Milidaṭīkā

The Milinda Commentary

Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

Nirantaraṃ lokahitassa kārakaṃNirantaraṃ lokahitassa desakaṃ,Nirantaraṃ lokahitassa cintakaṃNamāmi vīraṃ naradammasārathiṃ;

Ever acting for the welfare of the world, Ever teaching for the welfare of the world, Ever thinking for the welfare of the world, I bow to the hero, the charioteer of men to be tamed;

Pañhadhammaviduṃ nāthaṃ guyhadhammappakāsakaṃ,Namassivāna sambuddhaṃ dhammaṃ sādhuguṇampi ca;

Having bowed to the Lord, the knower of the Dhamma concerning questions, the revealer of the hidden Dhamma, the Fully Enlightened One, and also to the Dhamma endowed with good qualities;

Nāgasenamahātheraṃ piṭakattayakovidaṃ,Vadivā tampi sirasā pañhadhammappakāsakaṃ;

Having bowed with my head also to the great elder Nāgasena, expert in the Three Baskets, the revealer of the Dhamma through questions;

Milidapañhavivaraṇaṃ madhurathappakāsiniṃ,Racayissaṃ samāsena taṃ suṇātha samāhitā;

I will compose concisely the Madhuratthappakāsinī, an explanation of the Questions of Milinda. Listen to it with concentrated minds.

1. Tatha pakiṇṇakathavivaraṇaṃ jātakuddharaṇanti dve yevamātikā.

1. Therein, the explanation of miscellaneous topics and the selection from the Jātakas—these two are the table of contents.

Tatha-

Therein—

Sambadho ca padañceva padatho padaviggahoCodanā parihāro’ti chabbidhā athavaṇṇanā’ti;

The explanation of the meaning is sixfold: connection, the word itself, the meaning of the word, word-analysis, objection, and resolution.

Vuttattā sambadho tāva veditabbo. So ca yathāvuttājjhāhāravasena duvidho.

Because it has been so stated, the connection should first be understood. And that is twofold: connection by what is stated and connection by what is supplied.

Pakiṇṇakathavivaraṇaṃ

Explanation of Miscellaneous Topics

Tesu –’milido nāma so rājā …pe… sāgaranti etha ajjhāhārasambadho veditabbo yo’pi milido rājā bhagavato parinibbānato pañcavassasate atikkante rājakule uppanno so rājā milido nāma.

Among these—in the passage ‘That king was named Milinda… up to …the ocean’—the connection by supplying the ellipsis should be understood as follows: That King Milinda, who was born into a royal family five hundred years after the Blessed One’s final extinguishment, was named Milinda.

Sāgalāyaṃ puruttame sāgalanāmake uttamanagare rajjaṃ kārento nāgasenatheraṃ upagañchi kiṃ viyā?Ti.

While ruling the kingdom in Sāgala, the best of cities, the foremost city named Sāgala, he approached the Elder Nāgasena. In what way, it may be asked?

Gaṅgāva yatha sāgaranti āha. Yathā gaṅgā vā yamunādīsu aññatarā vā sāgaraṃ upagañchi tathā upagañchi’ti atho. Va-saddo vetha samuccayatho. Gaṅgā vā’ti vattabbe ākārassa rassattaṃ kavā gaṅgāva iti vuttaṃ. Uppalaṃva yathodake’ti etha vuttasamuccayatho vāsaddo viya.

It is said: ‘As the Ganges to the ocean.’ The meaning is this: just as the Ganges, or another river such as the Yamunā, approaches the ocean, so did he approach. Here the word ‘va’ has a conjunctive sense. When ‘Gaṅgā vā’ should be said, it is stated as ‘Gaṅgāva’ by shortening the vowel ‘ā’. This is like the word ‘vā’ in the phrase ‘Uppalaṃva yathodake,’ which has the aforementioned conjunctive sense.

Āsajja rājā …pe… vidāḷane’ti etha yathāvuttasambadho veditabbo. So ca suviñeñayyo’va. Padanti upasagga nipātanāmaākhyātapadavasena catubbidhaṃ. Tesu nāmapadaṃ sāmaññaguṇa-kittima-opapātika-nāma vasena catubbidhaṃ. Tatha paṭhamakappikamahājanena sammantivā ṭhapitattā mahāsammato’ti rañño nāmaṃ sāmañañanāmaṃ nāma. Dhammakathiko paṃsukuliko vinayadharo tepiṭako saddho pasanno’ti evarūpaṃ guṇato āgataṃ nāmaṃ guṇanāmaṃ nāma. Yampana jātassa kumārassa nāmagahaṇadivase dakkhiṇeyyānaṃ sakkāraṃ kavā samīpe ṭhitā ñātakā kappevā’ayaṃ amuko nāmā’ti nāmaṃ karonti idaṃ kittima nāmaṃ nāma. Yā pana purimapaññatti pacchimapaññattiyaṃ patati, purimavohāro pacchimavohāre seyyathidaṃ purimakappe’pi cado cadoyeva nāma etarahi’pi cado cadoyeva nāma, atīte sūriyo samuddo pathavī pabbatoyeva nāma. Etarahi’pi pabbato pabbatoyeva nāmāti idaṃ opapātikanāmaṃ nāma, idaṃ nāmacatukkaṃ abhidhammapariyāyena vuttaṃ. Saddasathe pana nāmanāma-sabbanāma-samāsanāma-taddhitanāma-kitanāmavasena pañcavidhaṃ vuttaṃ. Taṃ sabbaṃ idha yathārahaṃ veditabbaṃ. Padatho pana āsajjā’ti pavā. Ṭhānāṭhānagate’ti kāraṇākāraṇagate.

In the passage ‘The king, having approached… up to …in the tearing apart,’ the connection by what is stated should be understood. And it is very easy to understand. A word is fourfold: prefix, particle, noun, and verb. Among these, a noun is fourfold: general name, quality-based name, conventional name, and inherent name. Thus, because he was appointed and established by the consensus of the great populace at the beginning of the aeon, the king's name ‘Mahāsammata’ is a general name. A name derived from qualities, such as ‘Dhamma-preacher,’ ‘wearer of rag-robes,’ ‘upholder of the discipline,’ ‘master of the Three Baskets,’ ‘faithful,’ or ‘devout,’ is a quality-based name. Furthermore, when on the naming day of a newborn prince, having made an offering to those worthy of offerings, relatives standing near create a name, thinking, ‘Let this one be named so-and-so,’ this is a conventional name. When a prior designation applies to a later designation, a prior usage to a later usage—for example, in a former aeon the moon was called ‘moon’ and even now the moon is called ‘moon’; in the past the sun, ocean, earth, and mountain were so called, and even now a mountain is called ‘mountain’—this is an inherent name. This fourfold classification of names is stated according to the Abhidhamma method. In the science of grammar, however, a fivefold classification is given: noun, pronoun, compound name, secondary derivative name, and primary derivative name. All of that should be understood here as is appropriate. As for the meaning of the words: ‘āsajjā’ means ‘having approached.’ ‘Ṭhānāṭhānagate’ means ‘concerning cause and non-cause,’ that is, proper and improper points.

Puthū’ti nānappakāre.

‘Puthū’ means of various kinds.

Suttajālasamathitā’ti suttantapiṭakasaṅkhātasuttasamūhena samathitā pathitā, suttaṃ āharivā suttathavisodhanavasena suttajālasodhakā

‘Suttajālasamathitā’ means established and renowned through the collection of discourses known as the Sutta Piṭaka; or, purifiers of the net of discourses by way of clarifying the meaning of a discourse by citing it.

Nayehi cāti abhidhammavinayādīhi nayehi yuttīhi vā.

‘Nayehi ca’ means by methods such as those of the Abhidhamma and Vinaya, or by reasoning.

Paṇidhāyā cāti abhidhammavinayādīhi nayehi yuttīhi vā.

‘Paṇidhāya ca’ means by methods such as those of the Abhidhamma and Vinaya, or by reasoning.

Paṇidhāyāti attano ñāṇaṃ ṭhapento.

‘Paṇidhāya’ means directing one's own knowledge.

Bhāsayivāna mānasanti attano cittaṃ atisayena punappunaṃ pavattāpanavasena hāsevā

‘Bhāsayitvāna mānasaṃ’ means having gladdened one's own mind by way of causing it to proceed exceedingly and repeatedly.

Kaṅkhāṭhānavidāḷane’ti kaṅkhāya vicikicchāya vassā kāraṇabhūtānaṃ avijjādikilesānaṃ dhammānaṃ vidāḷanakāraṇe.

‘Kaṅkhāṭhānavidāḷane’ means: in the cause of the tearing apart of those states—the defilements such as ignorance—that are the basis for doubt and uncertainty.

Ayaṃ padatho nāma.

This is what is called the meaning of the words.

Viggaho pana evaṃ veditabbo?

The analysis, however, should be understood thus:

Yonakasaṅkhātānaṃ milānaṃ ido

Of the Milas, who are known as Yonakas, he is the lord (indo).

Milido.

Milinda.

Sotaṃ patitānaṃ janānaṃ saṃsīdanaṃ rāti ādadātī’ti

Because it gives sinking to people who have fallen into the stream,

Sāgaro, taṃ sāgaraṃ.

it is a ‘sāgara’ (ocean). To that ocean.

Abhidhammavinayesu anupavisanathena ogāḷhā

Because of entering into the Abhidhamma and Vinaya, they are profound.

Abhidhammavinayogāḷhā.

Hence, ‘Abhidhammavinayogāḷhā’ (Profound in Abhidhamma and Vinaya).

Suttajālassa samathitā

Stilled by the net of discourses.

Suttajālasamathitā.

Stilled by the net of discourses.

Kaṅkhā ca kaṅkhāṭhānañca kaṅkhāṭhānāni kaṅkhāṭhānānaṃ vidāḷanaṃ

Doubt, the ground for doubt, the grounds for doubt, and the dispelling of the grounds for doubt.

Kaṅkhāṭhānavidāḷanaṃ.

The dispelling of the grounds for doubt.

Ayaṃ viggaho.

This is the analysis.

Imā pañca gāthā kena katā?Ti codanā bhadantabuddhaghosācariyena katā’ti parihāro. Na kevalaṃ pañaca gāthā’va, therarājavacane’pi aññaṃ pubbāparavacanampi tena vuttaṃ.

The question is: 'By whom were these five verses composed?' The answer is: 'They were composed by the venerable teacher Buddhaghosa.' Not only these five verses, but in the word of the chief elders also, other earlier and later statements were spoken by him.

Tesu sambadhanaye–

Regarding the method of connection among them—

‘Ekakhyāto padaccayo siyā vākyaṃ sakārako’ti ca

'A collection of words with a single verb, along with its syntactic relations, may be a sentence'—and so forth;

‘Yena yassa hi sambadho dūraṭṭhampi ca tassa taṃ,Athato asamānānaṃ āsannattaṃ akāraṇaṃnti ca;

'Whatever connection one thing has with another, even if far away, that belongs to it; therefore, for things that are dissimilar, nearness is no reason for connection'—and so forth;

‘Nānattā sati yā nānā-kriyā hoti yathārahaṃ,Ekakriyāya channantu nathi kārakatā sadā’;

'When diversity exists, action is diverse, as is fitting; but for the six (cases) related to a single action, there is always no (separate) syntactic role'—and so forth;

‘Vohāravisayo saddo’nekathaparamathato,Buddhivikappato catho tassatho’ti pavuccati;

'Sound is the domain of convention; (its meaning is derived) from manifold meanings and ultimate meaning; and from mental construction, its fourth meaning is declared'—thus it is stated;

Tīṇī’pi lakkhaṇāni sallakkhevā yathā atho ca sabhāvo ca labbhati, tathā saddappayogo kātabbo. Saddappayogena hi atthasabhāvā anuvattitabbā, na atthasabhāvehi saddappayogo api ca ācariyā nānāraṭṭhesu ṭhitā attano attano raṭṭhavohārānurūpena saddappayogassa athaṃ vadanti. Idha amhākaṃ biṅgaraṭṭhe siliṭṭhavohārānurūpena saddappayogassa atho vattabbo. Yathā vacanaṃ siliṭṭhaṃ hoti kulaputtānañca hadayaṃ pavisati tathā vattabbo kathaṃ? Yadi paṭhamā kattā hoti, dutiyā kammaṃ savisesanaṃ paṭhamantakattaṃ vavā kriyāpadaṃ vattabbaṃ. Kriyāpadaṃ vavā savisesanaṃ dutiyantakammaṃ vattabbaṃ. Yadi savisesanaṃ paṭhamantapadaṃ kammaṃ hoti taṃ tassa visesanañca vavā tatiyantakattā vattabbo. Taṃ vavā kriyāpadaṃ vattabbanti.

Having considered the three characteristics, one should use language in such a way that the meaning and intrinsic nature are grasped. For by the use of language, the intrinsic nature of the meaning must be followed; the use of language is not to be dictated by the intrinsic nature of the meaning. Moreover, teachers residing in various countries explain the meaning of language usage according to the conventions of their own countries. Here, in our country of Binga, the meaning of language usage should be stated in accordance with refined conventions. How should one speak so that the speech becomes refined and enters the hearts of sons of good family? If the first (case) is the agent, and the second is the qualified object, then the verb corresponding to the first-ending agent should be stated. Or the verb corresponding to the qualified second-ending object should be stated. If the qualified first-ending word is the object, then that, along with its qualifier, should be stated in relation to the third-ending agent. That, or the verb, should be stated.

Padatho pana –

As for the meaning of the word—

‘Athappakāraṇā liṅgā ojaññā (?) Desakālato;

Saddathā vibhajīyanti;

Na saddāyeva kevalā’ti ca;

'From the nature of the meaning, from gender, from derivation, from place and time, the meanings of words are distinguished, not by the words alone'—and so forth;

‘Parabhāvapathāpekkhaṃ sa-amādi tu kārakaṃ,Paccayassa sadhātussa athabhutantu sādhananti ca;

'The syntactic role, however, is dependent on the state of another (word) and is (indicated by endings) such as '-am'. The 'instrument', however, is the very meaning of the suffix together with its root'—and so forth;

‘Dhātu saddo kriyāvācī paccayo sādhanavācako,Athassa vācakaṃ liṅgaṃ vibhatti athajotakā;

’

'The root denotes action; the suffix denotes instrumentality; gender indicates its meaning, and the inflection illuminates the meaning'—and so forth;

Ti ca lakkhaṇāni sallakkhevā ekekapadassa athaviggaho vattabbo.

And having considered these characteristics, the meaning-analysis of each single word should be stated.

Pada viggaho pana-

As for the analysis of the word—

‘Dhāvatho hi siyā hetu - paccayatho siyā phalaṃ,Dvinnaṃ jānanathañca iti saddo payujjate;

'Indeed, from the root there may be a cause; from the suffix there may be a result. The word 'iti' is used for the purpose of knowing these two'—and so forth;

Sabbavākye kriyāsaddo itisaddo ca hoti hi;

Kriyābyuppatti nimittaṃ itisaddena dīpitanti,Ādīni lakkhaṇāni sallakkhevā vattabbo;

Indeed, in every sentence there is a verb and the word 'iti'; the sign of the derivation of the action is indicated by the word 'iti'—these and other characteristics, having been considered, should be stated.

Ayaṃ amhehi vutto saddappayogaathappayogo yojanānaṃ nayo sabbatha upakāro kulaputtehi uggahetabbo sallakkhetabboyeva.

This method for the application of words and meaning, which has been spoken by us, is in every way beneficial for constructions, and ought to be learned and carefully considered by sons of good family.

Ito paraṃ yaṃ athato ca rūpato ca apākaṭaṃ, taṃyeva vaṇṇayissāma.

Henceforth, we will explain that which is unclear in both meaning and form.

Suvibhatta-vīthi-caccara-catukka-siṅghāṭakanni suvibhattā rathikāsaṅkhātā vīthi caccarasaṅkhātā catukkā maggasadhisaṅkhātā siṅghāṭakā ethāti suvivibhattavīthicaccaracatukkasiṅghāṭaṃ. Vuttañhetaṃ abhidhānappadīpikāyaṃ;

A place with well-divided streets, squares, crossroads, and junctions means: a place where there are well-divided streets (vīthi), also known as avenues (rathikā); squares (catukka), also known as crossroads (caccara); and junctions (siṅghāṭaka), also known as road-confluences (magga-sadhi). This is stated in the Abhidhānappadīpikā:

‘‘Racchā ca visikhā vuttā raṭikā vīthi cāpyathaVyuho racchā anibbiddhā nibbiddhā tu pathaddhi ca,Catukkaṃ caccare magga-sadhi-siṅghāṭakambhave’’ti;

'Racchā' and 'visikhā' are also said to be 'rathikā' and 'vīthi'; an unobstructed 'racchā' is a 'vyūha', but an obstructed one is a 'pathaddhi'; 'catukka' is in the sense of 'caccara', and 'magga-sadhi' becomes 'siṅghāṭaka'—thus it is said;

Kāsika-koṭumbarakādi - nānāvidhavathāpaṇasampannanti etha mahagghavathaṃ kāsikaṃ kāsikaraṭṭhe vā uppannaṃ kāsikaṃ. Koṭumbaradese jātaṃ vathaṃ koṭumbaraṃ. Ādisaddena khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅganti. Dhavalavathāni ca khomassa anulomabhutaṃ dukulaṃ koseyyassa anulomabhutāni pattunnapaṭṭa-somāra-cīnaja vathāni ca saṅgaṇhāti. Vuttañhetaṃ khuddakasikkhāgathe?

Endowed with shops of various kinds of cloth, such as Kāsī and Koṭumbara cloth—here, Kāsī cloth is highly valuable cloth, or Kāsī cloth is that produced in the Kāsī country. Cloth produced in the Koṭumbara country is Koṭumbara cloth. By the word 'etc.,' linen, cotton, silk, wool, and hemp are included. And it includes white cloths, and dukūla which is similar to linen, and pattunna, paṭṭa, somāra, and Chinese-born fabrics which are similar to silk. For this is stated in the Khuddakasikkhā text:

Dukūlañceva pattunna - pattaṃ somāracīnajaṃ iddhijaṃ devadinnañca tassa tassānulomakanti.

'Dukūla, and also pattunna, paṭṭa, somāra, Chinese-born, produced by psychic power, and given by gods—and whatever is similar to each of these'—thus it is said.

Tassa ṭīkāyañca’vākamayattā dukulā sāṇassa anulomakehi katasuttamayattā pattuṇṇapaṭṭa-somāracīnavathāni koseyyassa anulomāni iddhijadevadinnavathāni channaṃ vathānaṃ anulomāni tesaṃ aññataramayattā’ti vuttaṃ.

And in its sub-commentary it is said: 'Dukūla, being made from bark, is similar to hemp; the pattunna, paṭṭa, somāra, and Chinese cloths, being made from spun thread, are similar to silk; the cloths produced by psychic power or given by gods are similar to the six types of cloth, as they are made from one or another of these.'

Tatha milidapañho lakkhaṇapañho vimaticchedanapañho’ti duvidho’ti etha dhammānaṃ lakkhaṇapucchanavasena pavatto pañho lakkhaṇapañehā.Dhammānaṃ lakkhaṇapañho’ti kathaci likhitaṃ. Ṭhānuppantikapaṭihāno’ti tasmiṃ tasmiṃ gambhīrathavicāraṇakāle kattabbakiccasaṅkhāte ṭhāne uppatti uppajjanaṃ ṭhānuppatti sā assa athiti ṭhānuppattikaṃ. Ārammaṇe paṭibhātīti paṭibhānaṃ, ñāṇaṃ. Ṭhānuppattikaṃ paṭibhānaṃ yassa so ṭhānuppattikapaṭibhāno.

Thus, the Milindapañha is twofold: the characteristic-question and the doubt-resolving-question. Herein, the question that proceeds by way of inquiring into the characteristics of phenomena is the characteristic-question. It is sometimes written as ‘The question of the characteristics of phenomena.’ ‘Ṭhānuppattikapaṭibhāno’ means one who has readiness of wit that arises to the occasion. The arising or emergence (uppatti) at the designated place (ṭhāna), which is the task to be performed at that particular time of profound consideration, is ṭhānuppatti. He who possesses this (sā assa atthi) is ṭhānuppattika. That which shines forth (paṭibhāti) in the object of thought is paṭibhāna, knowledge. He who has paṭibhāna that is ṭhānuppattika is called ṭhānuppattikapaṭibhāno.

Paṭibalo atītānāgatapaccuppannānanti etha athānaṃ jānitunti pāṭhaseso kātabbo soyeva vā pāṭho. Tatha ahaṃ atītabhave dinnadāno rakkhitasīlo bhāvitabhāvano katakalyāṇo idāni ñāṇasampanno dhanavā yasavā’ti atītathaṃ jānituṃ paṭibalo idāni mayā dānādi puññaṃ kattabbaṃ sampatti bhavato. Sampatti bhave uppajjivā sukhī huvā parinibbāyissāmī’ti. Evaṃ paccuppannaanāgatathe jānituṃ paṭibalo nāma.

Regarding 'He is capable concerning the past, future, and present,' here the phrase ‘to know the meanings’ should be supplied, or that is the reading itself. Thus, he is capable of knowing the past, thinking: ‘In a past existence, I was a giver of alms, one who guarded virtue, one who developed meditation, one who had done good deeds. Now I am endowed with knowledge, wealthy, and famous.’ He is capable of knowing the present and future, thinking: ‘Now, I should perform meritorious deeds such as giving. From this state of existence, there will be prosperity. Having arisen in a prosperous existence, being happy, I will attain final Nibbāna.’

Samantayogavidhānakiriyānaṃ karaṇakāle’ti yuñjitabbo yogo. Samantato sabbato sabbakāle yogo sabbakālesu sabbakattabbakammānaṃ vidahanaṃ vidhānaṃ nāma. Idañcidañca karissāmi, imasmiṃ kate idaṃ bhavissatī’ti pubbabhāge upāyena kattabbavidhānaṃ kiriyā nāma karaṇakāleyeva labbhati. Pubbabhāge ca karaṇakāle ca nisammakārīti adhippāyo.

Regarding 'At the time of performing all-encompassing application, arrangement, and action': 'yoga' is to be applied. ‘Yoga’ means completely, in every way, at all times. ‘Vidhāna’ is the arrangement of all deeds to be done at all times. ‘This and this I will do; when this is done, that will result’—such skillful arrangement to be made beforehand is called ‘kiriyā’, and it is actualized only at the time of action. The meaning is that one is a careful actor both beforehand and at the time of action.

Seyyathīdanti yāni sathāni tena uggahitāni tāni seyyathidaṃ vibhajissāmīti atho anekathato mahanidānasuttavaṇṇanāyañca evamevatho vutto’ seyyathidaṃ katamānī’ti keci vadanti. Taṃ’katame pañcupādānakkhadhā? Seyyathidaṃ? Rūpūpādānakkhadho’tiādinā nayena sameti. Tesu ca ekūnavīsatisathesu.

Regarding ‘Seyyathīdaṃ’: Whatever texts he has learned, he says, ‘I will analyze those, namely, as follows.’ Furthermore, in various ways, as was stated in the commentary to the Mahānidāna Sutta, some say, ‘What are these, namely, as follows?’ It aligns with the method beginning with ‘What are the five aggregates subject to clinging? Namely, as follows: The aggregate of clinging to form,’ and so on. And among those, there are nineteen treatises.

Sutīti etha suyyate dhammo etāyāti suti, vedo.

Regarding ‘Suti’: Here, that by which the Dhamma is heard is suti, the Veda.

Sammutīti saddagantho. Sesā saṅkhyādayopi ca kattuyonakattā bāhira sathesu yadi dissanti te sugahetabbā yevāti.

Regarding ‘Sammuti’: It is a treatise on words. The remaining categories, such as number and so forth, if they are found in external treatises, should indeed be well grasped, as they are the source of the agentive form.

Bhattavissaggakaraṇathāyāti bhattakiccakaraṇathāya.

Regarding ‘bhattavissaggakaraṇathāya’: For the purpose of performing the duty regarding food.

Sakiṃ evaṃ cakkhuṃ udapādīti atītabhave tīsu vedesu paricayasatiñāṇabalena sakimeva ekuggahaṇavārameva cakkhu veduggahañāṇacakkhu udapādi. Bahutaraṃ avacāpevā ekavārameva vadāpevā dhāretuṃ asakkontassa ñāṇacakkhu udapādīti adhippāyo.

Regarding ‘Sakiṃ evaṃ cakkhuṃ udapādi’: In a past life, through the power of familiarity, mindfulness, and knowledge with the three Vedas, the eye—the knowledge-eye for grasping the Vedas—arose just once, in a single act of grasping. The meaning is that the knowledge-eye arose for one who was unable to retain, even when much was recited, or when it was recited only once.

Ācariyassa anuyogaṃ davā’ti’ācariya, tumhehi yaṃ yaṃ icchatha, taṃ taṃ maṃ pucchatha, ahaṃ vissajessāmi. Byākātuṃ asakkontassa me ācikkhathā’ti ācariyassa attano anuyogaṃ anuyuñjanaṃ codanaṃ davā. Ekacco hi anuyogaṃ dātuṃ sakkoti byākātuṃ pana na sakkoti. Nāgasenadārako pana tadubhayampi kātuṃ sakkotiyeva.

Regarding ‘Ācariyassa anuyogaṃ datvā’: ‘Teacher, ask me whatever you wish; I will answer. If I am unable to explain, you may instruct me.’ Thus, he gave the teacher his own examination, questioning, and challenge. For some can give leave to question but cannot explain; but the young Nāgasena was capable of both.

Dhammacakkhuṃ udapādīti’yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammantidhammacakkhu sotāpattimaggañāṇaṃ nibbānārammaṇaṃ huvā evaṃ uppajjanākārena udapādiyaṃ kiñci saṅkhataṃ dhammajātaṃ samudayadhammaṃ uppajjanasabhāvaṃ sabbaṃ taṃ nirodhadhammaṃ, sabbaṃ taṃ dhammajātaṃ nirujjhanasabhāvaṃ aniccaṃ khayavayadhammanti udapādi. Kasmā nibbānārammaṇaṃyeva maggañāṇameva udapādī?Ti. Tappaṭicchādakamohadhakāraṃ viddhaṃsevā uppannattā.

Regarding ‘Dhammacakkhuṃ udapādi’: ‘Whatever is of a nature to arise, all that is of a nature to cease’—this Eye of Dhamma, the knowledge of the path of stream-entry, having Nibbāna as its object, arose in this manner of arising. Whatever conditioned phenomenon, being of a nature to arise, having the characteristic of arising—all that is of a nature to cease; all that phenomenon, having the characteristic of ceasing, is impermanent, subject to destruction and decay—thus it arose. Why did the knowledge of the path, having Nibbāna as its object alone, arise? Because it arose having pierced and dispelled the darkness of delusion that conceals it.

(Dosinā) dositāti vattabbe takārassa takāraṃ kavā dosinā’ti vuttaṃ.

Regarding ‘Dosinā’: It should be ‘dositā’, but the letter ‘ta’ is made into the letter ‘na’, hence ‘dosinā’ is said.

Rathaṃ āruyhā’ti etha sāmikaṃ ramayatīti ratho’ti viggaho kātabbo.

Regarding ‘Rathaṃ āruyha’: Here, the analysis should be made as ‘that which delights its owner is a chariot’.

Rājaratho nāma sabbaratanavicitto icchitabbo.

A royal chariot is adorned with all kinds of jewels and is desirable.

(Vayahaṃ) vahantī etenāti vayahaṃ uparimaṇḍapasadisapadaracchannasabbamālāguṇṭhimaṃ vā chādevāti aṭṭhakathāyaṃ vuttanayena katasakaṭaṃ vayhaṃ nāma.

Regarding ‘Vayhaṃ’: It is called ‘vayhaṃ’ because they carry by means of it. According to the method stated in the commentary, a cart made so that it is covered with an upper canopy resembling a pavilion, adorned with all kinds of garlands, or is simply covered, is called a vayhaṃ.

Sadamānikā’ti ubhosu passesu suvaṇṇarajatādimayā gopānasiyo davā garuḷapakkhakanayena sadamānikā’ti aṭṭhakathāyaṃ vuttanayena kato yānaviseso vayhādidvayaṃ cekathāya idhānītaṃ

Regarding ‘Sadamānikā’: It is a special type of vehicle made according to the method stated in the commentary, having rafters made of gold, silver, and so on, on both sides, fashioned in the manner of a Garuḍa’s wings; hence it is called sadamānikā. The pair, vayha and so on, is also brought forth here in the commentary.

Tithakaro’ti’uggaho savaṇaṃ pucchā kathanaṃ dhāraṇaṃ iti pañcadhammavaseneva tithavāso pavuccatī’ti evaṃ vutte tithavāse patiṭṭhāya pare ca patiṭṭhāpevā piṭakattayatithachekakaraṇena dhammatithaṅkaro.

Regarding ‘Tithakaro’: ‘The act of grasping, listening, questioning, speaking, and retaining—by means of these five qualities alone is dwelling in a doctrine spoken of.’ Thus, having established oneself in such a doctrine and established others in it, one becomes a maker of a Dhamma-doctrine by becoming proficient in the Three Piṭakas and the doctrines.

Nipuṇo’ti badhādīsu upajānanasamatho.

Regarding ‘Nipuṇo’: Capable of understanding concerning bonds and so on.

Visārado’ti parisāsu bhayarahito.

Regarding ‘Visārado’: Fearless in assemblies.

Sāmayiko’ti desajabhāsāsaṅkhātasamayakusalo sakasamayasamayantaracchekañāṇavanto.

Regarding ‘Sāmayiko’: Skilled in the conventions reckoned as the local language, and possessing knowledge that is expert in one's own conventions and the conventions of others.

Paṭibhāṇo’ti kalyāṇavākya saṅkhyātapaṭibhāṇavanto.

Regarding ‘Paṭibhāṇo’: Possessing ready wit reckoned as beautiful speech.

Medhāvīti dhammojapaññāya medhāvī. Dhammojapaññā nāya ñānagato paṇḍito’kiṃ sutaṃ kiṃ vā suṇāmi, kiṃ kusalaṃ gavesinti’ yāya vicāreti sā dhammojapaññā nāma.

Regarding ‘Medhāvī’: Wise by means of wisdom that is the essence of Dhamma. Wisdom that is the essence of Dhamma is the knowledge by which a wise person reflects: ‘What have I learned? What am I to hear? What is skillful that I should seek?’ That is called wisdom that is the essence of Dhamma.

Āyasmāpi kho nāgaseno paṭisammodi…pe… ārādhesiti yeneva sammodaniyavacanena thero rañeñā milidassa cittaṃ ārādhesi tosesi teneva sammodanīyavacanena raññā saddhiṃ paṭisammodīti yojanā.

Regarding ‘The Venerable Nāgasena also responded in kind… he pleased’: The connection is that the Elder exchanged greetings with the king with that same agreeable speech by which he pleased and delighted King Milinda’s mind.

Ñāyāmīti ñāto pākaṭo homi.

Regarding ‘Ñāyāmi’: I will be known, I will be manifest.

Api ca kho mahārāja …pe… nāgaseno’ti yaṃ idaṃnāgaseno’ti nāmaṃ esā saṅkhā samaññā paññatti vohāro nāmamattaṃ hotīti yojanā.

Regarding ‘But, O great king… Nāgasena’: The connection is that this name ‘Nāgasena’ is a reckoning, a designation, a concept, a convention, a mere name.

(Saṅkhā) etha ca saṅkhāyatīti saṅkhā. Saṅkathiyatīti atho kinti saṅkathiyati? Parassāti attā’ti bhavo’ti poso’ti puggalo’ti naro’ti māṇavo’ti tisso’ti datto’ti mañcapīṭhaṃ bhisibimbo hananti vihāro pariveṇaṃ dvāraṃ vātapānanti. Evaṃ anekehi ākārehi saṅkathīyatiti saṅkhā.

Regarding ‘Saṅkhā’: Here, it is saṅkhā because it is reckoned. Or, it is spoken about. How is it spoken about? As ‘another,’ ‘self,’ ‘being,’ ‘person,’ ‘individual,’ ‘man,’ ‘youth,’ ‘Tissa,’ ‘Datta,’ ‘a couch, a chair, a cushion, a pillow, a residence, a cloister, a door, a window.’ In such various ways it is spoken about, therefore it is saṅkhā.

Samaññā sammā ñāyatīti kinti ñāyatī?Ti. Ahanti mamanti…pe… dvāraṃ vātapānanti sammā ñāyatīti samaññā.

Regarding ‘Samaññā’: It is samaññā because it is rightly known. How is it known? As ‘I,’ ‘mine,’… ‘a door,’ ‘a window’—thus it is rightly known, therefore it is samaññā.

(Paññatti) paññāpīyatīti paññatti.

Regarding ‘Paññatti’: It is paññatti because it is made known.

(Vohāro). Kinti paññāpīyatīti…pe… voharīyatīti vohāro. Kinni voharīyatiti. Ahanti mamanti…pe… dvāraṃ vātapātanti voharīyatīti vohāro. Imehi catuhi saṅkhāādīhi padehī nāmapaññattiyeva adhippetā nāmamattanti dassanato.

Regarding ‘Vohāro’: How is it made known?… It is vohāro because it is used. How is it used? As ‘I,’ ‘mine,’… ‘a door,’ ‘a window’—thus it is used, therefore it is vohāro. By these four terms—saṅkhā and so on—only name-designation is intended, as it is a mere name—this is the point to be shown by the wise.

Sace vaṃ mahārāja paṇḍitavādā sallapissasīti vaṃ sace mayā saddhiṃ paṇḍitānaṃ sallāpena.

Regarding ‘Sace tvaṃ mahārāja paṇḍitavādā sallapissasi’: If you will converse with me with the conversation of the wise.

Āveṭhanampi kayirati nibbeṭhanampi kayiratī’ti pañhapūcchanavasena veṭhanaṃ paṇḍitehi kayirati pañhavissajjanavasena veṭhanaṃ paṇḍitehi kayirati pañhavissajjanavasena nibbeṭhanampi kayirati.

Regarding ‘Āveṭhanampi kayirati nibbeṭhanampi kayirati’: Wrapping up is done by the wise by way of questioning, and unwrapping is also done by way of answering.

Niggaho’pi kayiratī’ti nāgasenathero musābhaṇatītiādinā niggahanayena aññapaṇḍitānaṃ niggahaṇavacanaṃ aññapaṇḍitehi kayirati. Api ca kathāvathuppakaraṇe āgato sabbaniggaho niggahoyeva.

Regarding ‘Niggaho’pi kayirati’: The words of refutation of other wise ones are applied by other wise ones, using the method of refutation beginning with ‘The Elder Nāgasena speaks falsely,’ and so on. Furthermore, all refutation that appears in the Kathāvatthu treatise is indeed refutation.

Paṭikkamampī’ti vaṃ mahārāja’rājā milido jambudīpe aggarājā kasmā musā bhaṇasī’tiādinā paṭikkamampi kayirati.

Regarding ‘Paṭikkamampi’: Even withdrawal is made, as in ‘O great king, King Milinda, the foremost king in Jambudīpa, why do you speak falsely?’ and so on.

Viseso ‘pīti’sampannaṃ munino cittaṃ, ‘kammanā byattattena ca vijjācaraṇasampannaṃ dhammagatānaṃ pasaṃsatī’tiādinā guṇapasaṃsanasaṅkhāta viseso. Idha pana kallo’si bhante’tiādi paṭiggahaṇaviseso’ti’sampannaṃ munino cittaṃ…pe… dhammagatānaṃ anumodasī’tiādinā guṇapasaṃsanasaṅkhāto paṭiggahaṇaviseso. Idha pana sādhu kho vaṃ mahārāja rathaṃ jānāsī’tiādi. Ekaṃ vathuṃ paṭijānantīti kalyāṇamaṇiādikaṃ aññataraṃ ekaṃ vathuṃ kalyāṇaṃ vā athi nathiti paṭijānanti paṭhamadivase tayo pañhā raññā pucchitā nāmapaññattipañho sattavassikapañho vīmaṃsanapañho.

Regarding ‘Viseso’pi’: This is the distinction reckoned as the praise of virtues, as in ‘The sage’s mind is accomplished,’ and ‘By action and by clarity, he praises one endowed with knowledge and conduct, who has gone to the Dhamma,’ and so on. Here, however, the distinction of acceptance is, for example, ‘You are capable, venerable sir,’ and so on. The distinction of acceptance is reckoned as the praise of virtues, as in ‘The sage’s mind is accomplished… you rejoice in those who have gone to the Dhamma,’ and so on. Here, however, it is ‘Good indeed, O great king, that you know the chariot,’ and so on. Regarding ‘Acknowledging one matter’: They acknowledge whether a certain single matter, such as a beautiful gem, is good, or exists, or does not exist. On the first day, three questions were asked by the king: the question on name-designation, the question about the seven-year-old, and the question for investigation.

Bhante nāgasena pucchissāmīti …pe… kimpana mahārāja tayā pucchitanti tatiyo vīmaṃsanapañho ṭhānuppattikapaṭihānajānanathāya vīmaṃsanavasena pucchitattā vimaṃsanapañho nāma. Tatha’pucchito me bhante’ti idaṃ raññā attanā heṭṭhā pucchite dve pañhe sadhāya vuttaṃ.

'Venerable Nāgasena, I will ask...' and so on... 'But what, great king, have you asked?' This is the third question of investigation. It is called a question of investigation because it was asked by way of investigation for the purpose of knowing the arising and disappearance of a condition. 'Thus I was asked, venerable sir'—this was said by the king in reference to the two questions he had previously asked.

Vissajjitaṃ me’ti idampi therena attanā heṭṭhā vissajjite dve pañhe sadhāya vuttaṃ.

'It has been answered by me'—this too was said by the Elder in reference to the two questions he had previously answered.

Nāgaseno nāgaseno’ti sajjhāyaṃ karonto pakkāmīti raññā nāgasenathere bahumānagāravo kato’ti dīpetuṃ buddhaghosācariyena vuttaṃ agāravo hi puggalo garuṭṭhāniyaṃ puggalaṃ disvāpi suvāpi jānivāpi apassanto asuṇanto ajānanto viya hotīti. Tatrāyaṃ vacanatho? Āguṃ pāpaṃ na karotīti nāgo. Senti sayanti etena vādapaccathikā janāti seno nāgo ca so seno cāti nāgaseno sāmaññādīsu catusu nāmesu idaṃ kittimanāmaṃ.

'Nāgasena, Nāgasena'—reciting thus, he departed. This was said by the teacher Buddhaghosa to show that the king showed great honor and respect to the Elder Nāgasena, for a disrespectful person, even when seeing, hearing, or knowing a person worthy of respect, acts as if not seeing, not hearing, or not knowing. Herein is the meaning of the word: Because he does no fault or evil, he is a Nāga. Because opponents in debate are made to lie down and sleep by him, he is a Sena. He is a Nāga and he is a Sena, thus Nāgasena. Among the four kinds of names, such as common names, this is a qualitative name.

Suṭṭhu thero ababhanumodīti’sādhu suṭṭhu’ti vacanena. Antarāmagge pucchito anathakālapañho.

The Elder expressed his great approval with the words, 'Good, excellent.' On the way, an untimely question was asked.

Katametha nāgaseno’ti katamo dhammo etasmiṃ vacane nāgaseno nāma hotīti pucchi.

'Which here is Nāgasena?' means he asked, 'Which phenomenon in this statement is called Nāgasena?'

Jīvo’ti jīvabhuto vāyo.

'Life' means the wind element that constitutes the life-principle.

Assāsapassāsā nāmete kāyasaṅkhāro’ti thero abhidhammakathaṃ akāsīti iminā anantakāyassa ete anto-pavisana-bahi-nikkhamatavātā assāsapassasā nāma karajakāyena abhisaṅkharīyanti, tasmā kāyasaṅkhārā ca honti, teneva jīvena nāgaseno nāgaseno’ti iminā nāmamattaṃ gaṇhāti na puggalo jīvo gahetabbo’ti thero abhidhammakathaṃ akāsi.

When the Elder gave a discourse on Abhidhamma, saying, 'These in-breaths and out-breaths are the bodily formation,' by this it is meant: these winds entering and exiting the physical body are called in-breaths and out-breaths. They are conditioned by the physical body, and therefore they are bodily formations. And by the phrase 'by that very life, Nāgasena, Nāgasena,' only a name is grasped; a person or a soul is not to be taken. In this way, the Elder gave a discourse on Abhidhamma.

Upāsakattaṃ pavedesī’ti attasanniyyātanena sissabhāvūpagamanena paṇipātena samādānenāti catusu saraṇagamanūpāyesu samādānena ratanattayassa ca therassa ca upāsakabhāvaṃ, buddhaṃ saraṇaṃ gacchāmi, dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmi, tañca saraṇaṃ gacchāmi, upāsakaṃ maṃ dhārehi ajjatagge pāṇupetaṃ saraṇaṃ gatanti.

'He declared himself a lay follower': Among the four means of going for refuge—namely, by self-dedication, by accepting the state of a disciple, by prostration, and by undertaking—it was by undertaking that he declared his state as a lay follower of the Triple Gem and of the Elder, saying: 'I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Sangha for refuge, and I go to you for refuge. Regard me as a lay follower who has gone for refuge from this day forth for as long as life lasts.'

Anantakāyapañho catutho.

The fourth is the question concerning the endless body.

Kimhi hoti kathāsallāpo’ti kimhi kāraṇe nimittabhute kathāsallāpo hoti. Kimpayojano kathāsallāpo’ti adhippāyo idaṃ rañañā kimathāya vuttaṃ? Anuyogadānathāya ceva pucchanassa okāsadāpanathāya cāti ñātabbaṃ.

