Buddha was omniscient. He foresaw all
things.” (So replied the Elder.)
“Then why was it that, O Venerable Nagasena, in spite of
his omniscient and foresight, the Buddha laid down rules for his
disciples from time to time only and as occasion arose?” (So asked
the king.)
“Have you, O King, any physician who knows all the
medicinal drugs to be found on the earth?” (So asked the Elder.)
“Yes, O Venerable One, I have such a physician.” (So replied
the king.)
‘“‘What then, O King, does that physician administer medicinal
drugs to a patient only at the opportune moment (i.e. when illness
has already set in), or before that?” (So asked the Elder.)
“The physician, O Venerable One, administers medicinal
drugs to a patient only at the opportune moment (i.e. when illness
has set in), and not before that.” (So replied the king.)
“Even so, O King the Exalted Buddha was omniscient and
foresaw all things. He did not lay down rules for his disciples
before the opportune moment. It was only from time to time and as
occasion arose that he laid down rules which his were not to
contravene as long as their lives last.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
THE QUESTIONS OF KING MILINDA 189
HERE ENDS SECOND QUESTION AS TO WHETHER THE
OMNISCIENT BUDDHA FORESEES ALL THINGS
~~
(sabbafnibhavapafiho dutiyo)
190 MILINDAPANHA
3. QUESTION AS TO WHETHER THE BUDDHA WAS
ENDOWNED WITH THE BODILY MARKS OF A
SUPERMAN
(mahapurisalakkhanapanha)
3. King Milinda said: “Ts it true, O Venerable Nagasena, that
the Buddha was endowed with the thirty two bodily marks of a real
superman, and graced with the eight subsidiary characteristics thereof;
that he was golden in colour and with a skin, pliant refined and
brilliant like gold and that there spread around him a radiant aura of
a fathom in length?”
“Yes, O King, the Exalted Buddha was endowed with the
thirty two bodily marks of a real superman, and graced with the
eighty subsidiary characteristics thereof; he was golden in colour
and with a skin, pliant, refined and brilliant like gold and there
spread around him a radiant aura of a fathom in length.” (So replied
the Elder.)
“But, O Venerable One, were the mother and father of the
Exalted Buddha also endowed with the thirty two bodily marks of a
real superman, and graced with the eighty subsidiary characteristics
thereof; were golden in colour and with skins pliant, refined and
brilliant like gold, and was there spread around each of them a
radiant are of a fathom in length?” (So asked the king.)
“No, O King, the mother and father of the Exalted Buddha
were not endowed with the thirty two bodily marks of a real
superman, nor graced with the eighty subsidiary characteristics
thereof. They were not golden in colour nor with skins, pliant,
refined and brilliant like gold, nor was there spread around each of
them a radiant aura of a fathom in length.” (So replied the Elder.)
“In that case, O Venerable One, it is not likely that the
Buddha was endowed with the thirty two bodily marks of a real
THE QUESTIONS OF KING MILINDA 191
superman, or graced with the eighty subsidiary characteristics thereof;
that he was golden in colour and with a skin, pliant, refined and
brilliant like gold, or that there spread around him a radiant aura of
a fathom in length. In all probability he was a son either like his
mother or those on the mother’s side or he was like his father or
those on the father’s side.” (So asked the king.)
“Is there, O King, such a thing as a lotus flower with manifold
petals?” (So asked the Elder.)
“Yes there is, O Venerable One.” (So replied the king.)
“Where does it grow up?”
“It is produced in mud, and in water it comes to perfection.”
(So replied the king.)
“But, O King, does the lotus resemble the mud (whence it
springs up) either in colour, or in smell, or in taste?” (So asked the
Elder.)
“No, O Venerable One, it does not resemble.” (So replied
the king.)
“Or does it resemble the water, either in colour, or in smell,
or in taste?” (So asked the Elder.)
“Not that either, O Venerable One.” (So replied the king.)
“Even so, O King, the Exalted Buddha was endowed with
the thirty two bodily marks of a real superman, and graced with the
eighty subsidiary characteristics thereof; he was golden in colour
and with a skin, pliant, refined and brilliant like gold and there
spread around him a radiant aura of a fathom in length.” (So explained
the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
192 . MILINDAPANHA
HERE ENDS THE THIRD QUESTION AS TO WHETHER
THE BUDDHA WAS ENDOWED WITH THE BODILY
MARKS OF A SUPERMAN
(mahapurisalakkhanapafiho tatiyo)
THE QUESTIONS OF KING MILINDA 193
4. QUESTION AS TO WHETHER THE BUDDHA WAS A
BRAHMACARI
(bhagavato brahmacaripafiha)
4. King Milinda said: “Was the Buddha, O Venerable Nagasena,
a “Brahmacari’”?”
“Yes, O King, the Exalted Buddha was a “Brahmacari’.”
(So replied the Elder.)
“Was he then, O Venerable Nagasena, a disciple of the
Brahma (the Hindu god)?” (So asked the king.)
The Elder said: “Have you, O King, a state elephant which
is the chief of elephants?”
The king said: “Yes I have, O Venerable One.”
“Well then, O King, does the state elephant which is the
chief of elephants, at times, trumpet aloud with sounds similar to
that of a heron?” (So asked the Elder.)
“Yes, O Venerable One, it trumpets aloud at times.” (So
replied the king.)
“But is he then, O King, on that account, a follower of the
herons?” (So asked the Elder.)
“No, O Venerable One.” (So replied the king.)
“Now tell me, O King, is the Brahma (the Hindu god)
possessed of the knowledge of the doctrine that is worth knowing
or is he not possessed of the such a knowledge?” (So asked the
Elder.)
“Yes, O Venerable One, he is possessed of the knowledge
of the doctrine that is worth knowing.” (So replied the king.)
“In such a case, O King, the Brahma is surely a follower
of the Buddha.” (so reasoned the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
194 MILINDAPANHA
HERE ENDS THE FOURTH QUESTION AS TO
WHETHER THE BUDDHA IS A BRAHMACIRI
(bhagavato brahmacaripafha catuttho)
(Endnotes)
' A DICTIONARY OF THE PALI LANGUAGE BY ROBERT C. CHILDERS.
BRAHMACARI (adj) :A religious student; celibate, chaste, holy.
BRAHMACARIYAM: The duties or practice of a religious student, celibacy,
chastity, purity; the life of holiness led by the sanctified; living according to
Buddha’s precepts.
BRAHMANO: A Brahmin; an Arahat. Though Buddha constantly spoke against
the doctrines and pretensions of the Brahmins, he adopted the appellation
Brahamana into his own system, asking it to designate an Arahat, or one who
has obtained final sanctification.
MAHABRAHMA.: It is of the greatest importance not to confound the Buddhist
Brahman with the Brahman of the Hindu triad.
THE QUESTIONS OF KING MILINDA 195
5. QUESTION AS TO WHETHER THE BUDDHA WAS A
FORMALLY ORDAINED MONK OR NOT
(bhagavatoupsampadapaiiha)
5. King Milinda said: “O Venerable Nagasena, is monkhood
by ordination a good thing?”
“Yes, O King, monkhood by ordination is a good and
beautiful thing.” (So replied the Elder.)
“O Venerable Nagasena, was there or was there not, a formal
ordination as a monk for the Buddha?” (So asked the king.)
“When the Exalted Buddha attained omniscience at the foot
of the (Bodhi) tree of wisdom, that was to him an ordination. There
was no conferring of ordination upon him at the hands of other - in
the way that the Exalted Buddha laid down rules which his disciples
were not to contravene as long as their lives last.” (so explained the
Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FIFTH QUESTION AS TO WHETHER
THE BUDDHA WAS A FORMALLY ORDAINED MONK
OR NOT
(bhagavatoupsampadapajfiho paficamo)
196 MILINDAPANHA
6. QUESTION AS TO WHICH OF THE TEARS PROVIDE A
CURE AND WHICH DO NOT.
(assubesajjabesajjapanha)
6. King Milinda said: “There is, OO Venerable Nagasena, a man
who weeps at the death of his mother. There is also another man
who weeps out of love for the doctrine of these two, whose tears
provide a cure for extinguishing the fires of passion (raga) and
whose tears do not so provide?”
“The tears of one (the first) man, O King, are polluted and
hot with greed, hate and delusion. The tears of the other man are
unpolluted and cool on account of rapture (piti) and agreeable feeling
(somanassa). The tears that are cool, O King, provide a cure for
extinguishing the fires of passion. The tears that are hot do not
provide such a cure.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SIXTH QUESTION AS TO WHICH OF
THE TEARS PROVIDE A CURE AND WHICH DO NOT
(assubesajjabesajjapanho chattho)
THE QUESTIONS OF KING MILINDA 197
7. QUESTION ON THE DISTINCTION BETWEEN ONE
WHO JIS FULL OF PASSION AND ONE WHO IS VOID OF
PASSION
(saragavitaragananakaranapafiha)
‘2 King Milinda said: “What is the distinction, O Venerable
Nagasena, between him who is full of passion and him who is void
of passion?”
“The one, O King, is overpowered by craving and the other
is not so overpowered; such is the distinction.” (So replied the Elder.)
“What, O Venerable One, is meant by the expression, “Is
overpowered by craving,” and “Is not so overpowered”’?” (So asked
the king.)
“It means, O King, that the one is prone to be in want, while
the other is not so prone.” (So replied the Elder.)
“Tt is a matter of common observation, for me, O Venerable
One, that he who has passion and he who has not — both of them
alike — desire what is good to eat, either hard or soft, and neither
of them desire what is not good to eat, thus said the king.”
“The man with passion, O King, in eating his food enjoys
both the taste and the lust that arises from taste, but the man who is
void of passion, experiences the taste only, and not the lust arising
therefrom.” (So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SEVENTH QUESTION ON THE
DISTINCTION BETWEEN ONE WHO IS FULL OF PASSION
AND ONE WHO IS VOID OF PASSION
(saragavitaragananakaranapafiho sattamo)
198 MILINDAPANHA
8. QUESTION REGARDING THE DWELLING PLACE OF
WISDOM
(panfapatitthanapanha)
8. King Milinda said: “O Venerable Nagasena, where does
wisdom dwell conspicuously?”
“No where, O King, does wisdom dwell conspicuously.”
(So replied the Elder.)
“Then, O Venerable One, is there no such thing as wisdom?”
(So asked the king.)
“Answer me, O King, where dose the wind dwell
conspicuously.” (So replied the king.)
“No where, O Venerable One, does the wind dwell
conspicuously.” ( so replied the king.)
“Then, O King, is there no such thing as the wind?” (so
countered the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE EIGHTH QUESTION REGARDING
THE DWELLING PLACE OF WISDOM
(panfapatitthanapanho atthamo)
THE QUESTIONS OF KING MILINDA 199
9. QUESTION REGARDING THE ROUND OF REBIRTHS
(samsarapafiha)
9. King Milinda said: “When you speak of the round of rebirths,
O Venerable Nagasena, what does that mean?”
