THE LAKHANPANHO OF MILINDPANHO

The entire Pali literature can be grouped based on periodicity as follows:

Tripitaka -Buddha vachana (from Buddhas 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-Buddhagoshas period having literary works like Nettipakaran, Petakopdes, Suttasanghaho, Milindpanho, Mahavamsa and Dipvamsa.

5th A.D. to 12th A.D. - Buddhagoshas period containing works like Vissudhimagga and its atthakathas, Buddhadatta & Dharmapalas atthakathas, Kacchayanas 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-Buddhagoshas 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 Milindas 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 Buddhas 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 Milindas 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 Buddhas 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