Download - Milind Panho
THE LAKHANPANHO OF MILINDPANHO
The entire Pali literature can be grouped based on periodicity as follows:
Tripitaka -Buddha vachana (from Buddha’s Mahaparinibbana till 1st cent. A.D.)
Anupali – anupitaka, atthakatha and independent sources (1st A.D. till date)
The Anupitak literature can be further grouped based on periodicity:
1st A.D. to 4th A.D. - Pre-Buddhagosha’s period having literary
works like Nettipakaran, Petakopdes, Suttasanghaho, Milindpanho,
Mahavamsa and Dipvamsa.
5th A.D. to 12th A.D. - Buddhagosha’s period containing works like
Vissudhimagga and its atthakathas, Buddhadatta & Dharmapala’s
atthakathas, Kacchayana’s grammar, Abhidhammathosangho and
atthakathas of Tripitaka.
12th A.D. till date – commentaries, sub-commentaries and analysis
of atthakathas written in the earlier period, are the mark of this
period.
Milindpanho: This belonged to the pre-Buddhagosha’s period. The Milindpanho
is one of the most ancient texts in Pali literature. As the name goes, this volume
deals with answers given to King Milinda’s question. The periodicity and
historicity of this volume is without doubt. Various coins found of King Milinda
prove his historicity. Buddhagosha has referred Milindpanho in his commentaries.
Prof. T.W.Rhyes David writes in his edited book – “Questions of King Milinda”,
“I venture to think that the ‘Questions of King Milinda’ is undoubtly the
masterpiece of Indian prose; and indeed the best book of its class, from a literary
point of view, that had been produced in any country”
Milindpanho is grouped into 6 divisions with 22 chapters containing 237 questions.
LAKHANPANHO:
This is the most important chapter of Milindpanho. It discusses 2 major concepts
(bases) of Buddhism – Non soul & Rebirth in a very scientifically manner. This
chapter explains the indications (lakhana) asked by Milinda on various
philosophical concepts of Buddha.
‘Soul’ had been an agreed concept before Buddha’s time. It was Buddha who
denied the concept of ‘soul’ as ever living (permanent being) and the body
acquiring this after death. However this question still perturbed laymen which are
evident from Milinda’s question to Nagasena.
Non self: Milinda asks Nagasena what is his name. Nagasena says that for
practical use, his name is Nagasena, however there is no such ‘permanent being’
(soul) by that name. Further explaining to the king, Nagasena asks him whether the
chain, axle, seat, horses, flag-post, etc can be individually called a chariot. When
the king answers in negative, Nagasena tells him that in the same way, the body
composed of 32 organic matter and 5 constituents is collectively called as
‘Nagasena’.(rathupmay puggalavimansanam)
Non soul: Explaining Milinda on non-soul concept, Nagasena gives him an
example of breathing and informs that inhaling and exhaling of breath is purely a
bodily function and there is no soul attached. (anantkayapanho). Further
explaining, Nagasena urges that there is no such thing as “soul” in the body which
sees, hears, feels, smells or tastes. It is the organ and its consciousness that allows
us to ‘experience’ the ‘feeling’. All these are interdependent and there is no such
thing as “soul”.
Rebirth: Explaining Milinda on rebirth, Nagasena explains that one, who has no
defilements, is not born. A person, who dies with attachment (tanha), is reborn. A
person by reasoning, wisdom, confidence, virtue, mindfulness, energy and
concentration can escape rebirth. (patisandhipanho)
Further explaining, Nagasena says that taking hold of the mind is ‘reasoning’ and
cutting off the defilement is ‘wisdom’. ‘Virtue’ supports all good qualities – the
five controlling faculties and powers (confidence, energy, mindfulness,
concentration & wisdom), the seven factors of enlightenment (mindfulness,
investigation, energy, joy, tranquility, concentration and equanimity), eight factors
of noble path (right view, thought, speech, action, livelihood, effort, mindfulness
and concentration), the four foundations of mindfulness (body, feelings, thoughts
and mind objects), the four right efforts (effort/prevent unwholesome states and
develop/maintain wholesome states), the four bases of success (eagerness, energy,
tenacity and wisdom), the four absorptions (four stages of meditation), the eight
freedoms (eight stages of release of mind by intense concentration – rupa, arupa,
shubh, akash-anantyayan, vigyan-anantya-ayatan, akincchanya-ayatan,
naivasanwadnya-nasanwadnya-ayatan, pradnya-vedit-nirodh), the four modes of
concentration (love, compassion, joy & equanimity) and the eight great attainments
(4 form jhanas and 4 formless jhanas). (silalakhanapanho)
Clarification and inspiration are the mark of confidence. As confidence springs up
in mind, it breaks the veil of 5 hindrances and the mind becomes clear, serene and
undisturbed. When the meditator perceives how the minds of others have been set
free, he aspires for attainment.
Reinforcing good qualities is the characteristic of energy; whereas remembering
and noting is the characteristic of mindfulness.
Leading for all good qualities have concentration as their chief. Single focused
concentration leads all good qualities to strive for attainment of goal.
When wisdom springs up in mind, it dispels the darkness of ignorance and lights
the knowledge. It is due to wisdom that the meditator perceives the impermanence
and non-soul nature of all beings and formations. Likewise all these qualities
together destroy the defilements of mind.
On the issue of rebirth, Nagasena explains that during the entire span of life of one
being, in every moment one situation (avastha) dies and one situation arises. In
such a way, the life cycle goes on. (dhammasantati sandhati ayyo uppajjati,
nirujhati, apubbam acharimam viya sandhati; dhammsantatipanho -
adhanvaggo). Similarly once the conditions causing rebirth are destroyed, then
there is no rebirth. This ‘dependant origination’ is the key for rebirth. Conditional
arising is due to the “attachments” and cessation or destruction of these
attachments makes one free from rebirth. Explaining further on what takes re-birth,
Nagasena says that nama(mind) and rupa(consciousness) of the person take birth
depending on his kamma(deeds). This is to say that if the person is able to destroy
all his defilements, he is free from rebirth and if the person is attached to his
cravings, his nama & rupa carry forth this nature in the next birth; however the
same person is never born because it is his kamma that takes a new form. Both –
the mind and consciousness are inter-dependant and cannot exist without other.
From the above, one can observe how in a systematic manner, Nagasena has
explained the logical concept of re-birth.
Conclusion:
The Milindpanho explains the philosophy of Buddha (abhidhamma) in a very lucid
manner. The examples given are related to daily life experiences of the king.
Hence it helps King Milinda in understanding the abhidhamma in a better way.
This shows how, like Buddha, Nagasena also explained the teachings of Buddha in
a very simple way. No doubt, Milindpanho has marked a place for itself in the vast
literature of Buddha’s teachings.
(Atul Bhosekar)M.A (I) – Buddhist Studies
References:
Milindpanho – Swami Dwarikadas Shastri
The Debate of King Milinda – Bhikhu Pesala
Milind Prashna – M.F.Ganjre