‘A being born here, O King, dies here. Having died here it
is born again elsewhere. Having been born there, there it dies.
Having died there, it is born again elsewhere. That is, O King, what
is meant by the term, round of rebirths.” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Suppose, O King, a man were to eat a ripe mango and set
the seed in the ground. From that ripe mango a great tree would be
produced and bear fruit. That man would then eat the ripe mango
fruit from that tree and plant its seed also in the ground. From that
mango seed also a great tree would be produced and it again bears
fruit. By this way (of planting in succession) the end of mango trees
is inconceivable. Even so, O King, a being born here dies here.
Having died here it is born again elsewhere. Having been born
there, there it dies. Having died there it is born again elsewhere.
That is, O King, what is meant by the term, “Round of rebirths”.”
(So explained the Elder.)
“Very reasonable, O Venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE NINTH QUESTION REGARDING THE
ROUND OF REBIRTHS
(sarsarapafiho navamo)
200 MILINDAPANHA
10. QUESTION OF REMEMBERING WHAT IS PAST AND
DONE LONG AGO
(cirakatasaranapafiha)
10. King Milinda said: “By what, O venerable Nagasena, does
one recollect what is past and done long ago?”
“By mindfulness, O King, one recollects.” (So replied the
Elder.)
“But is it not, O venerable Nagasena, by the mind instead of
mindfulness that we recollect?” (So asked the King.)
“Do you recollect any business, O King, that you have done
and then forgotten?” (So asked the Elder.)
“Yes, O Venerable One, I recollect.” (So replied the king.)
‘What then, O King, were you without a mind at the time of
forgetting?” (So asked the Elder.)
“No, O Venerable One, it is not that I was without a mind at
the time of forgetting. But my mindfulness failed me then.” (So
replied the king.)
“Then why do you say, O King, that it is by the mind, not
by mindfulness, that we recollect?” (So asked the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE TENTH QUESTION OF REMEMBERING
WHAT IS PAST AND DONE LONG AGO
(cirakatasaranapafho dasamo)
THE QUESTIONS OF KING MILINDA 201
11. QUESTION AS TO WHETHER OR NOT MINDFULNESS
ALWAYS ARISES SUBJECTIVELY
(abhijanantasatipafiha)
11. King Milinda said: “Does mindfulness, O venerable
Nagasena, always arise subjectively or does it arise due to its being
stirred up by suggestion from outside?”
“Mindfulness', O King, arises both subjectively and due to
its being stirred up by suggestion from outside.” (So replied the
Elder.)
“If, O venerable Nagasena, all mindfulnesses were to arise
always subjectively, there can then be no mindfulness that arises
due to its being stirred up by suggestion from outside.” (So reasoned
the king.)
“If, O King, there were no mindfulness that arises due to its
being stirred up by suggestion from outside, then the artisans (such
as ivory workers and artists) would have no need of practice, or art,
or schooling, and teachers would be useless. But, O King, If there is
mindfulness that arises due to its being stirred up by suggestion
from outside, then the artisans (such as ivory workers and artists)
would have need of practice, or art, or schooling, and teachers
would be useful.” (So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE ELEVENTH QUESTION AS TO
WHETHER OR NOT MINDFULNESS ALWAYS ARISRS
SUBJECTIVELY
(abhijanantasatipafiho ekadasamo)
202 MILINDAPANHA
THIS IS THE END OF THE SIXTH CHAPTER ON
MINDFULNESS
(sativaggo chattho)
THERE ARE ELEVEN QUESTIONS IN THIS CHAPTER
(imasamim vagge ekadasa pafha)
(Endnotes)
' Mindfulness (sati) may mean either one of the following -
(a) focusing attention on a single idea, vigilance, watchfulness, and wakefulness
in guarding one’s sense-doors, and mind-door, or
(b) memory, remembering or recollecting past events and experiences.
THE QUESTIONS OF KING MILINDA 203
7. CHAPTER DELING WITH THE ANALYSIS OF MENTAL
(NON-CORPOREAL) PHENOMENA
(arupadhammavavatthanavagga)
1. QUESTION ON THE ARISING OF MINDFULNESS
(satiuppajjanapafiha)
I King Milinda said: “In how many ways, O venerable
Nagasena, does mindfulness arise?”
“In seventeen ways, O King, does mindfulness arise.” (So
replied the Elder.)
“What are the seventeen?” (So asked the king.)
“Mindfulness arises, O King, (1) through subjective
knowledge, (2) through incitement (by others), (3) through
remembering important mind-objects, (4) through knowing what
conduces to well-being, (6) through similarity of mind-object, (7)
through dissimilarity of mind-object, (8) through hearing the words
spoken, (9) through reading of signs and symptoms, (10) through
recalling of one’s memory by others, (11) through alphabetical
reading, (12) through mathematical calculation, (13) through learning
by heart, (14) through mind development (kammatthana) exercise,
(15) through consultation of scriptures and reference books, (16)
through keeping near at hand things that serve as reminders, and
(17) through former experience.” (So replied the Elder.)
“How does mindfulness arise through subjective knowledge?
Just as, O King, the venerable Ananda and the female devotee
Khujjuttara could recite the whole treasury of the scriptures (pitaka);
just as those who are possessed of jatissarafiana could remember
what had happened in their past existences, even so mindfulness
arises through subjective knowledge.”
904 MILINDAPANHA
“How does mindfulness arise through incitement (by others)?
Just as when others continue to remind one who is by nature forgetful,
even so mindfulness arises through incitement (by others).”
How does mindfulness arise through remembering important
mind-objects? Just as a king remembers his coronation day, Just as a
Noble one remembers the day of his attainment of the fruition of
stream winning (sotapatti phala), even so mindfulness arises through
remembering important mind-objects.
“How does mindfulness arise through knowledge what
conduces to well-being? Just as, O King, one thinks of a certain
place where one was fortunate, with the reflection: “This is the
place where I was fortunate.”, even so mindfulness arises through
knowing what conduces to well-being.”
‘How does mindfulness arise through knowing what does
not conduce to well-being? Just as, O King, one thinks of a certain
place where one was unfortunate, with the reflection: “This is the
place where I was unfortunate.”, even so mindfulness arises through
knowing what does not conduce to well-being.”
‘How does mindfulness arise through similarity of mind-
object? Just as on seeing one like them we call to mind the mother
or father, or brother or elder or younger sister, or on seeing a
camel or an ox or an ass we call to mind other like them, even so
mindfulness arises through similarity of mind-object.”
“How does mindfulness arise through dissimilarity of mind-
object? Just as when we remember that such and such a colour,
sound, smell, taste or touch belong to such and such a person, even
so mindfulness arises through dissimilarity of mind-object.”
‘How does mindfulness arise through hearing the words
spoken? Just as when one who is by nature forgetful is reminded by
others and then himself remembers, even so mindfulness arises
through hearing the words spoken.”
THE QUESTIONS OF KING MILINDA 205
“How does mindfulness arise through reading of signs and
symptoms? Just as a certain person recognizes the (pedigree) bullocks
by examining their limbs and peculiar twisting of hair and such
other marks, even so mindfulness arises through reading of signs
and symptoms.”
“How does mindfulness arise through recalling of one’s
memory by others? Just as when one who is by nature forgetful is
reminded frequently by such prompting words as: ‘‘Friend, remember
this; friend, remember that,” even so mindfulness arises through
recalling of one’s memory by others.”
“How does mindfulness arise through alphabetical reading?
Just as when one knows by the training he has received in writing
that such and such a letter ought to follow after such and such a
one, even so mindfulness arises through alphabetical reading.”
“How does mindfulness arise through mathematical
calculation? Just as when those who know by the training they have
received in mathematics can calculate in large figures, even so
mindfulness arises through mathematical calculation.”
“How does mindfulness arise through learning by heart?
Just as the repeaters of the scriptures by their skill in learning by
heart recollect so much, even so mindfulness arises through learning
by heart.”
“How does mindfulness arise through mind development
(kammatthana) exercises? Just as the monk in this doctrine and
discipline (sasana) is able to remember what had happened in his
past existences. In which way? In one existence, or in two or three
or four or five or ten or twenty or thirty or forty or fifty or a
hundred or a thousand or in several hundreds of thousands of
existences in the past, to the effect that “There I had such and such
a name, of such and such a lineage and caste, lived on such and
such food experienced such and such pains and pleasures and had
such and such a span of years.”
206 MILINDAPANHA
‘7 And when I fell from thence I was reborn here.” Thus
does he remember, in full. Even so mindfulness arises through
mind development (kammatthana) exercise.”
“How does mindfulness arise through consultation of
scriptures and reference books? It is just as when king, who are
about to make decisions (such as passing of sentence in a criminal
proceeding) are forgetful of the rules and regulations bearing on
the case. In such a case they would say: “Bring such and such book
(regulation) here.” and revive their memory there with. Even so,
mindfulness arises through consultation of scriptures and reference
books.”
“How does mindfulness arise through keeping near at hand
things that serve as reminders? Just as the goods and treasures kept
near at hand keep on reminding the owner, even so, mindfulness
arises through keeping near at hand things that serve as reminders.”
“How does mindfulness arise through former experience? It
is just as one remembers a thing because one has seen it, or a sound
because one has heard it, or an odour because one has smelt it, or a
gustative object because one has tasted it, or a bodily impression
because one has touched it, or an idea (mental-object) because one
has conceived it. Even so, mindfulness arises through former
experience.”
“In these seventeen ways, O King, does mindfulness arise.”
(So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOREMOST QUESTION ON THE
ARISING OF MINDFULNESS
(satiuppajjanapanho pathamo)
THE QUESTIONS OF KING MILINDA 207
2. QUESTION OF REMEMBERING THE VIRTUES OF A
BUDDHA
(buddhagunasatipatilabhapafiha)
2. King Milinda said: “O venerable Nagasena, you Buddhists
say: “Whose, having done unwholesome deeds for a hundred years,
were to remember, in his dying moment, a single one of the (infinite)
virtues of a Buddha, such a one would be reborn in the abode of
heavenly beings. “This saying, O Venerable One, I do not believe.
They also say thus: “A single kammical act of destroying life bring
rebirth in purgatory.” This saying also I do not believe.”
“Now what do you think, O King? Would even a tiny stone
float on the water without a boat?” (So asked the Elder.)
“No, O Venerable One, it would not float.” (So replied the
king.)
“But, O King, would not a hundred cart-loads of stone float
on the water if they were loaded in a boat?” (So asked the Elder.)
“Yes, O Venerable One, they would float right enough.”
(So replied the king.)
“Well, O King, wholesome deeds should be regarded as the
boat.” (so explained the Elder.)
