4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Mil = Milinda-pañha

[King] Milinda’s - questions

	(derived from T.W. Rhys Davids, sacred buddhist texts)
Milinda-pañha	[King] Milinda’s – questions

Mil 1 the secular narrative

.	.
milindapañha	the questions of king milinda
	book 1: the secular narrative
	chapter 1
1. Ārambhakathā	1. Description of Sāgala
Namo tassa Bhagavato Arahato Sammāsambuddhassa.	Reverence Be To the Blessed One, the Arahat, the Sammā-Sambuddha.
Milindo nāma so rājā,	King Milinda, at Sāgala the famous town of yore,
sāgalāyaṃ puruttame;	To Nāgasena, the world famous sage, repaired.
Upagañchi nāgasenaṃ,	(So the deep Ganges to the deeper ocean flows.)
gaṅgā ca yathā sāgaraṃ.	To him, the eloquent, the bearer of the torch
Āsajja rājā citrakathiṃ,	Of Truth, dispeller of the darkness of men’s minds,
ukkādhāraṃ tamonudaṃ;	Subtle and knotty questions did he put, many,
Apucchi nipuṇe pañhe,	Turning on many points. Then were solutions given
ṭhānāṭṭhānagate puthū.	Profound in meaning, gaining access to the heart,
Pucchā visajjanā ceva,	Sweet to the ear, and passing wonderful and strange.
gambhīratthūpanissitā;	For Nāgasena’s talk plunged to the hidden depths
Hadayaṅgamā kaṇṇasukhā,	Of Vinaya and of Abhidhamma (Law and Thought)
abbhutā lomahaṃsanā.	Unravelling all the meshes of the Suttas’ net,
Abhidhammavinayogāḷhā,	Glittering the while with metaphors and reasoning high.
suttajālasamattitā;	Come then! Apply your minds, and let your hearts rejoice,
Nāgasenakathā citrā,	And hearken to these subtle questionings, all grounds
opammehi nayehi ca.	Of doubt well fitted to resolve.
Tattha ñāṇaṃ paṇidhāya,
hāsayitvāna mānasaṃ;
Suṇātha nipuṇe pañhe,
kaṅkhāṭṭhānavidālaneti.

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Taṃ yathānusūyate—atthi yonakānaṃ nānāpuṭabhedanaṃ sāgalaṃ nāma nagaraṃ nadīpabbatasobhitaṃ ramaṇīyabhūmippadesabhāgaṃ ārāmuyyānopavanataḷākapokkharaṇisampannaṃ nadīpabbatavanarāmaṇeyyakaṃ sutavantanimmitaṃ nihatapaccatthikaṃ paccāmittānupapīḷitaṃ vividhavicitradaḷhamaṭṭālakoṭṭhakaṃ varapavaragopuratoraṇaṃ gambhīraparikhāpaṇḍarapākāraparikkhittantepuraṃ. Suvibhattavīthicaccaracatukkasiṅghāṭakaṃ suppasāritānekavidhavarabhaṇḍaparipūritantarāpaṇaṃ vividhadānaggasatasamupasobhitaṃ	thus hath it been handed down by tradition—There is in the country of the Yonakas a great centre of trade, a city that is called Sāgala, situate in a delightful country well watered and hilly, abounding in parks and gardens and groves and lakes and tanks, a paradise of rivers and mountains and woods. Wise architects have laid it out, and its people know of no oppression, since all their enemies and adversaries have been put down. Brave is its defence, with many and various strong towers and ramparts, with superb gates and entrance archways; and with the royal citadel in its midst, white walled and deeply moated. Well laid out are its streets, squares, cross roads, and market places. Well displayed are the innumerable sorts of costly merchandise with which its shops are filled. It is richly adorned with hundreds of alms-halls of various kinds; and splendid with hundreds of thousands of magnificent mansions,
himagirisikharasaṅkāsavarabhavanasatasahassappaṭimaṇḍitaṃ gajahayarathapattisamākulaṃ abhirūpanaranārigaṇānucaritaṃ ākiṇṇajanamanussaṃ puthukhattiyabrāhmaṇavessasuddaṃ vividhasamaṇabrāhmaṇasabhājanasaṅghaṭitaṃ bahuvidhavijjāvanta naraciranisevitaṃ kāsikakoṭumbarikādinānāvidhavatthāpaṇasampannaṃ suppasāritarucirabahuvidhapupphagandhāpaṇaṃ gandhagandhitaṃ āsīsanīyabahuratanaparipūritaṃ disāmukhasuppasāritāpaṇaṃ siṅgāravāṇijagaṇānucaritaṃ kahāpaṇarajatasuvaṇṇakaṃsapattharaparipūraṃ pajjotamānanidhiniketaṃ pahūtadhanadhaññavittūpakaraṇaṃ paripuṇṇakosakoṭṭhāgāraṃ bahvannapānaṃ bahuvidhakhajjabhojjaleyyapeyyasāyanīyaṃ uttarakurusaṅkāsaṃ sampannasassaṃ āḷakamandā viya devapuraṃ.	which rise aloft like the mountain peaks of the Himalayas. Its streets are filled with elephants, horses, carriages, and foot-passengers, frequented by groups of handsome men and beautiful women, and crowded by men of all sorts and conditions, Brahmans, nobles, artificers, and servants. They resound with cries of welcome to the teachers of every creed, and the city is the resort of the leading men of each of the differing sects. Shops are there for the sale of Benares muslin, of Koṭumbara stuffs, and of other cloths of various kinds; and sweet odours are exhaled from the bazaars, where all sorts of flowers and perfumes are tastefully set out. jewels are there in plenty, such as men’s hearts desire, and guilds of traders in all sorts of finery display their goods in the bazaars that face all quarters of the sky. So full is the city of money, and of gold and silver ware, of copper and stone ware, that it is a very mine of dazzling treasures. And there is laid up there much store of property and corn and things of value in warehouses-foods and drinks of every sort, syrups and sweetmeats of every kind. In wealth it rivals Uttara-kuru, and in glory it is as Āḷakamandā, the city of the gods.

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Ettha ṭhatvā tesaṃ pubbakammaṃ kathetabbaṃ, kathentena ca chadhā vibhajitvā kathetabbaṃ. Seyyathidaṃ—pubbayogo milindapañhaṃ lakkhaṇapañhaṃ meṇḍakapañhaṃ anumānapañhaṃ opammakathāpañhanti.	Having said thus much we must now relate the previous birth history of these two persons (Milinda and Nāgasena) and the various sorts of puzzles. This we shall do under six heads:—
Tattha milindapañho lakkhaṇapañho, vimaticchedanapañhoti duvidho. Meṇḍakapañhopi mahāvaggo, yogikathāpañhoti duvidho.	Their previous history (Pubba-yoga).
	The Milinda problems.
	Questions as to distinguishing characteristics.
	Puzzles arising out of contradictory statements.
	Puzzles arising out of ambiguity.
	Discussions turning on metaphor.
	And of these the Milinda problems are in two divisions-questions as to distinctive characteristics, and questions aiming at the dispelling of doubt; and the puzzles arising out of contradictory statements are in two divisions—the long chapter, and the problems in the life of the recluse.