'On what is there a conversation?' means, on what cause or basis is there a conversation? 'What is the purpose of the conversation?' is the intention. For what reason was this said by the king? It should be understood that it was for the sake of making a request and for giving an opportunity for questioning.

Athena mayaṃ mahārāja athikā athena hotu kathāsallapo’ti iminā thero rañño anuyogañceva okāsañca deti tatha athenā’ti.

By saying, 'Great king, we have need of a purpose; let the conversation be for a purpose,' the Elder grants the king's request and gives him the opportunity, thus for a purpose.

’Atho payojano saddā’bhidheyya vuddhiyaṃ dhane,Vathamhi kāraṇe nāse hite pacchimapabbate’ti;

The word 'attha' is used in the sense of purpose, the meaning of a word, increase, wealth, a thing, a cause, destruction, welfare, and the western mountain.

Evaṃ vuttesu athesu idha payojanañca hitañca labbhati. Tesu lokiyalokuttaraphalaṃ payojanaṃ nāma, sāsanavuddhi vā. Yathicchitaphalanipphādāno hinoti pavattatīti hitaṃ. Dānasīlādilokiyalokuttarakāraṇaṃ.

Among these meanings thus stated, here 'purpose' and 'benefit' are obtained. Among them, worldly and supramundane fruit is called 'purpose', or the growth of the Dispensation. 'Benefit' is so called because it brings about the production of desired fruit; it is a worldly or supramundane cause such as generosity and virtue.

Kintī’ti kimhi asaṅkhatadhātusaṅkhāte nibbāne phalasaṅkhāte nibbāne idaṃ paccuppannadukkhaṃ nirujjheyya.

'How?' means: In what Nibbāna, designated as the unconditioned element, and in what Nibbāna, designated as the fruit, would this present suffering cease?

Anupādāparinibbānanti arahattaphalasaṅkhātaṃ anupādāparinibbānaṃ. Nibbānañhi duvidhaṃ apaccayaparinibbānaṃ anupādāparinibbānanti. Tesu avijjādipaccayarahitattā asaṅkhatadhātu apaccaya-parinibbānaṃ nāma. Kilesasaṅkhata-parinibbānasaṅkhātaṃ upādāna rahitattā arahattaphalaṃ anupādāparinibbānaṃ nāma.

'Final Nibbāna without clinging' means the final Nibbāna without clinging which is designated as the fruit of Arahantship. For Nibbāna is of two kinds: final Nibbāna without conditions and final Nibbāna without clinging. Among these, because it is devoid of conditions such as ignorance, the unconditioned element is called final Nibbāna without conditions. Because it is devoid of clinging, the fruit of Arahantship, designated as the final Nibbāna which is the stilling of defilements, is called final Nibbāna without clinging.

Rājābhinītā’ti rājūhi pīḷitā rājabhītā vā.

'Harassed by kings' means oppressed by kings or frightened of kings.

Iṇaṭṭā’ti iṇena pīḷitā.

'Afflicted by debt' means oppressed by debt.

Kallo’sīti byākaraṇa ñāṇena cheko’si, aṅguttaraṭīkāyaṃ’ byākaraṇe samatho’. Paṭibalo’tipi vattuṃ vaṭṭati yevāti.

'You are able' (`kallo’si`) means 'you are skilled' (`cheko’si`) with the knowledge of explanation. In the Aṅguttara subcommentary it says: 'capable (`samatho`) in explanation.' It is also indeed fitting to say 'you are competent' (`paṭibalo`).

Pabbajjāpañho pañcamo.

The fifth is the question concerning renunciation.

Sopādāno’ti sakileso.

'With clinging' means with defilements.

Paṭisadahanapañho chaṭṭho.

The sixth is the question concerning relinking.

Yoniso manasikārenāti aniccaṃ dukkhanti upāyena pathena sāraṇalakkhaṇena ārammaṇapaṭipādakamanasikārena.

'By wise attention' means by attention that is the means and the path for contemplating impermanence and suffering, that is characterized by remembering, and that leads one to the object.

Manasikārapañho sattamo.

The seventh is the question concerning attention.

Ussahanalakkhaṇe’ti sampayuttānaṃ ārammaṇe saṃyojanavasena ussahanalakkhaṇe gaṇhanalakkhaṇe vā.

'Characterized by striving' means characterized by striving in the object of associated states by way of yoking them to it, or characterized by grasping.

Manasikāralakkhaṇapañho aṭṭhamo.

The eighth is the question concerning the characteristic of attention.

Yo sīlakkhadho varapātimokkhiyo’ti yo pātimokkhasīlasaṃvarasaṅkhāto buddhuppādeyeva uppanno sīlaguṇo sayaṃ patiṭṭhāti iduyādīnaṃ ekadasannaṃ kusaladhammānaṃ nissayākārena nissayapaccayo ceva balavakāraṇaṭṭhena upanissayo ca pathavī iva sattānaṃ patiṭṭhā.

'The aggregate of virtue, the excellent Pātimokkha' refers to that quality of virtue designated as the restraint of the Pātimokkha morality, which arises only upon the appearance of a Buddha. It is itself established as a foundation for the eleven wholesome states beginning with faith, acting in the manner of a support. It is both a support condition and, due to being a powerful cause, a decisive support condition, like the earth is a foundation for beings.

Sīlapatiṭṭhānalakkhaṇapañho navamo.

The ninth is the question concerning the characteristic of the foundation of virtue.

Aññesaṃ cittaṃ vimuttaṃ passivā’ti aññesaṃ ariyānaṃ sotāpattiphalādike phale visesena adhimuttaṃ pakkhadantaṃ ñāṇacakkhunā passivā.

'Having seen the minds of others liberated' means having seen with the eye of knowledge the minds of other noble ones especially inclined toward and resolved upon the fruits beginning with stream-entry.

Saddhālakkhaṇapañho dasamo.

The tenth is the question concerning the characteristic of faith.

Sabbe kusalā dhammā’ti sabbe lokiyakusaladhammā uppannā na parihāyanti.

'All wholesome states' means all mundane wholesome states that have arisen do not decline.

Vīriyalakkhaṇapañho ekādasamo.

The eleventh question is on the characteristic of energy.

Apilāpanalakkhaṇo’ti ārammaṇe anupavisanaṭṭhena ogāhanalakkhaṇo sappaṭibhāgadhammo’ti paṭibhāgena paccathikena saha vattantīti sappaṭibhāgā sukko ca kaṇhapaṭibhāgena sappaṭibhāgo.

'Characterized by not floating' means characterized by plunging in, in the sense of penetrating the object. 'A state with a counterpart' means that it exists together with an opposing counterpart; for example, white has a black counterpart.

Kaṇhasukkasappaṭibhāge’ti īdisapāṭho yadi athi sudaroyeva.

'Regarding black and white counterparts'—if such a reading exists, it is very clear.

Apilāpetīti anupavisanaṭṭhena ogāhati.

'It does not float' means it plunges in, in the sense of penetrating.

Hitāhitānaṃ dhammānaṃ gatiyo’ti kusalākusalānaṃ dhammānaṃ iṭṭhāniṭṭha-vipākadānabhāva-saṃkhāta-nipphattiyo.

'The courses of beneficial and harmful states' means the fulfillments consisting of the giving of desirable and undesirable results of wholesome and unwholesome states.

Sabbathakanti sabbakicce niyuttaṃ sabbalīnudhaccesu icchitabbaṃ vā.

'In every way' means engaged in all duties, or to be desired in all instances of sluggishness and restlessness.

Satilakkhaṇapañho dvādasamo.

The twelfth question is on the characteristic of mindfulness.

Tappamukhā’vāti rājappadhānā iva.

'With that at the forefront' is like a king's chief minister.

Samādhipañho terasamo.

The thirteenth question is on concentration.

Yo uppajjati so eva so’ti yo pathaviphassādiparamathadhammo uppajjati, so uppannapubbadhammo eva.

'Whatever arises, that is just that' means whatever ultimate phenomenon arises, such as contact with the earth element, that is the very same phenomenon that arose previously.

Paññālakkhaṇapañho cuddasamo.

The fourteenth question is on the characteristic of wisdom.

Nānā-ekakiccakaraṇapañho paṇṇarasamo.

The fifteenth question is on performing diverse and single functions.

Paṇṇarasapañhavanto paṭhamavaggo samatto.

The first chapter, with fifteen questions, is concluded.

Vaṃ pana bhante evaṃ vutte kiṃ vadeyyāsī’ti yadā vaṃ daharo taruṇo mado uttānaseyyako ahosi soyeva vaṃ etarahi mahanto’ti imasmiṃ vacane mayā ca kenavidha pucchanavasena vutte vaṃ kiṃ vadeyyāsīti yojanā.

'But, venerable sir, if you were spoken to in this way, what would you say?' The connection is as follows: 'When you were a young, tender, helpless infant lying on your back, that very same you is now grown up'—if this statement were posed as a question by me in some way, what would you say?

Dutiyavagge pana dhammasantatipañho paṭhamo.

In the second chapter, the first question is on the continuity of phenomena.

Na paṭisadahanajānanapañho dutiyo.

The second question is on not knowing through re-linking.

Sakiccayanti attano visayobhāsanakiccaṃ.

'One's own task' means the task of illuminating one's own object-field.

Ālimpanaṃ vijjhāpetunti aggiṃ nibbāpetuṃ

'To extinguish that which has been set alight' means to extinguish the fire.

Paññānirujjhanapañho tatiyo.

The third question is on the cessation of wisdom.

Nibbisaṃ bhatako yathā’ti yathā bhatako bhatakakammaṃ kavā lakkhaṃ nibbisaṃ nibbisanto labhanto dukkhaṃ jīvituṃ nābhinadati maraṇañca nābhinadati maraṇakālaṃ āgameti, evamevāhaṃ kālaṃ maraṇakālaṃ paṭikaṅkhāmi āgamemīti adhippāyo.

'Just as a hired servant receiving wages' means: just as a hired servant, having done his work and receiving his wages, though living miserably, neither delights in life nor delights in death, but awaits the time of death, so too I await the time, the time of death—this is the meaning.

Parīnibbānapañho catutho.

The fourth question is on final Nibbāna.

Yadi kusalā na dukkhā’ti sukhā vedanā kusalā yadi siyā sā kusalā vedanā na dukkhabhūtā.Yadi siyā sā kusalā na hoti. Kusalaṃ dukkhanti na upapajjatī’ti kusalaṃ dukkhabhutanti vacanaṃ na upapajjatīti vattuṃ na yujjati. Kusalaṃ dukkhaṃ na. Aññamaññapaccanīkattā’ti rañño adhippāyo. Sabhāvo pana evaṃ na hoti. Kusalā hi sukhā vedanā saṅkhāradukkhena vipariṇāmadukkhena’pi dukkhā. Nekkhammanissitadomanassasaṅkhātadukkhā’pi anavajjaṭṭhena kusalā siyāti thero pana mayi rājānaṃ ayoguḷahimapiṇḍapañhaṃ pucchante taṃ rājā micchā byākarissati. Tasmiṃ dosaṃ āropessāmi. Rājā taṃ micchā byākarissati. Tasmiṃ dosaṃ āropessāmi. Rājā taṃ harituṃ asakkonto maṃ athajappanaṃ yācissati. Atha rājātaṃ sabhāvathaṃ saññāpessāmīti manvā taṃ kimmaññasi mahārājā’tiādimāha. Kinnu kho mahārāja ubho’pi te daheyyunti imasmiṃ pucchāvacane therena vutte rājā sītuṇhasamaññātā tejodhātu’ti sutattā sītahimapiṇḍassa kharakhādanabhāvañca sadhāya dhātunaṃ ussadabhāvajānanañāṇato virujjhivā’āma bhante ubho’pi te daheyyunti viruddhapaṭivacanaṃ adāsi.

'If wholesome states are not suffering': If a pleasant feeling were wholesome, that wholesome feeling would not be of the nature of suffering. If it were so, it would not be wholesome. 'The wholesome is suffering' does not hold, meaning the statement 'the wholesome is of the nature of suffering' does not hold; it is not right to say so. The wholesome is not suffering, because they are mutually opposed—this is the king’s intention. But in reality, it is not so. For wholesome pleasant feeling is suffering due to the suffering of formations and also due to the suffering of change. Even the suffering described as displeasure based on renunciation may be wholesome in the sense of being blameless. But the elder, thinking, 'When the king asks me a question about an iron ball and a lump of ice, the king will answer wrongly. I will then point out his error. The king will answer wrongly. I will then point out his error. The king, unable to refute it, will beg me for the true meaning. Then I will make the king understand the true nature of the matter,' said, 'What do you think, great king?' and so on. 'Now, great king, could both of them burn you?' When the elder spoke these words in the form of a question, the king, having heard that the fire element is designated as 'heat and cold,' and also considering the harshness of eating a cold lump of ice, thus contradicting the knowledge of the predominance of the elements, gave a contradictory answer, saying, 'Yes, venerable sir, both of them could burn me.'

Na hi bhante’ti rañño avajānanapaṭikkhapanaṃ.

'No, venerable sir'—this is the king's rejection of his own ignorance.

Ajānāhi niggahanti theravacanaṃ. Yasmā te purimāya’āmā’ti paṭiññāya pacchimā’na hi bhante’ti paṭiññā pacchimāya ca purimā na sadhiyatī. Tasmā vaṃ niggahaṃ patto. Vaṃ niggahaṃ dosaṃ aparādhaṃ sampiṭicchāhī’ti atho. Idāni ubhinnaṃ tattābhāvadassanavasena ubhinnaṃ sītalābhāvadassanavasena ca taṃ niggahaṃ pākaṭaṃ karonto yadi tattaṃ dahatī’tiādimāha.

'Recognize the rebuke'—these are the elder's words. Since your later declaration, 'No, venerable sir,' does not accord with your former declaration, 'Yes,' therefore, you have incurred a rebuke. The meaning is: 'Accept this rebuke, fault, and offense.' Now, making that rebuke evident by showing the absence of heat in both cases, and by showing the absence of coolness in both cases, he said, 'If what is hot burns,' and so on.

Tatha– ‘yadi tattaṃ dahatī’ti sace ubhinnaṃ tattatā dahati. Yadi tattaṃ dahatī’ti ca ṭhapanavacanaṃ.

Likewise, 'if what is hot burns' means if the hotness of both burns. And 'if what is hot burns' is a statement of proposition.

Na ca te ubho’ti dosāropanavacanaṃ.

And 'not both of them' is a statement attributing a fault.

Tena na uppajjatī’ti tena tasmiṃ ubhinnaṃ uṇhabhāvakāraṇā ubho’pete dahanti’ti vacanaṃ tattabhāvassa dahane na upapajjati, na yujjati.

'Therefore it does not hold' means: for that reason, the statement 'both these burn because of the hot nature in both' does not hold true with respect to the burning of a hot nature; it is not fitting.

Yadi sītalaṃ dahatīti sace ubhinnaṃ sītalabhāvo dahati tena na upapajjatī’ti tasmā kāraṇā ubhinnaṃ sītalābhāvakāraṇā ubho’pi te dahanti’ti vacanaṃ sītalabhāvassa dahanena na upapajjatī’ti vattuṃ na yujjati puna taṃ dosaṃ pākaṭataraṃ karonto thero kissa pana te mahārāja ubho’pi dahantitiādimāha.

'If what is cool burns' means if the cool nature of both burns. 'Therefore it does not hold' means: for that reason, because of the cool nature in both, it is not right to say that the statement 'both of them burn' holds true with respect to the burning of a cool nature. Again, making that fault more evident, the elder said: 'Why then, great king, do both burn?' and so on.

(Kissa)tatha-kissāti kena kāraṇena ubhopi te dahantīti.

(Why) Likewise, 'why' means 'for what reason do both of them burn you?'

Tena na upapajjatīti kena tasmā kāraṇā ekassa uṇhassa ekassa sītalassa bhāvakāraṇā ubhopi te dahantī’ti tayā vuttavacanaṃ na upapajjati na vaṭṭati. Ubhopi te dahantīti vuttaṃ, ayuttampi tayā vuttameva. Kusalaṃ dukkhanti vattuṃ vuttameva kusalaṃ dukkhanti na upapajjatīti idaṃ vaṃ kasmā vadasi? Vattuṃ yuttavacanaṃ na yujjatīti vadasi vattuṃ ayuttavacanaṃ yujjatīti vadasīti therassa vacanena attano vāde dosaṃ passanto taṃ pariharituṃ asakkonto nīvamano theraṃ athajappanaṃ yācanto’nāhaṃ paṭibalo’tiādimāha.

'Therefore it does not hold'—for what reason? Because, due to the nature of one being hot and the other cold, the statement you made, 'both burn you,' does not hold, it is not right. 'Both burn you'—this is what was said, yet what you said is improper. To say 'the wholesome is suffering' was indeed said, but why do you say 'the wholesome is suffering does not hold'? You say, 'To say what is proper is not fitting,' yet you say, 'To say what is improper is fitting'—thus, seeing the fault in his own argument through the elder’s words and being unable to avoid it, he became downcast and, requesting the elder for the true meaning, said, 'I am not capable,' and so forth.

Tayā vādināti yuttamathagambhīravicittapaṭibhānavādinā

By you, the speaker, who speaks what is fitting, profound, diverse, and eloquent.

Sādhū athaṃ jappehī tī sādhu yācāmi. Sukhā vedanā kusalāti vā akusalā abyākatāti vā imassa mayā pucchitavacanassa athaṃ jappehi desehi athenāhaṃ athiko, kiṃ vivādenāti adhippāyo.

“Good, then explain the meaning; indeed, I entreat you. Is pleasant feeling wholesome, unwholesome, or indeterminate? Explain the meaning of this question I have asked. I am one who needs the meaning—what is the point of contention?” This is the intention.

Gehanissitānīti gehasadisakāmaguṇanissitāni tamārabbha pavattānīti atho.

‘Dependent on the household’ means dependent on sensual qualities similar to a household, arising in relation to them; this is the meaning.

Nekkhammanissītānī’ti.

‘Dependent on renunciation.’

Etha

Here:

‘Pabbajjā paṭhamaṃ dhānaṃ nibbānañca vipassanāSabbepi kusalā dhammā nekkhammanti pavuccatī’ti,Vuttanekkhammesu nibbānavipassanākusaladhammasaṅkhāte;

‘Going forth is the foremost treasure, Nibbāna and insight too. All wholesome states are called “renunciation.”’ Thus, in the renunciation spoken of, which is reckoned as Nibbāna, insight, and wholesome states;

Nekkhamme nissitāni.

Dependent on renunciation.

Sukhavedanāpañho pañcamo.

The fifth question is on pleasant feeling.

So ca aññapañhehi gambhīrataro, kulaputtehi mayā vuttaathamattena santosaṃ kavā attano paññānubhāvena ca punappunaṃ cintevā pubbāparaṃ sallakkhevā yo mayā vuttaathato yuttaro so atho gahetabbo yevāti.

And that question is deeper than other questions. While sons of good family are satisfied with the mere meaning stated by me, he, by the power of his own wisdom, pondered it again and again, examining what precedes and follows, so that the meaning which is more fitting than the meaning stated by me should indeed be grasped.

Nāmarūpanti nāmakaraṇaṭṭhena namanaṭṭhena cattāro arūpino khadhā nāmaṃ. Idha vipākanāmaṃ adhippetaṃ sītādīhi ruppanaṭṭhena rūpaṃ nippariyāyato channavutirūpakoṭṭhāsasaṅkhātaṃ nipphannarūpaṃ pariyāyato dasavidhā anipphannarūpañca cakkhusotaghānajivhākāyabhāvavathudasakasaṅkhātā satta dasakā, citta utu-āhārajaaṭṭhakā tayo, cittaja utujasaddavasena dve saddā’ti channavutirūpakoṭṭhāsā. Idha pana kammajarūpaṃ adhippetaṃ.

‘Name and form’: ‘Name’ refers to the four immaterial aggregates in the sense of naming and bending. Here, resultant name is intended. ‘Form,’ which is affected by cold and so on, is directly produced form, reckoned as ninety-six categories of matter. The ninety-six categories of matter are: the seven decads reckoned as the eye, ear, nose, tongue, body, sex, and base decads; the three octads born of mind, temperature, and nutriment; and the two sounds by way of mind-born and temperature-born sound. Indirectly, form also includes the ten kinds of unproduced form. Here, however, kamma-born form is intended.

Tena kammena aññaṃ nāmarūpaṃ paṭisadahatīti tena kusalākusalakammena aññaṃ nāmarūpaṃ aññaṃ anāgatanāmarūpaṃ sugatiduggatipariyāpannaṃ iminā paccuppannanāmarūpena saddhiṃ paṭisadahati.

‘By that kamma, another name-and-form is relinked’: by that wholesome or unwholesome kamma, another name-and-form—another future name-and-form included in a happy or unhappy destiny—is relinked together with this present name-and-form.

Purimaṃ bhante ambabījaṃ bhūtaṃ mūlakāraṇabhūtaṃ apaccakkhāya avijahivā nibbattena pacchimena ambena puriso daṇaḍappatto bhaveyyāti yojanā.

The application is: Just as, venerable sir, if a person were not to reject or abandon an earlier mango seed which was the root cause, and a later mango were produced from it, they might incur punishment.

Nāmarūpapaṭisadahanapañehā chaṭṭho.

The sixth question is on the relinking of name-and-form.

Sattopamāpatimaṇaḍito.

The seventh is adorned with the simile of a being.

Adhikāranti mahantaṃ pūjāsakkāraṃ. Ayaṃ sattamopañho puna pucchate. Upamaṃ sotukāmatāvasena puna pucchito’ti ñātabbaṃ.

‘Adhikāra’ means great honor and homage. This seventh question is asked again. It should be understood that it is asked again because of the wish to hear a simile.

Punapaṭisadahanapañho sattamo.

The seventh question is on relinking again.

Nāmarūpapañho aṭṭhamo.

The eighth question is on name and form.

Addhāpañho navamo.

The ninth question is on duration.

Navapañhavanto dutiyo vaggo.

The second chapter has nine questions.

Tatiyavagge addhāmulapucchanapañho paṭhamo.

In the third chapter, the first question is on asking about the root of duration.

Pathaviyā cakkaṃalikhivā’ti bhamacakkaṃ punappunaṃ parivattanavasena ā bhuso likhivā.

‘Having drawn a wheel on the ground’ means having vigorously and repeatedly drawn a rotating wheel by way of its revolution.

Pubbākoṭi napaññāyana pañho dutiyo.

The second question is on the beginning point not being discerned.

Khadhā ca dukkhassa bījātīti paṭisadhibhutā badhā kevalassa sakalassa pavattidukkharāsissa mulakāraṇabhāvena bījāni evaṃ khaṇakoṭisaṅkhātapaṭisadhibadhato pavatti dukkhavaḍḍhanaṃ sakkā kātunti adhippāyo.

‘And the aggregates are the seeds of suffering’ means the aggregates that constitute rebirth-linking are the seeds, by being the root cause of the entire, whole mass of suffering in the cycle of existence. Thus, from the rebirth-linking aggregates reckoned in countless moments, the increase of suffering in the cycle of existence can be brought about—this is the intention.

Koṭivaḍḍhanapañho tatiyo.

The third question is on the increase of the limit.

Cakkhusmiñca kho mahārāja sati rūpesu ca cakkhuviññāṇaṃ hotīti etha abhidhammāvatāraṭīkāpariyāyena ekato sahajātesu bahūsu cakkhuppasādesu yaṃ cakkhu visaditaṃ taṃ cakkhuviññāṇassa nissayapaccayo. Cakkhusmiñcāti ekavacanadassanato. Rūpesu cā’ti bahuvacanassa dassanato pana bahūnipi rūpāni cakkhuviññāṇassa purejātapaccayo paccayabhāva. Visesa-sabhāvatoti daṭṭhabbo.

‘Great king, when the eye exists and forms exist, eye-consciousness arises.’ Here, according to the method of the sub-commentary on the Abhidhammāvatāra, among the many co-nascent eye-sensitivities, that eye which is clear is the support condition for eye-consciousness. Because ‘when the eye exists’ is seen to be singular, but ‘forms exist’ is seen to be plural, many forms are the pre-nascent condition and condition-state for eye-consciousness. This should be seen as its specific nature.

Athi-keci-sañjānanapañho catutho.

The fourth question is on whether some perceive.

Bhavantāyeva kho mahārāja saṅkhārā jāyantiti etha antappaccayo atīte hoti. Atīte bhūtā’ti atho.

‘Great king, indeed, formations that are becoming arise.’ Here, the ‘-anta’ suffix is used in the sense of the past. The meaning is: ‘They existed in the past.’

Ayañca gāthā’ti sadisagāthā. Ahuvā sambhotīti ca gāthā khaṇikagāthā’ti daṭṭhabbaṃ. Evañhi pubbāparaṃ sameti.

‘And this verse’ is a corresponding verse. And the verse ‘There was Sambhūti’ should be regarded as a verse concerning the momentary. For thus the preceding and following connect.

(Uttarāraṇi) araṇisahitekantakiccakaro daṇḍo uttarāraṇi nāma.

(Uttarāraṇi) The stick which, together with the lower fire-stick, performs the single task is called the upper fire-stick.

Bhavantajāyanapañho sattopamāsahito pañcamo.

The fifth question, on becoming and arising, is accompanied by the simile of a being.

Vedagupañho chaṭṭho.

The sixth question is about the Vedagū.

Cakkhuviññāṇādipañho sattamo.

The seventh question is about eye-consciousness and so on.

Phusanalakkhaṇo’ti cittārammaṇaphusanalakkhaṇo. Yathā cakkhu’ti etha cakkhuppasādo’pi cakkhuviññāṇampi labbhati.

‘The characteristic of contact’ means the characteristic of contacting a mental object. Just as in the case of ‘the eye,’ here both the eye-sensitivity and eye-consciousness are obtained.

Saṅghaṭṭanaraso’ti imesaṃ vathārammaṇānaṃ saṅghaṭṭanaraso sampatti etassā ta atho labbhati. Yadā cakkhuviññāṇampi labbhati. Tadā cittārammaṇasaṅghaṭṭanaraso kiccaṃ etasseti atho labbhati. Saṅghaṭṭanaraso’ti ca pañcadvārikaphasse labbhati. Na manodvārikaphasse’ti ayamidiso atho atthasāliniyaṃ vutto yevā’ti.

‘Its function is impact’ means its function is the impacting of these bases and objects; its accomplishment is obtained as its meaning. When eye-consciousness is also obtained, then the meaning, ‘its task is the function of impacting a mental object,’ is obtained. And ‘its function is impact’ is obtained in five-door contact, not in mind-door contact—this is the meaning as stated in the Atthasālinī.

Phusanalakkhaṇapañho aṭṭhamo.

The eighth question is about the characteristic of contact.

Vedanālakkhaṇapañho navamo.

The ninth question is about the characteristic of feeling.

Saññālakkhaṇapañho dasamo.

The tenth question is about the characteristic of perception.

Cetanālakkhaṇapañho ekādasamo.

The eleventh question is about the characteristic of volition.

Viññāṇalakkhaṇapañho dvādasamo.

The twelfth question is about the characteristic of consciousness.

Vaḍḍhakī suparikammakataṃ dāruṃ sadhismiṃ appetīti vaḍḍhakī jano suṭṭhuparikammakataṃ dāruṃ sadhismiṃ appeti pāpeti paveseti.

“A carpenter fits well-prepared wood into the joint” means: a carpenter fits, brings, and inserts well-prepared wood into the joint.

Vitakkalakkhaṇapañho terasamo.

The thirteenth question is about the characteristic of initial application.

Vicāralakkhaṇapañho cuddasamo.

The fourteenth question is about the characteristic of sustained application.

Cuddasapañhavanto tatiyavaggo samatto. Vinibbhujivā vinibabhujivā’ti aññamaññāto visuṃ visuṃ kavā vibhajivā vibhajivā.

The third chapter, containing fourteen questions, is completed. “Having analyzed, having analyzed” means having made them distinct from one another, having separated them.

Vaggato atirekapaṭhamapañho vibhajjapañho paṭhamo.

The first analytical question is the first question additional to the chapter.

Nanu loṇameva āharitabbanti sakaṭehi suddhaloṇameva balivaddehi āharitabbaṃ.

“Shouldn’t only salt be brought?” means only pure salt should be brought by carts with oxen.

Na sakkā mahārāja loṇameva āharitunti pāṭhena bhavitabbanti nakāro pothake dissati.

“It is not possible, great king, to bring only salt.” This should be the reading; the negative particle is seen in the manuscript.

Loṇapañho dutiyo, rañño dhammalakkhaṇesu daḷhapatiṭṭhāpanathaṃ therena paṭhamaṃ vutto.

The question about salt is the second; it was spoken first by the Elder in order to firmly establish the king in the characteristics of the Dhamma.

Ettāvatā tecattāḷīsa pañhā samattā.

With this, forty-three questions are completed.

Catuthavagge nānākammehi mahārāja nibbattāni na ekena kammenā’ti āpāyikasattānaṃ pañcāyatanāni nānāakusalakammehi nibbattāni sugatipariyāpannasattānaṃ pañcāyatanāni nānākusalakammehi ekena kammena ekena paṭisadhijanakakammeneva nibbattāni. Abhidhammāvatāraṭīkāyaṃ paṭisadhikkhaṇe mahaggatacetanā kaṭattārūpānaṃ kammapaccayena paccayo’ti vacanena paṭisadhikkhaṇe vijjamānānaṃ sabbesaṃyeva kaṭattārūpānaṃ kammapaccayo hotīti viññāyati. Nānācetanāhi tadā idriyuppattiyaṃ sati atiparittena ca mahaggatena ca kammena nibbattaṃ kaṭattārūpaṃ āpajjeyya, na cekā paṭisadhi anekammanibbattā hotī’ti.’Saddhiṃ ekena kammena anekidirayuppatti hotī’ti vuttaṃ. Vicārevā yaṃ yuttataraṃ taṃ gahetabbaṃ. Tatrāyaṃ vicāraṇākāro?

In the fourth chapter: “Great king, they are produced by various kammas, not by a single kamma.” The five sense bases of beings in the lower realms are produced by various unwholesome kammas. The five sense bases of beings bound for a happy state are produced by various wholesome kammas, by a single kamma, that is, by a single rebirth-producing kamma. In the commentary to the Abhidhammāvatāra, by the statement, “At the moment of rebirth, sublime volition is a condition for kamma-born matter by way of kamma-condition,” it is understood that kamma is a condition for all kamma-born matter existing at the moment of rebirth. If there were various volitions at the time of the arising of the faculties, kamma-born matter produced by both extremely inferior and sublime kamma would arise, and a single rebirth is not produced by multiple kammas. It is said, “With a single kamma, the arising of multiple faculties occurs.” One should investigate and accept whichever is more reasonable. Therein, this is the mode of investigation:

Mahaggatasattānaṃ idriyāni ekena paṭisadhijanakakammena nibbattāni. Nāgasenathero pana arahā khīṇāsavo buddhamataññu tassa adhippāyānurūpena kāmāvacarakasattānaṃ nānākammehi nibbattīti gahetabbaṃ.

The faculties of sublime beings are produced by a single rebirth-producing kamma. However, it should be understood that the Elder Nāgasena—an arahant, one whose taints are destroyed, a knower of the Buddha’s teaching—in accordance with his intention, stated that for beings of the sense-sphere, they are produced by various kammas.

Nānākammanibbattāyatanapañho paṭhamo.

The first question is about the sense bases produced by various kammas.

Mahākulīnatāti uccakulīnatā. Soyeva vā pāṭho. Ābādha-vaṇṇa-sukkha-bhoga-kulīnaṃ paññakā ete cuddasa pañhā’pi subhasutte pakāsitā’ti ayaṃ gāthā sukhavācuggatakaraṇathaṃ porāṇehi vuttā.

“Great nobility” means high nobility. Or that is the reading itself. “These fourteen questions concerning illness, complexion, happiness, wealth, and nobility are also explained in the Subha Sutta.” This verse was spoken by the ancients to make recitation easy.

Manussanānābhāvapañho dutiyo.

The second question is about the diversity of humans.

Kiṃ paṭigacceva vāyamitenā’ti pubbe vāyāmena saha pavattakammena vāyāmakaraṇena kiṃ payojanaṃ athi?

“What is the use of striving beforehand?” means what is the purpose of making an effort with kamma that has proceeded together with a previous effort?

Akiccakaro’ti etha yathicchitaphalasaṅkhātaṃ kiccaṃ na karotīti akiccakaro. Ayañca ayuttasamāso. Saddhaṃ matakabhojanaṃ na bhuñjatīti asaddhabhojitiādiko viyā’ti.

Here, “one who does not do what should be done” means one who does not do the deed designated as the desired fruit. And this is an improper compound, like “one who does not eat the saddha-meal,” which means one who does not eat the meal for the dead offered in faith, and so on.

Bubhukkhito’ti budhābhibhūto.

“Hungry” means overcome by hunger.

Paṭigaccakiccakaraṇapañho tatiyo.

The third question is about doing beforehand what is to be done.

Paccamānā’ti nirayaggīnā ḍayhamānā.

“Being tormented” means being burned by the fires of hell.

So na tāva kālaṃ karotīti tāva tattakaṃ so nerayikasatto kālaṃ maraṇaṃ na karoti. Kammādhikatenā’ti pubbe adhikatena kammena mūlakāraṇabhutena.

“He does not die for that time” means for that long, that hell-being does not die. “By predominant kamma” means by the kamma that was previously predominant and became the root cause.

Navilīyanapañho catutho.

The fourth question is about not perishing.

Ākāsa-udaka-pathavidhāraṇapañho pañcamo.

The fifth is the question concerning the holding of space, water, and earth.

Ajjhosāyā’ti taṇhāya gilivā pariniṭṭhapevā.

‘Having clung to’ means having been swallowed by craving, having been completely established.

Nirodhanibbānapañho chaṭṭho.

The sixth is the question concerning cessation and Nibbāna.

Abhiññeyye dhamme’ti abhivisiṭṭhena catusaccañāṇena jānitabbe dhamme, catusaccadhamme.

“Things to be directly known” means phenomena to be known by especially distinctive knowledge, the knowledge of the four truths, that is, the phenomena of the four truths.

Nibbānalabhanapañhā sattamo.

The seventh is the question concerning the attainment of Nibbāna.

Nibbānajānanapañho aṭṭhamo.

The eighth is the question concerning the knowledge of Nibbāna.

Aṭṭhapañhavanto catutho vaggo.

The fourth chapter, containing eight questions.

Pañcamavagge nathibuddhapañho paṭhamo.

In the fifth chapter, the first is the question 'Is there no Buddha?'

Buddhānuttarapañho dutiyo.

The second is the question concerning the unsurpassed Buddha.

Sakkā jānituṃ buddho anuttaro’ti idaṃ raññā’bhagavā buddho anuttaro’ti theraṃ pubbe pucchitaṃ. Puna kasmā vuttaṃ? Pubbapañho therassa vijānanaṃ sadhāya pucchitaṃ pucchāpañho sabbapañho therassa vijānanaṃ sadhāya pucchitaṃ. Pucchāpañho sabbapaṇḍitānaṃ jānanaṃ sadhāya pucchito’ti viññātabbaṃ.

“Is it possible to know that the Buddha is unsurpassed?” This was previously asked by the king to the Elder: “Venerable Sir, is the Buddha unsurpassed?” Why was it said again? The earlier question was asked with reference to the Elder’s knowledge. It should be understood that the later question was asked with reference to the knowledge of all wise people.

Sakkā buddhānuttarapañho tatiyo.

The third is the question 'Is it possible that the Buddha is unsurpassed?'

Buddhanettīyā’ti nibbānaṃ neti etāya sadevake loke’ti netti, suttantābhidhammapāli.

“Buddha’s guidance”—by this, one is led to Nibbāna in the world with its devas, therefore it is called “guidance.” This refers to the Suttanta and Abhidhamma Pāli texts.

(Buddhapaññatti) paññāyapīyati etāya bhagavato āṇā’ti paññatti. Buddhassa paññatti buddhapaññatti, vinayapāli.

“Buddha’s declaration”—by this, the command of the Blessed One is made known, therefore it is a “declaration.” The declaration of the Buddha is the Buddha’s declaration, the Vinaya Pāli text.

Yāvajīvaṃ sāvakehi vattitabbanti idaṃ therena’āma mahārāja dhammo mayā diṭṭho’ti avissajjevā kasmā vuttaṃ? Rājā therassa dhammadassanabhāvaṃ paccakkhato ñavā vicitrapaṭibhānaṃ sotukāmo pucchati, na jānanathāya thero tassa ajjhāsayaṃ ñavā evamāha. Adiṭṭhadhammo hi buddhanettiyā buddhapaññattiyā yāvajīvaṃ vattituṃ sakkoti.

“Should be followed by disciples for life”—why was this said by the Elder without affirming, “Yes, great king, the Dhamma has been seen by me”? The king, knowing directly the Elder’s attainment of Dhamma-vision, and desiring to hear his varied and profound eloquence, asks, not for the sake of gaining knowledge. The Elder, knowing his intention, spoke thus. Indeed, one who has not seen the Dhamma can follow the Buddha’s guidance and declaration for life.

Dhammadiṭṭhapañho catutho.

The fourth is the question concerning the seeing of the Dhamma.

Navasaṅkamatipañho pañcamo.

The fifth is the question concerning not transmigrating.

Vedagu upalabbhatīti ayampañho pubbe ca pucchito. Kasmā puna pucchito? Pubbapañho jīvavedaguṃ sadhāya pucchito. Ayaṃ’ye brāhmaṇā vedagu’tiādinā vuttaṃ puggalavedaguṃ sadhāya pucchito. Save thero’na upalabbhatī’ti byākarissati, tassa vāde dosaṃ āropetukāmatāya pucchati. Thero pana vijjamānena avijjamānapaññattiṃ sadhāya’paramathena kho mahārāja vedagu na upalabbhatī’ti āha. Paramathena na upalabbhati, vohārato upalabbhatī’ti therassa adhippāyo.

“Is a Vedagū to be found?” This question was also asked before. Why was it asked again? The earlier question was asked concerning a living Vedagū. This question, “Those brahmins, a Vedagū,” etc., was asked concerning the individual Vedagū as stated. If the Elder were to answer, “He is not to be found,” then he asks with the desire to impute a fault in his doctrine. But the Elder, concerning the designation of non-existence for what exists, says, “In the ultimate sense, great king, a Vedagū is not to be found.” In the ultimate sense, he is not to be found, but conventionally, he is to be found—this is the Elder’s intention.

Puggalavedagupañho chaṭṭho.

The sixth is the question concerning the individual Vedagū.

Na kho-pe tena ropitāniti tāni ambāni avahāriyāni tāni ambāni purisena avaharitāni tena sāmikapurisena ropitāni ropitaambabhutāni na hontiti atho

“Not planted by him”—those mangoes should be taken away. Those mangoes were taken away by a man. They were not planted by that owner-man, nor did they become planted mangoes. Or else—

Imamhākāya pañhosattamo.

The seventh is the question concerning this body.

Kuhintipañho aṭṭhamo.

The eighth is the question “Where?”

Upapajjati-jānāti pañho navamo.

The ninth is the question concerning arising and knowing.

Athibuddhapañho dasamo.

The tenth is the question 'Is there a Buddha?'

Dasapañhasahito pañcamo vaggo.

The fifth chapter, accompanied by ten questions.

Samantato paggharatīti ayaṃ kho guthamuttādīhi asucivathūhi samantato paggharāpeti.

“Because it flows out everywhere”—indeed, this body causes impurities such as feces, urine, and so on to flow out everywhere.

Chaṭṭhavagge kāyaappiyapañho paṭhamo.

In the sixth chapter, the first is the question concerning the unattractiveness of the body.

Sampattakālapañho dutiyo.

The second is the question concerning the appropriate time.

Dvattiṃsa…pe…parirañjito’ti etha dvattiṃsamahāpurisalakkhaṇasarūpaṃ bahusu suttesu āgataṃ. Taṃ pākaṭaṃ asītyanubañjanasurūpaṃ na pākaṭaṃ jinālaṅkāraṭīkāyaṃyeva āgataṃ. Tasmā taṃ dassayissāma. Katamāni asītyānubyañjananāni? Citaṅgulitā, anupubbaṅgulitā, vaṭṭaṅgulitā, tambanakhatā, tuṅganakhatā, siniddhanakhatā, niguḷhagopphakatā, samapādatā, gajasamānakkamanatā, sīhasamānakkamanatā, haṃsasamānakkamanatā, usabhasamānakkamanatā, dakkhiṇāvaṭṭagattatā, samantatocārujāṇumaṇaḍalatā, paripuṇṇa purisabyañjanatā, acchiddanābhitā, gambhīranābhitā, dakkhiṇāvaṭṭanābhitā, suvaṇṇakadalurutā, erāvaṇakarasadisabhujatā, anupubbagattatā, maṭṭhakagattatā, sucigattatā, suvibhattagattatā, anussannānussannasabbagattatā, alīnagattatā, tilakādivirahitagattatā, anupubbaruciragattatā, visuddhagattatā, koṭisahassahathibaladhara gattatā, tuṅganāsatā, susaṇṭhānanāsatā, rattadvijamaṃsatā, susukkadantatā, suvisuddhidriyatā, vaṭṭadāṭhatā, rattoṭṭhasamabimbitā, āyatavadanatā, gambhīrapāṇilekhatā, āyatalekhatā, ujulekhatā, surucirasaṇṭhānalekhatā, parimaṇḍalakāyavantatā, paripuṇṇakapolatā, āyatavisālanettatā, pañcapasādavantanettatā, ākucitaggapakhumatā, mudutanuka-rattajīvhatā, āyatajīvhatā, āyatarucirakaṇṇatā, niggaṇṭhisiratā, nigguyhasiratā, chattasantibhacārusīsatā, āyata-puthula-lalāṭa-sobhatā, susaṇṭhānabhamukatā, kaṇhabhamukatā, sukhumālagattatā, ativiya ujjalitagattatā, ativiyasommagattatā, ativimalagattatā, komalagattatā, siniddhagattatā, sugadhatanutā, samalomatā, atisukhumaassāsapassāsadhāraṇatā, susaṇṭhānamukhatā, sugadhamukhatā, sugadhamuddhatā, sunīlakesatā, dakkhiṇāvaṭṭakesatā, susaṇṭhānakesatā, siniddhakesatā, saṇhakesatā, alulitakesatā, ketumālāratanacittatā. Dvattīṃsapurisalakkhaṇapañho tatiyo.