“Very reasonable, O venerable Naagasena!” (Thus said the
king.)
HERE ENDS THE SECOND QUESTION OF
REMEMBERING THE VIRTUES OF A BUDDHA
(buddhagunasatipatilabhapafho dutiyo)
208 MILINDAPANHA
3. QUESTION ON THE EFFORTS MADE TO GET RID OF
THE WOEFULNESS
(dukkhappahanavayamapanha)
3. King Milinda said: “O venerable Nagasena, do you
(Buddhists) make effort to get rid of woefulnesses of the past?”
“No, O King, we do not make efforts to get rid of
woefulnesses of the past.” (So replied the Elder.)
“Then, O Venerable One, do you (Buddhists) make effort to
get rid of the woefulness of the future?” (So asked the king.)
“No, O King, we do not make effort to get rid of woefulness
of the future.” (So replied the Elder.)
“Then, O Venerable One, do you (Buddhists) make effort to
get rid of the woefulness of the present?” (So asked the king.)
“No, O King, we do not make efforts to get rid of woefulness
of the present.” (So replied the Elder.)
“If, O Venerable One, you (Buddhists) are making efforts
not for the purpose of getting rid of the woefulness of the past,
future or present, for what purpose then are you making efforts?”
(So asked the king.)
“We make the effort with our aim and object expressed
thus: “How shall the woefulness of the present come to their
extinction? How shall the woefulness other than that of the present
not arise again?”
“But, O venerable Nagasena, is there (now) such a thing as
woefulness of the future?” (So asked the king.)
“No, O King, there is no such thing as woefulness of the
future.” (So replied the Elder.)
“Then, O venerable Nagasena, by making effort to get rid
THE QUESTIONS OF KING MILINDA 209
of the woefulness of the future that does not actually exist, you
(Buddhists) have become people of outstanding wit.” (So commented
the king.)
“Has it happened to you, O King, that rival kings rose up
against you as enemies and opponents?” (So asked the Elder.)
“Yes, O Venerable One.” (So replied the king.)
“What then, O King, was it when your enemy had arrived
with the attacking forces that you set to work to have moats dug,
city walls built up, city gates and turrets erected, and stores of food
collected?” (So asked the Elder.)
“No, O Venerable One, all preparation such as digging of
moats, etc., were made in advance.” (So replied the king.)
“What, O King, was it when your enemy had arrived with
the attacking forces that you had yourself trained in the management
of war elephants, or horsemanship and in the use of war chariot,
and in archery, swordsmanship and lance-play?” (So asked the Elder.)
“No, O Venerable One, I had learnt all that beforehand.”
(So replied the king.)
“With what object was all this learning pursued?” (So asked
the Elder.)
“With the object, O Venerable One, of warding off future
danger, all this learning was pursued.” (So replied the king.)
“How so, O King, is there such a thing (now) as future
danger?” (So asked the Elder.)
‘No, O Venerable One, there is no such thing (as future
danger.) (So replied the king.)
“Then, O King, by making effort to ward off future danger
that does not actually exist, you kings have become people of
outstanding wit.” (So commented the Elder.)
210 MILINDAPANHA
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Now what do you think, O King? Is it when you feel thirst
that you would set to work to have a well or a square tank dug, or
a reservoir constructed with the intention of getting some water to
drink?” (So asked the Elder.)
“No, O Venerable One, all preparations such as digging a
well, etc., were made in advance.” (So replied the king.)
“With what object were all these preparations made?” (So
asked the Elder.)
“With the object, O Venerable One, of warding off future
thirst, all these preparations were made in advance.” (So replied the
king.)
“Is there, O King, such a thing (now) as future thirst?” (So
asked the Elder.)
“No, O Venerable One, there is no such thing (as future
thirst).” (So replied the king.)
“Then, O King, by making effort to ward off future thirst
that does not actually exist, you kings have become people of
outstanding wit.” (So commented the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
“Now what do you think, O King? Is it when you feel
hungry that you set to work to have fields ploughed and seed planted
with the intention of having a royal feast?” (So asked the Elder.)
“No, O Venerable One, all preparations such as ploughing
the fields and planting of seed, were made in advance.” (So replied
the king.)
“With what object were all these preparations made?” (So
asked the Elder.)
THE QUESTIONS OF KING MILINDA 211
“With the object, O Venerable One, of warding off future
hunger, all these preparations were made in advance.” (So replied
the king.)
“Is there, O King, such a thing now as future hunger?” (So
asked the Elder.)
“No, O Venerable One, there is no such thing (as future
hunger.)” (So replied the king.)
“Then, O King, by making effort to ward off future hunger
that does not actually exist, you kings have become people of
outstanding wit.” (So commented the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE THIRD QUESTION ON THE EFFORTS
MADE TO GET RID OF THE WOEFULNESS
(dukkhappahanavayamapaiiho tatiyo)
212 MILINDAPANHA
4. QUESTION REGARDING DISTANCE BETWEEN THE
BRAHMA WORLD AND THE HUMAN WORLD
(brahmalokapanha)
4, King Milinda said: “How far is it, O venerable Nagasena,
from this human world to the world of Brahmas?”
“Very far is it, O King, from this human world to the world
of Brahmas. If a rock, as big as the summit of a house were to fall
from there at the rate of forty eight thousand leagues' per day and
night (of 24 hours), it would take four months of (non-stop) falling
before it reaches the Earth.” (So replied the Elder.)
“O venerable Nagasena, your (Buddhist) teachings say that:
‘“‘“A monk who has magical (iddhima) powers and mastery over his
mind (cetovasippatto) can make himself vanish from this island
continent (jambudipa) and make his appearance in the Brahma world,
as quickly as a strong man could stretch forth his bent up arm, or
bent it in again if it were stretched out”. This is a saying I cannot
believe. How ts it possible that he could traverse so quickly so many
hundreds of leagues?” (So asked the king.)
“Which, O King, is your birth place?” (So asked the Elder.)
“There is an island called Alasanda. It was in that island I
was born.” (So replied the king.)
“And how far is Alasanda from this city of sagala?” (So
asked the Elder.)
“It is, O Venerable One, two hundred leagues distant from
here.” (So replied the king.)
“Do you, O King, know for certain of any business you
once did there and now recollect?” (So asked the Elder.)
“Yes, O Venerable One, I know of it.” (So replied the
king.)
THE QUESTIONS OF KING MILINDA 213
“So quickly, O King, have you covered the distance of
two hundred leagues.” (So remarked the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOURTH QUESTION REGARDING
DISTANCE BETWEEN THE BRAHMA WORLD AND THE
HUMAM WORLD
(brahmalokapanha catuttho)
(Endnotes)
' A yojana, a classical division of length, a distance of about seven miles.
214 MILINDAPANHA
5. QUESTION OF REBIRTH IN TWO DIFFERENT WORLDS
BOTH TAKING PLACE AT THE SAME TIME
(dvinnamlokuppannanam samakabhavapafha)
5. King Milinda said: “If one man, O venerable Nagasena,
were to die here in this human world and be reborn in the Brahma
world, and another were to die here (in this city of sagala) and be
reborn in Kashmir, which of these two would take longer and
which, shorter time to be reborn?”
“Both of these men, O King, will be reborn at the same
time.” (So replied the Elder.)
“Give me, O Venerable One, an illustration.” (So asked the
king.)
“Where is the town where you, O King, were born?” (So
asked the Elder.)
“There is a village called Kalasi. It was there I was born.”
(So replied the king.)
“And how far, O King, is Kalasi from this city of Sagala?”
(So asked the Elder.)
“About two hundred leagues, O Venerable One.” (So replied
the king.)
“How far, O King, is Kashmir from this city of Sagala?”
(So asked the Elder.)
“Twelve leagues, O Venerable One.” (So replied the king.)
“Now I ask of you, O King, just think of Kalasi village.”
(So asked the Elder.)
“IT have done so, O Venerable One.” (So replied the king.)
“And now I ask of you, O King, just think also of Kashmir.”
THE QUESTIONS OF KING MILINDA 215
(So asked the Elder.)
“T have done that also, O Venerable One.” (So replied the
king.)
“Which place, O King, takes you long to think of, and which
is the place you have thought of quickly?” (So asked the Elder.)
“Both places, O Venerable One, take an equal time to think
of.” (So replied the king.)
“Even so, O King, if one man were to die here in this
human world and be reborn in the Brahma world, and another were
to die here (in this city of Sagala) and be reborn in Kashmir, both
will take an equal amount of time to be reborn (in those places).”
(So explained the Elder.)
“Give me, O Venerable One, a further illustration.” (So
asked the king.)
‘Now, what do you think, O King? Suppose two birds were
flying in sky and one of them were to alight on a tall tree and the
other were to alight on a low tree. If both of them alighted at the
same moment, whose shadow would show up first on the ground
and whose shadow would show up on the ground long thereafter?”
(So asked the Elder.)
“The two shadows, O Venerable One, will show up
simultaneously on the ground.” (So replied the king.)
“Even so, O King, if one man were to die here in this
human world and be reborn in the Brahma world, and another were
to die here (in this city of Sagala) and be reborn in Kashmir, it will
take an equal amount of time for both of them to be reborn (at
different places).” (So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
216 MILINDAPANHA
HERE ENDS THE FIFTH QUESTION OF REBIRTH IN TWO
DIFFERENT WORLDS BOTH TAKING PLACE AT THE
SAME TIME
(dvinnamlokuppannanam samakabhavapanho paficamo)
THE QUESTIONS OF KING MILINDA 217
6. QUESTION REGARDING FACTORS OF
ENLIGHTENMENT
(bojjhangapanha)
6. King Milinda said: “O venerable Nagasena, how many factors
of Enlightenment are there?”
“There are, O King, seven factors of Enlightenment.” (So
replied the Elder.)
“And by how many factors of Enlightenment does one
comprehend the Truth?” (So asked the king.)
“One comprehends the Truth, O King, by just one factor,
and that is the factor pertaining to investigation of phenomena
(Dhammavicaya sambojjhanga). (So replied the Elder.)
“If, O Venerable One, a single factor will serve the purpose
of comprehending the Truth, why have as many as seven factors of
Enlightenment been propounded?” (So asked the king.)
“But what do you think, O King? Suppose a sword were
lying in its sheath and not taken in the hand. Could it cut off anything
you wanted to cut off with it?” (So asked the Elder.)
“No, O Venerable One, it cannot.” (So replied the king.)
“Even so, O King, Truth cannot be comprehended by the
factor pertaining to investigation of phenomena (Dhammavicaya
sambojjhanga) alone, unaided by the remaining six other factors of
enlightenment.” (So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SIXTH QUESTION REGARDING
FACTORS OF ENLIGHTENMENT
(bojjhangapanho chattho)
218 MILINDAPANHA
7. QUESTION AS TO WHICH OF THE TWO DEMERIT OR
MERIT - IS PREDOMINANT
(papapufifianam appanappabhavapanha)
7. King Milinda said: ““O venerable Nagasena, which of the
two — demerit or merit — is predominant?”