Mil 2 2. Their Previous History 1. Pubbayogādi

milindapañha	the questions of king milinda
bāhirakathā	book 1: the secular narrative
	chapter 2
1. Pubbayogādi	2. Their Previous History
	Previous births of Milinda and Nāgasena
Pubbayogo ti tesaṃ pubbakammaṃ. Atīte kira kassapassa bhagavato sāsane vattamāne gaṅgāya samīpe ekasmiṃ āvāse mahābhikkhusaṃgho paṭivasati, tattha vattasīlasampannā bhikkhū pātova uṭṭhāya yaṭṭhisammajjaniyo ādāya buddhaguṇe āvajjentā aṅgaṇaṃ sammajjitvā kacavarabyūhaṃ karonti. Atheko bhikkhu ekaṃ sāmaṇeraṃ “ehi, sāmaṇera, imaṃ kacavaraṃ chaḍḍehī”ti—āha, so asuṇanto viya gacchati, so dutiyampi … tatiyampi āmantiyamāno asuṇanto viya gacchateva. Tato so bhikkhu “dubbaco vatāyaṃ sāmaṇero”ti kuddho sammajjanidaṇḍena pahāraṃ adāsi. Tato so rodanto bhayena kacavaraṃ chaḍḍento “iminā kacavarachaḍḍanapuññakammena yāvāhaṃ nibbānaṃ pāpuṇāmi , etthantare nibbattanibbattaṭṭhāne majjhanhikasūriyo viya mahesakkho mahātejo bhaveyyan”ti—paṭhamaṃ patthanaṃ paṭṭhapesi. Kacavaraṃ chaḍḍetvā nahānatthāya gaṅgātitthaṃ gato gaṅgāya ūmivegaṃ gaggarāyamānaṃ disvā “yāvāhaṃ nibbānaṃ pāpuṇāmi , etthantare nibbattanibbattaṭṭhāne ayaṃ ūmivego viya ṭhānuppattikapaṭibhāno bhaveyyaṃ akkhayapaṭibhāno”ti—dutiyampi patthanaṃ paṭṭhapesi.	By pubba-yoga is meant their past Karma (their doings in this or previous lives). Long ago, they say, when Kassapa the Buddha was promulgating the faith, there dwelt in one community near the Ganges a great company of members of the Order. There the brethren, true to established rules and duties, rose early in the morning, and taking the long-handled brooms, would sweep out the courtyard and collect the rubbish into a heap, meditating the while on the virtues of the Buddha.
Sopi bhikkhu sammajjanisālāya sammajjaniṃ ṭhapetvā nahānatthāya gaṅgātitthaṃ gacchanto sāmaṇerassa patthanaṃ sutvā “esa mayā payojitopi tāva evaṃ pattheti, mayhaṃ kiṃ na samijjhissatī”ti—cintetvā “yāvāhaṃ nibbānaṃ pāpuṇāmi , etthantare nibbattanibbattaṭṭhāne ayaṃ gaṅgāūmivego viya akkhayapaṭibhāno bhaveyyaṃ, iminā pucchitapucchitaṃ sabbaṃ pañhapaṭibhānaṃ vijaṭetuṃ nibbeṭhetuṃ samattho bhaveyyan”ti—patthanaṃ paṭṭhapesi.	One day a brother told a novice to remove the heap of dust. But he, as if he heard not, went about his business; and on being called a second time, and a third, still went his way as if he had not heard. Then the brother, angry with so intractable a novice, dealt him a blow with the broom stick. This time, not daring to refuse, he set about the task crying; and as he did so he muttered to himself this first aspiration: ‘May I, by reason of this meritorious act of throwing out the rubbish, in each successive condition in which I may be born up to the time when I attain Nirvāṇa, be powerful and glorious as the midday sun!’
Te ubhopi devesu ca manussesu ca saṃsarantā ekaṃ buddhantaraṃ khepesuṃ. Atha amhākaṃ bhagavatāpi yathā moggaliputtatissatthero dissati, evametepi dissanti mama parinibbānato pañcavassasate atikkante ete uppajjissanti, yaṃ mayā sukhumaṃ katvā desitaṃ dhammavinayaṃ, taṃ ete pañhapucchanaopammayuttivasena nijjaṭaṃ niggumbaṃ katvā vibhajissantīti niddiṭṭhā.	When he had finished his work he went to the river side to bathe, and on beholding the mighty billows of the Ganges seething and surging, he uttered this second aspiration: ‘May I, in each successive condition in which I may be born till I attain Nirvāṇa, possess the power of saying the right thing, and saying it instantly, under any circumstance that may arise, carrying all before me like this mighty surge!’
Tesu sāmaṇero jambudīpe sāgalanagare milindo nāma rājā ahosi. Paṇḍito byatto medhāvī paṭibalo atītānāgatapaccuppannānaṃ mantayogavidhānakiriyānaṃ , karaṇakāle nisammakārī hoti, bahūni cassa satthāni uggahitāni honti. Seyyathidaṃ—suti sammuti saṅkhyā yogā nīti visesikā gaṇikā gandhabbā tikicchā catubbedā purāṇā itihāsā jotisā māyā ketu mantanā yuddhā chandasā buddhavacanena ekūnavīsati, vitaṇḍavādī durāsado duppasaho puthutitthakarānaṃ aggamakkhāyati, sakalajambudīpe milindena raññā samo koci nāhosi yadidaṃ thāmena javena sūrena paññāya, aḍḍho mahaddhano mahābhogo anantabalavāhano.	Now that brother, after he had put the broom away in the broom closet, had likewise wandered down to the river side to bathe, and as he walked he happened to overhear what the novice had said. Then thinking: ‘If this fellow, on the ground of such an act of merit, which after all was instigated by me, can harbour hopes like this, what may not I attain to?’ he too made his wish, and it was thus: ‘In each successive condition in which I may be born till I attain Nirvāṇa, may I too be ready in saying the right thing at once, and more especially may 1 have the power of unravelling and of solving each problem and each puzzling question this young man may put-carrying all before me like this mighty surge!’
Athekadivasaṃ milindo rājā anantabalavāhanaṃ caturaṅginiṃ balaggasenābyūhaṃ dassanakamyatāya nagarā nikkhamitvā bahinagare senaṅgadassanaṃ katvā sāretvā so rājā bhassappavādako lokāyatavitaṇḍajanasallāpaplavacittakotūhalo visārado vijambhako sūriyaṃ oloketvā amacce āmantesi—“bahu bhaṇe tāva divasāvaseso kiṃ karissāma, idāneva nagaraṃ pavisitvā atthi koci paṇḍito samaṇo vā brāhmaṇo vā saṃghī gaṇī gaṇācariyo api arahantaṃ sammāsambuddhaṃ paṭijānamāno, yo mayā saddhiṃ sallapituṃ sakkoti kaṅkhaṃ paṭivinetuṃ, taṃ upasaṅkamitvā pañhaṃ pucchissāma, kaṅkhaṃ paṭivinayissāmā”ti.	Then for the whole period between one Buddha and the next these two people wandered from existence to existence among gods and men. And these two also were forseen by our Buddha, just as he foresaw Tissa the Elder, the son of the Moggalī, so to them also did he foretell their future fate, saying: ‘Five hundred years after I have passed away will these two reappear, and the subtle Law and Doctrine taught by me will they two explain, unravelling and disentangling its difficulties by questions put and metaphors adduced.’
Evaṃ vutte, pañcasatā yonakā rājānaṃ milindaṃ etadavocuṃ—“atthi, mahārāja, cha satthāro pūraṇo kassapo makkhaligosālo nigaṇṭho nāṭaputto sañjayo belaṭṭhaputto ajito kesakambalo pakudho kaccāyano, te saṃghino gaṇino gaṇācariyakā ñātā yasassino titthakarā sādhusammatā bahujanassa, gaccha tvaṃ, mahārāja, te pañhaṃ pucchassu, kaṅkhaṃ paṭivinayassū”ti.	Milinda’s greatness and wisdom and love of disputation
Atha kho milindo rājā pañcahi yonakasatehi parivuto bhadravāhanaṃ rathavaramāruyha yena pūraṇo kassapo tenupasaṅkami, upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā pūraṇaṃ kassapaṃ etadavoca—“ko, bhante kassapa, lokaṃ pāletī”ti? “ Pathavī , mahārāja, lokaṃ pāletī”ti. “Yadi, bhante kassapa, pathavī lokaṃ pāleti, atha kasmā avīcinirayaṃ gacchantā sattā pathaviṃ atikkamitvā gacchantī”ti? Evaṃ vutte, pūraṇo kassapo neva sakkhi ogilituṃ, no sakkhi uggilituṃ, adhomukho pattakkhandho tuṇhībhūto pajjhāyanto nisīdi.	Of the two the novice became the king of the city of Sāgala in India, Milinda by name, learned, eloquent, wise, and able; and a faithful observer, and that at the right time, of all the various acts of devotion and ceremony enjoined by his own sacred hymns concerning things past, present, and to come. Many were the arts and sciences he knew—holy tradition and secular law; the Sāṅkhya, Yoga, Nyāya, and Vaiśeshika systems of philosophy; arithmetic; music; medicine; the four Vedas, the Purāṇas, and the Itihāsas; astronomy, magic, causation, and spells; the art of war; poetry; conveyancing —in a word, the whole nineteen.
Atha kho milindo rājā makkhaliṃ gosālaṃ etadavoca—“atthi, bhante gosāla, kusalākusalāni kammāni, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti? “Natthi, mahārāja, kusalākusalāni kammāni, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Ye te, mahārāja, idha loke khattiyā, te paralokaṃ gantvāpi puna khattiyāva bhavissanti, ye te brāhmaṇā vessā suddā caṇḍālā pukkusā, te paralokaṃ gantvāpi puna brāhmaṇā vessā suddā caṇḍālā pukkusāva bhavissanti. Kiṃ kusalākusalehi kammehī”ti? “Yadi, bhante gosāla, idha loke khattiyā brāhmaṇā vessā suddā caṇḍālā pukkusā, te paralokaṃ gantvāpi puna khattiyā brāhmaṇā vessā suddā caṇḍālā pukkusāva bhavissanti, natthi kusalākusalehi kammehi karaṇīyaṃ. Tena hi, bhante gosāla, ye te idha loke hatthacchinnā, te paralokaṃ gantvāpi puna hatthacchinnāva bhavissanti. Ye pādacchinnā, te pādacchinnāva bhavissanti. Ye hatthapādacchinnā, te hatthapādacchinnāva bhavissanti. Ye kaṇṇacchinnā, te kaṇṇacchinnāva bhavissanti. Ye nāsacchinnā, te nāsacchinnāva bhavissanti. Ye kaṇṇanāsacchinnā, te kaṇṇanāsacchinnāva bhavissantī”ti. Evaṃ vutte, gosālo tuṇhī ahosi.	As a disputant he was hard to equal, harder still to overcome; the acknowledged superior of all the founders of the various schools of thought. And as in wisdom so in strength of body, swiftness, and valour there was found none equal to Milinda in all India. He was rich too, mighty in wealth and prosperity, and the number of his armed hosts knew no end.
Atha kho milindassa rañño etadahosi—“tuccho vata bho jambudīpo, palāpo vata bho jambudīpo, natthi koci samaṇo vā brāhmaṇo vā, yo mayā saddhiṃ sallapituṃ sakkoti kaṅkhaṃ paṭivinetun”ti.	Now one day Milinda the king proceeded forth out of the city to pass in review the innumerable host of his mighty army in its fourfold array (of elephants, cavalry, bowmen, and soldiers on foot). And when the numbering of the forces was over, the king, who was fond of wordy disputation, and eager for discussion with casuists, sophists, and gentry of that sort, looked at the sun (to ascertain the time), and then said to his ministers: ‘The day is yet young. What would be the use of getting back to town so early? Is there no learned person, whether wandering teacher or Brahman, the head of some school or order, or the master of some band of pupils (even though he profess faith in the Arahat, the Supreme Buddha), who would be able to talk with me, and resolve my doubts?’
Atha kho milindo rājā amacce āmantesi—“ramaṇīyā vata bho dosinā ratti, kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā upasaṅkameyyāma pañhaṃ pucchituṃ, ko mayā saddhiṃ sallapituṃ sakkoti kaṅkhaṃ paṭivinetun”ti? Evaṃ vutte, amaccā tuṇhībhūtā rañño mukhaṃ olokayamānā aṭṭhaṃsu.	Thereupon the five hundred Yonakas said to Milinda the king: ‘There are the six Masters, O king!—Pūraṇa Kassapa, Makkhali of the cowshed, the Nigaṇṭha of the Nāta clan, Sañjaya the son of the Belaṭṭha woman, Ajita of the garment of hair, and Pakudha Kaccāyana. These are well known as famous founders of schools, followed by bands of disciples and hearers, and highly honoured by the people. Go, great king! put to them your problems, and have your doubts resolved.’
Tena kho pana samayena sāgalanagaraṃ dvādasa vassāni suññaṃ ahosi samaṇabrāhmaṇagahapatipaṇḍitehi, yattha samaṇabrāhmaṇagahapatipaṇḍitā paṭivasantīti suṇāti, tattha gantvā rājā te pañhaṃ pucchati, te sabbepi pañhavisajjanena rājānaṃ ārādhetuṃ asakkontā yena vā tena vā pakkamanti. Ye aññaṃ disaṃ na pakkamanti, te sabbe tuṇhībhūtā acchanti. Bhikkhū pana yebhuyyena himavantameva gacchanti.	So king Milinda, attended by the five hundred Yonakas, mounted the royal car with its splendid equipage, and went out to the dwelling-place of Pūraṇa Kassapa, exchanged with him the compliments of friendly greeting, and took his seat courteously apart. And thus sitting he said to him: ‘Who is it, venerable Kassapa, who rules the world?’
Tena kho pana samayena koṭisatā arahanto himavante pabbate rakkhitatale paṭivasanti. Atha kho āyasmā assagutto dibbāya sotadhātuyā milindassa rañño vacanaṃ sutvā yugandharamatthake bhikkhusaṃghaṃ sannipātetvā bhikkhū pucchi— “atthāvuso koci bhikkhu paṭibalo milindena raññā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetun”ti?	‘The Earth, great king, rules the world!’
Evaṃ vutte, koṭisatā arahanto tuṇhī ahesuṃ. Dutiyampi … tatiyampi puṭṭhā tuṇhī ahesuṃ. Atha kho āyasmā assagutto bhikkhusaṃghaṃ etadavoca—“atthāvuso tāvatiṃsabhavane vejayantassa pācīnato ketumatī nāma vimānaṃ, tattha mahāseno nāma devaputto paṭivasati, so paṭibalo tena milindena raññā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetun”ti.	‘But, venerable Kassapa, if it be the Earth that rules the world, how comes it that some men go to the Avīci hell, thus getting outside the sphere of the Earth?’
Atha kho koṭisatā arahanto yugandharapabbate antarahitā tāvatiṃsabhavane pāturahesuṃ. Addasā kho sakko devānamindo te bhikkhū dūratova āgacchante, disvāna yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ abhivādetvā ekamantaṃ aṭṭhāsi, ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ assaguttaṃ etadavoca—“mahā kho, bhante, bhikkhusaṃgho anuppatto, ahaṃ saṃghassa ārāmiko, kenattho, kiṃ mayā karaṇīyan”ti?	When he had thus spoken, neither could Pūraṇa Kassapa swallow the puzzle, nor could he bring it up; crestfallen, driven to silence, and moody, there he sat.
Atha kho āyasmā assagutto sakkaṃ devānamindaṃ etadavoca—“ayaṃ kho, mahārāja, jambudīpe sāgalanagare milindo nāma rājā vitaṇḍavādī durāsado duppasaho puthutitthakarānaṃ aggamakkhāyati, so bhikkhusaṃghaṃ upasaṅkamitvā diṭṭhivādena pañhaṃ pucchitvā bhikkhusaṃghaṃ viheṭhetī”ti.	Then Milinda the king said to Makkhali of the cowshed: ‘Are there, venerable Gosāla, good and evil acts? Is there such a thing as fruit, ultimate result, of good and evil acts?’
Atha kho sakko devānamindo āyasmantaṃ assaguttaṃ etadavoca—“ayaṃ kho, bhante, milindo rājā ito cuto manussesu uppanno, eso kho, bhante, ketumativimāne mahāseno nāma devaputto paṭivasati, so paṭibalo tena milindena raññā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetuṃ, taṃ devaputtaṃ yācissāma manussalokūpapattiyā”ti.	‘There are no such acts, O king; and no such fruit, or ultimate result. Those who here in the world are nobles, they, O king, when they go to the other world, will become nobles once more. And those who are Brahmans, or of the middle class, or workpeople, or outcasts here, will in the next world become the same. What then is the use of good or evil acts ? ’
Atha kho sakko devānamindo bhikkhusaṃghaṃ purakkhatvā ketumativimānaṃ pavisitvā mahāsenaṃ devaputtaṃ āliṅgitvā etadavoca—“yācati taṃ, mārisa, bhikkhusaṃgho manussalokūpapattiyā”ti. “Na me, bhante, manussalokenattho kammabahulena, tibbo manussaloko, idhevāhaṃ, bhante, devaloke uparūparūpapattiko hutvā parinibbāyissāmī”ti. Dutiyampi … tatiyampi kho sakkena devānamindena yācito mahāseno devaputto evamāha—“na me, bhante, manussalokenattho kammabahulena, tibbo manussaloko, idhevāhaṃ, bhante, devaloke uparūparūpapattiko hutvā parinibbāyissāmī”ti.	‘If, venerable Gosāla, it be as you say then, by parity of reasoning, 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 or an ear or their nose!’
Atha kho āyasmā assagutto mahāsenaṃ devaputtaṃ etadavoca—“idha mayaṃ, mārisa, sadevakaṃ lokaṃ anuvilokayamānā aññatra tayā milindassa rañño vādaṃ bhinditvā sāsanaṃ paggahetuṃ samatthaṃ aññaṃ kañci na passāma, yācati taṃ, mārisa, bhikkhusaṃgho, sādhu, sappurisa, manussaloke nibbattitvā dasabalassa sāsanaṃ paggaṇhāhī”ti. Evaṃ vutte, mahāseno devaputto “ahaṃ kira milindassa rañño vādaṃ bhinditvā buddhasāsanaṃ paggahetuṃ samattho bhavissāmī”ti haṭṭhapahaṭṭho udaggudaggo hutvā “sādhu, bhante, manussaloke uppajjissāmī”ti paṭiññaṃ adāsi.	And at this saying Makkhali was silenced.
Atha kho te bhikkhū devaloke taṃ karaṇīyaṃ tīretvā devesu tāvatiṃsesu antarahitā himavante pabbate rakkhitatale pāturahesuṃ.	Then thought Milinda the king within himself: ‘All India is an empty thing, it is verily like chaff! There is no one, either recluse or Brahman, capable of discussing things with me, and dispelling my doubts.’ And he said to his ministers: ‘Beautiful is the night and pleasant! Who is the recluse or Brahman we can visit to-night to question him, who will be able to converse with us and dispel our doubts ?’ And at that saying the counsellors remained silent, and stood there gazing upon the face of the king.
Atha kho āyasmā assagutto bhikkhusaṃghaṃ etadavoca—“atthāvuso, imasmiṃ bhikkhusaṃghe koci bhikkhu sannipātaṃ anāgato”ti. Evaṃ vutte, aññataro bhikkhu āyasmantaṃ assaguttaṃ etadavoca—“atthi, bhante, āyasmā rohaṇo ito sattame divase himavantaṃ pabbataṃ pavisitvā nirodhaṃ samāpanno, tassa santike dūtaṃ pāhethā”ti. Āyasmāpi rohaṇo taṅkhaṇaññeva nirodhā vuṭṭhāya “saṃgho maṃ paṭimānetī”ti himavante pabbate antarahito rakkhitatale koṭisatānaṃ arahantānaṃ purato pāturahosi.	Birth story of Nāgasena
Atha kho āyasmā assagutto āyasmantaṃ rohaṇaṃ etadavoca—“kiṃ nu kho, āvuso, rohaṇa buddhasāsane bhijjante na passasi saṃghassa karaṇīyānī”ti. “Amanasikāro me, bhante, ahosī”ti.	Now at that time the city of Sāgala had for twelve years been devoid of learned men, whether Brahmans, Samanas, or laymen. But wherever the king heard that such persons 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, or if they did not leave for some other place, were at all events reduced to silence. And the brethren of the Order went, for the most part, to the Himālaya mountains.
“Tena hāvuso rohaṇa, daṇḍakammaṃ karohī”ti. “Kiṃ, bhante, karomī”ti? “Atthāvuso rohaṇa, himavantapabbatapasse gajaṅgalaṃ nāma brāhmaṇagāmo, tattha soṇuttaro nāma brāhmaṇo paṭivasati, tassa putto uppajjissati nāgaseno nāma dārako, tena hi tvaṃ, āvuso rohaṇa, dasamāsādhikāni satta vassāni taṃ kulaṃ piṇḍāya pavisitvā nāgasenaṃ dārakaṃ nīharitvā pabbājehi, pabbajiteva tasmiṃ daṇḍakammato muccissasī”ti. Āyasmāpi kho rohaṇo “sādhū”ti—sampaṭicchi.	Now at that time there dwelt, in the mountain region of the Himālayas, on the Guarded Slope, an innumerable company of Arahats (brethren who, while yet alive, had attained Nirvāṇa). And the venerable Assagutta, by means of his divine power of hearing, heard those words of king Milinda. And he convened an assembly of the Order on the summit of the Yugandhara mountain, and asked the brethren: ‘Is there any member of the Order able to hold converse with Milinda the king, and resolve his doubts?’
Mahāsenopi kho devaputto devalokā cavitvā soṇuttarabrāhmaṇassa bhariyāya kucchismiṃ paṭisandhiṃ aggahesi, saha paṭisandhiggahaṇā tayo acchariyā abbhutā dhammā pāturahesuṃ, āvudhabhaṇḍāni pajjaliṃsu, aggasassaṃ abhinipphannaṃ, mahāmegho abhippavassi. Āyasmāpi kho rohaṇo tassa paṭisandhiggahaṇato paṭṭhāya dasamāsādhikāni satta vassāni taṃ kulaṃ piṇḍāya pavisanto ekadivasampi kaṭacchumattaṃ bhattaṃ vā uḷuṅkamattaṃ yāguṃ vā abhivādanaṃ vā añjalikammaṃ vā sāmīcikammaṃ vā nālattha, atha kho akkosaññeva paribhāsaññeva paṭilabhati “aticchatha, bhante”ti vacanamattampi vattā nāma nāhosi, dasamāsādhikānaṃ pana sattannaṃ vassānaṃ accayena ekadivasaṃ “aticchatha, bhante”ti vacanamattaṃ alattha. Taṃ divasameva brāhmaṇopi bahi kammantā āgacchanto paṭipathe theraṃ disvā “kiṃ, bho pabbajita, amhākaṃ gehaṃ agamitthā”ti—āha. “Āma, brāhmaṇa, agamamhā”ti. “Api kiñci labhitthā”ti. “Āma, brāhmaṇa, labhimhā”ti. So anattamano gehaṃ gantvā pucchi—“tassa pabbajitassa kiñci adatthā”ti. “Na kiñci adamhā”ti. Brāhmaṇo dutiyadivase gharadvāreyeva nisīdi “ajja pabbajitaṃ musāvādena niggahessāmī”ti. Thero dutiyadivase brāhmaṇassa gharadvāraṃ sampatto.	Then were they all silent. And a second and a third time he put the same question to them, and still none of all the number spake. Then he said to the assembled Order: ‘There is, reverend Sirs, in the heaven of the Thirty-three, and east of the Vejayanta palace, a mansion called Ketumatī, wherein dwells the god Mahāsena. He is able to hold converse with Milinda the king, and to resolve his doubts.’ And the innumerable company of Arahats vanished from the summit of the Yugandhara mountain, and appeared in the heaven of the Thirty-three.
Brāhmaṇo theraṃ disvāva evamāha—“tumhe hiyyo amhākaṃ gehe kiñci alabhitvāva ‘labhimhā’ti avocuttha, vaṭṭati nu kho tumhākaṃ musāvādo”ti. Thero āha— “mayaṃ, brāhmaṇa, tumhākaṃ gehe () dasamāsādhikāni satta vassāni ‘aticchathā’ti vacanamattampi alabhitvā hiyyo ‘aticchathā’ti vacanamattaṃ labhimhā, athetaṃ vācāpaṭisandhāraṃ upādāya evamavocumhā”ti.	And Sakka, the king of the gods, beheld those brethren of the Order as they were coming from afar. And at the sight of them he went up to the venerable Assagutta, and bowed down before him, and stood reverently aside. And so standing he said to him: ‘Great, reverend Sir, is the company of the brethren that has come. What is it that they want? I am at the service of the Order. What can I do for you?’
Brāhmaṇo cintesi—“ime vācāpaṭisandhāramattampi labhitvā janamajjhe ‘labhimhā’ti pasaṃsanti, aññaṃ kiñci khādanīyaṃ vā bhojanīyaṃ vā labhitvā kasmā nappasaṃsantī”ti pasīditvā attano atthāya paṭiyāditabhattato kaṭacchubhikkhaṃ, tadupiyañca byañjanaṃ dāpetvā “imaṃ bhikkhaṃ sabbakālaṃ tumhe labhissathā”ti— āha.	And the venerable Assagutta replied: ‘There is, O king, in India, in the city of Sāgala, a king named Milinda. As a disputant he is hard to equal, harder still to overcome, he is the acknowledged superior of all the founders of the various schools of thought. He is in the habit of visiting the members of the Order and harassing them by questions of speculative import.’
So punadivasato pabhuti upasaṅkamantassa therassa upasamaṃ disvā bhiyyoso mattāya pasīditvā theraṃ niccakālaṃ attano ghare bhattavissaggakaraṇatthāya yāci. Thero tuṇhībhāvena adhivāsetvā divase divase bhattakiccaṃ katvā gacchanto thokaṃ thokaṃ buddhavacanaṃ kathetvā gacchati. Sāpi kho brāhmaṇī dasamāsaccayena puttaṃ vijāyi, “nāgaseno”tissa nāmamakaṃsu, so anukkamena vaḍḍhanto sattavassiko jāto.	Then said Sakka, the king of the gods, to him: ‘That same king Milinda, venerable one, left this condition to be born as a man. And there dwells in the mansion Ketumatī a god, Mahāsena by name, who is able to hold converse with him and to resolve his doubts. That god we will beseech to suffer himself to be reborn into the world of men.’
Atha kho nāgasenassa dārakassa pitā nāgasenaṃ dārakaṃ etadavoca—“imasmiṃ kho, tāta nāgasena, brāhmaṇakule sikkhāni sikkheyyāsī”ti. “Katamāni, tāta, imasmiṃ brāhmaṇakule sikkhāni nāmā”ti? “Tayo kho, tāta nāgasena, vedā sikkhāni nāma, avasesāni sippāni sippaṃ nāmā”ti. “Tena hi, tāta, sikkhissāmī”ti.	So Sakka, the king of the gods, preceded by the Order, entered the Ketumatī mansion; and when he had embraced Mahāsena the god, he said to him: ‘The Order of the brethren, Lord, makes this request of you-to be reborn into the world of men.’
Atha kho soṇuttaro brāhmaṇo ācariyabrāhmaṇassa ācariyabhāgaṃ sahassaṃ datvā antopāsāde ekasmiṃ gabbhe ekato mañcakaṃ paññapetvā ācariyabrāhmaṇaṃ etadavoca—“sajjhāpehi kho tvaṃ, brāhmaṇa, imaṃ dārakaṃ mantānī”ti. “Tena hi, tāta dāraka, uggaṇhāhi mantānī”ti. Ācariyabrāhmaṇo sajjhāyati nāgasenassa dārakassa ekeneva uddesena tayo vedā hadayaṅgatā vācuggatā sūpadhāritā suvavatthāpitā sumanasikatā ahesuṃ, sakimeva cakkhuṃ udapādi tīsu vedesu sanighaṇḍukeṭubhesu sākkharappabhedesu itihāsapañcamesu padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo ahosi.	‘I have no desire, Sir, for the world of men, so overladen with action (Karma). Hard is life as a man. It is here, Sir, in the world of the gods that, being reborn in ever higher and higher spheres, I hope to pass away!’
Atha kho nāgaseno dārako pitaraṃ etadavoca—“atthi nu kho, tāta, imasmiṃ brāhmaṇakule ito uttarimpi sikkhitabbāni, udāhu ettakānevā”ti. “Natthi, tāta nāgasena, imasmiṃ brāhmaṇakule ito uttariṃ sikkhitabbāni, ettakāneva sikkhitabbānī”ti.	And a second and a third time did Sakka, the king of the gods, make the same request, and the reply was still the same. Then the venerable Assagutta addressed Mahāsena the god, and said: ‘On passing in review, Lord, the worlds of gods and men, there is none but thee that we find able to succour the faith by refuting the heretical views of Milinda the king. The whole Order beseeches thee, Lord, saying: “Condescend, O worthy one, to be reborn among men, in order to lend to the religion of the Blessed One thy powerful aid.”’
Atha kho nāgaseno dārako ācariyassa anuyogaṃ datvā pāsādā oruyha pubbavāsanāya coditahadayo rahogato paṭisallīno attano sippassa ādimajjhapariyosānaṃ olokento ādimhi vā majjhe vā pariyosāne vā appamattakampi sāraṃ adisvā “tucchā vata bho ime vedā, palāpā vata bho ime vedā asārā nissārā”ti—vippaṭisārī anattamano ahosi.	Then was Mahāsena the god overjoyed and delighted in heart at the thought that he would be able to help the faith by refuting the heresy of Milinda; and he gave them his word, and said: ‘Very well then, venerable ones, I consent to be reborn in the world of men,’
Tena kho pana samayena āyasmā rohaṇo vattaniye senāsane nisinno nāgasenassa dārakassa cetasā cetoparivitakkamaññāya nivāsetvā pattacīvaramādāya vattaniye senāsane antarahito gajaṅgalabrāhmaṇagāmassa purato pāturahosi. Addasā kho nāgaseno dārako attano dvārakoṭṭhake ṭhito āyasmantaṃ rohaṇaṃ dūratova āgacchantaṃ, disvāna attamano udaggo pamudito pītisomanassajāto—“appeva nāmāyaṃ pabbajito kañci sāraṃ jāneyyā”ti—yenāyasmā rohaṇo tenupasaṅkami, upasaṅkamitvā āyasmantaṃ rohaṇaṃ etadavoca—“ko nu kho tvaṃ, mārisa, ediso bhaṇḍukāsāvavasano”ti. “Pabbajito nāmāhaṃ dārakā”ti. “Kena tvaṃ, mārisa, pabbajito nāmāsī”ti? “ Pāpakāni malāni pabbājeti , tasmāhaṃ, dāraka, pabbajito nāmā”ti.	Then the brethren, having thus accomplished the task they had taken in hand, vanished from the heaven of the Thirty-three, and reappeared on the Guarded Slope in the Himālaya mountains. And the venerable Assagutta addressed the Order, and said: ‘Is there, venerable ones, any brother belonging to this company of the Order, who has not appeared in the assembly?’
“Kiṃkāraṇā, mārisa, kesā te na yathā aññesan”ti? “Soḷasime, dāraka, palibodhe disvā kesamassuṃ ohāretvā pabbajito”. “Katame soḷasa”? “Alaṅkārapalibodho maṇḍanapalibodho telamakkhanapalibodho dhovanapalibodho mālāpalibodho gandhapalibodho vāsanapalibodho harīṭakapalibodho āmalakapalibodho raṅgapalibodho bandhanapalibodho kocchapalibodho kappakapalibodho vijaṭanapalibodho ūkāpalibodho, kesesu vilūnesu socanti kilamanti paridevanti urattāḷiṃ kandanti sammohaṃ āpajjanti, imesu kho, dāraka, soḷasasu palibodhesu paliguṇṭhitā manussā sabbāni atisukhumāni sippāni nāsentī”ti.	Thereupon a certain brother said there was, that Rohaṇa had a week previously gone into the mountains, and become buried in meditation, and suggested that a messenger should be sent to him. And at that very moment the venerable Rohaṇa aroused himself from his meditation, and was aware that the Order was expecting him. And vanishing from the mountain top, he appeared in the presence of the innumerable company of the brethren.
“Kiṃkāraṇā, mārisa, vatthānipi te na yathā aññesan”ti? “Kāmanissitāni kho, dāraka, vatthāni, kāmanissitāni gihibyañjanabhaṇḍāni , yāni kānici kho bhayāni vatthato uppajjanti, tāni kāsāvavasanassa na honti, tasmā vatthānipi me na yathā aññesan”ti. “Jānāsi kho tvaṃ, mārisa, sippāni nāmā”ti? “Āma, dāraka, jānāmahaṃ sippāni, yaṃ loke uttamaṃ mantaṃ, tampi jānāmī”ti. “Mayhampi taṃ, mārisa, dātuṃ sakkā”ti? “Āma, dāraka, sakkā”ti. “Tena hi me dehī”ti. “Akālo kho, dāraka, antaragharaṃ piṇḍāya paviṭṭhamhā”ti.	And the venerable Assagutta said to him: ‘How now, venerable Rohaṇa! When the religion of the Buddha is in danger of crumbling away, have you no eyes for the work of the Order?’
Atha kho nāgaseno dārako āyasmato rohaṇassa hatthato pattaṃ gahetvā gharaṃ pavesetvā paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā āyasmantaṃ rohaṇaṃ bhuttāviṃ onītapattapāṇiṃ etadavoca—“dehi me dāni, mārisa, mantan”ti. “Yadā kho tvaṃ, dāraka, nippalibodho hutvā mātāpitaro anujānāpetvā mayā gahitaṃ pabbajitavesaṃ gaṇhissasi, tadā dassāmī”ti—āha.	‘It was through inadvertence, Sir,’ said he.
Atha kho nāgaseno dārako mātāpitaro upasaṅkamitvā āha—“ammatātā, ayaṃ pabbajito ‘yaṃ loke uttamaṃ mantaṃ, taṃ jānāmī’ti vadati, na ca attano santike apabbajitassa deti, ahaṃ etassa santike pabbajitvā taṃ uttamaṃ mantaṃ uggaṇhissāmī”ti. Athassa mātāpitaro “pabbajitvāpi no putto mantaṃ gaṇhatu, gahetvā puna āgacchissatī”ti maññamānā “gaṇha, puttā”ti anujāniṃsu.	‘Then, venerable Rohaṇa, atone for it.’
Atha kho āyasmā rohaṇo nāgasenaṃ dārakaṃ ādāya yena vattaniyaṃ senāsanaṃ, yena vijambhavatthu tenupasaṅkami, upasaṅkamitvā vijambhavatthusmiṃ senāsane ekarattaṃ vasitvā yena rakkhitatalaṃ tenupasaṅkami, upasaṅkamitvā koṭisatānaṃ arahantānaṃ majjhe nāgasenaṃ dārakaṃ pabbājesi. Pabbajito ca panāyasmā nāgaseno āyasmantaṃ rohaṇaṃ etadavoca—“gahito me, bhante, tava veso, detha me dāni mantan”ti. Atha kho āyasmā rohaṇo “kimhi nu khohaṃ nāgasenaṃ vineyyaṃ paṭhamaṃ vinaye vā suttante vā abhidhamme vā”ti—cintetvā “paṇḍito kho ayaṃ nāgaseno, sakkoti sukheneva abhidhammaṃ pariyāpuṇitun”ti paṭhamaṃ abhidhamme vinesi.	‘What, Sir, should I do?’
Āyasmā ca nāgaseno “kusalā dhammā, akusalā dhammā, abyākatā dhammā”ti tikadukapaṭimaṇḍitaṃ dhammasaṅgaṇīpakaraṇaṃ, khandhavibhaṅgādiaṭṭhārasa vibhaṅgapaṭimaṇḍitaṃ vibhaṅgappakaraṇaṃ, “saṅgaho asaṅgaho”ti ādinā cuddasavidhena vibhattaṃ dhātukathāpakaraṇaṃ, “khandhapaññatti āyatanapaññattī”ti ādinā chabbidhena vibhattaṃ puggalapaññattippakaraṇaṃ, sakavāde pañcasuttasatāni paravāde pañcasuttasatānīti suttasahassaṃ samodhānetvā vibhattaṃ kathāvatthuppakaraṇaṃ, “mūlayamakaṃ khandhayamakan”ti ādinā dasavidhena vibhattaṃ yamakappakaraṇaṃ, “hetupaccayo ārammaṇapaccayo”ti ādinā catuvīsatividhena vibhattaṃ paṭṭhānappakaraṇanti sabbaṃ taṃ abhidhammapiṭakaṃ ekeneva sajjhāyena paguṇaṃ katvā “tiṭṭhatha, bhante, na puna osāretha, ettakenevāhaṃ sajjhāyissāmī”ti—āha.	‘There is a Brahman village, venerable Rohaṇa, called Kajangala, at the foot of the Himālaya mountains, and there dwells there a Brahman called Sonuttara. He will have a son called Nāgasena. Go to that house for alms during seven years and ten months. After the lapse of that time thou shalt draw away the boy from a worldly life, and cause him to enter the Order. When he shall have abandoned the world, then shalt thou be free of the atonement for thy fault.’
Atha kho āyasmā nāgaseno yena koṭisatā arahanto tenupasaṅkami, upasaṅkamitvā koṭisate arahante etadavoca—“ahaṃ kho, bhante, ‘kusalā dhammā, akusalā dhammā, abyākatā dhammā’ti imesu tīsu padesu pakkhipitvā sabbaṃ taṃ abhidhammapiṭakaṃ vitthārena osāressāmī”ti. “Sādhu, nāgasena, osārehī”ti.	‘Let it be even as thou sayest,’ said the venerable Rohaṇa in assent.
Atha kho āyasmā nāgaseno satta māsāni satta pakaraṇāni vitthārena osāresi, pathavī unnadi, devatā sādhukāramadaṃsu, brahmāno apphoṭesuṃ, dibbāni candanacuṇṇāni dibbāni ca mandāravapupphāni abhippavassiṃsu.	Now Mahāsena the god passed away from the world of the gods, and was reborn in the womb of the wife of the Brahman Sonuttara. And at the moment of his conception three strange, wonderful things took place:—arms and weapons became all ablaze, the tender grain became ripe in a moment, and there was a great rain (in the time of drought). And the venerable Rohaṇa went to that house for alms for seven years and ten months from the day of Mahāsena’s re-incarnation, but never once did he receive so much as a spoonful of boiled rice, or a ladleful of sour gruel, or a greeting, or a stretching forth of the joined hands, or any sort of salutation. Nay rather it was insults and taunts that fell to his share: and there was no one who so much as said, Be so good, ‘Sir, as to go on to the next house.’
Atha kho koṭisatā arahanto āyasmantaṃ nāgasenaṃ paripuṇṇavīsativassaṃ rakkhitatale upasampādesuṃ. Upasampanno ca panāyasmā nāgaseno tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya upajjhāyena saddhiṃ gāmaṃ piṇḍāya pavisanto evarūpaṃ parivitakkaṃ uppādesi “tuccho vata me upajjhāyo, bālo vata me upajjhāyo, ṭhapetvā avasesaṃ buddhavacanaṃ paṭhamaṃ maṃ abhidhamme vinesī”ti.	But when all that period had gone by he one day happened to have those very words addressed to him. And on that day the Brahman, on his way back from his work in the fields, saw the Elder as he met him on his return, and said: ‘Well, hermit, have you been to our place
Atha kho āyasmā rohaṇo āyasmato nāgasenassa cetasā cetoparivitakkamaññāya āyasmantaṃ nāgasenaṃ etadavoca—“ananucchavikaṃ kho nāgasena parivitakkaṃ vitakkesi, na kho panetaṃ nāgasena tavānucchavikan”ti.	‘Yes, Brahman, I have.’
Atha kho āyasmato nāgasenassa etadahosi—“acchariyaṃ vata bho, abbhutaṃ vata bho, yatra hi nāma me upajjhāyo cetasā cetoparivitakkaṃ jānissati, paṇḍito vata me upajjhāyo, yannūnāhaṃ upajjhāyaṃ khamāpeyyan”ti. Atha kho āyasmā nāgaseno āyasmantaṃ rohaṇaṃ etadavoca—“khamatha me, bhante, na puna evarūpaṃ vitakkessāmī”ti.	‘But did you get anything there?’
Atha kho āyasmā rohaṇo āyasmantaṃ nāgasenaṃ etadavoca “na kho tyāhaṃ nāgasena ettāvatā khamāmi, atthi kho nāgasena sāgalaṃ nāma nagaraṃ, tattha milindo nāma rājā rajjaṃ kāreti, so diṭṭhivādena pañhaṃ pucchitvā bhikkhusaṃghaṃ viheṭheti, sace tvaṃ tattha gantvā taṃ rājānaṃ dametvā buddhasāsane pasādessasi, evāhaṃ taṃ khamissāmī”ti.	‘Yes, Brahman, I did.’
“Tiṭṭhatu, bhante, eko milindo rājā; sace, bhante, sakalajambudīpe sabbe rājāno āgantvā maṃ pañhaṃ puccheyyuṃ, sabbaṃ taṃ visajjetvā sampadālessāmi, ‘khamatha me, bhante’ti vatvā, ‘na khamāmī’ti vutte tena hi, bhante, imaṃ temāsaṃ kassa santike vasissāmī”ti—āha. “Ayaṃ kho, nāgasena, āyasmā assagutto vattaniye senāsane viharati, gaccha tvaṃ, nāgasena, yenāyasmā assagutto tenupasaṅkama, upasaṅkamitvā mama vacanena āyasmato assaguttassa pāde sirasā vanda, evañca naṃ vadehi ‘upajjhāyo me, bhante, tumhākaṃ pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, upajjhāyo me, bhante, imaṃ temāsaṃ tumhākaṃ santike vasituṃ maṃ pahiṇī’ti, ‘konāmo te upajjhāyo’ti ca vutte ‘rohaṇatthero nāma, bhante’ti vadeyyāsi, ‘ahaṃ konāmo’ti vutte evaṃ vadeyyāsi ‘mama upajjhāyo, bhante, tumhākaṃ nāmaṃ jānātī’”ti. “Evaṃ, bhante”ti kho āyasmā nāgaseno āyasmantaṃ rohaṇaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvaramādāya anupubbena cārikaṃ caramāno yena vattaniyaṃ senāsanaṃ, yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ abhivādetvā ekamantaṃ aṭṭhāsi, ekamantaṃ ṭhito kho āyasmā nāgaseno āyasmantaṃ assaguttaṃ etadavoca—“upajjhāyo me, bhante, tumhākaṃ pāde sirasā vandati, evañca vadeti appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, upajjhāyo me, bhante, imaṃ temāsaṃ tumhākaṃ santike vasituṃ maṃ pahiṇī”ti.	And he was displeased at this, and went on home, and asked them: ‘Did you give anything to that hermit?’
Atha kho āyasmā assagutto āyasmantaṃ nāgasenaṃ etadavoca—“tvaṃ kiṃnāmosī”ti. “Ahaṃ, bhante, nāgaseno nāmā”ti. “Konāmo te upajjhāyo”ti? “Upajjhāyo me, bhante, rohaṇo nāmā”ti. “Ahaṃ konāmo”ti. “Upajjhāyo me, bhante, tumhākaṃ nāmaṃ jānātī”ti.	‘We gave him nothing,’ was the reply.
“Sādhu, nāgasena, pattacīvaraṃ paṭisāmehī”ti. “Sādhu, bhante”ti pattacīvaraṃ paṭisāmetvā punadivase pariveṇaṃ sammajjitvā mukhodakaṃ dantapoṇaṃ upaṭṭhapesi. Thero sammajjitaṭṭhānaṃ paṭisammajji, taṃ udakaṃ chaḍḍetvā aññaṃ udakaṃ āhari, tañca dantakaṭṭhaṃ apanetvā aññaṃ dantakaṭṭhaṃ gaṇhi, na ālāpasallāpaṃ akāsi, evaṃ satta divasāni katvā sattame divase puna pucchitvā puna tena tatheva vutte vassavāsaṃ anujāni.	Thereupon the Brahman, the next day, seated himself right in the doorway, thinking to himself: ‘To-day I’ll put that hermit to shame for having told a lie.’ And the moment that the Elder in due course came up to the house again, he said: ‘Yesterday you said you had got something at my house, having all the while got nothing! Is lying allowed to you fellows?’
Tena kho pana samayena ekā mahāupāsikā āyasmantaṃ assaguttaṃ tiṃsamattāni vassāni upaṭṭhāsi. Atha kho sā mahāupāsikā temāsaccayena yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ etadavoca—“atthi nu kho, tāta, tumhākaṃ santike añño bhikkhū”ti. “Atthi, mahāupāsike, amhākaṃ santike nāgaseno nāma bhikkhū”ti. “Tena hi, tāta assagutta, adhivāsehi nāgasenena saddhiṃ svātanāya bhattan”ti. Adhivāsesi kho āyasmā assagutto tuṇhībhāvena.	And the Elder replied: ‘Brahman, for seven years and ten months no one even went so far as to suggest politely that I should pass on. Yesterday this courtesy was extended to me. It was to that that I referred.’
Atha kho āyasmā assagutto tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā nāgasenena saddhiṃ pacchāsamaṇena yena mahāupāsikāya nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho sā mahāupāsikā āyasmantaṃ assaguttaṃ āyasmantañca nāgasenaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho āyasmā assagutto bhuttāviṃ onītapattapāṇiṃ āyasmantaṃ nāgasenaṃ etadavoca—“tvaṃ, nāgasena, mahāupāsikāya anumodanaṃ karohī”ti idaṃ vatvā uṭṭhāyāsanā pakkāmi.	The Brahman thought to himself: ‘If these men, at the mere experience of a little courtesy, acknowledge in a public place, and with thanks, that they have received an alms, what will they not do if they really receive a gift!’ And he was much struck by this, and had an alms bestowed upon the Elder from the rice and curry prepared for his own use, and added furthermore: ‘Every day you shall receive here food of the same kind.’ And having watched the Elder as he visited the place from that day onwards, and noticed how subdued was his demeanour, he became more and more pleased with him, and invited him to take there regularly his midday meal. And the Elder gave, by silence, his consent; and daily from that time forth, when he had finished his meal, and was about to depart, he would pronounce some short passage or other from the words of the Buddha.
Atha kho sā mahāupāsikā āyasmantaṃ nāgasenaṃ etadavoca—“mahallikā khohaṃ, tāta nāgasena, gambhīrāya dhammakathāya mayhaṃ anumodanaṃ karohī”ti. Atha kho āyasmā nāgaseno tassā mahāupāsikāya gambhīrāya dhammakathāya lokuttarāya suññatappaṭisaṃyuttāya anumodanaṃ akāsi. Atha kho tassā mahāupāsikāya tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi—“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. Āyasmāpi kho nāgaseno tassā mahāupāsikāya anumodanaṃ katvā attanā desitaṃ dhammaṃ paccavekkhanto vipassanaṃ paṭṭhapetvā tasmiṃyeva āsane nisinno sotāpattiphale patiṭṭhāsi.	Now the Brahman’s wife had, after her ten months, brought forth her son; and they called his name Nāgasena. He grew up in due course till he became seven years old, and his father said to the child: ‘Do you want, dear Nāgasena, to study the learning traditional in this Brahmanical house of ours?’
Atha kho āyasmā assagutto maṇḍalamāḷe nisinno dvinnampi dhammacakkhupaṭilābhaṃ ñatvā sādhukāraṃ pavattesi “sādhu sādhu, nāgasena, ekena kaṇḍappahārena dve mahākāyā padālitā”ti, anekāni ca devatāsahassāni sādhukāraṃ pavattesuṃ.	‘What is it called, father?’ said he.
Atha kho āyasmā nāgaseno uṭṭhāyāsanā yenāyasmā assagutto tenupasaṅkami, upasaṅkamitvā āyasmantaṃ assaguttaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinnaṃ kho āyasmantaṃ nāgasenaṃ āyasmā assagutto etadavoca—“gaccha tvaṃ, nāgasena, pāṭaliputtaṃ, pāṭaliputtanagare asokārāme āyasmā dhammarakkhito paṭivasati, tassa santike buddhavacanaṃ pariyāpuṇāhī”ti. “Kīva dūro, bhante, ito pāṭaliputtanagaran”ti? “Yojanasatāni kho, nāgasenā”ti. “Dūro kho, bhante, maggo. Antarāmagge bhikkhā dullabhā, kathāhaṃ gamissāmī”ti? “Gaccha tvaṃ, nāgasena, antarāmagge piṇḍapātaṃ labhissasi sālīnaṃ odanaṃ vigatakāḷakaṃ anekasūpaṃ anekabyañjanan”ti. “Evaṃ, bhante”ti kho āyasmā nāgaseno āyasmantaṃ assaguttaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvaramādāya yena pāṭaliputtaṃ tena cārikaṃ pakkāmi.	‘The three Vedas are called learning (Sikkhā), other kinds of knowledge are only arts, my dear.’
Tena kho pana samayena pāṭaliputtako seṭṭhi pañcahi sakaṭasatehi pāṭaliputtagāmimaggaṃ paṭipanno hoti. Addasā kho pāṭaliputtako seṭṭhi āyasmantaṃ nāgasenaṃ dūratova āgacchantaṃ, disvāna yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ nāgasenaṃ abhivādetvā “kuhiṃ gacchasi, tātā”ti—āha. “Pāṭaliputtaṃ, gahapatī”ti. “Sādhu, tāta, mayampi pāṭaliputtaṃ gacchāma. Amhehi saddhiṃ sukhaṃ gacchathā”ti.	‘Yes, I should like to learn them, father,’ said the boy.
Atha kho pāṭaliputtako seṭṭhi āyasmato nāgasenassa iriyāpathe pasīditvā āyasmantaṃ nāgasenaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā āyasmantaṃ nāgasenaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho pāṭaliputtako seṭṭhi āyasmantaṃ nāgasenaṃ etadavoca—“kinnāmosi tvaṃ, tātā”ti. “Ahaṃ, gahapati, nāgaseno nāmā”ti. “Jānāsi kho tvaṃ, tāta, buddhavacanaṃ nāmā”ti? “Jānāmi khohaṃ, gahapati, abhidhammapadānī”ti. “Lābhā no, tāta, suladdhaṃ no, tāta, ahampi kho, tāta, ābhidhammiko, tvampi ābhidhammiko, bhaṇa, tāta, abhidhammapadānī”ti. Atha kho āyasmā nāgaseno pāṭaliputtakassa seṭṭhissa abhidhammaṃ desesi, desenteyeva pāṭaliputtakassa seṭṭhissa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi—“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	Then Sonuttara the Brahman gave to a Brahman teacher a thousand pieces as his teaching fee, and had a divan spread for him aside in an inner chamber, and said to him: ‘Do thou, Brahman, teach this boy the sacred hymns by heart.’
Atha kho pāṭaliputtako seṭṭhi pañcamattāni sakaṭasatāni purato uyyojetvā sayaṃ pacchato gacchanto pāṭaliputtassa avidūre dvedhāpathe ṭhatvā āyasmantaṃ nāgasenaṃ etadavoca—“ayaṃ kho, tāta nāgasena, asokārāmassa maggo, idaṃ kho, tāta, amhākaṃ kambalaratanaṃ soḷasahatthaṃ āyāmena, aṭṭhahatthaṃ vitthārena, paṭiggaṇhāhi kho, tāta, idaṃ kambalaratanaṃ anukampaṃ upādāyā”ti. Paṭiggahesi kho āyasmā nāgaseno taṃ kambalaratanaṃ anukampaṃ upādāya. Atha kho pāṭaliputtako seṭṭhi attamano udaggo pamudito pītisomanassajāto āyasmantaṃ nāgasenaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	So the teacher made the boy repeat the hymns, urging him to get them by heart. And young Nāgasena, after one repetition of them, had learnt the three Vedas by heart, could intone them correctly, had understood their meaning, could fix the right place of each particular verse, and had grasped the mysteries they contained. All at once there arose in him an intuitive insight into the Vedas, with a knowledge of their lexicography, of their prosody, of their grammar, and of the legends attaching to the characters in them. He became a philologist and grammarian, and skilled alike in casuistry and in the knowledge of the bodily marks that foreshadow the greatness of a man.
Atha kho āyasmā nāgaseno yena asokārāmo yenāyasmā dhammarakkhito tenupasaṅkami, upasaṅkamitvā āyasmantaṃ dhammarakkhitaṃ abhivādetvā attano āgatakāraṇaṃ kathetvā āyasmato dhammarakkhitassa santike tepiṭakaṃ buddhavacanaṃ ekeneva uddesena tīhi māsehi byañjanaso pariyāpuṇitvā puna tīhi māsehi atthaso manasākāsi. ( )	Then young Nāgasena said to his father: ‘Is There anything more to be learned in this Brahmanical family of ours, or is this all?’
Atha kho āyasmā dhammarakkhito āyasmantaṃ nāgasenaṃ etadavoca—“seyyathāpi, nāgasena, gopālako gāvo rakkhati, aññe gorasaṃ paribhuñjanti; evameva kho tvaṃ, nāgasena, tepiṭakaṃ buddhavacanaṃ dhārentopi na bhāgī sāmaññassā”ti. “Hotu, bhante, alaṃ ettakenā”ti. Teneva divasabhāgena tena rattibhāgena saha paṭisambhidāhi arahattaṃ pāpuṇi, saha saccappaṭivedhena āyasmato nāgasenassa sabbe devā sādhukāramadaṃsu, pathavī unnadi, brahmāno apphoṭesuṃ, dibbāni candanacuṇṇāni dibbāni ca mandāravapupphāni abhippavassiṃsu.	‘There is no more, Nāgasena, my dear. This is all,’ was the reply.
Tena kho pana samayena koṭisatā arahanto himavante pabbate rakkhitatale sannipatitvā āyasmato nāgasenassa santike dūtaṃ pāhesuṃ “āgacchatu nāgaseno, dassanakāmā mayaṃ nāgasenan”ti. Atha kho āyasmā nāgaseno dūtassa vacanaṃ sutvā asokārāme antarahito himavante pabbate rakkhitatale koṭisatānaṃ arahantānaṃ purato pāturahosi.	And young Nāgasena repeated his lesson to his teacher for the last time, and went out of the house, and in obedience to an impulse arising in his heart as the result of previous Karma, sought a place of solitude, where he gave himself up to meditation. And he reviewed what he had learnt throughout from beginning to end, and found no value in it anywhere at all. And he exclaimed in bitterness of soul: ‘Empty forsooth are these Vedas, and as chaff. There is in them neither reality, nor worth, nor essential truth!’
Atha kho koṭisatā arahanto āyasmantaṃ nāgasenaṃ etadavocuṃ—“eso kho, nāgasena, milindo rājā bhikkhusaṃghaṃ viheṭheti vādappaṭivādena pañhapucchāya. Sādhu, nāgasena, gaccha tvaṃ milindaṃ rājānaṃ damehī”ti. “Tiṭṭhatu, bhante, eko milindo rājā; sace, bhante, sakalajambudīpe rājāno āgantvā maṃ pañhaṃ puccheyyuṃ, sabbaṃ taṃ visajjetvā sampadālessāmi, gacchatha vo, bhante, acchambhitā sāgalanagaran”ti. Atha kho therā bhikkhū sāgalanagaraṃ kāsāvappajjotaṃ isivātapaṭivātaṃ akaṃsu.	Nāgasena’a admission as a novice into the Order
Tena kho pana samayena āyasmā āyupālo saṅkhyeyyapariveṇe paṭivasati. Atha kho milindo rājā amacce etadavoca—“ramaṇīyā vata bho dosinā ratti, kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā upasaṅkameyyāma sākacchāya pañhapucchanāya, ko mayā saddhiṃ sallapituṃ ussahati kaṅkhaṃ paṭivinetun”ti. Evaṃ vutte, pañcasatā yonakā rājānaṃ milindaṃ etadavocuṃ—“atthi, mahārāja, āyupālo nāma thero tepiṭako bahussuto āgatāgamo, so etarahi saṅkhyeyyapariveṇe paṭivasati; gaccha tvaṃ, mahārāja, āyasmantaṃ āyupālaṃ pañhaṃ pucchassū”ti. “Tena hi, bhaṇe, bhadantassa ārocethā”ti.	That moment the venerable Rohaṇa, seated at his hermitage at Vattaniya, felt in his mind what was passing in the heart of Nāgasena. And he robed himself, and taking his alms-bowl in his hand, he vanished from Vattaniya and appeared near the Brahman village Kajaṅgala. And young Nāgasena, as he stood again in the doorway, saw him coming in the distance. At the sight of him he became happy and glad, and a sweet hope sprang up in his heart that from him he might learn the essential truth. And he went to him, and said: ‘Who art thou, Sir, that thou art thus bald-headed, and wearest yellow robes?’
Atha kho nemittiko āyasmato āyupālassa santike dūtaṃ pāhesi “rājā, bhante, milindo āyasmantaṃ āyupālaṃ dassanakāmo”ti. Āyasmāpi kho āyupālo evamāha— “tena hi āgacchatū”ti. Atha kho milindo rājā pañcamattehi yonakasatehi parivuto rathavaramāruyha yena saṅkhyeyyapariveṇaṃ yenāyasmā āyupālo tenupasaṅkami, upasaṅkamitvā āyasmatā āyupālena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ āyupālaṃ etadavoca—“kimatthiyā, bhante āyupāla, tumhākaṃ pabbajjā, ko ca tumhākaṃ paramattho”ti. Thero āha—“dhammacariyasamacariyatthā kho, mahārāja, pabbajjā, sāmaññaphalaṃ kho pana amhākaṃ paramattho”ti. “Atthi pana, bhante, koci gihīpi dhammacārī samacārī”ti? “Āma, mahārāja, atthi gihīpi dhammacārī samacārī, bhagavati kho, mahārāja, bārāṇasiyaṃ isipatane migadāye dhammacakkaṃ pavattente aṭṭhārasannaṃ brahmakoṭīnaṃ dhammābhisamayo ahosi, devatānaṃ pana dhammābhisamayo gaṇanapathaṃ vītivatto, sabbete gihibhūtā, na pabbajitā.	‘They call me a recluse, my child’ (Pabbajita: literally, ‘one who has abandoned;’ that is, the worldly life).
Puna caparaṃ, mahārāja, bhagavatā kho mahāsamayasuttante desiyamāne, mahāmaṅgalasuttante desiyamāne, samacittapariyāyasuttante desiyamāne, rāhulovādasuttante desiyamāne, parābhavasuttante desiyamāne gaṇanapathaṃ vītivattānaṃ devatānaṃ dhammābhisamayo ahosi, sabbete gihibhūtā, na pabbajitā”ti. “Tena hi, bhante āyupāla, niratthikā tumhākaṃ pabbajjā, pubbe katassa pāpakammassa nissandena samaṇā sakyaputtiyā pabbajanti dhutaṅgāni ca pariharanti. Ye kho te, bhante āyupāla, bhikkhū ekāsanikā, nūna te pubbe paresaṃ bhogahārakā corā, te paresaṃ bhoge acchinditvā tassa kammassa nissandena etarahi ekāsanikā bhavanti, na labhanti kālena kālaṃ paribhuñjituṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyaṃ. Ye kho pana te, bhante āyupāla, bhikkhū abbhokāsikā, nūna te pubbe gāmaghātakā corā, te paresaṃ gehāni vināsetvā tassa kammassa nissandena etarahi abbhokāsikā bhavanti, na labhanti senāsanāni paribhuñjituṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyaṃ. Ye kho pana te, bhante āyupāla, bhikkhū nesajjikā, nūna te pubbe panthadūsakā corā, te paresaṃ pathike jane gahetvā bandhitvā nisīdāpetvā tassa kammassa nissandena etarahi nesajjikā bhavanti, na labhanti seyyaṃ kappetuṃ, natthi tesaṃ sīlaṃ, natthi tapo, natthi brahmacariyan”ti—āha.	‘And why do they call thee “one who has abandoned?”’
Evaṃ vutte, āyasmā āyupālo tuṇhī ahosi, na kiñci paṭibhāsi. Atha kho pañcasatā yonakā rājānaṃ milindaṃ etadavocuṃ—“paṇḍito, mahārāja, thero, api ca kho avisārado na kiñci paṭibhāsatī”ti.	‘Because a recluse is one who has receded from The world in order to make the stain of sinful things recede. It is for that reason, my child, that they call me a recluse.’
Atha kho milindo rājā āyasmantaṃ āyupālaṃ tuṇhībhūtaṃ disvā apphoṭetvā ukkuṭṭhiṃ katvā yonake etadavoca—“tuccho vata bho jambudīpo, palāpo vata bho jambudīpo, natthi koci samaṇo vā brāhmaṇo vā, yo mayā saddhiṃ sallapituṃ ussahati kaṅkhaṃ paṭivinetun”ti.	‘Why, Sir, dost thou not wear hair as others do?’
Atha kho milindassa rañño sabbaṃ taṃ parisaṃ anuvilokentassa abhīte amaṅkubhūte yonake disvā etadahosi—“nissaṃsayaṃ atthi maññe añño koci paṇḍito bhikkhu, yo mayā saddhiṃ sallapituṃ ussahati, yenime yonakā na maṅkubhūtā”ti. Atha kho milindo rājā yonake etadavoca—“atthi, bhaṇe, añño koci paṇḍito bhikkhu, yo mayā saddhiṃ sallapituṃ ussahati kaṅkhaṃ paṭivinetun”ti.	‘A recluse shaves off his hair and beard on the recognition of the sixteen impediments therein to the higher life. And what are those sixteen ? the impediments of ornamenting it, and decking it out, of putting oil upon it, of shampooing it, of placing garlands round it, of using scents and unguents, and myrobalan seeds, and dyes, and ribbons, and combs, of calling in the barber, of unravelling curls, and of the possibility of vermin. When their hair falls off they are grieved and harassed; yea, they lament sometimes, and cry, and beat their breasts, or fall headlong in a swoon—and entangled by these and such impediments men may forget those parts of wisdom or learning which are delicate and subtle.’
Tena kho pana samayena āyasmā nāgaseno samaṇagaṇaparivuto saṃghī gaṇī gaṇācariyo ñāto yasassī sādhusammato bahujanassa paṇḍito byatto medhāvī nipuṇo viññū vibhāvī vinīto visārado bahussuto tepiṭako vedagū pabhinnabuddhimā āgatāgamo pabhinnapaṭisambhido navaṅgasatthusāsane pariyattidharo pāramippatto jinavacane dhammatthadesanāpaṭivedhakusalo akkhayavicitrapaṭibhāno citrakathī kalyāṇavākkaraṇo durāsado duppasaho duruttaro durāvaraṇo dunnivārayo, sāgaro viya akkhobho, girirājā viya niccalo, raṇañjaho tamonudo pabhaṅkaro mahākathī paragaṇigaṇamathano paratitthiyamaddano bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ rājūnaṃ rājamahāmattānaṃ sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ lābhaggayasaggappatto vuddhānaṃ viññūnaṃ sotāvadhānena samannāgatānaṃ sandassento navaṅgaṃ jinasāsanaratanaṃ, upadisanto dhammamaggaṃ, dhārento dhammappajjotaṃ, ussāpento dhammayūpaṃ, yajanto dhammayāgaṃ, paggaṇhanto dhammaddhajaṃ, ussāpento dhammaketuṃ, dhamento dhammasaṅkhaṃ, āhananto dhammabheriṃ, nadanto sīhanādaṃ, gajjanto indagajjitaṃ, madhuragiragajjitena ñāṇavaravijjujālapariveṭhitena karuṇājalabharitena mahatā dhammāmatameghena sakalalokamabhitappayanto gāmanigamarājadhānīsu cārikaṃ caramāno anupubbena sāgalanagaraṃ anuppatto hoti. Tatra sudaṃ āyasmā nāgaseno asītiyā bhikkhusahassehi saddhiṃ saṅkhyeyyapariveṇe paṭivasati. Tenāhu porāṇā—	‘And why, Sir, are not thy garments, too, as those of other men?’
“Bahussuto citrakathī,	‘Beautiful clothes, my boy, such as are worn by worldly men, are inseparable from the five cravings. But whatsoever dangers lurk in dress he who wears the yellow robes knows nothing of. It is for that reason that my dress is not as other men’s.’
nipuṇo ca visārado;	‘Dost thou know, Lord, what is real knowledge?’
Sāmayiko ca kusalo,	‘Yes, lad, the real knowledge I know; and what is the best hymn (mantra) in the world, that too I know.’
paṭibhāne ca kovido.	‘Couldst thou teach it, Lord, to me too?’
Te ca tepiṭakā bhikkhū,	‘Yes, I could.’
pañcanekāyikāpi ca;	‘Teach me, then.’
Catunekāyikā ceva,	‘Just now is not the right time for that; we, have come down to the village for alms.’
nāgasenaṃ purakkharuṃ.	Then young Nāgasena took the alms-bowl the venerable Rohaṇa was carrying, and led him into the house, and with his own hand supplied him with food, hard and soft, as much as he required. And when he saw that he had finished his meal, and withdrawn his hand from the bowl, he said to him: ‘Now, Sir, will you teach me that hymn?’
Gambhīrapañño medhāvī,	‘When thou hast become free from impediments, my lad, by taking upon thee, and with thy parents’ consent, the hermit’s dress I wear, then I can teach it thee.’
maggāmaggassa kovido;	So young Nāgasena went to his father and mother, and said: ‘This recluse says he knows the best hymn in the world, but that he cannot teach it to any one who has not entered the Order as his pupil. I should like to enter the Order and learn that hymn.’
Uttamatthaṃ anuppatto,	And his parents gave their consent; for they wished him to learn the hymn, even at the cost of retiring from the world; and they thought that when he had learned it he would come back again.
nāgaseno visārado.	Then the venerable Rohaṇa took Nāgasena to the Vattaniya hermitage, to the Vijamba Vatthu, and having spent the night there, took him on to the Guarded Slope, and there, in the midst of the innumerable company of the Arahats, young Nāgasena was admitted, as a novice, into the Order.
Tehi bhikkhūhi parivuto,	And then, when he had been admitted to the Order, the venerable Nāgasena said to the venerable Rohaṇa: ‘I have adopted your dress; now teach me that hymn.’
nipuṇehi saccavādibhi;	Then the venerable Rohaṇa thought thus to himself: ‘In what ought I first to instruct him, in the Discourses (Suttanta) or in the deeper things of the faith (Abhidhamma)?’ and inasmuch as he saw that Nāgasena was intelligent, and could master the Abhidhamma with ease, he gave him his first lesson in that.
Caranto gāmanigamaṃ,	And the venerable Nāgasena, after hearing it repeated but once, knew by heart the whole of the Abhidhamma—that is to say, the Dhamma Saṅgaṇi, with its great divisions into good, bad, and indifferent qualities, and its subdivisions into couples and triplets —the Vibhaṅga, with its eighteen chapters, beginning with the book on the constituent elements of beings—the Dhātu Kathā, with its fourteen books, beginning with that on compensation and non-compensation—the Puggala Paññatti, with its six divisions into discrimination of the various constituent elements, discrimination of the various senses and of the properties they apprehend, and so on —the Kathā Vatthu, with its thousand sections, five hundred on as many points of our own views, and five hundred on as many points of our opponents’ views—the Yamaka, with its ten divisions into complementary propositions as to origins, as to constituent elements, and so on—and the Paṭṭhāna, with its twenty-four chapters on the reason of causes, the reason of ideas, and the rest. And he said : ‘That will do, Sir. You need not propound it again. That will suffice for my being able to rehearse it.’
sāgalaṃ upasaṅkami.	Then Nāgasena went to the innumerable company of the Arahats, and said: ‘I should like to propound the whole of the Abhidhamma Piṭaka, without abridgement, arranging it under the three heads of good, bad, and indifferent qualities.’ And they gave him leave. And in seven months the venerable Nāgasena recited the seven books of the Abhidhamma in full. And the earth thundered, the gods shouted their applause, the Brahma gods clapped their hands, and there came down a shower from heaven of sweet-scented sandal-wood dust, and of Mandārava flowers! And the innumerable company of the Arahats, then and there at the Guarded Slope, admitted the venerable Nāgasena, then twenty years of age, to full membership in the higher grade of the Order.
Saṅkhyeyyapariveṇasmiṃ,	Now the next day after he had thus been admitted into full membership in the Order, the venerable Nāgasena robed himself at dawn, and taking his bowl, accompanied his teacher on his round for alms to the village below. And as he went this thought arose within him: ‘It was, after all, empty-headed and foolish of my teacher to leave the rest of the Buddha’s word aside, and teach me the Abhidhamma first!’ And the venerable Rohaṇa became aware in his own mind of what was passing in the mind of Nāgasena, and he said to him: ‘That is an unworthy reflection that thou art making, Nāgasena; it is not worthy of thee so to think.’
nāgaseno tadā vasi;	‘How strange and wonderful,’ thought Nāgasena, ‘that my teacher should be able to tell in his own mind what I am thinking of! I must ask his pardon.’ And he said: ‘Forgive me, Sir; I will never make such a reflection again.’
Katheti so manussehi,	‘I cannot forgive you, Nāgasena, simply on that promise,’ was the reply. ‘But there is a city called Sāgala, where a king rules whose name is Milinda, and he harasses the brethren by putting puzzles to them of heretical tendency. You will have earned your pardon, Nāgasena, when you shall have gone there, and overcome that king in argument, and brought him to take delight in the truth.’
pabbate kesarī yathā”ti.	‘Not only let king Milinda, holy one, but let all the kings of India come and propound questions to me, and I will break all those puzzles up and solve them, if only you will pardon me!’ exclaimed Nāgasena. But when he found it was of no avail, he said: ‘Where, Sir, do you advise me to spend the three months of the rains now coming on ?’
Atha kho devamantiyo rājānaṃ milindaṃ etadavoca—“āgamehi tvaṃ, mahārāja; atthi, mahārāja, nāgaseno nāma thero paṇḍito byatto medhāvī vinīto visārado bahussuto citrakathī kalyāṇapaṭibhāno atthadhammaniruttipaṭibhānapaṭisambhidāsu pāramippatto, so etarahi saṅkhyeyyapariveṇe paṭivasati, gaccha tvaṃ, mahārāja, āyasmantaṃ nāgasenaṃ pañhaṃ pucchassu, ussahati so tayā saddhiṃ sallapituṃ kaṅkhaṃ paṭivinetun”ti. Atha kho milindassa rañño sahasā “nāgaseno”ti saddaṃ sutvāva ahudeva bhayaṃ, ahudeva chambhitattaṃ, ahudeva lomahaṃso. Atha kho milindo rājā devamantiyaṃ etadavoca—“ussahati bho nāgaseno bhikkhu mayā saddhiṃ sallapitun”ti? “Ussahati, mahārāja, api indayamavaruṇakuverapajāpatisuyāmasantusitalokapālehipi pitupitāmahena mahābrahmunāpi saddhiṃ sallapituṃ, kimaṅgaṃ pana manussabhūtenā”ti.	‘There is a brother named Assagutta dwelling at the Vattaniya hermitage. Go, Nāgasena, to him; and in my name bow down to his feet, and say: “My teacher, holy one, salutes you reverently, and asks whether you are in health and ease, in full vigour and comfort. He has sent me here to pass The three months of the rains under your charge.” When he asks you your teacher’s name, tell it him. But when he asks you his own name, say: “My teacher, Sir, knows your name.”’
Atha kho milindo rājā devamantiyaṃ etadavoca—“tena hi tvaṃ, devamantiya, bhadantassa santike dūtaṃ pesehī”ti. “Evaṃ, devā”ti kho devamantiyo āyasmato nāgasenassa santike dūtaṃ pāhesi “rājā, bhante, milindo āyasmantaṃ dassanakāmo”ti. Āyasmāpi kho nāgaseno evamāha—“tena hi āgacchatū”ti.	And Nāgasena bowed down before the venerable Rohaṇa, and passing him on his right hand as he left him, took his bowl and robe, and went on from place to place till he came to the Vattaniya hermitage, begging for his food on the way. And on his arrival he saluted the venerable Assagutta, and said exactly what he had been told to say, and to the last reply Assagutta said: ‘Very well then, Nāgasena, put by your bowl and robe.’ And the next day Nāgasena swept out the teacher’s cell, and put the drinking water and tooth-cleansers ready for him to use. The Elder swept out the cell again, threw away the water and the tooth-cleansers, and fetched others, and said not a word of any kind. So it went on for seven days. On the seventh the Elder again asked him the same questions as before. And on Nāgasena again making the same replies, he gave him leave to pass the rainy season there.
Atha kho milindo rājā pañcamattehi yonakasatehi parivuto rathavaramāruyha mahatā balakāyena saddhiṃ yena saṅkhyeyyapariveṇaṃ yenāyasmā nāgaseno tenupasaṅkami. Tena kho pana samayena āyasmā nāgaseno asītiyā bhikkhusahassehi saddhiṃ maṇḍalamāḷe nisinno hoti. Addasā kho milindo rājā āyasmato nāgasenassa parisaṃ dūratova, disvāna devamantiyaṃ etadavoca—“kassesā, devamantiya, mahatī parisā”ti? “Āyasmato kho, mahārāja, nāgasenassa parisā”ti.	Nāgasena’s attainment of stream-entry
Atha kho milindassa rañño āyasmato nāgasenassa parisaṃ dūratova disvā ahudeva bhayaṃ, ahudeva chambhitattaṃ, ahudeva lomahaṃso. Atha kho milindo rājā khaggaparivārito viya gajo, garuḷaparivārito viya nāgo, ajagaraparivārito viya kotthuko , mahiṃsaparivuto viya accho, nāgānubaddho viya maṇḍūko, saddūlānubaddho viya migo, ahituṇḍikasamāgato viya pannago, majjārasamāgato viya undūro, bhūtavejjasamāgato viya pisāco, rāhumakhagato viya cando, pannago viya peḷantaragato, sakuṇo viya pañjarantaragato, maccho viya jālantaragato, vāḷavanamanuppaviṭṭho viya puriso, vessavaṇāparādhiko viya yakkho, parikkhīṇāyuko viya devaputto bhīto ubbiggo utrasto saṃviggo lomahaṭṭhajāto vimano dummano bhantacitto vipariṇatamānaso “mā maṃ ayaṃ parijano paribhavī”ti satiṃ upaṭṭhapetvā devamantiyaṃ etadavoca—“mā kho, tvaṃ devamantiya, āyasmantaṃ nāgasenaṃ mayhaṃ ācikkheyyāsi, anakkhātaññevāhaṃ nāgasenaṃ jānissāmī”ti. “Sādhu, mahārāja, tvaññeva jānāhī”ti.	Now a certain woman, a distinguished follower of the faith, had for thirty years and more administered to the wants of the venerable Assagutta. And at the end of that rainy season she came one day to him, and asked whether there was any other brother staying with him. And when she was told that there was one, named Nāgasena, she invited the Elder, and Nāgasena, with him, to take their midday meal the next day at her house. And the Elder signified, by silence, his consent. The next forenoon the Elder robed himself, and taking his bowl in his hand, went down, accompanied by Nāgasena as his attendant, to the dwelling-place of that disciple, and there they sat down on the seats prepared for them. And she gave to both of them food, hard and soft, as much as they required, waiting upon them with her own hands. When Assagutta had finished his meal, and the hand was withdrawn from the bowl, he said to Nāgasena: ‘Do thou, Nāgasena, give the thanks to this distinguished lady.’ And, so saying, he rose from his seat, and went away.
Tena kho pana samayena āyasmā nāgaseno tassā bhikkhuparisāya purato cattālīsāya bhikkhusahassānaṃ navakataro hoti pacchato cattālīsāya bhikkhusahassānaṃ vuḍḍhataro.	And the lady said to Nāgasena: ‘I am old, friend Nāgasena. Let the thanksgiving be from the deeper things of the faith.’
Atha kho milindo rājā sabbaṃ taṃ bhikkhusaṃghaṃ purato ca pacchato ca majjhato ca anuvilokento addasā kho āyasmantaṃ nāgasenaṃ dūratova bhikkhusaṃghassa majjhe nisinnaṃ kesarasīhaṃ viya vigatabhayabheravaṃ vigatalomahaṃsaṃ vigatabhayasārajjaṃ, disvāna ākāreneva aññāsi “eso kho ettha nāgaseno”ti.	And Nāgasena, in pronouncing the thanksgiving discourse, dwelt on the profounder side of the Abhidhamma, not on matters of mere ordinary morality, but on those relating to Arahatship. And as the lady sat there listening, there arose in her heart the Insight into the Truth, clear and stainless, which perceives that whatsoever has beginning, that has the inherent quality of passing away. And Nāgasena also, when he had concluded that thanksgiving discourse, felt the force of the truths he himself had preached, and he too arrived at insight —he too entered, as he sat there, upon the stream (that is to say, upon the first stage of the Excellent Way to Arahatship).
Atha kho milindo rājā devamantiyaṃ etadavoca—“eso kho, devamantiya, āyasmā nāgaseno”ti. “Āma, mahārāja, eso kho nāgaseno, suṭṭhu kho tvaṃ, mahārāja, nāgasenaṃ aññāsī”ti. Tato rājā tuṭṭho ahosi “anakkhātova mayā nāgaseno aññāto”ti. Atha kho milindassa rañño āyasmantaṃ nāgasenaṃ disvāva ahudeva bhayaṃ, ahudeva chambhitattaṃ, ahudeva lomahaṃso.	Then the venerable Assagutta, as he was sitting in his arbour, was aware that they both had attained to insight, and he exclaimed: ‘Well done! well done, Nāgasena! by one arrow shot you have hit two noble quarries!’ And at the same time thousands of the gods shouted their approval.
Tenāhu—	Now the venerable Nāgasena arose and returned to Assagutta, and saluting him, took a seat reverently apart. And Assagutta said to him: ‘Do thou now go, Nāgasena, to Pāṭaliputta. There, in the Asoka Park, dwells the venerable Dhamma-rakkhita. Under him you should learn the words of the Buddha.’
“Caraṇena ca sampannaṃ,	‘How far is it, Sir, from here to Pāṭaliputta.’
sudantaṃ uttame dame;	‘A hundred leagues, Nāgasena.’
Disvā rājā nāgasenaṃ,	‘Great, Sir, is the distance. It will be difficult to get food on the way. How shall I get there?’
idaṃ vacanamabravi.	‘Only go straight on, Nāgasena. You shall get food on the way, rice from which the black grains have been picked out, with curries and gravies of various sorts.’
Kathitā mayā bahū diṭṭhā,	‘Very well, Sir!’ said Nāgasena, and bowing down before his teacher, and passing him on the right side as he went, he took his bowl and his robe and departed for Pāṭaliputta.
sākacchā osaṭā bahū;	At that time a merchant of Pāṭaliputta, was on his way back to that city with five hundred waggons. And when he saw the venerable Nāgasena coming in the distance, he stopped the waggons, and saluted Nāgasena, and asked him: ‘Whither art thou going, father?’
Na tādisaṃ bhayaṃ āsi,	‘To Pāṭaliputta, householder.’
ajja tāso yathā mama.	‘That is well, father. We too are going thither. It will be more convenient for thee to go with us.’
Nissaṃsayaṃ parājayo,	And the merchant, pleased with Nāgasena’s manners, provided him with food, hard and soft, as much as he required, waiting upon him with his own hands. And when the meal was over, he took a low seat, and sat down reverently apart. So seated, he said to the venerable Nāgasena: ‘What, father, is your name?’
mama ajja bhavissati;	‘I am called Nāgasena, householder.’
Jayo ca nāgasenassa,	‘Dost thou know, father, what are the words of Buddha?’
yathā cittaṃ na saṇṭhitan”ti.	‘I know the Abhidhamma.’
Bāhirakathā niṭṭhitā.	‘We are most fortunate, father; this is indeed an advantage. I am a student of the Abhidhamma, and so art thou. Repeat to me, father, some passages from it.’
	Then the venerable Nāgasena preached to him from the Abhidhamma, and by degrees as he did so there arose in Nāgasena’s heart the Insight into the Truth, clear and stainless, which perceives that whatsoever has in itself the necessity of beginning, that too has also the inherent quality of passing away.
	And the Pāṭaliputta merchant sent on his waggons in advance, and followed himself after them. And at a place where the road divided, not far from Pāṭaliputta, he stopped, and said to Nāgasena: ‘This is the turning to the Asoka Park. Now I have here a rare piece of woollen stuff, sixteen cubits by eight. Do me the favour of accepting it.’ And Nāgasena did so. And the merchant, pleased and glad, with joyful heart, and full of content and happiness, saluted the venerable Nāgasena, and keeping him on his right hand as he passed round him, went on his way.
	Nāgasena’s attainment of Arahatship
	But Nāgasena went on to the Asoka Park to Dhamma-rakkhita. And after saluting him, and telling him on what errand he had come, he learnt by heart, from the mouth of the venerable Dhamma-rakkhita, the whole of the three baskets of the Buddha’s word in three months, and after a single recital, so far as the letter (that is, knowing the words by heart) was concerned.. And in three months more he mastered the spirit (that is, the deeper meaning of the sense of the words).
	But at the end of that time the venerable Dhamma-rakkhita addressed him, and said: ‘Nāgasena, as a herdsman tends the cows, but others enjoy their produce, so thou too carriest in thy head the whole three baskets of the Buddha’s word, and still art not yet a partaker of the fruit of Samaṇaship.’
	‘Though that be so, holy one, say no more,’ was the reply. And on that very day, at night, he attained to Arahatship and with it to the fourfold power of that Wisdom possessed by all Arahats (that is to say: the realisation of the sense, and the appreciation of the deep religious teaching contained in the word, the power of intuitive judgment, and the power of correct and ready exposition). And at the moment of his penetrating the truth all the gods shouted their approval, and the earth thundered, and the Brahma gods clapped their hands, and there fell from heaven a shower of sweet-scented sandal dust and of Mandārava flowers.
	Now at that time the innumerable company of the Arahats at the Guarded Slope in the Himālaya mountains sent a message to him to come, for they were anxious to see him. And when he heard the message the venerable Nāgasena vanished from the Asoka Park and appeared before them. And they said: ‘Nāgasena, that king Milinda is in the habit of harassing the brethren by knotty questions and by argumentations this way and that. Do thou, Nāgasena, go and master him.’
	‘Not only let king Milinda, holy ones, but let all the kings of India, come and propound questions to me. I will break all those puzzles up and solve them. You may go fearlessly to Sāgala.’
	Then all the Elders went to the city of Sāgala, lighting it up with their yellow robes like lamps, and bringing down upon it the breezes from the heights where the sages dwell.
	Milinda confutes Āyupāla
	At that time the venerable Āyupāla was living at the Saṅkheyya hermitage. And king Milinda said to his counsellors: ‘Beautiful is the night and pleasant! Who is the wandering teacher or Brahman we can visit to night to question him who will be able to converse with us and to resolve our doubts?’
	And the five hundred Yonakas replied: ‘There is the Elder, Lord, named Āyupāla, versed in the three baskets, and in all the traditional lore. He is living now at the Saṅkheyya hermitage. To him you might go, O king, and put your questions to him.’
	‘Very well, then. Let the venerable one be informed that we are coming.’ Then the royal astrologer sent a message to Āyupāla to the effect that king Milinda desired to call upon him. And the venerable one said: ‘Let him come.’
	So Milinda the king, attended by the five hundred Yonakas, mounted his royal chariot and proceeded to the Sankheyya hermitage, to the place where Āyupāla dwelt, and exchanged with him the greetings and compliments of friendship and courtesy, and took his seat respectfully apart. And then he said to him:
	‘Of what use, venerable āyupāla, is the renunciation of the world carried out by the members of your Order, and in what do you place the summum bonum?’
	‘Our renunciation, O king,’ replied the Elder, ‘is for the sake of being able to live in righteousness, and in spiritual calm.’
	‘Is there, Sir, any layman who lives so?’
	‘Yes, great king, there are such laymen. At the time when the Blessed One set rolling the royal chariot wheel of the kingdom of righteousness at Benares, at the Deer Park, eighteen koṭis of the Brahma gods, and an innumerable company of other gods, attained to comprehension of the truth. And not one of those beings, all of whom were laymen, had renounced the world. And again when the Blessed One delivered the Mahā Samaya discourse, and the discourse on the ‘Greatest Blessing,’ and the Exposition of Quietism, and the discourse on losses (Parābhava Suttanta), and the Exhortation to Rāhula, the multitude of gods who attained to comprehension of the truth cannot be numbered. And not one of those beings, all of whom were laymen, had renounced the world.’
	‘Then, most venerable Āyupāla, your renunciation is of no use. It must be in consequence of sins committed in some former birth, that the Buddhist Samanas renounce the world, and even subject themselves to the restraints of one or other of the thirteen aids to purity! Those who remain on one seat till they have finished their repast were, forsooth, in some former birth, thieves who robbed other men of their food. It is in consequence of the Karma of having so deprived others of food that they have now only such food as they can get at one sitting; and are not allowed to eat from time to time as they want. It is no virtue on their part, no meritorious abstinence, no righteousness of life. And they who live in the open air were, forsooth, in some former birth, dacoits who plundered whole villages. It is in consequence of the Karma of having destroyed other people’s homes, that they live now without a home, and are not allowed the use of huts. It is no virtue on their part, no meritorious abstinence, no righteousness of life. And those who never lie down, they, forsooth, in some former birth, were highwaymen who seized travellers, and bound them, and left them sitting there. It is in consequence of the Karma of that habit that they have become Nesajjikā in this life (men who always sit) and get no beds to lie on. It is no virtue on their part, no meritorious abstinence, no righteousness of life!’
	And when he had thus spoken the venerable Āyupāla was silenced, and had not a word to say in reply. Then the five hundred Yonakas said to the king: ‘The Elder, O king, is learned, but is also diffident. It is for that reason that he makes no rejoinder. But the king on seeing how silent Āyupāla had become, clapped his hands and cried out: ‘All India is an empty thing, it is verily like chaff! There is no one, either Samana or Brahman, capable of discussing things with me and dispelling my doubts!’
	As he looked, however, at the assembly and saw how fearless and self-possessed the Yonakas appeared, he thought within himself: ‘For a certainty there must be, methinks, some other learned brother capable of disputing with me, or those Yonakas would not be thus confident.’ And he said to them: ‘Is there, my good men, any other learned brother to discuss things with me and dispel my doubts?’
	Nāgasena arrives; his character
	Now at that time the venerable Nāgasena, after making his alms-tour through the villages, towns, and cities, had in due course arrived at Sāgala, attended by a band of Samaṇas, as the leader of a company of the Order; the head of a body of disciples; the teacher of a school; famous and renowned, and highly esteemed by the people. And he was learned, clever, wise, sagacious, and able; a skilful expounder, of subdued manners, but full of courage; well versed in tradition, master of the three Baskets (Piṭakas), and erudite in Vedic lore. He was in possession of the highest (Buddhist) insight, a master of all that had been handed down in the schools, and of the various discriminations by which the most abstruse points can be explained. He knew by heart the ninefold divisions of the doctrine of the Buddha to perfection, and was equally skilled in discerning both the spirit and the letter of the Word. Endowed with instantaneous and varied power of repartee, and wealth of language, and beauty of eloquence, he was difficult to equal, and still more difficult to excel, difficult to answer, to repel, or to refute. He was imperturbable as the depths of the sea, immovable as the king of mountains; victorious in the struggle with evil, a dispeller of darkness and diffuser of light; mighty in eloquence, a confounder of the followers of other masters, and a crusher-out of the adherents of rival doctrines (malleus hereticorum). Honoured and revered by the brethren and sisters of the Order, and its lay adherents of either sex, and by kings and their high officials, he was in the abundant receipt of all the requisites of a member of the Order—robes and bowl and lodging, and whatever is needful for the sick—receiving the highest veneration no less than material gifts. To the wise and discerning who came to him with listening ear he displayed the ninefold jewel of the Conqueror’s word, he pointed out to them the path of righteousness, bore aloft for them the torch of truth, set up for them the sacred pillar of the truth, and celebrated for their benefit the sacrifice of the truth. For them he waved the banner, raised the standard, blew the trumpet, and beat the drum of truth. And with his mighty lion’s voice, like Indra’s thunder but sweet the while, he poured out upon them a plenteous shower, heavy with drops of mercy, and brilliant with the coruscations of the lightning flashes of his knowledge, of the nectar waters of the teaching of the Nirvāṇa of the truth—thus satisfying to the full a thirsty world.
	There then, at the Sankheyya hermitage, did the venerable Nāgasena, with a numerous company of the brethren, dwell. Therefore is it said:
	‘Learned, with varied eloquence, sagacious, bold,
	Master of views, in exposition sound,
	The brethren—wise themselves in holy writ,
	Repeaters of the fivefold sacred word—
	Put Nāgasena as their leader and their chief.
	Him, Nāgasena of clear mind and wisdom deep,
	Who knew which was the right Path, which the false,
	And had himself attained Nirvāṇa’s placid heights!
	Attended by the wise, by holders to the Truth,
	He had gone from town to town, and come to Sāgala;
	And now he dwelt there in Saṅkheyya’s grove,
	Appearing, among men, like the lion of the hills.’
	Milinda goes to him
	And Devamantiya said to king Milinda: ‘Wait a little, great king, wait a little! There is an Elder named Nāgasena, learned, able, and wise, of subdued manners, yet full of courage, versed in the traditions, a master of language, and ready in reply, one who understands alike the spirit and the letter of the law, and can expound its difficulties and refute objections to perfection. He is staying at present at the Saṅkheyya hermitage. You should go, great king, and put your questions to him. He is able to discuss things with you, and dispel your doubts.’
	Then when Milinda the king heard the name Nāgasena, thus suddenly introduced, he was seized with fear, and with anxiety, and the hairs of his body stood on end. But he asked Devamantiya: ‘Is that really so?’ And Devamantiya replied: ‘He is capable, Sire, of discussing things with the guardians of the world—with Indra, Yama, Varuṇa, Kuvera, Prajāpati, Suyāma, and Santushita—and even with the great Brahma himself, the progenitor of mankind, how much more then with a mere human being!’
	‘Do you then, Devamantiya,’ said the king, ‘send a messenger to say I am coming.’
	And he did so. And Nāgasena sent word back that he might come. And the king, attended by the five hundred Yonakas, mounted his royal chariot, and proceeded with a great retinue to the Saṅkheyya hermitage, and to the place where Nāgasena dwelt.
	At that time the venerable Nāgasena was seated with the innumerable company of the brethren of the Order, in the open hall in front of the hermitage. So king Milinda saw the assembly from afar, and he said to Devamantiya: ‘Whose, Devamantiya, is this so mighty retinue?’
	‘These are they who follow the venerable Nāgasena,’ was the reply.
	Then at the sight there came over king Milinda a feeling of fear and of anxiety, and the hairs of his body stood on end. But nevertheless, though he felt like an elephant hemmed in by rhinoceroses, like a serpent surrounded by the Garudas (the snake-eating mythical birds), like a jackal surrounded by boa-constrictors, or a bear by buffaloes, like a frog pursued by a serpent, or a deer by a panther, like a snake in the hands of a snake charmer, or a rat played with by a cat, or a devil charmed by an exorcist, like the moon when it is seized by Rāhu, like a snake caught in a basket, or a bird in a cage, or a fish in a net, like a man who has lost his way in a dense forest haunted by wild beasts, like a Yakkha (ogre) who has sinned against Vessavana (the king of ogres and fairies), or like a god whose term of life as a god has reached its end—though confused and terrified, anxious, and beside himself in an agony of fear like that—yet at the thought that he must at least avoid humiliation in the sight of the people, he took courage, and said to Devamantiya: ‘You need not trouble to point out to me which is Nāgasena. I shall pick him out unaided.’
	‘Certainly, Sire, recognise him yourself,’ said he.
	Now Nāgasena was junior in seniority (reckoned from the date of his full membership in the Order) to the half of that great company seated in front of him, and senior to the half seated behind him. And as he looked over the whole of the assembly, in front, and down the centre, and behind, king Milinda detected Nāgasena seated in the middle, and, like a shaggy lion who knows no fear or frenzy, entirely devoid of nervous agitation, and free from shyness and trepidation. And as soon as he saw him, he knew by his mien that that was Nāgasena, and he pointed him out to Devamantiya.
	‘Yes, great king,’ said he, ‘that is Nāgasena. Well hast thou, Sire, recognised the sage.’
	‘Whereupon the king rejoiced that he had recognised Nāgasena without having had him pointed out to him. But nevertheless, at the sight of him, the king was seized with nervous excitement and trepidation and fear. Therefore is it said:
	‘At the sight of Nāgasena, wise and pure,
	Subdued in all that is the best subjection,
	Milinda uttered this foreboding word—
	"Many the talkers I have visited,
	Many the conversations I have had,
	But never yet, till now, to-day, has fear,
	So strange, so terrible, o’erpowered my heart.
	Verily now defeat must be my lot,
	And victory his, so troubled is my mind.”’
	Here ends the introductory secular narrative (Bāhira-kathā).