The thirty-two… adorned with the marks of a great man—these are found in many discourses. That, the thirty-two marks, is well-known. The beautiful form of the eighty minor characteristics is not well-known; it is found only in the Jinālaṅkāraṭīkā. Therefore, we will show them. What are the eighty minor characteristics? 1. Fingers that are well-fleshed, 2. Fingers that taper gradually, 3. Fingers that are perfectly rounded, 4. Nails that are copper-colored, 5. Nails that are slightly raised, 6. Nails that are glossy, 7. Ankles that are concealed, 8. Feet that are level, 9. A gait like an elephant’s, 10. A gait like a lion’s, 11. A gait like a swan’s, 12. A gait like a bull’s, 13. Body hair spiralling to the right, 14. Knees that are beautifully rounded on all sides, 15. A fully developed male organ, 16. A navel that is flawless, 17. A deep navel, 18. A navel that spirals to the right, 19. Thighs like a golden plantain, 20. Arms like the trunk of the celestial elephant Erāvaṇa, 21. A body that is well-proportioned, 22. A smooth body, 23. A pure body, 24. A well-proportioned body, 25. A body that is evenly fleshed, 26. An energetic body, 27. A body free from blemishes like moles, 28. A gradually beautiful body, 29. A very pure body, 30. A body endowed with the strength of ten billion elephants, 31. A high nose, 32. A well-formed nose, 33. Red gums, 34. Very white teeth, 35. Very pure faculties, 36. Rounded canines, 37. Lips red like the bimba fruit, 38. A long face, 39. Deep lines on the palms, 40. Long lines on the palms, 41. Straight lines on the palms, 42. Beautifully formed lines on the palms, 43. A well-proportioned body, 44. Full cheeks, 45. Long and broad eyes, 46. Eyes with five kinds of clarity, 47. Eyelashes with curled tips, 48. A soft, thin, and red tongue, 49. A long tongue, 50. Long and beautiful ears, 51. Veins without knots, 52. Hidden veins, 53. A beautiful head like an umbrella, 54. The beauty of a long and broad forehead, 55. Well-formed eyebrows, 56. Dark eyebrows, 57. A very delicate body, 58. A very radiant body, 59. A very gentle body, 60. A very pure body, 61. A soft body, 62. A glossy body, 63. A fragrant body, 64. Even body hair, 65. Holding very subtle in-breaths and out-breaths, 66. A well-formed mouth, 67. A fragrant mouth, 68. A fragrant head, 69. Dark blue hair, 70. Hair spiralling to the right, 71. Well-formed hair, 72. Glossy hair, 73. Fine hair, 74. Untangled hair, 75. A head adorned with a jeweled, crest-like radiance. The question on the thirty-two marks of a great man is the third.

Brahmacariyapañho pañcamo.

The fifth is the question on the holy life.

Assupañehā chaṭṭho.

The sixth is the question on tears.

Rasapaṭisaṃvedipañho aṭṭhamo.

The eighth is the question on the experience of taste.

Paññāpañho aṭṭhamo.

The eighth is the question on wisdom.

Saṃsārapañho navamo.

The ninth is the question on the round of existence.

Satipañho dasamo.

The tenth is the question on mindfulness.

Evañhi bhante nāgasena sabbā sati abhijānantī uppajjati nathi kaṭumikā satīti evaṃ mayā cintanākāre sabbā sati abhijānantī sayaṃ pākaṭā parūpadesarahitā uppajjati, kaṭumikā parinibbajjana-parūpadesa-saṅkhātā kaṭumasahitā sati nathiti atho.

Indeed, venerable Nāgasena, all mindfulness arises knowing fully; there is no rudimentary mindfulness. Thus, in my way of thinking, all mindfulness arises self-evident, without instruction from others. Is it that there is no rudimentary mindfulness, which is designated as instruction from others for complete extinguishing and is associated with coarseness?

Sati abhijānanapañho ekādasamo.

The eleventh is the question on mindfulness with full awareness.

Ekādasapañhasahito chaṭṭhavaggo.

The sixth chapter, comprising eleven questions.

Abhijānato’ti satisahitaṃabhivisesaṃjānato. Kaṭumikāyā’ti paripīḷana-parasāsana-saṅkhātakaṭumikāya. Olārikaviññāṇato’ti mahante ārammaṇe pavattaviññāṇato. Ahitaviññāṇato’ti dukkhasaṅkhātaahite pavattaviññāṇato. Sabhāganimittato’ti sabhāgārammaṇato. Visabhāganimittato’ti nāmavaṇṇādi - aññamaññavisadisārammaṇato. Kathābhiññāṇato’ti parakathāsaṅkhātaabhiññāṇato. Lakkhaṇato’ti goṇa-sakaṭa-danta-piḷakādilakkhaṇato. Saraṇato’ti parehi sarāpanato muddāto’ti akkharasikkhanato. Bhāvanāto’ti abhiññāsasaṅkhātabhāvanāto. Pothakanibadhanato’ti pothake likhitaovādaakkharadhāraṇato. Anubhūtato’ti channaṃ ārammaṇānaṃ anubhutapubbato. Nibadhantī’ti pīḷenti. Lipiyā sikkhitattā’ti akkharassa sikkhitattā.

‘Abhijānato’ means knowing with mindfulness, combined with special knowledge. ‘Kaṭumikāyā’ means the crude (mindfulness), which is designated as the oppressive doctrine of others. ‘Olārikaviññāṇato’ means consciousness arising from a gross object. ‘Ahitaviññāṇato’ means consciousness arising from what is unbeneficial, designated as suffering. ‘Sabhāganimittato’ means from a similar sign. ‘Visabhāganimittato’ means from dissimilar signs, such as names and forms that differ from one another. ‘Kathābhiññāṇato’ means knowledge designated as others' speech. ‘Lakkhaṇato’ means from marks, such as those of cattle, carts, teeth, or boils. ‘Saraṇato’ means from being reminded by others. ‘Muddāto’ means from learning letters. ‘Bhāvanāto’ means from development designated as repeated practice. ‘Pothakanibadhanato’ means from memorizing letters of advice written in a book. ‘Anubhūtato’ means from having previously experienced the six sense objects. ‘Nibadhantī’ means they oppress. ‘Lipiyā sikkhitattā’ means because of having learned writing.

Sattamevagge satiākārapañho paṭhamo.

In the seventh chapter, the first is the question on the modes of mindfulness.

Vassasatapañho dutiyo.

The second is the question on the hundred years.

Anāgatapañho tatiyo.

The third is the question on the future.

Dūrabrahmalokapañho catutho.

The fourth is the question on the distant Brahmā world.

Brahmalokakasmīrapañho pañcamo.

The fifth is the question on the Brahmā world and Kashmir.

Sattabojjhaṅgapañho chaṭṭho.

The sixth is the question on the seven factors of enlightenment.

Puññabahutarapañho sattamo.

The seventh is the question on abundant merit.

Jānājānapañho aṭṭhamo.

The eighth is the question on knowing and not knowing.

Uttarakurupañho navamo.

The ninth is the question on Uttarakuru.

Dīghaaṭṭhikapañho dasamo.

The tenth is the question on long bones.

Assāsapassāsapañho ekādasamo.

The eleventh is the question on in-breaths and out-breaths.

Samuddapañho dvādasamo.

The twelfth is the question on the ocean.

Ekarasapañho terasamo.

The thirteenth is the question on one taste.

Nathi dutiyaṃ paññāya chedananti yaṃ chedanaṃ paññāya saddhiṃ dvayaṃ taṃ chedanaṃ nathiti atho. Chedanapañho cuddasamo. Bhutajivapañho pannarasamo. Dukkarapañho soḷasamo therena paṭhamaṃ vutto. Soḷasapañhasahito sattamo vaggo.

There is no other cutting like wisdom. Is it that there is no cutting that is a duality together with wisdom? The fourteenth is the question on cutting. The fifteenth is the question on beings and life. The sixteenth is the Difficult Question, first spoken by the elder. The seventh chapter, comprising sixteen questions.

Sampati kā velā’ti idāni kā velā sampattā’ti yojanā. Gamissantiti tayā saddhiṃ gamissanti. Bhaṇḍato bhaṇḍāgārato. Rājadeyyānīti rājasantakāni.

‘Sampati kā velā’ means ‘What time has arrived now?’ ‘Gamissanti’ means ‘they will go with you.’ ‘Bhaṇḍato’ means ‘from the treasury.’ ‘Rājadeyyānī’ means ‘things belonging to the king.’

Tassa pañhaveyyākaraṇena tuṭṭhe rājā’ti tassa nāgasenatherassa asītipañhaveyyākaraṇena tuṭṭho rājā. Abbhantarakathāyañhi aṭṭhāsīti pañhā paṭhamadivase visajjitā. Tayo divase pāsāde bhattakiccato paṭṭhāya yāva paṭhamayāmāvasānā aṭṭhāsīti pañhā visajjitā ahesuṃ.

‘The king was pleased with his answers to the questions’ means the king was pleased with the Elder Nāgasena's answers to the eighty questions. Indeed, eighty-eight questions were answered on the first day during the inner discussion. Over three days, from the meal service in the palace until the end of the first watch, eighty-eight questions were answered.

Bāhirakathāpañhā tayo. Tena saddhiṃ ekanavuti pañhā honti.

There are three questions from the external discussion. Together with these, there are ninety-one questions.

Ekanavutīpañha paṭimaṇḍitā.

Adorned with ninety-one questions.

Milidapañhavaṇṇanā samattā.

The exposition of Milinda's Questions is complete.

Meṇḍakapañhe pana bhassappavādīti vohārakusalatāya yuttavacanasaṅkhātabhassavadanasīlo. Vetaṇaḍīti theravādena saddhiṃ viruddhavacanavadanasīlo.

In the Meṇḍaka questions, ‘bhassappavādī’ means one whose habit is speaking words connected with skill in expression, reckoned as proper speech. ‘Vetaṇḍī’ means one whose habit is speaking words contrary to the Theravāda tradition.

Vasanto tassa chāyāyāti dhammacariya-gurusaddhāpaññādiguṇamaṇḍito, assaddhopi so tassa’ medhāvī amatābhimukho’ti evaṃ vuttehi sobhaggaguṇehi samannāgato tassa therassa karuṇāpaññāvasena pavattakāraṇākāraṇahitupamāyuttiupadesavacanasaṅkhātachāyāya vasanto. Tāni hi therassa karuṇāñāṇaṃ nāmakāyato pavattanti pakatisarīrato pavattachāyā viya hotī tī.

‘Vasanto tassa chāyāyā’ (living in his shadow) means dwelling in the shadow of that elder, who is adorned with virtues such as righteous conduct, reverence for teachers, faith, wisdom, and so on, and who is endowed with such excellent qualities as ‘even if one is faithless, yet wise and oriented toward the deathless’—that is to say, the instruction consisting of his words regarding cause, non-cause, benefit, analogy, and logical connection, which proceed from his compassion and wisdom. For that compassionate knowledge of the elder arises from his mental and physical aggregates, just as a shadow arises from a natural body.

Addakkhi meṇḍake pañhe’ti ñāṇacakkhunā meṇḍake gambhīre pañhe addakkhi. Athavā senakādibhāsitabbaṃ anekapariyāyabhāvena ceva abhutabhāvena ca meṇaḍakapañhasadise. Athavā dvīvacanavantattā tassa pañhassa dvimeṇḍakayuddhasadise’tipi vuttaṃ vaṭṭati.

‘Addakkhi meṇḍake pañhe’ (he saw the Meṇḍaka questions) means with the eye of wisdom he saw the profound Meṇḍaka questions. Alternatively, because they are to be spoken by Senaka and others, and because they are of a manifold nature and an unactual nature, they are similar to the Meṇḍaka questions. Or, because that question has the characteristic of the dual number, it is fittingly said to be like a battle between two rams.

Pariyāya bhāsitaṃ athi’ti’ānada, mayādve’pi vedanā vuttā pariyāyenā’tiādikaṃ pariyāyavacanaṃ athi. Kathaṃ imissā pariyāyanippariyāyadesanābhāvo jānitabbo? Upekkhāvedanā hi santamiṃ paṇīte sukhe vuttā bhagavatā’ti ayaṃ hetha pariyāyo.

‘Pariyāya bhāsitaṃ atthi’ (there is speech by way of implication) means there is speech by way of implication, such as ‘Ānanda, I have spoken of two feelings by way of implication,’ and so on. How is the presence of this teaching by way of implication and without implication to be understood? Here, the implication is that the Blessed One spoke of equanimous feeling as peaceful and sublime happiness.

Sabhāvabhāsitaṃ athiti’tisso iha bhikkhave vedanā sukhā dukkhā upekkhā vedanā’tiādikaṃ nippariyāyavacanaṃ athi. Kathaṃ nippariyāyabhāvo jānitabbo? Vedanāsabhāvo hi tividho’ti ayametha nippariyāyo athi.

‘Sabhāvabhāsitaṃ atthi’ (there is speech expressed directly) means there is direct speech, such as ‘Monks, there are these three feelings: pleasant, painful, and neutral,’ and so on. How is its direct nature to be understood? Here, the direct meaning is that the nature of feeling is threefold.

Sadhāyabhāsitanti’tīhi bhikkhave ṭhānehi jambudīpikā manussā deve tāvatiṃse uttarakuruke ca manusse adhigaṇhanti. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso’tiādikaṃ sadhāya bhāsitaṃ athi.’Idha brahmacariyavāso’ti idaṃ pabbajjābrahmacariyavāsanaṃ vuttaṃ na maggabrahmacariyavāsaṃ. Neyyathanītathavacanaṃ idha anāgataṃ. Tampi āharivā dassetabbaṃ.’Yaṃ kiñci vedayitaṃ sabbaṃ taṃ dukkhanti’ādikaṃ nyethavacanaṃ.’Sukhāpi kho vedanā aniccā saṅkhatā’tiādikaṃ yathārutavasena jānitabbaṃ nītathavacanaṃ athīti.

‘Saddhāya bhāsitaṃ’ (speech spoken with faith) means there is speech spoken with faith, such as ‘Monks, the people of Jambudīpa surpass the devas of Tāvatiṃsa and the humans of Uttarakuru in three respects. What three? They are heroic, mindful, and here is the holy life,’ and so on. Here, ‘the holy life’ refers to the holy life of going forth, not the holy life of the path. Statements of inferable meaning and definitive meaning are not found here. Those too should be brought forth and shown. ‘Whatever is felt is all suffering,’ and so on, is a statement of inferable meaning. ‘Even pleasant feeling is impermanent, conditioned,’ and so on, is a statement of definitive meaning to be understood according to its literal sense.

‘Neyyathavacanañceva atho sadhāyabhāsitaṃPariyāyabhāsitañceva atho sabhāvabhāsitaṃ’,Iti pañcappabhedaṃ’va sāsane jinabhāsitaṃSallakkhevāna taṃ sabbaṃ athaṃ vadetha paṇḍito’ti;

“And speech of inferable meaning, and speech spoken with faith, and speech by way of implication, and speech according to its intrinsic nature—thus, the Conqueror's speech in the Dispensation is indeed of five kinds. Having considered all that, the wise person should speak the meaning.”

Na rahassakaṃ kātabbanti athapaṭicchannavacanaṃ na kātabbaṃ.

‘Na rahassakaṃ kātabbaṃ’ means that speech with a hidden meaning should not be spoken.

Garukaṃ pariṇamatīti garubhāvena paripākaṃ gacchati dadhabhāvena pākaṭo hotiti adhippāyo.

‘Garukaṃ pariṇamati’ means it matures with heaviness; it becomes manifest with firmness—this is the meaning.

Ittaratāyāti appapaññatāya.

‘Ittaratāya’ means due to having little wisdom.

Tithavāsenāti

‘Titthavāsena’ means by dwelling in a sectarian view.

‘Uggaho savanaṃ pucchā kathanaṃ dhāraṇaṃ iti,Pañcadhammavaseneva tithavāso pavuccatī’ti;

‘Learning, listening, questioning, discussion, and retention—by means of these five qualities, indeed, is dwelling with a teacher said to be.’

Evaṃvuttatithavāsena.

By the discipleship thus described.

Snehasaṃsevā’ti piyapuggalasaṃsevanavasena. Mantisahāyo’ti mantī vicāraṇapañño sahāyo etassāti mantisahāyo.

‘Snehasaṃsevā’ means by way of associating with beloved individuals. ‘Mantisahāyo’ (a wise companion) means one whose companion is a wise person possessing discerning wisdom—thus, ‘mantisahāyo’.

Mā hāyi atho te abhikkamatīti attānuvādādibhaye uppanne vaṃ ettakena kāraṇena mā bhāyi. Katapuñño katabhīruttāṇo ñāṇasampannosammāpayoge ṭhito na cirasseva lokiyalokuttararatho te abhikkamati abhikkamissati pavattissati.

‘Do not retreat, and it will approach you’ means: when fear arises from self-reproach and the like, do not be afraid for such a reason. For one who has done meritorious deeds, who has made a refuge from fear, who is endowed with wisdom, and is established in right effort—soon, the worldly and supramundane chariot will come to you, will approach, and will continue to roll on.

Allāpo’ti paṭhamāmantānā’ti keci vadanti. Raṭṭhakavacanaṃ āmantanā.

Some say, ‘Allāpo’ is the first address. Raṭṭhakavacana is a term of address.

Sakkaccakārinā’ti hitakaraṇa-hitadesana-hitacintanānaṃ akhaṇḍakārinā.

‘Sakkaccakārinā’ means by one who acts without interruption in doing what is beneficial, teaching what is beneficial, and thinking what is beneficial.

Khalite dhammena paggahetabbo’ti sammāpaṭipattito vā yuttavacanato vā khalite antevāsikamhi dhammena sabhāvena taṃ taṃ kāraṇaṃ vavā sīlādiguṇesu paggahetabbo.

‘When one has stumbled, he should be uplifted by the Dhamma’ means that when a disciple has stumbled from right practice or from appropriate speech, he should be rightly and properly uplifted in virtues such as morality after the various reasons have been explained.

Meṇḍakapañhā gambhīragaṇṭhiguyhapañhā.

The questions of Meṇḍaka are profound, intricate, and obscure questions.

Abhivaḍḍhiyā vāyamatī’ti pariyattipaṭipattisāsanānaṃ abhivaḍḍhanathāya catupaccayadānādinā upāyena vāyāmaṃ karoti.

‘He strives for growth’ means he makes an effort, through means such as giving the four requisites and so forth, for the sake of the growth of the teaching of learning and practice.

‘Bhavati saṅghena samasukho dukkhi dhammādhipatiko’pi ca;

Saṃvibhāgī yathāthāmaṃ jinacakkābhivaḍḍhakoSammādiṭṭhipurekkhāro anaññasathuko tathā;

Surakkho kāyakammādi samaggābhirato’pi caAkuho na varo cakke buddhādisaraṇaṃ gatoDasa upāsakaguṇā nāgasenena bhāsitā’ti;

‘He becomes one who shares happiness and suffering with the Saṅgha, with the Dhamma as his sovereign, moreover; a sharer according to ability, one who increases the Victor’s wheel; foremost in right view, not having another teacher, likewise; well-guarded in bodily actions and so forth, and delighting in harmony, moreover; not deceitful, not arrogant concerning the Teaching, having gone for refuge to the Buddha and others—these ten qualities of a lay follower were spoken by Nāgasena.’

Imā tisso gāthā.

These are the three stanzas.

‘Pañcamaṃ lahu sabbatha sattamaṃ dvicatuthisu,Chaṭṭhaṃ tu garupādānaṃ sesā aniyamā matā’ti;

‘The fifth syllable is always light, the seventh in the second and fourth lines; the sixth, however, is taken as heavy; the rest are considered irregular.’

Iminā vuttalakkhaṇena vuttā.

They are described by this stated characteristic.

Lokasādhāraṇo’ti sattalokena sadiso,Appattamānasānanti apapattaarahattaphalānaṃ;

‘Lokasādhāraṇo’ (common to the world) means similar to the world of beings; ‘Appattamānasānaṃ’ (of those whose minds are unattained) means of those who have not attained the fruit of arahantship.

Ñāṇaratanārammaṇenā’ti arahattamagagapadaṭṭhānasababaññuta ñāṇo bhagavā sabbaññu sabbadassāvī dasabalasamannāgato catuhi vesarajjehi samananāgato pabhinnapaṭisambhido chaḷabhiñño ca asādhāraṇañāṇo aṭṭhārasabuddhadhammasamannāgato, tassa arahattamagagañāṇaṃ dasabalādisabbaguṇadāyakaṃ sabbaññutañāṇaṃ sabbañeyyadhammajānanasamathanti bhagavato ñāṇaratanārammaṇena sakasakacittuppādena.

‘By the jewel of knowledge as the object’ means: the Blessed One is the All-knowing One, the All-seeing One, endowed with the ten powers, possessed of the four assurances, accomplished in the analytical knowledges, with the six superknowledges, with unparalleled knowledge, and endowed with the eighteen unique qualities of a Buddha. His knowledge of the path of arahantship is the bestower of all virtues such as the ten powers, and his all-knowing knowledge is capable of comprehending all knowable phenomena. Thus, it is by the Blessed One’s jewel of knowledge as the object that each individual’s mind-moment arises.

Ubbattīyante’ti pakatipakatito viparīyanto vinassante vā.

‘Ubbattīyante’ means changing from the natural state or being destroyed.

Nippabhā jātā kutithiyā vaṃ gaṇīvarapavaramāsajjāti kutithiyā micchādiṭṭhikā vaṃ bhadantaṃ gaṇivarapavaraṃ gaṇivarehi paraṃ seṭṭhaṃ āsajja pavā nippabhā nijjotā bhaveyyunti yojanā.

‘The heretics, having approached the excellent chief of the group, became without radiance’ means that the heretics, those of wrong view, having approached that venerable, excellent chief of the group—who is the best among group leaders—would become without radiance and lustre; this is the construction.

Meṇḍakapañhesu pūjāvañdhāvañdhāpañho aṭṭhupamāsahito paṭhamo.

In the Questions of Meṇḍaka, the first is the question about worship being fruitful or fruitless, accompanied by the simile of the anthill.

Vāhasataṃ kho mahārāja vīhīnaṃ aḍḍhucūḷañca vāhā vīhī sattammaṇāni dve ca tumbā ekaccharakkhaṇe pavattavittassa ettakāvihīti lakkhaṃ ṭhapīyamānā parikkhayaṃ pariyādānaṃ gaccheyyunti etha sādikadiyaḍḍhavāhasataṃ thokena uddhaṃ upaḍḍhāvāhasatassa patanālike tumbo’ti aṅguttaraṭīkāyaṃ vuttaṃ. Aḍḍhacūḷanti vāhassa tassa aḍḍhādhikā vāhavīhī’tipi vattuṃ vaṭṭatiyeva.

‘O great king, if a hundred cartloads of rice, and half a cūḷa of cartloads, and seven ammaṇas of rice, and two tumbas—if such an amount of rice, which is wealth distributed in a single snap of the fingers, were set as a target—they would be depleted and exhausted.’ Here, in the Aṅguttara subcommentary, it is said: ‘A tumba is a little more than one and a half hundred cartloads, or a little more than half a hundred cartloads in a patanālikā.’ The term ‘aḍḍhacūḷa’ means rice exceeding half a cartload; it is also acceptable to say it refers to a cartload of rice plus a half.

‘Kuḍubo pasato eko patho te caturo siyuṃĀḷhako caturo pathā doṇaṃ vā caturāḷhakaṃ,Māṇikā caturo doṇā khārīti catumāṇikā;

‘A kuḍuba is four pasatas, a patha is four kuḍubas. Four pathas make an āḷhaka; four āḷhakas make a doṇa; four doṇas make a māṇikā; four māṇikās make a khārī.’

Khāriyo vīsa vāho’tha siyā tumbo dasammaṇaṃĀḷahako nithiyaṃ tumbo patho tu nāḷi nāriyaṃ,Vāho tu sakaṭo ceko dasa doṇā tu ammaṇa’nti;

‘Twenty khāris make a vāha; a tumbo may be ten ammaṇas. An āḷhaka is a tumba of fixed measure, and a patha is a nāḷi in a nāri. A vāha is one cartload, and ten doṇas make an ammaṇa.’

Abhidhānappadipikāyaṃ vutto sakaṭapapamāṇo vāho’ti vinayaṭīkāyampana’ dve sakaṭā vāhā eko vāho’ti vuttaṃ. Vihīnaṃ vāhasatañca aḍḍhacūlañca vāhasatassa aḍaḍhañaca cūḷaṃ aḍaḍhato thokena ūnaṃ vā hoti. Yathāvuttavāhato adhikāni vīhisattammaṇāni vīhīnaṃ satta ammaṇāni dve ca tumbā hontī’ti yojanā. Vīhīnaṃ sādhikadiyaḍḍhavāhasatanti adhippāyo.

In the Abhidhānappadīpikā, it is stated that a vāha is the measure of a cartload. However, in the Vinaya subcommentary, it is said: ‘Two cartloads are one vāha.’ A hundred vāhas of rice, and a half-cūḷa, and a half of a hundred vāhas and a cūḷa, or it is a little less than half. The construction is that beyond the aforementioned vāha, there are seven ammaṇas of rice; for rice, there are seven ammaṇas and two tumbas. The meaning is that for rice, it is one hundred and a half vāhas plus a little more.

Ekaccharakkhaṇe pavattacittassā’ti imassa lakkhanti iminā sambadho. Lakkhanati ci gahaṇasallakkhaṇathaṃ sampadānathe cetaṃ upayogavacanaṃ’ divāvihāraṃ pāvisī’ti divāvihārathāya pāvisitiādisu viya. Lakkhasaddo ca lakkhaṇavācako. Vuttañhetaṃ abhidhānasathe.

'Of the mind arising in a single mind-moment'—its characteristic is connected with this. The term 'lakkhaṇa' is a word of application in the dative sense, for the meaning of grasping and discerning, just as in 'he entered the day's abode,' meaning 'he entered for the purpose of the day's abode,' and so on. And the word 'lakkha' is expressive of a characteristic. This has been stated in the Abhidhāna.

‘Kalaṅko lañchanaṃ lakkhaṃ aṅko’bhiññāṇalakkhaṇaṃ,Ciṇhañcāpi tu sobhā tu paramā susamā’tha cā’ti;

'A spot, a mark, a sign, a mark, a mark of recognition, and also a symbol; and beauty, the supreme, and the most excellent.'

Parikkhayaṃ pariyādānanti khīṇabhāvaṃ gaccheyyuṃ. Iminā dasādhikadiḍḍhavāhasatavīhito adhikāniekaccharakkhaṇe pavattacittānī’ti dasseti.

'Exhaustion and utter ending' means they would reach a state of depletion. By this, it shows that the minds arising in a single mind-moment are more numerous than one hundred and sixty cartloads of rice.

Evaṃ ekaccharakkhaṇe pavattacittassa ettakavīhito anekabhāvaṃ dassevā idāni ekaccharakkhaṇe pavattacittassa puggalavisesavasena visesabhāvaṃ dassetuṃ tatrīme’tiādimāha.

Thus, having shown the manifold nature of the mind arising in a single mind-moment, which is more numerous than that much rice, now, to show the distinct nature of the mind arising in a single mind-moment according to the distinction of individuals, he spoke beginning with 'tatrīme'.

Tatha

Thus

Tatrāti sattavidhesu sattesu.

'Tatra' means among the seven kinds of beings.

Ime sattavidhā cittā pavattantīti imāni sattavidhāni cittāni pavattanti.

'These seven kinds of minds arise' means these seven kinds of minds arise.

Abhāvitakāyā’ti pañcupādānakkhadhakāyesu aniccādivasena abhāvitakāyā.

'Undeveloped in body' means undeveloped, by way of impermanence and so forth, in the bodies which are the five aggregates subject to clinging.

Abhāvitasīlā’ti abhāvitalokuttarasīlā.

'Undeveloped in virtue' means undeveloped in supramundane virtue.

Tīsu ṭhānesu’ti sakkāyadiṭṭhi-vicikicchā-sīlabbataparāmāsa samugghāṭitaṭṭhānavasena tīsu ṭhānesu. Uparibhumīsu’ti sakadāgāmiādīnaṃ pañcakkhadhasaṅkhāta uparibhumisu?

'In three places' means in the three places by way of the uprooting of personality-belief, doubt, and clinging to rites and rituals. 'In the higher planes' means in the higher planes reckoned as the five aggregates for those such as the once-returner and others.

Pañcasu ṭhānesu’ti heṭṭhā vuttesu tīsu ṭhānesu rāgadosatanuṭṭhānadvayaṃ pakkhipivā pañca ṭhānāni veditabbāni.

'In five places' means that five places are to be understood by including the two instances of the attenuation of greed and hatred with the three places previously mentioned.

Dasasu ṭhānesu’ti heṭṭhā pañcaṭṭhānāni ceva gahitaggahaṇanayena sakkāyadiṭṭhi-vicikicchā-sīlabbataparāmāsa-lobha-vyāpāda-saṅkhāta-pa- ñcorambhāgayasaññejanasamugghāṭitaddhānavasena pañcौddhamhāgiya saṃyojana samugghāṭitaṭṭhānavaseneva. Aparāti pañcā’ti dasa ṭhānāni vipassanāya ārammaṇabhutā pañcupādānakkhadhā yevāti gahetabbaṃ.

'In ten places' means by way of the uprooting of the five lower fetters—personality-belief, doubt, clinging to rites and rituals, sensual desire, and ill will—and by way of the uprooting of the five higher fetters. These ten places are to be understood as the five aggregates subject to clinging, which are the object of insight.

Nārācassā’ti usuaggapavesita-ayomaya nārāvassa

'Of a nārāca' means of an iron nārāca arrow, made to enter with its sharp tip.

Daḷhaṃ cāpasamārūḷhassā’ti daḷhacāpadhanumhi āropitassa.

'Firmly mounted on the bow' means fitted to a strong bow.

Tathā’ti bhagavato lahukaparivattane. Uttarikāraṇa’nti yamakapāṭihāriyato uttariyaṃ vuttaṃ

'Thus' refers to the Blessed One’s swift turning. 'A further reason' means that which is said to be superior to the Twin Miracle.

Tampi mahārāja pāṭihiranti tamabhagavato aggikkhadha-udakadhārā-pavattana-saṅkhāta-yamakapāṭihīraṃ attano paresaṃ rāgādipaccanīkaharaṇato pāṭihiraṃ.

'That too, O great king, is a miracle' means that the Twin Miracle of the Blessed One, reckoned as the emission of a mass of fire and a stream of water, is a miracle because it removes the opposing forces of passion and so forth in oneself and others.

Āvajjanavikaḷamattakenā’ti bhagavatā anuppāditavasena manodvārāvajjanassa hīnavasena

'By the mere deficiency of adverting' means, because it was not produced by the Blessed One, by way of the inferiority of the mind-door adverting.

Sabbaññupañho dutiyo.

The question on omniscience is the second.

Chakoṭṭhāse kate kappe’ti catusaṭṭhiantarakappapamāṇe vivaṭṭaṭṭhāyikappe chakoṭṭhāse kate.

'In the aeon when six divisions have been made' means when six divisions have been made in the aeon of evolution-duration, which is of the measure of sixty-four intermediate aeons.

Atikkante paṭhamakoṭṭhāse kiñci sādhikadasantarakappapamāṇe vicaṭṭaṭṭhāyikappassa paṭhamakoṭaṭhāse atikkante devadatto saṅghaṃ bhidi devadattapabbajjāpañho tatiyo

'When the first part had passed' means when the first part of the aeon of contraction-duration, which is of the measure of a little more than ten intermediate aeons, had passed, Devadatta split the Saṅgha. The question about Devadatta’s going forth is the third.

Yamaniyame’ti

'In yama and niyama' means:

‘Yaṃ dehasādhanāpekkhaṃ niccaṃ kammamayaṃ yamo,Āgantaṃ sādhanaṃ kammaṃ aniccaṃ niyamo bhave;

'That which depends on the body for its accomplishment, is constant, and consists of action, is yama; the action which is an adventitious accomplishment and is inconstant, would be niyama.'

Ahiṃsāsaccamādheyyaṃ brahmacāra pariggaho,Niccaṃ sarīrasoceyyaṃ yamo nāmāti vuccare;

'Non-violence, truthfulness, non-stealing, celibacy, non-possessiveness, and constant bodily purity—these are called yama.'

Santosa-mona-sajjhāyā kicchākahāro ca bhāvanā,Sayampāka-vane vāsā-niyamā-niccasādhyatā’;

'Contentment, silence, and recitation; austere food and meditation; self-cooked meals and living in the forest—these niyamas are to be constantly practiced.'

Evaṃ vutte yamakamme ca niyamakamme ca.

Thus it was said regarding both yama-action and niyama-action.

Yaṃ tathāgato…pe… evamadhippāyo athi yaṃ yena guṇena hetu bhutena…pe…evaṃ adhippayo hoti taṃ buddhānaṃ guṇaṃ abhutaṃ athiti yojanā.

The construction of 'Whatever the Tathāgata... etc. ... thus is the intention' is: 'Whatever quality has become the cause... etc. ... thus is the intention; that quality of the Buddhas is not unreal.'

Parakkamo dakkhāpito’ti pāramīpūraṇe parakkamo vāyāmo dakkhāpito pekkhāpito.

'Effort is demonstrated' means that in the fulfillment of the perfections, effort and exertion are demonstrated and displayed.

Hiyyo obhāsitā’ti jinānaṃ pāramī ca nayā bhiyyo atisayena obhāsitā.

'Yesterday it shone forth' means the perfections and methods of the Conquerors shone forth even more exceedingly.

Bhidi tithiyānaṃ vādagaṇṭhinti vaṃ tithiyānaṃ micchāvādagaṇṭhiṃ pabhidi.

'He split the knot of the sectarians’ doctrines' means that he split that knot of the sectarians’ false doctrines.

Bhinnā parappavādakumbhā’ti parappavādā tayā bhinnā.

'The pots of others’ doctrines are broken' means the doctrines of others are broken by you.

Gambhīro uttānikato’ti ativiya gambhīro pañho tayā uttātīkato.

‘The profound was made shallow’ means the very profound question was made shallow by you.

Sammāladdhaṃ jinaputtānaṃ nibbāhananti paramicchāvādaharaṇe upāyasaṅkhātaṃ nibbāhanamukhaṃ jinaputtānaṃ jinaputtehi suṭṭhu laddhaṃ.

‘The well-obtained liberation of the Conqueror’s sons’ means: the gateway to liberation, which is the designated means for refuting those who hold extreme views, has been truly obtained by the Conqueror’s sons.

Evametanti sabbaṃ heṭṭhāvuttavacanaṃ tayā vuttaṃ yathā hoti taṃ,Sabbaṃ vacanaṃ evaṃ sabhāvato hotīti ajjhāhārayojanā;

‘Thus it is’ means: all that was previously said is just as you have said it. The supplied interpretation is that all speech is thus by its own nature.

Gaṇīvarapavarā’ti ālapanametaṃ gaṇīnaṃ gaṇaparisānaṃ varaparama,Atiseṭṭha yathā tayā vuttaṃ mayaṃ tathā sampaṭicachāmā’ti;

‘O excellent and foremost leaders’—this is an address to the excellent, supreme, and most superior teachers and their assemblies. ‘As you have spoken, so do we accept it.’

Pathavikampanahetupañho catutho.

The question about the cause of the earth's trembling is the fourth.

Nathaññaṃ cethāti etesu saccesu vijjamānaṃ saccato aññaṃ kāraṇaṃ paṭivedhassa ca nathi.

‘And there is no other here’ means: among these existing truths, there is no other cause for penetration apart from the truth itself.

Sīharathenā’ti seṭṭharathena mañcarathena. Sīhasaddo vā usabhasaddo vā aññasaddena payutto seṭṭhavācako hotīti.

‘With the lion-chariot’ means with the best chariot, the palanquin-chariot. The word ‘lion’ or the word ‘bull’, when used with another word, signifies ‘the best’.

Sivirājadibbacakkhupañho pañcamo.

The Question about King Sivi's Divine Eye is the fifth.

Kalalaṃ osaratīti idaṃ mātuyā piṭṭhikaṇṭakanābhīnaṃ majjhaṭṭhānabhute gabbhapatiṭṭhānārahaṭṭhāne sannicitaṃ paṭikalalasadisaṃ madarattalohitaṃ sadhāya vuttaṃ, na kalalarūpaṃ.

‘The kalala descends’—this is said with reference to the red blood mixed with generative fluid, resembling a proto-embryo, which has gathered in the place suitable for the embryo’s establishment, located in the middle region between the mother’s spine and navel; it does not refer to the kalala-form itself.

Mukhapānenapi dvayasantipāto bhavatīti mukhapānenapi saha mātā ca utunī gabbho paccupaṭṭhito’ti dvayasannipāto bhavati.

‘Even by oral intake, a conjunction of two occurs’ means: even with oral intake, when the mother is fertile and the being to be reborn is present, a conjunction of two occurs.

Purimena tatha kāraṇaṃ vakkhāmīti purimena sāmavathunā tesaṃ dvinnaṃ tiṇṇaṃ sannipātānaṃ antogadhabhāve kāraṇaṃ yūttivacanaṃ kathessāmi.

‘I will thus state the reason for the former’ means: I will state the reason, the logical explanation, for the inclusion of the former Sāma narrative within those two or three conjunctions.

Te sabbe’ti ye keci sattā mātugabbhaṃ okkantā te sabbe sattā ye vanarukkhādayo’ti yojanā.

‘All those’ means: whatever beings have descended into a mother’s womb, they are all beings; and also those such as forest trees, and so on. This is the connection.

Yo koci gadhabbo’ti yo kovi attano kammena tatha tatha upagannabbasatto.

‘Whatever being to be reborn’ means: any being who, through their own kamma, is destined to go to such and such a state.

Gababhāvakkantipañho chaṭṭho.

The question about descent into the womb is the sixth.

Saddhammo’ti paṭisambhidāppattakhīṇāsavasantakādhigamasaddhammo suddhanaya-paṭivattanavasena paṭivedhasaddhammo vā.

‘The true Dhamma’ means the true Dhamma that is the attainment belonging to a taint-destroyed one who has reached analytical knowledge, or the true Dhamma of penetration by means of practicing the pure method.

Taṃ khayaṃ paridīpayanto’ti tena vacanena pubbapañcavassasatappa-māṇaṭṭhānāraha-saddhammakkhayaṃ paridīpayanto.

‘Illuminating its decline’ means, by that statement, illuminating the decline of the true Dhamma, which was fit to endure for a measure of five hundred years.

Sesakaṃ paricchidīti sesakaṃ pacchimapañcavassasataṃ saddhammatiṭṭhanakkhaṇaṃ paricchidi. Taṃ dīpanākāraṃ paricchadanākārañca dassento vassasataṃ sahassantiādimāha.

‘He defined the remainder’ means he defined the remaining, latter five hundred years as the period for the true Dhamma’s duration. Showing this manner of illuminating and defining, he said, ‘a hundred years, a thousand,’ and so on.

Naṭṭhāyiko’ti naṭṭhadhano.

‘One whose income is lost’ means one whose wealth is lost.

Vassasatappamāṇapañho sattamo.

The question concerning the measure of a hundred years is the seventh.

Tatra ye te satte kammaṃ vibādhati te ime sattā kāraṇaṃ paṭibāhanti, tesaṃ taṃ vacana micchā’ti pothakesu likhitaṃ taṃ dujjānaṃ. Tasmā ye satte kammaṃ vibādhati, te sattā kammavipākajā, dukkha vedanā vedayantīti ye pana sattā kāraṇaṃ paṭibāhanti tesaṃ taṃ vacanaṃ micchā’ti pāṭhena bhavitabbaṃ. Evañhi sati pubbāparaṃ sameti.

Herein, ‘those beings whom kamma afflicts are these beings who reject a cause; their speech is wrong’—this is written in the books, but it is difficult to understand. Therefore, the reading should be: ‘Those beings whom kamma afflicts are beings born of the result of kamma, experiencing painful feelings. But as for those beings who reject a cause, their speech is wrong.’ For when this is so, the preceding and subsequent parts connect.

Tatra ye te navavidhā’ti tatra dasavidhesu kuppavātesu ye te navavidhā kuppavātā.

Herein, ‘those nine kinds’ means those nine kinds of destructive winds among the ten kinds of destructive winds.

Na te atīte uppajjantiti te vātā atīte bhave kammabalena na uppajjanti. Sesa padadvaye’pi eseva nayo.

‘They do not arise in the past’ means those winds do not arise in a past existence through the power of kamma. This same principle applies to the remaining two phrases.

Tehi tehi kopehī’ti tehi tehi sītādikopappakārehi.

‘By those various disturbances’ means by those various kinds of disturbances such as cold, and so on.