“Merit, O King, is predominant and demerit is less.’ (So
replied the Elder.)
“But why?” (So asked the king.)
He who has done demeritorious deeds come to feel remorse
and acknowledge his evil doing. Because of depressing and heart-
burning consequences demerit does not increase. But he who
performs meritorious deeds feels no remorse, and feeling no remorse,
gladness will spring up within him, and joy will arise to him thus
gladdened. And so rejoicing, all his frame will be at peace, and
being thus at peace, he will experience a blissful feeling of content,
and in that bliss his heart will be at rest. And he whose heart is thus
at rest becomes endowed with concentration and knows things as
they really are. For that reason merit increases. Besides, O King, a
man, for example, though his hands and feet are cut off, if he made
an offer merely of a sprout of lotuses to the Exalted Buddha, would
not be reborn in purgatory for ninety-one world periods. For that
reason also, O King, merit is predominant.” (Thus explained the
Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SEVENTH QUESTION AS TO WHICH OF
THE TWO - DEMERIT OR MERIT — IS PREDOMINANT
(papapunhanam appanappabhavapafiho sattamo)
THE QUESTIONS OF KING MILINDA 219
8. QUESTION ON DOING AN UNWHOLESOME DEED
WITH OR WITHOUT KNOWING THE HEINOUSNESS
THERE OF
(janantajanantapapakaranapafiha)
8. King Milinda said: “O venerable Nagasena, suppose a man
were to do an unwholesome deed knowing the heinousness of such
deed and another man were to do an unwholesome deed without
knowing the heinousness thereof. Of these two whose unwholesome
deed is more heinous?”
“If, O King, one man were to do an unwholesome deed
knowing the heinousness of such deed, and another man were to do
an unwholesome deed without knowing the heinousness thereof,
the unwholesome deed of the one who does so without knowing the
heinousness thereof is more heinous.” (So replied the Elder.)
“In that case, O Venerable One, are we to punish doubly
any prince or king’s counselor who does an unwholesome deed
without knowing the heinousness thereof?” (So asked the king.)
“But what do you think, O King? If one man were to seize
hold of a fiery mass of iron which is aglow with heat, knowing its
harmful effects, and another man were to seize hold similarly, but
without knowing the harmful effects, which of these two men would
be more burnt?” (So asked the Elder.)
“Whoso, O Venerable One, seize hold without knowing the
harmful effects will be more burnt.” (So replied the king.)
“Even so, O King, whoso does an unwholesome deed without
knowing the heinousness thereof the heinousness of the unwholesome
deed of such a one is more.” (so explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
220 MILINDAPANHA
HERE ENDS THE EIHGTH QUESTION ON DOING AN
UNWHOLESOME DEED WITH OR WITHOUT KNOWING
THE HEINOSNESS THEREOF
(janantajanantapapakaranapanho atthamo)
THE QUESTIONS OF KING MILINDA 22]
9. QUESTION ON THE FEASIILITY OF SPACE TRAVEL TO
THE NORTHERN UNIVERSE ETC.
(uttarakurukadigamanapajfiha)
9. King Milinda said: “Is there, any one, O venerable Nagasena,
who can perform space travel with this bodily frame either to the
Northern universe, the Brahma world or any other universe?”
“Yes, O King, there are people who with this bodily frame
which is composed of the four primary physical Elements (maha
bhuta) can perform space travel either to the Northern universe, the
Brahma world or any other universe.” (So replied the Elder.)
“How is it possible, O Venerable One, to perform space
travel with this bodily frame while is composed of the four primary
physical Elements (maha bhuta) either to the Northern universe, the
Brahma world or any other universe?” (So asked the king.)
“Do you recollect, O King, having ever jumped to a height
of half a cubit or a cubit above the ground?” (So asked the Elder.)
“Yes, O Venerable One, I remember having jumped to a
height of eight cubits?” (So replied the king.)
“How, O King, did you manage to jump to a height of eight
cubits?” (So asked the Elder.)
“I fixed my mind, O Venerable One, on the idea of alighting
at a certain spot, and at the moment of my determination, my body
came to seem light to me.” (So replied the king.)
“Even so, O King, can a monk who is possessed of the
magical powers (iddhima) and has the mastery over his mind when
he has made his mind rise up to the occasion (cetovasippatto), travel
through space by means of his mind.” (So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
222 MILINDAPANHA
HERE ENDS THE NINTH QUESTION ON THE
FEASIDILITY OF SPACE TRAVEL TO THE NORTHERN
UNIVERS, ETC.
(uttarakurukadigamanapafiho navamo)
THE QUESTIONS OF KING MILINDA 223
10. QUESTION REGARDING BONES OF GREAT LENGTH
(dighatthipafiha)
10. King Milinda said: “You Buddhist say, O venerable Nagasena,
“There are bones even a hundred leagues in length.” Now there is
no tree even one hundred leagues in length. How can there be
bones so long?” (So asked the king.)
“But what do you think, O King? Have you not heard of the
saying; “There are in the great ocean (monster) fishes five hundred
leagues in length.”?”
“Yes, O venerable one, I have heard of such.” (So replied
the king.)
“If so, O king, could not the fishes that are five hundred
leagues in length have bones a hundred leagues long?” (So asked
the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE TENTH QUESTION REGARDING BONES
OF GREAT LEAGTH
(dighatthipafiho dasamo)
224 MILINDAPANHA
11. QUESTION AS TO WHETHER OR NOT IT IS POSSIBLE
TO PRACTISE THE EXTINCTION OF OUT-BREATHING
AND IN-BREATHING
(assasapassasanirodhapanha)
11. King Milinda said: “Is it true, O venerable Nagasena, that
you Buddhists say: “It is possible to practice the extinction of out-
breathing and in-breathing?”
“Yes, O King, it is possible to practice the extinction of out-
breathing and in-breathing.” (So replied the Elder.)
“How, O Venerable One, is it possible to practice the
extinction of out-breathing and in-breathing?” (So asked the king.)
‘Tell me, O King. Have you ever heard of a man snoring?”
(So asked the Elder.)
“Yes, O Venerable One, I have heard of it.” (So replied the
king.)
“Well, O King, would not that sound stop if he bent his
body?” (So asked the Elder.)
“Then surely if that snoring sound would stop at the mere
bending of the body of one (1) whose body is not an object of
meditative contemplation, (2) whose moral conduct is not graced
with abstinences, (3) whose mind is not an object of meditative
contemplation, and (4) who is not addicted to development of wisdom
- why should it not be possible to practice the extinction of out-
breathing and in-breathing by one (1) whose body is an object of
meditative contemplation, (2) whose moral conduct is graced with
abstinences, (3) whose mind is an object of meditative contemplation,
(4) who is addicted to development of wisdom, and (5) who is
entering on and abiding in the fourth stage of mental absorption
(jhana)?” (so explained the Elder.)
THE QUESTIONS OF KING MILINDA 225
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE ELEVENTH QUESTION AS TO
WHETHER OR NOT IT IS POSSIBLE TO PRACTISE THE
EXTINGTION OF OUT-BREATHING AND IN-BREATHING
(assasapassasanirodhapafiho ekadasamo)
226 MILINDAPANHA
12. QUESTION PERTAING TO THE OCEAN
(samuddapafiha)
12. King Milinda said: “There is, O venerable Nagasena, the
expression “ocean - ocean” why is the water called the ocean?”
“The Elder replied: “Because there is just as much salt as
water, O King, just as much water as salt, therefore is it called the
ocean.”
“Very reasonable, O venerable Nagasena!” (Thus said the
King.)
HERE ENDS THE TWELFTH QUESTION PERTAING TO
THE OCEAN
(samuddapafiho dvadasamo)
THE QUESTIONS OF KING MILINDA 227
13. QUESTION AS TO THE OCEAN JIS ALL OF ONE TASTE
THE TASTE OF SALT
(samuddhaekarasapafiha)
13. King Milinda said: “Why, O venerable Nagasena, is the
ocean all of one taste, the taste of salt?”
“Because the water in it has stood so long, O King, it is
therefore all of one taste, the taste of salt.” (So explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE THIRTHEENTH QUESTION AS TO WHY
THE OCEAN IS ALL OF ONE TASTE THE TASTE OF SALT
(samuddhaekarasapafiho terasamo)
228 MILINDAPANHA
14. QUESTION ON THE MINUTEST THING
(sukhumapajiha)
14. King Milinda said: “Can all minutest things, O venerable
Nagasena, be divided?”
“Yes, O King, all minutest things can be divided.” (So replied
the Elder.)
“What, O venerable Nagasena, are all the minutest things?”
(So asked the king.)
“Only the law (dhamma)! is the most minute of all minutest
things there are in existence. But this is not true of all qualities
(dhamma)* subtle (sukhuma) or coarse (thula) are epithets connoting
the kammically wholesome and unwholesome phenomena
respectively. But whatsoever is divisible can be divided by wisdom
(panfaya) and there is no agency for so cutting secondarily to (other
than) wisdom.”
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FOURTEENTH QUESTION ON THE
MINUTEST THING
(sukhumapanho cuddasamo)
(Endnotes)
' BUDDHIST DICTIONARY BY VEN. NYANATILOKA MAHATHERA (Anton
Walter Florus Gueth)
DHAMMA: Lit. the “Bearer”, Constitution, Norm, Law, (jus), Doctrine; Justice,
Righteousness, Quality, Thing, Object of Mind; Phenomenon”. The commentary
to Dhamma instances applications of this term: guna (quality, virtue) desana
(instruction), pariyatti (text), nijjivata (soullessness, e,g. “all dhamma,
phenomena, are impersonal etc.”)
THE QUESTIONS OF KING MILINDA 229
15. QUESTION ON DIVERSE MEANINGS OF
CONSCIOUSNESS
(vififanananatthapafiha)
15. King Milinda said: “These three, O venerable Nagasena, —
consciousness (vififiana), wisdom (pafifia) and soul (bhutasamim jiva)
— are they all different both in letter and in essence, or the same in
essence differing only in the letter?”
“Cognizing an object, O King, is the characteristic marks of
consciousness; right understanding is the characteristic mark of
wisdom; but a soul (or vital principle said to be inside the body) is
not to be obtained (na upalabbhati).” (So replied the Elder.)
“If a soul or Ego-entity is not to be obtained, then who sees
visible objects (rupa rammana) through the Eye?
who hears sounds (sadda-rammana) through the Ear?
who smells odours (gandha rammana) through the nose?
who tastes Gustative objects (rasa-rammana) through the
tongue?
who feels the Bodily impressions (photthabbha-rammana)
through the Body?
who cognizes mental objects (dhamma-rammana) through
the mind-element?” (So asked the king.)