Mil 3.1 1 Individuality and name; the chariot simile

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
1. Paññattipañha	chapter 1
Atha kho milindo rājā yenāyasmā nāgaseno tenupasaṅkami, upasaṅkamitvā āyasmatā nāgasenena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Āyasmāpi kho nāgaseno paṭisammodanīyeneva milindassa rañño cittaṃ ārādhesi.	3.1.1. Individuality and name; the chariot simile
Atha kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca—“kathaṃ bhadanto ñāyati, kinnāmosi, bhante”ti? “‘Nāgaseno’ti kho ahaṃ, mahārāja, ñāyāmi, ‘nāgaseno’ti kho maṃ, mahārāja, sabrahmacārī samudācaranti, api ca mātāpitaro nāmaṃ karonti ‘nāgaseno’ti vā ‘sūraseno’ti vā ‘vīraseno’ti vā ‘sīhaseno’ti vā, api ca kho, mahārāja, saṅkhā samaññā paññatti vohāro nāmamattaṃ yadidaṃ nāgasenoti, na hettha puggalo upalabbhatī”ti.	Now Milinda the king went up to where the venerable Nāgasena was, and addressed him with the greetings and compliments of friendship and courtesy, and took his seat respectfully apart. And Nāgasena reciprocated his courtesy, so that the heart of the king was propitiated.
Atha kho milindo rājā evamāha—“suṇantu me bhonto pañcasatā yonakā asītisahassā ca bhikkhū, ayaṃ nāgaseno evamāha—‘na hettha puggalo upalabbhatī’ti, kallaṃ nu kho tadabhinanditun”ti. Atha kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca—“sace, bhante nāgasena, puggalo nūpalabbhati, ko carahi tumhākaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ deti, ko taṃ paribhuñjati, ko sīlaṃ rakkhati, ko bhāvanamanuyuñjati, ko maggaphalanibbānāni sacchikaroti, ko pāṇaṃ hanati, ko adinnaṃ ādiyati, ko kāmesumicchācāraṃ carati, ko musā bhaṇati, ko majjaṃ pivati, ko pañcānantariyakammaṃ karoti, tasmā natthi kusalaṃ, natthi akusalaṃ, natthi kusalākusalānaṃ kammānaṃ kattā vā kāretā vā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, sace, bhante nāgasena, yo tumhe māreti, natthi tassāpi pāṇātipāto, tumhākampi, bhante nāgasena, natthi ācariyo, natthi upajjhāyo, natthi upasampadā. ‘Nāgasenoti maṃ, mahārāja, sabrahmacārī samudācarantī’ti yaṃ vadesi, katamo ettha nāgaseno? Kiṃ nu kho, bhante, kesā nāgaseno”ti? “Na hi, mahārājā”ti. “Lomā nāgaseno”ti? “Na hi, mahārājā”ti. “Nakhā … pe … dantā … taco … maṃsaṃ … nhāru … aṭṭhi … aṭṭhimiñjaṃ … vakkaṃ … hadayaṃ … yakanaṃ … kilomakaṃ … pihakaṃ … papphāsaṃ … antaṃ … antaguṇaṃ … udariyaṃ … karīsaṃ … pittaṃ … semhaṃ … pubbo … lohitaṃ … sedo … medo … assu … vasā … kheḷo … siṅghāṇikā … lasikā … muttaṃ … pe … matthake matthaluṅgaṃ nāgaseno”ti? “Na hi, mahārājā”ti. “Kiṃ nu kho, bhante, rūpaṃ nāgaseno”ti? “Na hi, mahārājā”ti. “Vedanā nāgaseno”ti? “Na hi, mahārājā”ti. “Saññā nāgaseno”ti? “Na hi, mahārājā”ti. “Saṅkhārā nāgaseno”ti? “Na hi, mahārājā”ti. “Viññāṇaṃ nāgaseno”ti? “Na hi, mahārājā”ti. “Kiṃ pana, bhante, rūpavedanāsaññāsaṅkhāraviññāṇaṃ nāgaseno”ti? “Na hi, mahārājā”ti. “Kiṃ pana, bhante, aññatra rūpavedanāsaññāsaṅkhāraviññāṇaṃ nāgaseno”ti? “Na hi, mahārājā”ti. “Tamahaṃ, bhante, pucchanto pucchanto na passāmi nāgasenaṃ. Nāgasenasaddoyeva nu kho, bhante, nāgaseno”ti? “Na hi, mahārājā”ti. “Ko panettha nāgaseno, alikaṃ tvaṃ, bhante, bhāsasi musāvādaṃ, natthi nāgaseno”ti.	And Milinda began by asking, ‘How is your Reverence known, and what, Sir, is your name?’
Atha kho āyasmā nāgaseno milindaṃ rājānaṃ etadavoca—“tvaṃ khosi, mahārāja, khattiyasukhumālo accantasukhumālo, tassa te, mahārāja, majjhanhikasamayaṃ tattāya bhūmiyā uṇhāya vālikāya kharāya sakkharakathalikāya madditvā pādenāgacchantassa pādā rujjanti, kāyo kilamati, cittaṃ upahaññati, dukkhasahagataṃ kāyaviññāṇaṃ uppajjati, kiṃ nu kho tvaṃ pādenāgatosi, udāhu vāhanenā”ti? “Nāhaṃ, bhante, pādenāgacchāmi, rathenāhaṃ āgatosmī”ti. “Sace tvaṃ, mahārāja, rathenāgatosi, rathaṃ me ārocehi, kiṃ nu kho, mahārāja, īsā ratho”ti? “Na hi, bhante”ti. “Akkho ratho”ti? “Na hi, bhante”ti. “Cakkāni ratho”ti? “Na hi, bhante”ti. “Rathapañjaraṃ ratho”ti? “Na hi, bhante”ti. “Rathadaṇḍako ratho”ti? “Na hi, bhante”ti. “Yugaṃ ratho”ti? “Na hi, bhante”ti. “Rasmiyo ratho”ti? “Na hi, bhante”ti. “Patodalaṭṭhi ratho”ti? “Na hi, bhante”ti. “Kiṃ nu kho, mahārāja, īsāakkhacakkarathapañjararathadaṇḍayugarasmipatodā ratho”ti? “Na hi, bhante”ti. “Kiṃ pana, mahārāja, aññatra īsāakkhacakkarathapañjararathadaṇḍayugarasmipatodā ratho”ti? “Na hi, bhante”ti. “Tamahaṃ, mahārāja, pucchanto pucchanto na passāmi rathaṃ. Rathasaddoyeva nu kho, mahārāja, ratho”ti? “Na hi, bhante”ti. “Ko panettha ratho, alikaṃ tvaṃ, mahārāja, bhāsasi musāvādaṃ, natthi ratho, tvaṃsi, mahārāja, sakalajambudīpe aggarājā, kassa pana tvaṃ bhāyitvā musāvādaṃ bhāsasi, suṇantu me bhonto pañcasatā yonakā asītisahassā ca bhikkhū, ayaṃ milindo rājā evamāha—‘rathenāhaṃ āgatosmī’ti, sace tvaṃ, mahārāja, rathenāgatosi, ‘rathaṃ me ārocehī’ti vutto samāno rathaṃ na sampādeti, kallaṃ nu kho tadabhinanditun”ti.	‘I am known as Nāgasena, O king, and it is by that name that my brethren in the faith address me. But although parents, O king, give such a name as Nāgasena, or Sūrasena, or Vīrasena, or Sīhasena, yet this, Sire—Nāgasena and so on—is only a generally understood term, a designation in common use. For there is no permanent individuality (no soul) involved in the matter.’ Then Milinda called upon the Yonakas and the brethren to witness: ‘This Nāgasena says there is no permanent individuality (no soul) implied in his name. Is it now even possible to approve him in that?’ And turning to Nāgasena, he said: ‘If, most reverend Nāgasena, there be no permanent individuality (no soul) involved in the matter, who is it, pray, who gives to you members of the Order your robes and food and lodging and necessaries for the sick? Who is it who enjoys such things when given? Who is it who lives a life of righteousness? Who is it who devotes himself to meditation? Who is it who attains to the goal of the Excellent Way, to the Nirvāṇa of Arahatship? And who is it who destroys living creatures? who is it who takes what is not his own? who is it who lives an evil life of worldly lusts, who speaks lies, who drinks strong drink, who (in a word) commits any one of the five sins which work out their bitter fruit even in this life ? If that be so there is neither merit nor demerit; there is neither doer nor causer of good or evil deeds ; there is neither fruit nor result of good or evil Karma. —If, most reverend Nāgasena, we are to think that were a man to kill you there would be no murder, then it follows that there are no real masters or teachers in your Order, and that your ordinations are void.—You tell me that your brethren in the Order are in the habit of addressing you as Nāgasena. Now what is that Nāgasena? Do you mean to say that the hair is Nāgasena?’
Evaṃ vutte, pañcasatā yonakā āyasmato nāgasenassa sādhukāraṃ datvā milindaṃ rājānaṃ etadavocuṃ—“idāni kho tvaṃ, mahārāja, sakkonto bhāsassū”ti.	‘I don’t say that, great king.’
Atha kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca—“nāhaṃ, bhante nāgasena, musā bhaṇāmi, īsañca paṭicca akkhañca paṭicca cakkāni ca paṭicca rathapañjarañca paṭicca rathadaṇḍakañca paṭicca ‘ratho’ti saṅkhā samaññā paññatti vohāro nāmamattaṃ pavattatī”ti.	‘Or the hairs on the body, perhaps?’
“Sādhu kho tvaṃ, mahārāja, rathaṃ jānāsi; evameva kho, mahārāja, mayhampi kese ca paṭicca lome ca paṭicca … pe … matthake matthaluṅgañca paṭicca rūpañca paṭicca vedanañca paṭicca saññañca paṭicca saṅkhāre ca paṭicca viññāṇañca paṭicca ‘nāgaseno’ti saṅkhā samaññā paññatti vohāro nāmamattaṃ pavattati, paramatthato panettha puggalo nūpalabbhati. Bhāsitampetaṃ, mahārāja, vajirāya bhikkhuniyā bhagavato sammukhā—	‘Certainly not.’
‘Yathā hi aṅgasambhārā,	‘Or is it the nails, the teeth, the skin, the flesh, the nerves, the bones, the marrow, the kidneys, the heart, the liver, the abdomen, the spleen, the lungs, the larger intestines, the lower intestines, the stomach, the faeces, the bile, the phlegm, the pus, the blood, the sweat, the fat, the tears, the serum, the saliva, the mucus, the oil that lubricates the joints, the urine, or the brain, or any or all of these, that is Nāgasena ?’
hoti saddo ratho iti;	And to each of these he answered no.
Evaṃ khandhesu santesu,	‘Is it the outward form then (Rūpa) that is Nāgasena, or the sensations (Vedanā), or the ideas (Saññā), or the conditions (the constituent elements of character, Saṃkhārā), or the consciousness (Vigññāna), that is Nāgasena ?’
hoti “satto”ti sammutī’”ti.	And to each of these also he answered no.
“Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, aticitrāni pañhapaṭibhānāni visajjitāni, yadi buddho tiṭṭheyya sādhukāraṃ dadeyya, sādhu sādhu, nāgasena, aticitrāni pañhapaṭibhānāni visajjitānī”ti.	‘Then is it all these Skandhas combined that are Nāgasena?’
Paññattipañho paṭhamo.	‘No! great king.’
	‘But is there anything outside the five Skandhas that is Nāgasena?’
	And still he answered no.
	‘Then thus, ask as I may, I can discover no Nāgasena. Nāgasena is a mere empty sound. Who then is the Nāgasena that we see before us? It is a falsehood that your reverence has spoken, an untruth!’
	And the venerable Nāgasena said to Milinda the king: ‘You, Sire, have been brought up in great luxury, as beseems your noble birth. If you were to walk this dry weather on the hot and sandy ground, trampling under foot the gritty, gravelly grains of the hard sand, your feet would hurt you. And as your body would be in pain, your mind would be disturbed, and you would experience a sense of bodily suffering. How then did you come, on foot, or in a chariot?’
	‘I did not come, Sir, on foot . I came in a carriage.’
	‘Then if you came, Sire, in a carriage, explain to me what that is. Is it the pole that is the chariot?’
	‘I did not say that.’
	‘Is it the axle that is the chariot?’
	‘Certainly not.’
	‘Is it the wheels, or the framework, or the ropes, or the yoke, or the spokes of the wheels, or the goad, that are the chariot?’
	And to all these he still answered no.
	‘Then is it all these parts of it that are the chariot?’
	‘No, Sir.’
	‘But is there anything outside them that is the chariot?’
	And still he answered no.
	‘Then thus, ask as I may, I can discover no chariot. Chariot is a mere empty sound. What then is the chariot you say you came in? It is a falsehood that your Majesty has spoken, an untruth! There is no such thing as a chariot! You are king over all India, a mighty monarch. Of whom then are you afraid that you speak untruth? And he called upon the Yonakas and the brethren to witness, saying: ‘Milinda the king here has said that he came by carriage. But when asked in that case to explain what the carriage was, he is unable to establish what he averred. Is it, forsooth, possible to approve him in that?’
	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 Nāgasena, and said: ‘I have spoken no untruth, reverend Sir. It is on account of its having all these things—the pole, and the axle, the wheels, and the framework, the ropes, the yoke, the spokes, and the goad—that it comes under the generally understood term, the designation in common use, of “chariot.”’
	‘Very good! Your Majesty has rightly grasped the meaning of “chariot.” And just even so it is on account of all those things you questioned me about—The thirty-two kinds of organic matter in a human body, and the five constituent elements of being—that I come under the generally understood term, the designation in common use, of “Nāgasena.” For it was said, Sire, by our Sister Vajirā in the presence of the Blessed One:
	“‘Just as it is by the condition precedent
	Of the co-existence of its various parts
	That the word ‘chariot’ is used,
	Just so is it that when the Skandhas
	Are there we talk of a ‘being.’”’
	‘Most wonderful, Nāgasena, and most strange. Well has the puzzle put to you, most difficult though it was, been solved. Were the Buddha himself here he would approve your answer. Well done, well done, Nāgasena!’

Mil 3.1.2. The riddle of seniority

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
2. Vassagaṇanapañha	chapter 1
“Kativassosi tvaṃ, bhante nāgasenā”ti? “Sattavassohaṃ, mahārājā”ti. “Ke te, bhante, satta, tvaṃ vā satta, gaṇanā vā sattā”ti?	3.1.2. The riddle of seniority
Tena kho pana samayena milindassa rañño sabbābharaṇapaṭimaṇḍitassa alaṅkatapaṭiyattassa pathaviyaṃ chāyā dissati, udakamaṇike ca chāyā dissati. Atha kho āyasmā nāgaseno milindaṃ rājānaṃ etadavoca—“ayaṃ te, mahārāja, chāyā pathaviyaṃ udakamaṇike ca dissati, kiṃ pana, mahārāja, tvaṃ vā rājā, chāyā vā rājā”ti? “Ahaṃ, bhante nāgasena, rājā, nāyaṃ chāyā rājā, maṃ pana nissāya chāyā pavattatī”ti. “Evameva kho, mahārāja, vassānaṃ gaṇanā satta, na panāhaṃ satta, maṃ pana nissāya satta pavattati, chāyūpamaṃ, mahārājā”ti. “Acchariyaṃ, bhante nāgasena, abbhutaṃ, bhante nāgasena, aticitrāni pañhapaṭibhānāni visajjitānī”ti.	‘How many years seniority have you, Nāgasena?’
Vassagaṇanapañho dutiyo.	‘Seven, your Majesty.’
	‘But how can you say it is your “seven?” Is it you who are “seven,” or the number that is “seven?”’
	Now that moment the figure of the king, decked in all the finery of his royal ornaments, cast its shadow on the ground, and was reflected in a vessel of water. And Nāgasena asked him: ‘Your figure, O king, is now shadowed upon the ground, and reflected in the water, how now, are you the king, or is the reflection the king?’
	‘I am the king, Nāgasena, but the shadow comes into existence because of me.’
	‘Just even so, O king, the number of the years is seven, I am not seven. But it is because of me, O king, that the number seven has come into existence; and it is mine in the same sense as the shadow is yours.’
	‘Most wonderful again, and strange, Nāgasena. Well has the question put to you, most difficult though it was, been solved!’

Mil 3.1.3. (Interlude) How kings and scholars respectively discuss

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
3. Vīmaṃsanapañha	chapter 1
Rājā āha—“bhante nāgasena, sallapissasi mayā saddhin”ti? “Sace tvaṃ, mahārāja, paṇḍitavādaṃ sallapissasi sallapissāmi, sace pana rājavādaṃ sallapissasi na sallapissāmī”ti. “Kathaṃ, bhante nāgasena, paṇḍitā sallapantī”ti? “Paṇḍitānaṃ kho, mahārāja, sallāpe āveṭhanampi kayirati, nibbeṭhanampi kayirati, niggahopi kayirati, paṭikammampi kayirati, vissāsopi kayirati, paṭivissāsopi kayirati, na ca tena paṇḍitā kuppanti, evaṃ kho, mahārāja, paṇḍitā sallapantī”ti. “Kathaṃ pana, bhante, rājāno sallapantī”ti? “Rājāno kho, mahārāja, sallāpe ekaṃ vatthuṃ paṭijānanti, yo taṃ vatthuṃ vilometi, tassa daṇḍaṃ āṇāpenti ‘imassa daṇḍaṃ paṇethā’ti, evaṃ kho, mahārāja, rājāno sallapantī”ti. “Paṇḍitavādāhaṃ, bhante, sallapissāmi, no rājavādaṃ, vissaṭṭho bhadanto sallapatu yathā bhikkhunā vā sāmaṇerena vā upāsakena vā ārāmikena vā saddhiṃ sallapati, evaṃ vissaṭṭho bhadanto sallapatu mā bhāyatū”ti. “Suṭṭhu, mahārājā”ti thero abbhānumodi.	3.1.3. (Interlude) How kings and scholars respectively discuss
Rājā āha—“bhante nāgasena, pucchissāmī”ti. “Puccha, mahārājā”ti. “Pucchitosi me, bhante”ti. “Visajjitaṃ, mahārājā”ti. “Kiṃ pana, bhante, tayā visajjitan”ti? “Kiṃ pana, mahārāja, tayā pucchitan”ti.	The king said: ‘Reverend Sir, will you discuss with me again?’
Vīmaṃsanapañho tatiyo.	‘If your Majesty will discuss as a scholar (paṇḍit), well; but if you will discuss as a king, no.’
	‘How is it then that scholars discuss?’
	‘When scholars talk a matter over one with another then is there a winding up, an unravelling; one or other is convicted of error, and he then acknowledges his mistake; distinctions are drawn, and contra-distinctions ; and yet thereby they are not angered. Thus do scholars, O king, discuss.’
	‘And how do kings discuss?’
	‘When a king, your Majesty, discusses a matter, and he advances a point, if any one differ from him on that point, he is apt to fine him, saying: “Inflict such and such a punishment upon that fellow!” Thus, your Majesty, do kings discuss.’
	‘Very well. It is as a scholar, not as a king, that I will discuss. Let your reverence talk unrestrainedly, as you would with a brother, or a novice, or a lay disciple, or even with a servant. Be not afraid!’
	‘Very good, your Majesty,’ said Nāgasena, with thankfulness.
	‘Nāgasena, I have a question to ask you;’ said the king.
	‘Pray ask it, Sire.’
	‘I have asked it, your Reverence.’
	‘That is answered already.’
	‘What have you answered?’
	‘To what, then, does your Majesty refer?’

Mil 3.1.4. No soul in the breath

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
4. Anantakāyapañha	chapter 1
Atha kho milindassa rañño etadahosi—“paṇḍito kho ayaṃ bhikkhu paṭibalo mayā saddhiṃ sallapituṃ, bahukāni ca me ṭhānāni pucchitabbāni bhavissanti, yāva apucchitāniyeva tāni ṭhānāni bhavissanti, atha sūriyo atthaṃ gamissati, yannūnāhaṃ sve antepure sallapeyyan”ti.	3.1.4. No soul in the breath
Atha kho rājā devamantiyaṃ etadavoca—“tena hi tvaṃ, devamantiya, bhadantassa āroceyyāsi ‘sve antepure raññā saddhiṃ sallāpo bhavissatī’”ti. Idaṃ vatvā milindo rājā uṭṭhāyāsanā theraṃ nāgasenaṃ āpucchitvā rathaṃ abhirūhitvā “nāgaseno nāgaseno”ti sajjhāyaṃ karonto pakkāmi.	But Milinda the king thought: ‘This Bhikkhu is a great scholar. He is quite capable of discussing things with me. And I shall have a number of points on which to question him, and before I can ask them all, the sun will set. It would be better to carry on the discussion at home to-morrow.’ And he said to Devamantiya: ‘You may let his reverence know that the discussion with the king shall be resumed to-morrow at the palace.’ And so saying, he took leave of Nāgasena, and mounted his horse, and went away, muttering as he went, ‘Nāgasena, Nāgasena!’
Atha kho devamantiyo āyasmantaṃ nāgasenaṃ etadavoca—“rājā, bhante, milindo evamāha—‘sve antepure raññā saddhiṃ sallāpo bhavissatī’”ti. “Suṭṭhū”ti thero abbhānumodi. Atha kho tassā rattiyā accayena devamantiyo ca anantakāyo ca maṅkuro ca sabbadinno ca yena milindo rājā tenupasaṅkamiṃsu, upasaṅkamitvā rājānaṃ milindaṃ etadavocuṃ—“āgacchatu, mahārāja, bhadanto nāgaseno”ti? “Āma āgacchatū”ti. “Kittakehi bhikkhūhi saddhiṃ āgacchatū”ti? “Yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū”ti.	And Devamantiya delivered his message to Nāgasena, who accepted the proposal with gladness. And early the next morning Devamantiya and Anantakāya and Mankura and Sabbadinna. went to the king, and said: ‘Is his reverence, Nāgasena, to come, Sire, to-day?’
Atha kho sabbadinno āha—“āgacchatu, mahārāja, dasahi bhikkhūhi saddhin”ti. Dutiyampi kho rājā āha—“yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū”ti. Dutiyampi kho sabbadinno āha—“āgacchatu, mahārāja, dasahi bhikkhūhi saddhin”ti. Tatiyampi kho rājā āha—“yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū”ti. Tatiyampi kho sabbadinno āha— “āgacchatu, mahārāja, dasahi bhikkhūhi saddhin”ti. “Sabbo panāyaṃ sakkāro paṭiyādito, ahaṃ bhaṇāmi ‘yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū’ti. Ayaṃ bhaṇe sabbadinno aññathā bhaṇati, kiṃ nu mayaṃ nappaṭibalā bhikkhūnaṃ bhojanaṃ dātun”ti? Evaṃ vutte, sabbadinno maṅku ahosi.	‘Yes, he is to come.’
Atha kho devamantiyo ca anantakāyo ca maṅkuro ca yenāyasmā nāgaseno tenupasaṅkamiṃsu, upasaṅkamitvā āyasmantaṃ nāgasenaṃ etadavocuṃ—“rājā, bhante, milindo evamāha—‘yattake bhikkhū icchati, tattakehi bhikkhūhi saddhiṃ āgacchatū’”ti. Atha kho āyasmā nāgaseno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya asītiyā bhikkhusahassehi saddhiṃ sāgalaṃ pāvisi.	‘With how many of the brethren is he to come?’
Atha kho anantakāyo āyasmantaṃ nāgasenaṃ nissāya gacchanto āyasmantaṃ nāgasenaṃ etadavoca—“bhante nāgasena, yaṃ panetaṃ brūsi ‘nāgaseno’ti, katamo ettha nāgaseno”ti? Thero āha—“ko panettha ‘nāgaseno’ti maññasī”ti? “Yo so, bhante, abbhantare vāto jīvo pavisati ca nikkhamati ca, so ‘nāgaseno’ti maññāmī”ti. “Yadi paneso vāto nikkhamitvā nappaviseyya, pavisitvā na nikkhameyya, jīveyya nu kho so puriso”ti? “Na hi, bhante”ti. “Ye panime saṅkhadhamakā saṅkhaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? “Na hi, bhante”ti. “Ye panime vaṃsadhamakā vaṃsaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? “Na hi, bhante”ti. “Ye panime siṅgadhamakā siṅgaṃ dhamenti, tesaṃ vāto puna pavisatī”ti? “Na hi, bhante”ti. “Atha kissa pana te na marantī”ti. “Nāhaṃ paṭibalo tayā vādinā saddhiṃ sallapituṃ, sādhu, bhante, atthaṃ jappehī”ti. “Neso jīvo, assāsapassāsā nāmete kāyasaṅkhārā”ti thero abhidhammakathaṃ kathesi. Atha anantakāyo upāsakattaṃ paṭivedesīti.	‘With as many as he likes.’
Anantakāyapañho catuttho.	And Sabbadinna said: ‘Let him come with ten.’ But the king repeated what he had said.. And on Sabbadinna reiterating his suggestion, the ‘king rejoined: ‘All this preparation has been made, and I say: “Let him come with as many as he likes,” yet Sabbadinna says: “Let him come with ten.” Does he suppose we are not capable of feeding so many?’
	Then Sabbadinna was ashamed.
	And Devamantiya and Anantakāya and Mankura went to Nāgasena and told him what the king had said. And the venerable Nāgasena robed himself in the forenoon, and taking his bowl in his hand, went to Sāgala with the whole company of the brethren. And Anantakāya, as he walked beside Nāgasena, said:
	‘When, your reverence, I say, “Nāgasena,” what is that Nāgasena?’
	The Elder replied: ‘What do you think Nāgasena is?’
	‘The soul, the inner breath which comes and goes, that I suppose to be Nāgasena.’
	‘But if that breath having gone forth should not return, or having returned should not go forth, would the man be alive?’
	‘Certainly not, Sir.’
	‘But those trumpeters, when they blow their trumpets, does their breath return again to them?’
	‘No, Sir, it does not.’
	‘Or those pipers, when they blow their pipes or horns, does their breath return again to them?’
	‘No, Sir.’
	‘Then why don’t they die?’
	‘I am not capable of arguing with such a reasoner. Pray tell me, Sir, how the matter stands.’
	‘There is no soul in the breath. These inhalations and exhalations are merely constituent powers of the bodily frame,’ said the Elder. And he talked to him from the Abhidhamma to such effect that Anantakāya confessed himself as a supporter of the Order.

Mil 3.1.5. Aim of Buddhist renunciation

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
5. Pabbajjapañha	chapter 1
Atha kho āyasmā nāgaseno yena milindassa rañño nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho milindo rājā āyasmantaṃ nāgasenaṃ saparisaṃ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā ekamekaṃ bhikkhuṃ ekamekena dussayugena acchādetvā āyasmantaṃ nāgasenaṃ ticīvarena acchādetvā āyasmantaṃ nāgasenaṃ etadavoca—“bhante nāgasena, dasahi, bhikkhūhi saddhiṃ idha nisīdatha, avasesā gacchantū”ti.	3.1.5. Aim of Buddhist renunciation
Atha kho milindo rājā āyasmantaṃ nāgasenaṃ bhuttāviṃ onītapattapāṇiṃ viditvā aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca—“bhante nāgasena, kimhi hoti kathāsallāpo”ti? “Atthena mayaṃ, mahārāja, atthikā, atthe hotu kathāsallāpo”ti.	And the venerable Nāgasena went to the king, and sat down on the seat prepared for him. And the king provided Nāgasena and his following with food, both hard and soft, as much as they required: and presented each brother with a suit of garments, and Nāgasena himself with a set of three robes. And then he said to him: ‘Be pleased to keep your seat here, and with you ten of the brethren. Let the rest depart.’
Rājā āha—“kimatthiyā, bhante nāgasena, tumhākaṃ pabbajjā, ko ca tumhākaṃ paramattho”ti. Thero āha—“kinti, mahārāja, idaṃ dukkhaṃ nirujjheyya, aññañca dukkhaṃ na uppajjeyyāti. Etadatthā, mahārāja, amhākaṃ pabbajjā, anupādā parinibbānaṃ kho pana amhākaṃ paramattho”ti.	And when he saw that Nāgasena had finished his meal, he took a lower seat, and sat beside him, and said: ‘What shall we discuss?’
“Kiṃ pana, bhante nāgasena, sabbe etadatthāya pabbajantī”ti? “Na hi, mahārāja, keci etadatthāya pabbajanti, keci rājābhinītā pabbajanti, keci corābhinītā pabbajanti, keci iṇaṭṭā pabbajanti, keci ājīvikatthāya pabbajanti, ye pana sammā pabbajanti, te etadatthāya pabbajantī”ti.	‘We want to arrive at truth. Let our discussion be about the truth.’
“Tvaṃ pana, bhante, etadatthāya pabbajitosī”ti? “Ahaṃ kho, mahārāja, daharako santo pabbajito, na jānāmi imassa nāmatthāya pabbajāmīti, api ca kho me evaṃ ahosi ‘paṇḍitā ime samaṇā sakyaputtiyā, te maṃ sikkhāpessantī’ti, svāhaṃ tehi sikkhāpito jānāmi ca passāmi ca ‘imassa nāmatthāya pabbajjā’”ti.	And the king said: ‘What is the object, Sir, of your renunciation, and what the summum bonum at which you aim?’
“Kallosi, bhante nāgasenā”ti.	‘Why do you ask? Our renunciation is to the end that this sorrow may perish away, and that no further sorrow may arise; the complete passing away, without cleaving to the world, is our highest aim.’
Pabbajjapañho pañcamo.	‘How now, Sir! Is it for such high reasons that all members of it have joined the Order?,’
	‘Certainly not, Sire. Some for those reasons, but some have left the world in terror at the tyranny of kings. Some have joined us to be safe from being robbed, some harassed by debt, and some perhaps to gain a livelihood.’
	‘But for what object, Sir, did you yourself join.’
	‘I was received into the Order when I was a mere boy, I knew not then the ultimate aim. But I thought: “They are wise scholars, these Buddhist Samanas, they will be able to teach me.” And by them I have been taught; and now do I both know and understand what is at once the reason for, and the advantage of renunciation.’
	‘Well put, Nāgasena!’

Mil 3.1.6. Re-incarnation

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
6. Paṭisandhipañha	chapter 1
Rājā āha—“bhante nāgasena, atthi koci mato na paṭisandahatī”ti. Thero āha— “koci paṭisandahati, koci na paṭisandahatī”ti. “Ko paṭisandahati, ko na paṭisandahatī”ti? “Sakileso, mahārāja, paṭisandahati, nikkileso na paṭisandahatī”ti. “Tvaṃ pana, bhante nāgasena, paṭisandahissasī”ti? “Sace, mahārāja, saupādāno bhavissāmi paṭisandahissāmi, sace anupādāno bhavissāmi na paṭisandahissāmī”ti.	3.1.6. Re-incarnation
“Kallosi, bhante nāgasenā”ti.	The king said: ‘Nāgasena, is there any one who after death is not reindividualised?’
Paṭisandhipañho chaṭṭho.	‘Some are so, and some not.’
	‘Who are they?’
	‘A sinful being is reindividualised, a sinless one is not.’
	‘Will you be reindividualised?’
	‘If when I die, I die with craving for existence in my heart, yes; but if not, no.’
	‘Very good, Nāgasena!’

Mil 3.1.7. Wisdom and reasoning distinguished

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
7. Yonisomanasikārapañha	chapter 1
Rājā āha—“bhante nāgasena, yo na paṭisandahati, nanu so yoniso manasikārena na paṭisandahatī”ti? “Yoniso ca, mahārāja, manasikārena paññāya ca aññehi ca kusalehi dhammehī”ti. “Nanu, bhante, yoniso manasikāroyeva paññā”ti? “Na hi, mahārāja, añño manasikāro, aññā paññā, imesaṃ kho, mahārāja, ajeḷakagoṇamahiṃsaoṭṭhagadrabhānampi manasikāro atthi, paññā pana tesaṃ natthī”ti.	3.1.7. Wisdom and reasoning distinguished
“Kallosi, bhante nāgasenā”ti.	The king said: ‘Nāgasena, he who escapes reindividualisation is it by reasoning that he escapes it?’
Yonisomanasikārapañho sattamo.	‘Both by reasoning, your Majesty, and by wisdom, and by other good qualities.’
	‘But are not reasoning and wisdom surely much the same?’
	‘Certainly not. Reasoning is one thing, wisdom another. Sheep and goats, oxen and buffaloes, camels and asses have reasoning, but wisdom they have not.’
	‘Well put, Nāgasena!’

Mil 3.1.8. Wisdom and reasoning distinguished (cont.)

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
8. Manasikāralakkhaṇapañha	chapter 1
Rājā āha—“kiṃlakkhaṇo, bhante nāgasena, manasikāro, kiṃlakkhaṇā paññā”ti? “Ūhanalakkhaṇo kho, mahārāja, manasikāro, chedanalakkhaṇā paññā”ti.	3.1.8. Wisdom and reasoning distinguished (cont.)
“Kathaṃ ūhanalakkhaṇo manasikāro, kathaṃ chedanalakkhaṇā paññā? Opammaṃ karohī”ti. “Jānāsi tvaṃ, mahārāja, yavalāvake”ti. “Āma, bhante, jānāmī”ti. “Kathaṃ, mahārāja, yavalāvakā yavaṃ lunantī”ti? “Vāmena, bhante, hatthena yavakalāpaṃ gahetvā dakkhiṇena hatthena dāttaṃ gahetvā dāttena chindantī”ti.	The king said: ‘What is the characteristic mark of reasoning, and what of wisdom?’
“Yathā, mahārāja, yavalāvako vāmena hatthena yavakalāpaṃ gahetvā dakkhiṇena hatthena dāttaṃ gahetvā yavaṃ chindati; evameva kho, mahārāja, yogāvacaro manasikārena mānasaṃ gahetvā paññāya kilese chindati, evaṃ kho, mahārāja, ūhanalakkhaṇo manasikāro, evaṃ chedanalakkhaṇā paññā”ti.	‘Reasoning has always comprehension as its mark; but wisdom has cutting off.’
“Kallosi, bhante nāgasenā”ti.	‘But how is comprehension the characteristic of reasoning, and cutting off of wisdom? Give me an illustration.’
Manasikāralakkhaṇapañho aṭṭhamo.	‘You remember the barley reapers?’
	‘Yes, certainly.’
	‘How do they reap the barley?’
	‘With the left hand they grasp the barley into a bunch, and taking the sickle into the right hand, they cut it off with that.’
	‘Just even, so, O king, does the recluse by his thinking grasp his mind, and by his wisdom cut off his failings. In this way is it that comprehension is the characteristic of reasoning, but cutting off of wisdom.’
	‘Well put, Nāgasena!’

Mil 3.1.9. Virtue’s the base

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
9. Sīlalakkhaṇapañha	chapter 1
Rājā āha—“bhante nāgasena, yaṃ panetaṃ brūsi ‘aññehi ca kusalehi dhammehī’ti, katame te kusalā dhammā”ti? “Sīlaṃ, mahārāja, saddhā vīriyaṃ sati samādhi, ime te kusalā dhammā”ti. “Kiṃlakkhaṇaṃ, bhante, sīlan”ti? “Patiṭṭhānalakkhaṇaṃ, mahārāja, sīlaṃ sabbesaṃ kusalānaṃ dhammānaṃ, indriyabalabojjhaṅgamaggaṅgasatipaṭṭhānasammappadhānaiddhipādajhānavimokkhasamādhisamāpattīnaṃ sīlaṃ patiṭṭhaṃ, sīle patiṭṭhito kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyanti, sabbe kusalā dhammā na parihāyantī”ti.	3.1.9. Virtue’s the base
“Opammaṃ karohī”ti. “Yathā, mahārāja, ye keci bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti; evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyan”ti.	The king said: ‘When you said just now, “And by other good qualities,” to which did you refer?’
“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya kayiranti; evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyan”ti.	‘Good conduct, great king, and faith, and perseverance, and mindfulness, and meditation.
“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, nagaravaḍḍhakī nagaraṃ māpetukāmo paṭhamaṃ nagaraṭṭhānaṃ sodhāpetvā khāṇukaṇṭakaṃ apakaḍḍhāpetvā bhūmiṃ samaṃ kārāpetvā tato aparabhāge vīthicatukkasiṅghāṭakādiparicchedena vibhajitvā nagaraṃ māpeti; evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyan”ti.	‘And what is the characteristic mark of good conduct?’
“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, laṅghako sippaṃ dassetukāmo pathaviṃ khaṇāpetvā sakkharakathalaṃ apakaḍḍhāpetvā bhūmiṃ samaṃ kārāpetvā mudukāya bhūmiyā sippaṃ dasseti; evameva kho, mahārāja, yogāvacaro sīlaṃ nissāya sīle patiṭṭhāya pañcindriyāni bhāveti saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyanti. Bhāsitampetaṃ, mahārāja, bhagavatā—	‘It has as its characteristic that it is the basis of all good qualities. The five moral powers —faith, perseverance, mindfulness, meditation, and wisdom-; the seven conditions of Arahatship —self-possession, investigation of the Dhamma, perseverance, joy, calm, meditation, and equanimity—; the Path; readiness of memory (unbroken self-possession) ; the four kinds of right exertion ; the four constituent bases of extraordinary powers ;the four stages of ecstasy ; the eight forms of spiritual emancipation ; the four modes of self-concentration ; and the eight states of intense contemplation have each and all of them good conduct (the observance of outward morality) as their basis. And to him who builds upon that foundation, O king, all these good conditions will not decrease.’
‘Sīle patiṭṭhāya naro sapañño,	‘Give me an illustration.’
Cittaṃ paññañca bhāvayaṃ;	‘Just, O king, as all those forms of animal and vegetable life which grow, develope, and mature, do so with the earth as their basis; just so does the recluse, who is devoted in effort, develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue.’
Ātāpī nipako bhikkhu,	‘Give me a further illustration.’
So imaṃ vijaṭaye jaṭanti.	‘Just, O king, as all the occupations which involve bodily exertion are carried on in ultimate dependence upon the earth, just so does the recluse develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue.’
Ayaṃ patiṭṭhā dharaṇīva pāṇinaṃ,	‘Give me a still better illustration.’
Idañca mūlaṃ kusalābhivuḍḍhiyā;	‘Just, O king, as the architect of a city, when he wants to build one, first clears the site of the town, 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 crossroads and market places, and so build the city; just so does the recluse develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue.’
Mukhañcidaṃ sabbajinānusāsane,	‘Can you give me one more simile?’
Yo sīlakkhandho varapātimokkhiyo’”ti.	‘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 stones and fragments of broken pottery, and thus to make it smooth, and only then, on soft earth, shows his tricks; just even so does the recluse develope in himself the five moral powers, and so on, by means of virtue, on the basis of virtue. For it has been said, Sire, by the Blessed One:
“Kallosi, bhante nāgasenā”ti.	“Virtue’s the base on which the man who’s wise
Sīlalakkhaṇapañho navamo.	Can train his heart, and make his wisdom grow.
	Thus shall the strenuous Bhikkhu, undeceived,
	Unravel all the tangled skein of life.
	“This is the base—like the great earth to men—
	And this the root of all increase in goodness,
	The starting-point of all the Buddhas’ teaching,
	Virtue, to wit, on which true bliss depends.”
	‘Well said, Nāgasena!’

Mil 3.1.10. Faith

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
10. Sampasādanalakkhaṇasaddhāpañha	chapter 1
Rājā āha—“bhante nāgasena, kiṃlakkhaṇā saddhā”ti? “Sampasādanalakkhaṇā ca, mahārāja, saddhā, sampakkhandanalakkhaṇā cā”ti. “Kathaṃ, bhante, sampasādanalakkhaṇā saddhā”ti? “Saddhā kho, mahārāja, uppajjamānā nīvaraṇe vikkhambheti, vinīvaraṇaṃ cittaṃ hoti acchaṃ vippasannaṃ anāvilaṃ. Evaṃ kho, mahārāja, sampasādanalakkhaṇā saddhā”ti.	3.1.10. Faith
“Opammaṃ karohī”ti. “Yathā, mahārāja, rājā cakkavattī caturaṅginiyā senāya saddhiṃ addhānamaggappaṭipanno parittaṃ udakaṃ tareyya, taṃ udakaṃ hatthīhi ca assehi ca rathehi ca pattīhi ca khubhitaṃ bhaveyya āvilaṃ luḷitaṃ kalalībhūtaṃ. Uttiṇṇo ca rājā cakkavattī manusse āṇāpeyya ‘pānīyaṃ, bhaṇe, āharatha, pivissāmī’ti, rañño ca udakappasādako maṇi bhaveyya. ‘Evaṃ, devā’ti kho te manussā rañño cakkavattissa paṭissutvā taṃ udakappasādakaṃ maṇiṃ udake pakkhipeyyuṃ, tasmiṃ udake pakkhittamatte saṅkhasevālapaṇakaṃ vigaccheyya, kaddamo ca sannisīdeyya, acchaṃ bhaveyya udakaṃ vippasannaṃ anāvilaṃ. Tato rañño cakkavattissa pānīyaṃ upanāmeyyuṃ ‘pivatu, deva, pānīyan’ti.	The king said, ‘Venerable Nāgasena, what is the characteristic mark of faith?’
Yathā, mahārāja, udakaṃ, evaṃ cittaṃ daṭṭhabbaṃ, yathā te manussā, evaṃ yogāvacaro daṭṭhabbo, yathā saṅkhasevālapaṇakaṃ kaddamo ca, evaṃ kilesā daṭṭhabbā. Yathā udakappasādako maṇi, evaṃ saddhā daṭṭhabbā, yathā udakappasādake maṇimhi udake pakkhittamatte saṅkhasevālapaṇakaṃ vigaccheyya, kaddamo ca sannisīdeyya, acchaṃ bhaveyya udakaṃ vippasannaṃ anāvilaṃ; evameva kho, mahārāja, saddhā uppajjamānā nīvaraṇe vikkhambheti, vinīvaraṇaṃ cittaṃ hoti acchaṃ vippasannaṃ anāvilaṃ. Evaṃ kho, mahārāja, sampasādanalakkhaṇā saddhā”ti.	‘Tranquillisation, O king, and aspiration.’
“Kallosi, bhante nāgasenā”ti.	‘And how is tranquillisation the mark of faith?’
Sampasādanalakkhaṇasaddhāpañho dasamo.	As faith, O king, springs up in the heart it breaks through the five hindrances—lust, malice, mental sloth, spiritual pride, and doubt—and the heart, free from these hindrances, becomes clear, serene, untroubled.’
	‘Give me an illustration.’
	‘Just, O king, as a suzerain king, when on the march with his fourfold army, might cross over a small stream, and the water, disturbed by the elephants and cavalry, the chariots and the bowmen, might become fouled, turbid, and muddy. And when he was on the other side the 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, in obedience to the order, were to throw the jewel into the water; then at once all the mud would precipitate itself, and the sandy atoms of shell and bits of water-plants would disappear, and the water would become clear, transparent, and serene, and they would then bring some of it to the monarch to drink. The water is the heart; the royal servants are the recluse; the mud, the sandy atoms, and the bits of water-plants are evil dispositions; and the water-cleansing gem is faith.’

Mil 3.1.11. Aspiration

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
11. Sampakkhandanalakkhaṇasaddhāpañha	chapter 1
“Kathaṃ, bhante, sampakkhandanalakkhaṇā saddhā”ti? “Yathā, mahārāja, yogāvacaro aññesaṃ cittaṃ vimuttaṃ passitvā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā sampakkhandati yogaṃ karoti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Evaṃ kho, mahārāja, sampakkhandanalakkhaṇā saddhā”ti.	3.1.11. Aspiration
“Opammaṃ karohī”ti. “Yathā, mahārāja, uparipabbate mahāmegho abhippavasseyya, taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūretvā nadiṃ paripūreyya, sā ubhato kūlāni saṃvissandantī gaccheyya, atha mahājanakāyo āgantvā tassā nadiyā uttānataṃ vā gambhīrataṃ vā ajānanto bhīto vitthato tīre tiṭṭheyya, athaññataro puriso āgantvā attano thāmañca balañca sampassanto gāḷhaṃ kacchaṃ bandhitvā pakkhanditvā tareyya, taṃ tiṇṇaṃ passitvā mahājanakāyopi tareyya; evameva kho, mahārāja, yogāvacaro aññesaṃ cittaṃ vimuttaṃ passitvā sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā sampakkhandati yogaṃ karoti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Evaṃ kho, mahārāja, sampakkhandanalakkhaṇā saddhāti. Bhāsitampetaṃ, mahārāja, bhagavatā saṃyuttanikāyavare—	‘And how is aspiration the mark of faith?’
‘Saddhāya taratī oghaṃ,	‘In as much as the recluse, on perceiving how the hearts of others have been set free, aspires to enter as it were by a leap upon the fruit of the first stage, or of the second, or of the third in the Excellent Way, or to gain Arahatship itself, and thus applies himself to the attainment of what he has not reached, to the experience of what he has not yet felt, to the realisation of what he has not yet realised—therefore is it that aspiration is the mark of faith.’
appamādena aṇṇavaṃ;	‘Give me an illustration.’
Vīriyena dukkhamacceti,	‘Just, O king, as if a mighty storm were to break upon a mountain top and pour out rain, the water would flow down according to the levels, and after filling up the crevices and chasms and gullies of the hill, would empty itself into the brook below, so that the stream would rush along, overflowing both its banks. Now suppose a crowd of people, one after the other, were to come up, and being ignorant of the real breadth or depth of the water, were to stand fearful and hesitating on the brink. And suppose a certain man should arrive, who knowing exactly his own strength and power should gird himself firmly and, with a spring, land himself on the other side. Then the rest of the people, seeing him safe on the other side, would likewise cross. That is the kind of way in which the recluse, by faith, aspires to leap, as it were by a bound, into higher things. For this has been said, O king, by the Blessed One in the Samyutta Nikāya:
paññāya parisujjhatī’”ti.	“By faith he crosses over the stream,
“Kallosi, bhante nāgasenā”ti.	By earnestness the sea of life;
Sampakkhandanalakkhaṇasaddhāpañho ekādasamo.	By steadfastness all grief he stills,
	By wisdom is he purified.”
	‘Well put, Nāgasena!’

Mil 3.1.12. Perseverance (viriya)

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
12. Vīriyalakkhaṇapañha	chapter 1
Rājā āha—“bhante nāgasena, kiṃlakkhaṇaṃ vīriyan”ti? “Upatthambhanalakkhaṇaṃ, mahārāja, vīriyaṃ, vīriyūpatthambhitā sabbe kusalā dhammā na parihāyantī”ti.	3.1.12. Perseverance
“Opammaṃ karohī”ti. “Yathā, mahārāja, puriso gehe patante aññena dārunā upatthambheyya, upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na pateyya; evameva kho, mahārāja, upatthambhanalakkhaṇaṃ vīriyaṃ, vīriyūpatthambhitā sabbe kusalā dhammā na parihāyantī”ti.	The king said: ‘What, Nāgasena, is the characteristic mark of perseverance?’
“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, parittakaṃ senaṃ mahatī senā bhañjeyya, tato rājā aññamaññaṃ anussāreyya anupeseyya attano parittakāya senāya balaṃ anupadaṃ dadeyya, tāya saddhiṃ parittakā senā mahatiṃ senaṃ bhañjeyya; evameva kho, mahārāja, upatthambhanalakkhaṇaṃ vīriyaṃ, vīriyūpatthambhitā sabbe kusalā dhammā na parihāyanti. Bhāsitampetaṃ, mahārāja, bhagavatā—‘vīriyavā kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti. Sāvajjaṃ pajahati, anavajjaṃ bhāveti. Suddhamattānaṃ pariharatī’”ti.	‘The rendering of support, O king, is the mark of perseverance. All those good qualities which it supports do not fall away.’
“Kallosi, bhante nāgasenā”ti.	‘Give me an illustration.’
Vīriyalakkhaṇapañho dvādasamo.	‘Just as a man, 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 mark of perseverance, and all those good qualities which it supports do not fall away.’
	‘Give me a further illustration.’
	‘Just as when a large army has broken up a small one, then the king of the latter would call to mind every possible ally and reinforce his small army, and by that means the small army might in its turn break up the large one; just so, O king, is the rendering of support the mark of perseverance, and all those good qualities which it supports do not fall away . For it has been said by the Blessed One: “The persevering hearer of the noble truth, O Bhikkhus, puts away evil and cultivates goodness, puts away that which is wrong and developes in himself that which is right, and thus does he keep himself pure.”’
	‘Well put, Nāgasena!’