Sakaṃ sakaṃ vedananti attano attano phalabhūtaṃ vedanaṃ.

‘One’s own respective feeling’ means the feeling that is one’s own result.

Visamaparihārajā’ti catunnaṃ iriyāpathānaṃ visadisaharaṇato jātā vedanā.

‘Born of improper deportment’ means feeling born from the uneven application of the four postures.

Opakkamikenā’ti daṇḍappahāradivasena parūpakkamena.

‘By external assault’ means through the assault of another, such as by blows from sticks and so on.

Kammavipākajā’ti kammavipākabhutapañcakkhadhato jātā.

‘Born from the result of kamma’ means born from the five aggregates which are the result of kamma.

Bahutaraṃ avasesanti kammavipākajavedanāto avasesaṃ vedayitaṃ bahutaraṃ.

‘The remainder is much more’ means the remaining feeling to be experienced is much more than the feeling born from the result of kamma.

Na sambhavatīti na sampajjati.

‘It is not possible’ means it is not accomplished.

Bījaduṭṭhatā’ti khettato aññakāraṇaduṭṭhatā.

‘The corruption of the seed’ means corruption due to a cause other than the field.

Kammavipakato vā’ti etha

'Or from the result of kamma'—here.

‘Vemātubhātikaṃ pubbe dhanahetu haniṃ ahaṃTena kammavipākena devadatto silaṃ khipi;

Aṅguṭṭhaṃ piṃsayī pāde mama pāsāṇasakkharā’ti;

'Formerly, for the sake of wealth, I killed my half-brother. By that result of kamma, Devadatta threw a stone; a stone fragment crushed my toe.'

Ayaṃ gāthā vattabbā tatha dhanahetu’ti dāsidāsasaṅkhāta-jaṅgamadhana-hetu. Dhanañhi thāvarajaṅgama-saṃhārima-aṅgasama-anugāmidhanavasena pañcavidhaṃ.

This verse is to be recited. There, 'for the sake of wealth' means for the sake of movable wealth reckoned as male and female slaves. For wealth is of five kinds: immovable, movable, transferable, bodily, and accompanying.

Kiriyato vā’ti devadattassa upakkamakiriyato vā.

'Or from action'—that is, from Devadatta's action of attempting to harm him.

Bhojanaṃ visamaṃ pariṇamatīti kucchigatabhojanaṃ visamaṃ paripakkabhāvaṃ gacchati.

'Food digests poorly'—food in the stomach undergoes poor digestion.

Tāya ca pana vedanāyā’ti idaṃ kattathe karaṇavacanaṃ.

'And by that feeling'—this is the instrumental case in the sense of the agent.

Nikāyavarañchake’ti etha lañchanti sañcānanti etena etha vā puññapāpāni paṇḍitajanāti lañchako’ti nikāyavaro ca so lañchako cāti viggaho.

Regarding 'Nikāyavarañchake': here, 'lañchaka' is so-called because 'the wise mark or know merit and demerit by this or here.' The analysis is: 'the excellent collection and that which marks.'

Sabbākusalajjhāpanapañho aṭṭhamo.

The eighth question concerning the burning away of all unwholesome states.

Imasmiṃ pañhe therassa ekaṃsikaṃ byākaraṇaṃ na hoti. Tasmā vicārevā yaṃ yuttaraṃ taṃ gahetabbaṃ. Tatrāyaṃ vicāraṇākāro. Maggavajjhā hi kilesā anupādinnakabhutā ye neva atītā anāgatā na paccuppannā. Upādinnakanirodhakathā ca anāgatabhavaṃ sadhāya kathitā bhagavato uppannā vedanā imasmiṃ paccuppannabhaveyeva hoti. Aparāparavedaniyakammañca buddhapaccekabuddhehi’pi na sakkā nivāretuṃ. Tasmā therassa kammavipākato vā esā vedanā nibbattā’ti vādo yuttataro’ti gahetabbaṃ. Yadi evaṃ kasmā thero anekavihitaṃ kathesī?Ti. Rājā milido ñāṇabhedaṃ gavesanto vicitrapaṭibhānaṃ sotukāmo hoti. Tassa ajjhāsayavasena anekavihitaṃ kathesī’ti parihāro vattabbo aññesu īdisesu ṭhānesu yuttiyeva gavesitabbā, na ekacintinā bhavitabbanti.

In this question, the elder's answer is not definitive. Therefore, one should examine and accept whatever is more reasonable. Here is the method of examination: The defilements to be abandoned by the path are unappropriated, being neither past, future, nor present. The discussion of the cessation of the appropriated refers to future existence, but the Blessed One’s arisen feeling occurs in this present existence itself. Moreover, even Buddhas and Paccekabuddhas cannot prevent the ripening of karma to be experienced in subsequent lives. Therefore, the elder’s statement—that this feeling arose from the result of kamma—should be accepted as more reasonable. If so, why did the elder speak in various ways? The explanation to be given is that he spoke in various ways due to the king’s inclination, for King Milinda, seeking a diversity of knowledge, was desirous of hearing varied eloquence. In other such cases, one should seek what is fitting and not be of a single thought.

Katassa paticayo’ti catusu saccesu katasoḷasakiccassa paticayo puna vaḍḍhanaṃ nathi.

'There is no accumulation of what has been done' means there is no further increase of the sixteen duties that have been done regarding the four truths.

Nibbāhitabbo’ti nibbeṭhetabbo kathetabbo. Paṭisallānanti kāyikacetasikapaṭisallānakiriyā. Athato pana paṭisallānaṭṭhāne lahitabbā samādhisatisampajaññādayo kusalā dhammā paṭisallānaṃ nāma.

'To be explained' means to be unwound, to be spoken of. 'Seclusion' means the activity of bodily and mental seclusion. Furthermore, the wholesome qualities that should be obtained in a place of seclusion, such as concentration, mindfulness, and clear comprehension, are called seclusion.

Rakkhatīti samparāyikaapāyādidukkhato rakkhati.

'It protects' means it protects from the suffering of future states of deprivation and so on.

Paṭisallānapañho navamo.

The ninth question concerning seclusion.

Taṃ iddhibalanti tena iddhibalena labhitabbakappakappāvassaṭṭhānaṃ.

'That psychic power' means the station of remaining for an eon, which is to be attained by that psychic power.

Antamaso accharāsaṅghātamattampīti sabbantimena paricchedena accharāsaṅghātamattampi kālaṃ pañcakkhadhasaṅkhātabhavassa pavattanaṃ na vaṇṇemi, appavattananibbānameva vaṇṇemīti adhippāyo.

'Even for so much as the time it takes to snap one's fingers' means: by the ultimate limitation, I do not praise the continuation of existence, which is reckoned as the five aggregates, even for the time it takes to snap one's fingers. I praise only the non-continuation, Nibbāna—this is the meaning.

Iddhibalakittanapañho dasamo.

The tenth question concerning the praise of psychic power.

Dasapañhapaṭimaṇḍitaaṭṭhamavaggavaṇṇanā samattā.

The explanation of the eighth chapter, adorned with ten questions, is completed.

Abhiññāyāhaṃ bhikkhave dhammaṃ desemīti pañcakkhadhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatidriyāni, nava hetu, cattāro āhārā, sattavassā, satta vedanā, satta saññā, satta cetanā, satta cittānītiādinā abhivisesena sabbaññutañāṇena jānivā dhammaṃ desemi.

'Monks, I teach the Dhamma having directly known it' means: I teach the Dhamma having known it with the knowledge of omniscience through special distinctions such as the five aggregates, the twelve sense bases, the eighteen elements, the four noble truths, the twenty-two faculties, the nine causes, the four nutriments, the seven abodes of consciousness, the seven kinds of feeling, the seven kinds of perception, the seven kinds of volition, the seven kinds of consciousness, and so on.

Aññaṃ uttariṃ…pe…satanti khuddānukhuddakato aññaṃ uttariṃ catupārājika - terasa saṅghādisesa - tiṃsanissaggiya - dvānavuti - pācittiya - catupāṭidesanīya - sattādhikaraṇa -sikkhāpada - saṅkhātadiyaḍḍha - sikkhāpadasataṃ.

'Another further...up to a hundred' means the one hundred and fifty-odd training rules reckoned as other than and further to the minor and lesser rules, namely: the four pārājikas, thirteen saṅghādisesas, thirty nissaggiyas, ninety-two pācittiyas, four paṭidesanīyas, and seven rules for settling legal questions.

Tehipi na ekajjhakatā’ti attano cittaniṭṭhā ekantabhāvena na katā.

'They have not been unified' means the resolution of one's own mind has not been made with finality.

Dhammasaṇṭhitapariyāyenāti yañca taṃ āpattiṃ āpanno tañca yathādhammo kāretabbo’ti vuttadhammasaṇṭhitipariyāyena.

'By the method of the Dhamma-settlement' means by the stated method of the Dhamma-settlement, whereby whatever offense he has committed should be dealt with according to the Dhamma.

Khuddānukhuddakasamūhananapañho paṭhamo.

The first question concerning the abolishing of the minor and lesser training rules.

Aniccampana rūpanti vibhajjabyākaraṇiyo pañho’ti aniccaṃ nāmarūpaṃ, kiṃ. Rūpamevā?Ti puṭṭho aniccaṃ nāmarūpampi aniccā vedanā pī’tiādinā nayena vibhajivā byākātabbo vibhajjabyākaraṇīyo nāmā’ti atho. Kinnu kho cakkhunā sabbaṃ vijānātīti puggalo sabbaṃ cakkhunā kiṃ vijānātīti imasmiṃ pañhe kenāpi puṭṭho’katamena cakkhunā samantacakkhunā udāhu maṃsacakkhunā’ti vutte’āmā’ti vattabbo’ti ayaṃ pañho paṭipucchābyākaraṇīyo pañho nāmāti yojanā.

The question 'Is form impermanent?' is a question to be answered with analysis. The meaning is that when asked, 'Is name-and-form impermanent? What, is it only form?', one should answer analytically, following the method of 'Name-and-form is also impermanent, feeling is also impermanent,' and so on; this is called a question to be answered with analysis. Or, regarding the question, 'Does a person know everything with the eye?': when someone asks this, and is then asked in return, 'With which eye—the all-seeing eye or the fleshly eye?', one should answer, 'Yes.' This is called a question to be answered with a counter-question. This is the connection.

Māluṅkyaputtapañho dutiyo.

The second question concerning Māluṅkyaputta.

Samuhato bhayahetu arahato’ti bhayahetu arahato arahantena samūhato.

'For the Arahant, the cause of fear is uprooted' means the cause of fear is uprooted by the Arahant.

Unnatāvanatā’ti sukhe unnatiṭhānavasena unnatā dukkhe maṅkuvasena onatā

'Elevated and lowered' means elevated in happiness by way of being in a state of elevation, and lowered in suffering by way of dejection.

Kuṭipurise’ti pākaṭapurise.

'In a kuṭipurisa' means in a well-known person.

Āhaccapadanti bhagavato sabbaññutañāṇena visesevā vuttavacanaṃ.

'Āhaccapada' means a statement spoken by the Blessed One, having been distinguished by his omniscient knowledge.

Sabbatasapañho tatiyo.

The third question concerning 'In Every Respect'.

Tena tesaṃ pavattenā’ti tesaṃ parittānaṃ tejavantānaṃ tena pavattena.

'By that occurrence of theirs' means by that occurrence of those powerful protective charms.

Visaṃ cikkhassanto’ti visaṃ vināsayamāno.

“Treating poison” means eliminating poison.

Uddhamadho ācayamāno’ti sarīrassa uddhaṃ sukhaṃ vaḍḍhayamāno.

“Accumulating upward and downward” means increasing happiness upward in the body.

Corānaṃ ukkhittalaguḷantī pothakesu likhitaṃ vericorānaṃ ukkhattalaguḷampīti pāṭhena bhavitabbaṃ. Vericorehi ukkhittamuggaraṃ na sambhavatīti atho.

“Thieves with raised cudgels”: in the books it is written thus, but it should be read as “hostile thieves with raised clubs.” The meaning is that a raised club is not possible for hostile thieves.

Āhārathaṃ vā eratī’ti āhārakiccaṃ sampādeti.

“Or exerts oneself for the sake of food” means one accomplishes the task of getting food.

Sūcikāyā’ti uddha-vamanābādhena.

“By a sharp pain” means by an illness of upward vomiting.

Dūrupacārenā’ti duṭṭhapayuttena kāraṇena.

“By wrong treatment” means by a cause connected with malice.

Sattānaṃ rakkhanaṃ mahārājā parittanti mahārāja, parittaṃ nāma sattānaṃ rakkhantānaṃ sattānaṃ anurakkhanaṃ hotīti yojanā.

“The protection of beings, great king, is a safeguard.” The connection is: Great king, a safeguard is indeed the guarding of beings who protect.

Attanā katena ārakkhaṃ janātī’ti kammācaraṇādito pāpapuggalo attanā katena dosena parittassa rakkhanabhāvaṃ jahati vināseti.

“One forsakes the protection made by oneself”: A wicked person, on account of their actions and conduct, forsakes and destroys the protective quality of the safeguard through a fault made by themselves.

Pararittānurakkhanapañho catutho.

The fourth is the Question on Guarding the Safeguard for Others.

Buddhabalato ca mārabalaṃ balavataraṃ na hotī’ti yojanā.

The connection is: “And Māra's power is not stronger than the Buddha's power.”

Pañcasālagāpañho pañcamo.

The fifth is the Question on Pañcasālagāma.

Tatra athantaraṃ athi’ti tatha tesu dvīsu vacanesu. Athabhedo athaviseso athi.’

“Therein, there is a difference of meaning.” Thus, in those two statements there is a difference of meaning, a special meaning.

Antaraṃ majjhavathañca khaṇokāso’pi hetusu vyavadhāne vinā cetha bhede chidde manasyapī’ti abhidhānasathe vuttaṃ.

“Interval, middle, and also opportunity, occasion; in causes, in separation, without, and here, in difference, in a flaw, and also in the mind,” as is said in the Abhidhānappadīpikā.

Saññāvimokkhoti saññāya bhāvena āpattibhāvato vimokkho saññavimokkho. Sacittakāpattīti atho.

“Release through perception” means release from the state of an offense by the fact of perception; this is release through perception. The meaning is an offense committed consciously.

No saññāvimokkhoti saññāyābhāvena āpattibhāvato no vimokkho, nasaññāvimokkho, acittakāpattīti atho.

“Not release through perception” means that due to the absence of perception, there is no release from the state of an offense; this is not release through perception. The meaning is an offense committed unconsciously.

Pāpājānapañho chaṭṭho.

The sixth is the Question on Knowing What is Wrong.

Etasmiñca mahārāja pañhe’ti etasmiṃ tayā pucchitapañhe.

“And in this question, great king” means in this question asked by you.

Eko atho sāvaseso’ti’tathāgatassa kho ānadaevaṃ hotī’tiādivacanassa eko atho narāmisapariharaṇasaṅkhātaathena avasesena sāvaseso.

“One meaning is with a remainder”: The one meaning of the statement beginning, “Indeed, Ānanda, it does not occur to the Tathāgata…” is “with a remainder” because of the remaining meaning designated as “the avoidance of human flesh”.

Gaṇapariharaṇapañho sattamo.

The seventh is the Question on Avoiding a Following.

Katena ādānena vāti katena dosena vā.

“Or by which acquisition” means or by which fault.

Abhejjaparisapañho aṭṭhamo.

The eighth is the Question on the Indivisible Assembly.

Aṭṭhapañhavanto dutiyavaggo.

The Second Chapter, containing eight questions.

Seṭṭho yamo’ti

“The best is restraint.”

‘Yaṃ dehasādhanāpekkhaṃ niccakammamayaṃ yamoĀgantukasādhanaṃ kammamaniccaṃniyamobhave’;

“That which depends on the body for its accomplishment and consists of constant action is restraint (yama); action accomplished by external means, which is occasional, is observance (niyama).”

Ahiṃsā saccamādheyyaṃ brahmacāri apariggahoNiccaṃ sarīre sādhyattā yamo nāmāti vuccare’ti;

“Non-violence, truthfulness, non-stealing, celibacy, non-possession—since they are to be constantly accomplished within the body, they are called restraints (yamas).”

Evaṃ vutto seṭṭho yamo.

Thus is spoken of the best restraint.

Aggo niyamo’ti

“The highest is observance.”

Santosa mona-sajjhāyā kicchāparo ca bhāvanā,Sayampākavanavāsā niyamāni ca sādhayato’ti;

“Contentment, silence, study, devotion to austerity, and meditation; dwelling in the forest with self-cooked food: these are the observances for one who accomplishes them.”

Evaṃ vutto aggo niyamo.

Thus is spoken of the highest observance.

Tatha ahiṃsā’ti iminā karuṇā vuttā. Saccanti vacīsaccañāṇasaccaparamathasaccāni. Ādheyyanti ādheyyavacanatā brahmacārīti methunavirati. Apariggahoti mama idanti pariggahitataṇhārahitabhāvo vutto santosamonasajjhāyā’ti dvādasavidhasantosā pāpappavāhā na buddhavacana sajjhāyā. Kicchāparoti iminā dhūtaṅgapariharaṇaṃ bhāvanā’ti parikamma bhāvanādayo tisso bhāvanā. Sayampākavane vāsā’ti etha imasmiṃ sayampākevane buddhasāsane sayampākavirati gahetabbā. Ādiākārenacāti.

Thus, by 'non-violence' is meant compassion. By 'truth' are meant verbal truth, the truth of knowledge, and ultimate truth. By 'steadfastness' is meant steadfastness of speech. By 'celibacy' is meant abstention from sexual intercourse. By 'non-possession' is meant the state of being without the craving that grasps, 'this is mine.' Regarding 'contentment, silence, and study': contentment refers to the twelve kinds of contentment; silence, the abandonment of evil outflows; and study is not the recitation of the Buddha's words. By 'devotion to austerity' is meant the practice of the ascetic observances. By 'meditation' are meant the three kinds of meditation, beginning with preliminary meditation. Regarding 'dwelling in the forest with self-cooked food': here in the Buddha's teaching, abstention from self-cooking should be understood. And so on in this manner.

Cāro’ti sekhiya vaggānurūpenagāmavihāresu cāro.

'Conduct' means conduct in villages and monasteries in accordance with the section on training.

Vihāro’ti samaṇasārupperiyāpathavihāro ceva dibbabrahmaariyavasena tividhadhammavihāro ca.

'Abiding' means abiding in the postures suitable for an ascetic, and also the threefold abiding in the Dhamma, namely, the divine, brahma, and noble.

Sayaṃmo’ti idriyasaṃyamo.

'Self-restraint' means restraint of the senses.

Saṃvaro’ti pātimokkhasaṃvaro.

'Restraint' means the Pātimokkha restraint.

Khantī’ti adhivāsanakhanti ñāṇakhanti.

'Patience' means the patience of forbearance and the patience of knowledge.

Sikkhāpadānaṃ uddeso’ti sikkhāpadānaṃ pāḷi.

'Recitation of the training rules' means the Pāli text of the training rules.

Uggahaparipucchā’ti sikkhāpadānaṃ aṭṭhakathā uggahaṇaṃ

'Learning and questioning' means the learning of the commentary on the training rules.

Kāsāvadhāraṇaṃ bhaṇḍubhāvo’ti iminā dviliṅgasarūpaṃ dasseti

'The wearing of the ochre robe and the state of being shaven': by this is shown the nature of the two marks.

Bhaṇḍubhāvo dvaṅgulakesovā navamuṇḍo vā’ti adhippāyo bhavati hi.

The state of being shaven means having hair two finger-breadths long or being newly shaven; this indeed is the meaning.

‘‘Yamo ca niyamo ceva cāro cavihāro tathā,Saṃyamo saṃvaro ceva khantī ca soraccampi ca;

‘Restraint and observance, conduct and abiding likewise, self-control and restraint, and patience and gentleness;

Ekantacariyā ceva ekattābhiratā’pi ca,Paṭisallānasevanaṃ hiriotappameva ca;

‘Solitary living and delighting in solitude, cultivating seclusion, and modesty and conscientiousness;

Appamādo ca vīriyaṃ uddesaparipucchā tathā,Sīlādyabhirati ceva nirālayasabhāvato;

‘Diligence and energy, recitation and questioning likewise, and delight in virtue and so on, from a nature free from attachment;

Sikkhāpadābhipūraṇamiti vīsappabhedena,Samaṇakaraṇā dhammā nāgasenena desitā;

‘The fulfillment of the training rules—thus in twenty divisions, the qualities that make an ascetic were taught by Nāgasena;

Kāsāvadhāraṇañceva bhaṇḍubhāvo tathā iti,Duve samaṇaliṅgā’ca nāgasenenadesitā’ti;

‘And the wearing of the ochre robe and likewise the state of being shaven—these two marks of an ascetic were also taught by Nāgasena.’

Sāmaññaṃ upagato’ti vīsatidhammadviliṅgehi sadisabhāvaṅgato.

'Having attained asceticism' means having attained a state of similarity with the twenty qualities and two marks.

So sāmaññanti so samaṇabhāvo. Aggaparisanti bhikkhuparisasaṅkhātaṃ aggaparisaṃ.

'That asceticism' means that state of being an ascetic. 'The foremost assembly' means the foremost assembly, known as the assembly of bhikkhus.

So me āgamo’ti vīsatidhammadviliṅgānaṃ mayhaṃ sattāne so āgamo nathi.

'That is not my tradition' means: for me, there is no such tradition of the twenty qualities and two marks in my being.

Puthujjanapañho paṭhamo.

The First Question: On the Worldling.

Ye te bhabbā’ti ye te sattā bhavyā yuttā

'Those who are capable' means those beings who are capable and fit.

Mukhalohitapaggharaṇapañho dutiyo.

The Second Question: On Blood Dripping from the Mouth.

Tappaṭibhāganti tena vathaguyhena sadisaṃ.

'Comparable to that' means similar to that hidden thing.

Anusāsaniyaṃ anuvāsetīti uparibhāge passāvamagge vathikammaṃvuttaṃ āyubbede

'He administers an oil enema in the place of instruction' refers to the enema treatment administered in the upper part, in the urinary passage, as stated in Ayurveda.

‘Vamanaṃ recanaṃ nasyaṃ nirūha anuvāsanaṃÑeyyaṃ pañcavidhaṃ kammaṃ vidhānaṃ tassa vuccate’ti;

‘Vomiting, purging, nasal medication, decoction enema, and oil enema—these five kinds of procedures should be known; their method is now told.’

Nirūhaanuvāsanavasena hi duvidhaṃ vathikammaṃ.

Indeed, enema treatment is of two kinds: decoction enema and oil enema.

Tatha nirūhavathikammaṃ adhobhāge vaccamagge kātabbaṃ. Anuvāsanavathikammaṃ uparibhāge passāvamagge kātabbaṃ. Vathikammaṃ uttaravathikammampi idaṃ nāmadvayaṃ tesaṃyeva nāmanti. Tassa ṭīkā?

Thus, the decoction enema treatment should be administered in the lower part, in the fecal passage. The oil enema treatment should be administered in the upper part, in the urinary passage. 'Enema treatment' and 'upper enema treatment' are two names for this very procedure. What is its subcommentary?

‘‘Sambādhasseva sāmantā tatha kammaṃ duvaṅgulaṃ,Vāritaṃ vathikammampi sambādheyeva satthunā’’;

‘In the surrounding area of the restricted place, the procedure is likewise two finger-breadths; the enema treatment in that very restricted place has also been forbidden by the Teacher.’

Vathikammanti telabhesajjānaṃ vijjhanavasenakattabbaṃ vathikammanti vinayaṭīkā.

'Enema treatment' means the enema treatment to be administered by means of injecting oil and medicine, according to the Vinaya subcommentary.

Guyhappakāsanapañho tatiyo.

The Third Question: On Revealing the Concealed.

Asārambhenāti niddosena.

'Without conflict' means without fault.

Catusaccāhisamayo’ti catunnaṃ ariyasaccānaṃ ñāṇena abhisamayo.

'Realization of the four truths' means the direct understanding of the four noble truths through knowledge.

Purisattananti purisattaṃ, soyeva vā pāṭho.

"Manhood" means "manhood," or that itself is the reading.

Aññaṃ kayiramānaṃ aññena sambhavatīti aññaṃ lokuttaraphalaṃ ārabbha vipassanā kammaṃ tena kayiramānaṃ aññena lokiyaphalena sambhavati, lokiyaphalaṃ detīti adhippāyo. Sabhāvampī’ti sabhāvena vacanena.

"When one thing is being done, another arises": Thus, the action of insight meditation, being performed with respect to the supramundane fruit, results in another, a mundane fruit; the meaning is that it yields a mundane fruit. "By its nature also" means by its natural expression.

Yo akkosanto’ti yo paraṃ akkosanto.

"He who insults" means "one who insults another."

Kiriyāyeva katā’ti dosavantassa puggalassa kiriyāyayeva karaṇenayeva moghapurisavacanakatā’ti.

"Done by mere action indeed": This refers to a person with faults, whose speech is that of a worthless man, made by the mere performance of the action.

Savaṇena…pe… jigucchatīti bhagavato bhagavantassa savaṇena sāsanasavaṇena.

"By hearing... and so on... he is disgusted" means "by hearing the Blessed One, by hearing his teaching."

Ottappatī’ti jigucchati.

"He fears wrongdoing" means "he is disgusted by evil."

Bhiyyodassanenāti bhagavato dassanena ottappati jigucchati.

"By seeing more" means "by seeing the Blessed One, one fears wrongdoing and is disgusted by evil."

Moghapurisavacanapañho catutho.

The Fourth Question on the Speech of a Worthless Man.

‘‘Acetanaṃ brāhmaṇa assuṇantaṃJānaṃ ajānantamimaṃ palāsaṃ,Āraddhavīriyo dhuvamappamattoSukhaseyyaṃ pucchasi kissahetu’’ti;

‘O Brahmin, why do you ask this leaf—insentient, unhearing, and unknowing—about one who sleeps pleasantly, one who is energetic, steadfast, and heedful?’

Idaṃ catukkanipātñāgataṃ palāsajātakaṃ sadhāya vuttaṃ.

This was said with reference to the Palāsa Jātaka, which is found in the Book of Fours.

Iti phadana rukkhe’pi tāvade’ti milide āgataṃ. Jātake pana

Thus, the phrase 'even in the phadana tree...' is found in the Milinda. But in the Jātaka:

‘‘Iti phadanarukkhepi devatā ajjhabhāsata,Mayhampi vacanaṃ athi bhāradvāja suṇohi me’’ti;

‘Thus a deity spoke, even from the phadana tree: “I too have something to say, Bhāradvāja, listen to me!”’

Āgataṃ idañca terasanipāte āgataṃ phadanajātakaṃ sadhāya vuttaṃ.

And this, found in the Book of Thirteens, was said with reference to the Phadana Jātaka.

Rukkhācetanapañho pañcamo.

The Fifth Question on the Insentience of Trees.

Navannaṃ mahārāja anupubbavihārasamāpattīnanti aṭṭharūpāvacarasamāpattiekanirodhasamāpattivasena navannaṃ anupubbavihārasamāpattīnaṃ. Nibbānasuttakathāyampana phalasamāpattisamattāya parinibbānasamattāya tesaṃ dvinnaṃ dāyakānaṃ anussaraṇe samattāyāti tīhi kāraṇehidve piṇḍapātā samaphalā vuttā.

O great king, regarding the nine successive dwelling attainments: by way of the eight form-sphere attainments and the one attainment of cessation, there are nine successive dwelling attainments. Furthermore, in the commentary on the Nibbāna Sutta, it is said that the two alms-offerings were of equal fruit for three reasons: because of the equality of the attainment of fruition, the equality of the final Nibbāna, and the equality in the recollection of those two donors.

Dvipiṇḍapātasamaphalapañho chaṭṭho.

The Sixth Question on the Equal Fruit of the Two Alms-Offerings.

Pūjetha naṃ pūjanīyassa dhātuṃ evaṃ kira bho saggamito gamissathāti idaṃanekavaṇṇavimāne vuttaṃ.

‘Worship it, the relic of the one worthy of worship; thus, indeed, sirs, you will go from here to heaven.’ This was said in the Anekavaṇṇa-vimāna.

Buddhapūjāpañho sattamo.

The Seventh Question on the Worship of the Buddha.

Animittakatasadisā’ti asallakkhanakatasadisā.

"Like that which is made signless" means "like that which is made without characteristic marks."

Apāsanapapaṭikapañho aṭṭhamo.

The Eighth Question on the Rejection of Requisites.

Khīṇāsavapañho navamo.

The Ninth Question on the One Whose Taints Are Destroyed.

Ubbilāvitapañho dasamo.

The Tenth Question on Elation.

Māmako’ti mama santako mama sāvako.

"Mine" means "belonging to me," "my disciple."

Kāraṇā’ti pīḷanā.

"Cause" means "affliction."

Sannativikopananti nāmarūpasantativināsanaṃ dhammo hi mahārājaahiṃsālakkhaṇo’ti sakalo hi sabhāvavacanadhammo ahiṃsāvacanalakkhaṇo. Uddhataṃ mahārāja cittaṃ niggahetabbanti yogāvacarehi uddhataṃ cittaṃ passaddhisamādhiupekkhāsambojjhaṅgehi niggahetabbaṃ paggahetabbantī paggahadaṇḍasadisehi dhammavicayavīriyapītisambojjhaṅgehi paggahetabbaṃ. Sati pana sabbatha līnuddhaccesuicchitabbā? ‘‘Satiṃ khavāhaṃ bhikkhavesabbathikaṃ vadāmī’’ti vacanato.

"Sannativikopana" means the destruction of the continuity of name-and-form. For, O great king, the Dhamma is characterized by non-violence; indeed, all Dhamma that speaks of its own nature is characterized by the expression 'non-violence'. "A restless mind, O great king, should be restrained." A restless mind should be restrained by meditators with the enlightenment factors of serenity, concentration, and equanimity, and should be roused with the enlightenment factors of investigation of Dhamma, energy, and rapture, which are like a goad. But should mindfulness be sought in all cases of sluggishness and restlessness? Because of the saying: "Monks, I declare mindfulness to be useful in all circumstances."

Sayaṅkatenasoghātīyatīti so coro attanā katena duccaritakammenakattubhutena parighātīyati.

"By his own deed he is slain": that thief is utterly slain by the evil action done by himself, which has become the agent.

Api ca dhammānusathi anusāsīyatīti ekaṃsena bhagavato anusiṭṭhi paṇḍitajane aparādhikamanusse anusāsayati dhammena anuvadāpeti.’ Niggahe niggahārahantivacanato vadato bhagavato doso nathiti adhippāyo’niggahe niggahārahanti’ idañca dhammena nigahanaṃ sadhāya vuttaṃ, na pīḷanakammaṃ sadhāya vuttanti idaṃ therena vattabbaṃ kasmā navuttanti ce rañño ruciyā ananukūlattā. Thero hi yathā rājā kaṅkhaṃ vinayivā dhammasabhāvaṃ jānāti tathā pañhaṃ byākarotīti. Bhagavatā saṅkhepavithāradesitanayena tathā tathā hi pañhaṃ pakāseti. Esa yathā yathāssa saddhammatejavihatavilayanakhaṇena milidarājahadaye vimati payātīti.

"And further, the instruction in the Dhamma is taught": this is definitively the Blessed One's instruction. It instructs wise people and wrongdoers; through the Dhamma, it causes them to be admonished. From the saying, "In reproof, one is worthy of reproof," the meaning is that there is no fault in the Blessed One who speaks. And this "In reproof, one is worthy of reproof" is said with reference to restraint through the Dhamma, not with reference to oppressive action. If it is asked, "Why was this not stated by the Elder?"—it is because it was not in accordance with the king’s inclination. For the Elder explains the question in such a way that the king, having dispelled his doubt, understands the true nature of the Dhamma. For he clarifies the question in various ways, according to the method of teaching in brief and in detail taught by the Blessed One. Thus, as the doubt in King Milinda's heart departs, struck down and dissolved at that moment by the radiance of the true Dhamma.

Niggahapañho ekādasamo.

The Eleventh Question on Reproof.

Paṇāmesīti pabbājesi.

"He sent away" means "he ordained."

Appativattito’ti appahīṇo.

"Not rolled back" means "not abandoned."

Nicchuhatīti nīharati.

'He pulls out' means he extracts.

Thalaṃ ussādetī’ti thalaṭṭhāne rāsiṃ karoti.

'He makes a heap on dry land' means he makes a heap in a dry place.

Parilīyatī’ti paṭilīyituṃ arahati

'It shrinks back' means it is fit to recoil.

Paṇāmīyatī’ti paṇametuṃ vā pabbājetuṃ vā arahati.

'He is dismissed' means he is fit to be dismissed or to be banished.

Paṇāmanapañho dvādasamo.

The Twelfth Question on Dismissal.

Dvādasapañhavantatatiyavaggavaṇṇanā samattā.

The commentary on the third chapter, containing twelve questions, is complete.

Kammādhiggahitassāti abhibhavanīyamānassa.

'Of one overcome by kamma' means of one being overwhelmed.

Moggallāna nibbānapañho paṭhamo.

The First Question by Moggallāna on Nibbāna.

Atharaso’ti phalaṃ kathitaṃ.

'Then, the taste' means the fruit is spoken of.

Dhammaraso’ti hetu.

'The taste of the Dhamma' means the cause.

Vimuttiraso’ti nibbānaṃ.

'The taste of release' means Nibbāna.

Aññaṃ ārādhetīti samattakārī paripuṇṇakārī aññaṃ arahattaphalaṃ ārādheti, attano santāne nipphādeti.

'He accomplishes the other' means: being one who acts completely, one who acts perfectly, he accomplishes the other, the fruit of Arahantship; he brings it to completion in his own continuum.

Savarapuraṃ anugata’nti manussajānapadapuraṃ anuppattaṃ.

'Having gone to Savarapura' means having arrived at a town in a human district.

Pātimokkhapihitapañho dutiyo.

The Second Question on the Closing of the Pātimokkha.

Ucchijjatī’ti yaṃ yena kāraṇena bhikkhubhāvo ucchijjati.

'Is cut off' means that by which cause the state of a bhikkhu is cut off.

Ubhato pakkhe’ti mātupitupakkhasaṅkhāte ubhatopakkhe.

'On both sides' means on the two sides reckoned as the mother's side and the father's side.

Manussantarenā’ti manussasānattena. Channañhi nānattaṃ ativiya nānattaṃ hoti. Vuttañhetaṃ vedasathe-

'By the human difference' means by the state of being human. For the diversity among the six is indeed exceedingly diverse. This has been said in the Vedic scriptures:

‘‘Vājī vā maraṇalohānaṃ kaṭṭhapāsāṇavāsasaṃ,Nārīpurisagoyānaṃ antaraṃ bahutantaranti’’;

“A horse, death, iron, wood, stone, and cloth; the difference between women, men, and cattle is very great.”

Musāvādatarapañho tatiyo.

The Third Question on the Greater Degree of False Speech.

Nimesantarampati cakkhunimmisanakkhaṇampi.

'Even for the interval of a wink' means even for the moment of an eye-blink.

Vāṇijo hathināgo ca sākaṭiko niyāmakoHisakko uttarasetu bhikkhu ceva bodhisatto,Uttarasetu paṭipannako puggalo;

Ete anāgataṃ aṭṭha janā vilokiyā;

Vikkayānāgatamaggo tithaṃ tīramāyuthiraṃAnāgataṃ kulampi ca aṭṭhaṭṭhānā vilokiyā’ti;

A merchant, a great elephant, a cart driver, and a helmsman, Hisakka, Uttarasetu, a bhikkhu, and a bodhisatta—these eight beings are to be observed for the future. The future path of trade, a ford, a shore, a firm weapon, and a future family—these eight things are also to be observed.

Kulavilokanapañho catutho.

The Fourth Question on Examining Families.

Yathādhammo kāretabbotiāpattidhammo vinaye tiṭṭhati. Yathā tiṭṭhati, tathā so bhikkhu saṅghena kāretabbo, tathā bodhetabbo.

'He should be dealt with according to the Dhamma' means: the rule concerning the offense stands in the Vinaya. As it stands, so should that bhikkhu be dealt with by the Saṅgha, and so should he be informed.

Attanipātanapañho pañcamo.

The Fifth Question on Destroying Oneself.

Nete mahārāja guṇā puggalassāti puggalassa ete guṇā ekādasādisaṅkhā na honti. Mettā bhāvanāya eva ete guṇā. Mettāvihāri puggalassa saṃvijjantīti adhippāyo.

'These qualities, O great king, are not of a person' means: these qualities, numbered as eleven and so on, are not inherent to a person. They are qualities only through the development of loving-kindness. The meaning is that they are found in a person who dwells in loving-kindness.

Yassāti yassa guṇassa hetu.

'Of which' means: because of which quality.

Antaradhānamūlanniti pakatisarīrassa antaradhāna-dibbabhesajjarukkhamūlaṃ.

'The root of disappearance' means the root of a divine medicinal tree which causes the disappearance of the natural body.

Antaradhānassā’ti antaradhānakaraṇassa.

'Of disappearance' means of the causing of disappearance.

Yanti yena guṇena.

'They go' means by which quality.

Mettaṃ samāpanto’ti appaṇāppattaṃ mettaṃ samāpanno.

'Entering into loving-kindness' means having attained loving-kindness that has reached absorption.

Mettābhāvanā hitānampi ahitānampīti hitarahitānampi sattesu pharaṇakamettābhāvanā sabbakusalaguṇāvahā sabbaniravajjaguṇānisaṃsā’va hoti.

'The cultivation of loving-kindness, even towards the helpful and the unhelpful' means the pervading cultivation of loving-kindness towards beings, whether helpful or unhelpful, which brings all wholesome qualities and indeed has the benefits of all blameless qualities.

Sabbesanti sabbesu viññāṇabaddhesu sattesu mahānisaṃsā mettābhāvanā samapharaṇavasena paṇḍitehi saṃvihajitabbā.

'In all' means in all beings bound by consciousness. The cultivation of loving-kindness, which is of great benefit, should be developed by the wise by means of equal pervasion.

Suvaṇṇasāmamettāvihārapañho chaṭṭho.

The Sixth Question Concerning the Dwelling in Loving-Kindness of Suvaṇṇasāma.

Naṭṭhāyiko’ti naṭṭhadhano.

'Naṭṭhāyiko' means one whose wealth is lost.

Yadā devadatto sigālo ahosi khattiyadhammo, so yāvatā jambudīpe padesarājāno te sabbe anuyutte akāsi. Tadā bodhisatto vidhuro nāma paṇḍito ahosīti idaṃ dukanipāte sabbadāṭhajātakaṃ sadhāya vuttaṃ.

When Devadatta was a jackal named Khattiyadhamma, he made all the regional kings in Jambudīpa subservient. At that time, the Bodhisatta was a wise man named Vidhura—this was said with reference to the Sabbadāṭha Jātaka in the Dukanipāta.

Yathā paṇihitanti yathā icchitaṃ, yathā ṭhapitaṃ vā.

'As intended' means as wished or as established.

Bodhisattādhikasamapañho sattamo.

The Seventh Question Concerning Superiority or Equality to the Bodhisatta.

Sapakkho’ti saparivāro.

'With a faction' means with a following.

Mittasama. No’ti attanā sahajāta-sahajanādhikehi mittehi samannāgato.

'Endowed with friends' means endowed with friends who are born together with oneself, of the same birth, or superior.

Āyūhako’ti dhanapuññānaṃ āyūhako.

'An accumulator' means one who accumulates wealth and merit.

Saṅgāhako’ti catuhi dānādisaṅgahavathūhi catuhi janasaṅgāhakehi saṅgāhako.

'A gatherer' means one who gathers people by means of the four bases of sympathy, which begin with generosity.

Sakhilo’ti madhukavacano hadayaṅgamakaṇṇasukhamaṭṭhavacano.

'Gentle' means one of sweet speech, whose words are pleasing to the heart, agreeable to the ear, and polished.

Hitesī upanissitānanti sattāna nissāya vasantānaṃ puggalānaṃ dhanayasapaññāsaṅkhātahitagavesanasīlo.

'Seeking the welfare of dependents' means one who has the habit of seeking the welfare—consisting of wealth, fame, and wisdom—for beings and individuals who live in dependence upon him.

Dhanavā’ti thāvarajaṅgamasaṃhārimaaṅgasamaanugāmidhanasaṅtehi pañcadhanehi dhanavā.

'Wealthy' means possessing the five kinds of wealth: stable, movable, inheritable, personal, and wealth that follows one.

Amarādevinimantanapañho aṭṭhamo.

The Eighth Question on the Invitation of Amarādevī.

Opatantīti upagacchanti.

'Opatanti' means they approach.

Arahantasabhāyanapañho navamo.

The Ninth Question on the Assembly of Arahants.

Okassā’ti ākaḍḍhivā pāgupameyyakassa. (?)

'Okassa' means having pulled or dragged away.

Sakyopamāharaṇapañho dasamo.

The Tenth Question on the Simile of the Sakyans.

Dasapañhapaṭimaṇḍitacatuthavaggavaṇṇanā samattā.

The commentary on the fourth chapter, adorned with ten questions, is complete.

Dve athavase’ti dve ānisaṃse.

'Two advantages' means two benefits.

Byattasaṅketā’ti pākaṭasaṅketā sulabhadassanaṃ dassanakāmānanti sīlavantānaṃ dassanakāmānaṃ upāsakopāsikānaṃ sulabhadassanaṃ sukhena labhitabbaṃ sīlavantadassanaṃ bhavissati.

'Byattasaṅketā' means clear signs. 'Sulabhadassanaṃ dassanakāmānaṃ' means that for virtuous laymen and laywomen who desire to see the virtuous, the sight of them will be easy to obtain.