The Elder Nagasena said: “If, as you say, the thing inside
the body which is known as the self, soul, Ego-entity, etc., can see
visible objects through the Eye,
oncciaaiace can cognize mental objects through the mind-element,
does it, by facing the vast stretches of open skies and panoramic
space, see vividly all visible objects (rupa-rammana) whenever the
Eye-doors are thrown open? ...........
230 MILINDAPANHA
bemisueiat does it, by facing the vast stretches of open skies,
hears audibly the sounds (sadda-rammana) whenever the Ear-doors
(sota-dvara) are thrown open? ............
Sabaoauedies does it, by facing the vast stretches of open skies,
smell keenly oduours (gandha-rammana) whenever the Nose doors
(ghana-dvara) are thrown open? ............
paneeantiees does it, by facing the vast stretches of open skies,
taste with relish the gustative objects (rasa-rammana) whenever the
Tongue-doors (jivha-dvara) are thrown open? ............
mabe itis does it, by facing the vast stretches of open skies,
feel keenly the Bodily Impressions (photthabha-rammana) whenever
the Body-doors (kaya-dvara) are thrown open?”
“No, O Venerable One, it does not feel.” (So replied the
king.)
“In such a case, O King, the thing known as soul, vital
principle or Ego-entity (said to be inside the body) is not to be
obtained (na upalabhati).” (so explained the Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE FIFTEENTH QUESTION ON DIVERSE
MEANINGS OF CONSCIOUSNESS
(vifinanananatthapafiho pannarasamo)
THE QUESTIONS OF KING MILINDA 231
16. QUESTION REGARDING THE DIFFICULTY OF
ANALYSING THE MENTAL PHENOMENA
(aripadhammavavatthanadukkarapaiiha)
16. King Milinda said: “Is there, O venerable Nagasena, any
hard thing which the Buddha has done?”
“A hard thing there is, O King, which the Exalted Buddha
has done.” (So replied the Elder.)
“And what, O Venerable One, is the hard thing which the
Buddha has done?” (So asked the king.)
“To analyze the Mind (citta) and Mental concomitants
(cetasika) both belonging to the mental phenomena (nama) and arising
from a single mind-object and to declare the constituents saying:
“This phenomenoris contact (phassa),
this phenomenoris feeling (vedana),
this phenomenoris perception (sanna),
this phenomenoris volition (cetana), and
this phenomenoris mind (citta) —
this is what is meant by the expression “The hard thing which the
Exalted Buddha has done.”” (So replied the Elder.)
““Give me, O Venerable One, an illustration.” (So asked the
king.)
“Suppose, O King, a man were to go by boat out onto the
ocean and, taking some water in the cupping of both palms, were to
taste it with his tongue. Would he then be able to determine and say:
“This water is from the Ganges,
this water is from the Yamuna,
this water is from the Aciravati,
232 MILINDAPANHA
this water is from the Sarabu, and
this water is from the Mahi’”?” (So asked the Elder.)
“No, O Venerable One, it would be hard to determine.”
“Much more difficult, O King, than determining the waters
as aforesaid would be to analyze the mind (citta) and Mental
concomitants (cetasika) both belonging to the mental phenomena
and arising from a single mind-object and to declare the constituents
saying: ““This phenomenon is contact (phassa),
this phenomenon is feeling (vedana),
this phenomenon is perception (sania),
this phenomenon is volition (cetana), and
9999
this phenomenon is mind (citta).””’ (So explained the
Elder.)
“Very reasonable, O venerable Nagasena!” (Thus said the
king.)
HERE ENDS THE SIXTEENTH QUESTION REGARDING
THE DIFFICULTY OF ANALYSING THE MENTAL
PHENOMENA
(arupadhammavavatthanadukkarapanho solasamo)
THIS IS THE END OF THE CHAPTER DEALING WITH
THE ANALYSIS OF MENTAL (NON-CORPOREAL)
PHENOMENA
(artpadhammavavatthana vaggo sattamo)
THERE ARE SIXTEEN QUESTION IN THIS CHAPTER
(imasamim vagge solassa panha)
THE QUESTIONS OF KING MILINDA 233
QUESTION OF KING MILINDA AND ANSWERS THERETO
(milindapafihapucchavisajjana)
Elder Nagasena said: “Do you know, O King, what time it
is now?”
“Yes, O Venerable One, I know. The first watch of the
night is now passed. The middle watch is now going on. The torches
are lit. The four banners are ordered to be raised, and the gifts, fit
only for the royalty, are being issued from the treasury and are
arriving now.” (So replied the king.)
Having thus made the reply, king Milinda begged the Elder
Nagasena’s excuse and left the chamber accompanied by his ministers
to see to it that the gift cloak to be offered to the Elder is kept ready.
And away from the audience chamber the ministers said the king:
“Your majesty, is the Elder Nagaesena really great? Is he
truly wise?”
“Yes, my men, Elder Nagasena is truly great and wise.
Were the teacher like him and the pupil like me, a clever scholar
would not take long in getting at the truth.” (So explained the king
to his ministers. After holding these talks with the ministers the king
went to the Elder Nagasena again.)”
Then, the king, pleased with explanations given of the question
he had put, made the offering as gift the rare cloak of woolen stuff
worth a hundred thousand pieces, and then said to him: “O venerable
Nagasena, I hereby order that you shall be provided with your daily
meal in one hundred and eight sets (inclusive of those for his
followers) and also offer you the choice of anything that is permitted
(by the code of discipline for monks) for acceptance.”
But the Elder refused to accept the offer saying: “Enough
have I, O King, for my livelihood.” The king, however, rejoined
234 MILINDAPANHA
saying: “I know, O Venerable One, you have enough for your
livelihood. But have the goodness to protect both yourself and me
— yourself from the possibility of a public rumour saying: “The
venerable Nagasena could arouse in king Milinda a spirit of devotional
veneration but received nothing from him, and me from the possibility
of a public rumour saying: “King Milinda is a devout venerator but
does nothing to show it.””
“Let it be as you wish, O King.” (So replied the Elder.)
Then the king said: ““O Venerable One, just as the lion the
king of beasts, when put into a cage, though it were of gold, would
turn his face longingly to the outside; even so do I, though I dwell in
the world of household life, turn my thoughts longingly to the
outside symbolized by the doctrine and discipline (sasana). But, O
Venerable One, if I were to give up the household life and renounce
the world, it would not be long I should have to live, so many are
my enemies.”
Then the venerable Nagasena, having thus solved the questions
put by Milinda the king, arose from his seat and departed to the
hermitage.
Not long after venerable Nagasena had gone, Milinda the
king thought over to himself: “What are the questions that I have
put and what are the answers that the venerable Nagasena had
given?” Thereafter he again thought: “I had propounded my questions
rightly and the venerable Nagasena had given proper answers to all
of them.”
To the venerable Nagasena who had returned to the
hermitage, the following thought also occurred: “What are the
questions that king Milinda had asked and what are the answers
thereto that I had given?” Thereafter he again thought: “King Milinda
propounded the questions rightly and I had given proper answers to
all of them.”
THE QUESTIONS OF KING MILINDA 235
The night then having passed and morning arrived, the
venerable Nagasena rerobed himself and carrying the alms-bowl
and robe, went to the king Milinda’s palace and sat down on the
seat prepared for him. And king Milinda paid obeisance to the
venerable Nagasena and then sat down respectfully on his side.
Having thus sat, the king addressed venerable Nagasena thus:
“Pray do not suppose, O Venerable One, that I passed the
rest of the night exulting in the thought: “I have questioned venerable
Nagasena.” Throughout the rest of the night, O Venerable One, I
was thinking: “What are the question that I had put and what are the
answers that the venerable one had given?”
“T had propounded my questions rightly, and the venerable
one had given proper answers to all of them.”
And the Elder Nagasena on his part said: “Pray do not
suppose, O King, that I passed the rest of the night exulting in the
thought: “I had answered all questions that king Milinda had put.
“Throughout the rest of the night, O King, I was thinking: “What
are the questions that king Milinda had put and what are the answers
that I had given?” King Milinda had propounded his questions rightly,
and I had given proper answers to all of them.”
It is in this way that the two great men congratulated each
other on what had spoken well.
HERE ENDS THE QUESTIONS OF KING MILINDA AND
THE ANSWERS THERETO
(milindapafhapucchavisajjana nitthita)
236 MILINDAPANHA
INTRODUCTION TO THE QUESTIONS ON DILEMMAS
WITH TWO HORNS
(mendhakapanharambhakatha)
THE EIGHT KINDS OF PLACE THAT SHOULD BE
AVOIDED AS VENUE OF SECRET TALKS
(atthamantaparivajjaniyatthana)
King Milinda who was a master controversialist who could
make other learned men tremble with fear in their hearts, and who
was very learned and possessed of discerning powers, sought
interviews with the Elder Nagasena with a view to clearing his
doubts and dilemmas and also sharpening of his knowledge.
There, dwelling under the protective cover of Venerable
Nagasena, he raised questions and cross-questions in repetition. Being
possessed of discerning knowledge, king Milinda became conversant
with the three Divisions of Canonical Scriptures.
At nights, he retired to places of solitude where he examined
and reexamined the scriptural Texts with their ninefold qualities and
thus was able to observe with penetration all problems that were
hard to solve, that called of or subjugation, and that were twisted
like the horns of a goat.
In the Doctrine and Discipline (sasana) of the king of
Righteousness the words and Doctrine are couched (1) sometimes
in terms associated with the event (parivaya katha), (2) sometimes in
terms with a particular reference (sandhaya), and (3) sometimes in
terms of fundamental characteristics (sabhava).
Through ignorance of what, each time, was meant by the
words of the Doctrine which are twisted like the horns of a goat,
disputes and wranglings are bound to occur in the future (of
mankind.)
THE QUESTIONS OF KING MILINDA 237
Let us therefore, starting even from now, proceed to incite
mankind of the future to hold these words of question high in their
veneration and guide them to cut up and clear away all doubts and
dilemmas involved in the words of the Doctrine that are twisted like
the horns of a goat, in the light of explanations shed by that venerable
Elder Nagasena.