Mil 3.1.13. Mindfulness

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
13. Satilakkhaṇapañha	chapter 1
Rājā āha—“bhante nāgasena, kiṃlakkhaṇā satī”ti? “Apilāpanalakkhaṇā, mahārāja, sati, upaggaṇhanalakkhaṇā cā”ti. “Kathaṃ, bhante, apilāpanalakkhaṇā satī”ti? “Sati, mahārāja, uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāgadhamme apilāpeti ‘ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimuttī’ti. Tato yogāvacaro sevitabbe dhamme sevati, asevitabbe dhamme na sevati. Bhajitabbe dhamme bhajati abhajitabbe dhamme na bhajati. Evaṃ kho, mahārāja, apilāpanalakkhaṇā satī”ti.	3.1.13. Mindfulness
“Opammaṃ karohī”ti. “Yathā, mahārāja, rañño cakkavattissa bhaṇḍāgāriko rājānaṃ cakkavattiṃ sāyaṃ pātaṃ yasaṃ sarāpeti ‘ettakā, deva, te hatthī, ettakā assā, ettakā rathā, ettakā pattī, ettakaṃ hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sāpateyyaṃ, taṃ devo saratū’ti rañño sāpateyyaṃ apilāpeti; evameva kho, mahārāja, sati uppajjamānā kusalākusalasāvajjānavajjahīnappaṇītakaṇhasukkasappaṭibhāgadhamme apilāpeti ‘ime cattāro satipaṭṭhānā, ime cattāro sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimuttī’ti. Tato yogāvacaro sevitabbe dhamme sevati, asevitabbe dhamme na sevati. Bhajitabbe dhamme bhajati, abhajitabbe dhamme na bhajati. Evaṃ kho, mahārāja, apilāpanalakkhaṇā satī”ti.	The king said: ‘What, Nāgasena, is the characteristic mark of mindfulness ?’
“Kathaṃ, bhante, upaggaṇhanalakkhaṇā satī”ti? “Sati, mahārāja, uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanveti ‘ime dhammā hitā, ime dhammā ahitā. Ime dhammā upakārā, ime dhammā anupakārā’ti. Tato yogāvacaro ahite dhamme apanudeti, hite dhamme upaggaṇhāti. Anupakāre dhamme apanudeti, upakāre dhamme upaggaṇhāti. Evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā satī”ti.	‘Repetition, O king, and keeping up.’
“Opammaṃ karohī”ti. “Yathā, mahārāja, rañño cakkavattissa pariṇāyakaratanaṃ rañño hitāhite jānāti ‘ime rañño hitā, ime ahitā. Ime upakārā, ime anupakārā’ti. Tato ahite apanudeti, hite upaggaṇhāti. Anupakāre apanudeti, upakāre upaggaṇhāti. Evameva kho, mahārāja, sati uppajjamānā hitāhitānaṃ dhammānaṃ gatiyo samanveti ‘ime dhammā hitā, ime dhammā ahitā. Ime dhammā upakārā, ime dhammā anupakārā’ti. Tato yogāvacaro ahite dhamme apanudeti, hite dhamme upaggaṇhāti. Anupakāre dhamme apanudeti, upakāre damme upaggaṇhāti. Evaṃ kho, mahārāja, upaggaṇhanalakkhaṇā sati. Bhāsitampetaṃ, mahārāja, bhagavatā— ‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’”ti.	‘And how is repetition the mark of mindfulness?’
“Kallosi, bhante nāgasenā”ti.	‘As mindfulness, O king, springs up in his heart he repeats over the good and evil, right and wrong, slight and important, dark and light qualities, and those that resemble them, saying to himself: “These are the four modes of keeping oneself ready and mindful, these the four modes of spiritual effort, these the four bases of extraordinary powers, these the five organs of the moral sense, these the five mental powers, these the seven bases of Arahatship, these the eight divisions of the Excellent Way, this is serenity and this insight, this is wisdom and this emancipation.” Thus does the recluse follow after those qualities that are desirable, and not after those that are not; thus does he cultivate those which ought to be practised, and not those which ought not. That is how repetition is the mark of mindfulness.’
Satilakkhaṇapañho terasamo.	‘Give me an illustration.’
	‘It is like the treasurer of the imperial sovran, who reminds his royal master early and late of his glory, saying: “So many are thy war elephants, O king, and so many thy cavalry, thy war chariots and thy bowmen, so much the quantity of thy money, and gold, and wealth, may your Majesty keep yourself in mind thereof.’
	‘And how, Sir, is keeping up a mark of mindfulness?’
	‘As mindfulness springs up in his heart, O king, he searches out the categories of good qualities and their opposites, saying to himself: “Such and such qualities are good, and such bad; such and such qualities helpful, and such the reverse.” Thus does the recluse make what is evil in himself to disappear, and keeps up what is good. That is how keeping up is the mark of mindfulness.’
	‘Give me an illustration.’
	‘It is like the confidential adviser of that imperial sovran who instructs him in good and evil, saying: “These things are bad for the king and these good, these helpful and these the reverse.” And thus the king makes the evil in himself die out, and keeps up the good.’
	‘Well put, Nāgasena!’

Mil 3.1.14. Samādhi-pañha

.	.

Milinda-pañha	[King] Milinda’s – questions

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
…	chapter 1
14. Samādhipañha	3.1.14. Meditation
Rājā āha—“bhante nāgasena, kiṃlakkhaṇo samādhī”ti?	The king said: ‘What, Nāgasena, is the characteristic mark of meditation ?
“Pamukhalakkhaṇo, mahārāja, samādhi,	‘Being the leader, O king.
ye keci kusalā dhammā, sabbe te samādhipamukhā honti	All good qualities have meditation as their chief,
samādhininnā samādhipoṇā samādhipabbhārā”ti.	they incline to it, lead up towards it, are as so many slopes up the side of the mountain of meditation.’
“Opammaṃ karohī”ti.	‘Give me an illustration.’
“Yathā, mahārāja, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaṅgamā honti kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati;	‘As all the rafters of the roof of a house, O king, go up to the apex, slope towards it, are joined on together at it, and the apex is acknowledged to be the top of all;
evameva kho, mahārāja, ye keci kusalā dhammā, sabbe te samādhipamukhā honti samādhininnā samādhipoṇā samādhipabbhārā”ti.	so is the habit of meditation in its relation to other good qualities.’
“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’
“Yathā, mahārāja, koci rājā caturaṅginiyā senāya saddhiṃ saṅgāmaṃ otareyya,	‘It is like a king, your Majesty, when he goes down to battle with his army in its fourfold array.
sabbāva senā hatthī ca assā ca rathā ca pattī ca tappamukhā	The whole army—elephants, cavalry, war chariots, and bowmen—

(section)

bhaveyyuṃ tanninnā tappoṇā tappabbhārā taṃyeva anupariyāyeyyuṃ;	would have him as their chief, their lines would incline towards him, lead up to him,
evameva kho, mahārāja, ye keci kusalā dhammā, sabbe te samādhipamukhā honti samādhininnā samādhipoṇā samādhipabbhārā. Evaṃ kho, mahārāja, pamukhalakkhaṇo samādhi.	they would be so many mountain slopes, one above another, with him as their summit, round him they would all be ranged.
Bhāsitampetaṃ, mahārāja, bhagavatā—	And it has been said, O king, by the Blessed One:
‘samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’”ti.	“Cultivate in yourself, O Bhikkhus, the habit of meditation. He who is established therein knows things as they really are.”’
“Kallosi, bhante nāgasenā”ti.	‘Well put, Nāgasena!’
Samādhipañho cuddasamo.	…

Mil 3.1.15. Wisdom

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
15. Paññālakkhaṇapañha	chapter 1
Rājā āha—“bhante nāgasena, kiṃlakkhaṇā paññā”ti? “Pubbeva kho, mahārāja, mayā vuttaṃ—‘chedanalakkhaṇā paññā’ti, api ca obhāsanalakkhaṇā paññā”ti. “Kathaṃ, bhante, obhāsanalakkhaṇā paññā”ti? “Paññā, mahārāja, uppajjamānā avijjandhakāraṃ vidhameti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti, ariyasaccāni pākaṭāni karoti. Tato yogāvacaro ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā sammappaññāya passatī”ti.	3.1.15. Wisdom
“Opammaṃ karohī”ti. “Yathā, mahārāja, puriso andhakāre gehe padīpaṃ paveseyya, paviṭṭho padīpo andhakāraṃ vidhameti, obhāsaṃ janeti, ālokaṃ vidaṃseti, rūpāni pākaṭāni karoti; evameva kho, mahārāja, paññā uppajjamānā avijjandhakāraṃ vidhameti, vijjobhāsaṃ janeti, ñāṇālokaṃ vidaṃseti, ariyasaccāni pākaṭāni karoti. Tato yogāvacaro ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā sammappaññāya passati. Evaṃ kho, mahārāja, obhāsanalakkhaṇā paññā”ti.	The king said: ‘What, Nāgasena, is the characteristic mark of wisdom ?’
“Kallosi, bhante nāgasenā”ti.	‘I have already told you, O king, how cutting off, severance, is its mark, but enlightenment is also its mark.’
Paññālakkhaṇapañho pannarasamo.	‘And how is enlightenment its mark?’
	‘When wisdom springs up in the heart, O king, it dispels the darkness of ignorance, it causes the radiance of knowledge to arise, it makes the light of intelligence to shine forth, and it makes the Noble Truths plain. Thus does the recluse who is devoted to effort perceive with the clearest wisdom the impermanency (of all beings and things), the suffering (that is inherent in individuality), and the absence of any soul.’
	‘Give me an illustration.’
	‘It is like a lamp, O king, which a man might introduce into a house in darkness. When the lamp had 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 would wisdom in a man have such effects as were just now set forth.’
	‘Well put, Nāgasena!’

Mil 3.1.16. Different results

milindapañha	the questions of king milinda
mahāvagga	book 2: the distinguishing characteristics of ethical qualities
16. Nānādhammānaṃekakiccaabhinipphādanapañha	chapter 1
Rājā āha—“bhante nāgasena, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādentī”ti? “Āma, mahārāja, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādenti, kilese hanantī”ti.	3.1.16. Different results
“Kathaṃ, bhante, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādenti, kilese hananti? Opammaṃ karohī”ti. “Yathā, mahārāja, senā nānā santā hatthī ca assā ca rathā ca pattī ca ekaṃ atthaṃ abhinipphādenti, saṅgāme parasenaṃ abhivijinanti; evameva kho, mahārāja, ime dhammā nānā santā ekaṃ atthaṃ abhinipphādenti, kilese hanantī”ti.	The king said: ‘These qualities which are so different, Nāgasena, do they bring about one and the same result?’
“Kallosi, bhante nāgasenā”ti.	‘They do. The putting an end to evil dispositions.’
Nānādhammānaṃ ekakiccaabhinipphādanapañho soḷasamo.	‘How is that? Give me an illustration.’
Mahāvaggo paṭhamo.	‘They are like the various parts of an army—elephants, cavalry, war chariots, and archers—who all work to one end, to wit: the conquest in battle of the opposing army.’
Imasmiṃ vagge soḷasa pañhā.	‘Well put, Nāgasena!’
	Here ends the First Chapter.

Mil 3.2: book 2 chapter 2

milindapañha	the questions of king milinda

..	book 2: the distinguishing characteristics of ethical qualities

...	chapter 2

3.2.1. Continued identity and re-individualisation 1. Dhammasantatipañha


1. Dhammasantatipañha	3.2.1. Continued identity and re-individualisation
Rājā āha—“bhante nāgasena, yo uppajjati, so eva so, udāhu añño”ti? Thero āha—“na ca so, na ca añño”ti.	The king said: ‘He who is born, Nāgasena, does he remain the same or become another?’

“Opammaṃ karohī”ti. “Taṃ kiṃ maññasi, mahārāja, yadā tvaṃ daharo taruṇo mando uttānaseyyako ahosi, soyeva tvaṃ etarahi mahanto”ti? “Na hi, bhante, añño so daharo taruṇo mando uttānaseyyako ahosi, añño ahaṃ etarahi mahanto”ti. “Evaṃ sante kho, mahārāja, mātātipi na bhavissati, pitātipi na bhavissati, ācariyotipi na bhavissati, sippavātipi na bhavissati, sīlavātipi na bhavissati, paññavātipi na bhavissati. Kiṃ nu kho, mahārāja, aññā eva kalalassa mātā, aññā abbudassa mātā, aññā pesiyā mātā, aññā ghanassa mātā, aññā khuddakassa mātā, aññā mahantassa mātā, añño sippaṃ sikkhati, añño sikkhito bhavati, añño pāpakammaṃ karoti, aññassa hatthapādā chijjantī”ti? “Na hi, bhante. Tvaṃ pana, bhante, evaṃ vutte, kiṃ vadeyyāsī”ti? Thero āha—“ahaññeva kho, mahārāja, daharo ahosiṃ taruṇo mando uttānaseyyako, ahaññeva etarahi mahanto, imameva kāyaṃ nissāya sabbe te ekasaṅgahitā”ti.	‘Neither the same nor another.’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso padīpaṃ padīpeyya, kiṃ so sabbarattiṃ padīpeyyā”ti? “Āma, bhante, sabbarattiṃ padīpeyyā”ti. “Kiṃ nu kho, mahārāja, yā purime yāme acci, sā majjhime yāme accī”ti? “Na hi, bhante”ti. “Yā majjhime yāme acci, sā pacchime yāme accī”ti? “Na hi, bhante”ti. “Kiṃ nu kho, mahārāja, añño so ahosi purime yāme padīpo, añño majjhime yāme padīpo, añño pacchime yāme padīpo”ti? “Na hi, bhante, taṃyeva nissāya sabbarattiṃ padīpito”ti. “Evameva kho, mahārāja, dhammasantati sandahati, añño uppajjati, añño nirujjhati, apubbaṃ acarimaṃ viya sandahati, tena na ca so, na ca añño, purimaviññāṇe pacchimaviññāṇaṃ saṅgahaṃ gacchatī”ti.	‘Give me an illustration.’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, khīraṃ duyhamānaṃ kālantarena dadhi parivatteyya, dadhito navanītaṃ, navanītato ghataṃ parivatteyya, yo nu kho, mahārāja, evaṃ vadeyya ‘yaṃyeva khīraṃ taṃyeva dadhi, yaṃyeva dadhi taṃyeva navanītaṃ, yaṃyeva navanītaṃ taṃyeva ghatan’ti, sammā nu kho so, mahārāja, vadamāno vadeyyā”ti? “Na hi, bhante, taṃyeva nissāya sambhūtan”ti. “Evameva kho, mahārāja, dhammasantati sandahati, añño uppajjati, añño nirujjhati, apubbaṃ acarimaṃ viya sandahati, tena na ca so, na ca añño, purimaviññāṇe pacchimaviññāṇaṃ saṅgahaṃ gacchatī”ti.	‘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?’

“Kallosi, bhante nāgasenā”ti.	‘No. That child was one, I am another.’

Dhammasantatipañho paṭhamo.	‘If you are not that child, it will follow that you have had neither mother nor father, no! nor teacher. You cannot have been taught either learning, or behaviour, or wisdom. What, great king! is the mother of the embryo in the first stage different from the mother of the embryo in the second stage, or the third, or the fourth ? Is the mother of the baby a different person from the mother of the grown-up man? Is the person who goes to school one, and the same when he has finished his schooling another? Is it one who commits a crime, another who is punished by having his hands or feet cut off ?’

	‘Certainly not. But what would you, Sir, say to that? ’

	The Elder replied: ‘I should say 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.’

	‘Give me an illustration.’

	‘Suppose a man, O king, were to light a lamp, would it burn the night through?’

	‘Yes, it might do so.’

	‘Now, is it the same flame that burns in the first watch of the night, Sir, and in the second?’

	‘No.’

	‘Or the same that burns in the second watch and in the third?’

	‘No.’

	‘Then is there one lamp in the first watch, and another in the second, and another in the third?’

	‘No. The light comes from the same lamp all the night through.’

	‘Just so, O king, is the continuity of a person or thing maintained. One comes into being, another passes away; and the rebirth is, as it were, simultaneous. Thus neither as the same nor as another does a man go on to the last phase of his self-consciousness.’

	‘Give me a further illustration.’

	‘It is 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. Now would it be right to say that the milk was the same thing as the curds, or the butter, or the ghee?’

	‘Certainly not; but they are produced out of it.’

	‘Just so, O king, is the continuity of a person or thing maintained. One comes into being, another passes away; and the rebirth is, as it were, simultaneous. Thus neither as the same nor as another does a man go on to the last phase of his self-consciousness.’

	‘Well put, Nāgasena!’

3.2.2. Rebirth and awareness 2. Paṭisandahanapañha


2. Paṭisandahanapañha	3.2.2. Rebirth and awareness
Rājā āha—“bhante nāgasena, yo na paṭisandahati, jānāti so ‘na paṭisandahissāmī’”ti? “Āma, mahārāja, yo na paṭisandahati, jānāti so ‘na paṭisandahissāmī’”ti. “Kathaṃ, bhante, jānātī”ti? “Yo hetu yo paccayo, mahārāja, paṭisandahanāya, tassa hetussa tassa paccayassa uparamā jānāti so ‘na paṭisandahissāmī’”ti.	The king said: ‘Is a man, Nāgasena, who will not be reborn, aware of the fact?’

“Opammaṃ karohī”ti. “Yathā, mahārāja, kassako gahapatiko kasitvā ca vapitvā ca dhaññāgāraṃ paripūreyya. So aparena samayena neva kasseyya na vappeyya, yathāsambhatañca dhaññaṃ paribhuñjeyya vā visajjeyya vā yathā paccayaṃ vā kareyya, jāneyya so, mahārāja, kassako gahapatiko ‘na me dhaññāgāraṃ paripūressatī’”ti? “Āma, bhante, jāneyyā”ti. “Kathaṃ jāneyyā”ti? “Yo hetu yo paccayo dhaññāgārassa paripūraṇāya, tassa hetussa tassa paccayassa uparamā jānāti ‘na me dhaññāgāraṃ paripūressatī’”ti. “Evameva kho, mahārāja, yo hetu yo paccayo paṭisandahanāya, tassa hetussa tassa paccayassa uparamā jānāti so ‘na paṭisandahissāmī’”ti.	‘Yes, O king.’

“Kallosi, bhante nāgasenā”ti.	‘And how does he know it

Paṭisandahanapañho dutiyo.	‘By the cessation of all that is cause, proximate or remote, of rebirth.’

	‘Give me an illustration.’

	‘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 dispose of it in barter, or deal with it as he had need. Would the farmer be aware, great king, that his granary was not getting filled?’

	‘Yes, he ought to know it.’

	‘But how?’

	‘He would know that the cause, proximate and remote, of the filling of the granary had ceased.’

	‘Just so with the man you spoke of. By the cessation of all that leads to rebirth, he would be conscious of having escaped his liability to it.’

	‘Well explained, Nāgasena!’

3.2.3. Wisdom and intelligence distinguished 3. Ñāṇapaññāpañha


3. Ñāṇapaññāpañha	3.2.3. Wisdom and intelligence distinguished
Rājā āha—“bhante nāgasena, yassa ñāṇaṃ uppannaṃ, tassa paññā uppannā”ti? “Āma, mahārāja, yassa ñāṇaṃ uppannaṃ, tassa paññā uppannā”ti. “Kiṃ, bhante, yaññeva ñāṇaṃ sāyeva paññā”ti? “Āma, mahārāja, yaññeva ñāṇaṃ sāyeva paññā”ti. “Yassa pana, bhante, taññeva ñāṇaṃ sāyeva paññā uppannā, kiṃ sammuyheyya so, udāhu na sammuyheyyā”ti? “Katthaci, mahārāja, sammuyheyya, katthaci na sammuyheyyā”ti. “Kuhiṃ, bhante, sammuyheyyā”ti? “Aññātapubbesu vā, mahārāja, sippaṭṭhānesu, agatapubbāya vā disāya, assutapubbāya vā nāmapaññattiyā sammuyheyyā”ti. “Kuhiṃ na sammuyheyyā”ti? “Yaṃ kho pana, mahārāja, tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, tahiṃ na sammuyheyyā”ti. “Moho panassa, bhante, kuhiṃ gacchatī”ti? “Moho kho, mahārāja, ñāṇe uppannamatte tattheva nirujjhatī”ti.	The king said: ‘He who has intelligence, Nāgasena, has he also wisdom ?’

“Opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso andhakāragehe padīpaṃ āropeyya, tato andhakāro nirujjheyya, āloko pātubhaveyya; evameva kho, mahārāja, ñāṇe uppannamatte moho tattheva nirujjhatī”ti.	‘Yes, great king.’

“Paññā pana, bhante, kuhiṃ gacchatī”ti? “Paññāpi kho, mahārāja, sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti.	‘What; are they both the same?’

“Bhante nāgasena, yaṃ panetaṃ brūsi ‘paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ “aniccan”ti vā “dukkhan”ti vā “anattā”ti vā, taṃ na nirujjhatī’ti, tassa opammaṃ karohī”ti. “Yathā, mahārāja, yo koci puriso rattiṃ lekhaṃ pesetukāmo lekhakaṃ pakkosāpetvā padīpaṃ āropetvā lekhaṃ likhāpeyya, likhite pana lekhe padīpaṃ vijjhāpeyya, vijjhāpitepi padīpe lekhaṃ na vinasseyya. Evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti.	‘Yes.’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, puratthimesu janapadesu manussā anugharaṃ pañca pañca udakaghaṭakāni ṭhapenti ālimpanaṃ vijjhāpetuṃ, ghare paditte tāni pañca udakaghaṭakāni gharassūpari khipanti, tato aggi vijjhāyati, kiṃ nu kho, mahārāja, tesaṃ manussānaṃ evaṃ hoti ‘puna tehi ghaṭehi ghaṭakiccaṃ karissāmā’”ti? “Na hi, bhante, alaṃ tehi ghaṭehi, kiṃ tehi ghaṭehī”ti? “Yathā, mahārāja, pañca udakaghaṭakāni, evaṃ pañcindriyāni daṭṭhabbāni saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ. Yathā te manussā, evaṃ yogāvacaro daṭṭhabbo. Yathā aggi, evaṃ kilesā daṭṭhabbā. Yathā pañcahi udakaghaṭakehi aggi vijjhāpīyati, evaṃ pañcindriyehi kilesā vijjhāpiyanti, vijjhāpitāpi kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti.	‘Then would he, with his intelligence—which, you say, is the same as wisdom—be still in bewilderment or not?’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, vejjo pañcamūlabhesajjāni gahetvā gilānakaṃ upasaṅkamitvā tāni pañcamūlabhesajjāni pisitvā gilānakaṃ pāyeyya, tehi ca dosā niddhameyyuṃ, kiṃ nu kho, mahārāja, tassa vejjassa evaṃ hoti ‘puna tehi pañcamūlabhesajjehi bhesajjakiccaṃ karissāmī’”ti? “Na hi, bhante, alaṃ tehi pañcamūlabhesajjehi, kiṃ tehi pañcamūlabhesajjehī”ti? “Yathā, mahārāja, pañcamūlabhesajjāni, evaṃ pañcindriyāni daṭṭhabbāni saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ, yathā vejjo, evaṃ yogāvacaro daṭṭhabbo. Yathā byādhi, evaṃ kilesā daṭṭhabbā. Yathā byādhito puriso, evaṃ puthujjano daṭṭhabbo. Yathā pañcamūlabhesajjehi gilānassa dosā niddhantā, dose niddhante gilāno arogo hoti, evaṃ pañcindriyehi kilesā niddhamīyanti, niddhamitā ca kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti.	‘In regard to some things, yes; in regard to others, no.’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, saṅgāmāvacaro yodho pañca kaṇḍāni gahetvā saṅgāmaṃ otareyya parasenaṃ vijetuṃ, so saṅgāmagato tāni pañca kaṇḍāni khipeyya, tehi ca parasenā bhijjeyya, kiṃ nu kho, mahārāja, tassa saṅgāmāvacarassa yodhassa evaṃ hoti ‘puna tehi kaṇḍehi kaṇḍakiccaṃ karissāmī’”ti? “Na hi, bhante, alaṃ tehi kaṇḍehi, kiṃ tehi kaṇḍehī”ti? “Yathā, mahārāja, pañca kaṇḍāni, evaṃ pañcindriyāni daṭṭhabbāni saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ. Yathā, mahārāja, saṅgāmāvacaro yodho, evaṃ yogāvacaro daṭṭhabbo. Yathā parasenā, evaṃ kilesā daṭṭhabbā. Yathā pañcahi kaṇḍehi parasenā bhijjati, evaṃ pañcindriyehi kilesā bhijjanti, bhaggā ca kilesā na puna sambhavanti. Evameva kho, mahārāja, paññā sakiccayaṃ katvā tattheva nirujjhati, yaṃ pana tāya paññāya kataṃ ‘aniccan’ti vā ‘dukkhan’ti vā ‘anattā’ti vā, taṃ na nirujjhatī”ti.	‘What would he be in bewilderment about?’

“Kallosi, bhante nāgasenā”ti.	‘He would still be in bewilderment as to those parts of learning he had not learnt, as to those countries he had not seen, and as to those names or terms he had not heard.’

Ñāṇapaññāpañho tatiyo.	‘And wherein would he not be in bewilderment?’

	‘As regards that which has been accomplished by insight—(the perception, that is,) of the impermanence of all beings, of the suffering inherent in individuality, and of the non-existence of any soul.’

	‘Then what would have become of his delusions on those points.’

	‘When intelligence has once arisen, that moment delusion has died away.’

	‘Give me an illustration.’

	‘It is like the lamp, which when a man has brought into a darkened room, then the darkness would vanish away, and light would appear.’

	‘And what, Nāgasena, on the other hand, has then become of his wisdom?’

	‘When the reasoning wisdom has effected that which it has to do, then the reasoning ceases to go on. But that which has been acquired by means of it remains—the knowledge, to wit, of the impermanence of every being, of the suffering inherent in individuality, and of the absence of any soul.’

	‘Give me an illustration, reverend Sir, of what you have last said.’

	‘It is 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 the lamp. But though the lamp had been put out the writing would still be there. Thus does reasoning cease, and knowledge remain.’

	‘Give me a further illustration.’

	‘In Eastern districts The peasants have a custom of arranging five pots full of water behind each hut with the object of putting out at once any spark of fire that may be kindled. Suppose now the house had caught fire, and they had thrown those five potfulls of water over the hut, and the fire had gone out, would those peasants then think of still going on using the water-pots?’

	‘No, Sir, the water-pots would be done with. What would be the use of them (on that occasion) any more?’

	‘The five water-pots are the five organs of moral sense—faith, to wit, and perseverance in effort, and mindfulness, and meditation, and the reasoning wisdom. The peasantry are the recluse, who is devoted in effort ; the fire is sinfulness. As the fire is put out by the water in the five pots, so is sinfulness extinguished by the five organs of moral sense, and when once extinguished it does not again arise.’

	‘Give me a further illustration.’

	‘It is like a physician who goes to the sick man with the five kinds of drugs made from medicinal roots, and grinding them up, gives him to drink, and thereby his sickness passes away. Would the physician in that case think of making any further use of the medicine?’

	‘Certainly not, the medicine has done its work. What would be the use of any more?’

	‘Just so, O king, when sinfulness is destroyed by the five moral powers, then reasoning ceases, but knowledge remains.’

	‘Give me a further illustration.’

	‘It is like a warrior, at home in war, who takes five javelins and goes down to ‘battle to conquer the foe. And when he has cast them the enemy is broken. There is no need for him to go on casting javelins any more.’

	‘Well put, Nāgasena!’

3.2.4. Feelings of one who is not to be reborn 4. Paṭisandahanapuggalavediyanapañha


4. Paṭisandahanapuggalavediyanapañha	3.2.4. Feelings of one who is not to be reborn
Rājā āha—“bhante nāgasena, yo na paṭisandahati, vedeti so kiñci dukkhaṃ vedanan”ti? Thero āha—“kiñci vedeti, kiñci na vedetī”ti. “Kiṃ vedeti, kiṃ na vedetī”ti? “Kāyikaṃ, mahārāja, vedanaṃ vedeti, cetasikaṃ vedanaṃ na vedetī”ti. “Kathaṃ, bhante, kāyikaṃ vedanaṃ vedeti, kathaṃ cetasikaṃ vedanaṃ na vedetī”ti? “Yo hetu yo paccayo kāyikāya dukkhavedanāya uppattiyā, tassa hetussa tassa paccayassa anuparamā kāyikaṃ dukkhavedanaṃ vedeti, yo hetu yo paccayo cetasikāya dukkhavedanāya uppattiyā, tassa hetussa tassa paccayassa uparamā cetasikaṃ dukkhavedanaṃ na vedeti. Bhāsitampetaṃ, mahārāja, bhagavatā—‘so ekaṃ vedanaṃ vedeti kāyikaṃ na cetasikan’”ti.	The king said: ‘He who will not be reborn, Nāgasena, does he still feel any painful sensation?’

“Bhante nāgasena, yo dukkhaṃ vedanaṃ vedeti, kasmā so na parinibbāyatī”ti? “Natthi, mahārāja, arahato anunayo vā paṭigho vā, na ca arahanto apakkaṃ pātenti paripākaṃ āgamenti paṇḍitā. Bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā—	The Elder replied: ‘Some he feels and some not.’

‘Nābhinandāmi maraṇaṃ,	‘Which are they?’
nābhinandāmi jīvitaṃ;
Kālañca paṭikaṅkhāmi,	‘He may feel bodily pain, O king; but mental pain he would not.’
nibbisaṃ bhatako yathā.
	‘How would that be so?’
Nābhinandāmi maraṇaṃ,
nābhinandāmi jīvitaṃ;	‘Because the causes, proximate or remote, of bodily pain still continue, he would be liable to it. But the causes, proximate or remote, of mental agony having ceased, he could not feel it. For it has been said by the Blessed One: “One kind of pain he suffers, bodily pain: but not mental.”’
Kālañca paṭikaṅkhāmi,
sampajāno patissato’”ti.	‘Then why, Sir, does he not die?’

“Kallosi, bhante nāgasenā”ti.	‘The Arahat, O king, has need neither to curry favour nor to bear malice. He shakes not down the unripe fruit, but awaits the full time of its maturity. For it has been said, O king, by the Elder, Sāriputta, the Commander of the faith :

Paṭisandahanapuggalavediyanapañho catuttho.	“It is not death, it is not life I welcome;
	As the hireling his wage, so do I bide my time.
	It is not death, it is not life I want;
	Mindful and thoughtful do I bide my time.”’

	‘Well put, Nāgasena!’

3.2.5. Is pleasure good? 5. Vedanāpañha


5. Vedanāpañha	3.2.5. Is pleasure good?
Rājā āha—“bhante nāgasena, sukhā vedanā kusalā vā akusalā vā abyākatā vā”ti? “Siyā, mahārāja, kusalā, siyā akusalā, siyā abyākatā”ti. “Yadi, bhante, kusalā na dukkhā, yadi dukkhā na kusalā, kusalaṃ dukkhanti nuppajjatī”ti. “Taṃ kiṃ maññasi, mahārāja, idha purisassa hatthe tattaṃ ayoguḷaṃ nikkhipeyya, dutiye hatthe sītaṃ himapiṇḍaṃ nikkhipeyya, kiṃ nu kho, mahārāja, ubhopi te daheyyun”ti? “Āma, bhante, ubhopi te daheyyun”ti. “Kiṃ nu kho te, mahārāja, ubhopi uṇhā”ti? “Na hi, bhante”ti. “Kiṃ pana te, mahārāja, ubhopi sītalā”ti? “Na hi, bhante”ti. “Ājānāhi niggahaṃ yadi tattaṃ dahati, na ca te ubhopi uṇhā, tena nuppajjati. Yadi sītalaṃ dahati, na ca te ubhopi sītalā, tena nuppajjati. Kissa pana te, mahārāja, ubhopi dahanti, na ca te ubhopi uṇhā, na ca te ubhopi sītalā? Ekaṃ uṇhaṃ, ekaṃ sītalaṃ, ubhopi te dahanti, tena nuppajjatī”ti. “Nāhaṃ paṭibalo tayā vādinā saddhiṃ sallapituṃ, sādhu atthaṃ jappehī”ti. Tato thero abhidhammasaṃyuttāya kathāya rājānaṃ milindaṃ saññāpesi—	The king said: ‘Is a pleasant sensation, Nāgasena, good or evil or indifferent?’

“Chayimāni, mahārāja, gehanissitāni somanassāni, cha nekkhammanissitāni somanassāni, cha gehanissitāni domanassāni, cha nekkhammanissitāni domanassāni, cha gehanissitā upekkhā, cha nekkhammanissitā upekkhāti, imāni cha chakkāni, atītāpi chattiṃsavidhā vedanā, anāgatāpi chattiṃsavidhā vedanā, paccuppannāpi chattiṃsavidhā vedanā, tadekajjhaṃ abhisaññūhitvā abhisampiṇḍetvā aṭṭhasataṃ vedanā hontī”ti.	‘It may be any one of the three.’

“Kallosi, bhante nāgasenā”ti.	‘But surely, Sir, if good conditions are not painful, and painful ones not good, then there can arise no good condition that is at the same time painful.’

Vedanāpañho pañcamo.	‘Now, what do you think, great king? Suppose a man were to hold in one hand a red-hot ball of iron, and in the other a lump of icy snow, would they both hurt him?’

	‘Yes; they both would.’

	‘But are they both hot?’

	‘Certainly not.’

	‘But are they both cold?’

	‘No.’

	‘Then acknowledge yourself put in the wrong! If the heat hurts, and they are not both hot, the pain cannot come from the heat. If the cold hurts, and they are not both cold, the pain cannot come from the cold. How then, O king, can they both hurt you, since they are not both hot, nor both cold, and (as one is hot and the other cold) the pain comes neither from the hot nor from the cold?’

	‘I am not equal to argument with you. Be so good, Sir, as to explain how the matter stands.’

	Then the Elder reasoned with king Milinda, persuading him by talk on the subject drawn from the Abhidhamma, such as: ‘There are these six pleasures, O king, connected with life in the world, and these other six with renunciation. There are six griefs connected with life in the world, and six with renunciation. There are six kinds of indifference to pleasure and to grief connected with life in the world, and six with renunciation. Altogether there are thus six series of six, that is to say, thirty-six kinds of sensations in the present, and the like number in the past, and the like in the future. And adding all these up in one total we arrive at one hundred and eight kinds of sensation.’

	‘Well put, Nāgasena!’

3.2.6. What is reborn? 6. Nāmarūpaekattanānattapañha


6. Nāmarūpaekattanānattapañha	3.2.6. What is reborn?
Rājā āha—“bhante nāgasena, ko paṭisandahatī”ti? Thero āha—“nāmarūpaṃ kho, mahārāja, paṭisandahatī”ti. “Kiṃ imaṃyeva nāmarūpaṃ paṭisandahatī”ti? “Na kho, mahārāja, imaṃyeva nāmarūpaṃ paṭisandahati, iminā pana, mahārāja, nāmarūpena kammaṃ karoti sobhanaṃ vā pāpakaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahatī”ti. “Yadi, bhante, na imaṃ yeva nāmarūpaṃ paṭisandahati, nanu so mutto bhavissati pāpakehi kammehī”ti? Thero āha—“yadi na paṭisandaheyya, mutto bhaveyya pāpakehi kammehi. Yasmā ca kho, mahārāja, paṭisandahati, tasmā na mutto pāpakehi kammehī”ti.	The king said: ‘What is it, Nāgasena, that is reborn?’

“Opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso aññatarassa purisassa ambaṃ avahareyya, tamenaṃ ambasāmiko gahetvā rañño dasseyya ‘iminā, deva, purisena mayhaṃ ambā avahaṭā’ti, so evaṃ vadeyya ‘nāhaṃ, deva, imassa ambe avaharāmi, aññe te ambā, ye iminā ropitā, aññe te ambā, ye mayā avahaṭā, nāhaṃ daṇḍappatto’ti. Kiṃ nu kho so, mahārāja, puriso daṇḍappatto bhaveyyā”ti? “Āma, bhante, daṇḍappatto bhaveyyā”ti. “Kena kāraṇenā”ti? “Kiñcāpi so evaṃ vadeyya, purimaṃ, bhante, ambaṃ appaccakkhāya pacchimena ambena so puriso daṇḍappatto bhaveyyā”ti. “Evameva kho, mahārāja, iminā nāmarūpena kammaṃ karoti sobhanaṃ vā pāpakaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahati, tasmā na mutto pāpakehi kammehī”ti.	‘Name-and-form is reborn.’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso aññatarassa purisassa sāliṃ avahareyya … pe … ucchuṃ avahareyya … pe … yathā, mahārāja, koci puriso hemantakāle aggiṃ jāletvā visibbetvā avijjhāpetvā pakkameyya, atha kho so aggi aññatarassa purisassa khettaṃ ḍaheyya , tamenaṃ khettasāmiko gahetvā rañño dasseyya ‘iminā, deva, purisena mayhaṃ khettaṃ daḍḍhan’ti. So evaṃ vadeyya ‘nāhaṃ, deva, imassa khettaṃ jhāpemi, añño so aggi, yo mayā avijjhāpito, añño so aggi, yenimassa khettaṃ daḍḍhaṃ, nāhaṃ daṇḍappatto’ti. Kiṃ nu kho so, mahārāja, puriso daṇḍappatto bhaveyyā”ti? “Āma, bhante, daṇḍappatto bhaveyyā”ti. “Kena kāraṇenā”ti? “Kiñcāpi so evaṃ vadeyya, purimaṃ, bhante, aggiṃ appaccakkhāya pacchimena agginā so puriso daṇḍappatto bhaveyyā”ti. “Evameva kho, mahārāja, iminā nāmarūpena kammaṃ karoti sobhanaṃ vā pāpakaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahati, tasmā na mutto pāpakehi kammehī”ti.	‘What, is it this same name-and-form that is reborn?’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso padīpaṃ ādāya pāsādaṃ abhirūhitvā bhuñjeyya, padīpo jhāyamāno tiṇaṃ jhāpeyya, tiṇaṃ jhāyamānaṃ gharaṃ jhāpeyya, gharaṃ jhāyamānaṃ gāmaṃ jhāpeyya, gāmajano taṃ purisaṃ gahetvā evaṃ vadeyya ‘kissa tvaṃ, bho purisa, gāmaṃ jhāpesī’ti, so evaṃ vadeyya ‘nāhaṃ, bho, gāmaṃ jhāpemi, añño so padīpaggi, yassāhaṃ ālokena bhuñjiṃ, añño so aggi, yena gāmo jhāpito’ti, te vivadamānā tava santike āgaccheyyuṃ, kassa tvaṃ, mahārāja, aṭṭaṃ dhāreyyāsī”ti? “Gāmajanassa, bhante”ti. “Kiṃ kāraṇā”ti? “Kiñcāpi so evaṃ vadeyya, api ca tato eva so aggi nibbatto”ti. “Evameva kho, mahārāja, kiñcāpi aññaṃ māraṇantikaṃ nāmarūpaṃ, aññaṃ paṭisandhismiṃ nāmarūpaṃ, api ca tatoyeva taṃ nibbattaṃ, tasmā na mutto pāpakehi kammehī”ti.	‘No: but by this name-and-form deeds are done, good or evil, and by these deeds (this Karma) another name-and-form is reborn.’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso dahariṃ dārikaṃ vāretvā suṅkaṃ datvā pakkameyya. Sā aparena samayena mahatī assa vayappattā, tato añño puriso suṅkaṃ datvā vivāhaṃ kareyya, itaro āgantvā evaṃ vadeyya ‘kissa pana me tvaṃ, ambho purisa, bhariyaṃ nesī’ti? So evaṃ vadeyya ‘nāhaṃ tava bhariyaṃ nemi, aññā sā dārikā daharī taruṇī, yā tayā vāritā ca dinnasuṅkā ca, aññāyaṃ dārikā mahatī vayappattā mayā vāritā ca dinnasuṅkā cā’ti, te vivadamānā tava santike āgaccheyyuṃ. Kassa tvaṃ, mahārāja, aṭṭaṃ dhāreyyāsī”ti? “Purimassa, bhante”ti. “Kiṃ kāraṇā”ti? “Kiñcāpi so evaṃ vadeyya, api ca tatoyeva sā mahatī nibbattā”ti. “Evameva kho, mahārāja, kiñcāpi aññaṃ māraṇantikaṃ nāmarūpaṃ, aññaṃ paṭisandhismiṃ nāmarūpaṃ, api ca tatoyeva taṃ nibbattaṃ, tasmā naparimutto pāpakehi kammehī”ti.	‘If that be so, Sir, would not the new being be released from its evil Karma ?’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso gopālakassa hatthato khīraghaṭaṃ kiṇitvā tasseva hatthe nikkhipitvā pakkameyya ‘sve gahetvā gamissāmī’ti, taṃ aparajju dadhi sampajjeyya. So āgantvā evaṃ vadeyya ‘dehi me khīraghaṭan’ti. So dadhiṃ dasseyya. Itaro evaṃ vadeyya ‘nāhaṃ tava hatthato dadhiṃ kiṇāmi, dehi me khīraghaṭan’ti. So evaṃ vadeyya ‘ajānato te khīraṃ dadhibhūtan’ti te vivadamānā tava santike āgaccheyyuṃ, kassa tvaṃ, mahārāja, aṭṭaṃ dhāreyyāsī”ti? “Gopālakassa, bhante”ti. “Kiṃ kāraṇā”ti? “Kiñcāpi so evaṃ vadeyya, api ca tato yeva taṃ nibbattan”ti. “Evameva kho, mahārāja, kiñcāpi aññaṃ māraṇantikaṃ nāmarūpaṃ, aññaṃ paṭisandhismiṃ nāmarūpaṃ, api ca tato yeva taṃ nibbattaṃ, tasmā na parimutto pāpakehi kammehī”ti.	The Elder replied: ‘Yes, if it were not reborn. But just because it is reborn, O king, it is therefore not released from its evil Karma.’

“Kallosi, bhante nāgasenā”ti.	‘Give me an illustration.’

Nāmarūpaekattanānattapañho chaṭṭho.	‘Suppose, O king, some man were to steal a mango from another man, and the owner of the mango were to seize him and bring him before the king, and charge him with the crime. And the thief were to say: “Your Majesty! I have not taken away this man’s mangoes. Those that he put in the ground are different from the ones I took. I do not deserve to be punished.” How then? would he be guilty?’

	‘Certainly, Sir. He would deserve to be punished.’

	‘But on what ground?’

	‘Because, in spite of whatever he may say, he would be guilty in respect of the last mango which resulted from the first one (the owner set in the ground).’

	‘Just so, great king, deeds good or evil are done by this name-and-form and another is reborn. But that other is not thereby released from its deeds (its Karma).’

	‘Give me a further illustration.’

	‘It is like rice or sugar so stolen, of which the same might be said as of the mango. Or it is like the fire which a man, in the cold season, might kindle, and when he had warmed himself, leave still burning, and go away. Then if that fire were to set another man’s field on fire, and the owner of the field were to seize him, and bring him before the king, and charge him with the injury, and he were to say: “Your Majesty! It was not I who set this man’s field on fire. The fire I left burning was a different one from that which burnt his field. I am not guilty.” Now would the man, O king, be guilty?’

	‘Certainly, Sir.’

	‘But why?’

	‘Because, in spite of whatever he might say, he would be guilty in respect of the subsequent fire that resulted from the previous one.’

	‘Just so, great king, deeds good or evil are done by this name-and-form and another is reborn. But that other is not thereby released from its deeds (its Karma).’

	‘Give me a further illustration.’

	‘Suppose, O king, a man were to take a lamp and go up into the top storey of his house, and there eat his meal. And the lamp blazing up were to set the thatch on fire, and from that the house should catch fire, and that house having caught fire the whole village should be burnt. And they should seize him and ask: “What, you fellow, did you set our village on fire for?” And he should reply: “I’ve 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?’

	‘In the villagers’ favour.’

	‘But why?’

	‘Because, Sir, in spite of whatever the man might say, the one fire was produced from the other.’

	‘Just so, great king, it is one name-and-form which has its end in death, and another name-and-form, which is reborn. But the second is the result of the first, and is therefore not set free from its evil deeds.’

	‘Give me a further illustration.’

	‘Suppose, O king, a man were to choose a young girl in marriage, and give a price for her and go away. And she in due course should grow up to full age, and then another man were to pay a price for her and marry her. And when the first one had come back he should say: “Why, you fellow, have you carried off my wife?” And the other were to reply: “It’s 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?’

	‘In favour of the first.’

	‘But why?’

	‘Because, in spite of whatever the second might say, the grown-up girl would have been derived from the other girl.’

	‘Just so, great king, it is one name-and-form which has its end in death, and another name-and-form which is reborn. But the second is the result of the first, and is therefore not set free from its evil deeds.’

	‘Give me a further illustration.’

	‘Suppose a man, O king, were to buy of a herdsman a vessel of milk, and go away leaving it in his charge, saying: “I will come for it to-morrow;” and the next day it were to become curds. And when the man should come and ask for it, then suppose the other were to offer him the curds, and he should say: “It was not curds I bought of you; give me my vessel of milk.” And the other were to reply: “Without any fault of mine 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?’

	‘In favour of the herdsman.’

	‘But why?’

	‘Because, in spite of whatever the other might say, the curds were derived from the milk.’

	‘Just so, great king, it is one name-and-form that finds its end in death, and another that is reborn. But that other is the result of the first, and is therefore not thereby released from its evil deeds (its bad Karma).’

	‘Very good, Nāgasena!’

3.2.7. Will you be reborn? 7. Therapaṭisandahanāpaṭisandahanapañha


7. Therapaṭisandahanāpaṭisandahanapañha	3.2.7. Will you be reborn?
Rājā āha—“bhante nāgasena, tvaṃ pana paṭisandahissasī”ti? “Alaṃ, mahārāja, kiṃ te tena pucchitena, nanu mayā paṭikacceva akkhātaṃ ‘sace, mahārāja, saupādāno bhavissāmi, paṭisandahissāmi, sace anupādāno bhavissāmi, na paṭisandahissāmī’”ti.	The king said: ‘Will you, Nāgasena, be reborn?’ Nay, great king, what is the use of asking that question again? Have I not already told you that if, when I die, I die with craving in my heart, I shall; but if not, not ?’

“Opammaṃ karohī”ti. “Yathā, mahārāja, kocideva puriso rañño adhikāraṃ kareyya. Rājā tuṭṭho adhikāraṃ dadeyya, so tena adhikārena pañcahi kāmaguṇehi samappito samaṅgibhūto paricareyya, so ce janassa āroceyya ‘na me rājā kiñci paṭikarotī’ti. Kiṃ nu kho so, mahārāja, puriso yuttakārī bhaveyyā”ti? “Na hi, bhante”ti. “Evameva kho, mahārāja, kiṃ te tena pucchitena, nanu mayā paṭikacceva akkhātaṃ ‘sace saupādāno bhavissāmi, paṭisandahissāmi, sace anupādāno bhavissāmi, na paṭisandahissāmī’”ti.	‘Give me an illustration.’

“Kallosi, bhante nāgasenā”ti.	‘Suppose, O king, a man were to render service to the king: and the king, pleased with him, were to bestow an office upon him. And then that he, while living through that appointment, in the full possession and enjoyment of all the pleasures of sense, should publicly declare that the king had repaid him naught. Now would that man, O king, be acting rightly?’

Therapaṭisandahanāpaṭisandahanapañho sattamo.	‘Most certainly not.’

	‘Just so, great king, what is the use of asking that question again? Have I not already told you that if, when I die, I die with craving in my heart, I shall; and if not, not?’

	‘You are ready, Nāgasena, in reply.’

3.2.8. Name and form 8. Nāmarūpapaṭisandahanapañha


8. Nāmarūpapaṭisandahanapañha	3.2.8. Name and form
Rājā āha—“bhante nāgasena, yaṃ panetaṃ brūsi ‘nāmarūpan’ti, tattha katamaṃ nāmaṃ, katamaṃ rūpan”ti. “Yaṃ tattha, mahārāja, oḷārikaṃ, etaṃ rūpaṃ, ye tattha sukhumā cittacetasikā dhammā, etaṃ nāman”ti. “Bhante nāgasena, kena kāraṇena nāmaṃyeva na paṭisandahati, rūpaṃyeva vā”ti? “Aññamaññūpanissitā, mahārāja, ete dhammā ekatova uppajjantī”ti.	The king said: ‘You were talking just now of name-and-form. What does “name” mean in that expression, and what “form”?’

“Opammaṃ karohī”ti. “Yathā, mahārāja, kukkuṭiyā kalalaṃ na bhaveyya, aṇḍampi na bhaveyya, yañca tattha kalalaṃ, yañca aṇḍaṃ, ubhopete aññamaññūpanissitā, ekatova nesaṃ uppatti hoti; evameva kho, mahārāja, yadi tattha nāmaṃ na bhaveyya, rūpampi na bhaveyya, yañceva tattha nāmaṃ, yañceva rūpaṃ, ubhopete aññamaññūpanissitā, ekatova nesaṃ uppatti hoti. Evametaṃ dīghamaddhānaṃ sandhāvitan”ti.	‘Whatever is gross therein, that is “form": whatever is subtle, mental, that is “name.”’

“Kallosi, bhante nāgasenā”ti.	‘Why is it, Nāgasena, that name is not reborn separately, or form separately?’

Nāmarūpapaṭisandahanapañho aṭṭhamo.	‘These conditions, great king, are connected one with the other; and spring into being together.’

	‘Give me an illustration.’

	‘As a hen, great king, would not get a yolk or an egg-shell separately, but both would arise in one, they two being intimately dependent one on the other; just so, if there were no name there would be no form. What is meant by name in that expression being intimately dependent on what is meant by form, they spring up together. And this is, through time immemorial, their nature.’

	‘You are ready, Nāgasena, in reply.’

3.2.9. Time 9. Addhānapañha


9. Addhānapañha	3.2.9. Time
Rājā āha—“bhante nāgasena, yaṃ panetaṃ brūsi ‘dīghamaddhānan’ti, kimetaṃ addhānaṃ nāmā”ti? “Atīto, mahārāja, addhā, anāgato addhā, paccuppanno addhā”ti. “Kiṃ pana, bhante, sabbe addhā atthī”ti? “Koci, mahārāja, addhā atthi, koci natthī”ti. “Katamo pana, bhante, atthi, katamo natthī”ti? “Ye te, mahārāja, saṅkhārā atītā vigatā niruddhā vipariṇatā, so addhā natthi, ye dhammā vipākā, ye ca vipākadhammadhammā, ye ca aññatra paṭisandhiṃ denti, so addhā atthi. Ye sattā kālaṅkatā aññatra uppannā, so ca addhā atthi. Ye sattā kālaṅkatā aññatra anuppannā, so addhā natthi. Ye ca sattā parinibbutā, so ca addhā natthi parinibbutattā”ti.	The king said: ‘You speak, Nāgasena, of time immemorial. What does this word “time” mean?’