Aniketapañho paṭhamo.

The First Question on the Homeless One.

Vantassa…pe… āturassā’ti vantassa vejjena vamāpetabbassa.

'Of one who has vomited... of one who is sick' means of one who has vomited, or of a sick person who should be made to vomit by a physician.

Virittassa adhoviracitassa.

'Virittassa' means of one who has been purged downwards.

Anuvāsitassa passāvamaggakattabbassaanuvāsakammassa, āturassa gilānapuggalassa.

'Anuvāsitassa' means of one for whom the procedure of an enema, to be administered through the urinary tract, should be performed; or of a sick person, a diseased individual.

Udarasaṃyatapañho dutiyo.

The Second Question on Restraint of the Stomach.

Bāhirānaṃ āgamānanti’ti piṭakattayato bāhirānaṃ.

'Of external scriptures' means external to the three Piṭakas.

Anuttarabhīsakkapañho tatiyo.

The Third Question on the Unsurpassed Physician.

Maggiyanti gavesitabbaṃ.

'Maggiyam' means it should be sought.

Tassapakatanti tenaaparacakkavattinā pakataṃ.

'Tassapakataṃ' means done by that other wheel-turning monarch.

Yoniyā janayivā’ti attano passācamaggadvārena janevā.

'Having given birth through the womb' means having given birth through one's own urinary passage.

Anuppannamagguppādanapañho catutho.

The Fourth Question on Producing the Path That Has Not Arisen.

Vājapeyyanti sappiādivathusaṅkhātaṃ vājaṃ pivanti ethāti vājapeyyo, taṃ rāgavasena visaññinā’ti rāgabalena pakatisñārahitena lomasakassapabodhisattena.

'Vājapeyya' means they drink vāja, which is reckoned as ghee and other substances, thus it is vājapeyya. 'That by means of lust, by one who is unconscious' means by the power of lust, by the Bodhisatta Lomasakassapa who was devoid of normal consciousness.

Ratto rāgavasenā’ti puttādisu ratto puttādīnaṃ maṅgalathāya rāgabalena pāṇaṃ hanti. Bhavatī ha-

'Attached by means of lust' means one who, attached to sons and others, kills a living being by the power of lust for the welfare of those sons and others. For it is said:

‘‘Ratto duṭṭho ca mūḷho ca mānī luddho tathā’laso,Rājā ca ghātakā aṭṭha nāgasenena desitā;

’’

The lustful, the hateful, the deluded, the conceited, the greedy, and the lazy, the king, and the executioner—these eight were taught by Nāgasena.

Onameyyā’ti pāṇaṃ ghāteyya.

'Onameyya' means one would kill a living being.

Sasamuddapariyāyanti sasamuddaparikkhepaṃ.

'Sasamuddapariyāyaṃ' means encompassed by the ocean.

Lomasakassapapañho pañcamo.

The Fifth Question of Lomasakassapa.

Jotipālachaddantapañho chaṭṭho.

The Sixth Question of Jotipāla and Chaddanta.

Kassapabuddhakuṭikāovassanapañho sattamo.

The Seventh Question on the Raining Upon Kassapa Buddha's Hut.

Brāhmaṇarājapañho aṭṭhamo.

The Eighth Question of the Brāhmaṇa King.

Gāthābhigītapañho navamo.

The Ninth Question on the Gāthābhigīta.

Nodhammadesanacittanamanapañho dasamo.

The Tenth Question on a Mind Not Inclined to Teach the Dhamma.

Dasapañhapaṭimaṇḍitapañcamavaggavaṇṇanā.

The Commentary on the Fifth Chapter, Adorned with Ten Questions.

Onojevā’ti udakaṃ pātevā

'Onojetvā' means having passed water.

Namñācariyoathipañho paṭhamo.

The First Question on the Teacher Nanda.

Samupādikā’ti sāmaṃ uddhaṃpathaviṃ pavattī’ti samupādikā. Udakassa upari samagamanaṃ nibbattīti atho.

'Samupādikā' means that which moves upwards on the earth by itself, thus it is samupādikā. Furthermore, the meaning is the arising of a coming together above the water.

Dvibuddhoppajjanapañho dutiyo.

The Second Question on the Arising of Two Buddhas.

Mārabalanisūdane buddhe’ti mārabalanimmaddanasamathe buddhe.

'In the Buddha who is the destroyer of Māra's army' means in the Buddha who is capable of crushing Māra's army.

Eko manopasādo budhasaraṇagamanacittuppādo.

A single instance of mental clarity is the arising of a thought of going for refuge to the Buddha.

Añjalipaṇāmo añjalipaṇamanamattena vadanākāro

'Añjalipaṇāmo' means the manner of speaking by merely bowing with joined palms.

Ussahate tārayitunti apāyadukkhavadhadukkhato tārayituṃ sakkoti.

'He strives to rescue' means he is able to rescue from the suffering of the lower realms and the suffering of slaughter.

Gotamīdinnavathapañho tatiyo.

The Third Question on the Robe Given by Gotamī.

Ārādhako hoti ñāyaṃ dhammaṃ kusalanti maggaphalanibbānasaṅkhātaṃ ñāyaṃ kusaladhammaṃ ārādhako samijjhanako hoti.

'He is one who accomplishes the right, wholesome Dhamma' means he is one who accomplishes, one who succeeds in, the right, wholesome Dhamma, which is reckoned as the path, fruit, and Nibbāna.

Pabbajjānirathapañho catutho.

The Fourth Question on the Futility of Going Forth.

Dukkarakiriyānirathakapañho pañcamo.

The Fifth Question on the Futility of Arduous Practices.

Idametha kāraṇanti manussānaṃ idaṃ niṭṭhāvacanaṃ etha ariyamaggaapāpuraṇapabbajane kāraṇaṃ hotīti yojanā.

'Come, this is the cause': this is the concluding statement of the people. The meaning is to be construed thus: 'Come, this is the cause for the going forth that is the opening of the noble path.'

Sayanti sāsanassa attanā jinasāsanavibbhantaṃ puggalaṃ kiṃ sodhessati?

What can the Teaching do to purify a person who has, by himself, strayed from the Victor's Teaching?

Nibbisesā’tisīlādiguṇavisesarahitā.

'Without distinction' means devoid of special qualities such as virtue and so forth.

Akatapuññā’ti pubbajinasāsanesu pabbajjāpuññassa akaraṇena akatapuññā.

"Those who have not made merit": because they have not made the merit of going forth in the dispensations of former Conquerors, they are "those who have not made merit".

Avemūḷhā jinasāsane’ti sīlādiguṇavemūḷhabhāvaṃ pāpuṇituṃ asamathā.

"Not bewildered in the dispensation of the Conqueror" means they are unable to attain a state of bewilderment concerning the qualities such as virtue and so forth.

Hīnāyavattanadosapañho chaṭṭho.

The sixth question concerns the fault of reverting to an inferior state.

Arahantakāyikadukkhavedanāpañho sattamo.

The seventh question concerns the Arahant's bodily painful feeling.

Pārājikaajjhānapañho aṭṭhamo.

The eighth question concerns the Pārājika offense.

Saṅghasamayaṃanupaviṭṭhatāyā’ti saṅghasamayaṃ paviṭṭhabhāvena.

"By having entered into the assembly of the Saṅgha" means by the state of having entered the assembly of the Saṅgha.

Pabbajitagihīdussīlapañho navamo.

The ninth question concerns the immorality of renunciants and householders.

Udakajīvapañho dasamo.

The tenth question concerns life in water.

Dasapañhavantachaṭṭhavaggavaṇṇanā samattā.

The commentary on the sixth chapter, containing ten questions, is concluded.

Mahārajakkhā’ti paññāmaye akkhimhi mahantā rāgādirajā etesanti mahārajakkhā atha vā akkhaṃ yesaṃ atthiti akkhā. Mahantaṃ rāgādirajaṃ etesanti mahārājā. Mahārajā ca te akkhā cā ta mahārajakkhā. Mahārajā e mahārajakkhā’tipi vattuṃ vaṭṭatiyeva. Imasmiṃ pacchimavikappe akkhasaddo niratho.

“Those with great defilement in the eye” means: because great defilements such as passion are in their eye of wisdom, they are “those with great defilement in the eye”. Or else: those who have an eye are “those with an eye”; because they have great defilement such as passion, they are “those with great defilement”. And since they are “those with great defilement” and they are “those with an eye”, they are “those with great defilement in the eye”. It is also fitting to say that “those with great defilement” are themselves “those with great defilement in the eye”. In this last alternative, the word “eye” is redundant.

Nippapañcapañho paṭhamo.

The first question concerns non-proliferation.

Visamakoṭṭhassā’ti visamaantassa.

"Of the uneven corner" means of the uneven end.

Dubbalagahaṇassā’ti appadubbalantaradehissa.

"Of weak grasping" means of one whose body has a slight weakness within.

Gihīarahantapañho dutiyo.

The second question concerns the lay arahant.

Maggo pi tassamahiyā anaññāto’ti mahiyā maggo tassa addhikassa arahato anaññāto.

"The path on the earth is also unknown to him" means: the path on the earth is unknown to that wayfarer, the Arahant.

Arahantasatisammosapañho tatiyo.

The third question concerns the Arahant's loss of mindfulness.

Tīṇinathipañho catutho.

The fourth question concerns the three non-existents.

Nathidhammanti avijahanasabhāvaṃ.

"A non-existent state" means the nature of non-abandonment.

Athidhammanti vijahanasabhāvaṃ.

"An existent state" means the nature of abandonment.

Akammajapañho pañcamo.

The fifth question concerns that which is not born of kamma.

Bījajātānī’ti bījavāsiyo.

"Things born from seeds" means born from a seed.

Kammajapañho chaṭṭho.

The sixth question concerns that which is born of kamma.

Yakkhakuṇapapañho sattamo.

The seventh question concerns the yakkha and the corpse.

Anāgatesupaññattisikkhāpañho navamo.

The ninth question concerns the training rule laid down for the future.

Sūriyatapanapañho dasamo.

The tenth question concerns the heat of the sun.

Dasapañhavantasattamavaggavaṇṇanā samattā.

The commentary on the seventh chapter, containing ten questions, is concluded.

Punadeva latāya badhivā adāsī’ti idaṃjātake na pākaṭaṃ. Rañño paramparāgatavacanaṃ gahevā vuttaṃ siyā. Api ca bodhisatto attano santikaṃ āgate badhanā amuñcivā ajjhupekkhito punadeva latāya badhivā adāsi viya saññāya vuttaṃ siyā.

“He tied them again with a creeper and gave them away”—this is not apparent in the Jātaka. It might have been said having taken a saying passed down through the king’s lineage. Moreover, it might have been said with the perception that it was as if the Bodhisatta, having released from their bonds those who came into his presence and regarded them with equanimity, tied them again with a creeper and gave them away.

Rūḷarūḷassa pharusātipharusassa bhīmabhīmassa jūjakassa brāhmaṇassa savaṇe vattamāno.

...of the brahmin Jūjaka, who was very rough, exceedingly harsh, and very terrible, being in his hearing.

Dārakedārakadvaye bodhisattassa adassanaṃ gamite sati so bodhisatto satadhā vā sahassadhā vā sokavasena.

When the two children had gone from the Bodhisatta's sight, that Bodhisatta, by the power of grief, a hundredfold or a thousandfold...

Hadayaṃ na eli na phalesi idaṃ sattamaṃ dukkarato dukkarataraṃ ahosīti yojanā.

The heart did not waver, it did not break; this seventh (deed) was more difficult than the difficult—this is the connection.

Vessantaraputtadāradānapañho paṭhamo.

The first question concerns Vessantara's gift of his children and wife.

Dukkarakāripañho dutiyo.

The second question concerns the performance of arduous practices.

Lokiyaṃ bhante nāgasena lokuttarena viññāpitanti lokikaṃ athajātaṃ viya…pe…tayā lokuttarena athajātena viññāpitaṃ.

"Venerable Nāgasena, is the worldly made known by the supramundane?" "The worldly is like that which has arisen... it is made known by you through the supramundane, through that which has arisen."

Pāpabalapañho tatiyo.

The third question concerns the power of evil.

Petapāpuṇanakapuññapañho catutho.

The fourth question concerns merit reaching the departed.

Dibbo atho’ti dibbasadiso ca ekantadibbo ca atho.

'Dibbo attho' means both that which is similar to the divine and that which is exclusively divine.

Middhasamāpanno’ti bhavaṅgavasena niddaṃ āpanno.

'Middhasamāpanno' means one who has fallen asleep by way of the life-continuum.

Kapimiddhapareto’ti kapiniddāya samannāgato.

'Kapimiddhapareto' means one endowed with monkey-sleep.

Yo kāyassa onāho’ti nāmakāyassa ca rūpakāyassa ca badhanākāro.

'The covering of the body' refers to the binding nature of both the mental body and the physical body.

Patiyonāho’ti kammaṃ kātuṃ asamathatāvasena samantato badhanākāro.

'Patiyonāho' is the nature of binding all around by way of the inability to perform an action.

Yo mahārāja kapiniddāpareto vokiṇṇatā jāgaratī’ti yā kapiniddāya piḷitassa puggalassa niddā vokiṇṇakaṃ jāgaraṃ gatiyā niddāmissakajāgarapavattanaṃ.

'O great king, one overcome by monkey-sleep awakens with scatteredness.' This refers to the sleep of a person afflicted by monkey-sleep, a scattered wakefulness, a process of sleep mixed with wakefulness.

Supinapañho pañcamo.

The fifth question concerns dreams.

Akāraṇamaraṇapañho chaṭṭho.

The sixth question concerns causeless death.

Parinibbutapāṭihāriyapañho sattamo.

The seventh question concerns the miracles of one who is completely quenched.

Ūnasattavassapañho aṭṭhamo.

The eighth question concerns one who is less than seven years old.

Sukhadukkhamissanibbānapaho navamo.

The ninth question concerns Nibbāna mixed with pleasure and pain.

Sabhāvato nathi’ti kiñci opammanidassanamattaṃ sabhāvato sarūpato nathi. Guṇato pana anupalitto dviguṇato kiñci opammanidassanamattaṃ sakkā tuyhaṃ upadassayituṃ pakāsetuṃ.

'By its own nature, there is nothing'—there is nothing by its own nature, by its own form, that is more than a mere simile or illustration. But by its quality, it is unstained; by its qualities, something—a mere simile or illustration—can be shown to you, can be revealed.

Padumaṃ udakaṃ neva agadaṃ sāgaro tathā

The lotus, water, medicine, and the ocean likewise,

Bhojanaṃ ākāsa-maṇiratanavadanaṃ

Food, space, a jewel-gem, and sandalwood,

Sappimaṇḍo giri vathū dasūpamā

The finest ghee, a mountain peak—these are the ten similes.

Ekadviticattāri pañcakadasakā tīṇi.

One, two, three, four, five, and ten.

Puna tīṇi puna tīṇi pañca guṇā paṇḍitehi vijāniyā

Again three, again three, and five qualities should be understood by the wise.

Tatha padumassa udake anupalittabhāvo eko guṇo nibbānaṃ anuppaviṭṭho.

Thus, the one quality of the lotus, its being unstained in water, has entered into Nibbāna.

Udakassa sītalatā pipāsāvinayatā’ti dve guṇā.

Of water, there are two qualities: coolness and the removal of thirst.

Agadassa paṭisaraṇatā rogaantakaraṇatā amatatā’ti tayo guṇā.

Of medicine, there are three qualities: being a refuge, making an end of disease, and being deathless.

Samuddassa kuṇapasuññatā savantīhi apūraṇatā mahantabhūtāvāsatā aparimitavicittapupphasaṃkusumitatā’ticattāro guṇā bhojanassa āyudhāraṇatā balavaḍḍhanatā vaṇṇajananatā darathavūpasamanatā jigacchādubbalyapaṭivinodanatā’ti pañcaguṇā. Ākāsassa ajāyanatā ajīraṇatā amīyanatā acavanatā anuppajjanatā duppasahatā acoraharaṇatā anissitatā vihagagamanatā nirāvaraṇatā anantatā’ti dasa guṇā.

Of the ocean, there are four qualities: being devoid of corpses, not being filled by rivers, being the abode of great beings, and being blossomed with limitless and varied flowers. Of food, there are five qualities: supporting life, increasing strength, producing a good complexion, calming distress, and dispelling hunger and weakness. Of space, there are ten qualities: not being born, not decaying, not perishing, not passing away, not arising, being difficult to assail, not being subject to theft, being unattached, being the path for birds, being unobstructed, and being endless.

Maṇiratanassa kāmadadatā hāsakāraṇatā ujjotathakaraṇatā’ti tayo guṇā.

Of the jewel-gem, there are three qualities: granting desires, causing joy, and producing light.

Lohitacadanassa dullabhatā asamagadhatā sujanappasathatāti tayo guṇā.

Of red sandalwood, there are three qualities: rarity, an incomparable fragrance, and being praised by the virtuous.

Sappimaṇḍassa vaṇṇasampannatā gadhasampannatā rasasampannatā’ti tayo guṇā.

Of the finest ghee, there are three qualities: excellence of color, excellence of fragrance, and excellence of taste.

Girisikharassa accuggatatā acalatā durabhirohatā bījārūhaṇatā anunayapaṭighavippamuttatā’tī pañcaguṇā nabbānaṃ anuppaviṭṭhā’ti.

Of a mountain peak, five qualities have entered into Nibbāna: being extremely lofty, immovable, difficult to ascend, a place where seeds do not sprout, and being free from attraction and repulsion.

Nibbānānuppaviṭṭhaguṇapañho dasamo.

The tenth question concerns the qualities not found in Nibbāna.

Ethevākirā’ti etha eva tayā sikkhite nibbāne ākirāhī’ti abhikarohi vā ayameva vā pāṭho.

'Ethevākirā' means 'you should practice here in the Nibbāna learned by you,' or 'you should cultivate,' or this is the reading.

Anītito’ti anītibhāvato nibbānaṃ daṭṭhabbaṃ. Sesesu’pi eseva nayo.

'Anītito' means Nibbāna should be seen as the state of being without affliction. The same method applies to the rest as well.

Kuhīyatī’ta vimbhayacitto hoti.

'Kuhīyatī' means one has a bewildered mind.

Nibbānasacchikaraṇapañho dvādasamo.

The twelfth question concerns the realization of Nibbāna.

Dvādasapañhavantaaṭṭhamavaggavaṇṇanā samattā.

The commentary on the eighth chapter, containing twelve questions, is concluded.

Meṇḍakapañhe aṭhamavaggavaṇṇanā samattā.

The commentary on the eighth chapter, the Meṇḍaka Questions, is concluded.

Anumānapañho.

The question concerning inference.

Kammamūlaṃ gahevānā’ti pubbabuddhānaṃsantike katakusalamūlaṃ gahevā.

'Having grasped the root of kamma' means having grasped the root of wholesome deeds done in the presence of former Buddhas.

Tato muccatha vimuttiyā’ti tato tena ārammaṇakiṇanena dasa saññābhāvanānuyogena vimuttiyā samucchedavimuttiyā vaṭṭadukkhato muccatha.

'Then be freed by liberation' means: then, by that object as a basis, through application to the development of the ten perceptions, be freed by liberation—the liberation of cutting off—from the suffering of the round of existence.

Anivāyantī’ti appaṭivātā huvā vāyanti.

'Anivāyantī' means, being unimpeded, they proceed.

Saraṇasīlanti saraṇagamanaṃ gahevā gahetabbaṃ pañcasīlaṃ.

'Saraṇasīla' means the five precepts that should be undertaken after having gone for refuge.

Pañcuddesapariyāpannanti nidānuddesa-parājikuddesa-saṅghādisesuddesa-aniyatuddesa saṅkhātaṃ pañcuddesapariyāpannaṃ.

'Comprised in the five recitations' means comprised in the five recitations designated as the recitation of the Nidāna, the Pārājika, the Saṅghādisesa, and the Aniyata.

Pātimokkhasaṃvarasīlanti sattavīsādhikadvisatapātimokkhasaṃvarasīlaṃ.

'Pātimokkhasaṃvarasīla' means the virtue of restraint in accordance with the two hundred and twenty-seven Pātimokkha rules.

Upādāyupādāya vimuttānanti taṇhādiṭṭhisaṅkhātopaye upādāyupādāya vimuttānaṃ sotāpannasakadāgāmianāgāmīnaṃ

'Of those liberated by means of clinging' means: of the stream-enterers, once-returners, and non-returners, who are liberated by repeatedly contemplating the clingings designated as craving and views.

Gehajano’ti dāsakammakarādiko gehe ṭhitajano.

'Gehajano' means a person dwelling in the house, such as a servant or worker.

Tathā buddhaṃ sokanudaṃ…pe… umma disvā sadevake’ti etha tathā eva ummiṃ disvā mahantaṃ dhammौmmiṃ ñāṇacakkhunā disvā buddhaṃ sokanudaṃ anumānena anumānañāṇena kātabbaṃ ñātabbaṃ. Sadevakeloke yathā dhammo ummivipphāro tathā sadevake lokebuddho aggo bhavissatī’ti anumānena ñātabbanti yojanā.

'Thus, having seen the Buddha, the dispeller of sorrow... seeing the wave, along with the world of devas' means: here, just as having seen a wave, so too, having seen the great wave of the Dhamma with the eye of wisdom, the Buddha as the dispeller of sorrow should be inferred, should be known by inference, by inferential knowledge. The construction is: just as the wave-like expansion of the Dhamma is in the world with its devas, so too the Buddha will be foremost in the world with its devas—this should be known by inference.

Migarājassā’ti catuppādānaṃ mahantabhāvena migarājassa hathino.

'Of the king of beasts' means of the elephant, the king of beasts among four-footed animals, because of its great size.

Padanti dhammapadaṃ.

'Pada' means the word of the Dhamma.

Dhammarājena gajjitanti buddhasīhanādavacanaṃ dhammarājena kathitaṃ.

'Roared by the King of Dhamma' means the speech of the Buddha's lion's roar, spoken by the King of Dhamma.

Anumānena ñātabbaṃ buddho ca mahanto buddhasīhanādo ca mahanto’ti viññātabbaṃ.

It should be known by inference, it should be understood, that 'the Buddha is great, and the Buddha's lion's roar is great.'

Laggaṃ disvā bhusaṃ paṅkaṃ kalaladdaṃ gataṃ mahinti laggaṃ laggāpanasamathaṃ mahantaṃ paṅkañca disvā kalaladāyakaṃ udakañca gataṃ mahiṃ mahiyā gataṃ paviṭṭhaṃ disvā paṇḍitā mahāvārikkhadho gato pavatto’ti anumānena jānanti.

'Having seen what is stuck, the great mire, and the muddy water gone to the earth' means: having seen what is stuck—which is capable of calming that which causes attachment—and the great mire, and the water which gives mud, gone to the earth, entered into the earth, the wise know by inference that 'a great tree trunk has been carried away.'

Jananti sādhujanasamuhaṃ.

'The people' means the assembly of good people.

Rajapaṅkasamohitanti rāgādirajasaṅkhātapaṅkehi ajjhothaṭaṃ pariyonaddhaṃ.

'Overwhelmed by dust and mire' means covered and enveloped by the mire designated as the dust of lust and other defilements.

Vahitaṃ dhammanaddhiyā’ti pariyattipaṭipattidhammanaddhiyā vahitaṃ.

'Carried by the raft of the Dhamma' means carried by the raft of the Dhamma of learning and practice.

Vissaṭṭhaṃ dhammasāgare’ti nibbānasaṅkhāte mahāsamudde dhammanaddhiyā vissaṭṭhaṃ vissajjitaṃ pavesitaṃ.

'Released into the ocean of the Dhamma' means released, sent forth, and made to enter into the great ocean known as Nibbāna by the raft of the Dhamma.

Dhammāmatagataṃ dhammāmate pavattaṃ sadevakaṃ sabrahmakaṃ iṃ mahiṃ mahiyā ṭhitaṃ imaṃ sādhujanasamūhaṃ.

This assembly of good people, gone to the deathless Dhamma, proceeding in the deathless Dhamma, with its gods and Brahmās, this great one, established on the earth.

Disvā ñāṇacakkhunā passivā.

'Having seen' means having seen with the eye of knowledge.

Dhammakkhadho mahā’gato’ti sammāsambuddhacaraṇasaṅkhāto caturāsītiyā dhammakkhadhasahassānaṃ desitattā mahādhammakkhadhoāgato pavatto’ti anumānañāṇena ñātabbanti yojanā.

'The great mass of Dhamma has come' means: because the eighty-four thousand masses of the Dhamma that were taught are designated as the practice of the Perfectly Self-Enlightened One, it should be known by inferential knowledge that the great mass of Dhamma has come, has arisen. This is the construction.

Anumānapañho ekādasamo. (Dhutaṅgakathā)

The Eleventh Question on Inference. (Discourse on the Ascetic Practices)

Katamena te pariyāyena anuyogaṃ te dammi’ti anuyogaṃ vaṃ pucchi ahaṃ byākarissāmi. Anuyogavacanaṃ te tava katamena kāraṇena dammi.

Regarding the statement, 'By what method shall I give you instruction?': you ask me about the instruction, and I shall explain. For what reason do I give you this statement of instruction?

Vamevetaṃ brūhīti rājavacanaṃ bhante nāgasena vameva pariyāyaṃ brūhi.

The king said, 'Speak in this way, Venerable Nāgasena, speak in this very manner.'

Tenahī’ti tasmā tava sotukāmatāya satena vā…pe…koṭisatasahassena vā pariyāyaṃ te kathayissāmīti yojanā.

Therefore, because of your desire to listen, I will explain to you in a hundred ways... or even in a hundred thousand koṭis of ways.

Yā kāci kathā’ti sambadhoIdhā’ti imasmiṃ dhutaṅgavaraguṇe,Abhivuṭṭhanti vassodakenaabhivuṭṭhaṃSampādake satīti paṭipādake puggale sati.

'Whatever talk': this is connected. 'Here': in this excellent quality of the ascetic practices. 'Rained upon': rained upon by rainwater. 'When there is an accomplisher': when there is a person who undertakes the practice.

Mayhaṃ puṭṭho’ti imasmiṃ dhūtaṅgavaraguṇe paribyattatāya chekatāya pākaṭāya buddhiyā yuttakāraṇaparidīpanaṃ samosarissatīti.

'When I am asked': concerning this foremost quality of the ascetic practices, an explanation with a proper reason will emerge due to wisdom that is expert, manifest, and evident.

Vijaṭitakilesajālavathū’ti taṃ kilena samuhapañcakkhadhavathu.

'The basis for the untangled net of defilements': that basis of the five aggregates is a mass of defilements.

Bhinnabhaggasaṅkuṭitasañchannagatinivāraṇo’ti arahattamaggaphalena bhinnabhaggasaṅkuṭitasañchinnagatinivāraṇo.

'The obstructions to one's destination are broken, destroyed, bent, and covered': by the path and fruit of Arahantship, the obstructions to one's destination are broken, destroyed, bent, and cut off.

Abhinītavāso’ti abhipuññakāmehi abhipathitavāso abhinītैriyāpathavāso vā.

'A well-prepared dwelling': a dwelling desired by those who seek abundant merit, or a dwelling of well-conducted deportment.

Vimuttijjhāyitatto’ti arahattaphalajjhānasampayuttacitto acaladaḷhabhīruttāṇaṭṭhānaṃ ārammaṇakaraṇavasena upagato.

'One whose self is absorbed in contemplating liberation': one whose mind is conjoined with the jhāna of the fruit of Arahantship, having attained the state of an unshakable, firm, and fearless refuge by way of taking it as an object.

Dhūtaṅgapañhakathāsaṅkhātayogikathā samattā.

The Yogic Discourse, designated as the Discourse on the Questions of the Ascetic Practices, is concluded.

Caturāsītipañhapaṭimaṇḍitameṇḍakapañhavaṇṇanā samattā.

The explanation of the Meṇḍaka Questions, adorned with eighty-four questions, is concluded.

Milidapañhameṇḍakapañhesu sabbe pañhā sampiṇḍitā pañcasattādhikasatapañhā honti. Aṅgagahaṇakathāya pana nādhikasatamātikāsu sattasaṭṭhimātikā niddesavasenaavissajjitā. Sesā’ rañño cattāri aṅgāni gahetabbānī’tiādikā ekūnacattāḷīsa mātikā niddesavasena avissajjitā yatha pothakesu dissanti tato gahetabbā yevā’ti.

In the Milinda Questions and the Meṇḍaka Questions, all the questions combined amount to one hundred and seventy-five questions. However, in the Discourse on Taking up the Factors, among the one hundred and six topics, sixty-seven topics are not explained by way of exposition. The remaining thirty-nine topics, beginning with 'the four factors are to be grasped by the king,' are not explained by way of exposition, as they are seen in the books, and are to be taken from there.

Catasso dhammadesanāyo; dhammādhiṭṭhānā dhammadesanā, dhammādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā dhammadesanā, puggalādhiṭṭhānā puggaladesanā’ti. Tāsu purimā tisso dhammadesanā idha gathe labbhanti, catutho na labbhati.

There are four kinds of Dhamma discourses: a discourse on Dhamma founded on Dhamma, a discourse on persons founded on Dhamma, a discourse on Dhamma founded on persons, and a discourse on persons founded on persons. Among these, the first three are found in this text; the fourth is not found.

Aparā’pi cuddasavidhā desanā? Athasadassana-guṇaparidīpana-niggaha-sampahaṃsanacariyāvodānanidassana -pucchāvisajjana-anusāsana-puggalavisodhanaajjhāsayaparipūraṇapaveṇi sadassana-parappavādamaddanopanissayapaccayanidassanatuṭṭhā-kārasadassanadhammasabhā-vaguṇādi-nidassanākāradesanā’ti.

Are there not also fourteen kinds of discourse? They are: showing the meaning, proclaiming virtues, rebuke, encouragement, demonstrating purified conduct, questioning and answering, instruction, purifying persons, fulfilling aspirations, showing the lineage, refuting the doctrines of others, showing decisive support conditions, showing the manner of satisfaction, and the discourse showing the inherent nature and qualities of the Dhamma.

Tatha

Thus

Paccayākāradesanā’ti paccayākārasuttanta-satipaṭṭhāna-sammappa-dhāna-iddhipāda-idriyabala-bojjhaṅgādisuttantasambadhā.

'The discourse on the mode of conditionality': this is connected with suttas concerning the mode of conditionality, the foundations of mindfulness, the right strivings, the bases of psychic power, the spiritual faculties, the powers, the factors of enlightenment, and so on.

(Athasadassanā) paccayākārapaccayathaparamathaṃ desentī pavattā dhammadesanā athasadassanā nāma.

(Showing the Meaning) The Dhamma discourse that proceeds by explaining the mode of conditionality, conditions, meaning, and ultimate meaning is called 'Showing the Meaning'.

(Guṇaparidīpanī). Susīma-gosāla-gosiṅgasampasādana-pāsādika-dasabala-gotamaka- mahāsīhanādādisuttantasambadha attaguṇaparaguṇa-sāsanaguṇaparidīpanī guṇaparidīpanī nāma.

(Proclaiming Virtues) The discourse connected with suttas such as the Susīma, Gosāla, Gosiṅgasampasādana, Pāsādika, Dasabala, Gotamaka, and Mahāsīhanāda, which proclaims one's own virtues, the virtues of others, and the virtues of the Dispensation, is called 'Proclaiming Virtues'.

(Niggahadesanā) sakalavinayapiṭakaṃ ādiṃ kavā yā kāci kilesapāpapuggalaniggahadesanā esā niggahadesanā nāma.

(Discourse of Rebuke) Any discourse concerning the rebuke of persons with defilements and evil, beginning with the entire Vinaya Piṭaka, is called the 'Discourse of Rebuke'.

(Sampahaṃsanā) bhayabhīrukānaṃ puggalānaṃ bhayapaṭisedhanathāya upathambhajanana-maggānisaṃsa-sīlathomanādikā desanā sampahaṃ-sanā nāma.

(Encouragement) The discourse for the purpose of dispelling the fear of fearful persons, which generates support and consists of praise of virtue, the benefits of the path, and so on, is called 'Encouragement'.

(Cariyāvodānanidassanā) sakalajātakaṃ acchiyasuttaṃ ādiṃ kavā dvedhāvitakkabodhirājakumārasuttādisambadhādesanā cariyāvodānanidassanā nāma.

(Demonstration of Purified Conduct) The discourse connected with suttas such as the Dvedhāvitakka and Bodhirājakumāra, beginning with the entire Jātaka and the Acchariya-abbhuta Sutta, is called 'Demonstration of Purified Conduct'.

(Pucchāvissajjanā) aṭṭhahi parisāhi pucchitānaṃ pañhānaṃ vissajjanāpaṭisaṃyuttā sakalasagāthavaggamādiṃ kavā vammikasutta-parāyaṇasuttādikā desanā pucchāvissajjanā nāma.

(Questioning and Answering) The discourse connected with answering questions asked by the eight assemblies, which comprises suttas such as the Vammika Sutta and the Parāyana Sutta, beginning with the entire Sagāthavagga, is called 'Questioning and Answering'.

(Anusāsanā). Ariyavaṃsa-puññābhisada-dhutaṅgānusāsana-vattānusāsana-sambadhā desanā anusāsanā nāma.

(Instruction) The discourse connected with the Ariyavaṃsa, the Puññābhisanda, the Instruction on the Ascetic Practices, and the Instruction on Duties, is called 'Instruction'.

(Puggalavisodhanā) bhayasadassanadesanāpaṭisaṃyuttā devadūtaaggikkhadhopamādisuttasambadhāpuggalānaṃ sīlavattādivisodhanathāya vuttā puggalavisodhanā nāma.

(Purification of Persons) The discourse connected with the teaching that shows fear and with suttas such as the Devadūta and the Aggikkhandhopama, spoken for the purpose of purifying the virtue, duties, and so on of persons, is called 'Purification of Persons'.

(Ajjhāsayaparipūraṇā). Tavaṭakanāḷaka-paṭipadā-dhammadāyādasuttādikā puggalānaṃ samathavipassanāparipūraṇathāya kathitā ajjhāsayaparipūraṇā nāma.

(Fulfilling Aspirations) The discourse comprising suttas such as the Tuvaṭaka, Nāḷaka, Paṭipadā, and Dhammadāyāda, spoken for the purpose of fulfilling serenity and insight in persons, is called 'Fulfilling Aspirations'.

(Pavenisadassanakathā). Buddhavaṃsa-mahāpadānasuttākārā attano ca paresañca abhinīhāramārabbha parinibbānapariyosānā pavenisadassanakathā nāma.

(Discourse Showing the Lineage) The discourse in the manner of the Buddhavaṃsa and the Mahāpadāna Sutta, which begins with the aspiration of oneself and others and culminates in final Nibbāna, is called the 'Discourse Showing the Lineage'.

(Parappavādamaddanā). Cariyāpiṭakamādiṃ kavā mahāsīhanāda-cūllasīhanāda-dhānābhiññāsaṃvaṇṇanā-paṭibaddhā desanā parappavādamaddanā nāma.

(Crushing the Doctrines of Others) The discourse connected with the Mahāsīhanāda, Cūḷasīhanāda, and the description of the jhānas and supernormal knowledges, beginning with the Cariyāpiṭaka, is called 'Crushing the Doctrines of Others'.

(Upanissayapaccayanidassanā). Yathūpanissayā dissamānā dissamānakāyena desanā itivuttakamādiṃ katvā dhaniyasutta-aruṇavatiyasutta-nadanapariyāyasuttādippabhedāupanissāya– paccayanidassanā nāma.

(Showing Decisive Support Conditions) The discourse of various kinds, beginning with the Itivuttaka and including the Dhaniya Sutta, the Aruṇavatī Sutta, and the Nadapariyāya Sutta, wherein the teaching is delivered by one whose physical presence is seen, just as decisive supports are seen, is called 'Showing Decisive Support Conditions'.

(Tuṭṭhākārasadassanā). Sakalodāna-sampasādaniya-saṅgītisuttādikā desanā tuṭṭhākārasadassanā nāma.

(Showing the Manner of Satisfaction) The discourse comprising suttas such as the entire Udāna, the Sampasādaniya Sutta, and the Saṅgīti Sutta, is called 'Showing the Manner of Satisfaction'.

(Dhammasabhāvaguṇanidassanā) khadhadhāvāyatanidriyasaccapaṭicca samuppādamaggaphalādayo dhammā vibhattā taṃ tatha sabhāgavisabhāgaparidīpikā abhidhammadesanā ca lakkhaṇaparidīpikā ye caññe dhammā salakkhaṇadhāraṇakā attano sabhāvavasena vuttā esā dhammasabhāvaguṇanidassanā nāma.

(Showing the Inherent Nature and Qualities of Dhamma) This is the Abhidhamma discourse which illuminates characteristics, and which illuminates the similar and dissimilar aspects of things, wherein phenomena such as the aggregates, elements, sense bases, faculties, truths, dependent origination, path, and fruit are analyzed; and wherein other phenomena that possess their own defining characteristics are spoken of according to their own inherent nature. This is called 'Showing the Inherent Nature and Qualities of Dhamma'.

Imehi cuddasavidhehi lokagganāyakā dhammaṃ desenti tesañca sāvakā’ti.

By these fourteen ways, the foremost leaders of the world teach the Dhamma, and so do their disciples.

Tesu pacchāvisajjanā desanā idha pākaṭā. Sesā yathārahaṃ idha gahetabbā yevāti.

Among these, the teaching of subsequent explanation is manifest here. The rest should be understood here as is fitting.

(Sāpatattikathā). Duvidhākathā imasmiṃ milidapañhappakaraṇehonti sāpattikathā ca anāpatattikathā ca. Tatha yaṃ therena bhagavato vacanaṃ rañño saññāpanathaṃ ābhataṃ taṃsāpattikathā nāma.

(The Discourse on What is Subject to Offense). In this treatise of the Questions of Milinda, there are two kinds of discourses: the discourse on what is subject to offense and the discourse on what is not subject to offense. Therein, that which the elder brought forth as the word of the Blessed One to persuade the king, that is called the discourse on what is subject to offense.

(Anāpattikathā). Yā therena sakapaṭibhānena vuttā sā anāpattikathā nāma.

(The Discourse on What is Not Subject to Offense). That which was spoken by the elder with his own ingenuity is called the Discourse on What is Not Subject to Offense.

Vuttañhetaṃ padasodhammasikkhāpadassa aṭṭhakathāyaṃ-’

For this is stated in the commentary to the Padasodhammasikkhāpada:

Meṇḍakamilidapañhesu therassa sakapaṭibhānena anāpatti. Yampanarañño sañañāpanathaṃ āharavā vuttaṃ tatha āpattī’ti (dve kathā) puna dve kathā idha honti sammutikathā ca paramathakathā ca.

In the Meṇḍaka and Milinda Questions, for the elder, due to his own ingenuity, there is no offense. But what was said, having been brought forth for the purpose of persuading the king, therein there is an offense. (Two discourses). Again, there are two discourses here: the conventional discourse and the ultimate discourse.

(Sammutikathā). Tatha sammutikathā nāma’bhante nāgasena vedagu upalabbhatī’tiādikā.

(Conventional Discourse). Therein, the conventional discourse is that which begins with 'Venerable Nāgasena, is a sage to be found?' and so on.

Paramathakathā nāma’yo uppajjati so eva so’tiādikātenāha?

The discourse on ultimate reality is that which begins with 'Whatever arises is just that,' and so on. Therefore, it is said:

Duve saccāni akkhāsi sambuddho vadataṃ varo,Sammutiṃ paramathañca tatiyaṃ nūpalabbhatī’ti.

The Perfectly Enlightened One, the foremost of speakers, proclaimed two truths: the conventional and the ultimate; a third is not found.

Yampubbe vuttaṃ anumānakathā upamākathā’ti, tāsu upamākathāya visuṃ koṭṭhāsabhāvo nathi. Milidapañhameṇḍakapañhānaṃ antarantarā ṭhitā hoti. Anumānakathā pana visuṃ koṭṭhāsabhāvena hotīti.

Regarding what was previously stated as the discourse on inference and the discourse on simile—among these, the discourse on simile has no distinct section. It occurs interspersed within the Milinda Questions and the Meṇḍaka Questions. The discourse on inference, however, exists as a distinct section.

Vicaretha anuṃ parame parameSujanassa sukhaṃ nayane nayane,Kaṭu hoti padhānarato naratoIdha yo pana sāramate ramate.

Let one investigate the subtle, in the highest, in the highest, bringing happiness to the eyes of the good, to every eye. The person devoted to striving is harsh; but here, whoever delights in the essential, rejoices.

Pakiṇṇakavacanavaṇṇanā samattā.

The Explanation of Miscellaneous Sayings is complete.

Jātakuddharaṇaṃ.

The Extraction of the Jātakas.

Jātakuddharaṇaṃ pana evaṃ veditabbaṃ. Meṇḍakapañhatatiyavagge pañca pañca pañhā.

The extraction of the Jātakas, however, should be understood thus: In the third section of the Meṇḍaka Questions, there are five questions each.

‘‘Acetanaṃ brāhmaṇa asuṇantaṃ…pe… pucchasi taṃ kissa hetu‘‘ti idaṃcatukkanipāte āgataṃpalāsajātakaṃ sadhāya vuttaṃ. Katamaṃ taṃ jātakanti?’

"O brahmin, you ask one who is senseless and unhearing... for what reason is that?" This was said with reference to the Palāsa Jātaka, which is found in the Catukkanipāta (Book of Fours). Which Jātaka is that?

Acetanaṃ brāhmaṇā’ti idaṃ sathā parinibbānamañce nipanno ānadatheraṃ ārabbha kathesi.