Now Milinda the king, when the night was turning into day
and twilight was approaching, was had his head, and with hands
clapped 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 rules of conduct (vatta padani) saying to
himself: “For seven days from now I will take upon myself the
observance of the eight rules of virtue (attha gune) and also practice
austerity (tapo saritabbo). Armed with this practice and thus pleasing
my teacher (Nagasena) will I approach him and pose to him as
questions my doubts and dilemmas which are twisting like the horns
of a goat.” So King Milinda laid aside his usual dress and put off his
ornaments; and clad in yellow stained robes, with only a pull-over
cap on his head which then bore the appearance of being shaven,
and changed to ascetic life by fulfilling the eightfold undertakings
thus:
“For this seven days I undertake not to inflict punishment, a
duty incumbent upon a ruler;
“For this seven days I undertake not to give way to thoughts
of passion (greed) (loba);
‘For this seven days I undertake not to give way to thoughts
of ill-will (hate) (dosa);
“For this seven days I undertake not to give way to thoughts
of delusion (moha);
“For this seven days I undertake to be meek and submissive
in dealing with slaves and menials;
238 MILINDAPANHA
“For this seven days I undertake to watch carefully over
every bodily or verbal act;
“For this seven days I undertake to watch carefully over the
sixfold sense - and mind - bases;
“For this seven days I undertake to fill my heart with thoughts
of loving-kindness towards all beings.
Fulfilling these eightfold undertakings and establishing his
mind in these eightfold rules of virtue for seven days without going
outside. But at dawn on the eighth day he took his breakfast early
and then with downcast eyes and measured words, gentle in manners,
collected in thought, glad and pleased and rejoicing in heart did he
go to venerable Nagasena. And bowing down at his feet, he stood
respectfully on one side and said:
“There is a certain matter, O venerable Nagasena, that I
desire to talk over with you alone. I wish no third person other than
you and me 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, 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. Just as it is to the broad
earth, O venerable Nagasena, 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.” (Thus said
the king preparatorily.)
Then having gone with the Elder to a secluded spot he
further said: “There are eight kinds of places, O venerable Nagasena,
which ought to be altogether avoided by a man who was wants to
consult. No wise man will talk a matter over in such places, or the
matter falls to the ground and no benefit will accrue thereto. And
what are the eight?”
THE QUESTIONS OF KING MILINDA 239
(1) Uneven ground;
(2) Spots unsafe by fear of mean;
(3) Windy places;
(4) Screened spots such as by walling;
(5) Sacred places such as houses of deities;
(6) Roads and highways;
(7) Battle-field; and
(8) Public bathing places.
The Elder asked: “What, O King, is the objection to an
uneven ground; to spots unsafe by fear of men; to windy places; to
screened spots such as by walling; to sacred places such as houses
of deities; to roads and highways; to battle-field; and to public bathing
places?”
The king replied: “On uneven ground, O venerable Nagasena,
the matter discussed produces results that are scattered, diffused,
down-sliding and coming to nothing.”
“At spots unsafe by fear of men the mind is disturbed, and
being disturbed does not see the resultant factors clearly.
In windy places the voice (during discussion) is incoherent.
At screened spots such as by walling, there are eavesdroppers.
In sacred places such as houses of deities, the results of
discussions would tend to be dilatory.
A discussion on roads and highways is apt to become futile.
A discussion held on a battle-field is liable to be hampered
by stirring influences.
A discussion at public bathing places is liable to leak out in
the quickest order.”
240 MILINDAPANHA
Therefore is it said (by ancient masters in concluding verse)
with reference to King Milinda’s statements:
“Uneven ground, unsafe and windy spots,
And screened places and deity houses,
Highways and battle-grounds and all bathing ghats-
These eight avoid when talking of high things.”
These are the eight places to be avoided when discussion are
being held.”
THE QUESTIONS OF KING MILINDA 241
THE EIGHT INDIVIDUALS WHO SPOIL THE DISCUSSIONS
(atthamantavinasakapuggala)
“There are eight kinds of individual, O venerable Nagasena,
who when talking a matter over, spoil the discussion. And who are
the eight?
He who is prone to be passionate,
He who is prone to be angry,
He who is prone to be deluded,
He who is prone to be proud,
He who is prone to be covetous,
He who is prone to be slothful,
He who is prone to be dogmatic, and
He who is young and foolish.
There are the eight kinds of individual, who when talking a
matter over, spoil the discussion.”
The Elder Nagasena asked: “What, O King, is the objection
to (holding discussions with) each of these eight kinds of individual?
The king replied: “He who is prone to be passionate, spoils
the discussion by his passion.
He who is prone to be angry, spoils the discussion by his
anger.
He who is prone to be deluded, spoils the discussion by his
delusion.
He who is prone to be proud, spoils the discussion by his
pride.
He who is prone to be covetous, spoils the discussion by his
242 MILINDAPANHA
covetousness.
He who is prone to be slothful, spoils the discussion by his
sloth.
He who is prone to be dogmatic, spoils the discussion by his
dogmatization.
He who is young and foolish, spoils the discussion by his
immaturity and folly.
Therefore it is said (by ancient masters in concluding verse)
with reference to King Milinda’s statements:
“The passionate, angry, or deluded man,
The proud, the covetous, or the slothful man,
The man of dogmas and the young fool-
These eight are spoilers of high argument.”
HERE ENDS THE DESCRIPTION OF THE EIGHT
INDIVIDUALS WHO SPOIL THE DISCUSSIONS
(atthamantavinasakapuggala)
THE QUESTIONS OF KING MILINDA 243
THE NINE INDIVIDUAL WHO SPOIL THE SECRET
DISCUSSIONS
(navaguyhamantavidhamsaka)
“There are nine kinds of individual, O venerable Nagasena,
who let out a secret that has been talked over with them, and treasure
it not up in their heart. And who are the nine?”
He who is prone to be passionate,
He who is prone to be angry,
He who is prone to be deluded,
He who is prone to be timid,
He who is prone to be greedy for gain,
A woman,
A drunkard,
An eunuch, and
A child.
These are the nine kinds of individual who let out a secret
that has been talked over with them. (So replied the king.)
The Elder Nagasena asked: “What, O King, is the objection
to talking over with each of these nine individuals?”
The king replied; ““O venerable Nagasena, the objection is as
follows:
He who is prone to be passionate reveals a secret in obedience
to some passion.
He who is prone to be angry reveals a secret in consequence
of some ill-will.
244 MILINDAPANHA
He who is prone to be deluded reveals a secret under some
mistake.
He who is prone to be timid reveals a secret through fear.
He who is prone to be greedy for gain revels a secret to get
something out of it.
A woman reveals a secret through infirmity.
A drunkard reveals a secret in his eagerness for drink.
A eunuch reveals a secret because of an unbalanced mind.
A child reveals a secret through fickleness.
Therefore it is said (by ancient masters in concluding verse)
with reference to King Milinda’s statements:
“The passionate, angry, or deluded man,
The timid man, and he who seeks for gain,
A woman, drunkard, eunuch, or a child which as the ninth
brings up the real (there are altogether nine individuals).”
These nine, in this world, are fickle, wavering and mean,
when secret things are talked over to them.
9999
They straight way become public property.
HERE ENDS THE DESCRIPTION OF THE NINE
INDIVIDUALS WHO SPOIL THE SECRET DISCUSSIONS
(nava guyhamantavidhamsaka puggala)
THE QUESTIONS OF KING MILINDA 245
TEH EIGHT CAUSES OF THE ADVANCE RIPENING OF
INSIGHT
(attha pafifiapatilabakarana)
“There are eight causes, O venerable Nagasena, of the
advanve, the ripening of insight. And what are the eight?”
The growth in years is the cause of the advance, the ripening
of insight.
The growth in reputation is the cause of the advance, the
ripening of insight.
Frequent questioning is the cause of the advance, the ripening
of insight.
Association with teachers like bathing places is the cause of
the advance, the ripening of insight.
Rational thinking is the cause of the advance, the ripening of
insight.
Consultation (with the wise) is the cause of the advance, the
ripening of insight.
Being united with the beloved is the cause of the advance,
the ripening of insight.
Dwelling in a land that possesses spiritual advantages is the
cause of the advance, the ripening of insight.
Therefore it is said (by ancient masters in concluding verse)
with reference to King Milinda’s statements:
“By growth in years and in reputation,
By questioning, and by the masters aid,
By rational thinking and consultation with the wise,
By being united with the beloved,
246 MILINDAPANHA
By residence within a spot with spiritual advantages,
By these nine is one’s insight purified,
They who have these, their wisdom grows.”
HERE ENDS THE DESCRIPTION OF THE EIGHT CAUSES
OF THE ADVANCE THE RIPENING OF THE INSIGHT
(attha paffapatilabakaranani)
THE QUESTIONS OF KING MILINDA 247
THE GOOD QUALITIES OF A TEACHER
(acariyaguna)
“This spot, O venerable Nagasena, is free from the cight
objections to talking matters over. And I am a model companion in
this world for any one desiring to hold (confidential) talks. Iam a
man capable of guarding a secret confided unto me and J will guard
it as long as I live. In all the eight ways just described, my insight
has grown advanced. It would be hard to find such a pupil as you
may have in me. Now towards a pupil who conducts himself thus
aright, the teacher ought to conduct himself in accordance with the
twenty-five good qualities of a teacher. And what are the twenty-
five?”
“In this world, O venerable Nagasena, a teacher should-
(1) always keep watch and ward over his pupil;
(2) know the person whom his pupil should, or should
not, approach (as a spiritual guide);
(3) know whether his pupil is negligent or vigilant;
(4) know which kind of accommodation is suitable for
his pupil;
(5) know when his pupil is ill;
(6) know whether his pupil is fruitful or fruitless in
collecting alms-food;
(7) notice any kind of change wrought in his pupil;
(8) share with his pupil the alms-food collected in his
alms-bow];
(9) encourage his pupil saying: “Be not afraid. Your
luck is improving.”;
248
(10)
(11)
(12)
(13)
(14)
(15)
(16)
(17)
(18)
(19)
(20)
(21)
(22)
(23)
(24)
(25)
MILINDAPANHA
know: “My pupil is fraternizing with such type of
person.”;
know with whom his pupil fraternizes in the village;
know with whom his pupil fraternizes in the
monastery;
not break into laughter or be mirthful in company
with his pupil though he may hold conversation with
such pupil;
pardon any slight defect of the pupil if he sees one;
treat his pupil with consideration and regard;
make no breach in (any one of) the obligations of a
teacher;
keep nothing secret;
hold back nothing from his teaching;
be impelled by a fatherly resolve: “Established in
learning will I make this pupil of mine”;
strive to bring the pupil forward, saying to himself:
“How can I keep him from back-sliding?”;
determine in himself to make his pupil strong in
knowledge, saying to himself: “I will make him
mighty”;
fix thoughts of loving-kindness on his pupil;
never desert his pupil in times of danger;
never neglect his duties and obligations to his pupil;
honour his pupil with a preaching - so far as he can
rightly do so - when the pupil does wrong.”
“These, O Venerable One, are the (twenty-five) good qualities
of a teacher in accordance with which a teacher ought to conduct
THE QUESTIONS OF KING MILINDA 249
himself towards a pupil. Treat me altogether in accordance therewith.