“Kallosi, bhante nāgasenā”ti.	‘Past time, O king, and present, and future.’

Addhānapañho navamo.	‘But what? is there such a thing as time?’

Addhānavaggo dutiyo.	‘There is time which exists, and time which does not.’

Imasmiṃ vagge nava pañhā.	‘Which then exists, and which not?’

	‘There are conditions (constituent potentialities of being), O king, which are past in the sense of having passed away, and ceased to be, or of having been dissolved, or altogether changed. To them time is not. But there are conditions of heart which are now producing their effect, or still have in them the inherent possibility of producing effect, or which will otherwise lead to reindividualisation. To them time is. In the case of beings who, having died, have been reborn elsewhere, time is. In the case of beings who, having died, have not been reborn elsewhere, time is not; and in the case of beings who are altogether set free (who, having attained Nirvāna in their present life, have come to the end of that life), there time is not—because of their having been quite set free.’

	‘You are ready, Nāgasena, in reply.’

	Here ends the Second Chapter.

Mil 3.3: book 2 chapter 3 vicāra vagga

3.3.1. The root of time 1. Addhānamūlapañha


1. Addhānamūlapañha	3.3.1. The root of time
Rājā āha—“bhante nāgasena, atītassa addhānassa kiṃ mūlaṃ, anāgatassa addhānassa kiṃ mūlaṃ, paccuppannassa addhānassa kiṃ mūlan”ti?	The king said: ‘What is the root, Nāgasena, of past time, and what of present, and what of future time?’

“Atītassa ca, mahārāja, addhānassa anāgatassa ca addhānassa paccuppannassa ca addhānassa avijjā mūlaṃ. Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa addhānassa purimā koṭi na paññāyatī”ti.	‘Ignorance. By reason of Ignorance came the conditions, by reason of the conditions consciousness, by reason of consciousness name-and-form, by reason of name-and-form the six organs of sense, by reason of them contact, by reason of contact sensation, by reason of sensation thirst, by reason of thirst craving, by reason of craving becoming, by reason of becoming birth, by reason of birth old age and death, grief, lamentation, sorrow, pain, and despair. Thus is it that the ultimate point in the past of all this time is not apparent.’

“Kallosi, bhante nāgasenā”ti.	‘You are ready, Nāgasena, in reply!

Addhānamūlapañho paṭhamo.

3.3.2. The beginning of time 2. Purimakoṭipañha


2. Purimakoṭipañha	3.3.2. The beginning of time
Rājā āha—“bhante nāgasena, yaṃ panetaṃ brūsi ‘purimā koṭi na paññāyatī’ti, tassa opammaṃ karohī”ti.	The king said: ‘You say that the ultimate point of time is not apparent. Give me an illustration of that.’

“Yathā, mahārāja, puriso parittaṃ bījaṃ pathaviyaṃ nikkhipeyya, tato aṅkuro uṭṭhahitvā anupubbena vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjitvā phalaṃ dadeyya. Tato bījaṃ gahetvā puna ropeyya, tatopi aṅkuro uṭṭhahitvā anupubbena vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjitvā phalaṃ dadeyya. Evametissā santatiyā atthi anto”ti?	‘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, develope, 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 all should happen as before. Now would there be any end to this series?’

“Natthi, bhante”ti. “Evameva kho, mahārāja, addhānassāpi purimā koṭi na paññāyatī”ti.	Certainly not, Sir.’ ‘Just so, O king, the ultimate point in the past of the whole of this time is not apparent.’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Yathā, mahārāja, kukkuṭiyā aṇḍaṃ bhaveyya, aṇḍato kukkuṭī kukkuṭiyā aṇḍanti. Evametissā santatiyā atthi anto”ti?	‘The hen lays an egg. From the egg comes a hen. From the hen an egg. Is there any end to this series?’

“Natthi, bhante”ti.	‘No.’

“Evameva kho, mahārāja, addhānassāpi purimā koṭi na paññāyatī”ti.	‘Just so, O king, the ultimate point in the past of the whole of this time is not apparent.’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

Thero pathaviyā cakkaṃ likhitvā milindaṃ rājānaṃ etadavoca—“atthi, mahārāja, imassa cakkassa anto”ti?	Then the Elder drew a circle on the ground and asked the king: ‘Is there any end to this circle?’

“Natthi, bhante”ti.	‘No, it has no end.’

“Evameva kho, mahārāja, imāni cakkāni vuttāni bhagavatā ‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā kammaṃ, kammato puna cakkhuṃ jāyatī’ti. Evametissā santatiyā atthi anto”ti?	‘Well, that is like those circles spoken of by the Blessed One. “By reason of the eye and of forms there arises sight, when these three come together there is touch, by reason of touch sensation, by reason of sensation and longing (Taṇhā, thirst), by reason of the longing action (Karma), and from action eye is once more produced.” Now is there any end to this series?

“Natthi, bhante”ti.	‘No.’

“‘Sotañca paṭicca sadde ca … pe … manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā kammaṃ, kammato puna mano jāyatī’ti. Evametissā santatiyā atthi anto”ti? “Natthi, bhante”ti.	Then setting out a precisely corresponding circle of each of the other organs of sense (of the ear, nose, tongue, body, and mind), he in each case put the same question. And the reply being always the same, he concluded:

“Evameva kho, mahārāja, addhānassāpi purimā koṭi na paññāyatī”ti.	‘Just so, O king, the ultimate point of time in the past is not apparent.’

“Kallosi, bhante nāgasenā”ti.	‘You are ready, Nāgasena, in reply.’

Purimakoṭipañho dutiyo.

3.3.3. The beginning point 3. Koṭipaññāyanapañha


3. Koṭipaññāyanapañha	3.3.3. The beginning point
Rājā āha—“bhante nāgasena, yaṃ panetaṃ brūsi ‘purimā koṭi na paññāyatī’ti, katamā ca sā purimā koṭī”ti?	The king said: ‘When you say that the ultimate point is not apparent, what do you mean by “ultimate point”?’

“Yo kho, mahārāja, atīto addhā, esā purimā koṭī”ti.	‘Of whatsoever time is past. It is the ultimate point of that, O king, that I speak of.’

“Bhante nāgasena, yaṃ panetaṃ brūsi ‘purimā koṭi na paññāyatī’ti, kiṃ pana, bhante, sabbāpi purimā koṭi na paññāyatī”ti?	‘But, if so, when you say that it is not apparent, do you mean to say that of everything? Is the ultimate point of everything unknown?’

“Kāci, mahārāja, paññāyati, kāci na paññāyatī”ti.	‘Partly so, and partly not.’

“Katamā, bhante, paññāyati, katamā na paññāyatī”ti?	‘Then which is so, and which not?’

“Ito pubbe, mahārāja, sabbena sabbaṃ sabbathā sabbaṃ avijjā nāhosīti esā purimā koṭi na paññāyati, yaṃ ahutvā sambhoti, hutvā paṭivigacchati, esā purimā koṭi paññāyatī”ti.	‘Formerly, O king, everything in every form, everything in every mode, was ignorance. It is to us as if it were not. In reference to that the ultimate beginning is unknown. But that, which has not been, becomes; as soon as it has begun to become it dissolves away again. In reference to that the ultimate beginning is known.’

“Bhante nāgasena, yaṃ ahutvā sambhoti, hutvā paṭivigacchati, nanu taṃ ubhato chinnaṃ atthaṃ gacchatī”ti?	‘But, reverend Sir, if that which was not, becomes, and as soon as it has begun to become passes again away, then surely, being thus cut off at both ends, it must be entirely destroyed ?’

“Yadi, mahārāja, ubhato chinnaṃ atthaṃ gacchati, ubhato chinnā sakkā vaḍḍhetun”ti?	‘Nay, surely, O king, if it be thus cut off at both ends, can it not at both ends be made to grow again ?’

“Āma sāpi sakkā vaḍḍhetun”ti. “Nāhaṃ, bhante, etaṃ pucchāmi koṭito sakkā vaḍḍhetun”ti?	‘Yes, it might. But that is not my question. Could it grow again from the point at which it was cut off?’

“Āma sakkā vaḍḍhetun”ti.	‘Certainly.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

Thero tassa rukkhūpamaṃ akās, “khandhā ca kevalassa dukkhakkhandhassa bījānī”ti.	Then the Elder repeated the simile of the tree and the seed, and said that the Skandhas (the constituent elements of all life, organic and inorganic) were so many seeds,

“Kallosi, bhante nāgasenā”ti.	and the king confessed himself satisfied.

Koṭipaññāyanapañho tatiyo.

3.3.4. Conditions 4. Saṅkhārajāyamānapañha


4. Saṅkhārajāyamānapañha	3.3.4. Conditions
Rājā āha—“bhante nāgasena, atthi keci saṅkhārā, ye jāyantī”ti?	The king said: ‘Are there any conditions which are produced?’

“Āma, mahārāja, atthi saṅkhārā, ye jāyantī”ti.	‘Certainly.’

“Katame te, bhante”ti?	‘Which are they?’

“Cakkhusmiñca kho, mahārāja, sati rūpesu ca cakkhuviññāṇaṃ hoti, cakkhuviññāṇe sati cakkhusamphasso hoti, cakkhusamphasse sati vedanā hoti, vedanāya sati taṇhā hoti, taṇhāya sati upādānaṃ hoti, upādāne sati bhavo hoti, bhave sati jāti hoti, jātiyā sati jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti. Cakkhusmiñca kho, mahārāja, asati rūpesu ca asati cakkhuviññāṇaṃ na hoti, cakkhuviññāṇe asati cakkhusamphasso na hoti, cakkhusamphasse asati vedanā na hoti, vedanāya asati taṇhā na hoti, taṇhāya asati upādānaṃ na hoti, upādāne asati bhavo na hoti, bhave asati jāti na hoti, jātiyā asati jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā na honti, evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	‘Where there is an eye, and also forms, there is sight, where there is sight there is a contact through the eye, where there is contact through the eye there is a sensation, where there is sensation there is a longing, where there is longing there is a grasping, where there is grasping there is a becoming, where there is becoming there is birth, and at birth old age and death, grief, lamentation, pain, sorrow, and despair begin to be. Thus is the rise of the whole of this class of pain.—Where there is neither eye nor form there is no sight, where there is not sight there is no contact through the eye, where there is not contact there is no sensation, where there is not sensation there is no longing, where there is not longing there is no grasping, where there is not grasping there is no becoming, where there is not becoming there is no birth, and where there is not birth there is neither old age nor death nor grief, lamentation, pain, sorrow, and despair. Thus is the ending of all this class of pain.

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Saṅkhārajāyamānapañho catuttho.

3.3.5. Origin and development of qualities 5. Bhavantasaṅkhārajāyamānapañha


5. Bhavantasaṅkhārajāyamānapañha	3.3.5. Origin and development of qualities
Rājā āha—“bhante nāgasena, atthi keci saṅkhārā, ye abhavantā jāyantī”ti?	The king said: ‘Are there any conditions (qualities) which spring into being without a gradual becoming?’

“Natthi, mahārāja, keci saṅkhārā, ye abhavantā jāyanti, bhavantāyeva kho, mahārāja, saṅkhārā jāyantī”ti.	‘No. They all have a gradual becoming.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Taṃ kiṃ maññasi, mahārāja, idaṃ gehaṃ abhavantaṃ jātaṃ, yattha tvaṃ nisinnosī”ti?	‘Now what do you think, great king? Did this house in which you are sitting spring suddenly into being?’

“Natthi kiñci, bhante, idha abhavantaṃ jātaṃ, bhavantaṃyeva jātaṃ, imāni kho, bhante, dārūni vane ahesuṃ, ayañca mattikā pathaviyaṃ ahosi, itthīnañca purisānañca tajjena vāyāmena evamidaṃ gehaṃ nibbattan”ti.	‘Certainly not, Sir. There is nothing here which arose in that way. Each portion of it has had its gradual becoming—these beams had their becoming in the forest, and this clay in the earth, and by the moil and toil of women and of men was this house produced.’

“Evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantāyeva saṅkhārā jāyantī”ti.	‘Just so, great king, there is no Confection. which has sprung into being without a gradual becoming. It is by a process of evolution that conditions come to be!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Yathā, mahārāja, ye keci bījagāmabhūtagāmā pathaviyaṃ nikkhittā anupubbena vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjamānā pupphāni ca phalāni ca dadeyyuṃ, na te rukkhā abhavantā jātā, bhavantāyeva te rukkhā jātā; evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantāyeva te saṅkhārā jāyantī”ti.	‘They are like all kinds of trees and plants which, when set in the ground, grow, develope, and mature, and then yield their fruits and flowers. The trees do not spring into being without a becoming. It is by a process of evolution that they become what they are. just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that conditions come to be!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Yathā, mahārāja, kumbhakāro pathaviyā mattikaṃ uddharitvā nānābhājanāni karoti, na tāni bhājanāni abhavantāni jātāni, bhavantāniyeva jātāni; evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantāyeva saṅkhārā jāyantī”ti.	‘They are like the pots of various kinds which a potter might form when he has dug up the clay out of the earth. The pots do not spring into being without a becoming. It is by a process of evolution that they become what they are. just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that conditions come to be!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Yathā, mahārāja, vīṇāya pattaṃ na siyā, cammaṃ na siyā, doṇi na siyā, daṇḍo na siyā, upavīṇo na siyā, tantiyo na siyuṃ, koṇo na siyā, purisassa ca tajjo vāyāmo na siyā, jāyeyya saddo”ti?	‘Suppose, O king, there were no bridge of metal on a mandolin, no leather, no hollow space, no frame, no neck, no strings, no bow, and no human effort or exertion, would there be music?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Yato ca kho, mahārāja, vīṇāya pattaṃ siyā, cammaṃ siyā, doṇi siyā, daṇḍo siyā, upavīṇo siyā, tantiyo siyuṃ, koṇo siyā, purisassa ca tajjo vāyāmo siyā, jāyeyya saddo”ti?	‘But if all these things were there, would not there be a sound?’

“Āma, bhante, jāyeyyā”ti.	‘Of course there would.’

“Evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantāyeva kho saṅkhārā jāyantī”ti.	‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that conditions come to be!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Yathā, mahārāja, araṇi na siyā, araṇipotako na siyā, araṇiyottakaṃ na siyā, uttarāraṇi na siyā, coḷakaṃ na siyā, purisassa ca tajjo vāyāmo na siyā, jāyeyya so aggī”ti?	‘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 attrition?’

“Na hi, bhante”ti.	‘Certainly not.’

“Yato ca kho, mahārāja, araṇi siyā, araṇipotako siyā, araṇiyottakaṃ siyā, uttarāraṇi siyā, coḷakaṃ siyā, purisassa ca tajjo vāyāmo siyā, jāyeyya so aggī”ti?	‘But if all these conditions were present, then might not fire appear?’

“Āma, bhante, jāyeyyā”ti.	‘Yes, certainly.’

“Evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantāyeva kho saṅkhārā jāyantī”ti.	‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that conditions come to be!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me one more illustration.’

“Yathā, mahārāja, maṇi na siyā, ātapo na siyā, gomayaṃ na siyā, jāyeyya so aggī”ti?	‘Suppose, O king, there were no burning glass, and no heat of the sun, and no dried cow-dung for tinder, could there be fire?’

“Na hi, bhante”ti.	‘Certainly not.’

“Yato ca kho, mahārāja, maṇi siyā, ātapo siyā, gomayaṃ siyā, jāyeyya so aggī”ti?	‘But where these things are present there fire might be struck, might it not?’

“Āma, bhante, jāyeyyā”ti.	‘Yes.’

“Evameva kho, mahārāja, natthi keci saṅkhārā ye abhavantā jāyanti, bhavantāyeva kho saṅkhārā jāyantī”ti.	‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that conditions come to be!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me another illustration.’

“Yathā, mahārāja, ādāso na siyā, ābhā na siyā, mukhaṃ na siyā, jāyeyya attā”ti?	‘Suppose, O king, there were no looking-glass, and no light, and no face in front of it, would there appear an image?’

“Na hi, bhante”ti.	‘No.’

“Yato ca kho, mahārāja, ādāso siyā, ābhā siyā, mukhaṃ siyā, jāyeyya attā”ti?	‘But given these things, there might be a reflection?’

“Āma, bhante, jāyeyyā”ti.	‘Yes, Sir, there might.’

“Evameva kho, mahārāja, natthi keci saṅkhārā, ye abhavantā jāyanti, bhavantāyeva kho saṅkhārā jāyantī”ti.	‘Just so, great king, there is no Confection which has sprung into being without a gradual becoming. It is by a process of evolution that conditions come to be!’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Bhavantasaṅkhārajāyamānapañho pañcamo.

3.3.6. Is there a One who Knows? 6. Vedagūpañha


6. Vedagūpañha	3.3.6. Is there a One who Knows?
Rājā āha—“bhante nāgasena, vedagū upalabbhatī”ti?	The king said: ‘Is there, Nāgasena, such a thing as the soul ?’

“Ko panesa, mahārāja, vedagū nāmā”ti?	‘What is this, O king, the soul (Vedagu)?’

“Yo, bhante, abbhantare jīvo cakkhunā rūpaṃ passati, sotena saddaṃ suṇāti, ghānena gandhaṃ ghāyati, jivhāya rasaṃ sāyati, kāyena phoṭṭhabbaṃ phusati, manasā dhammaṃ vijānāti, yathā mayaṃ idha pāsāde nisinnā yena yena vātapānena iccheyyāma passituṃ, tena tena vātapānena passeyyāma, puratthimenapi vātapānena passeyyāma, pacchimenapi vātapānena passeyyāma, uttarenapi vātapānena passeyyāma, dakkhiṇenapi vātapānena passeyyāma. Evameva kho, bhante, ayaṃ abbhantare jīvo yena yena dvārena icchati passituṃ, tena tena dvārena passatī”ti.	‘The living principle within which sees forms through the eye, hears sounds through the ear, experiences tastes through the tongue, smells odours through the nose, feels touch through the body, and discerns things (conditions, “dhammā") through the mind—just as we, sitting here in the palace, 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.’

Thero āha—“pañcadvāraṃ, mahārāja, bhaṇissāmi, taṃ suṇohi, sādhukaṃ manasikarohi, yadi abbhantare jīvo cakkhunā rūpaṃ passati, yathā mayaṃ idha pāsāde nisinnā yena yena vātapānena iccheyyāma passituṃ, tena tena vātapānena rūpaṃyeva passeyyāma, puratthimenapi vātapānena rūpaṃyeva passeyyāma, pacchimenapi vātapānena rūpaṃyeva passeyyāma, uttarenapi vātapānena rūpaṃyeva passeyyāma, dakkhiṇenapi vātapānena rūpaṃyeva passeyyāma, evametena abbhantare jīvena sotenapi rūpaṃyeva passitabbaṃ, ghānenapi rūpaṃyeva passitabbaṃ, jivhāyapi rūpaṃyeva passitabbaṃ, kāyenapi rūpaṃyeva passitabbaṃ, manasāpi rūpaṃyeva passitabbaṃ; cakkhunāpi saddoyeva sotabbo, ghānenapi saddoyeva sotabbo, jivhāyapi saddoyeva sotabbo, kāyenapi saddoyeva sotabbo, manasāpi saddoyeva sotabbo; cakkhunāpi gandhoyeva ghāyitabbo, sotenapi gandhoyeva ghāyitabbo, jivhāyapi gandhoyeva ghāyitabbo, kāyenapi gandhoyeva ghāyitabbo, manasāpi gandhoyeva ghāyitabbo; cakkhunāpi rasoyeva sāyitabbo, sotenapi rasoyeva sāyitabbo, ghānenapi rasoyeva sāyitabbo, kāyenapi rasoyeva sāyitabbo, manasāpi rasoyeva sāyitabbo; cakkhunāpi phoṭṭhabbaṃyeva phusitabbaṃ, sotenapi phoṭṭhabbaṃ yeva phusitabbaṃ, ghānenapi phoṭṭhabbaṃyeva phusitabbaṃ, jivhāyapi phoṭṭhabbaṃ yeva phusitabbaṃ, manasāpi phoṭṭhabbaṃyeva phusitabbaṃ; cakkhunāpi dhammaṃ yeva vijānitabbaṃ, sotenapi dhammaṃyeva vijānitabbaṃ, ghānenapi dhammaṃ yeva vijānitabbaṃ, jivhāyapi dhammaṃyeva vijānitabbaṃ, kāyenapi dhammaṃyeva vijānitabban”ti?	The Elder replied: ‘I will tell you about the five doors, great king. Listen, and give heed attentively. If the living principle within sees forms through the eye in the manner that you mention, choosing its window as it likes, can it not then see forms not only through the eye, but also through each of the other five organs of sense? And in like manner can it not then as well hear sounds, and experience taste, and smell odours, and feel touch, and discern conditions through each of the other five organs of sense, besides the one you have in each case specified?’

“Na hi, bhante”ti.	‘No, Sir.’

“Na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā purimaṃ, yathā vā pana, mahārāja, mayaṃ idha pāsāde nisinnā imesu jālavātapānesu ugghāṭitesu mahantena ākāsena bahimukhā suṭṭhutaraṃ rūpaṃ passāma, evametena abbhantare jīvenāpi cakkhudvāresu ugghāṭitesu mahantena ākāsena suṭṭhutaraṃ rūpaṃ passitabbaṃ, sotesu ugghāṭitesu … ghāne ugghāṭite … jivhāya ugghāṭitāya … kāye ugghāṭite mahantena ākāsena suṭṭhutaraṃ saddo sotabbo, gandho ghāyitabbo, raso sāyitabbo, phoṭṭhabbo phusitabbo”ti?	‘Then these powers are not united one to another indiscriminately, the latter sense to the former organ, and so on. Now we, as we are seated here in the palace, with these windows all thrown open, and in full daylight, if we only stretch forth our heads, see all kinds of objects plainly. Can the living principle do the same when the doors of the eyes are thrown open? When the doors of the ear are thrown open, can it do so? Can it then not only hear sounds, but see sights, experience tastes, smell odours, feel touch, and discern conditions? And so with each of its windows?’

“Na hi, bhante”ti.	‘No, Sir.’

“Na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā purimaṃ, yathā vā pana, mahārāja, ayaṃ dinno nikkhamitvā bahidvārakoṭṭhake tiṭṭheyya, jānāsi tvaṃ, mahārāja, ‘ayaṃ dinno nikkhamitvā bahidvārakoṭṭhake ṭhito’”ti?	‘Then these powers are not united one to another indiscriminately. Now again, great king, if Dinna here were to go outside and stand in the gateway, would you be aware that he had done so?’

“Āma, bhante, jānāmī”ti.	‘Yes, I should know it.’

“Yathā vā pana, mahārāja, ayaṃ dinno anto pavisitvā tava purato tiṭṭheyya, jānāsi tvaṃ, mahārāja, ‘ayaṃ dinno anto pavisitvā mama purato ṭhito’”ti?	‘And if the same Dinna were to come back again, and stand before you, would you be aware of his having done so?’

“Āma, bhante, jānāmī”ti.	‘Yes, I should know it.’

“Evameva kho, mahārāja, abbhantare so jīvo jivhāya rase nikkhitte jāneyya ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā”ti?	‘Well, great king, would the living principle within 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 ?’

“Āma, bhante, jāneyyā”ti.	‘Yes, it would know it.’

“Te rase anto paviṭṭhe jāneyya ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā”ti.	‘But when the flavour had passed into the stomach would it still discern these things?’

“Na hi, bhante”ti.	‘Certainly not.’

“Na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā purimaṃ, yathā, mahārāja, kocideva puriso madhughaṭasataṃ āharāpetvā madhudoṇiṃ pūrāpetvā purisassa mukhaṃ pidahitvā madhudoṇiyā pakkhipeyya, jāneyya, mahārāja, so puriso madhuṃ sampannaṃ vā na sampannaṃ vā”ti?	‘Then these powers are not united one to the other indiscriminately. Now suppose, O king, a man were to have a hundred vessels 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 he know whether that into which he had been thrown was sweet or whether it was not?’

“Na hi, bhante”ti.	‘No, Sir.’

“Kena kāraṇenā”ti?	‘But why not?’

“Na hi tassa, bhante, mukhe madhu paviṭṭhan”ti.	‘Because the honey could not get into his mouth.’

“Na kho te, mahārāja, yujjati purimena vā pacchimaṃ, pacchimena vā puriman”ti.	‘Then, great king, these powers are not united one to another indiscriminately.’

“Nāhaṃ paṭibalo tayā vādinā saddhiṃ sallapituṃ; sādhu, bhante, atthaṃ jappehī”ti.	‘I am not capable of discussing with such a reasoner. Be pleased, Sir, to explain to me how the matter stands.’

Thero abhidhammasaṃyuttāya kathāya rājānaṃ milindaṃ saññāpesi—“idha, mahārāja, cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, taṃsahajātā phasso vedanā saññā cetanā ekaggatā jīvitindriyaṃ manasikāroti evamete dhammā paccayato jāyanti, na hettha vedagū upalabbhati, sotañca paṭicca sadde ca … pe … manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, taṃsahajātā phasso vedanā saññā cetanā ekaggatā jīvitindriyaṃ manasikāroti evamete dhammā paccayato jāyanti, na hettha vedagū upalabbhatī”ti.	Then the Elder convinced Milinda the king with discourse drawn from the Abhidhamma, saying: ‘It is by reason, O king, of the eye and of forms that sight arises, and those other conditions—contact, sensation, idea, thought, abstraction, sense of vitality, and attention —arise each simultaneously with its predecessor. And a similar succession of cause and effect arises when each of the other five organs of sense is brought into play. And so herein there is no such thing as soul (Vedagu).’

“Kallosi, bhante nāgasenā”ti.

Vedagūpañho chaṭṭho.

3.3.7. Thought and sight 7. Cakkhu-viññāṇādi-pañha


7. Cakkhu-viññāṇādi-pañha	3.3.7. Thought and sight
Rājā āha—“bhante nāgasena, yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti?	The king said: ‘Does thought-perception arise wherever sight arises ?’

“Āma, mahārāja, yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti.	‘Yes, O king, where the one is there is the other.’

“Kiṃ nu kho, bhante nāgasena, paṭhamaṃ cakkhuviññāṇaṃ uppajjati, pacchā manoviññāṇaṃ, udāhu manoviññāṇaṃ paṭhamaṃ uppajjati, pacchā cakkhuviññāṇan”ti?	And which of the two arises first?’

“Paṭhamaṃ, mahārāja, cakkhuviññāṇaṃ uppajjati, pacchā manoviññāṇan”ti.	‘First sight, then thought.’

“Kiṃ nu kho, bhante nāgasena, cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti,	‘Then does the sight issue, as it were, a command to thought, saying: “Do you spring up there where I have?
udāhu manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’”ti?	or does thought issue command to sight, saying: Where you spring up there will I.”’

“Na hi, mahārāja, anālāpo tesaṃ aññamaññehī”ti.	‘It is not so, great king. There is no intercourse between the one and the other.’

“Kathaṃ, bhante nāgasena, yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti?	‘Then how is it, Sir, that thought arises wherever sight does?’

“Ninnattā ca, mahārāja, dvārattā ca ciṇṇattā ca samudācaritattā cā”ti.	‘Because of there being a sloping down, and because of there being a door, and because of there being a habit, and because of there being an association.’

“Kathaṃ, bhante nāgasena, ninnattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṃ karohī”ti.	‘How is that? Give me an illustration of mind arising where sight arises because of there being a sloping down.’

“Taṃ kiṃ maññasi, mahārāja, deve vassante katamena udakaṃ gaccheyyā”ti?	‘Now what do you think, great king? When it rains, where will the water go to?’

“Yena, bhante, ninnaṃ, tena gaccheyyā”ti.	‘It will follow the slope of the ground.’

“Athāparena samayena devo vasseyya, katamena taṃ udakaṃ gaccheyyā”ti.	‘And if it were to rain again, where would the water go to?’

“Yena, bhante, purimaṃ udakaṃ gataṃ, tampi tena gaccheyyā”ti.	‘It would go the same way as the first water had gone.’

“Kiṃ nu kho, mahārāja, purimaṃ udakaṃ pacchimaṃ udakaṃ āṇāpeti ‘yenāhaṃ gacchāmi, tvampi tena gacchāhī’ti, pacchimaṃ vā udakaṃ purimaṃ udakaṃ āṇāpeti ‘yena tvaṃ gacchissasi, ahampi tena gacchissāmī’”ti.	‘What then? Does the first water issue, as it were, command to the second, saying: “Do you go where I have?” Or does the second issue command to the first, saying: “Whithersoever you go, thither will I”?’

“Na hi, bhante, anālāpo tesaṃ aññamaññehi, ninnattā gacchantī”ti.	‘It is not so, Sir. There is no intercourse between the two. Each goes its way because of the slope of the ground.’

“Evameva kho, mahārāja, ninnattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, ninnattā uppajjantī”ti.	‘Just so, great king, is it by reason of the natural slope that where sight has arisen there also does thought arise. And neither does the sight-perception issue command to the mind-perception, saying: “Where I have arisen, there do thou also spring up;” nor does the mind-perception inform the sight-perception, saying: “Where thou hast arisen, there will I also spring up.” There is no conversation, as it were, between them. All that happens, happens through natural slope.’

“Kathaṃ, bhante nāgasena, dvārattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṃ karohī”ti.	‘Now give me an illustration of there being a door.’

“Taṃ kiṃ maññasi, mahārāja, rañño paccantimaṃ nagaraṃ assa daḷhapākāratoraṇaṃ ekadvāraṃ, tato puriso nikkhamitukāmo bhaveyya, katamena nikkhameyyā”ti?	‘What do you think, great king? Suppose a king had a frontier city, and it was strongly defended with towers and bulwarks, and had only one gateway. If a man wanted to leave the city, how would he go out?’

“Dvārena, bhante, nikkhameyyā”ti.	‘By the gate, certainly.’

“Athāparo puriso nikkhamitukāmo bhaveyya, katamena so nikkhameyyā”ti?	‘And if another man wanted to leave it, how would he go out?’

“Yena, bhante, purimo puriso nikkhanto, sopi tena nikkhameyyā”ti.	‘The same way as the first.’

“Kiṃ nu kho, mahārāja, purimo puriso pacchimaṃ purisaṃ āṇāpeti ‘yenāhaṃ gacchāmi, tvampi tena gacchāhī’ti, pacchimo vā puriso purimaṃ purisaṃ āṇāpeti ‘yena tvaṃ gacchissasi, ahampi tena gacchissāmī’”ti.	‘What then? Would the first man tell the second: “Mind you go out the same way as I do”? Or would the second tell the first: “The way you go out, I shall go out too”?’

“Na hi, bhante, anālāpo tesaṃ aññamaññehi, dvārattā gacchantī”ti.	‘Certainly not, Sir. There would be no communication between them. They would go that way because that was the gate.’

“Evameva kho, mahārāja, dvārattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, dvārattā uppajjantī”ti.	‘Just so, great king, with thought and sight.’

“Kathaṃ, bhante nāgasena, ciṇṇattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṃ karohī”ti.	‘Now give me an illustration of thought arising where sight is because of habit.’

“Taṃ kiṃ maññasi, mahārāja, paṭhamaṃ ekaṃ sakaṭaṃ gaccheyya, atha dutiyaṃ sakaṭaṃ katamena gaccheyyā”ti?	‘What do you think, great king? If one cart went ahead, which way would a second cart go?’

“Yena, bhante, purimaṃ sakaṭaṃ gataṃ, tampi tena gaccheyyā”ti.	‘The same as the first.’

“Kiṃ nu kho, mahārāja, purimaṃ sakaṭaṃ pacchimaṃ sakaṭaṃ āṇāpeti ‘yenāhaṃ gacchāmi, tvampi tena gacchāhī’ti, pacchimaṃ vā sakaṭaṃ purimaṃ sakaṭaṃ āṇāpeti ‘yena tvaṃ gacchissasi, ahampi tena gacchissāmī’”ti.	‘But would the first tell the second to go where it went, or the second tell the first that it would go where it (the first) had gone?’

“Na hi, bhante, anālāpo tesaṃ aññamaññehi, ciṇṇattā gacchantī”ti.	‘No, Sir. There would be no communication between the two. The second would follow the first out of habit.’

“Evameva kho, mahārāja, ciṇṇattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, ciṇṇattā uppajjantī”ti.	‘Just so, great king, with sight and thought.’

“Kathaṃ, bhante nāgasena, samudācaritattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati? Opammaṃ karohī”ti.	‘Now give me an illustration of how thought arises, where sight has arisen, through association.’

“Yathā, mahārāja, muddāgaṇanāsaṅkhyālekhāsippaṭṭhānesu ādikammikassa dandhāyanā bhavati, athāparena samayena nisammakiriyāya samudācaritattā adandhāyanā bhavati. Evameva kho, mahārāja, samudācaritattā yattha cakkhuviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjati, na cakkhuviññāṇaṃ manoviññāṇaṃ āṇāpeti ‘yatthāhaṃ uppajjāmi, tvampi tattha uppajjāhī’ti, nāpi manoviññāṇaṃ cakkhuviññāṇaṃ āṇāpeti ‘yattha tvaṃ uppajjissasi, ahampi tattha uppajjissāmī’ti, anālāpo tesaṃ aññamaññehi, samudācaritattā uppajjantī”ti.	‘In the art of calculating by using the joints of the 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, O king, the beginner is clumsy. But after a certain time with attention and practice he becomes expert. just so is it that, where sight has arisen, thought too by association springs up.’

“Bhante nāgasena, yattha sotaviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatīti … pe … yattha ghānaviññāṇaṃ uppajjati … yattha jivhāviññāṇaṃ uppajjati … yattha kāyaviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti? “Āma, mahārāja, yattha kāyaviññāṇaṃ uppajjati, tattha manoviññāṇampi uppajjatī”ti.	And in response to similar questions, the Elder declared that in the same way thought sprang up wherever there was hearing, or taste, or smell, or touch: that in each case it was subsequent to the other, but arose without communication from The natural causes above set out.

“Kiṃ nu kho, bhante nāgasena, paṭhamaṃ kāyaviññāṇaṃ uppajjati, pacchā manoviññāṇaṃ, udāhu manoviññāṇaṃ paṭhamaṃ uppajjati, pacchā kāyaviññāṇan”ti? “Kāyaviññāṇaṃ, mahārāja, paṭhamaṃ uppajjati, pacchā manoviññāṇan”ti.

“Kiṃ nu kho, bhante nāgasena … pe … anālāpo tesaṃ aññamaññehi, samudācaritattā uppajjantī”ti.

“Kallosi, bhante nāgasenā”ti.

Cakkhuviññāṇādipañho sattamo.

3.3.8. Contact, sensation, and idea 8. Phassa-lakkhaṇa-pañha


8. Phassa-lakkhaṇa-pañha	3.3.8. Contact, sensation, and idea
Rājā āha—“bhante nāgasena, yattha manoviññāṇaṃ uppajjati, phassopi vedanāpi tattha uppajjatī”ti?	The king said: ‘Where thought (mental perception) is, Nāgasena, is there always sensation?’

“Āma, mahārāja, yattha manoviññāṇaṃ uppajjati, phassopi tattha uppajjati, vedanāpi tattha uppajjati, saññāpi tattha uppajjati, cetanāpi tattha uppajjati, vitakkopi tattha uppajjati, vicāropi tattha uppajjati, sabbepi phassappamukhā dhammā tattha uppajjantī”ti.	‘Yes, where thought arises there is contact, and there is sensation, and there is idea, and there is conceived intention, and there is reflection; and there is investigation.’

“Bhante nāgasena, kiṃlakkhaṇo phasso”ti?	‘Reverend Sir, what is the distinguishing characteristic of contact (Phassa)?’

“Phusanalakkhaṇo, mahārāja, phasso”ti.	‘Touch, O king.’

“Opammaṃ karohī”ti.	‘But give me an illustration.’

“Yathā, mahārāja, dve meṇḍā yujjheyyuṃ, tesu yathā eko meṇḍo, evaṃ cakkhu daṭṭhabbaṃ. Yathā dutiyo meṇḍo, evaṃ rūpaṃ daṭṭhabbaṃ. Yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo”ti.	‘It is as when two rams are butting together, O king. The eye should be regarded as one of those two, the form (object) as the other, and the contact as the union of the two.’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Yathā, mahārāja, dve pāṇī vajjeyyuṃ, tesu yathā eko pāṇi, evaṃ cakkhu daṭṭhabbaṃ. Yathā dutiyo pāṇi, evaṃ rūpaṃ daṭṭhabbaṃ. Yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo”ti.	‘It is as when two cymbals are clashed together. The one is as the eye, the other as the object, and the junction of the two is like contact.’

“Bhiyyo opammaṃ karohī”ti. “Yathā, mahārāja, dve sammā vajjeyyuṃ, tesu yathā eko sammo, evaṃ cakkhu daṭṭhabbaṃ. Yathā dutiyo sammo, evaṃ rūpaṃ daṭṭhabbaṃ. Yathā tesaṃ sannipāto, evaṃ phasso daṭṭhabbo”ti.	‘Very good, Nāgasena!’

“Kallosi, bhante nāgasenā”ti.

Phassalakkhaṇapañho aṭṭhamo.

3.3.9. Sensation 9. Vedanā-lakkhaṇa-pañha


9. Vedanā-lakkhaṇa-pañha	3.3.9. Sensation
“Bhante nāgasena, kiṃlakkhaṇā vedanā”ti?	‘Reverend Sir, what is the characteristic mark of sensation (Vedanā)?’

“Vedayitalakkhaṇā, mahārāja, vedanā anubhavanalakkhaṇā cā”ti.	‘The being experienced, great king, and enjoyed.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, kocideva puriso rañño adhikāraṃ kareyya, tassa rājā tuṭṭho adhikāraṃ dadeyya, so tena adhikārena pañcahi kāmaguṇehi samappito samaṅgibhūto paricareyya, tassa evamassa ‘mayā kho pubbe rañño adhikāro kato, tassa me rājā tuṭṭho adhikāraṃ adāsi, svāhaṃ tatonidānaṃ imaṃ evarūpaṃ vedanaṃ vedayāmī’ti.	‘It is like the case of the man on whom the king, pleased with a service he has rendered him, should bestow an office. He while living, through that appointment, in the full possession and enjoyment of all the pleasures of sense, would think: “Formerly I did the king a service. For that the king, pleased with me, gave me this office. It is on that account that I now experience such sensations."—

Yathā vā pana, mahārāja, kocideva puriso kusalaṃ kammaṃ katvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, so ca tattha dibbehi pañcahi kāmaguṇehi samappito samaṅgibhūto paricareyya, tassa evamassa ‘svāhaṃ kho pubbe kusalaṃ kammaṃ akāsiṃ, sohaṃ tatonidānaṃ imaṃ evarūpaṃ vedanaṃ vedayāmī’ti. Evaṃ kho, mahārāja, vedayitalakkhaṇā vedanā anubhavanalakkhaṇā cā”ti.	And it is like the case of the man who having done good deeds is re-born, on the dissolution of the body after death, into some happy conditions of bliss in heaven. He, while living there in the full possession and enjoyment of all the pleasures of sense, would think: “Formerly I must have done good deeds. It is on that account that I now experience such sensations.” Thus is it, great king, that the being experienced and enjoyed is the characteristic mark of sensation.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Vedanālakkhaṇapañho navamo.

3.3.10. Idea 10. Saññā-lakkhaṇa-pañha


10. Saññā-lakkhaṇa-pañha	3.3.10. Idea
“Bhante nāgasena, kiṃlakkhaṇā saññā”ti?	‘What is the distinguishing characteristic, Nāgasena, of idea (Saññā)?’

“Sañjānanalakkhaṇā, mahārāja, saññā. Kiṃ sañjānāti? Nīlampi sañjānāti, pītampi sañjānāti, lohitampi sañjānāti, odātampi sañjānāti, mañjiṭṭhampi sañjānāti. Evaṃ kho, mahārāja, sañjānanalakkhaṇā saññā”ti.	‘Recognition, O king. And what does he recognise?—blueness and yellowness and redness and whiteness and brownness.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, rañño bhaṇḍāgāriko bhaṇḍāgāraṃ pavisitvā nīlapītalohitodātamañjiṭṭhāni rājabhogāni rūpāni passitvā sañjānāti. Evaṃ kho, mahārāja, sañjānanalakkhaṇā saññā”ti.	‘It is like the king’s treasurer. O king, who when he sees, on entering the treasure, objects the property of the king, of all those colours, recognises (that they have such). Thus it is, great king, that recognition is the mark of idea.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Saññālakkhaṇapañho dasamo.

3.3.11. Purpose 11. Cetanā-lakkhaṇa-pañha


11. Cetanā-lakkhaṇa-pañha	3.3.11. Purpose
“Bhante nāgasena, kiṃlakkhaṇā cetanā”ti?	‘What is the distinguishing characteristic, Nāgasena, of the conceived purpose (cetanā)?’

“Cetayitalakkhaṇā, mahārāja, cetanā abhisaṅkharaṇalakkhaṇā cā”ti.	‘The being conceived, O king, and the being prepared.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, kocideva puriso visaṃ abhisaṅkharitvā attanā ca piveyya, pare ca pāyeyya, so attanāpi dukkhito bhaveyya, parepi dukkhitā bhaveyyuṃ; evameva kho, mahārāja, idhekacco puggalo akusalaṃ kammaṃ cetanāya cetayitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yepi tassa anusikkhanti, tepi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	‘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, having thought out with intention some evil deed, on the dissolution of the body after death, would be reborn into some unhappy state of woe in purgatory, and so also would those who followed his advice.—

Yathā vā pana, mahārāja, kocideva puriso sappinavanītatelamadhuphāṇitaṃ ekajjhaṃ abhisaṅkharitvā attanā ca piveyya, pare ca pāyeyya, so attanā sukhito bhaveyya, parepi sukhitā bhaveyyuṃ; evameva kho, mahārāja, idhekacco puggalo kusalaṃ kammaṃ cetanāya cetayitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yepi tassa anusikkhanti, tepi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Evaṃ kho, mahārāja, cetayitalakkhaṇā cetanā abhisaṅkharaṇalakkhaṇā cā”ti.	And it is 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. He himself would have pleasure, and so would they. In the same way some individual, having thought out with intention some good deed, will be reborn, on the dissolution of the body after death, into some happy state of bliss in heaven, and so also would those who follow his advice. Thus is it, great king, that the being conceived, and the being prepared, are marks of the conceived purpose.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Cetanālakkhaṇapañho ekādasamo.

3.3.12. Perception 12. Viññāṇa-lakkhaṇ-apañha


12. Viññāṇa-lakkhaṇ-apañha	3.3.12. Perception
“Bhante nāgasena, kiṃlakkhaṇaṃ viññāṇan”ti?	‘What, Nāgasena, is the distinguishing characteristic of perception (Viññāṇa)?’

“Vijānanalakkhaṇaṃ, mahārāja, viññāṇan”ti.	‘Recognition, great king.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, nagaraguttiko majjhe nagarasiṅghāṭake nisinno passeyya puratthimadisato purisaṃ āgacchantaṃ, passeyya dakkhiṇadisato purisaṃ āgacchantaṃ, passeyya pacchimadisato purisaṃ āgacchantaṃ, passeyya uttaradisato purisaṃ āgacchantaṃ; evameva kho, mahārāja, yañca puriso cakkhunā rūpaṃ passati, taṃ viññāṇena vijānāti. Yañca sotena saddaṃ suṇāti, taṃ viññāṇena vijānāti. Yañca ghānena gandhaṃ ghāyati, taṃ viññāṇena vijānāti. Yañca jivhāya rasaṃ sāyati, taṃ viññāṇena vijānāti. Yañca kāyena phoṭṭhabbaṃ phusati, taṃ viññāṇena vijānāti, yañca manasā dhammaṃ vijānāti, taṃ viññāṇena vijānāti. Evaṃ kho, mahārāja, vijānanalakkhaṇaṃ viññāṇan”ti.	‘It is like the case of the guardian of a city who, when seated at the cross roads in the middle of the city, could see a man coming from the East, or the South, or the West, or the North. In the same way, O king, he knows an object which he sees with his eye, or a sound which he hears with his ear, or an odour which he smells by his nose, or a taste which he experiences with his tongue, or a touchable thing which he touches with his body, or a quality that he recognises by his mind. Thus is it, great king, that knowing is the mark of perception.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Viññāṇalakkhaṇapañho dvādasamo.

3.3.13. directed-thought 13. Vitakka-lakkhaṇa-pañha


13. Vitakka-lakkhaṇa-pañha	3.3.13. directed-thought
“Bhante nāgasena, kiṃ-lakkhaṇo vitakko”ti?	‘What is the distinguishing characteristic, Ven. Nāgasena, of directed-thought (Vitakka)?

“Appanā-lakkhaṇo, mahā-rāja, vitakko”ti.	‘applying-and-fixing-upon, great-king, (is what) directed-thought (does).’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, vaḍḍhakī suparikammakataṃ dāruṃ sandhismiṃ appeti;	‘It is like the case of a carpenter, great king, who fixes in a joint a well-fashioned piece of wood.
evameva kho, mahārāja, appanā-lakkhaṇo vitakko”ti.	Thus is it that the applying-and-fixing-upon is the distinguishing characteristic of directed-thought.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Vitakka-lakkhaṇa-pañho terasamo.

3.3.14. evaluation 14. Vicāra-lakkhaṇa-pañha


14. Vicāra-lakkhaṇa-pañha	3.3.14. evaluation
“Bhante nāgasena, kiṃ-lakkhaṇo vicāro”ti?	‘What is the distinguishing characteristic, Ven. Nāgasena, of evaluation (Vicāra)?’

“Anumajjana-lakkhaṇo, mahā-rāja, vicāro”ti.	‘Threshing out again and again, great-king, (is what) evaluation (does).’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, kaṃsathālaṃ ākoṭitaṃ pacchā anuravati anusandahati ,	‘It is like the case of the copper vessel, which, when it is being beaten into shape , makes a sound again and again as it gradually gathers shape.
yathā, mahārāja, ākoṭanā, evaṃ vitakko daṭṭhabbo.	The beating into shape is to be regarded as 'directed-thought',
Yathā anuravanā , evaṃ vicāro daṭṭhabbo”ti.	and the sounding again and again as 'evaluation'.

---	Thus is it, great king, that threshing out again and again is the mark of evaluation.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Vicāralakkhaṇapañho cuddasamo.	Here ends the Third Chapter.

Vicāravaggo tatiyo.

Imasmiṃ vagge cuddasa pañhā.

Mil 3.4 book 2 chapter 4 nibbāna-vagga

3.4.1. Unblending 1. Phassādivinibbhujana-pañha


1. Phassādivinibbhujana-pañha	3.4.1. Unblending
Rājā āha—“bhante nāgasena, sakkā imesaṃ dhammānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ	The king said: ‘When those conditions (whose marks you have just specified) have run together, is it possible, by bending them apart one to one side and one to the other, to make the distinction between them clear, so that one can say:,
‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ viññāṇaṃ, ayaṃ vitakko, ayaṃ vicāro’”ti?	“This is contact, and this sensation, and this idea, and this intention, and this perception, and this reflection, and this investigation”?’

“Na sakkā, mahārāja, imesaṃ dhammānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ viññāṇaṃ, ayaṃ vitakko, ayaṃ vicāro’”ti.	‘No: that cannot be done.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, rañño sūdo arasaṃ vā rasaṃ vā kareyya, so tattha dadhimpi pakkhipeyya, loṇampi pakkhipeyya, siṅgiverampi pakkhipeyya, jīrakampi pakkhipeyya, maricampi pakkhipeyya, aññānipi pakārāni pakkhipeyya, tamenaṃ rājā evaṃ vadeyya, ‘dadhissa me rasaṃ āhara, loṇassa me rasaṃ āhara, siṅgiverassa me rasaṃ āhara, jīrakassa me rasaṃ āhara, maricassa me rasaṃ āhara, sabbesaṃ me pakkhittānaṃ rasaṃ āharā’ti.	‘Suppose, O king, the cook in the royal household were to make a syrup or a sauce, and were to put into it curds, and salt, and ginger, and cummin 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 cummin seed, and of the pepper, and of all the things you have put into it.”
Sakkā nu kho, mahārāja, tesaṃ rasānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā rasaṃ āharituṃ ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā”ti?	Now would it be possible, great king, separating off one from another those flavours that had thus run together, to pick out each one, so that one could say: “Here is the sourness, and here the saltness, and here the pungency, and here the acidity, and here the astringency, and here the sweetness”?’

“Na hi, bhante, sakkā tesaṃ rasānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā rasaṃ āharituṃ ambilattaṃ vā lavaṇattaṃ vā tittakattaṃ vā kaṭukattaṃ vā kasāyattaṃ vā madhurattaṃ vā, api ca kho pana sakena sakena lakkhaṇena upaṭṭhahantī”ti.	‘No, that would not be possible . But each flavour would nevertheless be distinctly present by its characteristic sign.’

“Evameva kho, mahārāja, na sakkā imesaṃ dhammānaṃ ekatobhāvagatānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ viññāṇaṃ, ayaṃ vitakko, ayaṃ vicāro’ti, api ca kho pana sakena sakena lakkhaṇena upaṭṭhahantī”ti.	‘And just so, great king, with respect to those conditions we were discussing.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Phassādivinibbhujanapañho paṭhamo.

3.4.2. Salt 2. Nāgasenapañha


2. Nāgasenapañha	3.4.2. Salt
Thero āha—“loṇaṃ, mahārāja, cakkhuviññeyyan”ti.	The Elder said: ‘Is salt, O king, recognisable by the eye?’

“Āma, bhante, cakkhuviññeyyan”ti.	‘Yes, Sir, it is.’