"'Senseless, O brahmin!' This the Teacher spoke, while lying on the bed of his final Nibbāna, concerning the Elder Ānanda.

‘‘So pāyasmā rukkhadevatā panā ahamevā’’ti.

"That tree deity was indeed I myself."

Palāsajātakaṃ samattaṃ.

The Palāsa Jātaka is complete.

‘‘Iti phadanarukkhā’pi tā devatā…pe… bhāradvāja suṇohi me’’ti āgataṃ. Idañca terasanipātephadanajātakaṃ sadhāya vuttaṃ. Katamaṃ taṃ jātakanti?

"Thus the deities of the Phandana trees… listen to me, O Bhāradvāja," is found. And this was spoken with reference to the Phandana Jātaka in the Thirteenth Nipāta. Which Jātaka is that?

‘‘Kuṭhārihatho puriso’ti idaṃ sathā rohiṇīnadītīre viharanto ñātakānaṃ kalahaṃ ārabbha kathesi vanasaṇḍe devatā aha’’nti.

"'A man with an axe in hand,' this the Teacher said while dwelling on the bank of the Rohiṇī River, concerning a quarrel among his relatives. 'I was the deity in the forest grove.'"

Phadanajātakaṃ dutiyaṃ terasanipātaṃ.

The Phandana Jātaka, the second in the Thirteenth Nipāta.

Meṇḍakapañhacatuthavagge devadattabodhisattādhikasampañhe bāvīsatijātakāni āgatānī’ti.

In the fourth section of the Meṇḍaka Questions, in the extended questions concerning Devadatta and the Bodhisatta, twenty-two Jātakas are found.

‘‘Bhante nāgasena, tumhe bhaṇatha? Devadattoekantakaṇho ekantakaṇhehi dhammehi samannagato, bodhisatto ekantasukkehi dhammehi samannagato’ti. Puna ca devadatto bhave bhave yasena ca pakkhena ca bodhisattena samasamo hoti kadāci adhikataro vā yadā devadatto nagare bārāṇasiyaṃ brahmadattassa rañño purohitaputto ahosi, tadā bodhisatto chavakacaṇḍālo vijjādharo, vijjaṃ parijapivā akāle ambaphalāni nibbattesi. Etha tāva bodhisatto devadattena jātiyā nihīno yasasā ca nihīno …pe… puna ca paraṃ yadā devadatto tāpo nāma rājā ahosi tadābodhisatto tassa putto dhammapālo nāma ahosi tadā so rājā sakaputtassa hathapāde sīsañca chidāpesi. Tatha tāva devadattoyeva uttaro adhikataro. Ajjetarahi ubho’pi sakyakule jāyisu. Bodhisatto buddho ahosi sabbaññu lokanāyako. Devadatto atidevassa sāsane pabbajivā iddhiṃ nibbattevā buddhālayaṃ akāsi. Kinnu kho bhante nāgasena yaṃ mayā bhaṇitaṃ taṃ sabbaṃ tathaṃ udāhu vitathanti? ‘‘Ayampana milidaraññā yāni bāvīsatijātakāni nissāya pucchito hoti tāni mayā uddharivā idha kathetabbāni.

"Venerable Nāgasena, do you say that Devadatta is entirely dark, endowed with entirely dark qualities, while the Bodhisatta is entirely bright, endowed with entirely bright qualities? But furthermore, in life after life, Devadatta was equal to the Bodhisatta in fame and following, or sometimes even superior. When Devadatta was the son of the royal priest in the city of Bārāṇasī under King Brahmadatta, the Bodhisatta was a low-caste corpse-handler, a master of spells, who, after reciting a spell, produced mango fruits out of season. In that case, the Bodhisatta was inferior to Devadatta in birth and fame… Furthermore, when Devadatta was a king named Tāpa, the Bodhisatta was his son named Dhammapāla. At that time, that king had his own son’s hands, feet, and head cut off. In that case, Devadatta was superior and greater. Now, at the present time, both were born in the Sakya clan. The Bodhisatta became the Buddha, the All-Knowing Leader of the World. Devadatta, having gone forth in the dispensation of the supreme deva, attained psychic powers and then attempted to rival the Buddha. Venerable Nāgasena, is everything I have said true or false?" This question asked by King Milinda is based on twenty-two Jātakas, which must be extracted by me and related here.

Tatha ca,’yadā ca devadatto nagare bārāṇasiyaṃ brahmadattassa rañño purohitaputto ahosi tadā bodhisatto chavakacaṇḍālo ahosi vijjādharo vijjaṃ parijapivā akāle ambaphalāni nibbattesi. Etha tāva bodhisatto devadattato jātiyā nihīno yasasā ca nihīno. ‘‘Idampana vacanaṃ jetavanārāme viharantena sathārā terasanipāte devadattamārabbha kathitaṃ ambajātakaṃ sadhāya vuttaṃ hoti. Devadatto hi ‘‘ahaṃ buddho bhavissāmi…pe… caṇḍālaputto ahamevā’’ti.

And so, 'when Devadatta was the son of the royal priest in the city of Bārāṇasī, under King Brahmadatta, the Bodhisatta was a low-caste corpse-handler, a master of spells who, by reciting a spell, produced mango fruits out of season. In that case, the Bodhisatta was inferior to Devadatta both in birth and in fame.' This statement was made by the Teacher while dwelling in Jetavana, spoken in the Thirteenth Nipāta concerning Devadatta, with reference to the Amba Jātaka. For Devadatta said, "I shall become a Buddha... the son of an outcaste was indeed myself."

Evametaṃ milidaraññā imaṃ ambajātakaṃ sadhāya kathitaṃ hotīti idaṃ rañño ābhataṃ paṭhamaṃ jātakaṃ.

Thus, this was said by King Milinda with reference to this Amba Jātaka. This was the first Jātaka brought forth by the king.

‘‘Puna ca paraṃ yadā devadatto rājā ahosi mahīpati sabbakāmasamaṅgī tadā bodhisatto tassūpabhogo ahosi hathināgo sabbalakkhaṇasampanno tassa cārugativilāsaṃ asahamāno rājā vadhaṃ icchanto hathācariyaṃ evamavova? ‘‘Asikkhito te ācariya hathināgo tassa ākāsagamanaṃ nāma kāraṇaṃ hotī’’ti tathapa tāca bodhisatto devadattato jātiyā nīhīno, lāmako tiracchānagato’’ti. Idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā ekakanipāte devadattamārabbhakathitaṃ dummedhajātakaṃ sadhāya vuttaṃ hoti dhammasabhāyaṃ bhikkhu’āvuso devadatto …pe… hathi pana ahamevā’’ti evametaṃ milidarañño imaṃ dummedhajātakaṃ sadhāya kathitaṃ hotīti. Dutiyaṃ jātakaṃ.

"Furthermore, when Devadatta was a king, a lord of the earth, endowed with all desired things, the Bodhisatta was for his use, a royal elephant, perfect in all characteristics. Unable to bear his [the elephant's] charming gait and grace, the king, desiring his death, said to the elephant trainer: ‘Trainer, your elephant is untrained; the reason for this is his ability to travel through the sky.’ Thus, even then, the Bodhisatta was inferior to Devadatta by birth, being a lowly animal." This statement by King Milinda was spoken with reference to the Dummedha Jātaka, which was told by the Teacher while dwelling in Veḷuvana, concerning Devadatta, in the Ekaka Nipāta. In the Dhamma assembly, the monks said: "Friends, Devadatta…" [and the Teacher concluded:] "…but the elephant was indeed myself." Thus, this was said by King Milinda with reference to this Dummedha Jātaka. The second Jātaka.

Puna ca paraṃ yadā devadatto manusso ahosi. Pavane naṭṭhāyiko tadā bodhisatto mahāpathavi nāma makkaṭo ahosi. Ethapi tāva dissati viseso manussassa ca tiracchānagatassa ca. Ethapi tāva bodhisatto devadattato jātiyā nihīno’ti imaṃ pana vacanaṃ milidaraññā veḷuvane viharantena sathārā tiṃsanipāte devadattassa silāpavijjhanamārabbha kathitaṃ mahākapijātakaṃ sadhāya vuttaṃ hoti? ‘‘Tena hi dhanuggahe payojevā…pe… kapirājā ahamevā’’ti evametaṃ milidaraññā imaṃmahākapijātakaṃ sadhāya vuttaṃ hotīti. Tatiyaṃ jātakaṃ.

"Furthermore, when Devadatta was a human being, an expert archer in the woods, at that time the Bodhisatta was a monkey named Mahāpathavi. Even here, the difference between a human and an animal is evident. Even here, the Bodhisatta was inferior to Devadatta by birth." But this statement by King Milinda was spoken with reference to the Mahākapi Jātaka, which was told by the Teacher while dwelling in Veḷuvana, in the Tiṃsa Nipāta, concerning Devadatta’s hurling of a stone. [The Teacher said:] "Therefore, having employed the archers… the monkey king was indeed myself." Thus, this was said by King Milinda with reference to this Mahākapi Jātaka. The third Jātaka.

‘‘Pūna ca paraṃ yadā devadatto manusso hoti soṇuttaro nāma nesādo balavā balavataro nāgabalo tadābodhisatto chaddanto nāma nāgarājā ahosi. Tadā luddako taṃ hathināgaṃ ghātesi. Tathapi tāva devadatto adhikataro‘‘ti idaṃ vacanaṃ milidaraññā jetavane mahāvihāre vihārantena sathārā tiṃsanipāte ekaṃ daharabhikkhuniṃ ārabbha kathitaṃ chaddantajātakaṃ sadhāya vuttaṃ hoti tatha bhagavatā vithārato desitaṃ chaddantajātakaṃ taṃ mayā idha saṅkhepato uddharivā kathetabbameva. ‘‘Sā kira sāvathiyaṃ…pe… sā pana bhikkhuṇī pacchā vipassivā arahattaṃ pattā’’ti. Evametaṃ milidaraññā imaṃ chaddantajātakaṃ sadhāya vuttaṃ hoti. Catuthājātakaṃ.

"Furthermore, when Devadatta was a human named Soṇuttara, a strong hunter, very strong, with the strength of an elephant, and the Bodhisatta was the elephant king named Chaddanta, then that hunter killed that great elephant. Yet still, Devadatta was superior.' This statement was made by King Milinda with reference to the Chaddanta Jātaka, which was spoken by the Teacher while dwelling at the great monastery of Jetavana, in the Thirtieth Nipāta, concerning a young nun. Indeed, the Chaddanta Jātaka was expounded in detail by the Blessed One, and it must be extracted and related briefly by me here. 'She, it is said, was in Sāvatthī... Later, that nun attained arahantship through insight.' Thus, this was spoken by King Milinda with reference to this Chaddanta Jātaka. The fourth Jātaka.

Puna ca paraṃ yadā devadatto manusso ahosi vanacarako aniketavāsī tadā bodhisatto sakuṇo ahosi tittiro mantajjhāyī. Tadā so vanacarako taṃ sakuṇaṃ ghātesi. Tathapi tāva devadatto jātiyā adhikataro’’ti idampana vacanaṃ milidaraññā gijjhakūṭe viharantena sathārā navakanipāte devadattassa vadhāya parisakkanaṃ ārabbha kathitaṃ daddarajātakaṃ (tittirajātakaṃ) sadhāya vuttaṃ hoti. ‘‘Tasmiṃ samaye dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ…pe… tittirapaṇḍito pana ahamevā’’ti. Evametaṃ milidaraññā imaṃ daddarajātakaṃ sadhāya kathitaṃ hotīti. Pañcamajātakaṃ.

"Furthermore, when Devadatta was a human, a wandering forest-dweller without a fixed abode, the Bodhisatta was a bird, a partridge skilled in reciting mantras. Then that forest-dweller killed that bird. Even so, Devadatta was superior by birth.' But this statement was made by King Milinda with reference to the Daddara Jātaka (Tittira Jātaka), which was spoken by the Teacher while dwelling on Vulture’s Peak, in the Ninth Nipāta, concerning Devadatta’s attempts at murder. 'At that time, in the Dhamma assembly, a discussion arose... The wise partridge was indeed myself.' Thus, this was spoken by King Milinda with reference to this Daddara Jātaka. The fifth Jātaka.

‘‘Puna ca paraṃ yadā devadatto kalābu nāma bārāṇasirājā ahosi tadā bodhisatto tāpaso ahosi khantivādī. Tadā so rājā tassatāpasassa kuddho hathapāde vaṃsakalīre viya chedāpesi. Tathapi tāva devadattoyeva adhikataro jātiyā ca yasena cā’’ti idampana vacanaṃ milidaraññā jecavane viharantena sathārā catukkanipāte ekaṃ kodhanabhikkhuṃ ārabbha kathitaṃ khantivādijātakaṃ sadhāya vuttaṃ hoti. ‘‘Sathā pana taṃ bhikkhuṃ kasmāvaṃ…pe… khantivāditāpasopana ahamevā’’ti evametaṃ milidaraññā imaṃ khantivādijātakaṃ sadhāya vuttaṃ hotīti. Paṭṭhajātakaṃ.

"Furthermore, when Devadatta was King Kalābu of Bārāṇasī, the Bodhisatta was an ascetic named Khantivādī. Then that king, enraged, had the ascetic’s hands and feet cut off as if they were bamboo shoots. Yet still, Devadatta was superior, both in birth and in fame.' But this statement was made by King Milinda with reference to the Khantivādī Jātaka, which was spoken by the Teacher while dwelling in Jetavana, in the Fourth Nipāta, concerning an angry monk. 'The Teacher then asked that monk why... The ascetic Khantivādī was indeed myself.' Thus, this was spoken by King Milinda with reference to this Khantivādī Jātaka. The sixth Jātaka.

Puna ca paraṃ yadā devadatto ahosi vanacaro tadābodhisatto nadiyo nāma vānarido ahosi. Tadāpi so vanacaro taṃ vānaridaṃ ghātesi saddhiṃ mātarā katiṭṭhabhātikenapi. Tathapi tāva devadattoyevaadhikataro jātiyā‘‘ti idaṃ pana vacanaṃ milidaraññā veḷuvane viharantenasathārā dukanipāte devadattaṃ ārabbha kathitaṃ cullanadiyajātakaṃ sadhāya vuttaṃ hoti. ‘‘Ekadivasañhi bhikkhū dhammasahāyaṃ …pe… supaṇṇarājā pana ahamevā’’ti evametaṃ milidaraññā imaṃ paṇḍarajātakaṃ sadhāya paratoghosavasena bodhisatto paṇḍarako nāma nāgarāja ahosī’’ti kathitaṃ hoti tathāhi imasmiṃ jātake bodhisatto supaṇṇarājā yevā’ti. Aṭṭhamaṃ jātakaṃ.

"Furthermore, when Devadatta was a forest-dweller, the Bodhisatta was the monkey king named Nadiya. Even then, that forest-dweller killed that monkey king along with his mother and younger brother. Still, Devadatta was superior by birth.' But this statement was made by King Milinda with reference to the Cullanadiya Jātaka, which was spoken by the Teacher while dwelling in Veḷuvana, in the Duka Nipāta, concerning Devadatta. 'One day, monks, a friend in the Dhamma... but the Supaṇṇa king was indeed myself.' Thus, this was spoken by King Milinda with reference to this Paṇḍara Jātaka, and it was said by way of a report from another that the Bodhisatta was the Nāga king named Paṇḍaraka; for indeed, in this Jātaka, the Bodhisatta was the Supaṇṇa king. The eighth Jātaka.

Puna ca paraṃ yadā devadatto manusso ahosipavane jaṭilako tadā bodhisatto tacchako nāma mahāsūkaro ahosi. Tathapi tāva devadattoyeva jātiyā adhikataro’’ti idampana vacanaṃ milidaraññā jetavane viharantena sathārā pakiṇṇakanipāte dve mahallake there ārabbha kathitaṃ tacchakasūkarajātakaṃ sadhāya vuttaṃ hoti. ‘‘Mahākosalo pana bimbisārassa dhitaraṃ dento…pe…rukkhadevatā pana ahamevā’’ti.

"Furthermore, when Devadatta was a human, a matted-haired ascetic in the forest, the Bodhisatta was a great boar named Tacchaka. Even then, Devadatta was superior by birth.' But this statement was made by King Milinda with reference to the Tacchaka-Sūkara Jātaka, which was spoken by the Teacher while dwelling in Jetavana, in the Pakiṇṇaka Nipāta, concerning two elderly elders. 'King Mahākosala, while giving Bimbisāra’s daughter… the tree-deity was indeed myself.'"

Evametaṃ milidaraññā imaṃ tacchakasūkarajātakaṃ sadhāya paratoghosavasena bodhisatto mahātacchakasūkaro nāma ahositi kathitaṃ tathā hi imasmiṃ jātake bodhisatto rukkhadevatāyeva ahosīti. Navamaṃ jātakaṃ.

Thus, this was spoken by King Milinda with reference to this Tacchaka-Sūkara Jātaka, and by way of a report from another it was said that the Bodhisatta was the great boar named Tacchaka. For indeed, in this Jātaka, the Bodhisatta was a tree deity. The ninth Jātaka.

Puna ca paraṃ yadādevadatto cetiyesu suraparicaro nāma rājā ahosi upari purisamatte gaganevehāsaṅgamo, tadā bodhisatto kapilo nāma brāhmaṇo ahosi. Tathapi tāva devadattassa pathavippavesamārabbha kathitaṃ cetiyajātakaṃ sadhāya vuttaṃ hoti. ‘‘Tasmiñhi divase bhikkhū dhammasahāyaṃ. Pe-kapila-brāhmaṇo pana ahamevā’’ti evañcetaṃ milidaraññā idaṃcetiyajātakaṃ sadhāya vuttaṃ hotīti. Dasamaṃ jātakaṃ.

"Furthermore, when Devadatta was a king named Suraparicāra among the Cetiyas, moving through the sky at a man's height, the Bodhisatta was a brahmin named Kapila. Yet, concerning Devadatta's sinking into the earth, the Cetiya Jātaka was spoken with reference to this. 'On that day, bhikkhus, a friend in the Dhamma... but the brahmin Kapila was indeed myself.' And thus, this was spoken by King Milinda with reference to this Cetiya Jātaka. The tenth Jātaka.

Puna ca paraṃ yadā devadatto manusso ahosi sāmo nāma, tadā bodhisatto rūrunāma migarājā ahosi. Tathapi tāva devadattoyeva jātiyā adhikataro’ti idampana vacanaṃ milidaraññā jetavane viharantena sathārā terasakanipāte devadattamārabbhakathitaṃ rūrūmagarājajātakaṃ sadhāya vuttaṃ hoti. So kira bhikkhūhi’bahupakāro āvuso-perūrumigo pana ahamevā’’ti. Evametaṃ milidaraññā imaṃrūrumigajātakaṃ sadhāya vuttaṃ hotī’ti ekādasamaṃ jātakaṃ.

"Furthermore, when Devadatta was a human named Sāma, the Bodhisatta was a deer king named Ruru. Yet, the statement 'Devadatta was superior by birth'—this was spoken by King Milinda with reference to the Ruru Deer King Jātaka, which was related by the Teacher while dwelling in Jetavana, in the Thirteenth Nipāta, concerning Devadatta. For it is said that the bhikkhus remarked: 'Friend, he was very helpful... but the Ruru deer was indeed myself.' Thus, this was spoken by King Milinda with reference to this Ruru Deer Jātaka. The eleventh Jātaka.

‘‘Puna ca paraṃ yadā devadatto manusso ahosi luddako pavanacaro, tadā bodhisatto hathināgo ahosi so luddako tassa hathināgassa sattakkhattuṃ dante chidivā hari tathapi tāva devadattoyeva yoniyā adhikataro’ti idampana vacanaṃ milidaraññā jetavane viharantena sathārā ekakanipāte devadattamārabbha kathitaṃ sīlavanāgarājajātakaṃ sadhāya vuttaṃ hoti. Dhammasabhāyañhi bhikkhū’āvuso devadatto…pe… sīlavanāgarājā pana ahamevāti.

"Furthermore, when Devadatta was a human, a hunter who roamed the woods, at that time the Bodhisatta was a great elephant. That hunter cut the tusks of that great elephant seven times and took them away. Yet, the statement 'Devadatta was superior in birth'—this was spoken by King Milinda with reference to the Sīlavanāgarāja Jātaka, which was related by the Teacher while dwelling in Jetavana, in the Ekakanipāta, concerning Devadatta. For in the Dhamma assembly, the bhikkhus said: 'Friend, Devadatta...' and the Teacher said: '...the virtuous elephant king was indeed myself.'"

Evametaṃ milidaraññā imaṃ sīlavanāgarājajātakaṃ sadhāya vuttaṃ hotī’ti dvādasamaṃ jātakaṃ.

Thus, this was spoken by King Milinda with reference to this Sīlavanāgarāja Jātaka. The twelfth Jātaka.

Puna ca paraṃ yadā devadatto sigālo ahosi khattiyadhammo, so yāvatā jambudīpe padesarājāno te sabbe anuyutte akāsi, tadā bodhisatto vidhuro nāma paṇḍito ahosi tathapi tāva devadattoyeva yasena adhikataro’ti idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā dukanipāte devadattamārabbha kathitaṃ sabbadāṭhajātakaṃ sadhāya vuttaṃ hoti. ‘‘Devadatto ajātasattuṃ pasādevā…pe… purohito pana ahamevā’’ti.

"Furthermore, when Devadatta was a jackal named Khattiyadhamma, he made all the regional kings throughout Jambudīpa his followers. At that time, the Bodhisatta was the wise Vidhura. Yet, the statement 'Devadatta was superior in fame'—this was spoken by King Milinda with reference to the Sabbadāṭha Jātaka, which was related by the Teacher while dwelling in Veḷuvana, in the Dukanipāta, concerning Devadatta. 'Devadatta won over Ajātasattu... but the chaplain was indeed myself.'"

Evametaṃ milidaraññā imaṃ sabbadāṭhika jātakaṃ sadhāya vuttaṃ paratoghosavasena ‘‘so yāvatā jambudīpe padesarājāno, te sabbe anuyutte akāsī’’ti vuttaṃ tadā hi sona sabbe rājāno anuyutte akāsī’ti. Terasamaṃ jātakaṃ.

Thus, this was spoken by King Milinda with reference to this Sabbadāṭhika Jātaka, and by way of a report from another it was said: 'He made all the regional kings throughout Jambudīpa his followers.' For at that time, Sona indeed made all the kings his followers. The thirteenth Jātaka.

Puna ca paraṃ yadā devadatto sathināgo huvā laṭukikāya sakuṇikāya puttakeghātesi, tadā bodhisatto’pi hathināgo ahosi yuthapati tatha tāva ubho’pi samasamā ahesunti’ idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā pañcakanipāte devadattamārarabbha kathitaṃ laṭukikajātakaṃ sadhāyavuttaṃ hotī’ti cuddasamaṃ jātakaṃ.

Furthermore, when Devadatta, being a treacherous elephant, killed the chicks of a quail, the Bodhisatta was also an elephant, the leader of the herd. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Laṭukika Jātaka, which was related by the Teacher while dwelling in the Bamboo Grove, concerning Devadatta, in the Fifth Nipāta. This is the fourteenth Jātaka.

Puna ca paraṃ ‘‘yadā devadatto yakkho ahosi adhammo nāma, tadā bodhisattopi yakkho ahosi dhammo nāma. Tathapi tāva ubhopi samasamā ahesunti‘‘idaṃ pana vacanaṃ milidaraññā jetavane viharantena sathārā ekādasakanipāte devadattassa pathavippavesamārabbha kathitaṃ dhammadevaputta jātakaṃ sadhāya vuttaṃ hoti. ‘‘Tadā bhikkhu dhammisabhāyaṃ dhammadevaputto pana ahameva sammāsambuddho’’ti. Evametaṃ milidarañño imaṃ dhammadevaputtajātakaṃ sadhāya vuttaṃ hotīti paṇṇarasamaṃ jātakaṃ.

Furthermore, 'When Devadatta was a yakkha named Adhammo, the Bodhisatta was also a yakkha named Dhammo. Even then, the two were equal'—this statement was spoken by King Milinda with reference to the Dhammadevaputta Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning Devadatta's sinking into the earth, in the Eleventh Nipāta. [For it was said:] 'At that time, monks, in the assembly of the Dhamma, the Dhammadevaputta was indeed myself, the Perfectly Self-Enlightened One.' Thus, this Dhammadevaputta Jātaka was spoken by King Milinda with reference to this. The fifteenth Jātaka.

Puna ca paraṃ yadā devadatto nāviko ahosi, pañcannaṃ kulasatānaṃ issaro, tadā bodhisattopi nāviko ahosi pañcannaṃ kulasatānaṃ issaro tathapi tāva ubhopi samasamā’ca ahesunti‘‘idampana milidaraññā jetavane viharantena sathārā dvādasakanipāte devadattassa pañcakulasatāni gahevā niraye paviṭṭhabhāvamārabbha kathitaṃ samuddavāṇijajātakaṃ sadhāya vuttaṃ hoti. ‘‘So hi aggasāvakesu parisaṃ gahevā sopaṇḍitavaḍaḍhakī nāma ahamevā’’ti. Evametaṃ milidararañañā imaṃ samuddavāṇijajātakaṃ sadhāya vuttaṃ hotī’ti. Soḷasamaṃ jātakaṃ.

Furthermore, when Devadatta was a ship captain, the lord of five hundred families, the Bodhisatta also was a ship captain, the lord of five hundred families. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Samuddavāṇija Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning Devadatta taking five hundred families and entering hell, in the Twelfth Nipāta. [For it was said:] 'For I myself was that wise carpenter who took the assembly from among the chief disciples.' Thus, this Samuddavāṇija Jātaka was spoken by King Milinda with reference to this. The sixteenth Jātaka.

Puna ca paraṃ yadā devadatto sathavāho ahosi pañcannaṃ sakaṭasatānaṃ issaro, tadā bodhisattopi sathavāho ahosi pañcannaṃ sakaṭasatānaṃ issaro. Tathapi tāva ubhopi samasamā ahesu’’nti idampanavacanaṃ milidaraññā jetavane viharantena sathārā ekakanipāte anāthapiṇḍikassasahāyake tithayasāvake ārabbha kathitaṃ apaṇṇaka jātakaṃ sadhāya vuttaṃ hotī’ti. Sattarasamaṃ jātakaṃ.

Furthermore, when Devadatta was a caravan leader, the master of five hundred carts, the Bodhisatta was also a caravan leader, the master of five hundred carts. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Apaṇṇaka Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning the companions of Anāthapiṇḍika, the disciples of the heretics, in the Ekakanipāta. This is the seventeenth Jātaka.

Puna ca paraṃ yadā devadatto sākho nāma migarājā ahosi, tadā bodhisattopi nigrodho nāma migarājā ahosi. Tathapi tāva ubhopi samasamā ahesunti ‘‘idampana vacanaṃ milidaraññā jetavane viharantena sathārā ekakanipāte kumārakassapamātaraṃ bhikkhuṇiṃ ārabbha kathitaṃ nigrodhamigajātakaṃ sadhāya vuttaṃ hoti sā kira rājagahanagare mahāvibhavassa seṭṭhino dhītā ahosi nigrodhamigarājā pana ahamevā’’ti eva metaṃ milidaraññā imaṃ nigrodhamigarājajātakaṃ sadhāya vuttaṃ hotī’ti. Aṭṭhārasamaṃ jātakaṃ.

Furthermore, when Devadatta was a deer-king named Sākha, the Bodhisatta was also a deer-king named Nigrodha. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Nigrodhamiga Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning the nun who was the mother of Kumāra Kassapa, in the Ekakanipāta. [For it was said:] 'She, it is said, was the daughter of a merchant of great wealth in Rājagaha, while the deer-king Nigrodha was indeed myself.' Thus, this Nigrodhamigarāja Jātaka was spoken by King Milinda with reference to this. The eighteenth Jātaka.

Puna ca paraṃ yadā devadatto sākho nāma senāpati ahosi, tadā bodhisatto nigrodho nāma rājā ahosi. Tathapi tāva ubhopi samasamā ahesunti idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā dasakanipāte devadattāmārabbha kathitaṃ nigrodhajātakaṃ sadhāya vuttaṃ hoti. ‘‘Ekadivasañhi bhikkhū nigrodhajātakaṃ sadhāya vuttaṃ hotī’ti. Ekunavisatimaṃ jātakaṃ.

Furthermore, when Devadatta was a general named Sākha, the Bodhisatta was a king named Nigrodha. Yet, [the statement] 'thus both were equal'—this statement was spoken by King Milinda with reference to the Nigrodha Jātaka, which was related by the Teacher while dwelling in Veḷuvana, concerning Devadatta, in the Dasakanipāta. For one day, the Nigrodha Jātaka was spoken with reference to the monks. The nineteenth Jātaka.

Puna ca paraṃ sadā devadatto khaṇḍahālo nāma brāhmaṇo ahosi, tadā bodhisatto cado nāma rājakumāro ahosi. Tathāpi tāva anena khaṇḍahālo adhikataro’ti ‘‘idampana vacanaṃ milidaraññā gijjhakūṭe viharantena sathārā dasajātakedevadattamārabbha kathitaṃ cadakumārajātakaṃ sadhāya vuttaṃ taṃ saṅkhepano dassayissāma. ‘‘Tassa vathu saṅghabhedakkhadhake āgatameva cadakumāro pana ahamovā’’ti evametaṃ milidaraññā imaṃ vadakumārajātakaṃ sadhāya vuttanti vīsatimajātakaṃ.

Furthermore, when Devadatta was a brahmin named Khaṇḍahāla, the Bodhisatta was a prince named Canda. Yet, [the statement] 'Khaṇḍahāla was superior to him'—this statement was spoken by King Milinda with reference to the Candakumāra Jātaka, which was related by the Teacher while dwelling at Gijjhakūṭa, concerning Devadatta, in the Dasajātaka. We shall present it briefly. [For it was said:] 'Its story has already come in the section on the schism of the Saṅgha. But Prince Canda was indeed myself.' Thus, this Candakumāra Jātaka was spoken by King Milinda with reference to this. The twentieth Jātaka.

Puna ca paraṃ yadā devadatto brahmadatto nāma rāja ahosi, tadā bodhisatto tassa putto mahāpadumo nāma kumāro ahosi, tadā sorājā sakaputtaṃ corappapāte khipāpesi. Yato kutoci pitā puttānaṃ adhikataro ahosi visiṭṭho, tathapi tāva devadattoyeva adhikataro’ti idampana evanaṃ milidaraññā jetavane viharantena sathārā dvādasakanipāte ciñcaṃ māṇavikamārabbha kathitaṃ mahāpadumajātakaṃ sadhāya vuttaṃ. ‘‘Paṭhamabodhiyañhi dasabalassa ahaṃ tadā rājaputto, evaṃ dhāretha jātakanti, evametaṃ milidaraññā imaṃ mahāpadumajātakaṃ sadhāya puttanti ekavīsatimajātakaṃ.

Furthermore, when Devadatta was a king named Brahmadatta, the Bodhisatta was his son, a prince named Mahāpaduma. Then, that king had his own son thrown into a robbers' pit. In every way, a father was superior and more distinguished than his sons. Yet, [the statement] 'Devadatta was superior'—this statement was spoken by King Milinda with reference to the Mahāpaduma Jātaka, which was related by the Teacher while dwelling in Jetavana, concerning Ciñcā Māṇavikā, in the Twelfth Nipāta. [For it was said:] 'Indeed, at the first enlightenment of the Ten-Powered One, I was then the prince. Thus, remember this Jātaka.' Thus, this Mahāpaduma Jātaka was spoken by King Milinda with reference to this. The twenty-first Jātaka.

Puna ca paraṃ yadā devadatto mahāpatāpo nāma rājā ahosi, tadā bodhisatto tassa putto dhammapālo nāma kumāro ahosi, tadā so rājā sakaputtassa hathapāde sīsañca chedāpesi. Tathapi tāva devadatto yeca uttaro adhikataro’’ti idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā pañcakanipāte devadattassavadhaparisakkanamārabbha kathitaṃ culladhammapālajātakaṃ sadhāya vuttaṃ hoti. ‘‘Athekadivasaṃ bhikkhu dhammasabhāyaṃ kathaṃ dhammapālakumāro pana ahamevā’’ti evametaṃ milidaraññā imaṃ culladhammapālajātakaṃ sadhāya vuttanti bāvīsatima jātakaṃ samattaṃ.

Furthermore, when Devadatta was a king named Mahāpatāpa, the Bodhisatta was his son, a prince named Dhammapāla. Then that king ordered his own son’s hands, feet, and head to be cut off. Even then, Devadatta was still superior and more extreme. This statement was spoken by King Milinda with reference to the Culladhammapāla Jātaka, which was related by the Teacher while dwelling in the Veḷuvana monastery, concerning Devadatta’s attempt to murder him, in the Pañcakanipāta. [For it was said:] 'Then one day, a talk arose among the monks in the Dhamma hall... Prince Dhammapāla was indeed myself.' Thus, this Culladhammapāla Jātaka was spoken by King Milinda with reference to this. The twenty-second Jātaka is complete.

Ambajātaka-dummedhajātakāni mahākapi-

The Amba Jātaka, the Dummedha Jātaka, the Mahākapi Jātaka,

Chaddanta-daddarañcāpi khantivādikajātakaṃ

the Chaddanta Jātaka, the Daddara Jātaka, and also the Khantivādika Jātaka,

Cullanadiya-paṇḍaraka-tacchasukarajātakaṃ

the Cullanadiya Jātaka, the Paṇḍaraka Jātaka, the Tacchasūkara Jātaka,

Cetiyajātakañcāpi rūrumigidajātakaṃ

the Cetiya Jātaka and also the Rurumiga Jātaka,

Sīlavaṃ sabbadāṭhañca laṭukikañca apaṇṇakaṃ

the Sīlava Jātaka, the Sabbadāṭha Jātaka, the Laṭukika Jātaka, and the Apaṇṇaka Jātaka,

Nigrodhamiga-nigrodha-cadakumārajātakaṃ

the Nigrodhamiga Jātaka, the Nigrodha Jātaka, the Candakumāra Jātaka,

Mahāpadumakumāra-dhammapālakajātakaṃ

the Mahāpadumakumāra Jātaka, the Dhammapālaka Jātaka.

Iti etāni bāvīsa jātakāni yathākkamaṃ

Thus, these twenty-two Jātakas in their proper order,

Milido nāmupadāya nāgasenassa abravīti.

King Milinda, having cited by name, said to Nāgasena:

Evañca so rājā imāni jātakāni sadhāya kathevā punapi evamāha? ‘‘Bhante nāgasena, ajjekarahi ubhopi sakyakulesu jāyiṃsu. Bodhisattopi buddho ahosi. Sabbaññu lokanāyako, devadatto tassa devātidevassa sāsane pabbajivā buddhālayaṃ akāsi. Kinnukho bhante nāgasena, yaṃ mayā bhaṇitaṃ taṃ sabbampi tathaṃ udāhu vitathanti.’’

And so, having spoken with reference to these Jātaka tales, the king spoke again thus: “Venerable Nāgasena, in the present day both were born in the Sakya clan. The Bodhisatta became the Buddha, the All-Knowing Leader of the World, while Devadatta, having gone forth in the dispensation of that God of Gods, made a counterfeit of the Buddha's domain. Venerable Nāgasena, is everything I have said true or is it false?”

Jātakuddharaṇaṃ samattaṃ.

The Extraction of the Jātakas is complete.

Gāthāsarūpaṃ

The Nature of the Verses

Gāthāsarūpampana evaṃ veditabbaṃ?

The nature of the verses, however, should be understood thus:

Milido nāma so rājā sāgalāyampuruttame

That king named Milinda, in Sāgala, the best of cities,

Upagañchi nāgasenaṃ gaṅgā’va yathasāgaraṃ.

approached Nāgasena, as the Ganges flows to the ocean.

Āsajja rājā citrakathī ukkādhāraṃ tamonudaṃ apucchi nipuṇe pañhe ṭhānāṭhānagate puthū,

The king, a skilled speaker, having approached the torch-bearer, the dispeller of darkness, asked subtle, varied questions concerning what is fitting and unfitting,

Pucchā visajjanā ceva gambhirathūpanissitā

The questions and answers were indeed profound and based on the meaning,

Hadayaṅgamā kaṇṇasukhā abbhutā lomahaṃsanā

Heart-moving, delightful to the ear, astonishing, and hair-raising.

Abhidhammavinayogāḷhā suttajālasamathitā

Deeply immersed in the Abhidhamma and Vinaya, consolidated by the net of Suttas.

Nāgasenakathā citrā opammehi nayehi ca

Nāgasena's discourse was charming, with its similes and methods.

Tatha ñāṇampaṇidhāya hāsayivāna mānasaṃ

Thus, applying knowledge and gladdening the mind,

Suṇotha nipuṇe pañhe kaṅkhāṭṭhānavidāḷane’ti

Listen to the subtle questions that tear apart the occasions for doubt.

Tenāhu?-

Therefore it was said:

Bahussuto citrakathī nipuṇo ca visārado,Sāmayiko ca kusalo paṭibhāne ca kovido;

Learned, an eloquent speaker, skilled and confident, timely and proficient, clever in repartee;

Tepi tepiṭakā bhikkhū pañcanekāyikāpi ca,Catunekāyikā ceva nāgasenaṃ purakkharuṃ;

Those monks who were masters of the Tipiṭaka, and those versed in the five Nikāyas, and also those versed in the four Nikāyas, placed Nāgasena at their forefront.

Gambhīrapañño medhāvī maggāmaggassa kovido,Uttamathamanuppatto nāgaseno visārado;

Of profound wisdom, intelligent, skilled in the path and the not-path, having attained the ultimate goal, Nāgasena was an expert.

Tehi bhikkhūhi parivuto nipuṇehi saccavādibhī,Caranto gāmanigamaṃ sāgalaṃ upasaṅkamī;

Surrounded by those monks, skilled and speakers of truth, he traveled through villages and towns and approached Sāgala.

Saṅkheyyapariveṇasmiṃ nāgaseno tadā vasī,Katheti so manussehi pabbate kesarī yathā’ti;

Nāgasena then dwelled in the Saṅkheyya monastery; he spoke to the people like a lion on a mountain.

Caraṇena ceva sampannaṃ sudantaṃ uttame dame,Disvā rājā nāgasenaṃ idaṃ vacanamabravi;

Seeing Nāgasena, accomplished in conduct and well-tamed with the highest self-control, the king spoke this utterance:

Kathikā mayā bahū diṭṭhā sākacchā osaṭā bahū,Na tādisaṃ bhayaṃ āsi ajjatāso yathā mama;

Many debaters have I seen, many discussions have I engaged in, but never was there such fear as is mine today.

Nissaṃsayaṃ parājayo mama ajja bhavissati,Jayo’va nāgasenassa yathā cittaṃ na saṇṭhitanti;

Without a doubt, defeat will be mine today, and victory will be Nāgasena's, for my mind is not composed.

Bāhiragāthā

External Verses

Yathā hi aṅgasambhārā hoti saddo ratho iti,Evaṃ khadhesu santesu hoti sattoti sammuti;

Just as from an assemblage of parts the word 'chariot' arises, so too, when the aggregates are present, there is the convention 'a being.'

Sīle patiṭṭhāya naro sapañeñā cittaṃ paññañca bhāvayaṃ,Ātāpī nipako bhikkhu so imaṃ vijaṭaye jaṭanti;

Established in virtue, a wise person, developing mind and wisdom, ardent and discerning, a monk—he untangles this tangle.

Ayampatiṭṭhā dharaṇīva pāṇinaṃ idañca mūlaṃ kusalābhivuddhiyā,Mukhañcidaṃ sabbajinānusāsane yo sūlakkhadho varapātimokkhiyo’ti;

This is the foundation for beings, like the earth, and this is the root for the growth of the wholesome. This is also the entrance to the teaching of all the Conquerors: the aggregate of virtue, the excellent Pātimokkha.

Saddhāya taratī oghaṃ appamādena aṇṇavaṃ,Vīriyena dukkhaṃ acceti paññāya parisujjhati;

By faith one crosses the flood, by heedfulness the ocean, by energy one overcomes suffering, by wisdom one is purified.

Nābhinadāmi maraṇaṃ nābhinadāmi jīvitaṃ,Kālañca paṭikaṅkhāmi nibbisaṃ bhatako yathā;

I do not delight in death, I do not delight in life; I await the time, like a hired servant his wages.

Nābhinadāmi maraṇaṃ nābhinadāmi jīvitaṃ,Kālañca paṭikaṅkhāmi sampajāno patissato;

I do not delight in death, I do not delight in life; I await the time, fully aware and mindful.

Paṭigacceva taṃ kayirā yaṃ jaññā hitamattano,Na sākāṭikacintāya mantā dhīro parakkame;

One should do at once what one knows is for one's own welfare; a wise person should not proceed by deliberating with the thought of a cartwright.

Yathā sākaṭiko nāma samaṃ hivā mahāpathaṃ,Visamaṃ maggamāruyha akkhabhinno’va dhāyati;

Just as a cartwright, having left the level highway and taken to a rough road, grieves with a broken axle,

Evaṃ dhammā apakkamma adhammamanuvattiya,Mado maccumukhampatto akkhacchinno’va socati;

So too, having departed from the Dhamma and followed what is not the Dhamma, a fool, having reached the mouth of death, grieves like one with a broken axle.

Allavammapaṭicchanno navadvāro mahāvaṇo,Samantato paggharati asuci pūtigadhiyo’ti;

Covered with moist skin, with nine openings, a great wound, from all around it oozes that which is impure and foul-smelling.