Doubt, O Venerable One, has overcome me. There are apparent
contradictions in the words of the Conqueror (jina bhasita)'. About
them strife will hereafter arise, and in future times it will be hard to
find a teacher with insight such as yours. Give me the eye of
wisdom to solve these dilemmas for the sake of subduing the
adversaries.”
(Endnotes)
'From THE LIGHT OF ASIA BY SIR EDWIN ARNOLD.
“And Death might find him conqueror of death.
This will I do, who have a realm to lose,
Because I love my realm, because my heart
Beats with each there of all the hearts that ache.”
250
MILINDAPANHA
THE GOOD QUALITIES OF A LAY DISCIPLE
(upasakaguna)
Then the Elder Nagasena agreed to what king Milinda had
said and in his turn set out the ten good qualities which ought to be
found in a lay disciple: “These ten, O King, are the virtues of a lay
disciple:
(1)
(2)
(3)
(4)
He suffers like pain and feels like joy as the community
of Buddhist Monks (sangha).
He holds the Doctrine (dhamma) as dominant.
He delights in giving so far as he is able to give.
On seeing the decline or decay of the conqueror’s
religion (jina sasana parihanim) he does his best to
revive it.
(5) He is a holder of right views.
(6)
(7)
(8)
(9)
(10)
Being free from the erroneous views and discipline
called ‘Seen, Heard, Thought” he runs not after any
teacher other than the Doctrine & Discipline (sasana)
for the sake, as it were, of saving his own life.
That lay disciple also guards and restrains his bodily
and verbal actions.
He is one who takes delight in peace and harmony,
and who loves peace and harmony.
He feels no jealousy and is not one who walks in
religion on the strength of craftiness.
He is one who takes his refuge in the Exalted Buddha;
he is one who takes his refuge in the Doctrine;
he is one who takes his refuge in the community of
THE QUESTIONS OF KING MILINDA 251
Buddhist Monks.”
“These, O King, are the ten good qualities of a lay disciple.
All of these good qualities exist in you. Hence it is fit and proper
and becoming in you that seeing the possible decline or decay of the
conqueror’s religion (jina sasana parihanim), you desire its prosperity.
I give you leave. You, O King, may ask of me whatever you will.”
HERE ENDS THE INTRODUCTION TO THE QUESTIONS
ON DILEMMAS WITH TWO HORNS
(mendhakapanharambhakatha nitthita)
252 MILINDAPANHA
4. QUESTION ON DILEMMAS WITH TWO HORNS
(mendhakapafiha)
1. CHAPTER DEALING WITH SPITITUAL AND
SUPERNORMAL POWERS
(iddhibalavagga)
1. QUESTION AS TO WHETHER OR NOT HOMAGE PAID
TO THE BUDDHA BRINGS BLESSIINGS AND REWARDS
(katadhikarasaphalapanha)
Then Milinda the king, having been granted leave, fell at the
feet of the teacher, and raising his elapsed hands to his head, said:
“O venerable Nagasena, the heretics here are saying thus: “If the
Buddha savours and appreciates the homage paid to him, he could
not have become one who has reached final emancipation (passed
away), but is still associated with the threefold worlds and is an
inmate thereof still having dealings therewith. Any act of honour or
homage paid to the Buddha is not, therefore, barren and fruitless
but is attended with blessings and rewards. If the Buddha has reached
the final emancipation he is no more associated with the threefold
worlds and being free from all kinds of becoming it cannot be
possible to pay honour or homage to such a Buddha. Having reached
the final emancipation and extinction of all groups of existence, it
would be impossible for him to savour and appreciate any honour
or homage paid to him. Any act of honour or veneration paid to a
Buddha who does not savour or relish it is, therefore, barren and
fruitless. “This is a dilemma which has two honours. It is not a
matter falling within the scope of these who have not yet become
Holy ones (arahat). It is a question fit for solution by those who are
THE QUESTIONS OF KING MILINDA 253
endowed with an Analytical knowledge (patisambhida patta) Tear
asunder, O Venerable One, this network of heresy and establish the
right things only in its place. Now before you has this puzzle been
laid. Give to the future sons of the conqueror (jina puttanam)* eyes
of wisdom wherewith to see the riddle and thus subdue the
protagonists who are holding views alien to Buddhism.”
Said venerable Nagasena, the Elder: “The Exalted Buddha,
O King, has reached final emancipation. He savours not any act of
honour or homage paid to him. Even at the foot of the (bodhi) Tree
of wisdom he abandoned all forms of attachment and craving.
(Therefore) how can there be any attachment or savouring in the
Buddha who has reached the final emancipation leaving no residue
for a new mind-body complex. For this, O King, has been said by
Sariputta, the commander of the faith:
““Venerated by all gods and men, and
like all inimitable Buddhas of yore,
They savour not honour and homage paid them,
though the ages all Buddhas were so, so will ever be!”
King Milinda said: “O venerable Nagasena, a son may speak
in praise of his father, and a father may speak in praise of his son.
But the words now expressed by you are, by no means, refuting the
alien views put forth by adversaries. The words now expressed by
you are merely expositions of laudable qualities. I implore you now,
O Venerable One. Explain this matter to me fully to the establishing
of your own doctrine and to the unraveling of the heretical network.”
The Elder Nagasena said: ““The Exalted Buddha has, O King,
reached the final emancipation. He savours not any honour or homage
paid to him. Still, if gods and men practice good deeds inspired by
their thoughts of the wisdom of the Buddha, generated by their
paying of honour and homage to the jewel treasure of his relics, by
that act of homage do they themselves attain the threefold bliss of
254 MILINDAPANHA
men, bliss of gods and bliss of Nibbhana (the Deathless Realm.)
Said the Elder in with continuation: “Suppose, O King, a
great mass of fire were to burn with ferocious brightness and then
to die out. Would that fire, O King, savour of, or be attached with
craving for, the fuel comprising hay and firewood?” (So asked the
Elder.)
“No, O Venerable One, even during the state of its burning
with ferocious brightness that mass of fire does not savour or relish
the articles of fuel such as hay and firewood. How can a mass of
fire that has already diced down and grown cold and is without
consciousness or volition have any attachment or craving?” (So
replied the king.)
And when that mass of fire had ceased and gone out, would
the world be bereft of fire? (So asked the Elder.)
“Certainly not, O Venerable One. Dry wood is the seat, the
basis of fire, and any men who want fire can, by the exertion of
their own strength and power, such as resides in individual men,
once more, by twirling the fire-stick, produce fire, and with that
fire do any work for which the fire is required.” (So replied the
king.)
“In that case, O King, that saying of the heretics that: “Any
act of honour or veneration paid to one who does not savour or
relish it is, therefore, barren and fruitless.” turns out to be false.
“Just as, O King, the great mass of fire burns with ferocious
brightness, even so the Exalted Buddha pervaded the ten thousand
would systems with the resplendence of his glory.”
And just as the great mass of fire that burned with ferocious
brightness dies out, even so the Exalted Buddha, after pervading the
ten thousand world systems with the resplendence of his glory,
reached the final emancipation leaving no residue for a new mind-
body complex. Just as, O King, a mass of fire that has already died
THE QUESTIONS OF KING MILINDA 255
down and grown cold savours not the articles of fuel such as hay
and firewood, even so the Exalted Buddha, by abandoning all
attachment and craving for worldly gains, has attained peace. Just
as, O King, any men who wanted fire because the old mass of fire
had ceased and gone out can, by the exertion of their own strength
and power such as resides in individual men, once more, by twirling
the fire-stick, produce fire, and with that fire do any work for
which the fire is required, even so, gods and men, who practice
good deeds which are inspired by their thoughts of the wisdom of
the Buddha, generated by their paying of honour and homage to the
jewel treasure of the Buddha’s relics though he has passed away
and savours not the honour and homage paid to him, attain by that
act of homage the threefold bliss of men, bliss of gods and bliss of
Nibbana (the Deathless Realm.) For this reason also, O King, any
act of homage or veneration to the Buddha although he has passed
away and savours it not, is not barren but is attended with blessings
and rewards.
“Now, O King, hear, too, another reason why any act of
veneration or homage paid to the Buddha although he has passed
away and savours it not, is not barren but attended with blessings
and rewards. Suppose, O King, there were to arise a great and
mighty gust of wind, and that then it were to die away. Would that
wind enjoy the prospect of its arising again?” (So asked the Elder.)
“No, O Venerable One. A wind that has died away can have
no thought or idea of arising again. And why? Because this (physical)
Element of motion (vayo dhatu) is devoid of volition and mental
effort.” (So replied the king.)
“Or would the word “wind” vanish, O King, when that
wind had so died away?” (So asked the Elder.)
“Certainly not, O Venerable One, the word: “wind” will not
vanish because fanning devices and hand fans are means for the
production of wind. Any men who are feeling hot and who are
256 MILINDAPANHA
being oppressed by excessive heat can by means of fanning devices
and hand fans by the exertion of their own strength and power,
such as resides in individual men, produce a breeze, and by that
wind allay their heat, or excessive warmth.” (So replied the king.)
“In that case, O King, the saying of the heretics that: “Any
act of honour or veneration paid to the Buddha who does not savour
or relish it, is therefore, barren and fruitless.” turns out to be false.
“Just as the great and mighty gust or wind which blew, ever
so, O King, has the Exalted Buddha blown over the ten thousand
world systems with the wind of his love, so cool, so sweet, so calm,
so delicate. As it first blew, and then died away, so has the Exalted
Buddha, who once blew with the wind so cool, so sweet, so calm,
so delicate, of his love, now passed away to reach the final
emancipation leaving no residue for a new mind-body complex.
Just as, O King, a wind that has died away does not enjoy the
prospect of its arising again, even so the Exalted Buddha who brings
cheer and blessing to the world, has abandoned (all forms of)
savouring or attachment, become fully detached and attained final
peace. Just as, O King, those men are feeling hot and are being
oppressed by excessive heat, even so gods and men are feeling hot
and being oppressed by the excessive heat of Greed, Hate and
Delusion. Just as the fanning devices and hand fans are means for
the production of wind, even so the relics and jewel treasure of the
wisdom of a Buddha are means of producing the threefold attainments
i.e. bliss of men, bliss of gods and bliss of Nibbana (the Deathless
Realm). Just as men who are feeling hot and are being oppressed by
excessive heat can by fanning devices and hand fans, produce a
breeze and by that wind, allay their heat or excessive warmth, even
so can gods and men, by offering reverence to the relices, and the
jewel treasure of the wisdom of a Buddha, though he has passed
away to reach the final emancipation, and savours not any homage
or reverence paid to him, cause wholesome activities arise within
them and by such activities can allay and extinguish the three fires
THE QUESTIONS OF KING MILINDA 257
of Greed, Hate and Delusion. Therefore is it, O King, that acts of
homage and veneration paid to the Exalted not withstanding his
having passed away and savouring them not, are not barren but are
attended with blessings and rewards.