“Suṭṭhu kho, mahārāja, jānāhī”ti.	‘But be careful, O king.’

“Kiṃ pana, bhante, jivhāviññeyyan”ti?	‘Well then, Sir, is it perceptible by the tongue?’

“Āma, mahārāja, jivhāviññeyyan”ti.	‘Yes, that is right.’

“Kiṃ pana, bhante, sabbaṃ loṇaṃ jivhāya vijānātī”ti?	‘But, Sir, is it only by the tongue that every kind of salt is distinguished?’

“Āma, mahārāja, sabbaṃ loṇaṃ jivhāya vijānāti”.	‘Yes, every kind.’

“Yadi, bhante, sabbaṃ loṇaṃ jivhāya vijānāti, kissa pana taṃ sakaṭehi balībaddā āharanti, nanu loṇameva āharitabban”ti?	‘If that be so, Sir, why do bullocks bring whole cart-loads of it? Is it not salt and nothing else that ought to be so brought?’

“Na sakkā, mahārāja, loṇameva āharituṃ ekatobhāvagatā ete dhammā gocaranānattagatā loṇaṃ garubhāvo cāti. Sakkā pana, mahārāja, loṇaṃ tulāya tulayitun”ti?	‘It is impossible to bring salt by itself. But all these conditions have run together into one, and produced the distinctive thing called salt. (For instance): salt is heavy, too. But is it possible, O king, to weigh salt?’

“Āma, bhante, sakkā”ti.	‘Certainly, Sir.’

“Na sakkā, mahārāja, loṇaṃ tulāya tulayituṃ, garubhāvo tulāya tuliyatī”ti.	Nay, great king, it is not the salt you weigh, it is the weight.’

“Kallosi, bhante nāgasenā”ti.	‘You are ready, Nāgasena, in argument.’

Nāgasenapañho dutiyo.	Here ends the questioning of Nāgasena by Milinda.

3.4.3. Five senses 3. Pañc-āyatana-kammanibbatta-pañha



3. Pañc-āyatana-kammanibbatta-pañha	3.4.3. Five senses
Rājā āha—“bhante nāgasena, yānimāni pañcāyatanāni, kiṃ nu tāni nānākammehi nibbattāni, udāhu ekena kammenā”ti?	The king said: ‘Are the five Āyatanas, Nāgasena, (eye, ear, nose, tongue, and body,) produced by various actions, or by one action?’ (that is, the result of various Karmas, or of one Karma.)

“Nānākammehi, mahārāja, nibbattāni, na ekena kammenā”ti.	‘By various actions, not by one.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Taṃ kiṃ maññasi, mahārāja, ekasmiṃ khette nānābījāni vappeyyuṃ, tesaṃ nānābījānaṃ nānāphalāni nibbatteyyun”ti?	‘Now, what do you think, O king? If I were to sow in one field five kinds of seed, would the produce of those various seeds be of different kinds?’

“Āma, bhante, nibbatteyyun”ti.	‘Yes, certainly.’

“Evameva kho, mahārāja, yāni yāni pañcāyatanāni, tāni tāni nānākammehi nibbattāni, na ekena kammenā”ti.	‘Well, just so with respect to the production of āyatanas.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Pañcāyatanakammanibbattapañho tatiyo.

3.4.4. Rich and poor 4. Kamma-nānā-karaṇa-pañha


4. Kamma-nānā-karaṇa-pañha	3.4.4. Rich and poor
Rājā āha—“bhante nāgasena, kena kāraṇena manussā na sabbe samakā, aññe appāyukā, aññe dīghāyukā, aññe bahvābādhā aññe appābādhā, aññe dubbaṇṇā, aññe vaṇṇavanto, aññe appesakkhā, aññe mahesakkhā, aññe appabhogā, aññe mahābhogā, aññe nīcakulīnā, aññe mahākulīnā, aññe duppaññā, aññe paññavanto”ti?	The king said: ‘Why is it, Nāgasena, 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 stupid and somewise?’

Thero āha—“kissa pana, mahārāja, rukkhā na sabbe samakā, aññe ambilā, aññe lavaṇā, aññe tittakā, aññe kaṭukā, aññe kasāvā, aññe madhurā”ti?	The Elder replied: ‘Why is it that all vegetables are not alike, but some sour, and some salt, and some pungent, and some acid, and some astringent, and some sweet?’

“Maññāmi, bhante, bījānaṃ nānākaraṇenā”ti.	‘I fancy, Sir, it is because they come from different kinds of seeds.’

“Evameva kho, mahārāja, kammānaṃ nānākaraṇena manussā na sabbe samakā, aññe appāyukā, aññe dīghāyukā, aññe bahvābādhā, aññe appābādhā, aññe dubbaṇṇā, aññe vaṇṇavanto, aññe appesakkhā, aññe mahesakkhā, aññe appabhogā, aññe mahābhogā, aññe nīcakulīnā, aññe mahākulīnā, aññe duppaññā, aññe paññavanto. Bhāsitampetaṃ, mahārāja, bhagavatā—‘kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā, kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’”ti.	‘And just so, great king, are the differences you have mentioned among men to be explained. For it has been said by the Blessed One: “Beings, O brahmin, have each their own Karma, are inheritors of Karma, belong to the tribe of their Karma, are relatives by Karma, have each their Karma as their protecting overlord. It is Karma that divides them up into low and high and the like divisions.”’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Kammanānākaraṇapañho catuttho.

3.4.5. Renunciation again 5. Vāyāma-karaṇa-pañha


5. Vāyāma-karaṇa-pañha	3.4.5. Renunciation again
Rājā āha—“bhante nāgasena, tumhe bhaṇatha—‘kinti imaṃ dukkhaṃ nirujjheyya, aññañca dukkhaṃ nuppajjeyyāti.	The king said: ‘You told me, Nāgasena, that your renunciation was to the end that this sorrow might perish away, and no further sorrow might spring up.’

Etadatthā, mahārāja, amhākaṃ pabbajjā’ti.	‘Yes, that is so.’

Kiṃ paṭikacceva vāyamitena, nanu sampatte kāle vāyamitabban”ti?	‘But is that renunciation brought about by previous effort, or to be striven after now, in this present time?’

Thero āha— “sampatte kāle, mahārāja, vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti.	The Elder replied: ‘Effort is now concerned with what still remains to be done, former effort has accomplished what it had to do.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Taṃ kiṃ maññasi, mahārāja, yadā tvaṃ pipāsito bhaveyyāsi, tadā tvaṃ udapānaṃ khaṇāpeyyāsi, taḷākaṃ khaṇāpeyyāsi ‘pānīyaṃ pivissāmī’”ti?	‘Now what do you think, O king? Is it when you feel thirst that you would set to work to have a well or an artificial lake dug out, with the intention of getting some water to drink?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti.	‘Just so, great king, is effort concerned now with what still remains to be done, former effort has accomplished what it had to do.’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Taṃ kiṃ maññasi, mahārāja, yadā tvaṃ bubhukkhito bhaveyyāsi, tadā tvaṃ khettaṃ kasāpeyyāsi, sāliṃ ropāpeyyāsi, dhaññaṃ atiharāpeyyāsi ‘bhattaṃ bhuñjissāmī’”ti?	‘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 reaped with the intention of getting some food to eat?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavatī”ti.	‘Just so, great king, is effort concerned now with what still remains to be done, former effort has accomplished what it had to do.’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Taṃ kiṃ maññasi, mahārāja, yadā te saṅgāmo paccupaṭṭhito bhaveyya, tadā tvaṃ parikhaṃ khaṇāpeyyāsi, pākāraṃ kārāpeyyāsi, gopuraṃ kārāpeyyāsi, aṭṭālakaṃ kārāpeyyāsi, dhaññaṃ atiharāpeyyāsi, tadā tvaṃ hatthismiṃ sikkheyyāsi, assasmiṃ sikkheyyāsi, rathasmiṃ sikkheyyāsi, dhanusmiṃ sikkheyyāsi, tharusmiṃ sikkheyyāsī”ti?	‘Now what do you think, O king? Is it when the battle is set in array against you that you set to work to have a moat dug, and a rampart put up, and a watch tower built, and a stronghold formed, and stores of food collected? Is it then that you would have yourself taught the management of elephants, or horsemanship, or the use of the chariot and the bow, or the art of fencing?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Evameva kho, mahārāja, sampatte kāle vāyāmo akiccakaro bhavati, paṭikacceva vāyāmo kiccakaro bhavati. Bhāsitampetaṃ, mahārāja bhagavatā—	‘Just so, great king, is effort concerned now with what still remains to be done, former effort has accomplished what it had to do. For it has been thus said, O king, by the Blessed One:

‘Paṭikacceva taṃ kayirā,	“Betimes let each wise man work out
yaṃ jaññā hitamattano;	That which he sees to be his weal!
Na sākaṭikacintāya,	Not with the carter’s mode of thought, but firm
mantā dhīro parakkame.	Let him, with resolution, step right out.

Yathā sākaṭiko maṭṭhaṃ ,	As a carter who has left the smooth high road,
samaṃ hitvā mahāpathaṃ;	And turned to byways rough, broods ill at ease —
Visamaṃ maggamāruyha,	(Like him who hazards all at dice, and fails)—
akkhacchinnova jhāyati.	So the weak mind who still neglects the good,

Evaṃ dhammā apakkamma,	And follows after evil, grieves at heart,
adhammamanuvattiya;	When fallen into the power of death, as he,
Mando maccu mukhaṃ patto,	The ruined gamester, in his hour of need.”
akkhacchinnova jhāyatī’”ti .

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena.

Vāyāmakaraṇapañho pañcamo.

3.4.6. Nibbāna and karma 6. Nerayik-aggi-uṇha-bhāva-pañha


6. Nerayik-aggi-uṇha-bhāva-pañha	3.4.6. Nibbāna and karma
Rājā āha—“bhante nāgasena, tumhe bhaṇatha—‘pākatikaaggito nerayiko aggi mahābhitāpataro hoti, khuddakopi pāsāṇo pākatike aggimhi pakkhitto divasampi paccamāno na vilayaṃ gacchati, kūṭāgāramattopi pāsāṇo nerayikaggimhi pakkhitto khaṇena vilayaṃ gacchatī’ti,	The king said: ‘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 smoke for a day without being destroyed; but a rock as big as an upper chamber cast into the furnace of purgatory would be that moment destroyed.”
etaṃ vacanaṃ na saddahāmi, evañca pana vadetha ‘ye ca tattha uppannā sattā, te anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchantī’ti, tampi vacanaṃ na saddahāmī”ti.	That is a statement I cannot believe. Now, on the other hand you say thus: “Whatsoever beings are there reborn, though they burn for hundreds of thousands of years in purgatory, yet are they not destroyed.” That too is a statement 1 don’t believe.’

Thero āha—“taṃ kiṃ maññasi, mahārāja, yā tā santi makariniyopi susumāriniyopi kacchapiniyopi moriniyopi kapotiniyopi, kiṃ nu tā kakkhaḷāni pāsāṇāni sakkharāyo ca khādantī”ti?	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?’

“Āma, bhante, khādantī”ti.	‘Yes, Sir. They do.’

“Kiṃ pana tāni tāsaṃ kucchiyaṃ koṭṭhabbhantaragatāni vilayaṃ gacchantī”ti?	‘What then? Are these hard things, when they have got into the stomach, into the interior of the abdomen, destroyed?’

“Āma, bhante, vilayaṃ gacchantī”ti.	‘Yes, they are destroyed.’

“Yo pana tāsaṃ kucchiyaṃ gabbho, sopi vilayaṃ gacchatī”ti?	‘And the embryo that may be inside the same animals—is that too destroyed?’

“Na hi, bhante”ti.	‘Certainly not.’

“Kena kāraṇenā”ti?	‘But why not.’

“Maññāmi, bhante, kammādhikatena na vilayaṃ gacchatī”ti.	‘I suppose, Sir, it escapes destruction by the influence of Karma.’

“Evameva kho, mahārāja, kammādhikatena nerayikā sattā anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchanti. Bhāsitampetaṃ, mahārāja, bhagavatā—‘so na tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantīhotī’”ti.	‘Just so, great king, it is through the influence of Karma that beings, though they have been for thousands of years in purgatory, are not destroyed. If they are reborn there, there do they grow up, and there do they die. For this, O king, has been declared by the Blessed One: “He does not die until that evil Karma is exhausted.”

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Taṃ kiṃ maññasi, mahārāja, yā tā santi sīhiniyopi byagghiniyopi dīpiniyopi kukkuriniyopi, kiṃ nu tā kakkhaḷāni aṭṭhikāni maṃsāni khādantī”ti?	‘Now what do you think, O king? Do not the females of lions and tigers and panthers and dogs eat hard bits of bone and flesh?’

“Āma, bhante, khādantī”ti.	‘Yes, they eat such things.’

“Kiṃ pana tāni tāsaṃ kucchiyaṃ koṭṭhabbhantaragatāni vilayaṃ gacchantī”ti?	‘What then? are such hard things, when they have got into the stomach, into the interior of the abdomen, destroyed?’

“Āma, bhante, vilayaṃ gacchantī”ti.	‘Yes, they are destroyed?’

“Yo pana tāsaṃ kucchiyaṃ gabbho, sopi vilayaṃ gacchatī”ti?	‘And the embryo that may be inside the same animals—is that too destroyed?’

“Na hi, bhante”ti.	‘Certainly not.’

“Kena kāraṇenā”ti?	‘But why not?’

“Maññāmi, bhante, kammādhikatena na vilayaṃ gacchatī”ti.	‘I suppose, Sir, it escapes destruction by the influence of Karma.’

“Evameva kho, mahārāja, kammādhikatena nerayikā sattā anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchantī”ti.	‘Just so, great king, it is by the influence of Karma that beings in purgatory, though they burn for thousands of years, are not destroyed.’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Taṃ kiṃ maññasi, mahārāja, yā tā santi yonakasukhumāliniyopi khattiyasukhumāliniyopi brāhmaṇasukhumāliniyopi gahapatisukhumāliniyopi, kiṃ nu tā kakkhaḷāni khajjakāni maṃsāni khādantī”ti?	‘Now what do you think, O king? Do not the tender women—wives of the Yonakas, and nobles, and brahmins, and householders—eat hard cakes and meat.

“Āma, bhante, khādantī”ti.	‘Yes, they eat such hard things.’

“Kiṃ pana tāni tāsaṃ kucchiyaṃ koṭṭhabbhantaragatāni vilayaṃ gacchantī”ti?	‘And when those hard things have got into the stomach, into the interior of the abdomen, are not they destroyed?’

“Āma, bhante, vilayaṃ gacchantī”ti.	‘Yes, they are.’

“Yo pana tāsaṃ kucchiyaṃ gabbho sopi vilayaṃ gacchatī”ti?	‘But the children in their womb—are they destroyed?’

“Na hi, bhante”ti.	‘Certainly not.’

“Kena kāraṇenā”ti?	‘And why not?’

“Maññāmi, bhante, kammādhikatena na vilayaṃ gacchatī”ti.	‘I suppose, Sir, they escape destruction by the influence of Karma?’

“Evameva kho, mahārāja, kammādhikatena nerayikā sattā anekānipi vassasahassāni niraye paccamānā na vilayaṃ gacchanti. Bhāsitampetaṃ, mahārāja, bhagavatā—	‘Just so, great king, it is through the influence of Karma that beings in purgatory, though they burn for thousands of years, yet are they not destroyed, If they are reborn there, there do they grow up, and there do they die. For this, O king, has been declared by the Blessed One:
‘so na tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantīhotī’”ti.	“He does not die until that evil Karma is exhausted.”’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Nerayikaggiuṇhabhāvapañho chaṭṭho.

3.4.7. The world rests on water 7. Pathavi-sandhāraka-pañha


7. Pathavi-sandhāraka-pañha	3.4.7. The world rests on water
Rājā āha—“bhante nāgasena, tumhe bhaṇatha—‘ayaṃ mahā pathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāse patiṭṭhito’ti, etampi vacanaṃ na saddahāmī”ti.	The king said: ‘Venerable Nāgasena, your people say that the world rests on water, the water on air, the air on space. This saying also I cannot believe.’

Thero dhammakarakena udakaṃ gahetvā rājānaṃ milindaṃ saññāpesi—“yathā, mahārāja, imaṃ udakaṃ vātena ādhāritaṃ, evaṃ tampi udakaṃ vātena ādhāritan”ti.	Then the Elder brought water in a regulation water-pot, and convinced king Milinda, saying: ‘As this water is supported by the atmosphere, so is that water supported by air.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Pathavisandhārakapañho sattamo.

3.4.8. Nibbāna is cessation 8. Nirodha-nibbāna-pañha


8. Nirodha-nibbāna-pañha	3.4.8. Nibbāna is cessation
Rājā āha—“bhante nāgasena, nirodho nibbānan”ti?	The king said: ‘Is cessation Nirvāna ?

“Āma, mahārāja, nirodho nibbānan”ti.	‘Yes, your Majesty’ .

“Kathaṃ, bhante nāgasena, nirodho nibbānan”ti?	‘How is, that, Nāgasena?’

“Sabbe bālaputhujjanā kho, mahārāja, ajjhattikabāhire āyatane abhinandanti abhivadanti ajjhosāya tiṭṭhanti, te tena sotena vuyhanti, na parimuccanti jātiyā jarāya maraṇena sokena paridevena dukkhehi domanassehi upāyāsehi na parimuccanti dukkhasmāti vadāmi.	‘All foolish individuals, O king, take pleasure in The senses and in the objects of sense, find delight in them, continue to cleave to them. Hence are they carried down by that flood (of human passions), they are not set free from birth, old age, and death, from grief, lamentation, pain, sorrow, and despair—they are not set free, I say, from suffering.
Sutavā ca kho, mahārāja, ariyasāvako ajjhattikabāhire āyatane nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato taṇhā nirujjhati, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti, evametassa kevalassa dukkhakkhandhassa nirodho hoti,	But the wise, O king, the disciple of the noble ones, neither takes pleasure in those things, nor finds delight in them, nor continues cleaving to them. And inasmuch as he does not, in him craving ceases, and by the cessation of craving grasping ceases, and by the cessation of grasping becoming ceases, and when becoming has ceased birth ceases, and with its cessation birth, old age, and death, grief, lamentation, pain, sorrow, and despair cease to exist. Thus is the cessation brought about, the end of all that aggregation of pain.
evaṃ kho, mahārāja, nirodho nibbānan”ti.	Thus is it that cessation is Nirvāṇa.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Nirodhanibbānapañho aṭṭhamo.

3.4.9. Not all receive Nibbāna 9. Nibbāna-labhana-pañha


9. Nibbāna-labhana-pañha	3.4.9. Not all receive Nibbāna
Rājā āha—“bhante nāgasena, sabbeva labhanti nibbānan”ti?	The king said: ‘Venerable Nāgasena, do all men receive Nirvāna?’

“Na kho, mahārāja, sabbeva labhanti nibbānaṃ, api ca kho, mahārāja, yo sammā paṭipanno abhiññeyye dhamme abhijānāti, pariññeyye dhamme parijānāti, pahātabbe dhamme pajahati, bhāvetabbe dhamme bhāveti, sacchikātabbe dhamme sacchikaroti, so labhati nibbānan”ti.	‘Not all, O king. But he who walks righteously, who admits those conditions which ought to be admitted, perceives clearly those conditions which ought to be clearly perceived, abandons those conditions which ought to be abandoned, practises himself in those conditions which ought to be practised, realises those conditions which ought to be realised—he receives Nirvāṇa.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Nibbānalabhanapañho navamo.

3.4.10. One not receiving Nibbāna knows it is happy 10. Nibbāna-sukha-jānana-pañha


10. Nibbāna-sukha-jānana-pañha	3.4.10. One not receiving Nibbāna knows it is happy
Rājā āha—“bhante nāgasena, yo na labhati nibbānaṃ, jānāti so ‘sukhaṃ nibbānan’”ti?	The king said: ‘Venerable Nāgasena, does he who does not receive Nirvāṇa know how happy a state Nirvāṇa is ?’

“Āma, mahārāja, yo na labhati nibbānaṃ, jānāti so ‘sukhaṃ nibbānan’”ti.	‘Yes, he knows it.’

“Kathaṃ, bhante nāgasena, alabhanto jānāti ‘sukhaṃ nibbānan’”ti?	‘But how can he know that without his receiving Nirvāṇa?’

“Taṃ kiṃ maññasi, mahārāja, yesaṃ nacchinnā hatthapādā, jāneyyuṃ te, mahārāja, ‘dukkhaṃ hatthapādacchedanan’”ti?	‘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 them cut off?’

“Āma, bhante, jāneyyun”ti.	‘Yes, Sir, that they know.’

“Kathaṃ jāneyyun”ti?	‘But how do they know it?’

“Aññesaṃ, bhante, chinnahatthapādānaṃ paridevitasaddaṃ sutvā jānanti ‘dukkhaṃ hatthapādacchedanan’”ti.	‘Well, by hearing the sound of the lamentation of those whose hands and feet have been cut off, they know it.’

“Evameva kho, mahārāja, yesaṃ diṭṭhaṃ nibbānaṃ, tesaṃ saddaṃ sutvā jānāti ‘sukhaṃ nibbānan’”ti.	‘Just so, great king, it is by hearing the glad words of those who have seen Nirvāṇa, that they who have not received it know how happy a state it is.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Nibbānasukhajānanapañho dasamo.	Here ends the Fourth Chapter.

Nibbānavaggo catuttho.

Imasmiṃ vagge dasa pañhā.

Mil 3.5 book 2 chapter 5 buddha-vagga

3.5.1. Seeing the Buddha 1. Buddhassa-atthi-natthi-bhāva-pañha


1. Buddhassa-atthi-natthi-bhāva-pañha	3.5.1. Seeing the Buddha
Rājā āha—“bhante nāgasena, buddho tayā diṭṭho”ti?	The king said: ‘Have you, Nāgasena, seen the Buddha?’

“Na hi, mahārājā”ti.	‘No, Sire.’

“Atha te ācariyehi buddho diṭṭho”ti?	‘Then have your teachers seen the Buddha?’

“Na hi, mahārājā”ti.	‘No, Sire.’

“Tena hi, bhante nāgasena, natthi buddho”ti.	‘Then, venerable Nāgasena, there is no Buddha!’

“Kiṃ pana, mahārāja, himavati ūhā nadī tayā diṭṭhā”ti?	‘But, great king, have you seen the river ūhā in the Himālaya mountains?’

“Na hi, bhante”ti.	‘No, Sir.’

“Atha te pitarā ūhā nadī diṭṭhā”ti?	‘Or has your father seen it?’

“Na hi, bhante”ti.	‘No, Sir.’

“Tena hi, mahārāja, natthi ūhā nadī”ti.	‘Then, your Majesty, is there therefore no such river?’

“Atthi, bhante, kiñcāpi mayā ūhā nadī na diṭṭhā, pitarāpi me ūhā nadī na diṭṭhā, api ca atthi ūhā nadī”ti.	‘It is there. Though neither I nor my father has seen it, it is nevertheless there.’

“Evameva kho, mahārāja, kiñcāpi mayā bhagavā na diṭṭho, ācariyehipi me bhagavā na diṭṭho, api ca atthi bhagavā”ti.	‘Just so, great king, though neither I nor my teachers have seen the Blessed One, nevertheless there was such a person.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Buddhassa atthinatthibhāvapañho paṭhamo.

3.5.2. The Buddha is pre-eminent 2. Buddhassa-anuttara-bhāva-pañha


2. Buddhassa-anuttara-bhāva-pañha	3.5.2. The Buddha is pre-eminent
Rājā āha—“bhante nāgasena, buddho anuttaro”ti?	The king said: ‘Is the Buddha, Nāgasena, pre-eminent?’

“Āma, mahārāja, bhagavā anuttaro”ti.	‘Yes, he is incomparable.’

“Kathaṃ, bhante nāgasena, adiṭṭhapubbaṃ jānāsi ‘buddho anuttaro’”ti?	‘But how do you know of one you have never seen that he is pre-eminent.’

“Taṃ kiṃ maññasi, mahārāja, yehi adiṭṭhapubbo mahāsamuddo, jāneyyuṃ te, mahārāja, mahanto kho mahāsamuddo gambhīro appameyyo duppariyogāho, yatthimā pañca mahānadiyo satataṃ samitaṃ appenti, seyyathidaṃ— gaṅgā yamunā aciravatī sarabhū mahī, neva tassa ūnattaṃ vā pūrattaṃ vā paññāyatī”ti?	‘Now what do you think, O king? They who have never seen the ocean would they know concerning it: “Deep, unmeasurable, unfathomable is the mighty ocean. Into it do the five great rivers flow—the Ganges, the Jumna, the Aciravatī, the Sarabhū, and the Mahī—and yet is there in it no appearance of being more empty or more full!”?’

“Āma, bhante, jāneyyun”ti.	‘Yes, they would know that.’

“Evameva kho, mahārāja, sāvake mahante parinibbute passitvā jānāmi ‘bhagavā anuttaro’”ti.	‘Just so, great king, when I think of the mighty disciples who have passed away then do I know that the Buddha is incomparable.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Buddhassa anuttarabhāvapañho dutiyo.

3.5.3. Knowing the Buddha’s incomparability 3. Buddhassa-anuttara-bhāva-jānana-pañha


3. Buddhassa-anuttara-bhāva-jānana-pañha	3.5.3. Knowing the Buddha’s incomparability
Rājā āha—“bhante nāgasena, sakkā jānituṃ ‘buddho anuttaro’”ti?	The king said: ‘Is it possible, Nāgasena, for others to know how incomparable the Buddha is?’

“Āma, mahārāja, sakkā jānituṃ ‘bhagavā anuttaro’”ti.	‘Yes, they may know it.’

“Kathaṃ, bhante nāgasena, sakkā jānituṃ ‘buddho anuttaro’”ti?	‘But how can they?’

“Bhūtapubbaṃ, mahārāja, tissatthero nāma lekhācariyo ahosi, bahūni vassāni abbhatītāni kālaṅkatassa kathaṃ so ñāyatī”ti.	‘Long, long ago, O king, there was a master of writing, by name Tissa the Elder, and many are the years gone by since he has died. How can people know of him?’

“Lekhena, bhante”ti.	‘By his writing, Sir.’

“Evameva kho, mahārāja, yo dhammaṃ passati, so bhagavantaṃ passati, dhammo hi, mahārāja, bhagavatā desito”ti.	‘Just so, great king, whosoever sees what the Truth is, he sees what the Blessed One was, for the Truth was preached by the Blessed One.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Buddhassa anuttarabhāvajānanapañho tatiyo.

3.5.4. Have you seen the truth? 4. Dhamma-diṭṭha-pañha


4. Dhamma-diṭṭha-pañha	3.5.4. Have you seen the truth?
Rājā āha—“bhante nāgasena, dhammo tayā diṭṭho”ti.	The king said: ‘Have you, Nāgasena, seen what the Truth is?’

“Buddhanettiyā kho, mahārāja, buddhapaññattiyā yāvajīvaṃ sāvakehi vattitabban”ti.	‘Have not we disciples, O king, to conduct ourselves our lives long as under the eye of the Buddha, and under his command ?’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Dhammadiṭṭhapañho catuttho.

3.5.5. Rebirth and transmigration 5. Asaṅka-manapaṭi-san-dahana-pañha


5. Asaṅka-manapaṭi-san-dahana-pañha	3.5.5. Rebirth and transmigration
Rājā āha—“bhante nāgasena, na ca saṅkamati paṭisandahati cā”ti?	The king said: ‘Where there is no transmigration, Nāgasena, can there be rebirth?’

“Āma, mahārāja, na ca saṅkamati paṭisandahati cā”ti.	‘Yes, there can.’

“Kathaṃ, bhante nāgasena, na ca saṅkamati paṭisandahati ca, opammaṃ karohī”ti?	‘But how can that be? Give me an illustration.’

“Yathā, mahārāja, kocideva puriso padīpato padīpaṃ padīpeyya, kiṃ nu kho so, mahārāja, padīpo padīpamhā saṅkanto”ti?	‘Suppose a man, O king, were to light a lamp from another lamp, can it be said that the one transmigrates from, or to, the other?’

“Na hi, bhante”ti.	‘Certainly not.’

“Evameva kho, mahārāja, na ca saṅkamati paṭisandahati cā”ti.	‘Just so, great king, is rebirth without transmigration.’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Abhijānāsi nu tvaṃ, mahārāja, daharako santo silokācariyassa santike kiñci silokaṃ gahitan”ti?	‘Do you recollect, great king, having learnt, when you were a boy, some verse or other from your teacher?’

“Āma, bhante”ti.	‘Yes, I recollect that.’

“Kiṃ nu kho, mahārāja, so siloko ācariyamhā saṅkanto”ti?	‘Well then, did that verse transmigrate from your teacher?’

“Na hi, bhante”ti.	‘Certainly not.’

“Evameva kho, mahārāja, na ca saṅkamati paṭisandahati cā”ti.	‘Just so, great king, is rebirth without transmigration.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Asaṅkamanapaṭisandahanapañho pañcamo.

3.5.6. Is there a soul? 6. Vedagū-pañha


6. Vedagū-pañha	3.5.6. Is there a soul?
Rājā āha—“bhante nāgasena, vedagū upalabbhatī”ti?	The king said: ‘Is there such a thing, Nāgasena, as the soul ?’

Thero āha—“paramatthena kho, mahārāja, vedagū nupalabbhatī”ti.	‘In the highest sense, O king, there is no such thing.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Vedagūpañho chaṭṭho.

3.5.7. Does a being transmigrate? 7. Añña-kāya-saṅkamana-pañha


7. Añña-kāya-saṅkamana-pañha	3.5.7. Does a being transmigrate?
Rājā āha—“bhante nāgasena, atthi koci satto yo imamhā kāyā aññaṃ kāyaṃ saṅkamatī”ti?	The king said: ‘Is there any being, Nāgasena, who transmigrates from this body to another?’

“Na hi, mahārājā”ti.	‘No, there is not.’

“Yadi, bhante nāgasena, imamhā kāyā aññaṃ kāyaṃ saṅkamanto natthi, nanu mutto bhavissati pāpakehi kammehī”ti?	‘But if so, would it not get free from its evil deeds.’

“Āma, mahārāja, yadi na paṭisandaheyya, mutto bhavissati pāpakehi kammehīti, yasmā ca kho, mahārāja, paṭisandahati, tasmā na parimutto pāpakehi kammehī”ti.	‘Yes, if it were not reborn; but if it were, no.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, kocideva puriso aññatarassa purisassa ambaṃ avahareyya, kiṃ so daṇḍappatto bhaveyyā”ti?	‘Suppose, O king, a man were to steal another man’s mangoes, would the thief deserve punishment?’

“Āma, bhante, daṇḍappatto bhaveyyā”ti.	‘Yes.’

“Na kho so, mahārāja, tāni ambāni avahari, yāni tena ropitāni, kasmā daṇḍappatto bhaveyyā”ti?	‘But he would not have stolen the mangoes the other set in the ground. Why would he deserve punishment?’

“Tāni, bhante, ambāni nissāya jātāni, tasmā daṇḍappatto bhaveyyā”ti.	‘Because those he stole were the result of those that were planted.’

“Evameva kho, mahārāja, iminā nāmarūpena kammaṃ karoti sobhanaṃ vā asobhanaṃ vā, tena kammena aññaṃ nāmarūpaṃ paṭisandahati, tasmā na parimutto pāpakehi kammehī”ti.	‘Just so, great king, this name-and-form commits deeds, either pure or impure, and by that Karma another name-and-form. is reborn. And therefore is it not set free from its evil deeds?’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Aññakāyasaṅkamanapañho sattamo.

3.5.8. Karma and not-self 8. Kamma-phala-atthi-bhāva-pañha


8. Kamma-phala-atthi-bhāva-pañha	3.5.8. Karma and not-self
Rājā āha—“bhante nāgasena, iminā nāmarūpena kammaṃ kataṃ kusalaṃ vā akusalaṃ vā, kuhiṃ tāni kammāni tiṭṭhantī”ti?	The king said: ‘When deeds are committed, Nāgasena, by one name-and-form, what becomes of those deeds?’

“Anubandheyyuṃ kho, mahārāja, tāni kammāni chāyāva anapāyinī”ti .	‘The deeds would follow it, O king, like a shadow that never leaves it.’

“Sakkā pana, bhante, tāni kammāni dassetuṃ ‘idha vā idha vā tāni kammāni tiṭṭhantī’”ti?	‘Can any one point out those deeds, saying: “Here are those deeds, or there”?’

“Na sakkā, mahārāja, tāni kammāni dassetuṃ ‘idha vā idha vā tāni kammāni tiṭṭhantī’”ti.	‘No.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Taṃ kiṃ maññasi, mahārāja, yānimāni rukkhāni anibbattaphalāni, sakkā tesaṃ phalāni dassetuṃ ‘idha vā idha vā tāni phalāni tiṭṭhantī’”ti.	‘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, or there”?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Evameva kho, mahārāja, abbocchinnāya santatiyā na sakkā tāni kammāni dassetuṃ ‘idha vā idha vā tāni kammāni tiṭṭhantī’”ti.	‘Just so, great king, so long as the continuity of life is not cut off, it is impossible to point out the deeds that are done.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Kammaphalaatthibhāvapañho aṭṭhamo.

3.5.9. Knowing rebirth 9. Uppajjati-jānana-pañha


9. Uppajjati-jānana-pañha	3.5.9. Knowing rebirth
Rājā āha—“bhante nāgasena, yo uppajjati, jānāti so ‘uppajjissāmī’”ti?	The king said: ‘Does he, Nāgasena, who is about to be reborn know that he will be born?’

“Āma, mahārāja, yo uppajjati jānāti so ‘uppajjissāmī’”ti.	‘Yes, he knows it, O king.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, kassako gahapatiko bījāni pathaviyaṃ nikkhipitvā sammā deve vassante jānāti ‘dhaññaṃ nibbattissatī’”ti?	‘Suppose a farmer, O king, a householder, were to put seed in the ground, and it were to rain well, would he know that a crop would be produced.’

“Āma, bhante, jāneyyā”ti.	‘Yes, he would know that.’

“Evameva kho, mahārāja, yo uppajjati, jānāti so ‘uppajjissāmī’”ti.	‘Just so, great king, does he who is about to be reborn know that he will be born.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Uppajjatijānanapañho navamo.

3.5.10. Is the Buddha real? 10. Buddha-nidassana-pañha


10. Buddha-nidassana-pañha	3.5.10. Is the Buddha real?
Rājā āha—“bhante nāgasena, buddho atthī”ti?	The king said: ‘Is there such a person as the Buddha, Nāgasena?’

“Āma, mahārāja, bhagavā atthī”ti.	‘Yes.’

“Sakkā pana, bhante nāgasena, buddho nidassetuṃ idha vā idha vā”ti?	‘Can he then, Nāgasena, be pointed out as being here or there?’

“Parinibbuto, mahārāja, bhagavā anupādisesāya nibbānadhātuyā, na sakkā bhagavā nidassetuṃ ‘idha vā idha vā’”ti.	‘The Blessed One, O king, has passed away by that kind of passing away in which nothing remains which could tend to the formation of another individual. It is not possible to point out the Blessed One as being here or there.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Taṃ kiṃ maññasi, mahārāja, mahato aggikkhandhassa jalamānassa yā acci atthaṅgatā, sakkā sā acci dassetuṃ ‘idha vā idha vā’”ti?	‘Now what do you think, O king? When there is a great body of fire blazing, is it possible to point out any one flame that has gone out, that it is here or there?’

“Na hi, bhante, niruddhā sā acci appaññattiṃ gatā”ti.	‘No, Sir. That flame has ceased, it has vanished.’

“Evameva kho, mahārāja, bhagavā anupādisesāya nibbānadhātuyā parinibbuto atthaṅgato, na sakkā bhagavā nidassetuṃ ‘idha vā idha vā’ti, dhammakāyena pana kho, mahārāja, sakkā bhagavā nidassetuṃ. Dhammo hi, mahārāja, bhagavatā desito”ti.	‘Just so, great king, has the Blessed One passed away by that kind of passing away in which no root remains for the formation of another individual. The Blessed One has come to an end, and it cannot be pointed out of him, that he is here or there. But in the body of his doctrine he can, O king, be pointed out. For the doctrine was preached by the Blessed One?’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Buddhanidassanapañho dasamo.

Buddhavaggo pañcamo.	Here ends the Fifth Chapter.

Imasmiṃ vagge dasa pañhā.	this chapter had 10 questions

Mil 3.6 book 2 chapter 6 sati-vagga

3.6.1. Is the body dear? 1. Kāya-piyāyana-pañha


1. Kāya-piyāyana-pañha	3.6.1. Is the body dear?
Rājā āha—“bhante nāgasena, piyo pabbajitānaṃ kāyo”ti?	The king said: ‘Is the body, Nāgasena, dear to you recluses?’

“Na kho, mahārāja, piyo pabbajitānaṃ kāyo”ti.	‘No, they love not the body.’

“Atha kissa nu kho, bhante, kelāyatha mamāyathā”ti?	‘Then why do you nourish it and lavish attention upon it?’

“Kiṃ pana te, mahārāja, kadāci karahaci saṅgāmagatassa kaṇḍappahāro hotī”ti?	‘In all the times and places, O king, that you have gone down to battle, did you never get wounded by an arrow?’

“Āma, bhante, hotī”ti.	‘Yes, that has happened to me.’

“Kiṃ nu kho, mahārāja, so vaṇo ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti?	‘In such cases, O king, is not the wound anointed with salve, and smeared with oil, and bound up in a bandage.’

“Āma, bhante, ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti.	‘Yes, such things are done to it.’

“Kiṃ nu kho, mahārāja, piyo te vaṇo, tena ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti?	‘What then? Is the wound dear to you that you treat it so tenderly, and lavish such attention upon it?’

“Na me, bhante, piyo vaṇo, api ca maṃsassa ruhanatthāya ālepena ca ālimpīyati telena ca makkhīyati sukhumena ca coḷapaṭṭena paliveṭhīyatī”ti.	‘No, it is not dear to me in spite of all that, which is only done that the flesh may grow again.’

“Evameva kho, mahārāja, appiyo pabbajitānaṃ kāyo, atha ca pabbajitā anajjhositā kāyaṃ pariharanti brahmacariyānuggahāya. Api ca kho, mahārāja, vaṇūpamo kāyo vutto bhagavatā, tena pabbajitā vaṇamiva kāyaṃ pariharanti anajjhositā. Bhāsitampetaṃ, mahārāja, bhagavatā—	‘Just so, great king, with the recluses and the body. Without cleaving to it do they bear about the body for the sake of righteousness of life. The body, O king, has been declared by the Blessed One to be like a wound. And therefore merely as a sore, and without cleaving to it, do the recluses bear about the, body. For it has been said by the Blessed One:

‘Allacammappaṭicchanno,	“Covered with clammy skin,
navadvāro mahāvaṇo;	an impure thing and foul,
Samantato paggharati,	Nine-apertured, it oozes,
asucipūtigandhiyo’”ti.	like a sore.”’

“Kallosi, bhante nāgasenā”ti.	‘Well answered, Nāgasena!’

Kāyapiyāyanapañho paṭhamo.

3.6.2. Did the Buddha see the future? 2. Sabb-aññū-bhāva-pañha


2. Sabb-aññū-bhāva-pañha	3.6.2. Did the Buddha see the future?
Rājā āha—“bhante nāgasena, buddho sabbaññū sabbadassāvī”ti?	The king said: ‘Did the Buddha, Nāgasena, the omniscient one, foresee all things?’

“Āma, mahārāja, bhagavā sabbaññū sabbadassāvī”ti.	‘Yes. The Blessed One was not only omniscient. He foresaw all things.’

“Atha kissa nu kho, bhante nāgasena, sāvakānaṃ anupubbena sikkhāpadaṃ paññapesī”ti?	‘Then why was it that he was in the habit only from time to time, and as occasion arose, of laying down rules for the members of the Order ?’

“Atthi pana te, mahārāja, koci vejjo, yo imissaṃ pathaviyaṃ sabbabhesajjāni jānātī”ti?	‘Is there any physician, O king, who knows all the medicinal drugs to be found on the earth?’

“Āma, bhante, atthī”ti.	‘Yes, there may be such a man.’

“Kiṃ nu kho, mahārāja, so vejjo gilānakaṃ sampatte kāle bhesajjaṃ pāyeti, udāhu asampatte kāle”ti?	‘Well, O king, does he give his decoctions to the patient to drink at a time when illness has already set in, or before that?’

“Sampatte kāle, bhante, gilānakaṃ bhesajjaṃ pāyeti, no asampatte kāle”ti?	‘When the malady has arisen.’

“Evameva kho, mahārāja, bhagavā sabbaññū sabbadassāvī na asampatte kāle sāvakānaṃ sikkhāpadaṃ paññāpeti, sampatte kāle sāvakānaṃ sikkhāpadaṃ paññāpeti yāvajīvaṃ anatikkamanīyan”ti.	‘Just so, great king, the Blessed One, though he was omniscient and foresaw all things, laid down no rule at an unseasonable time, but only when need arose did he establish a regulation which his disciples were not to transgress as long as they lived.’

“Kallosi, bhante nāgasenā”ti.	‘Well answered, Nāgasena!’

Sabbaññūbhāvapañho dutiyo.

3.6.3. The marks of a great man 3. Mahā-purisa-lakkhaṇa-pañha


3. Mahā-purisa-lakkhaṇa-pañha	3.6.3. The marks of a great man
Rājā āha—“bhante nāgasena, buddho dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabho”ti?	The king said: ‘Is it true, Nāgasena, that the Buddha was endowed with the thirty-two bodily marks of a great man, and graced with the eighty subsidiary characteristics; that he was golden in colour with a skin like gold, and that there spread around him a glorious halo of a fathom’s length?’

“Āma, mahārāja, bhagavā dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabho”ti.	‘Such, O king, was the Blessed One.’

“Kiṃ panassa, bhante, mātāpitaropi dvattiṃsamahāpurisalakkhaṇehi samannāgatā asītiyā ca anubyañjanehi parirañjitā suvaṇṇavaṇṇā kañcanasannibhattacā byāmappabhā”ti?	‘But were his parents like that?’

“No cassa, mahārāja, mātāpitaro dvattiṃsamahāpurisalakkhaṇehi samannāgatā asītiyā ca anubyañjanehi parirañjitā suvaṇṇavaṇṇā kañcanasannibhattacā byāmappabhā”ti.	‘No, they were not.’

“Evaṃ sante kho, bhante nāgasena, na uppajjati buddho dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabhoti, api ca mātusadiso vā putto hoti mātupakkho vā, pitusadiso vā putto hoti pitupakkho vā”ti.	‘In that case you must say that he was born so. But surely a son is either like his mother, or those on The mother’s side, or he is like his father, or those on the father’s side!’

Thero āha—“atthi pana, mahārāja, kiñci padumaṃ satapattan”ti?	The Elder replied: ‘Is there such a thing, O king, as a lotus flower with a hundred petals?’

“Āma, bhante, atthī”ti.	‘Yes, there is.’

“Tassa pana kuhiṃ sambhavo”ti?	‘Where does it grow up?’

“Kaddame jāyati udake āsīyatī”ti.	‘It is produced in mud, and in water it comes to perfection.’

“Kiṃ nu kho, mahārāja, padumaṃ kaddamena sadisaṃ vaṇṇena vā gandhena vā rasena vā”ti?	‘But does the lotus resemble the mud of the lake, whence it springs up, either in colour, or in smell, or in taste?’

“Na hi, bhante”ti.	‘Certainly not.’

“Atha udakena vā gandhena vā rasena vā”ti?	‘Then does it resemble the water?’

“Na hi, bhante”ti.	‘Nor that either.’

“Evameva kho, mahārāja, bhagavā dvattiṃsamahāpurisalakkhaṇehi samannāgato asītiyā ca anubyañjanehi parirañjito suvaṇṇavaṇṇo kañcanasannibhattaco byāmappabho, no cassa mātāpitaro dvattiṃsamahāpurisalakkhaṇehi samannāgatā asītiyā ca anubyañjanehi parirañjitā suvaṇṇavaṇṇā kañcanasannibhattacā byāmappabhā”ti.	‘Just so, great king, is it that the Blessed One had the bodily signs and marks you have mentioned, though his parents had them not.’

“Kallosi, bhante nāgasenā”ti.	‘Well answered, Nāgasena!’

Mahāpurisalakkhaṇapañho tatiyo.

3.6.4. Pure conduct 4. Bhagavato-brahmacāri-pañha


4. Bhagavato-brahmacāri-pañha	3.6.4. Pure conduct
Rājā āha—“bhante nāgasena, buddho brahmacārī”ti?	The king said: ‘Was the Buddha, Nāgasena, pure in conduct (was he a Brahma-cārin)?’

“Āma, mahārāja, bhagavā brahmacārī”ti.	‘Yes, the Blessed One was pure.’

“Tena hi, bhante nāgasena, buddho brahmuno sisso”ti?	‘Then, Nāgasena, it follows that he was a follower of Brahmā.’

“Atthi pana te, mahārāja, hatthipāmokkho”ti?	‘Have you a state elephant, O king?’

“Atthi, bhante”ti.	‘Certainly.’

“Kiṃ nu kho, mahārāja, so hatthī kadāci karahaci koñcanādaṃ nadatī”ti?	‘Well now, does that elephant ever trumpet (literally “cry the heron’s cry “)?’

“Āma, bhante, nadatī”ti.	‘Oh, yes.’

“Tena hi, mahārāja, so hatthī koñcasakuṇassa sisso”ti?	‘But is he, then, on that account a follower of the herons?’

“Na hi, bhante”ti.	‘Of course not.’

“Kiṃ pana, mahārāja, brahmā sabuddhiko abuddhiko”ti?	‘Now tell me, great king, has Brahma wisdom (Buddhi), or has he not?’

“Sabuddhiko, bhante”ti.	‘He is a being with wisdom.’

“Tena hi, mahārāja, brahmā bhagavato sisso”ti.	‘Then (on your argument) he is surely a follower of Buddha.’

“Kallosi, bhante nāgasenā”ti.	‘Well answered, Nāgasena!’

Bhagavato brahmacāripañho catuttho.

3.6.5. Ordination 5. Bhagavato-upasampadā-pañha


5. Bhagavato-upasampadā-pañha	3.6.5. Ordination
Rājā āha—“bhante nāgasena, upasampadā sundarā”ti?	The king said: ‘Is ordination a good thing?’

“Āma, mahārāja, upasampadā sundarā”ti.	‘Yes, a good thing and a beautiful.’

“Atthi pana, bhante, buddhassa upasampadā, udāhu natthī”ti?	‘But did the Buddha obtain it, or not?’

“Upasampanno kho, mahārāja, bhagavā bodhirukkhamūle saha sabbaññutañāṇena, natthi bhagavato upasampadā aññehi dinnā, yathā sāvakānaṃ, mahārāja, bhagavā sikkhāpadaṃ paññapeti yāvajīvaṃ anatikkamanīyan”ti.	‘Great king, when the Blessed One attained omniscience at the foot of the tree of Knowledge, that was to him an ordination. There was no conferring of ordination upon him at the hands of others—in the way that the Blessed One laid down regulations for his disciples, never to be transgressed by them their lives long!’

“Kallosi, bhante nāgasenā”ti.	‘Very true, Nāgasena!’

Bhagavato upasampadāpañho pañcamo.

3.6.6. Tears 6. Assu-bhesajj-ā-bhesajja-pañha


6. Assu-bhesajj-ā-bhesajja-pañha	3.6.6. Tears
Rājā āha—“bhante nāgasena, yo ca mātari matāya rodati, yo ca dhammapemena rodati, ubhinnaṃ tesaṃ rodantānaṃ kassa assu bhesajjaṃ, kassa na bhesajjan”ti?	The king said: ‘To which of these two, Nāgasena—the man who weeps at the death of his mother, and the man who weeps out of love for the Truth (Dhamma)—are his tears a cure?’

“Ekassa kho, mahārāja, assu rāgadosamohehi samalaṃ uṇhaṃ, ekassa pītisomanassena vimalaṃ sītalaṃ. Yaṃ kho, mahārāja, sītalaṃ, taṃ bhesajjaṃ, yaṃ uṇhaṃ, taṃ na bhesajjan”ti.	‘The tears of the one, O king, are stained and hot with the three fires of passion. The tears of the other are stainless and cool. Now there is cure in coolness and calm, but in heat and passion there can be no cure.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Assubhesajjābhesajjapañho chaṭṭho.

3.6.7. Passion 7. Sa-rāga-vīta-rāga-nānākaraṇa-pañha


7. Sa-rāga-vīta-rāga-nānākaraṇa-pañha	3.6.7. Passion
Rājā āha—“bhante nāgasena, kiṃ nānākaraṇaṃ sarāgassa ca vītarāgassa cā”ti?	The king said: ‘What is the distinction, Nāgasena, between him who is full of passion, and him who is void of passion?’

“Eko kho, mahārāja, ajjhosito, eko anajjhosito”ti.	‘The one is overpowered by craving, O king, and the other not.’

“Kiṃ etaṃ, bhante, ajjhosito anajjhosito nāmā”ti?	‘But what does that mean?’

“Eko kho, mahārāja, atthiko, eko anatthiko”ti.	‘The one is in want, O king, and the other not.’

“Passāmahaṃ, bhante, evarūpaṃ yo ca sarāgo, yo ca vītarāgo, sabbopeso sobhanaṃyeva icchati khādanīyaṃ vā bhojanīyaṃ vā, na koci pāpakaṃ icchatī”ti.	‘I look at it, Sir, in this way. 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 desires what is wrong.’