Milidapañhe ṭhitā bāvīsati gāthā samattā.

The twenty-two verses contained in the Questions of Milinda are complete.

Bhassappavedī vetaṇḍī atibuddhivicakkhaṇo,Milido ñāṇabhedāya nāgasenamupāgamī;

An eloquent debater, a sophist, exceedingly intelligent and discerning, Milinda, for the sake of analyzing knowledge, approached Nāgasena.

Vasanto tassa chāyāya paripucchanto punappunaṃ,Pabhinnabuddhi huvāna so’pi āsi tipeṭako;

Dwelling in his shade, questioning him again and again, he too, having become one of penetrating wisdom, became a master of the Tipiṭaka.

Navaṅgaṃ anumajjanto rattibhāge rahogato,Addakkhi meṇḍake pañhe dunniveṭhe saniggahe;

Pondering the nine-fold teaching, secluded at night, he saw the entangled questions, difficult to unravel and firmly grasped.

Pariyāyabhāsitaṃ athi athi sadhāya bhāsitaṃ,Sabhāvabhāsitaṃ athi dhammarājassa sāsane;

There is speech spoken indirectly, there is speech spoken with a fixed meaning, there is speech spoken according to reality in the dispensation of the King of Dhamma.

Tesaṃ athamaviññāya meṇḍake jinabhāsite,Anāgatamhi addhāneviggaho tatha hessati;

Not having understood their meaning in the entangled teachings spoken by the Jina, in the future there will be such conflict.

Hada kathimpasādetvā chejjāpessāmi meṇḍake,Tassa niddiṭṭhamaggena niddisissantyanāgate;

Having clarified the matter in my heart, I will cause the entangled questions to be cut off; in the future, they will point out by the path indicated by him.

Visamaṃ sabhayaṃ ativāto paṭicchannaṃ devanissitaṃ,Patho ca saṅkamo tithaṃ aṭṭhete parivajjiyā;

Uneven ground, a fearful place, excessive wind, a concealed place, a place resorted to by devas, a path, a bridge, and a ford—these eight should be avoided.

Ratto duṭṭho ca mūḷho ca mānī luddho tathā’laso,Ekacintī ca bālo ca ete athavināsakā;

The lustful, the hateful, the deluded, the arrogant, the greedy, and the lazy, the solitary thinker and the fool—these are the destroyers of well-being.

Ratto duṭṭho ca mūḷho ca bhīru āmisacakkhuko,Ithi soṇḍo paṇḍako ca navamo bhavati dārako;

The lustful, the hateful, the deluded, the fearful, one whose eye is on gain, the woman, the drunkard, the eunuch, and the ninth is the child.

Navete puggalā loke ittarā calitā calā,Etehi mantitaṃ guyhaṃ khippaṃ bhavati pākaṭaṃ;

These nine persons in the world are of little account, wavering, and unstable. A secret counselled by them quickly becomes public.

Vasena yasapucchāhi tithavāsena yoniso,Sākacchā snehasaṃsevā patirūpavasena ca

By mastery, by fame, by questioning, by dwelling in a suitable place, by wise attention, by discussion, by affectionate association, and by suitable conduct—

Etāni aṭṭha ṭhānāni buddhivisadakārakā,Yesaṃ etāni samhonti tesaṃ buddhi pabhijjati;

These eight factors make wisdom clear; for whosoever possesses them, their wisdom penetrates.

Pūjīyantā asamasamā sadevamānusehi te,Na sādiyanti sakkāraṃ buddhānaṃ esa dhammatā’ti

Worshipped by gods and humans, those equal to the unequalled, they do not delight in honor—this is the nature of the Buddhas.

Ayaṃ gāthā sāriputtatherena vuttā.

This verse was spoken by the Elder Sāriputta.

Imehi aṭṭhihi tamaggapuggalaṃDevātidevaṃ naradammasārathiṃ,Samantacakkhuṃ satapuññalakkhaṇaṃPāṇehi buddhaṃ saraṇaṃ gato’smi;

By these bones, to that supreme person, the god beyond gods, the charioteer of tamable men, the all-seeing one, marked with a hundred merits, to the Buddha, with my life, I have gone for refuge.

Jāliṃkaṇhājinaṃ dhītaṃ maddideviṃ patibbataṃ,Cajamāno nacintesiṃ bodhiyāyeva kāraṇā;

(Jātakagāthā)

Giving away my son Jāli, my daughter Kaṇhājinā, and my devoted wife Maddī, I did not hesitate, for the sake of enlightenment alone. (Jātaka verse)

Na antalikkhe na samuddamajjheNa pabbatānaṃ vivaraṃ pavissa,Na vijjati so jagatippadesoYathaṭṭhitaṃ nappasaheyya maccu;

Not in the sky, nor in the middle of the ocean, nor by entering a cleft of the mountains, is there found a place on earth where standing one would not be overcome by death.

Kāyena saṃvaro sādhu sādhuvācāya saṃvaro,Manasā saṃvaro sādhu sādhu sabbathasaṃvaro;

Good is restraint by the body; good is restraint by speech; good is restraint by the mind; good is restraint in every way.

Acetanaṃ brāhmaṇa assuṇantaṃJānaṃ ajānantamimaṃ palāsaṃ,Āraddhavīriyo dhuvamappamattoSukhaseyyaṃ pucchasi kissa hetu’ti;

(Jātakagāthā)

O brahmin, you who have roused your energy, are steadfast and heedful, why do you, who know, ask this senseless, unheeding, and unknowing palāsa tree about a pleasant sleep? (Jātaka verse)

Iti phadana rukkho’pi tāvade ajjhabhāsatha,Mayhampi vacanaṃ athi bhājadvāja suṇohi me’ti;

(Jātakagāthā)

Thus the Phandana tree spoke to him at that very moment: 'I too have something to say, Bhāradvāja, listen to me.' (Jātaka verse)

Cudassa bhattaṃ bhuñjivā kammārassā’ti me sutaṃ,Ābādhaṃ samphusī dhīro pabāḷhaṃ māraṇantikatti

Having eaten the meal of Cunda the smith, so I have heard, the wise one was afflicted with a severe illness, ending in death.

Sathavāto bhayaṃ jātaṃ niketā jāyatī rajo,Aniketamasathavaṃ etaṃ ve munidassananti;

(Jinabhāsitā minidena vuttā)

From association fear is born, from a household defilement is born. The homeless, unassociated state—this indeed is the vision of the sage. (Spoken by the Jina, recited by Milinda)

Sasamuddapariyāyaṃ mahiṃ sāgarakuṇḍalaṃ,Na icche saha nidāya evaṃ sayha vijānahīti;

(Jātakagāthā lomakassapena vuttā)

The earth bounded by the ocean, girdled by the sea, he would not desire it together with a hoard; thus know the steadfast one. (Jātaka verse spoken by Lomakassapa)

Vadhissametanti parāmasantoKāsāvamaddakkhi dhajaṃ isīnaṃ,Dukkhena phuṭṭhassudapādi saññāArahaddhajo sabbhi avajjharūpo’ti;

(Jātakagāthā chaddantanāgarājena vuttā)

Thinking 'I will kill him,' and considering it, he saw the ochre robe, the banner of the sages. For him, struck by suffering, this perception arose: 'The banner of the Arahant is inviolable to the good.' (Jātaka verse spoken by the Nāga king Chaddanta)

Gāthābhigītamme abhojaneyyaṃSampassataṃ brāhmaṇa nesa dhammo,Gāthābhigītaṃ panudanti buddhāDhamme sati brāhmaṇa vuttiresā;

(Suttānipātagāthā jinabhāsitā)

What is obtained by chanting verses is not to be eaten by me. O brahmin, this is not the principle for those who see. The Buddhas reject what is obtained by chanting verses. O brahmin, while the Dhamma exists, this is their livelihood. (Suttanipāta verse spoken by the Jina)

Na me ācariyo atha sadiso me na vijjati,Sadevakasmiṃ lokasmiṃ nathi me paṭipuggalo’ti;

(Khadhakagāthā jinabhāsitā)

I have no teacher, and no one equal to me is found; in the world with its gods, there is no counterpart to me. (Khandhaka verse spoken by the Jina)

Vipulo rājagahikānaṃ giriseṭṭho pavuccati,Seto himavataṃ seṭṭho ādicco aghagāminaṃ;

Vipula is called the chief of mountains for the people of Rājagaha; Seta is the chief of the snowy mountains; the sun is the chief of those who travel in the sky.

Samuddo’dadhinaṃ seṭṭho nakkhattānañca cadimā,Sadevakassa lokassa buddho aggo pavuccatīti;

The ocean is the chief of waters, and the moon of the constellations; of the world with its devas, the Buddha is said to be the foremost.

(Dve gāthā māṇavakadevaputtena vuttā nāgasenatherena vuttā)

(Two verses spoken by the devaputta Māṇavaka, recited by the Elder Nāgasena.)

Eko manopasādo saraṇagamanaṃ añjalippaṇāmo vā,Ussahate tārayituṃ mārabalanisūdane buddhe’ti;

(Ayaṃ gāthā sāriputtatherenābhatā)

A single instance of mental confidence, taking refuge, or a reverential salutation with joined palms, is able to carry one across, when directed to the Buddha who crushes the army of Māra. (This verse was cited by the Elder Sāriputta.)

Ārahatha nikkhamatha yujjatha buddhasāsane,Dhunātha maccuno senaṃ naḷāgāraṃ’va kuñjaro’ti;

(Jinabhāsitā milidena vuttā)

Arouse yourselves, go forth, strive in the Buddha's Dispensation! Shake off the army of Death as an elephant a reed house. (Spoken by the Jina, recited by Milinda)

Yo sīla vā dussīlesu dadāti dānaṃDhammena laddhaṃ supasanna citto,Abhisaddahaṃ kammaphalaṃ ulāraṃTaṃ ve dānaṃ dāyakato visujjhatī’ti;

(Ayaṃ nāgasenena ābhatā)

Whoever gives a gift to the virtuous or the unvirtuous, a gift acquired righteously, with a mind serene, having firm faith in the excellent fruit of kamma—that gift, indeed, is purified by the giver. (This was cited by Nāgasena.)

Na me dessā ubho puttā maddī devī na appiyā,Sabbaññutaṃ piyaṃ mayhaṃ tasmā piye adāsahanti;

Neither of my two sons is hateful to me, nor is Queen Maddī uncherished; but omniscience is dear to me, therefore I gave away my beloved ones.

Sahassagghañhi maṃ tāto brāhmaṇassa pitā adā,Atho kaṇhājinaṃ kaññaṃ hathinañca satena cā’ti;

Indeed, my father gave me, worth a thousand, to the brahmin; and also the maiden Kaṇhājinā, and a hundred elephants.

Jigacchāya pipāsāya ahinā daṭṭho visena ca,Aggi udaka sattīhi akāle tatha miyyati;

By hunger, by thirst, bitten by a snake, and by poison; by fire, water, or weapons, thus one dies an untimely death.

Anumānapañhe vuccamānā imā gāthā sallakkhetabbā?

These verses, spoken in the Section on Inference, are to be considered.

Bahu jane tārayivā nibbuto upadhikkhaye,Anumānenañātabbaṃ’athi so dīpaduttamo’ti;

Having ferried many people across, extinguished with the destruction of the substrata of existence, by inference it is to be known: 'He, the foremost refuge, exists.'

Kammamūlaṃ gahetvāna āpaṇaṃ upagacchatha,Ārammaṇaṃ kiṇivāna tato muccatha muttiyāti;

Taking the capital of kamma, go to the shop; having bought the object, then be freed into liberation.

Na pupphagadho paṭivātameti na cadanaṃ tagaramallikā vā,Satañca gadho paṭivātameti sabbā disāsappuriso pavāti;

The scent of flowers does not travel against the wind, nor that of sandalwood, tagara, or jasmine; but the scent of the virtuous travels against the wind—a good person pervades all directions.

Cadanaṃ tagaraṃ vāpi uppalaṃ atha vassikī,Etesaṃ gadhajātānaṃ sīlagadho anuttaro;

Sandalwood, tagara, lotus, or jasmine—among these kinds of scents, the scent of virtue is unsurpassed.

Appamatto aya gadho yavāyaṃ nagaracadanī,Yo ca sīlavataṃ gadho vāta devesu uttamo’ti;

Insignificant is this scent of tagara and sandalwood; but the scent of the virtuous, which blows among the devas, is supreme.

Kammamūlaṃ janā davā gaṇhanti amataṃ phalaṃ,Tena te sukhitā honti ye kītā amataṃ phalanti;

People, having given the capital of kamma, obtain the Deathless fruit; by that they are happy, those who have bought the Deathless fruit.

Ye keci loke agadā visānaṃ paṭibāhakā,Dhammāgadasamaṃ nathi etaṃ pivatha bhikkhavo’ti;

Whatever antidotes exist in the world to counteract poisons, there is none equal to the Dhamma-antidote. Drink this, O bhikkhus.

Ye keci osadhā loke vijjanti vividhā bahū,Dhammosadha samaṃ nathi etaṃ pivatha bhikkhavo’ti;

Whatever medicines exist in the world, varied and many, there is none equal to the Dhamma-medicine. Drink this, O bhikkhus.

Dhammosadhaṃ pivivāna ajarāmaraṇā siyuṃ,Bhāvayivā ca passivā nibbutā upadhikkhaye’ti;

Having drunk the Dhamma-medicine, they become free from aging and death. Having developed and seen, they are extinguished through the destruction of the substrata of existence.

Byādhitaṃ janataṃ disvā amatāpaṇaṃ pasārayī,Kammena taṃ kiṇivāna amatamādetha bhikkhavo’ti;

Seeing the afflicted populace, he set up the shop of the Deathless: 'Having bought it with kamma, take the Deathless, O bhikkhus!'

Evarūpāni sīlānisanti buddhassa āpaṇe,Kammena taṃ kiṇivāna ratanaṃ vo piladhathā’ti;

Such virtues are in the Buddha's shop; having bought them with kamma, adorn yourselves with this jewel.

Samādhiratanamālassa kuvitakkā na jāyare,Na ca vikkhippate cittaṃ etaṃ tumhe piladhathā’ti;

For one wearing the jewel of concentration, unwholesome thoughts do not arise, nor is the mind scattered—adorn yourselves with this.

Paññāratanamālassa na ciraṃ vattate bhavo,Khippaṃ phasseti amataṃ na ca so rocate bhave’ti;

For one wearing the jewel of wisdom, existence does not long continue; swiftly he attains the Deathless, and he does not delight in existence.

Maṇimālādharaṃ gehajano sāmiṃ udikkhati,Vimuttiratanamālantu udikkhanti sadevakā’ti;

The people of the house look upon the master wearing a jeweled necklace; but the world with its devas looks upon one wearing the jewel-necklace of liberation.

Yena ñāṇena bujjhanti ariyā katakiccataṃ,Taṃ ñāṇaratanaṃ laddhuṃ vāyametha jinorasā’ti;

Strive to attain that jewel of knowledge by which the noble ones awaken to the completion of their task, O sons of the Victor.

Paṭisambhidā kiṇivānañāṇena phassayeyya yo,Asambhīto anubbiggo atirocati sadevake’ti;

He who, having bought the analytical knowledges, might realize them with his own knowledge, unfearing and unperturbed, outshines the world with its devas.

Bojjhaṅgaratanamālassa udikkhanti sadevakā,Kammena taṃ kiṇivāna ratanaṃ vo piladhathā’ti;

The world with its devas looks upon one wearing the jewel of the Factors of Enlightenment; having bought it with kamma, adorn yourselves with this jewel.

Āyu ārogatā vaṇṇaṃ saggaṃ uccākulīnatā,Asaṅkhatañca amataṃ athi sabbāpaṇe jine;

Long life, health, beauty, heaven, high birth, the Unconditioned, and the Deathless—all are in the Victor, that all-providing shop.

Appena bahukenāpi kammamūlena gayhati,Kiṇivā saddhāmūlena samiddhā hotha bhikkhavo;

It is obtained by a small or large capital of kamma; having bought with the capital of faith, be prosperous, O bhikkhus.

Bhavatīha-

Here it is said:

Vītarāgā vītadosā vītamohā anāsavā,Vītataṇhā anādānā dhammanagare vasanti te;

Free from passion, free from hatred, free from delusion, without defilements, free from craving, without grasping—they dwell in the city of Dhamma.

Āraññakā dhūtadharā dhāyino lūkhacīvarā,Vivekābhiratā dhīrā dhammanagare vasanti te’ti;

Forest-dwellers, observers of ascetic practices, meditators, wearers of coarse robes, those who delight in seclusion, the wise—they dwell in the city of Dhamma.

Nesajjikā sathatikā atho’pi ṭhānavaṅkamā,Paṃsukūladharā sabbe dhammanagare vasanti te;

Practitioners of the sitter's observance, those who are persevering, and also those who practice standing and walking; all who wear rag-robes—they dwell in the city of Dhamma.

Ticīvaradharā sabbe cammakhaṇḍacatuthakā,Ratā ekāsane viññu dhammanagare vasanti te;

All who wear the three robes, with a piece of hide as a fourth item, the wise who delight in eating in one sitting—they dwell in the city of Dhamma.

Appicchā nipakā dhīrā appāhārā alolupā,Lābhālābhena santuṭṭhā dhammanagare vasanti te;

Of few wishes, prudent, wise, of little food, not greedy, content with gain and loss—they dwell in the city of Dhamma.

Dhāyī dhānaratā dhīrā santacittā samāhitā,Ākiñcaññaṃ pathayānā dhammanagare vasantī te;

Meditators, delighting in meditation, wise, with peaceful minds, composed, aspiring to nothingness—they dwell in the city of Dhamma.

Paṭipannā phalaṭṭhā ca sekkhā phalasamaṅgino,Āsiṃsakā uttamathaṃ dhammanagare vasanti te;

Those who are practicing and those established in the fruit, learners and those endowed with the fruit, aspiring for the highest goal—they dwell in the city of Dhamma.

Sotāpannā ca vimalā sakadāgāmino ca ye,Anāgāmī ca arahanto dhammanagare vasanti te;

Stream-enterers, the stainless ones, and those who are once-returners, non-returners and arahants—they dwell in the city of Dhamma.

Satipaṭṭhānakusalā bojjhaṅgabhāvanāratā,Vipassakā dhammadharā dhammanagare vasanti te;

Skilled in the establishments of mindfulness, delighting in the development of the factors of enlightenment, insight meditators, bearers of the Dhamma—they dwell in the city of Dhamma.

Iddhipādesu kusalā samādhibhāvanāratā,Sammappadhānamanuyuttā dhammanagare vasanti te;

Skilled in the bases of spiritual power, delighting in the development of concentration, devoted to right efforts—they dwell in the city of Dhamma.

Abhiññāpāramippattā pettike gocare ratā,Antaḷikkhamhi caraṇā dhammanagare vasanti te;

Having attained the perfection of direct knowledges, delighting in the ancestral domain, walking in the sky—they dwell in the city of Dhamma.

Okkhittacakkhu mitabhāṇī guttadvārā susaṃvutā,Sudantā uttame dame dhammanagare vasanti te;

With downcast eyes, of measured speech, with guarded doors, well-restrained, well-tamed, supreme in self-control—they dwell in the city of Dhamma.

Tevijjā jaḷabhiññā ca iddhiyā pāramiṃ gatā,Pañañāya pāramippattā dhammanagare vasanti te;

Possessed of the three knowledges and the six direct knowledges, who have reached perfection in spiritual power, and who have attained the perfection of wisdom—they dwell in the city of Dhamma.

Yathāpi nagaraṃ disvā suvibhattaṃ manoramaṃ,Anumānena jānanti vaḍḍhakissa mahattanaṃ;

Just as, having seen a well-divided, delightful city, they know by inference the greatness of the architect;

Tatheva lokanāthassa disvā dhammapuraṃ varaṃ,Anumānena jānanti athi so bhagavā iti;

Even so, having seen the excellent city of Dhamma of the Lord of the World, they know by inference: 'That Blessed One exists.'

Anumānenajānanti ūmiṃ disvāna sāgare,Yathā’yaṃ dissate ūmī mahanto so bhavissati;

By inference they know, having seen a wave in the ocean: 'As this wave is seen, so great will the ocean be.'

Tathā buddhaṃ sokanudaṃ sabbathamaparājitaṃ,Taṇhakkhayamanuppattambhavasaṃsāramocanaṃ;

Thus, the Buddha, dispeller of sorrow, unconquered in every way, who has attained the destruction of craving, liberator from the cycle of existence;

Anumānena ñātabbaṃ ūmiṃ disvā sadevake,Yathā dhammumivippharo aggo buddho bhavissati;

By inference it is to be known, having seen the wave in the world with its devas, that as the Dhamma-wave spreads, so supreme will the Buddha be.

Anumānena jānanti disvā accuggataṃ giriṃ,Yathā accuggato esa himavā so bhavissati;

By inference they know, having seen a lofty mountain: 'As this peak is towering, so must it be the Himālaya.'

Tathā disvādhammagiriṃ sītībhutaṃ nirūpadhiṃ,Accuggataṃ bhagavato acalaṃ suppatiṭṭhitaṃ;

Thus, having seen the Dhamma-mountain, cooled, without substrata, exalted, of the Blessed One, unshaken, well-established,

Anumānena ñātabbaṃ disvāna dhammapabbataṃ,Tathā hi so mahāvīro aggo buddho bhavissati;

By inference it is to be known, having seen the Dhamma-mountain: 'For truly, that great hero will be the foremost Buddha.'

Yathāpi gajarājassa padaṃ disvāna mānusā,Anumānenajānanti mahā esa gajo iti;

Just as people, having seen the footprint of an elephant king, know by inference: 'This is a great elephant';

Tatheva buddhanāgassa padaṃ disvā vibhāvino,Anumānena jānanti uḷāro so bhavissati;

Even so, having seen the footprint of the Buddha-elephant, the discerning know by inference: 'He will be exalted.'

Anumānenajānanti bhīte disvāna kummige,Migarājassa saddenabhītā’me kummigā iti;

By inference they know, having seen frightened beasts: 'These beasts are frightened by the sound of the Lion-king.'

Tatheva tithiye disvā vithaddhe bhītamānase,Anumānena ñātabbaṃ dhammarājena gajjitaṃ;

Even so, having seen the sectarians, confused and fearful in mind, it is to be known by inference that the Dhamma-king has roared.

Nibbutaṃ pathaviṃ disvā haritapattaṃ mahodakaṃ,Anamānena jānanti mahāmeghena nibbutaṃ;

Having seen the earth quenched, green with foliage, abounding in water, they know by inference: 'It has been quenched by a great raincloud.'

Tathevimaṃ janaṃ disvā āmoditapamoditaṃ,Anumānena ñātabbaṃ dhammarājena tappitaṃ;

Even so, having seen this populace joyful and delighted, it is to be known by inference that they have been satisfied by the Dhamma-king.

Laggaṃ disvā bhisaṃ paṅkaṃ kalaladdagataṃ mahiṃ,Anumānena jānanti vārikkhadho mahā gato;

Having seen the earth thickly covered with mud and mire, they know by inference: 'A great flood of water has passed by.'

Tathevimaṃ janaṃ disvā rajopakkhasamāhitaṃ,Vahitaṃ dhammanadiyā vissaṭṭhaṃ dhammasāgare;

Even so, having seen this populace covered in the dust of defilements, carried along by the river of Dhamma, released into the ocean of Dhamma;

Dhammāmatagataṃ disvā sadevakamimaṃ mahiṃ,Anumānena ñātabbaṃ dhammakkhadho mahā gato;

Having seen this world with its devas gone to the Deathless Dhamma, it is to be known by inference: 'A great flood of Dhamma has passed by.'

Anumānena jānanti ghāyivā gadhamuttamaṃ,Yathā’yaṃ vāyatī gadho hessanti pupphitā dumā;

By inference they know, having smelled the finest scent: 'As this fragrance blows, the trees will bloom.'

Tathevāyaṃ sīlagadho pavāyati sadevake,Anumānena ñātabbaṃ athi buddho anuttaro’ti;

Even so, this fragrance of virtue spreads in the world with its devas; by inference it is to be known: 'There is an unsurpassed Buddha.'

Anumānapañhaṃ.

The Question of Inference.

Passatāraññake bhikkhū ajjhogāḷhe dhute guṇe,Puna passati gihi rājā anāgāmiphale ṭhite;

The king sees forest bhikkhus steeped in ascetic qualities; then again, he sees householders established in the fruit of non-returning.

Ubho’pi te vilokevā uppajji saṃsayo mahā,Bujjheyya ce gihidhamme dhutaṅgaṃ nipphalaṃ siyā;

Having observed them both, a great doubt arose in him: 'If one could awaken in the householder life, would ascetic practice be fruitless?'

Paravādivādamathanaṃ nipuṇaṃ piṭakattaye,Hada pucche kathiseṭṭhaṃ so me kaṅkhaṃ vinossatī’ti

I shall ask the foremost of speakers, the crusher of opponents' arguments, skilled in the three Piṭakas; he will dispel my doubt.

Meṇḍakapañhe ṭhitā dvāsīti gāthā samattā.

The eighty-two verses of the Meṇḍaka Question are concluded.

Milidappakaraṇe sabbā gāthā sampiṇḍitā caturādhikasatagāthā honti.

In the Milindapañha, all the verses collected together are one hundred and four.

Milidappakaraṇe sabbagāthāsarūpagahaṇaṃ samattaṃ.

The collection of all the verses in the Milindapañha is concluded.

Saṃkhyāsarūpaṃ

The Summary of Enumerations

Saṅkhyāsarūpaṃ pana evaṃ veditabbaṃ. Eka-dvi-ti-catu-pañca-cha-satta-aṭṭha-nava-dasa-ekādasa-dvādasa- terasa-cuddasa-soḷasa-sattarasa-aṭṭhārasa-ekūnavīsati-pañcavīsati-aṭṭhavīsati-tiṃsā -chasaṭṭhi-diyaḍḍhasatanti pañcavīsatividhā saṅkhyā. Tatha buddho eko, pathavi ekā, samuddo eko, sineru eko, devaloko eko, brahmaloko eko’ti cha ekakā milidappakaraṇe āgatā.

The summary of enumerations, however, should be understood thus: One, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, thirteen, fourteen, sixteen, seventeen, eighteen, nineteen, twenty-five, twenty-eight, thirty, sixty-six, one hundred and fifty—these are the twenty-five kinds of enumeration. Thus, the Buddha is one, the earth is one, the ocean is one, Mount Sineru is one, the world of devas is one, the world of Brahmā is one—these six 'ones' are found in the Milindapañha.

Dve athavase sampassamānā bhagavatā vihāradānaṃ anuññātaṃ? Vihāradānaṃ nāma sabbabuddhehi vaṇṇitaṃ anumataṃ thomitaṃ pasathaṃ vihāradānaṃ davā devamanussā jātijarābyādhimaraṇehi muccissanti. Vihāre sati bhikkhū bhikkhuniyo vā katokāsā dassanakāmānaṃ sulabhadassanaṃ bhavissantī’ti.

Seeing what two advantages did the Blessed One permit the gift of a monastery? The gift of a monastery, indeed, is praised, approved, extolled, and commended by all Buddhas. Having given the gift of a monastery, devas and humans will be freed from birth, aging, sickness, and death. When a monastery exists, monks and nuns will have the opportunity and will be easy to see for those wishing to see them.

Dve athavase paṭicca sabbabuddhā attanā nimmitaṃ catupaccayaṃ na paribhuñjanti? Aggadakkhiṇeyyo sathā’ti bahū devamanussā catupaccayaṃ datvā dukkhā muccissanti. Buddhā paṭihāriyaṃ kavā jīvitavuttiṃ pariyesantī’ti parūpavādalopanathañcāti.

For what two reasons do all Buddhas not consume the four requisites created by themselves? So that many devas and humans, thinking, 'The Teacher is worthy of the highest offering,' may give the four requisites and be freed from suffering; and to avoid the accusation, 'Buddhas seek a livelihood by performing miracles,' and to prevent the fault of disparagement by others.

Dve akammajā ahetujā anutujā? Ākāso nibbānañcā’ti

What two things are not born of kamma, not born of a cause, and not born of season? Space and Nibbāna.

Dve athavase sampassamānena vessantarena raññā dve puttā dinnā? Dānapathova me na parihāyissati, ime kumārā mūlajalāhārabhuñjanadukkhato mucacissantī’ti.

Seeing what two advantages did King Vessantara give away his two children? 'My path of giving will not decline, and these children will be freed from the suffering of eating roots and water.'

Udakassa dve guṇā nibbānaṃ anuppaviṭṭhā? Sītalabhāvo, pītassa ghammavinayanabhāvo cā’ti.

What two qualities of water have entered into Nibbāna? Coolness, and the ability to relieve weariness for one who has drunk it.

Asatiyā ajānanena cā’ti dvīhi kāraṇehi āpattiṃ āpajjantī’ti cha dukā āgatā.

Through lack of mindfulness and unknowing—by these two causes, offenses are committed. Thus, six pairs have been presented.

Sītena uṇhena atibhojanenā’ti tīhi ākārehi pittaṃ kuppati.

By cold, heat, and overeating—through these three ways, bile is agitated.

Sītena uṇhena annāpānena cā’ti tahī ākārehi semhaṃ kuppati.

By cold, heat, and food and drink—through these three ways, phlegm is agitated.

Buddhavaṃsatāya dhammagarukatāya bhikkhubhumimahantatāyā’ti tīhi kāraṇehi pātimokkhaṃ paṭicchannaṃ kārāpeti.

Due to the Buddha's lineage, respect for the Dhamma, and the great extent of the community of monks—for these three reasons, one has the Pātimokkha kept covered.

Agadassa tayo guṇā nibbānaṃ anuppaviṭṭhā? Gilānakānaṃ parisaraṇaṃ rogavināsanaṃ amatakaraṇanti.

What three qualities of medicine have entered into Nibbāna? It is a refuge for the sick, it destroys disease, and it makes one immortal.

Maṇiratanassa tayo guṇā nibbānaṃ anuppaviṭṭhā? Sabbakāmadadaṃ nahāsakaraṃ ujjotathakaranti.

What three qualities of the jewel treasure have entered into Nibbāna? It grants all desires, brings happiness, and illuminates.

Ratanacadanassa tayo guṇā? Vaṇṇasampanno gadhasampanno rasasampanno’ti satta tikā vuttā.

What are the three qualities of precious sandalwood? It is endowed with color, endowed with fragrance, and endowed with taste. Thus, seven triads have been stated.

Sappimaṇḍassa tayo guṇā? Vaṇṇasamapanno, gadhasampanno, rasasampanno’ti sattatikā vuttā diṭṭhadhammaphāsuvihāratāya anavajjaguṇabahulatāyaasesaariyavīthibhāvato sabbabuddhapasathatāyāti ime cattāro athavase sampassamānā buddhā paṭisallānaṃ sevanti.

What three qualities does clarified butter possess? It is endowed with color, endowed with fragrance, and endowed with taste. Thus, seven triads have been stated. For the sake of pleasant abiding in this very life, for the abundance of blameless qualities, for the state of the complete noble path, and for the praise of all Buddhas—seeing these four advantages, the Buddhas resort to seclusion.

Ninnatāya dvāratāya ciṇṇatāya samudācaritattāti catuhi ākārehi manoviññāṇaṃ dvipañcaviññāṇe anupavattati.

Through inclination, through being a door, through habituation, and through frequent occurrence—through these four aspects, mind-consciousness follows upon the two sets of fivefold sense-consciousness.

Kammavasena yonivasena kulavasena āyācanavasenā’ti catunnaṃ sannipātānaṃ vasena gabbhassāvakkanti hoti.

By way of kamma, by way of the womb, by way of family, and by way of aspiration—through the convergence of these four, descent into the womb occurs.

Adiṭṭhantarāyo, uddissakatassa antarāyo, upakkhaṭantarāyo paribhogantarāyo’ti cattāro antarāyā tesu adiṭṭhantarāyo bhagavato athi, sesā tayo nathi, uddissakatassa byāmappabhāya sabbaññutañāṇassa jīvitassa cā’ti catunnaṃ antarāyābhāvā.

The unseen obstacle, the obstacle aimed at one, the prepared obstacle, and the obstacle to enjoyment—these are the four obstacles. Among these, the unseen obstacle exists for the Blessed One, but the other three do not, due to the absence of obstacles to four things: that which is designated, the fathom's-breadth aura, omniscient knowledge, and life.

Abbhā, mahikā, megho, rāhu cā’ti cattāro sūriyarogā samuddasasa cattāro guṇā? Kuṇapehi asaṃvāsiyabhāvo, nadīhi apūraṇatā, mahābhutāvāsatā, vicittapupphasamākiṇṇatā’ti.Satta catukkā vuttā.

Mist, frost, clouds, and Rāhu—these are the four ailments of the sun. What are the four qualities of the ocean? Not associating with corpses, not being filled by rivers, being the abode of great beings, and being strewn with diverse flowers. Seven tetrads have been stated.

5. Bhumimahantatā, parisuddhavimalatā, pāpehiasaṃvāsiyatā, duppaṭivijjhatā, bahuvidhasaṃvararakkhiyatā’ti sāsanassa ime atulyā pañca guṇā vattanti pakāsanti.

5. Vastness like the earth, perfect purity and spotlessness, non-association with evil, difficulty of penetration, and being guarded by manifold restraints—these five incomparable qualities of the Dispensation exist and shine forth.

Bhojanassa pañca guṇā nibbānaṃ anuppaviṭṭhā? Accuggatatā, acalatā duradhirohaṇatā bījārūhaṇatā kopānunayavivajjanatā’ti.

What five qualities of a mountain have entered into Nibbāna? Being very high, unshakenness, difficulty to ascend, non-sprouting of seeds, and being devoid of anger and attachment.

Āhaccapadena rasena ācariyavaṃsatāya adhippāyākāratāya ñāṇuttaratāyā’ti imehi pañcaguṇehi atho paṭiggahetabbo cā’ti cattāro pañcakā vuttā.

By the direct word, by its flavor, by the teacher's lineage, by the mode of intention, and by superior knowledge—by these five qualities, the meaning should be accepted. Thus, four pentads have been stated.

6. Senāpati, purohito, akkhadasso, bhaṇḍāgāriko, chattagāho, khaggagāho amacco’ti cha amaccā gaṇīyanti. Vepullo rājagahiyānaṃ buddho aggo pavuccatī’ti cha aggā. Māṇavagāmikadevaputtena vuttagāthā nāgasenena āharivā vuttā.

6. The army commander, the royal chaplain, the adjudicator, the treasurer, the parasol bearer, and the sword-bearer—these six are counted as ministers. 'Vepulla is declared the foremost mountain of the Rājagahans'—thus, six excellences. The verses spoken by the devaputta Māṇavagāmika were brought and spoken by Nāgasena.

Vātiko, pittiko, semhiko, devatūpasaṃhārato, samudāciṇṇato, pubbanimittato’ti cha janā supinaṃpassantī’ti tayo chakkā vuttā.

There are six who see dreams: one with a wind disorder, one with a bile disorder, one with a phlegm disorder, one who dreams due to the influence of deities, one who dreams due to habit, and one who dreams due to an omen. Thus, three hexads have been stated.

7. Puthujjanacittaṃ, sotāpannacittaṃ, sakadāgāmicittaṃ, anāgāmicittaṃ, arahantacittaṃ, paccekabuddhacittaṃ, sammāsambuddhacittanti satta cittavimuttiyo.

7. The mind of an ordinary person, the mind of a stream-enterer, the mind of a once-returner, the mind of a non-returner, the mind of an arahant, the mind of a paccekabuddha, and the mind of a Perfectly Self-Enlightened Buddha—these are the seven liberations of mind.

Nārado, dhammantarī, aṃgīraso, kapilo, kaṇḍaraggisāmo, atulo, pubbakaccāyano’ti satta ācariyā ovādakārakā.

Nārada, Dhammantarī, Aṅgīrasa, Kapila, Kaṇḍaraggisāma, Atula, and Pubbakaccāyana—these seven were teachers who gave advice.

‘‘Jighacchāya, pipāsāya, ahinā daṭṭho, visena ca,Aggī-udaka-sattīhi akāle tattha miyyatī’’ti;

By hunger, by thirst, bitten by a snake, and by poison, by fire, water, or weapons, one dies there untimely.

Ime satta janā akālamaraṇikā nāmā’ti tayo sattakā vuttā.

These seven kinds of people are called those who die untimely deaths. Thus, three heptads have been stated.

8. Visamaṃ sabhayaṃ …pe… aṭṭhete parivajjiyā’ti imāni aṭṭhaṭṭhānāni paṇḍitehi parivajjanīyānīti parivajjanīyaṭṭhānaṭṭhakaṃ nāma.

8. The uneven, the fearful… these eight should be avoided. These eight places to be avoided by the wise are called the 'Octad of Avoidable Places'.

Rattoduṭṭho …pe… ete athavināsakā’ti idaṃ athavināsakaṭṭhakaṃ nāma.

The lustful, the hateful… these are destroyers of wealth. This is called the 'Octad of Destroyers of Wealth'.

Vasena yasapucchāhi …pe… tesaṃ buddhi pabhijjatī’ti idaṃ buddhivisadakaraṇaṭṭhakaṃ nāma.

By means of questions about fame… their wisdom is shattered. This is called the 'Octad for Clarifying Wisdom'.

Kālaṃ desaṃ dīpaṃ kulaṃ janettimāyuṃ māsaṃ nekkhammaṃ viloketī’ti idaṃ bodhisattena vilokiyaṭṭhakaṃ nāma.

He considers time, country, continent, family, mother, lifespan, month, and renunciation. This is called the 'Octad of Considerations by the Bodhisatta'.

‘‘Vikkayānāgatamaggo tithaṃ tīraṃ āyuthiraṃ;

Anāgataṃ kusalaṃvā’ti aṭṭhaṭṭhānā vilokiyā’’ti;

'Trade, the future, the path, a ford, a bank, life, stability, and the skillful—these eight things should be considered.'

Idaṃ anāgatavilokiyaṭṭhakaṃ nāma.

This is called the 'Octad of Future Considerations'.

‘‘Vāṇijo hathināgo ca sākaṭiko niyāmakoBhisakko uttarasetu bhikkhu ceva jinaṅkuro,Ete aṭṭha anāgate aṭṭha janā vilokiyā’’ti;

'A merchant, an elephant, a cart driver, a helmsman, a physician, a bridge builder, a monk, and a sprout of the Conqueror—these eight individuals should be observed in the future.'

Idaṃ vilokiyaṭṭhakaṃ nāma.

This is called the 'Octad of Considerations'.

Ratto duṭṭho’ca mūḷho ca mānī luddho tathā’laso rājā ca ghātakā aṭṭha nāgasenena desitā’tiidaṃ ghātakaṭṭhakaṃ nāma.

The lustful, the hateful, the deluded, the proud, the greedy, and the lazy, as well as the king and the executioner—these eight killers were taught by Nāgasena. This is called the 'Octad of Killers'.

Vāta pittena semhena …pe… akāle tatha viyyatī’ti idaṃ akālamaraṇakāraṇaṭṭhakaṃ nāma.

By wind, bile, and phlegm… thus one dies untimely. This is called the 'Octad of Causes of Untimely Death'.

Na vā atho anusāsitabbo, na rāgupasaṃhitaṃ cittaṃ na dosūpasaṃhitaṃ cittaṃ na mohūpasaṃhitaṃ cittaṃ upaṭṭhāpetabbaṃ, dāsakammakaraporisesu nīcavuttinā bhavitabbaṃ, kāyikavācasikaṃ suṭṭhu rakkhitabbaṃ, chaḷidriyāni suṭṭhū rakkhitabbāni, mettābhāvanāya mānasaṃ upaṭṭhāpetabbanti idaṃ raññā milidena samādinnaṃ vattaṭṭhakaṃ nāma.

Nor should one be instructed against one's will, nor should a mind associated with lust, a mind associated with hatred, or a mind associated with delusion be established. One should behave humbly among servants, laborers, and attendants. Bodily and verbal actions should be well-guarded. The six sense faculties should be well-guarded. The mind should be established in the cultivation of loving-kindness. This is called the 'Octad of Practices Undertaken by King Milinda'.

Pupphāpaṇaṃ gadhāpanaṃ phalāpaṇaṃ agadāpaṇaṃ osadhāpaṇaṃ amatāpaṇaṃ ratanāpaṇaṃ sabbāpaṇanti idaṃ āpaṇaṭṭhakaṃ nāmā’ti. Dasa aṭṭhakā vuttā.

The flower shop, the fragrance shop, the fruit shop, the antidote shop, the medicine shop, the nectar shop, the jewel shop, and the all-goods shop—this is called the 'Octad of Shops'. Ten octads have been stated.

9.’Ratto duṭṭho ca mūḷho ca …pe… khippaṃ bhavati pākaṭanti’ idaṃ ittaranavakaṃ nāma.

9. 'One who is lustful, hateful, and deluded… quickly becomes manifest.' This is called the 'Minor Ennead'.

Navānupubbavihārasaṅkhātadhammānumajjajanavakanti dve navakā vuttā.

The ennead of immersion in the Dhamma, designated as the nine successive abodes. Thus, two enneads have been stated.

10.

10.

’Saṅghasamusukho dukkhi dhammādhipatikopi ca

'One who delights equally in the Sangha, is sympathetic to the suffering, and also has the Dhamma as his master;

Saṃvibhāgī yathāthāmaṃ jinacakkābhivaḍḍhako

one who shares according to ability, one who increases the Conqueror's Wheel,

Sammadiṭṭhipurakkhāro anaññasathuko tathā

one whose foremost is right view, and likewise, one who has no other teacher,

Surakkho kāyakammādi samaggābhiratopi ca

one who is well-guarded in bodily action and so on, and also one who delights in concord,

Akubho na care cakke buddhādisaraṇaṅgato

one who does not walk crookedly in the wheel, one who has gone for refuge to the Buddha and others—

Dasa upāsakaguṇā nāgasenena desitā’ti

These ten qualities of a lay follower were taught by Nāgasena.'

