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