“Avītarāgo kho, mahārāja, rasapaṭisaṃvedī ca rasarāgapaṭisaṃvedī ca bhojanaṃ bhuñjati, vītarāgo pana rasapaṭisaṃvedī bhojanaṃ bhuñjati, no ca kho rasarāgapaṭisaṃvedī”ti.	‘The lustful man, O king, in eating his food enjoys both the taste and the lust that arises from taste, but the man free from lusts experiences the taste only, and not the lust arising therefrom.’

“Kallosi, bhante nāgasenā”ti.	‘Well answered, Nāgasena!’

Sarāgavītarāganānākaraṇapañho sattamo.

3.6.8. Where is wisdom? 8. Paññā-pati-ṭ-ṭhāna-pañha


8. Paññā-pati-ṭ-ṭhāna-pañha	3.6.8. Where is wisdom?
Rājā āha—“bhante nāgasena, paññā kuhiṃ paṭivasatī”ti?	The king said: ‘Venerable Nāgasena, where does wisdom dwell?’

“Na katthaci, mahārājā”ti.	‘Nowhere, O king.’

“Tena hi, bhante nāgasena, natthi paññā”ti.	‘Then, Sir, there is no such thing as wisdom.’

“Vāto, mahārāja, kuhiṃ paṭivasatī”ti?	‘Where does the wind dwell, O king?’

“Na katthaci, bhante”ti.	‘Not anywhere, Sir.’

“Tena hi, mahārāja, natthi vāto”ti.	‘So there is no such thing as wind.’

“Kallosi, bhante nāgasenā”ti.	‘Well answered, Nāgasena!’

Paññāpatiṭṭhānapañho aṭṭhamo.

3.6.9. Transmigration 9. Saṃsāra-pañha pañha


9. Saṃsāra-pañha	3.6.9. Transmigration
Rājā āha—“bhante nāgasena, yaṃ panetaṃ brūsi ‘saṃsāro’ti, katamo so saṃsāro”ti?	The king said: ‘When you speak of transmigration, Nāgasena, what does that mean?’

“Idha, mahārāja, jāto idheva marati, idha mato aññatra uppajjati, tahiṃ jāto tahiṃyeva marati, tahiṃ mato aññatra uppajjati, evaṃ kho, mahārāja, saṃsāro hotī”ti.	‘A being born here, O king, dies here. Having died here, it springs up elsewhere. Having been born there, there it dies. Having died there, it springs up elsewhere. That is what is meant by transmigration.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, kocideva puriso pakkaṃ ambaṃ khāditvā aṭṭhiṃ ropeyya, tato mahanto ambarukkho nibbattitvā phalāni dadeyya, atha so puriso tatopi pakkaṃ ambaṃ khāditvā aṭṭhiṃ ropeyya, tatopi mahanto ambarukkho nibbattitvā phalāni dadeyya, evametesaṃ rukkhānaṃ koṭi na paññāyati;	‘It is like the case of a man who, after eating a mango, should set the seed in the ground. From that a great tree would be produced and give fruit.
evameva kho, mahārāja, idha jāto idheva marati, idha mato aññatra uppajjati, tahiṃ jāto tahiṃyeva marati, tahiṃ mato aññatra uppajjati, evaṃ kho, mahārāja, saṃsāro hotī”ti.	And there would be no end to the succession, in that way, of mango trees.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Saṃsārapañho navamo.

3.6.10. Memory 10. Cira-kata-saraṇa-pañha


10. Cira-kata-saraṇa-pañha	3.6.10. Memory
Rājā āha—“bhante nāgasena, kena atītaṃ cirakataṃ saratī”ti?	The king said: ‘By what, Nāgasena, does one recollect what is past and done long ago?’

“Satiyā, mahārājā”ti.	‘By memory.’

“Nanu, bhante nāgasena, cittena sarati no satiyā”ti?	‘But is it not by the mind, not by the memory, that we recollect?’

“Abhijānāsi nu tvaṃ, mahārāja, kiñcideva karaṇīyaṃ katvā pamuṭṭhan”ti?	‘Do you recollect any business, O king, that you have done and then forgotten?’

“Āma, bhante”ti.	‘Yes.’

“Kiṃ nu kho tvaṃ, mahārāja, tasmiṃ samaye acittako ahosī”ti?	‘What then? Were you then without a mind?’

“Na hi, bhante, sati tasmiṃ samaye nāhosī”ti.	‘No. But my memory failed me.’

“Atha kasmā tvaṃ, mahārāja, evamāha—‘cittena sarati, no satiyā’”ti?	‘Then why do you say that it is by the mind, not by the memory, that we recollect?’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena ’

Cirakatasaraṇapañho dasamo.

3.6.11. Is memory prompted? 11. Abhi-jānanta-sati-pañha


11. Abhi-jānanta-sati-pañha	3.6.11. Is memory prompted?
Rājā āha—“bhante nāgasena, sabbā sati abhi-jānantī uppajjati,	The king said: ‘Does memory, Nāgasena, always arise subjectively,
udāhu kaṭumikāva satī”ti?	or is it stirred up by suggestion from outside ?’

“Abhijānantīpi, mahārāja, kaṭumikāpi satī”ti.	‘Both the one and the other.’

“Evañhi kho, bhante nāgasena, sabbā sati abhijānantī, natthi kaṭumikā satī”ti?	‘But does not that amount to all memory being subjective in origin, and never artificial?’

“Yadi natthi, mahārāja, kaṭumikā sati, natthi kiñci sippikānaṃ kammāyatanehi vā sippāyatanehi vā vijjāṭṭhānehi vā karaṇīyaṃ, niratthakā ācariyā, yasmā ca kho, mahārāja, atthi kaṭumikā sati, tasmā atthi kammāyatanehi vā sippāyatanehi vā vijjāṭṭhānehi vā karaṇīyaṃ, attho ca ācariyehī”ti.	‘If, O king, there were no artificial (imparted) memory, then artisans would have no need of practice, or art, or schooling, and teachers would be useless. But the contrary is the case.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Abhijānantasatipañho ekādasamo.

Sativaggo chaṭṭho.	Here ends the Sixth Chapter.

Imasmiṃ vagge ekādasa pañhā.	this chapter (had) 11 questions

Mil 3.7 book 2 chapter 7 arūpa-dhamma-vavatthāna-vagga


arūpa-dhamma-vavatthāna-vagga	formless dharma chapter

3.7.1. Causes of memory 1. Satiuppajjanapañha


1. Satiuppajjanapañha	3.7.1. Causes of memory
Rājā āha—“bhante nāgasena, katihākārehi sati uppajjatī”ti?	The king said: ‘In how many ways, Nāgasena, does memory spring up?’
“Sattarasahākārehi, mahārāja, sati uppajjatī”ti.	‘In sixteen ways, O king.
“Katamehi sattarasahākārehī”ti?	which sixteen?
“Abhijānatopi, mahārāja, sati uppajjati, kaṭumikāyapi sati uppajjati, oḷārikaviññāṇatopi sati uppajjati, hitaviññāṇatopi sati uppajjati, ahitaviññāṇatopi sati uppajjati, sabhāganimittatopi sati uppajjati, visabhāganimittatopi sati uppajjati, kathābhiññāṇatopi sati uppajjati, lakkhaṇatopi sati uppajjati, sāraṇatopi sati uppajjati, muddātopi sati uppajjati, gaṇanātopi sati uppajjati, dhāraṇatopi sati uppajjati, bhāvanatopi sati uppajjati, potthakanibandhanatopi sati uppajjati, upanikkhepatopi sati uppajjati, anubhūtatopi sati uppajjatīti.	...

1. Kathaṃ abhijānato sati uppajjati? Yathā, mahārāja, āyasmā ca ānando khujjuttarā ca upāsikā, ye vā pana aññepi keci jātissarā jātiṃ saranti, evaṃ abhijānato sati uppajjati.	1. by personal experience, as when the venerable Ānanda, or the devoted woman Khujjuttarā, or any others who had that power, called to mind their previous births—

2. Kathaṃ kaṭumikāya sati uppajjati? Yo pakatiyā muṭṭhassatiko, pare ca taṃ sarāpanatthaṃ nibandhanti, evaṃ kaṭumikāya sati uppajjati.	2. or by outward aid, as when others continue to remind one who is by nature forgetful—

3. Kathaṃ oḷārikaviññāṇato sati uppajjati? Yadā rajje vā abhisitto hoti, sotāpattiphalaṃ vā patto hoti, evaṃ oḷārikaviññāṇato sati uppajjati.	3. or by the impression made by the greatness of some occasion, as kings remember their coronation day, or as we remember the day of our conversion-

4. Kathaṃ hitaviññāṇato sati uppajjati? Yamhi sukhāpito, ‘amukasmiṃ evaṃ sukhāpito’ti sarati, evaṃ hitaviññāṇato sati uppajjati.	4. by the impression made by joy, as when one remembers that which gave him pleasure—

5. Kathaṃ ahitaviññāṇato sati uppajjati? Yamhi dukkhāpito, ‘amukasmiṃ evaṃ dukkhāpito’ti sarati, evaṃ ahitaviññāṇato sati uppajjati.	5. or by the impression made by sorrow, as when one remembers that which pained him—

6. Kathaṃ sabhāganimittato sati uppajjati? Sadisaṃ puggalaṃ disvā mātaraṃ vā pitaraṃ vā bhātaraṃ vā bhaginiṃ vā sarati, oṭṭhaṃ vā goṇaṃ vā gadrabhaṃ vā disvā aññaṃ tādisaṃ oṭṭhaṃ vā goṇaṃ vā gadrabhaṃ vā sarati, evaṃ sabhāganimittato sati uppajjati.	6. or from similarity of appearance, as on seeing one like them we call to mind the mother or father or sister or brother, or on seeing a camel or an ox or an ass we call to mind others like them—

7. Kathaṃ visabhāganimittato sati uppajjati? Asukassa nāma vaṇṇo ediso, saddo ediso, gandho ediso, raso ediso, phoṭṭhabbo edisoti sarati, evampi visabhāganimittatopi sati uppajjati.	7. or by difference of appearance, as when we remember that such and such a colour, sound, smell, taste, or touch belong to such and such a thing—

8. Kathaṃ kathābhiññāṇato sati uppajjati? Yo pakatiyā muṭṭhas-satiko hoti, taṃ pare sarāpenti, tena so sarati, evaṃ kathābhiññāṇato sati uppajjati.	8. or by the knowledge of speech, as when one who is by nature forgetful is reminded by others and then himself remembers—

9. Kathaṃ lakkhaṇato sati uppajjati? Yo pakatiyā balībaddānaṃ aṅgena jānāti, lakkhaṇena jānāti, evaṃ lakkhaṇato sati uppajjati.	9. or by a sign, as when we recognise a draught bullock by a brand mark or some other sign-

10. Kathaṃ sāraṇato sati uppajjati? Yo pakatiyā muṭṭhassatiko hoti, yo taṃ ‘sarāhi bho, sarāhi bho’ti punappunaṃ sarāpeti, evaṃ sāraṇato sati uppajjati.	10. or from effort to recollect as when one by nature forgetful is made to recollect by being urged again and again: “try and think of it"—

11. Kathaṃ muddāto sati uppajjati? Lipiyā sikkhitattā jānāti ‘imassa akkharassa anantaraṃ imaṃ akkharaṃ kātabban’ti evaṃ muddāto sati uppajjati.	11. or by calculation, 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—

12. Kathaṃ gaṇanāto sati uppajjati? Gaṇanāya sikkhitattā gaṇakā bahumpi gaṇenti, evaṃ gaṇanāto sati uppajjati.	12. or by arithmetic, as when accountants do big sums by their knowledge of figures—

13. Kathaṃ dhāraṇato sati uppajjati? Dhāraṇāya sikkhitattā dhāraṇakā bahumpi dhārenti, evaṃ dhāraṇato sati uppajjati.	13. or by learning by heart, as the repeaters of the scriptures by their skill in learning by heart recollect so much—

14. Kathaṃ bhāvanāto sati uppajjati? Idha bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ pubbenivāsaṃ anussarati, evaṃ bhāvanāto sati uppajjati.	14. or by meditation, as when a Bhikkhu calls to mind his temporary states in days gone by—by reference to a book, as when kings calling to mind a previous regulation, say: “Bring the book here,” and remind themselves out of that—

15. Kathaṃ potthakanibandhanato sati uppajjati? Rājāno anusāsaniyaṃ assarantā etaṃ potthakaṃ āharathāti, tena potthakena anussaranti, evaṃ potthakanibandhanato sati uppajjati.	15. or by a pledge, as when at the sight of goods deposited a man recollects (the circumstances under which they were pledged)—

16. Kathaṃ upanikkhepato sati uppajjati? Upanikkhittaṃ bhaṇḍaṃ disvā sarati, evaṃ upanikkhepato sati uppajjati.	16. or by association, as when 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 touch because one has felt it, or a concept because one has perceived it.’

17. Kathaṃ anubhūtato sati uppajjati? Diṭṭhattā rūpaṃ sarati, sutattā saddaṃ sarati, ghāyitattā gandhaṃ sarati, sāyitattā rasaṃ sarati, phuṭṭhattā phoṭṭhabbaṃ sarati, viññātattā dhammaṃ sarati, evaṃ anubhūtato sati uppajjati. Imehi kho, mahārāja, sattarasahākārehi sati uppajjatī”ti.	‘Very good, Nāgasena!’

“Kallosi, bhante nāgasenā”ti.

Satiuppajjanapañho paṭhamo.

3.7.2. The time of death 2. Buddha-guṇa-sati-paṭilābha-pañha


2. Buddha-guṇa-sati-paṭilābha-pañha	3.7.2. The time of death
Rājā āha—“bhante nāgasena, tumhe etaṃ bhaṇatha—‘yo vassasataṃ akusalaṃ kareyya, maraṇakāle ca ekaṃ buddhaguṇaṃ satiṃ paṭilabheyya, so devesu uppajjeyyā’ti etaṃ na saddahāmi, evañca pana vadetha ‘ekena pāṇātipātena niraye uppajjeyyā’ti etampi na saddahāmī”ti.	The king said: ‘Your people say, Nāgasena, that though a man should have lived a hundred years an evil life, yet if, at the moment of death, thoughts of the Buddha should enter his mind, he will be reborn among the gods. This I don’t believe. And thus do they also say: “By one case of destruction of life a man may be reborn in purgatory.” That, too, I cannot believe.’

“Taṃ kiṃ maññasi, mahārāja, khuddakopi pāsāṇo vinā nāvāya udake uppilaveyyā”ti.	‘But tell me, O king. Would even a tiny stone float on the water without a boat?’

“Na hi, bhante”ti.	‘Certainly not.’

“Kiṃ nu kho, mahārāja, vāhasatampi pāsāṇānaṃ nāvāya āropitaṃ udake uppilaveyyā”ti?	‘Very well; but would not a hundred cart-loads of stones float on the water if they were loaded in a boat?’

“Āma, bhante”ti.	‘Yes, they would float right enough.’

“Yathā, mahārāja, nāvā, evaṃ kusalāni kammāni daṭṭhabbānī”ti.	‘Well, good deeds are like the boat.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Buddhaguṇasatipaṭilābhapañho dutiyo.

3.7.3. Past sorrows 3. Dukkhap-pahāna-vāyama-pañha


3. Dukkhap-pahāna-vāyama-pañha	3.7.3. Past sorrows
Rājā āha—“bhante nāgasena, kiṃ tumhe atītassa dukkhassa pahānāya vāyamathā”ti?	The king said: ‘Do you (recluses), Nāgasena, strive after the removal of past sorrow?’

“Na hi, mahārājā”ti.	‘No.’

“Kiṃ pana, bhante, anāgatassa dukkhassa pahānāya vāyamathā”ti?	‘What then? Is it future sorrow you strive to remove?’

“Na hi, mahārājā”ti.	‘No.’

“Kiṃ pana paccuppannassa dukkhassa pahānāya vāyamathā”ti?	‘Present sorrow, then?’

“Na hi, mahārājā”ti.	‘Not that either.’

“Yadi tumhe na atītassa dukkhassa pahānāya vāyamatha, na anāgatassa dukkhassa pahānāya vāyamatha, na paccuppannassa dukkhassa pahānāya vāyamatha, atha kimatthāya vāyamathā”ti.	‘Then if it be neither past, nor future, nor present sorrow that you strive to remove, whereunto, is it that you strive?’

Thero āha—“‘kinti, mahārāja, idañca dukkhaṃ nirujjheyya, aññañca dukkhaṃ nuppajjeyyā’ti etadatthāya vāyamāmā”ti.	‘What are you asking, O king? That this sorrow should cease and no other sorrow should arise—that is what we strive after.’

“Atthi pana te, bhante nāgasena, anāgataṃ dukkhan”ti?	‘But, Nāgasena, is there (now) such a thing as future sorrow?’

“Natthi, mahārājā”ti.	‘No. I grant that.’

“Tumhe kho, bhante nāgasena, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ dukkhānaṃ pahānāya vāyamathā”ti?	‘Then you are mighty clever people to strive after the removal of that which does not exist!’

“Atthi pana te, mahārāja, keci paṭirājāno paccatthikā paccāmittā paccupaṭṭhitā hontī”ti?	‘Has it ever happened to you, O king, that rival kings rose up against you as enemies and opponents?’

“Āma, bhante, atthī”ti.	‘Yes, certainly.’

“Kiṃ nu kho, mahārāja, tadā tumhe parikhaṃ khaṇāpeyyātha, pākāraṃ cināpeyyātha gopuraṃ kārāpeyyātha, aṭṭālakaṃ kārāpeyyātha, dhaññaṃ atiharāpeyyāthā”ti?	‘Then you set to work, I suppose, to have moats dug, and ramparts thrown up, and watch towers erected, and strongholds built, and stores of food collected ?’

“Na hi, bhante, paṭikacceva taṃ paṭiyattaṃ hotī”ti.	‘Not at all. All that had been prepared beforehand.’

“Kiṃ tumhe, mahārāja, tadā hatthismiṃ sikkheyyātha, assasmiṃ sikkheyyātha, rathasmiṃ sikkheyyātha, dhanusmiṃ sikkheyyātha, tharusmiṃ sikkheyyāthā”ti?	‘Or you had yourself trained in the management of war elephants, and in horsemanship, and in the use of the war chariot, and in archery and fencing?’

“Na hi, bhante, paṭikacceva taṃ sikkhitaṃ hotī”ti.	‘Not at all. I had learnt all that before.’

“Kissatthāyā”ti?	‘But why?’

“Anāgatānaṃ, bhante, bhayānaṃ paṭibāhanatthāyā”ti.	‘With the object of warding off future danger.’

“Kiṃ nu kho, mahārāja, atthi anāgataṃ bhayan”ti?	‘How so? Is there such a thing (now) as future danger?’

“Natthi, bhante”ti.	‘No. I must grant that.’

“Tumhe ca kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ bhayānaṃ paṭibāhanatthāya paṭiyādethā”ti.	‘Then you kings are mighty clever people to trouble yourselves about the warding off of that which does not exist!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Taṃ kiṃ maññasi, mahārāja, yadā tvaṃ pipāsito bhaveyyāsi, tadā tvaṃ udapānaṃ khaṇāpeyyāsi, pokkharaṇiṃ khaṇāpeyyāsi, taḷākaṃ khaṇāpeyyāsi ‘pānīyaṃ pivissāmī’”ti?	‘Tell me, O king. Is it when you are athirst that you set to work to have wells dug, or ponds hollowed out, or reservoirs formed, with the object of getting something to drink?’

“Na hi, bhante, paṭikacceva taṃ paṭiyattaṃ hotī”ti.	‘Certainly not. All that has been prepared beforehand.’

“Kissatthāyā”ti?	‘But to what end?’

“Anāgatānaṃ, bhante, pipāsānaṃ paṭibāhanatthāya paṭiyattaṃ hotī”ti.	‘With the object of preventing future thirst.’

“Atthi pana, mahārāja, anāgatā pipāsā”ti?	‘How so? Is there such a thing as future thirst?’

“Natthi, bhante”ti.	‘No, Sir.’

“Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ pipāsānaṃ paṭibāhanatthāya taṃ paṭiyādethā”ti.	‘So you are mighty clever people, O king, to take all that trouble to prevent the future thirst which all the time does not exist!’

“Bhiyyo opammaṃ karohī”ti.	‘Give me a further illustration.’

“Taṃ kiṃ maññasi, mahārāja, yadā tvaṃ bubhukkhito bhaveyyāsi, tadā tvaṃ khettaṃ kasāpeyyāsi, sāliṃ vapāpeyyāsi ‘bhattaṃ bhuñjissāmī’”ti? “Na hi, bhante, paṭikacceva taṃ paṭiyattaṃ hotī”ti. “Kissatthāyā”ti. “Anāgatānaṃ, bhante, bubhukkhānaṃ paṭibāhanatthāyā”ti. “Atthi pana, mahārāja, anāgatā bubhukkhā”ti? “Natthi, bhante”ti. “Tumhe kho, mahārāja, atipaṇḍitā, ye tumhe asantānaṃ anāgatānaṃ bubhukkhānaṃ paṭibāhanatthāya paṭiyādethā”ti.	[Then the Elder referred, as before, to the means people always took of warding against future hunger, and the king expressed his pleasure at the way in which the puzzle had been solved.]

“Kallosi, bhante nāgasenā”ti.

Dukkhappahānavāyamapañho tatiyo.

3.7.4. How far to brahma world heaven? 4. Brahma-loka-pañha


4. Brahma-loka-pañha	3.7.4. How far to brahma world heaven?
Rājā āha—“bhante nāgasena, kīvadūro ito brahmaloko”ti?	The king said: ‘How far is it, Nāgasena, from here to the Brahma world ?’

“Dūro kho, mahārāja, ito brahmaloko kūṭāgāramattā silā tamhā patitā ahorattena aṭṭhacattālīsayojanasahassāni bhassamānā catūhi māsehi pathaviyaṃ patiṭṭhaheyyā”ti.	‘Very far is it, O king. If a rock, the size of an upper chamber, were to fall from there, it would take four months to reach the earth, though it came down eight-and-forty thousand leagues each day and night.’

“Bhante nāgasena, tumhe evaṃ bhaṇatha—‘seyyathāpi balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva iddhimā bhikkhu cetovasippatto jambudīpe antarahito brahmaloke pātubhaveyyā’ti etaṃ vacanaṃ na saddahāmi, evaṃ atisīghaṃ tāva bahūni yojanasatāni gacchissatī”ti.	‘Good, Nāgasena! Now do not your people say that a Bhikkhu, who has the power of Iddhi and the mastery over his mind, can vanish from jambu-dīpa, and appear in the Brahma world, as quickly as a strong man could stretch forth his bent up arm, or bend it in again if it were stretched out? That is a saying I cannot believe. How is it possible that he could traverse so quickly so many hundreds of leagues?’

Thero āha—“kuhiṃ pana, mahārāja, tava jātabhūmī”ti?	The Elder replied: ‘In what district, O king, were you born?’

“Atthi, bhante, alasando nāma dīpo, tatthāhaṃ jāto”ti.	‘There is an island called Alasanda. It was there I was born.’

“Kīva dūro, mahārāja, ito alasando hotī”ti?	‘And how far is Alasanda from here?’

“Dvimattāni, bhante, yojanasatānī”ti.	‘About two hundred leagues.’

“Abhi-jānāsi nu tvaṃ, mahārāja, tattha kiñcideva karaṇīyaṃ karitvā saritā”ti?	‘Do you know for certain of any business you once did there and now recollect?’

“Āma, bhante, sarāmī”ti.	‘Oh, yes.’

“Lahuṃ kho tvaṃ, mahārāja, gatosi dvimattāni yojanasatānī”ti.	‘So quickly, great king, have you gone about two hundred leagues.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Brahmalokapañho catuttho.

3.7.5. How fast is rebirth? 5. Dvinnaṃ-lok-uppannānaṃsamaka-bhāva-pañha


5. Dvinnaṃ-lok-uppannānaṃsamaka-bhāva-pañha	3.7.5. How fast is rebirth?
Rājā āha—“bhante nāgasena, yo idha kālaṅkato brahmaloke uppajjeyya, yo ca idha kālaṅkato kasmīre uppajjeyya, ko cirataraṃ ko sīghataran”ti?	The king said: ‘If one man, Nāgasena, were to die here and be reborn in the Brahma world, and another were to die here and be reborn in Kashmir, which of the two would arrive first?’

“Samakaṃ, mahārājā”ti.	‘Both together, O king.’

“Opammaṃ karohī”ti.	Give me an illustration.’

“Kuhiṃ pana, mahārāja, tava jātanagaran”ti?	‘In what town , O king, were you born?’

“Atthi, bhante, kalasigāmo nāma, tatthāhaṃ jāto”ti.	‘There is a village called Kalasi. It was there I was born.’

“Kīva dūro, mahārāja, ito kalasigāmo hotī”ti.	‘And how far is Kalasi from here?’

“Dvimattāni, bhante, yojanasatānī”ti.	‘About two hundred leagues.’

“Kīva dūraṃ, mahārāja, ito kasmīraṃ hotī”ti?	‘How far is Kashmir from here?’

“Dvādasa, bhante, yojanānī”ti.	‘Twelve leagues.’

“Iṅgha tvaṃ, mahārāja, kalasigāmaṃ cintehī”ti.	‘Now, great king, think of Kalasi.’

“Cintito, bhante”ti.	‘I have done so.’

“Iṅgha tvaṃ, mahārāja, kasmīraṃ cintehī”ti.	‘And now, think of Kashmir.’

“Cintitaṃ, bhante”ti.	‘I have done so.’

“Katamaṃ nu kho, mahārāja, cirena cintitaṃ, katamaṃ sīghataran”ti?	‘Well, which did you think of quickest?’

“Samakaṃ, bhante”ti.	‘Of each in the same time.’

“Evameva kho, mahārāja, yo idha kālaṅkato brahmaloke uppajjeyya, yo ca idha kālaṅkato kasmīre uppajjeyya, samakaṃyeva uppajjantī”ti.	‘Just so, great king, would it take no longer to be reborn in the Brahma world than to be reborn in Kashmir.

“Bhiyyo opammaṃ karohī”ti. “Taṃ kiṃ maññasi, mahārāja, dve sakuṇā ākāsena gaccheyyuṃ, tesu eko ucce rukkhe nisīdeyya, eko nīce rukkhe nisīdeyya, tesaṃ samakaṃ patiṭṭhitānaṃ katamassa chāyā paṭhamataraṃ pathaviyaṃ patiṭṭhaheyya, katamassa chāyā cirena pathaviyaṃ patiṭṭhaheyyā”ti?	... And tell me, O king. Suppose two birds were flying, and one were to alight on a tall tree, and the other on a small shrub. If they settled both at the same moment, whose shadow would first fall to the ground?’

“Samakaṃ, bhante”ti.	‘The two shadows would fall together.’

“Evameva kho, mahārāja, yo idha kālaṅkato brahmaloke uppajjeyya, yo ca idha kālaṅkato kasmīre uppajjeyya, samakaṃyeva uppajjantī”ti.	‘Just so, great king, in the case you put.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Dvinnaṃ lokuppannānaṃ samakabhāvapañho pañcamo.

3.7.6. awakening factors 6. Bojjhaṅga-pañha


6. Bojjhaṅga-pañha	3.7.6. awakening factors
Rājā āha—“kati nu kho, bhante nāgasena, bojjhaṅgā”ti?	The king said: ‘Venerable Nāgasena, how many awakening factors are there?’

“Satta kho, mahārāja, bojjhaṅgā”ti.	‘Seven, O king.’

“Katihi pana, bhante, bojjhaṅgehi bujjhatī”ti?	‘And by how many kinds of awakening does one awaken?’

“Ekena kho, mahārāja, bojjhaṅgena bujjhati dhamma-vicaya-sambojjhaṅgenā”ti.	‘By one: that is to say by the awakening factor called “the Dharma investigation awakening factor.”’

“Atha kissa nu kho, bhante, vuccanti ‘satta bojjhaṅgā’”ti?	‘Then why is it said there are seven?’

“Taṃ kiṃ maññasi, mahārāja, asi kosiyā pakkhitto aggahito hatthena ussahati chejjaṃ chinditun”ti.	‘Tell me, 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?’

“Na hi, bhante”ti.	‘Certainly not.’

“Evameva kho, mahārāja, dhamma-vicaya-sambojjhaṅgena vinā chahi bojjhaṅgehi na bujjhatī”ti.	‘Just so, great king, by the other kinds of wisdom can nothing be understood without investigation of the Dharma.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Bojjhaṅgapañho chaṭṭho.

3.7.7. Is merit or demerit greater? 7. Pāpa-puññānaṃ appānap-pabhāva-pañha


7. Pāpa-puññānaṃ appānap-pabhāva-pañha	3.7.7. Is merit or demerit greater?
Rājā āha—“bhante nāgasena, kataraṃ nu kho bahutaraṃ puññaṃ vā apuññaṃ vā”ti?	The king said: ‘Which, Nāgasena, is there more of, merit or demerit?’

“Puññaṃ kho, mahārāja, bahutaraṃ, apuññaṃ thokan”ti.	‘Merit.’

“Kena kāraṇenā”ti?	‘But why?’

“Apuññaṃ kho, mahārāja, karonto vippaṭisārī hoti ‘pāpakammaṃ mayā katan’ti, tena pāpaṃ na vaḍḍhati.	‘He who does wrong, O king, comes to feel remorse, and acknowledges his evil-doing. So demerit does not increase.
Puññaṃ kho, mahārāja, karonto avippaṭisārī hoti, avippaṭisārino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānāti, tena kāraṇena puññaṃ vaḍḍhati.	But he who does well 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 knows things as they really are. For that reason merit increases.
Puriso kho, mahārāja, chinnahatthapādo bhagavato ekaṃ uppalahatthaṃ datvā ekanavutikappāni vinipātaṃ na gacchissati. Imināpi, mahārāja, kāraṇena bhaṇāmi ‘puññaṃ bahutaraṃ, apuññaṃ thokan’”ti.	A man, for example, though his hands and feet are cut off, if he gave to the Blessed One merely a handful of lotuses, would not enter purgatory for ninety-one Kalpas. That is why I said, O king, that there is more merit than demerit.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Pāpapuññānaṃ appānappabhāvapañho sattamo .

3.7.8. Intentional wrong doing 8. Jānant-ā-jānanta-pāpakaraṇa-pañha


8. Jānant-ā-jānanta-pāpakaraṇa-pañha	3.7.8. Intentional wrong doing
Rājā āha—“bhante nāgasena, yo jānanto pāpakammaṃ karoti, yo ajānanto pāpakammaṃ karoti, kassa bahutaraṃ apuññan”ti?	The king said: ‘Whose, Nāgasena, is the greater demerit—his who sins consciously, or his who sins inadvertently?’

Thero āha “ yo kho, mahārāja, ajānanto pāpakammaṃ karoti, tassa bahutaraṃ apuññan”ti.	‘He who sins inadvertently, O king, has the greater demerit.’

“Tena hi, bhante nāgasena, yo amhākaṃ rājaputto vā rājamahāmatto vā ajānanto pāpakammaṃ karoti, taṃ mayaṃ diguṇaṃ daṇḍemā”ti?	‘In that case, reverend Sir, we shall punish doubly any of our family or our court who do wrong unintentionally.’

“Taṃ kiṃ maññasi, mahārāja, tattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ eko jānanto gaṇheyya, eko ajānanto gaṇheyya, katamo balavataraṃ ḍayheyyā”ti.	‘But what do you think, O king? If one man were to seize hold intentionally of a fiery mass of metal glowing with heat, and another were to seize hold of it unintentionally, which would be more burnt?’

“Yo kho, bhante, ajānanto gaṇheyya, so balavataraṃ ḍayheyyā”ti.	‘The one who did not know what he was doing.’

“Evameva kho, mahārāja, yo ajānanto pāpakammaṃ karoti, tassa bahutaraṃ apuññan”ti.	‘Well, it is just the same with the man who does wrong.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Jānantājānantapāpakaraṇapañho aṭṭhamo.

3.7.9. Travelling 9. Uttara-kurukādigamana-pañha


9. Uttara-kurukādigamana-pañha	3.7.9. Travelling
Rājā āha—“bhante nāgasena, atthi koci, yo iminā sarīrena uttarakuruṃ vā gaccheyya, brahmalokaṃ vā, aññaṃ vā pana dīpan”ti?	The king said: ‘Is there any one, Nāgasena, who can go with this bodily frame to Uttara-kuru or to the Brahma world, or to any other of the four great continents (into which the world is divided)?’

“Atthi, mahārāja, yo iminā cātummahābhūtikena kāyena uttarakuruṃ vā gaccheyya, brahmalokaṃ vā, aññaṃ vā pana dīpan”ti.	‘Yes, there are such people.’

“Kathaṃ, bhante nāgasena, iminā cātummahābhūtikena kāyena uttarakuruṃ vā gaccheyya, brahmalokaṃ vā, aññaṃ vā pana dīpan”ti?	‘But how can they?’

“Abhijānāsi nu tvaṃ, mahārāja, imissā pathaviyā vidatthiṃ vā ratanaṃ vā laṅghitā”ti?	‘Do you recollect, O king, having ever jumped a foot or two feet across the ground?’

“Āma, bhante, abhijānāmi ‘ahaṃ, bhante nāgasena, aṭṭhapi rataniyo laṅghemī’”ti.	‘Yes, Nāgasena, I can jump twelve feet.’

“Kathaṃ tvaṃ, mahārāja, aṭṭhapi rataniyo laṅghesī”ti?	‘But how?’

“Ahañhi, bhante, cittaṃ uppādemi ‘ettha nipatissāmī’ti saha cittuppādena kāyo me lahuko hotī”ti.	‘I fix my mind on the idea of alighting there, and at the moment of my determination my body comes to seem light to me.’

“Evameva kho, mahārāja, iddhimā bhikkhu cetovasippatto kāyaṃ citte samāropetvā cittavasena vehāsaṃ gacchatī”ti.	‘Just so, O king, can the Bhikkhu, who has the power of Iddhi, and has the mastery over his mind, when he has made his mind rise up to the occasion, travel through the sky by means of his mind.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Uttarakurukādigamanapañho navamo.

3.7.10. Long bones 10. Dīgh-aṭṭhi-pañha


10. Dīgh-aṭṭhi-pañha	3.7.10. Long bones
Rājā āha—“bhante nāgasena, tumhe evaṃ bhaṇatha—‘aṭṭhikāni dīghāni yojanasatikānipī’ti, rukkhopi tāva natthi yojanasatiko, kuto pana aṭṭhikāni dīghāni yojanasatikāni bhavissantī”ti?	The king said: ‘Your people say there are bones even a hundred leagues long. Now there is no tree even one hundred leagues in length, how then can there be bones so long?’

“Taṃ kiṃ maññasi, mahārāja, sutaṃ te ‘mahāsamudde pañcayojanasatikāpi macchā atthī’”ti?	‘But tell me, O king. Have you not heard of fishes in the sea five hundred leagues in length?’

“Āma, bhante, sutan”ti.	‘Yes. I have heard of such.’

“Nanu, mahārāja, pañcayojanasatikassa macchassa aṭṭhikāni dīghāni bhavissanti yojanasatikānipī”ti?	‘If so, could they not have bones a hundred leagues long?’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Dīghaṭṭhipañho dasamo.

3.7.11. inhale exhale Cessation questions 11. Assāsa-passāsa-nirodha-pañha


11. Assāsa-passāsa-nirodha-pañha	3.7.11. inhale exhale Cessation questions
Rājā āha—“bhante nāgasena, tumhe evaṃ bhaṇatha—‘sakkā assāsapassāse nirodhetun’”ti?	The king said: ‘Your people, Nāgasena, say that it is possible to cease the inhaling and exhaling (of one’s breath).’

“Āma, mahārāja, sakkā assāsapassāse nirodhetun”ti.	‘Yes, that can be done.’

“Kathaṃ, bhante nāgasena, sakkā assāsapassāse nirodhetun”ti.	‘But how?’

“Taṃ kiṃ maññasi, mahārāja, sutapubbo te koci kākacchamāno”ti.	‘Tell me, O king. Have you ever heard of a man snoring ?’

“Āma, bhante, sutapubbo”ti.	‘Yes.’

“Kiṃ nu kho, mahārāja, so saddo kāye namite virameyyā”ti.	‘Well, would not that sound stop if he bent his body?’

“Āma, bhante, virameyyā”ti.	‘Yes.’

“So hi nāma, mahārāja, saddo abhāvitakāyassa abhāvitasīlassa abhāvitacittassa abhāvitapaññassa kāye namite viramissati,	‘Then surely if that sound would stop at the mere bending of the body of one who is untrained alike in body, in conduct, in mind, and in wisdom—
kiṃ pana bhāvita-kāyassa bhāvita-sīlassa bhāvita-cittassa bhāvita-paññassa catutthaj-jhānaṃ samāpannassa assāsa-passāsā na nirujjhissantī”ti.	why should it not be possible for the breathing of one trained in all these respects, and who has besides reached up to the fourth stage of the jhāna attainment, to cease?’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Assāsapassāsanirodhapañho ekādasamo.

3.7.12. Ocean 12. Samuddapañha


12. Samuddapañha	3.7.12. Ocean
Rājā āha—“bhante nāgasena, ‘samuddo samuddo’ti vuccati, kena kāraṇena udakaṃ ‘samuddo’ti vuccatī”ti?	The king said: ‘There is the expression ocean, Nāgasena. Why is the water called ocean?’

Thero āha—“yattakaṃ, mahārāja, udakaṃ, tattakaṃ loṇaṃ. Yattakaṃ loṇaṃ, tattakaṃ udakaṃ. Tasmā ‘samuddo’ti vuccatī”ti.	The Elder replied : ‘Because there is just as much salt as water, O king, and just as much water as salt, therefore is it called ocean.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Samuddapañho dvādasamo.

3.7.13. ocean (has) one taste - questions 13. Samudda-eka-rasa-pañha


13. Samudda-eka-rasa-pañha	3.7.13. ocean (has) one taste - questions
Rājā āha—“bhante nāgasena, kena kāraṇena samuddo ekaraso loṇaraso”ti?	The king said: ‘Why, Nāgasena, is the ocean all of one taste, the taste of salt?’

“Cira-saṇṭhitattā kho, mahārāja, udakassa samuddo eka-raso loṇa-raso”ti.	‘Because the water in it has stood so long, therefore it is all of one taste, the taste of salt.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Samuddaekarasapañho terasamo.

3.7.14. Dividing 14. Sukhuma-pañha


14. Sukhuma-pañha	3.7.14. Dividing
Rājā āha—“bhante nāgasena, sakkā sabbaṃ sukhumaṃ chinditun”ti?	The king said: ‘Can even the most minute thing, Nāgasena, be divided?’

“Āma, mahārāja, sakkā sabbaṃ sukhumaṃ chinditun”ti.	‘Yes, it can.’

“Kiṃ pana, bhante, sabbaṃ sukhuman”ti?	‘And what, Sir, is the most minute of all things.’

“Dhammo kho, mahārāja, sabba-sukhumo, na kho, mahārāja, dhammā sabbe sukhumā, ‘sukhuman’ti vā ‘thūlan’ti vā dhammānam-etam-adhivacanaṃ.	‘Truth (Dhamma), O king, is the most minute and subtle. But this is not true of all qualities (Dhammā). Subtleness or the reverse are epithets of qualities.
Yaṃ kiñci chinditabbaṃ, sabbaṃ taṃ paññāya chindati, natthi dutiyaṃ paññāya chedanan”ti.	But whatever can be divided that can wisdom (Paññā) divide, and there is no other quality which can divide wisdom.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Sukhumapañho cuddasamo.

3.7.15. Perception, reason, and the soul 15. Viññāṇa-nānattha-pañha


15. Viññāṇa-nānattha-pañha	3.7.15. Perception, reason, and the soul
Rājā āha—“bhante nāgasena, ‘viññāṇan’ti vā ‘paññā’ti vā ‘bhūtasmiṃ jīvo’ti vā ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?	The king said: ‘These three, Nāgasena—perception, and reason, and the soul in a being—are they all different both in letter and in essence, or the same in essence differing only in the letter?’

“Vijānanalakkhaṇaṃ, mahārāja, viññāṇaṃ, pajānanalakkhaṇā paññā, bhūtasmiṃ jīvo nupalabbhatī”ti.	‘Recognition, O king, is the mark of perception, and discrimination of reason, and there is no such thing as a soul in beings.’

“Yadi jīvo nupalabbhati, atha ko carahi cakkhunā rūpaṃ passati, sotena saddaṃ suṇāti, ghānena gandhaṃ ghāyati, jivhāya rasaṃ sāyati, kāyena phoṭṭhabbaṃ phusati, manasā dhammaṃ vijānātī”ti?	‘But if there be no such thing as a soul, what is it then which sees forms with the eye, and hears sounds with the ear, and smells odours with the nose, and tastes tastes with the tongue, and feels touch with the body, or perceives qualities with the mind?’

Thero āha—“yadi jīvo cakkhunā rūpaṃ passati … pe … manasā dhammaṃ vijānāti, so jīvo cakkhudvāresu uppāṭitesu mahantena ākāsena bahimukho suṭṭhutaraṃ rūpaṃ passeyya, sotesu uppāṭitesu, ghāne uppāṭite, jivhāya uppāṭitāya, kāye uppāṭite mahantena ākāsena suṭṭhutaraṃ saddaṃ suṇeyya, gandhaṃ ghāyeyya, rasaṃ sāyeyya, phoṭṭhabbaṃ phuseyyā”ti?	The Elder replied: ‘If there be a soul (distinct from the body) which does all this, then if the door of the eye were thrown down (if the eye were plucked out) could it stretch out its head, as it were, through the larger aperture and (with greater range) see forms much more clearly than before? Could one hear sounds better if the cars were torn away, or smell better if the nose were cut off, or taste better if the tongue were pulled out, or feel touch better if the body were destroyed?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Tena hi, mahārāja, bhūtasmiṃ jīvo nupalabbhatī”ti.	‘Then there can be no soul inside the body.’

“Kallosi, bhante nāgasenā”ti.	‘Very good, Nāgasena!’

Viññāṇanānatthapañho pannarasamo.

3.7.16. A hard thing 16. Arūpa-dhamma-vavatthāna-duk-kara-pañha


16. Arūpa-dhamma-vavatthāna-duk-kara-pañha	3.7.16. A hard thing
Rājā āha—“bhante nāgasena, dukkaraṃ nu kho bhagavatā katan”ti?	The king asked bhante, is there a difficult thing done by the Blessed one?

Thero āha— “dukkaraṃ, mahārāja, bhagavatā katan”ti.	The Elder said: ‘A hard thing there is, O king, which the Blessed One has done.’

“Kiṃ pana, bhante nāgasena, bhagavatā dukkaraṃ katan”ti.	‘And what is that?’

“Dukkaraṃ, mahārāja, bhagavatā kataṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akkhātaṃ	‘The fixing of all those mental conditions which depend on one organ of sense, telling us that
‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ cittan’”ti.	such is contact, and such sensation, and such idea, and such intention, and such thought.’

“Opammaṃ karohī”ti.	‘Give me an illustration.’

“Yathā, mahārāja, kocideva puriso nāvāya mahāsamuddaṃ ajjhogāhetvā hatthapuṭena udakaṃ gahetvā jivhāya sāyitvā jāneyya nu kho, mahārāja, so puriso ‘idaṃ gaṅgāya udakaṃ, idaṃ yamunāya udakaṃ, idaṃ aciravatiyā udakaṃ, idaṃ sarabhuyā udakaṃ, idaṃ mahiyā udakan’”ti?	‘Suppose, O king, a man were to wade down into the sea, and taking some water in the palm of his hand, were to taste it with his tongue. Would he distinguish whether it were water from the Ganges, or from the Jumna, or from the Aciravatī, or from the Sarabhū, or from the Mahī?’

“Dukkaraṃ, bhante, jānitun”ti.	‘Impossible, Sir.’

“Ito dukkarataraṃ kho, mahārāja, bhagavatā kataṃ imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akkhātaṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ cittan’”ti.	‘More difficult than that, great king, is it to have distinguished between the mental conditions which follow on the exercise of any one of the organs of sense!’

“Suṭṭhu, bhante”ti rājā abbhānumodīti.	‘Very good, Nāgasena!’

Arūpadhammavavatthānadukkarapañho soḷasamo.	end of the sutta

Arūpadhammavavatthānavaggo sattamo.	Here ends the Seventh Chapter.

Imasmiṃ vagge soḷasa pañhā.	this chapter (had) 16 questions

Mil 3.8 Milinda-pañha-pucchā-visajjanā


8. Milinda-pañha-pucchā-visajjanā	3.8. What is the time?
Thero āha—“jānāsi kho, mahārāja, sampati kā velā”ti?	The Elder said: ‘Do you know, O king, what time it is now?’

“Āma, bhante, jānāmi ‘sampati paṭhamo yāmo atikkanto, majjhimo yāmo pavattati, ukkā padīpīyanti, cattāri paṭākāni āṇattāni gamissanti bhaṇḍato rājadeyyānī’”ti.	‘Yes, Sir, 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 appropriate gifts to be issued to you from the treasury.’

Yonakā evamāhaṃsu “kallosi, mahārāja, paṇḍito thero”ti.	The Yonakas said: ‘Very good, great king. Most able is the Bhikkhu.’

“Āma, bhaṇe, paṇḍito thero, ediso ācariyo bhaveyya mādiso ca antevāsī, nacirasseva paṇḍito dhammaṃ ājāneyyā”ti.	‘Yes, my men. Most able is the Bhikkhu. Were the master like him and the pupil like me, a clever scholar would not take long in getting at the truth.’

Tassa pañhaveyyākaraṇena tuṭṭho rājā theraṃ nāgasenaṃ satasahassagghanakena kambalena acchādetvā	Then the king, pleased with the explanations given of the questions he had put, had Nāgasena robed in an embroidered cloak worth a hundred thousand, and said to him:
“bhante nāgasena, ajjatagge te aṭṭhasataṃ bhattaṃ paññapemi, yaṃ kiñci antepure kappiyaṃ, tena ca pavāremī”ti—āha.	‘Venerable Nāgasena, I hereby order that you shall be provided with your daily meal for eight hundred days; and give you the choice of anything in the palace that it is lawful for you to take.’
“Alaṃ, mahārāja jīvāmī”ti. “Jānāmi, bhante nāgasena, jīvasi, api ca attānañca rakkha, mamañca rakkhāhī”ti. “Kathaṃ attānaṃ rakkhasi, ‘nāgaseno milindaṃ rājānaṃ pasādeti, na ca kiñci alabhī’ti parāpavādo āgaccheyyāti, evaṃ attānaṃ rakkha. Kathaṃ mamaṃ rakkhasi, ‘milindo rājā pasanno pasannākāraṃ na karotī’ti parāpavādo āgaccheyyāti, evaṃ mamaṃ rakkhāhī”ti.	And when the Elder refused, saying he had enough to live on, the king rejoined: ‘I know, Sir, you have enough to live on. But you should both protect me and protect yourself—yourself from the possibility of a public rumour to the effect that you convinced me but received nothing from me, and me from the possibility of a public rumour that though I was convinced I would give nothing in acknowledgement.’

“Tathā hotu, mahārājā”ti.	‘Let it be as you wish, great king,’ was the reply.

“Seyyathāpi, bhante, sīho migarājā suvaṇṇapañjare pakkhittopi bahimukhoyeva hoti;	Then the king said: ‘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;
evameva kho ahaṃ, bhante, kiñcāpi agāraṃ ajjhāvasāmi bahimukho yeva pana acchāmi. Sace ahaṃ, bhante, agārasmā anāgāriyaṃ pabbajeyyaṃ, na ciraṃ jīveyyaṃ, bahū me paccatthikā”ti.	even so do I, though I dwell in the world, turn my thoughts longingly to the higher life of you recluses. But, Sir, 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 foes.’

Atha kho āyasmā nāgaseno milindassa rañño pañhaṃ visajjetvā uṭṭhāyāsanā saṃghārāmaṃ agamāsi.	Then the venerable Nāgasena, having thus solved the questions put by Milinda the king, arose from his seat and departed to the hermitage.

Acirapakkante ca āyasmante nāgasene milindassa rañño etadahosi—“kiṃ mayā pucchitaṃ, kiṃ bhadantena nāgasenena visajjitan”ti?	Not long after Nāgasena had gone, Milinda the king thought over to himself whether he had propounded his questions rightly, and whether the replies had been properly made.
Atha kho milindassa rañño etadahosi—“sabbaṃ mayā supucchitaṃ, sabbaṃ bhadantena nāgasenena suvisajjitan”ti.	And he came to the conclusion that to questions well put replies had been well given.
Āyasmatopi nāgasenassa saṃghārāmagatassa etadahosi—“kiṃ milindena raññā pucchitaṃ, kiṃ mayā visajjitan”ti.	And Nāgasena likewise, when he reached the hermitage, thought the matter over to himself,
Atha kho āyasmato nāgasenassa etadahosi—“sabbaṃ milindena raññā supucchitaṃ, sabbaṃ mayā suvisajjitan”ti.	and concluded that to questions well put right replies had been given.

Atha kho āyasmā nāgaseno tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena milindassa rañño nivesanaṃ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.	Now Nāgasena robed himself early in the morning, and went with his bowl in his hand to the palace, and sat down on the seat prepared for him.
Atha kho milindo rājā āyasmantaṃ nāgasenaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho milindo rājā āyasmantaṃ nāgasenaṃ etadavoca—	And Milinda saluted the venerable Nāgasena, and sat down respectfully at his side, and said to him:

“Mā kho bhadantassa evaṃ ahosi ‘nāgaseno mayā pañhaṃ pucchito’ti teneva somanassena taṃ rattāvasesaṃ vītināmesīti na te evaṃ daṭṭhabbaṃ. Tassa mayhaṃ, bhante, taṃ rattāvasesaṃ etadahosi—‘kiṃ mayā pucchitaṃ, kiṃ bhadantena visajjitan’ti, ‘sabbaṃ mayā supucchitaṃ, sabbaṃ bhadantena suvisajjitan’”ti.	‘Pray do not think, Sir, that I was kept awake all the rest of the night exulting in the thought of having questioned you. I was debating with myself as to whether I had asked aright, and had been rightly answered. And I concluded that I had.’