Idaṃ upāsakaguṇadasakaṃ nāma.

This is called the 'Decad of Qualities of a Lay Follower'.

Gaṅgā yamunā aciravatī sarabhu mahī sidhu sarassatī vetravatī vitathā cadabhāgā’tī idaṃnadidasakaṃ nāma.

The Ganges, Yamuna, Aciravati, Sarabhu, Mahi, Sindhu, Sarasvati, Vetravati, Vitatha, and Candabhāgā—this is called the 'Decad of Rivers'.

Sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo thinamiddhaṃ jarā byādhi maraṇanti idaṃ kāyānuvattakadasakaṃ nāma.

Cold, heat, hunger, thirst, excrement, urine, sloth and torpor, aging, sickness, and death—this is called the 'Decad of Things that Follow the Body'.

Buddhe sagāravo, dhamme sagāravo, saṅghe sagāravo, sabrahmacārisu sagāravo, uddesaparipucchāsu vāyamati, savaṇabahulo hoti, bhinnasīlo’pi ākappaṃ upaṭṭhāpeti, garahabhayā kāyikavācasikañcassa surakkhitaṃ hoti, padhānābhimukhaṃ cittaṃ hoti, karontopi pāpaṃ paṭicchannaṃ ācaratī’ti idaṃ gihidussīlādhikaguṇadasakaṃ nāma.

Reverence for the Buddha, reverence for the Dhamma, reverence for the Saṅgha, reverence for fellow practitioners of the holy life, striving in learning and questioning, being eager to listen, maintaining one's deportment even if one's virtue is broken, carefully guarding bodily and verbal actions out of fear of blame, having a mind inclined towards exertion, and concealing wrongdoing even when committing it—this is called the 'Decad of Superior Qualities of an Unvirtuous Layperson'.

Avajjhakavacadhāraṇako, isisāmaññabhaṇḍaliṅgadhāraṇako, saṅghasamayamanupaviṭṭhatāya buddhadhammasaṅgharatanagatatāya padhānālayaniketavāsatāya jinasāsane dhanapariyesanato varadhammadesanato dhammadīpagatiparāyaṇatāya’ aggo buddho’ti ekantojudiṭṭhitāya uposathasamādānato dakkhiṇaṃ visodhetī’ti ekantojudiṭṭhitāya uposathasamādānato dakkhiṇaṃ visodhetī’ti ekantojudiṭṭhitāya uposathasamādānato dakkhiṇaṃ visodhetī’ti idaṃ dakkhiṇāvasena dasakaṃ nāma.

Wearing blameless armor, adopting the guise and requisites of ascetics, attending the Saṅgha assembly, having gone for refuge to the Buddha, Dhamma, and Saṅgha, dwelling in a place of exertion, seeking wealth in the Victor's Dispensation, teaching the excellent Dhamma, having the Dhamma as a lamp and refuge, holding the direct view that the Buddha is foremost, and purifying the offering through undertaking the Uposatha—this is called the 'Decad Concerning Offerings'.

Alagganatā, nirālayatā, vāgo, pahāṇaṃ, apunarāvattitā, sukhumatā, mahantatā, duranubodhatā, dullabhatā asadisatā, buddhadhammassā’ti idaṃ bodhisattaguṇadasakaṃ nāma.

Non-attachment, detachment, relinquishment, abandonment, non-returning, subtlety, greatness, abstruseness, rareness, and incomparability—these are the ten qualities of a bodhisattva regarding the Buddha-Dhamma.

Majjajadānaṃ, samajjadānaṃ, ithidāṃ, asabhadānaṃ, cittakammadānaṃ, visadānaṃ, sathadānaṃ, saṅkhalikadānaṃ, kukkuṭasūkaradānaṃ, tulākūṭa mānanakūṭadānananti idaṃ loke adānasammatadānaṃ nāma.

Giving intoxicants, giving at festivals, giving women, giving ignoble gifts, giving artistic works, giving poison, giving weapons, giving fetters, giving chickens and pigs, and giving false weights and measures—these are known in the world as gifts not esteemed.

Mātā badhanaṃ, pitā badhanaṃ, bhariyā badhanaṃ, puttā badhanaṃ, ñātī badhanaṃ, mittābadhanaṃ, dhanaṃ badhanaṃ, lābhasakkārobadhanaṃ, issariyaṃ badhanaṃ, pañcakāmaguṇā badhananti idaṃ badhanadasakaṃ nāma.

Mother is a bondage, father is a bondage, wife is a bondage, children are a bondage, relatives are a bondage, friends are a bondage, wealth is a bondage, gain and honor are a bondage, dominion is a bondage, and the five strands of sensual pleasure are a bondage—this is called the 'Decad of Bondages'.

Vidhavā ithi, dubbalo puggalo, amittañātipuggalo, mahagghaso, anācāriyakulavāsī, pāpamitto, dhanahīno, ācariyahīno, kammahīno, payogahīno puggalo’ti idaṃ oñātabbapuggaladasakaṃ nāma.

A widow, a weak person, a person who is not a friend or relative, a glutton, one who lives in a family without proper conduct, one with bad friends, one lacking wealth, one lacking a teacher, one lacking skill in work, and one lacking initiative—this is called the 'Decad of People to be Disregarded'.

Dame same khantisaṃvare yame niyame akkodhe vihiṃsāya sacce soceyye’ti dasaṭṭhānesu satataṃ cittaṃ pavattatī’ti idaṃ vessantaraguṇadasakaṃ nāmā’ti.

In taming, in calming, in patience, in restraint, in self-control, in discipline, in non-anger, in non-violence, in truthfulness, and in purity—the mind constantly functions in these ten qualities. This is called the decade of Vessantara's qualities.

Ekādasa dasakā vuttā.

Eleven sets of ten have been spoken.

11. Ākāsassa ekādasa guṇā nibbānaṃ anuppaviṭṭhā? Na jāyati, najiyyati, na miyyati, na cavati, na uppajjati, duppasayho, acoraharaṇo, anissito, vihaṅgagamano, nirāvaraṇo, ananto’ti idaṃ ākāsaguṇakādasakaṃ nāma.

11. Have the eleven qualities of space entered into Nibbāna? They are: not born, not aging, not dying, not passing away, not arising, hard to subdue, unable to be stolen, independent, moving like a bird, unhindered, and endless. This is called the elevenfold set of the qualities of space.

Sīlapākāraṃ …pe… satipaṭṭhānavīthikanti idaṃ dhammanagaraparivārekādasakaṃ nāmā’ti dve ekādasakā vuttā.

The wall of virtue … the avenue of the foundations of mindfulness—this is called the elevenfold retinue of the city of Dhamma. Thus, two sets of eleven have been spoken.

12. Ratto rāgavasena apacitiṃ na karoti, duṭṭho dosavasena, mūḷho mohavasena, unnaḷomānavasena, nigguṇo avisesatāya, atithaddho atisedhatāya, hīno hīnabhāvatāya,vacanakaro anissaratāya, pāpo kadariyatāya, dukkhāpito dukkhāpitatāya, luddho lobhavasena, āyūhito athasādhanavasena apacitiṃ na karotīti idaṃ apacitiakārakapuggaladvādasakaṃ nāma ekameva āgataṃ.

12. A lustful person does not show reverence due to lust; a hateful person due to hatred; a deluded person due to delusion; a conceited person due to inflated pride; a characterless person due to lack of distinction; an excessively stubborn person due to excessive resistance; a base person due to baseness; an obedient person due to lack of independence; an evil person due to miserliness; an afflicted person due to affliction; a greedy person due to greed; a striving person does not show reverence due to accomplishing gain. This is called the twelvefold group of persons who do not show reverence, which is the only one mentioned.

13. Paṃsukūlikaṅgaṃ tecīvarikaṅgaṃ piṇḍapātikaṅgaṃ sapadānacārikaṅgaṃ ekāsanikaṅgaṃ pattapiṇḍikaṅgaṃ khalupacachābhattikaṅgaṃ āraññikaṅgaṃ rukkhamūlikaṅgaṃ abbhokāsikaṅgaṃ sosānikaṅgaṃ yathāsathatikaṅgaṃ nesajajikaṅganti idaṃ dhutaṅgaterasakaṃ nāma ekameva.

13. The practice of wearing rag-robes, the practice of wearing only three robes, the practice of eating only alms-food, the practice of going for alms from house to house without omission, the practice of eating in one session, the practice of eating only from the alms-bowl, the practice of refusing food offered later, the practice of dwelling in the forest, the practice of dwelling at the foot of a tree, the practice of dwelling in the open air, the practice of dwelling in a charnel ground, the practice of using whatever lodging is allotted, and the sitter's practice of not lying down. This is called the thirteenfold set of ascetic practices, which is the only one.

14. Cuddasabuddhañāṇavasena cuddasakaṃ veditabbaṃ.

14. The fourteenfold set should be understood by way of the fourteen knowledges of a Buddha.

16. Alaṅkārapaḷibodho, maṇḍanapaḷibodho, telamakkhanapaḷibodho, vaṇṇapaḷibodho, mālāpaḷibodho, gadhapaḷibodho, vāsapaḷibodho, harīṭakipaḷibodho, āmalakapaḷibodho, raṅgapaḷibodho, badhanapaḷibodho, kocchapaḷibodho, kappakapaḷibodho, vijaṭanapaḷibodho, ūkāpaḷibodho, kesesu lūyantesu socanti kilamanti paridevanti urattāḷiṃ kadanti sammohaṃ āpajjantīti idaṃ kesapaḷibodhasoḷakaṃ.

16. The obstacle of embellishment, the obstacle of ornamentation, the obstacle of anointing with oil, the obstacle of beautification, the obstacle of garlands, the obstacle of fragrances, the obstacle of perfumes, the obstacle of myrobalan fruit, the obstacle of emblic myrobalan fruit, the obstacle of coloring, the obstacle of binding, the obstacle of combing, the obstacle of the barber, the obstacle of disentangling, the obstacle of lice; and when the hairs are cut, they grieve, become weary, lament, beat their breasts and cry, and fall into bewilderment. This is the sixteenfold obstacle concerning hair.

Tiracchanagato peto micchādiṭṭhito kuhako mātughātako pitughātako arahantaghātako lohituppādako saṅghabhedako tithiyapakkantako theyyasaṃvāsako bhikkhunīdūsako terasannaṃ garukāpattīnaṃ aññataraṃ āpajjivā avuṭṭhito paṇḍako, ubhatobyañjanako, ūnasattavassako’ti idaṃ adhammābhisamayapuggalasoḷasakantī dve soḷasakā vuttā.

An animal; a hungry ghost; one established in wrong view; a deceiver; a matricide; a patricide; a murderer of an arahant; one who sheds a Buddha's blood; a schism-maker; one who has gone over to another sect; one who dwells by stealth in the Saṅgha; a defiler of a bhikkhunī; one who has committed one of the thirteen grave offenses and has not been rehabilitated from it; a eunuch; a hermaphrodite; and one less than seven years old—this is the sixteenfold group of persons who cannot realize the Dhamma. Thus, two sets of sixteen have been spoken.

17. Abhijānato sati uppajjati kaṭumikāya, oḷārikaviññāṇato hitaviññāṇato ahitaviññāṇato sabhāganimittato vīsabhāganimittato kathābhiñañāṇato lakkhaṇato saraṇato muddato gaṇanāto dhāraṇato bhāvanato potthakanibadhanato upanikkhepato anubhutato sati uppajjatīti idaṃ satiuppajjanākārasattarasakaṃ ekameva.

17. For one who knows directly, mindfulness arises by a sharp reminder; from coarse consciousness, from beneficial consciousness, from unbeneficial consciousness, from a similar sign, from a dissimilar sign, from knowledge of discourse, from a characteristic, from recollection, from a mark, from counting, from retention, from cultivation, from being written down in books, from placing nearby, and from experience, mindfulness arises. This is the seventeenfold manner of the arising of mindfulness, which is the only one.

18. Aṭṭhārasabuddhadhammavasena aṭṭhārasakaṃ veditabbaṃ.

18. The eighteenfold set should be understood by way of the eighteen qualities of a Buddha.

19. Suti sumuti saṃkhyayogā ñāyavesesikā gaṇitā gadhabbā tikicchā catubbedā purāṇā itihāsajotisā māyā hetu mantanā yuddhā chadasā buddhavacanena ekūnavīsatīti idaṃ rañño sikkhitasathekūnavisatikaṃ.

19. Learning, good memory, reckoning and application, logic and distinction, arithmetic, music, medicine, the four Vedas, ancient traditions, history, astrology, illusion, reasoning, counsel, warfare, and prosody—with the word of the Buddha, this makes nineteen. This is the nineteenfold set of sciences to be learned by a king.

22. Aggo yamo seṭṭho niyamo hāro vihāro saṃyamo saṃvaro khanti soraccaṃ ekantacariyā ekattābhirati paṭisallānaṃ hiri ottappaṃ vīriyaṃ appamādo sikkhāpadānaṃ uddeso paripucchā sīlādiabhirati nirālayatā sikkhāpadapāripūritāti bāvīsatisamaṇakaraṇā dhammā kāsāvadhāraṇaṃ bhaṇḍubhāvo cā’ti dve liṅgāni pakkhipivā vadanakāraṇaguṇabāvīsatikaṃ.

22. The foremost, self-control; the best, discipline; conduct, mode of life, restraint, control, patience, gentleness, solitary conduct, delight in solitude, seclusion, moral shame, moral dread, energy, diligence, recitation of the training rules, questioning, delight in virtue and so on, detachment, and the perfection of the training rules—these are the twenty-two qualities that make one a recluse. Having included the two signs—wearing the ochre robe and being shaven-headed—this is the twenty-two qualities that are causes of the vocation.

25. Ārakkhā sevanā ceva pamattappamattā tathā seyyāvakāso gelaññaṃ bhojanaṃ labbhakañceva viseso ca vijāniyā pattabhattaṃ saṃvibhaje assāso ca paṭicāro gāmaviharaṃ cārā be sallāpo pana kātabbo chiddaṃ disvā khameyya ca sakkaccākhaṇḍakārī dve arahassāsesakāri dve janeyya janakaṃ cittaṃ vaḍḍhicitataṃ janeyya ca sikkhābale ṭhapeyya naṃ mettaṃ cittañca bhāvaye. Na jahe apadāya ca karaṇīye ca ussukaṃ paggahe khalikaṃ dhamme. Iti paṃcavīsa guṇāmilidena pakāsitā’ti idaṃ antevāsikamhi ācariyena kataguṇapaṃcavīsatikaṃ

25. Protection and association; likewise dealing with the heedful and the heedless; providing suitable lodging, attending to illness, providing food; recognizing what is obtainable and knowing what is special; sharing food from the bowl; encouragement and nursing; proper conduct in village and monastery; proper conversation should be undertaken; seeing a fault and forgiving it; acting respectfully and without omission; two regarding elders; two regarding parents; knowing and developing the student's mind; establishing him in the strength of the training; cultivating a mind of loving-kindness; not abandoning him in misfortune; being diligent in duties; and supporting him when he stumbles in the Dhamma—thus, twenty-five virtues were declared by Milinda. This is the twenty-fivefold set of virtues shown by a teacher toward a pupil.

Kodho upanāho makkho palāso issā macchariyaṃ māyā sāṭheyyaṃ thamho sāramho māno atimāno mado pamādo thinamiddhaṃ nadi ālasyaṃ pāpamittatā rūpā saddā gadhā rasā phoṭṭhabbā budhā pipāsā aratīti idaṃ cittadubbalīkaraṇadhammapañcavīsatikanti dve pañcavīsatikā vuttā.

Anger, resentment, denigration, spite, envy, miserliness, deceit, craftiness, obstinacy, contentiousness, conceit, excessive conceit, arrogance, negligence, sloth and torpor, lethargy, laziness, bad friendship, sights, sounds, smells, tastes, tactile objects, thirst, and discontent—these are the twenty-five qualities that weaken the mind. Thus, two sets of twenty-five have been spoken.

28. Paṭisallānaṃ paṭisalliyamānaṃ puggalaṃ rakkhati. Āyuṃ vaḍḍheti, balaṃ vaḍḍheti, vajjaṃ pidahati, ayasaṃ apaneti, yasaṃ upadahati, aratiṃ apaneti, ratiṃ upadahati, bhayaṃ apaneti, vesārajjaṃ karoti, kosajjaṃ apaneti, vīriyaṃ abhijaneti, rāgaṃ apaneti, dosaṃ apaneti, mohaṃ apaneti, mānaṃ nihanti, vitakkaṃ bhañjati, cittamekaggaṃ karoti, mānasaṃ sinehayati, hāsaṃabhijaneti, garukaṃkaroti, mānaṃ uppādayati, namassiyaṃ karoti, pītiṃ pāpeti, pāmojjaṃ karoti, saṅkhārānaṃ sabhāvaṃ dassayati, bhavapaṭisadhiṃ ugghāṭeti, sabbasāmaññaṃ detīti idaṃpaṭisallāne guṇaṭṭhavīsatikaṃ.

28. Seclusion protects the person engaged in it. It increases life, increases strength, covers faults, removes ill-fame, bestows fame, removes discontent, bestows delight, removes fear, produces confidence, removes sloth, generates energy, removes lust, removes hatred, removes delusion, destroys pride, breaks down initial thought, makes the mind one-pointed, makes the mind affectionate, generates joy, makes one respected, generates respect, makes one worthy of homage, leads to rapture, creates gladness, shows the nature of formations, uncovers rebirth-linking, and bestows all that pertains to recluseship. These are the twenty-eight qualities of seclusion.

Mahosadho mahārāja sūro, hirimā, ottāpī, sapakkho, mittasampanno, khamo, sīlavā, saccavādī, soceyyasampanno, akodhano, anatimānī, anusūyako, vīriyavā, āyūhako, saṅgāhako, saṃvibhāgī, sakhilo, nivātavutti, asaṭho, amāyāvī, buddhisampanno, kittimā, vijjāsampanno, hitesī upanissitānaṃ, abhirūpo dassanīyo, pathito sabbajanassa, dhanavā yasavā’ti idaṃ mahosadhaguṇaṭṭhavīsatikaṃ iti dve aṭṭhavīsatikā vuttā.

O great king, Mahosadha is heroic, conscientious, scrupulous, well-supported, endowed with friends, patient, virtuous, truthful, endowed with purity, free from anger, without excessive pride, free from envy, energetic, resourceful, supportive, generous, affable, of humble conduct, honest, free from deceit, endowed with wisdom, renowned, endowed with knowledge, a well-wisher of those who depend on him, handsome and pleasing to behold, famous among all people, wealthy, and glorious—these are the twenty-eight qualities of Mahosadha. Thus, two sets of twenty-eight have been spoken.

30. Imehi terasahi dhutaguṇehi pubbe āsevitehi nisevitehi ciṇṇehi pariciṇṇehi caritehi paripūritehi nimittabhūtehi ariyasāvako idha bhave tiṃsaguṇavarehi samupeto hoti katamehi tiṃsaguṇavarehi? Siniddhamudumaddavamettacitto hoti, ghātitahatavihatakileso hoti, hatanihatamānadappo hoti, acaladaḷhaniviṭṭhanibbematikasaddho hoti, paripuṇṇa-pīṇita. Pahaṭṭhalobhaniya-santa-sukha-samāpattilābhī hoti, sīla-vara-pavara-asama-sucigadhaparibhāvito hoti, devamanussānaṃ piyo hoti manāpo, khīṇāsava-ariyapuggala-pathito hoti, devamanussānaṃ vaditapūjito thutathavitathomitapasatho, idha vā huraṃ vā lokena anupalitto, appathokavajje’pi bhayadassāvī, vipula-vara-sampattikāmānaṃ maggaphalavarathasādhano, ayācitavipulapaṇītapaccayabhāgī, aniketasano, dhānajjhāyitapavaravihārī, vijaṭitakilesajālavathuko, bhinna-bhagga-saṅkuṭita-samhina-gatinivāraṇo, akuppadhammo, ahīnītavāso, anavajjabhogī, gativimutto, uttiṇṇasabbavicikiccho, vimuttijjhāyitatto, diṭṭhadhammo, acaladaḷhabhīruttāṇamupagato, samucchinnānusayo, sabbāsavakkhayampatto, santasukhasamāpattivihārabahulo, sabbasamaṇaṇaguṇasamupeto, imehi tiṃsaguṇavarehi samupeto hoti. Iti dhutaṅgaguṇānisaṃsaguṇavaratiṃsakaṃ.

30. Having previously cultivated, practiced, developed, and perfected these thirteen ascetic practices, which serve as a mark, the noble disciple in this existence is endowed with thirty excellent qualities. What are these thirty excellent qualities? He is tender, gentle, and compassionate in heart. His defilements are slain, destroyed, and eliminated. His pride and conceit are crushed and destroyed. His faith is unwavering, firm, steadfast, and without ambiguity. He attains full, abundant, delightful, peaceful, and blissful meditative attainments. He is pervaded by the fragrance of supreme, excellent, incomparable, and pure virtue. He is beloved and dear to gods and humans. He is celebrated by noble individuals whose taints are destroyed. He is spoken of, worshipped, praised, extolled, lauded, and admired by gods and humans. He is untainted by the world here or beyond. He sees danger even in minor faults. He is a means to accomplish the supreme path and fruit for those desiring vast and excellent attainments. He partakes of abundant, excellent requisites without asking. He is without a fixed abode. He dwells in the supreme dwelling of meditation. He is one whose net of defilements is disentangled. He has broken, shattered, constricted, and suppressed the course of rebirth. He is of unshakable nature. He lives in a dwelling that is not inferior. He enjoys blameless possessions. He is freed from destinations of rebirth. He has crossed beyond all doubt. He is one whose mind contemplates liberation. He has seen the Dhamma. He has attained the unshakable, firm refuge free from fear. He is one whose underlying tendencies are utterly destroyed. He has attained the destruction of all taints. He frequently dwells in peaceful and blissful meditative attainments. He is endowed with all the qualities of a recluse. With these thirty excellent qualities is he endowed. Thus, the thirty excellent qualities, the benefits of the ascetic practices.

Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokopi paridevopi dukkho,upāyāsopi appiyehi sampayogopi piyehi vippayogopi, mātumaraṇampi pitumaraṇampi bhātumaraṇampi bhaginimaraṇampi ñātimaraṇampi ñātibyasanampi bhogavyasanampi sīlabyasanampi diṭṭhibyasanampi rājabyasanampi corabyasanampi veribhayampi dubbhikkhabhayampi aggibhayampi dukkhaṃ, udakabhayampi dukkhaṃ, ūmibhayampi āvaṭṭabhayampi kumbhīlabhayampi suṃsumārabhayampi attānuvādabhayampi parānuvādabhayampi asilokabhayampi daṇḍabhayampi duggatibhayampi parisasārajjabhayampi ājīvikabhayampi maraṇabhayampi mahābhayampi vettehi tāḷanampi kasāhi tāḷanampi aḍḍhadaṇḍakehi tāḷanampi hathacchedampi pādacchedampi nāsacchedampi kaṇṇacchedampi kaṇṇanāsacchedampi biḷaṅgathālikampi saṅkhamuṇḍikampi rāhumukhampi jotimalikampi hathapajjotikampi erakavattikampi cīrakavāsikampi eneyyakampi balisamaṃsikampi kahāpaṇikampi khārāpatacchikampi paḷighaparivattikampi palālapīṭhikampi tattenapi telena osiñcanampi sunakhehi khādāpanampi jīvasūlāropaṇampi asināsīsacchedanampīti idaṃ dukkhasaṭṭhikaṃ.

Birth is suffering, aging is suffering, sickness is suffering, death is suffering; sorrow is suffering, lamentation is suffering, despair is suffering; association with the disliked is suffering, and separation from the loved is suffering; the death of a mother is suffering, the death of a father is suffering, the death of a brother is suffering, the death of a sister is suffering, the death of relatives is suffering; misfortune concerning relatives is suffering, misfortune concerning wealth is suffering, misfortune concerning morality is suffering, misfortune concerning views is suffering, misfortune from rulers is suffering, misfortune from thieves is suffering; fear of enemies is suffering, fear of famine is suffering, fear of fire is suffering, fear of water is suffering, fear of waves is suffering, fear of whirlpools is suffering, fear of crocodiles is suffering, fear of porpoises is suffering; fear of self-reproach is suffering, fear of others' reproach is suffering, fear of ill-repute is suffering, fear of punishment is suffering, fear of a bad destination is suffering, fear of timidity in assemblies is suffering, fear regarding livelihood is suffering, fear of death is suffering, great fear is suffering; being struck with canes is suffering, being struck with whips is suffering, being struck with cudgels is suffering; having hands cut off is suffering, having feet cut off is suffering, having the nose cut off is suffering, having ears cut off is suffering, having ears and nose cut off is suffering; the 'gruel-pot' torture is suffering, the 'polished-conch' torture is suffering, the 'Rāhu's mouth' torture is suffering, the 'flaming-garland' torture is suffering, the 'hand-torch' torture is suffering, the 'reed-wrap' torture is suffering, the 'bark-garment' torture is suffering, the 'antelope' torture is suffering, the 'flesh-hooking' torture is suffering, the 'coin-cutting' torture is suffering, the 'alkali-scraping' torture is suffering, the 'turning-the-bar' torture is suffering, the 'straw-bundle' torture is suffering; being sprinkled with hot oil is suffering, being fed to dogs is suffering, being impaled alive is suffering, and being beheaded with a sword is suffering—this is the sixtyfold suffering.

Saṅkhamuṇḍakanti saṅkhamuṇḍakammakaraṇaṃ taṃ karontā uttaroṭṭhassa ubhayato kaṇṇacūḷikagalavāṭakaparicchedena cammaṃ chidivā sabbakese ekato gaṇṭhiṃ kavā daṇḍakena veḍhavā uppāṭenti saha kesehi cammaṃ uṭṭhahati tato sīsakaṭāhaṃthūlasakkharāhi ghaṃsivā dhovantā saṅkhavaṇṇaṃ karonti.

"Saṅkhamuṇḍaka" means the performance of the 'polished-conch' torture. Those who do this cut the skin on either side of the upper lip, at the ear-tips, and around the throat-pit, gather all the hair into one knot, and, twisting it with a stick, pull it out, so that the skin comes up together with the hair. Then, scrubbing the skull with coarse gravel and washing it, they make it the color of a conch-shell.

Tatha biḷaṅgathālikanti kañjiyokkhalikakammakaraṇaṃ. Taṃ karontā sisakaṭāhaṃ uppāṭevā tattaṃ ayoguḷaṃ saṇḍāsena gahevā tatha pakkhipanti. Tena mathaluṅgaṃ pakkaṭhivā upari uttarati.

Similarly, "biḷaṅgathālika" refers to the performance of the 'gruel-pot' torture. While doing this, they split open the skull, seize a red-hot iron ball with tongs, and throw it in. Consequently, the brain boils and rises to the top.

Rāhumukhanti rāhumukhakammakaraṇaṃ. Taṃ karontā saṅkunā vivarivā antomukhe dīpaṃ jālenti. Kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khaṇanti lohitaṃpaggharivā mukhaṃ pūreti.

"Rāhu's mouth" means the performance of the 'Rāhu's mouth' torture. While doing this, they pry open the mouth with a spike and light a lamp inside. Or, starting from the ear-tips, they dig at the mouth with a sharp instrument, causing blood to flow and fill the mouth.

Jotimālikanti sakalasarīraṃ telapilotikāya veṭhevā ālimpenti.

"Jotimālikā" means they wrap the entire body in oil-soaked cloth and set it alight.

Hathapajjotikanti hathe telapilotikāya veṭhevā pajjālenti.

"Hathapajjotikā" means they wrap the hand with oil-soaked cloth and set it alight.

Erakavattikanti erakavattakammakaraṇaṃ. Taṃ karontā heṭṭhāgivato paṭṭhāya cammavaṭṭe kantantā gopphake pātentī atha naṃ yottehi badhivā kaḍḍhanti. So attano’vacammavaṭṭe akkamivā patati cīrakavāsikanti cirakavāsikakammakaraṇaṃ. Taṃ karontā tatheva cammavaṭṭe kantivā kaṭiyaṃ ṭhapenti. Kaṭito paṭṭhāya kantivāgopphakesu ṭhapenti. Uparimehi heṭṭhimasarīraṃ cīrakanivāsananivathaṃ viya hoti.

"Erakavattika" means the performance of the 'reed-wrap' torture. Those who do this, starting from below the neck, cut strips of skin, making them fall to the ankles. Then, binding him with ropes, they drag him. He, stepping on his own strips of skin, falls. "Cīrakavāsika" means the performance of the 'bark-garment' torture. Those who do this, similarly cut strips of skin and leave them attached at the waist. Then, cutting from the waist, they leave other strips attached at the ankles. By means of the upper strips, the lower body becomes as if clothed in a bark-garment.

Eṇeyyakanti eṇeyyakakammakaraṇaṃ. Taṃ karontā uhosu kapparesu ca jaṇṇukesu ca ayasalākayo davā ayasūlāni koṭṭenti. So catuhi ayayulehi bhumiyaṃ patiṭṭhahati. Atha naṃ parivārevā aggiṃ karonti. Taṃ sadhisadhito sūlāni apanovā catuhi aṭṭhikoṭīhiyeva ṭhapenti.

"Eṇeyyaka" means the performance of the 'antelope' torture. Those who do this, having placed iron rods at the shoulders, elbows, and knees, drive in iron stakes. He stands on the ground on four iron stakes. Then, surrounding him, they make a fire. When he is cooked, they remove the stakes and set him on four bone-points.

Baḷisamaṃsikantiubhatomukhehi baḷisehi paharivā cammamaṃsanahārūni uppāṭenti.

"Baḷisamaṃsika" means that they strike with double-pointed hooks, tearing out skin, flesh, and sinews.

Kahāpaṇakanti sakala sarīraṃ tiṇhāhi vāsīhi koṭito paṭṭhāya kahāpaṇa mattaṃ kahāpaṇa mattaṃ pātentā koṭṭenti.

"Kahāpaṇaka" means: Starting from the top, they cut the whole body with sharp adzes, slicing off pieces the size of a coin.

Khārāpatacchikanti sarīraṃ tatha tatha āvudhehi paharivā kocchehi khāraṃ saṃsenti cammamaṃsanahārūni paggharivā aṭṭhakasaṅkhalikā’va tiṭṭhati.

"Khārāpatacchika" means: They strike the body here and there with weapons, then rub alkali on it with brushes. The skin, flesh, and sinews ooze out, and only a chain of bones remains.

Paḷighaparivattakatī ekena passena nipajjāpevā kaṇṇaṇacchidde ayasūlaṃ koṭṭevā pathaviyā ekabaddhaṃ karonti atha naṃ pāde gahevā āvijjhanti.

"Paḷighaparivattaka" means 'turning the bar': they make him lie on one side, drive an iron stake through his ear-hole, and fix it firmly to the ground. Then they grab his feet and whirl him around.

Palālapīṭhikanti cheko kāraṇiko chavicammaṃ acchidivā nisadapotakehi aṭṭhini bhidivākesakalāpe gahevā ukkhipanti. Maṃsarāsiyeva hoti. Atha naṃ keseheva pariyonadhivā gaṇhanti palālavaṭṭiṃ viya kavā paḷiveṭhentī’ti vinayaṭīkā.

"Palālapīṭhika" means: An expert executioner, without cutting the skin and hide, breaks the bones with small mallets, grabs the mass of hair, and lifts him up. He becomes just a heap of flesh. Then, covering him with his own hair, they gather him up and wrap him like a bundle of straw, so says the Vinaya subcommentary.

Imañca saṭṭhividhaṃ dukkhaṃ sallakkhevā bhavesu nibbidivā virajjivā bhavataṇhaṃ pahāvā dukkhalakkhaṇaṃ dukkhānupassanā ñāṇena passitabbanti.

Having reflected on these sixty kinds of suffering, becoming disenchanted and dispassionate toward existences, abandoning craving for existence, one should see the characteristic of suffering through the knowledge of the contemplation of suffering.

Diyaḍḍhasikkhāpadasatanti pañcasattati sekhiye apanevā sesānaṃ vasena diyaḍḍhasikkhāpadasataṃ veditabbanti.

"The one hundred and fifty training rules" should be understood as the number remaining after removing the seventy-five Sekhiya rules.

Saṅkhyāparicchedassa sarūpagahaṇaṃ samattaṃ.

The summary of the chapter on enumeration is complete.

Caturādhikasatesu gahetabbathesu pana catuttiṃsa ekathānī, catuttiṃsa dveyathāni soḷasa tyathāni, paṃca caturathāni, terasa pañcathāni, dve sattathānī’ti.

Among the one hundred and four matters to be taken up, thirty-four are single-factored, thirty-four are two-factored, sixteen are three-factored, five are four-factored, thirteen are five-factored, and two are seven-factored.

Milidapañhaṭīkā samattā.

The Subcommentary on the Questions of Milinda is complete.

Kusalena ṭhitā kusalāKusalo adhigacchati santipadaṃ,Kathitaṃ muninā sucitaṃParamatha sabhāvagatīsu gataṃ;

The skillful are established in the wholesome; the skillful one attains the state of peace. This was spoken by the Sage, well-indicated, gone to the ultimate nature, gone to the destination of its own being.

Nānāadhippāyavasā pavattePāṭhānamathe kusalo vidivā,Ārocamāno varayuttamathaṃGaṇheyya sīho viya nāgarājaṃ;

The skilled one, having known the meaning of the Paṭṭhāna, which proceeds according to various intentions, and declaring its excellent and suitable meaning, should grasp it as a lion seizes the king of elephants.

Hivā asāraṃ suhitañca gaṇheĀrogyakāmo ahitaṃ’va rogaṃ,Viññu paveseyya ca yuttamathaṃHaṃsādhipo vā udakaṃ’va khīrā’ti;

Leaving aside the worthless, one should grasp what is beneficial, just as one desiring health avoids the unwholesome as if it were a disease. The wise one should pursue what is fitting and meaningful, as a king of swans separates milk from water.

Paramavisuddhasaddhābuddhivīriyapatimaṇḍitena sīlācārajjavamaddavādi-guṇasamudayasamuditenasakasamayasamayantaragahaṇajjhogāhasamathena- paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭha-kathe sathusāsane appaṭihatañāṇappabhāvena ānanubhāvakaraṇa- sampattijanitasukhaviniggatamadhuroḷāravacanalāvañañayuttena yutta-mathavādinā vādīvarena mahākavinā suvipulavimalabuddhinā mahātipiṭaka- cūḷābhayathero’ti garūhi gahitanāmadheyyenatherena kato milidaṭīkāgatho samatto.

This commentary on the Milinda, in verse, has been completed by the Elder Mahātipiṭaka-Cūḷābhaya—whose name was given by his preceptors—a supreme debater, a great poet, possessed of vast and immaculate wisdom; adorned with supremely pure faith, wisdom, and energy; endowed with a collection of virtues such as morality, good conduct, honesty, and gentleness; capable of grasping and penetrating his own and other doctrines; possessed of skill in analytical wisdom; with brilliant knowledge unobstructed in the Teacher's Dispensation, with its divisions of the Tipiṭaka scriptures along with the commentaries; endowed with the charm of sweet and sublime speech issuing from the happiness born of the accomplishment of performing mighty deeds; and a speaker of what is fitting and meaningful.

Tāva tiṭṭhatu lokasmiṃ lokanitharaṇesitaṃDassento kulaputtānaṃ nayapaññā visuddhiyā,Yāva buddho’ti nāmampi suddhacittassa tādinoLokamhi lokajeṭṭhassa pavattati mahesino;

So long may this work, which is sought for the world's deliverance, endure in the world, showing to sons of good family the purity of the path of wisdom, for as long as the very name 'Buddha'—of the great seer, the pure-hearted, steadfast one, the foremost in the world—continues to exist in the world.

Bhuttā sudhādvādasa hanti pāpakeKhudhaṃ pipāsaṃ atidaraṃtrimaṃ (?)KodhupanāhañcavivādapesuniṃSituṇhatadiñca rasaggamāvahā;

When consumed, this nectar destroys the twelve evils: hunger, thirst, excessive weariness, distress, anger, resentment, quarreling, slander, cold, heat, and sloth; and it brings the supreme taste.

Dentassa pākādisakapphalāvahāDhammo suvutto pana kopadhāpake,Taduttariṃ hanti asesapāpakeDentassa sotādisakapphalāvaho;

The well-expounded Dhamma brings to the giver fruits like ripened fruit. Furthermore, for one who is cleansed of anger, it destroys all evil deeds without remainder, bringing to the giver fruits such as stream-entry and the like.

Iti pañca tiyaḍḍhasate sakide (?)Madhurābhiramekarasenana yuto,Milidā suṭikā suguṇā sukatāNibhayena dvīpasena (?) Yatā samato;

Thus the five hundred and fifty questions, united with a single essence, delightful in Madhurā. The excellent commentary on the Milinda, virtuous and well-made, is protected without fear by Dīpasena, and is now complete.

Laṅkavhaye dipavare susaṇaṇṭhitāMahāvihāre ca jinorasālaye,Paramparā theragaṇā susaṇṭhitāPakāsakā ye varasathusāsane;

In the excellent island called Laṅkā, and in the Mahāvihāra, the abode of the Conqueror's sons, the successions of the communities of elders are well-established, they who are illuminators of the excellent Teacher's Dispensation.

Tesaṃ alaṅkārabhavena sāsaneTipeṭake suddhavisuddhabuddhinā,Sahāsayantena nare sarājikePahāsayantena gaṇe gaṇuttame;

By one who is an ornament to their Dispensation, with a pure and thoroughly purified intellect in the Tipiṭaka, who gladdens the people along with their kings, and delights the supreme assembly of the Sangha.

Ṭīkā’ti nāmena milidadīpikāVarathato gathappakarena sambhavaṃ (?)Sugathakārenajinaṅkurena meKatañca yaṃ yaṃ varapuñña sampadaṃ (?)

This commentary named Milindadīpikā, which arose in the form of verses from Varatha—whatever excellent meritorious attainment has been accomplished by me, a sprout of the Jina, through this deed for the Sugata,

Kusalena tenevahipathayantāVarabodhiñāṇaṃ tividhesu ye yaṃ,Nibhayena tesaṃ turasijjhataṃ taṃ (?)Paramañca sabbaññutaṃ pāpuṇeyyaṃ;

By this very wholesome deed, for those who aspire to the excellent enlightenment-knowledge in its three forms, may that be fearlessly and swiftly accomplished for them. And may I myself attain supreme omniscience.

Ito cuto’haṃsuhitena kammunāBhavāmi deve tusitavhaye pure,Ciraṃ caranto kusalaṃ punappunaṃTatheva metteyyavare nirantaraṃ;

Having passed away from here, may I, through this beneficial deed, be reborn in the celestial city called Tusita, there to practice wholesome deeds again and again for a long time, and to be ever in the presence of the noble Metteyya.

Tato naranto’va jinaṅkuro varoYathā vīrabuddho’ti bhavekanāyako,Tato taranto varapuññakārakoBhavāmi narānarapūjito sadā;

Then, as an excellent sprout of the Jina, like a heroic Buddha, the sole leader of existence; then, crossing over, a doer of excellent merit, may I always be revered by humans and non-humans.

Susuro pavaro sumano varadoPiṭakena vase sajane kathite,Pavaratha pakāsakañāṇavaroVaradhammasukhesanako sīlavā (?)

A great hero, excellent, benevolent, and a giver of boons; he dwells by means of the Piṭaka, speaking among good people. An excellent illuminator of supreme knowledge, he is virtuous and a seeker of the bliss of the sublime Dhamma.

Sace tidive tusite manorameBhavāmi jāto manorathappati,Varappadese patirūpake sadāDhīrā pajāyanti supuñña kammino;

If I am born in the delightful Tusita heaven, attaining my heart's desire, it is because the wise, who have performed great merit, are always born in such excellent and suitable realms.

Ahampi tatheva padesamuttameBhavāmi nārīhi narehi pūjito,Dhanena ñāṇena yasena dīpitoVisodhayanto puna sathusāsananaṃ;

May I, too, be in that supreme place, honored by women and men, illumined by wealth, wisdom, and fame, while purifying again the Teacher’s Dispensation.

Anena puññena bhavāvasānakeSabbaññutaṃyāva ca pāpūṇevaraṃ,Nirantaraṃ lokahitassa kārakoBhave bhaveyyaṃ sucito ca pāramī;

By this merit, may I, until the very end of existence, attain the boon of omniscience. In every life, may I be a constant worker for the welfare of the world, and may I accumulate the perfections.

Puññenanena vipulena bhavābhavesuPuññābhivūḍḍha parisuddhaguṇādhivāso,Huvā narādhikataro (vata) sabbaseṭṭho;

Buddho bhaveyyamahamuttamanāthanātho;

By this abundant merit, in existences to come, may I be one of augmented merit, a repository of purified virtues. Having become superior to humans, truly the best of all, may I become a Buddha, the supreme protector of the unprotected.

Puññena ciṇṇena piye mayā’daraṃ (?)Sattā averā sukhitā bhavantu te,Devā naridā sakalaṃ imaṃ mahiṃRakkhantu dhammena samena dhammino’ti;

By the merit I have accumulated with affection and care, may all beings be without enmity and live in happiness. May the gods and the kings of men, being themselves righteous, protect this entire earth in accordance with Dhamma and with justice.