“Now hear, O King, another reason for contradicting the
alien views of others. Suppose, O King, a man were to beat on a
drum and thus produce its sound, and then that sound were to die
away. Would that sound, O King, savour of its being produced
again?” (So asked the Elder.)
“No, O venerable one. The sound has vanished. It can have
no thought or idea of being reproduced. The sound of a drum when
it has once been produced and died away, is altogether cut off. But,
O Venerable One, a drum is a means of producing sound. And any
man, as need arises, can by the effort of power residing in himself,
beat on that drum, and so produce a sound.” (So replied the king.)
“Even so, O King, the Exalted Buddha has passed away and
reached the final emancipation leaving no residue for a new mind-
body complex but only the following to function as a Teaching
Buddha in his place:
l. the jewel treasure of his relics permeated by
(i) Morality (sila);
(11) concentration (samadhi);
(iit) wisdom (pafina);
(iv) Fruition of Holiness (arahatta phala);
(v) Retrospective Knowledge
(paccavekkhana-fiana).
2: the Discourses and Higher Doctrine (sutta-
abhidhamma)'
3. the Disciplinary Code (Vinaya); and
258 MILINDAPANHA
4. the Exhortations (Desana).”
“Thus the possibility of receiving the threefold attainments
i.e. bliss of men, bliss of gods and bliss of Nibbana (the Deathless
ream) is not cut off. Being in the three planes of existence who are
oppressed by all forms of misery and woe and are thus yearning
for respite and bliss can avail of the means afforded by the jewel
treasure of the Buddha’s relic, by the Discourses and higher Doctrine,
by the Disciplinary code and the Exhortations and receive the
threefold attainments i.e. bliss of men, bliss of gods and bliss of
Nibbana (the Deathless Realm.)”
“For this reason also, O King, any act of homage or veneration
to the Buddha although he has passed away and savours it not, is
not barren but is attended with blessings and rewards.”
“And this future possibility referred to by you, O King, has
been foreseen by the Exalted Buddha, and spoken of, and declared,
and made known, when he said: “It may be, O Anada, that some of
you will think: The word of the Teacher (Buddha) is ended; we
have no teacher any more: But it is not thus, O Anada, that you
should regard it. The Doctrine (dhamma) and the Discipline (vinaya)
taught and laid down by me, let them, when I am gone, be the
Teacher (Buddha) to you.””
“The saying of the heretics that: “Any act of homage or
veneration paid to the Buddha who has reached the final emancipation
and savours not any such homage, etc., is barren and fruitless.”
Therefore turns out to be false. It is untrue, not according to fact,
wrong and perverse. It is the cause of misery and woe. It has
misery and woe as its end-result and leads down the road to perdition
and the abyss of hell.”
“Now, O King, hear yet another reason why any act of
homage and veneration paid to the Buddha although he has passed
away and savours not such homage, etc., is not barren but attended
with blessings and rewards. Does the broad earth, O King, enjoy or
relish all kinds of seeds being planted all over it?”
THE QUESTIONS OF KING MILINDA 259
“No, O venerable one, it does not enjoy.”
“Then how is it, O King, those seeds planted without being
enjoyed and relished by the broad earth, do yet stand fast and
firmly rooted, and expand into trees with great trunks and sap and
branches and bearing flowers and fruit?”
“Though the earth, O Venerable One, does not enjoy on
relish its being planted upon, yet it acts as a site for those seeds, as a
means of their development. Planted on that site they grow, by its
means, into trees with great trunks and sap and branches and bearing
flowers and fruits.”
“Then, O King, if the heretics say: “Any act of homage and
veneration paid to the Buddha, who savours not any such homage is
barren and fruitless, “such heretics by these words are destroying,
defeating and contradicting their own views and beliefs.”
‘As the broad earth, O King, is the Exalted One, the purified
one, the self-Enlightened one (to be regarded).”
“Just as the broad earth does not enjoy nor feel attached to
anything, even so the Exalted Buddha does not enjoy nor feel
attached to anything.”
“Just as, O King, those seeds do stand fast and firmly rooted
and expand into trees with great trunks and sap and branches, and
bearing flowers and fruits, even so gods and men
(a) by standing firmly rooted to the practice of wholesome
deeds inspired by their acts of homage and veneration
paid to the relics and jewel treasure of the wisdom
of the Buddha who has passed away and who enjoys
not such acts of homage, etc., and
(b) by expanding into trees with great trunks in the form
of concentration (samadhi), into sap in the form of
the Doctrine (dhamma), and into branches in the form
of Morality (sila);
260 MILINDAPANHA
are reaping the flowers of Deliverance (vimutti) and fruits of path
and fruition (magga-phala).”
“Therefore is it, O King, that acts of homage and veneration
paid to the Buddha, not withstanding his having passed away and
not enjoying them, are not barren but are attended with blessings
and rewards.”
“Now, O King, hear, too, another reason why any act of
homage and veneration paid to the Buddha although he has passed
away and savours it not, is not barren but attended with blessings
and rewards. Do camels, oxen, asses, goats, deer and men enjoy the
breeding of worms (helminthes) inside their abdomen?”
“No, O Venerable One, they do not enjoy.”
“Then how is it, O King, that not withstanding the non-
enjoyment of those beings various families of worms (helminthes)
are breeding with success inside their abdomens of those beings in
spite of their non-enjoyment, and begetting offspring and descendants
in large numbers and spread by rapid reproduction.”
“Due to the predominance of their evil Kamma, O Venerable
One, various families of worms (helminthes) are breeding with
success inside the abdomens of those beings in spite of their non-
enjoyment, and begetting offspring and descendants in large numbers
and spread by rapid reproduction. Just so, O King, is it by the
predominance of the (good Kamma generated by the thoughts or
paying of homage and veneration to the) relics and wisdom of the
Buddha not withstanding his having passed away and enjoying not
any such homage, etc., that any act done to the Buddha is not barren
but is attended with blessings and rewards. Now, O King, hear
another and further reason why any act of homage and veneration
paid to the Buddha although He has passed away and savours it not,
is not barren but attended with blessings and rewards. Do men, O
King, enjoy the onset of diseases by saying to themselves: “Let me
be afflicted with the ninety eight kinds of disease.”?”
THE QUESTIONS OF KING MILINDA 261
“No, O Venerable One, they do not enjoy.”
“Why, O King, do those diseases come to men who do not
enjoy them?”
“They come, O Venerable One, because of their Evil conduct
(duccarita) in their former births. But, O King, if evil deeds done in
a former birth have to be pain for with suffering in the present life,
then both good and evil done in the former births or done in the
present life are not barren but are productive of results.”
“For this reason also, O King, any act of homage or veneration
paid to the Buddha although He has passed away and enjoys it not,
is not barren but is attended with blessings and rewards.”
“No, O King, hear another and further reason for the same
thing. Did you hear, O King, of the ogre named Nandaka, who
having wronged Elder Sariputta, was swallowed up by the earth?”
“Yes, O Venerable One, I have heard of it. The story is
wide-spread.”
“Did Elder Sariputta, O King, enjoy the fact that the ogre
Nandaka was swallowed up by the earth?”
“Though the world of gods and men, O Venerable One,
were to be turned upside-down, though the sun and moon were to
fall upon the earth, though Sineru the king of mountains were to
break up and scatter into places, yet would not Sariputta the Elder
have enjoy the fact that pain is inflicted on any creature. And why
not? It is because, whatsoever cause there is in Sariputta the Elder to
be angry or to do wrong, such a cause has been totally rooted out
and totally cut off by him. And as, O Venerable One, all cause there
of had thus been remove, Elder Sariputta could not be angry with
one who may even seck to deprive him of his life.”
“But if, O King, Elder Sariputta did not enjoy the fact that
the ogre Nandaka was being swallowed up by the earth, how was it
that Nandaka was so swallowed up?”
262 MILINDAPANHA
“Due to the predominance of unwholesome Kamma, O
Venerable One, he was swallowed up by the earth.”
“Then, if so, O King, the wrong act done to the Elder
Sariputta who does not enjoy (the downfall of his adversary) is not
barren but is productive of results. By that token, O King, a wrong
act done to one who does not enjoy (the downfall of his adversary)
is not, due to the predominance of unwholesome Kamma, barren
but is productive of evil Kamma-results.”
“For this reason also, O King, any act of homage or veneration
paid to the Buddha, not withstanding his having passed away and
not enjoying them, are not barren but are attended with blessings
and rewards.”
“Now how many, O King, are those men who, in this life,
have been swallowed up by the earth? Have you heard anything on
that point?”
“Yes, O Venerable One, I have hard how many there are.”
“Then tell me, O King, I ask of you.”
“They are, O Venerable One, —
(1) A woman by the name of Cincamanavika;
(ii) A king of the Sakyan clan by the name of
Suppabuddha;
(iii) | The Elder named Devadatta;,
(iv) |The ogre named Nandaka;
(v) A rich merchant’s son named Nanda. These are the
five people who, J have heard, were swallowed up
by the earth.”
“And whom, O King, had they wronged?”
“They had wronged, O Venerable One, the Exalted Buddha
and His disciples.”
THE QUESTIONS OF KING MILINDA 263
“Then, O King, did the Exalted Buddha or His disciples,
enjoy the fact of their adversaries being swallowed up by the earth?”
“No, O Venerable One, they did not enjoy it.”
“In that case, O King, any act of homage and Veneration
paid to the Buddha, not withstanding his having passed away and
not enjoying such homage, etc., is not barren, but is attended with
blessings and rewards.” (So explained the Elder.)
“Well have you, O Venerable Nagasena, explained this deep
question, and made it clear. You have lifted the veil and exposed
what is hidden. You have destroyed the secret, dismantled the
perplexity of the problem and demolished the jungle of intricacies
and entanglements. Through contact with you, who far surpasses
the leaders of other sects and schools of thought all alien views
have been proved false and the protagonists of heretical views have
become devoid of colour or radiance.”
HERE ENDS THE FOREMOST QUESTION AS TO
WHETHERE OR NOT HOMAGE PAID TO THE RUDDHA
BRINGS BLESSTNGS AND REWARDS
(katadhikarasaphalapanho pathamo)
(Endtnotes)
1 INTRODUTION TO GUIDE THROUGH THE ABHIDHAMMA PITAKA BY
NYANATILOKA MAHATHEARA (1878-1957)
(Anton Walter Florus Gueth)
Regarding the difference between the Sutta and the Abhidhamma, the “Higher Doctrine”, it docs not really so much
concem the subject, but rather its arrangement and treatment. The subject in both is practically the same. Its main difference in
treatment briefly stated, may be said to consist in the fa
Milindapanha translated by U Pu
Buddhist community