Theropi evamāha—“mā kho mahārājassa evaṃ ahosi ‘milindassa rañño mayā pañho visajjito’ti teneva somanassena taṃ rattāvasesaṃ vītināmesīti na te evaṃ daṭṭhabbaṃ. Tassa mayhaṃ, mahārāja, taṃ rattāvasesaṃ etadahosi—‘kiṃ milindena raññā pucchitaṃ, kiṃ mayā visajjitan’ti, ‘sabbaṃ milindena raññā supucchitaṃ, sabbaṃ mayā suvisajjitan’”ti	And the Elder on his part said: ‘Pray do not suppose, great king, that I passed the rest of the night rejoicing at having answered all you asked. I too was thinking over what had been said by us both. And I came to the result that you had questioned well, and that I had rightly answered.’

itiha te mahānāgā aññamaññassa su-bhāsitaṃ samanumodiṃsūti.	Thus did these two great men congratulate each the other on what he had spoken well.

Milindapañhapucchāvisajjanā niṭṭhitā .	Here ends the answering of the problems of the questions of Milinda.

Mil book 4: the solving of dilemmas



milindapañha	the questions of king milinda

meṇḍaka-pañh-ārambha-kathā	book 4: the solving of dilemmas

upāsaka-guṇa-vagga	chapter 1

4.1. Eight places to avoid when discussing 1. Aṭṭhamantaparivajjanīyaṭṭhāna


1. Aṭṭhamantaparivajjanīyaṭṭhāna	4.1. Eight places to avoid when discussing
Bhassappavādo vetaṇḍī,	Master of words and sophistry, clever and wise
atibuddhi vicakkhaṇo;	Milinda tried to test great Nāgasena’s skill.
Milindo ñāṇabhedāya,	Leaving him not, again and yet again,
nāgasenamupāgami.	He questioned and cross-questioned him, until
	His own skill was proved foolishness.
Vasanto tassa chāyāya,	Then he became a student of the Holy Writ.
paripucchaṃ punappunaṃ;	All night, in secrecy, he pondered o’er
Pabhinnabuddhi hutvāna,	The ninefold Scriptures, and therein he found
sopi āsi tipeṭako.	Dilemmas hard to solve, and full of snares.
	And thus he thought: ‘The conquering Buddha’s words
Navaṅgaṃ anumajjanto,	Are many-sided, some explanatory,
rattibhāge rahogato;	Some spoken as occasion rose to speak,
Addakkhi meṇḍake pañhe,	Some dealing fully with essential points.
dunniveṭhe saniggahe.	Through ignorance of what, each time, was meant
	There will be strife hereafter as to what
“Pariyāyabhāsitaṃ atthi,	The King of Righteousness has thus laid down
atthi sandhāyabhāsitaṃ;	In these diverse and subtle utterances.
Sabhāvabhāsitaṃ atthi,	Let me now gain great Nāgasena’s ear,
dhammarājassa sāsane.	And putting to him that which seems so strange
	And hard—yea contradictory—get him
Tesamatthaṃ aviññāya,	To solve it. So in future times, when men
meṇḍake jinabhāsite;	Begin to doubt, the light of his solutions
Anāgatamhi addhāne,	Shall guide them, too, along the path of Truth.’
viggaho tattha hessati.

Handa kathiṃ pasādetvā,
chejjāpessāmi meṇḍake;
Tassa niddiṭṭhamaggena,
niddisissantyanāgate”ti.

Atha kho milindo rājā pabhātāya rattiyā uddhaste aruṇe sīsaṃ nhatvā sirasi añjaliṃ paggahetvā atītānāgatapaccuppanne sammāsambuddhe anussaritvā aṭṭha vattapadāni samādiyi “ito me anāgatāni satta divasāni aṭṭha guṇe samādiyitvā tapo caritabbo bhavissati, sohaṃ ciṇṇatapo samāno ācariyaṃ ārādhetvā meṇḍake pañhe pucchissāmī”ti. Atha kho milindo rājā pakatidussayugaṃ apanetvā ābharaṇāni ca omuñcitvā kāsāvaṃ nivāsetvā muṇḍakapaṭisīsakaṃ sīse paṭimuñcitvā munibhāvamupagantvā aṭṭha guṇe samādiyi “imaṃ sattāhaṃ mayā na rājattho anusāsitabbo, na rāgūpasañhitaṃ cittaṃ uppādetabbaṃ, na dosūpasañhitaṃ cittaṃ uppādetabbaṃ, na mohūpasañhitaṃ cittaṃ uppādetabbaṃ, dāsakammakaraporise janepi nivātavuttinā bhavitabbaṃ, kāyikaṃ vācasikaṃ anurakkhitabbaṃ, chapi āyatanāni niravasesato anurakkhitabbāni, mettābhāvanāya mānasaṃ pakkhipitabban”ti. Ime aṭṭha guṇe samādiyitvā tesveva aṭṭhasu guṇesu mānasaṃ patiṭṭhapetvā bahi anikkhamitvā sattāhaṃ vītināmetvā aṭṭhame divase pabhātāya rattiyā pageva pātarāsaṃ katvā okkhittacakkhu mitabhāṇī susaṇṭhitena iriyāpathena avikkhittena cittena haṭṭhena udaggena vippasannena theraṃ nāgasenaṃ upasaṅkamitvā therassa pāde sirasā vanditvā ekamantaṃ ṭhito idamavoca—	Now Milinda the king, when the night was turning into day, and the sun had risen, bathed, and with hands clasped and raised to his forehead, called to mind the Buddhas of the past, the present, and the future, and solemnly undertook the observance of the eightfold vow, saying to himself: ‘For seven days from now will I do penance by taking upon myself the observance of the eight rules, and when my vow is accomplished will I go to the teacher and put to him, as questions, these dilemmas.’ So Milinda, the king laid aside his usual dress, and put off his ornaments; and clad in yellow robes, with only a recluse’s turban on his head, in appearance like a hermit, did he carry out the eightfold abstinence, keeping in mind the vow—’For this seven days I am to decide no case at law. I am to harbour no lustful thought, no thought of ill-will, no thought tending to delusion. Towards all slaves, servants, and dependents I am to show a meek and lowly disposition. I am to watch carefully over every bodily act, and over my six organs, of sense. And I am to fill my heart with thoughts of love towards all beings.’ Keeping this eightfold vow, establishing his heart in this eightfold moral law, for seven days he went not forth. But as the night was passing into day, at sunrise of the eighth day, he took his breakfast early, and then with downcast eyes and measured words, gentle in manner, collected in thought, glad and pleased and rejoicing in heart, did he go to Nāgasena. And bowing down at his feet, he stood respectfully on one side, and said:

“Atthi me, bhante nāgasena, koci attho tumhehi saddhiṃ mantayitabbo, na tattha añño koci tatiyo icchitabbo, suññe okāse pavivitte araññe aṭṭhaṅgupāgate samaṇasāruppe. Tattha so pañho pucchitabbo bhavissati, tattha me guyhaṃ na kātabbaṃ na rahassakaṃ, arahāmahaṃ rahassakaṃ suṇituṃ sumantane upagate, upamāyapi so attho upaparikkhitabbo, yathā kiṃ viya, yathā nāma, bhante nāgasena, mahāpathavī nikkhepaṃ arahati nikkhepe upagate. Evameva kho, bhante nāgasena, arahāmahaṃ rahassakaṃ suṇituṃ sumantane upagate”ti.	‘There is a certain matter, venerable Nāgasena, that I desire to talk over with you alone. I wish no third person to be present. In some deserted spot, some secluded place in the forest, fit in all the eight respects for a recluse, there should this point of mine be put. And therein let there be nothing hid from me, nothing kept secret. I am now in a fit state to hear secret things when we are deep in consultation. And the meaning of what I say can be made clear by illustration. As it is to the broad earth, O Nāgasena, that it is right to entrust treasure when occasion arises for laying treasure by, so is it to me that it is right to entrust secret things when we are deep in consultation.’

Garunā saha pavivittapavanaṃ pavisitvā idamavoca—“bhante nāgasena, idha purisena mantayitukāmena aṭṭha ṭhānāni parivajjayitabbāni bhavanti, na tesu ṭhānesu viññū puriso atthaṃ manteti, mantitopi attho paripatati na sambhavati. Katamāni aṭṭha ṭhānāni? Visamaṭṭhānaṃ parivajjanīyaṃ, sabhayaṃ parivajjanīyaṃ, ativātaṭṭhānaṃ parivajjanīyaṃ, paṭicchannaṭṭhānaṃ parivajjanīyaṃ, devaṭṭhānaṃ parivajjanīyaṃ, pantho parivajjanīyo, saṅgāmo parivajjanīyo, udakatitthaṃ parivajjanīyaṃ. Imāni aṭṭha ṭhānāni parivajjanīyānī”ti.	Then having gone with the master to a secluded spot he further said: ‘There are eight kinds of places, Nāgasena, which ought to be altogether avoided by a man who wants to consult. No wise man will talk a matter over in such places, or the matter falls to the ground and is brought to no conclusion. And what are the eight? Uneven ground, spots unsafe by fear of men, windy places, hiding spots, sacred places, high roads, light bambū bridges, and public bathing places.’

Thero āha—“ko doso visamaṭṭhāne, sabhaye, ativāte, paṭicchanne, devaṭṭhāne, panthe, saṅgāme, udakatitthe”ti?	The Elder asked: ‘What is the objection to each of these?’

“Visame, bhante nāgasena, mantito attho vikirati vidhamati paggharati na sambhavati, sabhaye mano santassati, santassito na sammā atthaṃ samanupassati, ativāte saddo avibhūto hoti, paṭicchanne upassutiṃ tiṭṭhanti, devaṭṭhāne mantito attho garukaṃ pariṇamati, panthe mantito attho tuccho bhavati, saṅgāme cañcalo bhavati, udakatitthe pākaṭo bhavati. Bhavatīha—	The king replied: ‘On uneven ground, Nāgasena, The matter discussed becomes jerky, verbose, and diffuse, and comes to nothing. In unsafe places the mind is disturbed, and being disturbed does not follow the point clearly. In windy spots the voice is indistinct. In hiding places there are eavesdroppers. In sacred places the question discussed is apt to be diverted to the serious surroundings. On a high road it is apt to become frivolous, on a bridge unsteady and wavering, at a public bathing place the discussion would be matter of common talk. Therefore is it said:

‘Visamaṃ sabhayaṃ ativāto,	“Uneven ground, unsafe and windy spots,
Paṭicchannaṃ devanissitaṃ;	And hiding places, and god-haunted shrines,
Pantho ca saṅgāmo titthaṃ,	High roads, and bridges, and all bathing ghāts—
Aṭṭhete parivajjiyā’”ti.	These eight avoid when talking of high things.”’

Aṭṭha mantanassa parivajjanīyaṭṭhānāni.

4.2. Kinds of people who spoil discussions 2. Aṭṭhamantavināsaka-puggala


2. Aṭṭhamantavināsaka-puggala	4.2. Kinds of people who spoil discussions
“Bhante nāgasena, aṭṭhime puggalā mantiyamānā mantitaṃ atthaṃ byāpādenti. Katame aṭṭha? Rāgacarito dosacarito mohacarito mānacarito luddho alaso ekacintī bāloti. Ime aṭṭha puggalā mantitaṃ atthaṃ byāpādentī”ti.	‘There are eight kinds of people, Nāgasena, who when talking a matter over, spoil the discussion. And who are the eight? He who walks in lust, he who walks in ill-will, he who walks in delusion, he who walks in pride, the greedy man, the sluggard, the man of one idea, and the fool.’

Thero āha—“tesaṃ ko doso”ti?	‘What is the objection to each of these?’ asked the Elder.

“Rāgacarito, bhante nāgasena, rāgavasena mantitaṃ atthaṃ byāpādeti, dosacarito dosavasena mantitaṃ atthaṃ byāpādeti, mohacarito mohavasena mantitaṃ atthaṃ byāpādeti, mānacarito mānavasena mantitaṃ atthaṃ byāpādeti, luddho lobhavasena mantitaṃ atthaṃ byāpādeti, alaso alasatāya mantitaṃ atthaṃ byāpādeti, ekacintī ekacintitāya mantitaṃ atthaṃ byāpādeti, bālo bālatāya mantitaṃ atthaṃ byāpādeti. Bhavatīha—	‘The first spoils the discussion by his lust, the next by his ill-will, the third by his delusions, the fourth by his pride, the fifth by his greed, the sixth by his sloth, the seventh by his narrowness, and the last by his folly. Therefore is it said:

‘Ratto duṭṭho ca mūḷho ca,	“The lustful, angry, or bewildered man,
mānī luddho tathālaso;	The proud, the greedy, or the slothful man,
Ekacintī ca bālo ca,	The man of one idea, and the poor fool—
ete atthavināsakā’”ti.	These eight are spoilers of high argument.”’

Aṭṭha mantavināsakapuggalā.

4.3. Kinds of people who spill secrets 3. Nava-guyhamantavidhaṃsaka


3. Nava-guyhamantavidhaṃsaka	4.3. Kinds of people who spill secrets
“Bhante nāgasena, navime puggalā mantitaṃ guyhaṃ vivaranti na dhārenti. Katame nava? Rāgacarito dosacarito mohacarito bhīruko āmisagaruko itthī soṇḍo paṇḍako dārako”ti.	‘There are nine kinds of people, Nāgasena, who let out a secret that has been talked over with them, and treasure it not up in their hearts.

Thero āha—“tesaṃ ko doso”ti? “Rāgacarito, bhante nāgasena, rāgavasena mantitaṃ guyhaṃ vivarati na dhāreti, dosacarito, bhante, dosavasena mantitaṃ guyhaṃ vivarati na dhāreti, mūḷho mohavasena mantitaṃ guyhaṃ vivarati na dhāreti, bhīruko bhayavasena mantitaṃ guyhaṃ vivarati na dhāreti, āmisagaruko āmisahetu mantitaṃ guyhaṃ vivarati na dhāreti, itthī paññāya ittaratāya mantitaṃ guyhaṃ vivarati na dhāreti, soṇḍiko surālolatāya mantitaṃ guyhaṃ vivarati na dhāreti, paṇḍako anekaṃsikatāya mantitaṃ guyhaṃ vivarati na dhāreti, dārako capalatāya mantitaṃ guyhaṃ vivarati na dhāreti.	And who are the nine? the lustful man reveals it in obedience to some lust, the ill-tempered man in consequence of some ill-will, the deluded man under some mistake. The timid man reveals it through fear, and the man greedy for gain to get something out of it. A woman reveals it through infirmity, a drunkard in his eagerness for drink, a eunuch because of his imperfection, and a child through fickleness.

Bhavatīha—	Therefore is it said:

‘Ratto duṭṭho ca mūḷho ca,	“The lustful, angry, or bewildered man,
bhīru āmisagaruko ;	The timid man, and he who seeks for gain,
Itthī soṇḍo paṇḍako ca,	A woman, drunkard, eunuch, or a child—
navamo bhavati dārako.	These nine are fickle, wavering, and mean.
	When secret things are talked over to them
Navete puggalā loke,	They straightway become public property.”’
ittarā calitā calā;
Etehi mantitaṃ guyhaṃ,
khippaṃ bhavati pākaṭan’”ti.

Nava guyhamantavidhaṃsakā puggalā.

4.4. Ripening insight 4. Aṭṭha-paññā-paṭi-lābha-kāraṇa


4. Aṭṭha-paññā-paṭi-lābha-kāraṇa	4.4. Ripening insight
“Bhante nāgasena, aṭṭhahi kāraṇehi buddhi pariṇamati paripākaṃ gacchati. Katamehi aṭṭhahi? Vayapariṇāmena buddhi pariṇamati paripākaṃ gacchati, yasapariṇāmena buddhi pariṇamati paripākaṃ gacchati, paripucchāya buddhi pariṇamati paripākaṃ gacchati, titthasaṃvāsena buddhi pariṇamati paripākaṃ gacchati, yoniso manasikārena buddhi pariṇamati paripākaṃ gacchati, sākacchāya buddhi pariṇamati paripākaṃ gacchati, snehūpasevanena buddhi pariṇamati paripākaṃ gacchati, patirūpadesavāsena buddhi pariṇamati paripākaṃ gacchati. Bhavatīha—	‘There are eight causes, Nāgasena, of the advance, the ripening of insight. And what are the eight? the advance of years, the growth of reputation, frequent questioning, association with teachers, one’s own reflection, converse with the wise, cultivation of the loveable, and dwelling in a pleasant land. Therefore is it said:

‘Vayena yasapucchāhi,	“By growth in reputation, and in years,
titthavāsena yoniso;	By questioning, and by the master’s aid,
Sākacchā snehasaṃsevā,	By thoughtfulness, and converse with the wise,
patirūpavasena ca.	By intercourse with men worthy of love,
	By residence within a pleasant spot—
Etāni aṭṭha ṭhānāni,	By these nine is one’s insight purified.
buddhivisadakāraṇā;	They who have these, their wisdom grows.”’
Yesaṃ etāni sambhonti,
tesaṃ buddhi pabhijjatī’”ti.

Aṭṭha paññāpaṭilābhakāraṇāni.

44.5. Qualities of a teacher 5. Ācariya-guṇa


5. Ācariya-guṇa	4.5. Qualities of a teacher
“Bhante nāgasena, ayaṃ bhūmibhāgo aṭṭha mantadosavivajjito, ahañca loke paramo mantisahāyo , guyhamanurakkhī cāhaṃ yāvāhaṃ jīvissāmi tāva guyhamanurakkhissāmi, aṭṭhahi ca me kāraṇehi buddhi pariṇāmaṃ gatā, dullabho etarahi mādiso antevāsī, sammā paṭipanne antevāsike ye ācariyānaṃ pañcavīsati ācariyaguṇā, tehi guṇehi ācariyena sammā paṭipajjitabbaṃ. Katame pañcavīsati guṇā?	‘This spot, Nāgasena, is free from the objections to talking matters over. And I am a model companion for any one desiring to do so. I can keep a secret, and will keep yours as long as I live. In all the eight ways just described my insight has grown ripe. It would be hard to find such a pupil as you may have in me.

Idha, bhante nāgasena, ācariyena antevāsimhi satataṃ samitaṃ ārakkhā upaṭṭhapetabbā, asevanasevanā jānitabbā, pamattāppamattā jānitabbā, seyyāvakāso jānitabbo, gelaññaṃ jānitabbaṃ, bhojanassa laddhāladdhaṃ jānitabbaṃ, viseso jānitabbo, pattagataṃ saṃvibhajitabbaṃ, assāsitabbo ‘mā bhāyi, attho te abhikkamatī’ti, ‘iminā puggalena paṭicaratī’ti paṭicāro jānitabbo, gāme paṭicāro jānitabbo, vihāre paṭicāro jānitabbo, na tena hāso davo kātabbo, tena saha ālāpo kātabbo , chiddaṃ disvā adhivāsetabbaṃ, sakkaccakārinā bhavitabbaṃ, akhaṇḍakārinā bhavitabbaṃ, arahassakārinā bhavitabbaṃ, niravasesakārinā bhavitabbaṃ, ‘ janemimaṃ sippesū’ti janakacittaṃ upaṭṭhapetabbaṃ, ‘kathaṃ ayaṃ na parihāyeyyā’ti vaḍḍhicittaṃ upaṭṭhapetabbaṃ, ‘balavaṃ imaṃ karomi sikkhābalenā’ti cittaṃ upaṭṭhapetabbaṃ, mettacittaṃ upaṭṭhapetabbaṃ, āpadāsu na vijahitabbaṃ, karaṇīye nappamajjitabbaṃ, khalite dhammena paggahetabboti. Ime kho, bhante, pañcavīsati ācariyassa ācariyaguṇā, tehi guṇehi mayi sammā paṭipajjassu, saṃsayo me, bhante, uppanno, atthi meṇḍakapañhā jinabhāsitā, anāgate addhāne tattha viggaho uppajjissati, anāgate ca addhāne dullabhā bhavissanti tumhādisā buddhimanto, tesu me pañhesu cakkhuṃ dehi paravādānaṃ niggahāyā”ti.	‘Now towards a pupil who conducts himself thus aright the teacher ought to conduct himself in accordance with the twenty-five virtues of a teacher. And what are the twenty-five? He must always and without fail keep guard over his pupil. He must let him know what to cultivate, and what to avoid; about what he should be earnest, and what he may neglect. He must instruct him as to sleep, and as to keeping himself in health, and as to what food he may take, and what reject. He should teach him discrimination (in food), and share with him all that is put, as alms, into his own bowl. He should encourage him, saying: “Be not afraid. You will gain advantage (from what is here taught you).” He should advise him as to the people whose company he should keep, and as to the villages and Vihāras he should frequent. He should never indulge in (foolish) talk with him. When he sees any defect in him he should easily pardon it. He should be zealous, he should teach nothing partially, keep nothing secret, and hold nothing back. He should look upon him in his heart as a son, saying to himself: “I have begotten him in learning.” He should strive to bring him forward, saying to himself: “How can I keep him from going back? “He should determine in himself to make him strong in knowledge, saying to himself: “I will make him mighty.” He should love him, never desert him in necessity, never neglect him in anything he ought to do for him, always befriend him—so far as he can rightly do so —when he does wrong. These, Sir, are the twenty-five good qualities in a teacher. Treat me altogether in accordance therewith. Doubt, Lord, has overcome me. There are apparent contradictions in the word of the Conqueror. About them strife will hereafter arise, and in future times it will be hard to find a teacher with insight such as yours. Throw light for me on these dilemmas, to the downfall of the adversaries.’

4.6. Qualities of a lay disciple 6. Upāsaka-guṇa


6. Upāsaka-guṇa	4.6. Qualities of a lay disciple
Thero “sādhū”ti sampaṭicchitvā dasa upāsakassa upāsakaguṇe paridīpesi. “Dasa ime, mahārāja, upāsakassa upāsakaguṇā. Katame dasa, idha, mahārāja, upāsako saṃghena samānasukhadukkho hoti, dhammādhipateyyo hoti, yathābalaṃ saṃvibhāgarato hoti, jinasāsanaparihāniṃ disvā abhivaḍḍhiyā vāyamati. Sammādiṭṭhiko hoti, apagatakotūhalamaṅgaliko jīvitahetupi na aññaṃ satthāraṃ uddisati, kāyikavācasikañcassa rakkhitaṃ hoti, samaggārāmo hoti samaggarato, anusūyako hoti, na ca kuhanavasena sāsane carati, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṃghaṃ saraṇaṃ gato hoti. Ime kho, mahārāja, dasa upāsakassa upāsakaguṇā, te sabbe guṇā tayi saṃvijjanti, taṃ te yuttaṃ pattaṃ anucchavikaṃ patirūpaṃ yaṃ tvaṃ jinasāsanaparihāniṃ disvā abhivaḍḍhiṃ icchasi, karomi te okāsaṃ, puccha maṃ tvaṃ yathāsukhan”ti.	Then the Elder agreed to what he 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. He suffers like pain and feels like joy as the Order does. He takes the Doctrine (Dhamma) as his master. He delights in giving so far as he is able to give. On seeing the religion (Dhamma) of the Conqueror decay, he does his best to revive it. He holds right views. Having no passion for excitement, he runs not after any other teacher his life long. He keeps guard over himself in thought and deed. He delights in peace, is a lover of peace. He feels no jealousy, and walks not in religion in a quarrelsome spirit. He takes his refuge in the Buddha, he takes his refuge in the Doctrine, he takes his refuge in the Order. These, great king, are the ten good qualities of a lay disciple. They exist all of them in you. Hence is it fit, and right, and becoming in you that, seeing the decay of the religion of the Conqueror, you desire its prosperity. I give you leave. Ask of me whatever you will.’

Meṇḍakapañhārambhakathā niṭṭhitā.	Here ends the introduction to the solving of dilemmas.

Mil book 4: the solving of dilemmas meṇḍaka-pañha



milinda-pañha	the questions of king milinda

meṇḍaka-pañha	book 4: the solving of dilemmas

iddhi-bala-vagga	chapter 1

5.1.1. On Honours Paid To the Buddha 1. Katādhi-kārasa-phala-pañha


1. Katādhi-kārasa-phala-pañha	5.1.1. On Honours Paid To the Buddha
Atha kho milindo rājā katāvakāso nipacca garuno pāde sirasi añjaliṃ katvā etadavoca—	Then Milinda the king, having thus been granted leave, fell at the feet of the teacher, and raising his clasped hands to his forehead, said:
“bhante nāgasena, ime titthiyā evaṃ bhaṇanti—	‘Venerable Nāgasena, these leaders of other sects say thus:
‘yadi buddho pūjaṃ sādiyati, na parinibbuto buddho saṃyutto lokena antobhaviko lokasmiṃ lokasādhāraṇo,	“If the Buddha accepts gifts he cannot have passed entirely away. He must be still in union with the world, having his being somewhere in it, in the world, a shareholder in the things of the world;
tasmā tassa kato adhikāro avañjho bhavati saphalo .	and therefore any honour paid to him becomes empty and vain.
Yadi parinibbuto visaṃyutto lokena nissaṭo sabbabhavehi, tassa pūjā nuppajjati, parinibbuto na kiñci sādiyati, asādiyantassa kato adhikāro vañjho bhavati aphalo’ti	On the other hand if he be entirely passed away (from life), unattached to the world, escaped from all existence, then honours would not be offered to him. For he who is entirely set free accepts no honour, and any act done to him who accepts it not becomes empty and vain.”
ubhato koṭiko eso pañho, neso visayo appattamānasānaṃ, mahantānaṃ yeveso visayo,	This is a dilemma which has two horns. It is not a matter within the scope of those who have no mind, it is a question fit for the great.
bhindetaṃ diṭṭhijālaṃ ekaṃse ṭhapaya, taveso pañho anuppatto, anāgatānaṃ jinaputtānaṃ cakkhuṃ dehi paravādaniggahāyā”ti.	Tear asunder this net of heresy, put it on one side. To you has this puzzle been put. Give to the future sons of the Conqueror eyes wherewith to see the riddle to the confusion of their adversaries.’

Thero āha—“parinibbuto, mahārāja, bhagavā, na ca bhagavā pūjaṃ sādiyati,	‘The Blessed One, O king,’ replied the Elder, ‘is entirely set free. And the Blessed One accepts no gift.
bodhimūleyeva tathāgatassa sādiyanā pahīnā, kiṃ pana anupādisesāya nibbānadhātuyā parinibbutassa.	Even at the foot of the Tree of Wisdom he abandoned all accepting of gifts, how much more then now when he has passed entirely away by that kind of passing away which leaves no root over (for the formation of a new existence).
Bhāsitampetaṃ, mahārāja, therena sāriputtena dhammasenāpatinā—	For this, O king, has been said by Sāriputta, the commander of the faith:

‘ Pūjiyantā asamasamā,	“Though worshipped, these Unequalled Ones, alike
sadevamānusehi te;	By gods and men, unlike them all they heed
Na sādiyanti sakkāraṃ,	Neither a gift nor worship. They accept It not, neither refuse it. Through the ages
buddhānaṃ esa dhammatā’”ti.	All Buddhas were so, so will ever be!”’

Rājā āha—“bhante nāgasena, putto vā pituno vaṇṇaṃ bhāsati,	The king said: ‘Venerable Nāgasena, a father may speak in praise of his son,
pitā vā puttassa vaṇṇaṃ bhāsati,	or a son of his father.
na cetaṃ kāraṇaṃ paravādānaṃ niggahāya, pasādappakāsanaṃ nāmetaṃ,	But that is no ground for putting the adversaries to shame. It is only an expression of their own belief,
iṅgha me tvaṃ tattha kāraṇaṃ sammā brūhi sakavādassa patiṭṭhāpanāya diṭṭhijālaviniveṭhanāyā”ti.	Come now! Explain this matter to me fully to the establishing of your own doctrine, and to the unravelling of the net of the heretics.’

Thero āha—“parinibbuto, mahārāja, bhagavā,	The Elder replied: ‘The Blessed One, O king, is entirely set free (from life).
na ca bhagavā pūjaṃ sādiyati,	And the Blessed One accepts no gift.
asādiyantasseva tathāgatassa devamanussā dhāturatanaṃ vatthuṃ karitvā tathāgatassa ñāṇaratanārammaṇena sammāpaṭipattiṃ sevantā tisso sampattiyo paṭilabhanti.	If gods or men put up a building to contain the jewel treasure of the relics of a Tathāgata who does not accept their gift, still by that homage paid to the attainment of the supreme good under the form of the jewel treasure of his wisdom do they themselves attain to one or other of the three glorious states.

Yathā, mahārāja, mahati-mahā-aggik-khandho pajjalitvā	Suppose, O king, that though a great and glorious fire had been kindled,
nibbāyeyya, api nu kho so, mahārāja, mahāaggikkhandho sādiyati tiṇakaṭṭhupādānan”ti?	it should die out, would it then again accept any supply of dried grass or sticks?’

“Jalamānopi so, bhante, mahāaggikkhandho tiṇakaṭṭhupādānaṃ na sādiyati, kiṃ pana nibbuto upasanto acetano sādiya”ti?	‘Even as it burned, Sir, it could not be said to accept fuel, how much less when it had died away, and ceased to burn, could it, an unconscious thing, accept it?’

“Tasmiṃ pana, mahārāja, aggik-khandhe uparate upasante loke aggi suñño hotī”ti.	‘And when that one mighty fire had ceased, and gone out, would the world be bereft of fire?’

“Na hi, bhante, kaṭṭhaṃ aggissa vatthu hoti upādānaṃ,	‘Certainly not. Dry wood is the seat, the basis of fire,
ye keci manussā aggikāmā,	and any men who want fire can,
te attano thāmabalavīriyena paccattapurisakārena kaṭṭhaṃ manthayitvā aggiṃ nibbattetvā tena agginā aggikaraṇīyāni kammāni karontī”ti.	by the exertion of their own strength and power, such as resides in individual men, once more, by twirling the firestick, produce fire, and with that fire do any work for which fire is required.’

“Tena hi, mahārāja, titthiyānaṃ vacanaṃ micchā bhavati	‘Then that saying of the sectarians that
‘asādiyantassa kato adhikāro vañjho bhavati aphalo’ti.	“an act done to him who accepts it not is empty and vain” turns out to be false.

Yathā, mahārāja, mahati-mahā-aggik-khandho pajjali;	As that great and glorious fire was set alight,
evameva bhagavā dasa-sahassiyā lokadhātuyā buddhasiriyā pajjali.	even so, great king, was the Blessed One set alight in the glory of his Buddhahood over the ten thousand world systems.
Yathā, mahārāja, mahatimahāaggikkhandho pajjalitvā nibbuto; evameva bhagavā dasasahassiyā lokadhātuyā buddhasiriyā pajjalitvā anupādisesāya nibbānadhātuyā parinibbuto.	As it went out, so has he passed away into that kind of passing away in which no root remains.

Yathā, mahārāja, nibbuto aggikkhandho tiṇakaṭṭhupādānaṃ na sādiyati;	As the fire, when gone out, accepted no supply of fuel,
evameva kho lokahitassa sādiyanā pahīnā upasantā.	just so, and for the good of the world, has his accepting of gifts ceased and determined.
Yathā, mahārāja, manussā nibbute aggikkhandhe anupādāne	As men, when the fire is out, and has no further means of burning,
attano thāmabalavīriyena paccattapurisakārena kaṭṭhaṃ manthayitvā aggiṃ nibbattetvā tena agginā aggikaraṇīyāni kammāni karonti;	then by their own strength and effort, such as resides in individual men, twirl the fire-stick and produce fire, and do any work for which fire is required—
evameva kho deva-manussā tathāgatassa parinibbutassa asādiyantasseva dhāturatanaṃ vatthuṃ karitvā tathāgatassa ñāṇaratanārammaṇena sammāpaṭipattiṃ sevantā tisso sampattiyo paṭilabhanti,	so do gods and men, though a Tathāgata has passed away and no longer accepts their gifts, yet put up a house for the jewel treasure of his relics, and doing homage to the attainment of supreme good under the form of the jewel treasure of his wisdom, they attain to one or other of the three glorious states.
imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo.	Therefore is it, great king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’

Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. Yathā, mahārāja, mahatimahāvāto vāyitvā uparameyya, api nu kho so, mahārāja, uparato vāto sādiyati puna nibbattāpanan”ti?	‘Now hear, too, another reason for the same thing. Suppose, O king, there were to arise a great and mighty wind, and that then it were to die away. Would that wind acquiesce in being produced again?’

“Na hi, bhante, uparatassa vātassa ābhogo vā manasikāro vā puna nibbattāpanāya”.	‘A wind that has died away can have no thought or idea of being reproduced.
“Kiṃkāraṇaṃ”? “Acetanā sā vāyodhātū”ti.	And why? Because the element wind is an unconscious thing.’

“Api nu tassa, mahārāja, uparatassa vātassa vātoti samaññā apagacchatī”ti?	‘Or even, O king, would the word “wind” be still applicable to that wind, when it had so died away?’

“Na hi, bhante, tālavaṇṭavidhūpanāni vātassa uppattiyā paccayā,	‘Certainly not, Sir. But fans and punkahs are means for the production of wind.
ye keci manussā uṇhābhitattā pariḷāhaparipīḷitā, te tālavaṇṭena vā vidhūpanena vā attano thāmabalavīriyena	Any men who are oppressed by heat, or tormented by fever, can by means of fans and punkahs, and by the exertion of their own strength and power,
paccattapurisakārena taṃ nibbattetvā tena vātena uṇhaṃ nibbāpenti pariḷāhaṃ vūpasamentī”ti.	such as resides in individual men, produce a breeze, and by that wind allay their heat, or assuage their fever.’

“Tena hi, mahārāja, titthiyānaṃ vacanaṃ micchā bhavati ‘asādiyantassa kato adhikāro vañjho bhavati aphalo’ti.	‘Then that saying of the sectarians that “an act done to him who accepts it not is empty and vain” turns out to be false.

Yathā, mahārāja, mahatimahāvāto vāyi;	As the great and mighty wind which blew,
evameva bhagavā dasa-sahassiyā loka-dhātuyā sītalamadhurasantasukhumamettāvātena upavāyi.	even so, great king, has the Blessed One blown over the ten thousand world systems with the wind of his love, so cool, so sweet, so calm, so delicate.

Yathā, mahārāja, mahatimahāvāto vāyitvā uparato;	As it first blew, and then died away,
evameva bhagavā sītalamadhurasantasukhumamettāvātena upavāyitvā anupādisesāya nibbānadhātuyā parinibbuto.	so has the Blessed One, who once blew with the wind so cool, so sweet, so calm, so delicate, of his love, now passed away with that kind of passing away in which no root remains.
Yathā, mahārāja, uparato vāto puna nibbattāpanaṃ na sādiyati;
evameva lokahitassa sādiyanā pahīnā upasantā.
Yathā, mahārāja, te manussā uṇhābhitattā pariḷāhaparipīḷitā;	As those men were oppressed by heat and tormented with fever,
evameva deva-manussā ti-vidh-aggisantāpapariḷāhaparipīḷitā.	even so are gods and men tormented and oppressed with threefold fire and heat.
Yathā tālavaṇṭavidhūpanāni vātassa nibbattiyā paccayā honti;	As fans and punkahs are means of producing wind,
evameva tathāgatassa dhātu ca ñāṇaratanañca paccayo hoti tissannaṃ sampattīnaṃ paṭilābhāya.	so the relics and the jewel treasure of the wisdom of a Tathāgata are means of producing the threefold attainment.
Yathā manussā uṇhābhitattā pariḷāhaparipīḷitā tālavaṇṭena vā vidhūpanena vā vātaṃ nibbattetvā uṇhaṃ nibbāpenti pariḷāhaṃ vūpasamenti;	And as men oppressed by heat and tormented by fever can by fans and punkahs produce a breeze, and thus allay the heat and assuage the fever,
evameva devamanussā tathāgatassa parinibbutassa asādiyantasseva dhātuñca ñāṇaratanañca pūjetvā kusalaṃ nibbattetvā tena kusalena tividhaggisantāpapariḷāhaṃ nibbāpenti vūpasamenti.	so can gods and men by offering reverence to the relics, and the jewel treasure of the wisdom of a Tathāgata, though he has died away and accepts it not, cause goodness to arise within them, and by that goodness can assuage and can allay the fever and the torment of the threefold fire.
Imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti.	Therefore is it, great king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’

Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi paravādānaṃ niggahāya.	‘Now hear another reason. for the same thing.
Yathā, mahārāja, puriso bheriṃ ākoṭetvā saddaṃ nibbatteyya, yo so bherisaddo purisena nibbattito, so saddo antaradhāyeyya, api nu kho so, mahārāja, saddo sādiyati puna nibbattāpanan”ti?	Suppose, O king, a man were to make a drum sound, and then that sound were to die away. Would that sound acquiesce in being produced again?’

“Na hi, bhante, antarahito so saddo,	‘Certainly not, Sir. The sound has vanished.
natthi tassa puna uppādāya ābhogo vā manasikāro vā, sakiṃ nibbatte bherisadde antarahite so bherisaddo samucchinno hoti.	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.
Bherī pana, bhante, paccayo hoti saddassa nibbattiyā,	But, Sir, a drum is a means of producing sound.
atha puriso paccaye sati attajena vāyāmena bheriṃ akoṭetvā saddaṃ nibbattetī”ti.	And any man, as need arises, can by the effort of power residing in himself, beat on that drum, and so produce a sound.’

“Evameva kho, mahārāja, bhagavā sīlasamādhipaññāvimuttivimuttiñāṇadassanaparibhāvitaṃ dhāturatanañca dhammañca vinayañca anusiṭṭhañca satthāraṃ ṭhapayitvā sayaṃ anupādisesāya nibbānadhātuyā parinibbuto,	‘Just so, great king, has the Blessed One—except the teacher and the instruction he has left in his doctrine and discipline, and the jewel treasure of his relics whose value is derived from his righteousness, and contemplation, and wisdom, and emancipation, and insight given by the knowledge of emancipation—just so has he passed away by that kind of passing away in which no root remains.
na ca parinibbute bhagavati sampattilābho upacchinno hoti, bhavadukkhapaṭipīḷitā sattā dhāturatanañca dhammañca vinayañca anusiṭṭhañca paccayaṃ karitvā sampattikāmā sampattiyo paṭilabhanti,	But the possibility of receiving the three attainments is not cut off because the Blessed One has passed away. Beings oppressed by the sorrow of becoming can, when they desire the attainments, still receive them by means of the jewel treasure of his relics and of his doctrine and discipline and teaching.
imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti.	Therefore is it, great king, that all acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.

Diṭṭhañcetaṃ, mahārāja, bhagavatā anāgatamaddhānaṃ. Kathitañca bhaṇitañca ācikkhitañca	And this future possibility, great king, has been foreseen by the Blessed One, and spoken of, and declared, and made known, when he said:
‘siyā kho panānanda, tumhākaṃ evamassa atītasatthukaṃ	“It may be, Ānanda, that in some of you the thought may arise:

pāvacanaṃ natthi no satthāti, na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ, yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’ti.	‘The word of the Master is ended. We have no Teacher more!’ But it is not thus, Ānanda, that you should regard it. The Truth which I have preached to you, the Rules which I have laid down for the Order, let them, when I am gone, be the Teacher to you.”
Parinibbutassa tathāgatassa asādiyantassa kato adhikāro vañjho bhavati aphaloti, taṃ tesaṃ titthiyānaṃ vacanaṃ micchā abhūtaṃ vitathaṃ alikaṃ viruddhaṃ viparītaṃ dukkhadāyakaṃ dukkhavipākaṃ apāyagamanīyanti.	So that because the Tathāgata has passed away and consents not thereto, that therefore any act done to him is empty and vain—this saying of the enemy is proved false. It is untrue, unjust, not according to fact, wrong, and perverse. It is the cause of sorrow, has sorrow as its fruit, and leads down the road to perdition!’

Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo. Sādiyati nu kho, mahārāja, ayaṃ mahāpathavī ‘sabbabījāni mayi saṃviruhantū’”ti?	‘Now hear another reason for the same thing. Does the broad earth acquiesce, O king, in all kinds of seeds being planted all over it?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Kissa pana tāni, mahārāja, bījāni asādiyantiyā mahāpathaviyā saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā hontī”ti?	‘Then how is it those seeds, planted without the earth’s consent, do yet stand fast and firmly rooted, and expand into trees with great trunks and sap and branches, and bearing fruits and flowers?’

“Asādiyantīpi, bhante, mahāpathavī tesaṃ bījānaṃ vatthu hoti paccayaṃ deti viruhanāya, tāni bījāni taṃ vatthuṃ nissāya tena paccayena saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā hontī”ti.	‘Though the earth, Sir, gives no consent, 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 such great trees with branches, flowers, and fruit.’

“Tena hi, mahārāja, titthiyā sake vāde naṭṭhā honti hatā viruddhā, sace te bhaṇanti—	‘Then, great king, the sectaries are destroyed, defeated, proved wrong by their own words when they say that
‘asādiyantassa kato adhikāro vañjho bhavati aphalo’ti.	“an act done to him who accepts it not is empty and vain.”

Yathā, mahārāja, mahāpathavī, evaṃ tathāgato arahaṃ sammāsambuddho.	As the broad earth, O king, is the Tathāgata, the Arahat, the Buddha supreme.
Yathā, mahārāja, mahāpathavī na kiñci sādiyati, evaṃ tathāgato na kiñci sādiyati.	Like it he accepts nothing.
Yathā, mahārāja, tāni bījāni pathaviṃ nissāya saṃviruhitvā daḷhamūlajaṭāpatiṭṭhitā khandhasārasākhāparivitthiṇṇā pupphaphaladharā honti,	Like the seeds which through it attain to such developments
evaṃ devamanussā tathāgatassa parinibbutassa asādiyantasseva dhātuñca ñāṇaratanañca nissāya daḷhakusalamūlapatiṭṭhitā samādhikkhandhadhammasārasīlasākhāparivitthiṇṇā vimuttipupphasāmaññaphaladharā honti,	are the gods and men who, through the jewel treasures of the relics and the wisdom of the Tathāgata—though he have passed away and consent not to it—being firmly rooted by the roots of merit, become like unto trees casting a goodly shade by means of the trunk of contemplation, the sap of true doctrine, and the branches of righteousness, and bearing the flowers of emancipation, and the fruits of Samaṇaship.
imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti.	Therefore is it, great king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are still of value and bear fruit.’

Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo.	‘Now hear another and further reason for the same thing.
Sādiyanti nu kho, mahārāja, ime oṭṭhā goṇā gadrabhā ajā pasū manussā antokucchismiṃ kimikulānaṃ sambhavan”ti?	Do camels, buffaloes, asses, goats, oxen, or men acquiesce in the birth of worms inside them?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Kissa pana te, mahārāja, kimayo tesaṃ asādiyantānaṃ antokucchismiṃ sambhavitvā bahuputtanattā vepullataṃ pāpuṇantī”ti?	‘Then how is it then, that without their consent worms are so born, and spread by rapid reproduction of sons and grandsons?’

“Pāpassa, bhante, kammassa balavatāya asādiyantānaṃyeva tesaṃ sattānaṃ antokucchismiṃ kimayo sambhavitvā bahuputtanattā vepullataṃ pāpuṇantī”ti.	‘By the power of evil Karma, Sir.’

“Evameva kho, mahārāja, tathāgatassa parinibbutassa asādiyantasseva dhātussa ca ñāṇārammaṇassa ca balavatāya tathāgate kato adhikāro avañjho bhavati saphaloti.	‘Just so, great king, is it by the power of the relics and the wisdom of the Tathāgata, who has passed away and acquiesces in nothing, that an act done to him is of value and bears fruit.’

Aparampi, mahārāja, uttariṃ kāraṇaṃ suṇohi yena kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo.	‘Now hear another and further reason for the same thing.
Sādiyanti nu kho, mahārāja, ime manussā ime aṭṭhanavuti rogā kāye nibbattantū”ti?	Do men consent, O king, that the ninety-eight diseases should be produced in their bodies?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Kissa pana te, mahārāja, rogā asādiyantānaṃ kāye nipatantī”ti? “	‘Then how is it the diseases come?’

Pubbe katena, bhante, duccaritenā”ti.	‘By evil deeds done in former births.’

“Yadi, mahārāja, pubbe kataṃ akusalaṃ idha vedanīyaṃ hoti, tena hi, mahārāja, pubbe katampi idha katampi kusalākusalaṃ kammaṃ avañjhaṃ bhavati saphalanti.	‘But, great king, if evil deeds done in a former birth have to be suffered here and now, then both good and evil done here or done before has weight and bears fruit.
Imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti.	Therefore is it that acts done to the Tathāgata, notwithstanding his having passed away and not consenting, are nevertheless of value and bear fruit.’

---	‘Now hear another and further reason for the same thing.
Sutapubbaṃ pana tayā, mahārāja, nandako nāma yakkho theraṃ sāriputtaṃ āsādayitvā pathaviṃ paviṭṭho”ti?	Did you ever hear, O king, of the ogre named Nandaka, who, having laid hands upon the Elder Sāriputta, was swallowed up by the earth?’

“Āma, bhante, suyyati, loke pākaṭo eso”ti.	‘Yes, Sir, that is matter of common talk among men.’

“Api nu kho, mahārāja, thero sāriputto sādiyi nandakassa yakkhassa mahāpathavigilanan”ti.	‘Well, did Sāriputta acquiesce in that?’

“ Ubbattiyantepi , bhante, sadevake loke patamānepi chamāyaṃ candimasūriye vikirantepi sinerupabbatarāje thero sāriputto na parassa dukkhaṃ sādiyeyya.	‘Though the world of gods and men, Sir, were to be destroyed, though the sun and moon were to fall upon the earth, though Sineru the king of mountains were to be dissolved, yet would not Sāriputta the Elder have consented to any pain being inflicted on a fellow creature.
Taṃ kissa hetu? Yena hetunā thero sāriputto kujjheyya vā dusseyya vā, so hetu therassa sāriputtassa samūhato samucchinno, hetuno samugghātitattā,	And why not? Because every condition of heart which could cause him to be angry or offended has been in him destroyed and rooted out. And as all cause thereof had thus been removed,
bhante, thero sāriputto jīvitahārakepi kopaṃ na kareyyā”ti.	Sir, therefore could not Sāriputta be angered even with those who sought to deprive him of his life.’

“Yadi, mahārāja, thero sāriputto nandakassa yakkhassa pathavigilanaṃ na sādiyi, kissa pana nandako yakkho pathaviṃ paviṭṭho”ti?	‘But if Sāriputta, O king, did not consent to it, how was it that Nandaka was so swallowed up?’

“Akusalassa, bhante, kammassa balavatāyā”ti.	‘By the power of his evil deeds.’

“Yadi, mahārāja, akusalassa kammassa balavatāya nandako yakkho pathaviṃ paviṭṭho, asādiyantassāpi kato aparādho avañjho bhavati saphalo. Tena hi, mahārāja, akusalassapi kammassa balavatāya asādiyantassa kato adhikāro avañjho bhavati saphaloti.	‘Then if so, great king, an act done to him who consents not is still of power and bears fruit. And if this is so of an evil deed, how much more of a good one?
Imināpi, mahārāja, kāraṇena tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphaloti.	Therefore is it, O king, that acts done to the Tathāgata, notwithstanding his having passed away and not accepting them, are nevertheless of value and bear fruit.’

Kati nu kho te, mahārāja, manussā, ye etarahi mahāpathaviṃ paviṭṭhā, atthi te tattha savaṇan”ti?	‘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?’

“Āma, bhante, suyyatī”ti.	‘Yes, Sir, I have heard how many there are.’

“Iṅgha tvaṃ, mahārāja, sāvehī”ti?	‘Then tell me.’

“Ciñcamāṇavikā, bhante, suppabuddho ca sakko, devadatto ca thero, nandako ca yakkho, nando ca māṇavakoti. Sutametaṃ, bhante, ime pañca janā mahāpathaviṃ paviṭṭhā”ti.	‘Kiñca the Brahmin woman, and Suppabuddha the Sākyan, and Devadatta the Elder, and Nandaka the ogre, and Nanda the Brahman—these are the five people who were swallowed up by the earth.’

“Kismiṃ te, mahārāja, aparaddhā”ti?	‘And whom, O king, had they wronged?’

“Bhagavati ca, bhante, sāvakesu cā”ti.	‘The Blessed One and his disciples.’

“Api nu kho, mahārāja, bhagavā vā sāvakā vā sādiyiṃsu imesaṃ mahāpathavipavisanan”ti?	‘Then did the Blessed One or his disciples consent to their being so swallowed up?’

“Na hi, bhante”ti.	‘Certainly not, Sir.’

“Tena hi, mahārāja, tathāgatassa parinibbutassa asādiyantasseva kato adhikāro avañjho bhavati saphalo”ti.	‘Therefore is it, O king, that an act done to the Tathāgata, notwithstanding his having passed away and not consenting thereto, is nevertheless of value and bears fruit.’

“Suviññāpito, bhante nāgasena, pañho gambhīro uttānīkato, guyhaṃ vidaṃsitaṃ, gaṇṭhi bhinno, gahanaṃ agahanaṃ kataṃ, naṭṭhā paravādā, bhaggā kudiṭṭhī, nippabhā jātā kutitthiyā, tvaṃ gaṇivarapavaramāsajjā”ti.	‘Well has this deep question been explained by you, venerable Nāgasena, and made clear. You have made the secret thing plain, you have loosed the knot, you have made in the jungle an open space, the adversaries are overthrown, the wrong opinion has been proved false, the sectaries have been covered with darkness when they met you, O best of all the leaders of schools!’

Katādhikārasaphalapañho paṭhamo.	Here ends the question as to not consenting to honours paid.