Milindapanha (1)

මිලින්දපඤ්ඤ

There are certain beliefs, viewpoints, concepts in the world. Based on different reasons they will be subjected to new interpretations.  Then, we should present ourselves only for the right side of them.  If we have been practicing not the truth, then we should be free from that false view. If it was the truth that we have been practicing, then, we should continue with it. But still, it encourages the journey in Samsara we should get rid of that as well.

The Buddhists are supposed to follow certain fundamental Darmathas and when we act against them, it is necessary for us to contemplate on them. Based on certain criteria, we have different units to be used in ‘measuring’ ourselves. Being influenced by these units, we reject the viewpoints highlighted by others. Hence, the self-correction can be identified as the most appropriate thing to be done.    

Buddha Dhamma guides you on a path of this nature. Dhamma is known well by many. But, as they have become the victims of measuring units such as clothing, titles and positions etc they have lost their ability to experience the Dharmatha. It is because they are not possessed with the thinking ability to emerge the ‘eye of wisdom’.

If someone gives life again to a historical story of that nature which got disappeared in time, it can be considered as a valid reason for the extinction or relief. Here, it attempts to analyze and explain the ‘Milindapanha’ in its own real terms.

The Dhamma discussion occurred between King Milindu and the Bhikkhu Naagasena is taken in to texts as “Milindapanha”. This King Milindu had lived in the city of Saagala situated in the kingdom of Madda in India. Bhikkhu Naagasena was the son of the Brahmin who lived in the village called Kajangala situated near the Himalayan Mountains.

It is the belief that this particular Questions of Milinda had happened after the reign of King Ashoka. Also it is the belief that it had been written somewhere in the first century AD. Initially this book had been written in Sanskrit and later it had been translated in to Pali. What is explained above is the average interpretation accepted by the world today. 

The books such as “Maha Sammatha Raaja Wansaya Me Helabimai (This Helabima is the land for the Maha Sammatha Dynasty)” and “Sagawunu Nivan Maga Yalith Oba Vethata Lanwai (The disappeared path of supermandane Nibbana has come again for you)” had explained it to you that the terms such as Dambadiva and Jabudveepa are not used for India. Hence it is understood that it meant no any other country, but Lanka. And also it is clear that even the names of the people and the villages highlighted here show a very close relationship with Lanka than with India. Hence, when we look in to these external factors, Sri Lanka gets more weights over this heritage than India.

Two inscriptions in Vessagiriya will help to confirm this ownership to Lanka. We can discover information over a genealogy called Sonuththara (2) (සෝණුත්තර) in the inscription number 83. A history of a clan or a genealogy in this name is not recorded in India. A special note of this nature would have been done as it was a good reason of an incident related to story. In these couple of inscriptions, first, it is mentioned about Bhikkhu Dhammarathna. This Thero can be the master of Bhikku Naagasena as these inscriptions are engraved at one place. According to this, this Shonutaraha (ශොණුතරහ) can defiantly be Bhikkhu Naagasena. It is the normal practice that the name of the clan gets disappeared after the being a Bhikkhu. Since this place was a special place of science, we can guess that this incident would have happened in this place itself. 

According to the name “Milindapanha” it suggests the Hela Commentaries (Hela Atuwaa) explained in the Tripitaka(3) i.e. Triple Baskets of Dhamma. These Pela explain the supermandane path of Nibbana. Even though certain changes can be seen due to the Indian influence, the theme of the original text is a summarized version of a code of Dhamma which was used to explain the path to supermandane Nibbana.

By analyzing this code of Dhamma called “Milindapanha”, understanding the path to Nibbana explained in that can be understood. For this, it is necessary to explain from "ම" to "හ"(4).

"ම" is a figure(5). This "ම" contains the entire universe.

ම + අ is a formula(6). This explains the taking hold of an egoism (මමත්වය) (7). And the elimination or the removing of the egoism is also included in this. Here it includes the entire Thipariwatta.

1         came in being with egoism (මමත්වයයෙන් අවුත්)

2         experiences the egoism (මමත්වය අත්විඳිමින්)

3         the journey to the next life (අත්භව - the becoming) is the Thipariwatta in egoism (මමත්වය). This has explained the journey to Nibbana as well.

1         came in being with egoism (මමත්වයයෙන් අවුත්)

2         experiences the egoism (මමත්වය අත්විඳිමින්)

3         recognizing the egoism (මමත්වය හඳුනාගෙන)

4         elimination of egoism (මමත්වය අත්හැරීම) is the relief or the Nibbana of the egoism (මමත්වයේ නිවනයි).

Hence, the letter ‘මි’(8) is the formula of ම + ඉ. Or in other words, it is the birth with the consciousness which was the result of the embracement (or being attached in to) of an egoism. If we elaborate it further, it is the birth (or becoming) being uncombined for the evolvement.

The letter ‘ල’ should be understood as of  letter ‘ම’.  ල + ඉ  is the formula. ‘ල’ is the strong attachment. ‘ලි’ (9) is to say that a birth is occurred due to the consciousness which was originated by the strong attachment. When this strong attachment is eliminated or eradicated, it is the path to Nibbana.

‘න් ’ is for the flagging (කොඩි දැමීම) after being possessed with Nine things. Or in other words, this denotes an occurrence of a birth. Or it is the freezing (or gathering or clustering) or the becoming of a figure (or of a being). Elimination of The Nine is the path for relief, Nibbana.

‘ද ’ is for the possession of the Dharmatha. Or this is for the holding on to the Dharmatha. ද + අ  is the formula. Possessing with this Dharmatha is similar to the possession of The Five (පහක් අත්කරගැනීම) (10). According to this ‘ප’ is for the possession of The Five. ප + අ  is the formula. The eradication of these Five is the relief, Nibbana.

By using the five senses through these five gateways, one will possess with The Six. The relationship built each other (w[a[u[a[ùu) is denoted by the letter ‘[a ’. This usage is the result of the combination of one figure (one matter) with another figure. It occurs based on the interest or the will. But still, it cannot exist ever as it wishes. It is subjected to the impurity. It is the nature of it. These impurities are the results of the ‘heat’ generated or the influence of Raga (lust). Dvesha (Anger) is the ‘blow up’. These impurities are the result of the blow up of this Dvesaha (Anger). So, what is liked (or what prefers) does not exist. It is impermanent (අනිච්ච). This nature of අනිච්ච will generate ‘දූ ‘(11), the impurities. Dukkha (දුක්ඛ) is presented by these impurities. This process of making impurities consists of hard stains or black deposits and hence it is highlighted as Dukkha. The nature of this is Anaththa (අනත්ථ). It explains that the status of the Nine which were possessed is only the hard attachment to the Raga (lust), Dvesha (Anger) and Moha (Delusion) and there isn’t anything else of worthy in it. Hence, Nibbana is nothing but the gain of the knowledge, experience and eradication of these Dharmatha.

" Questions of Milinda " - Photo credit - Wikipedia

NOTE - The Milinda Panha (Pali trans. "Questions of Milinda") is a Buddhist text which dates from approximately 100 BCE. It is included in the Burmese edition of the Pali Canon of Theravada Buddhism as a book of the Khuddaka Nikaya, however, it does not appear in the Thai or Sri Lankan versions.

It purports to record a dialogue in which the Indo-Greek king Menander I (Milinda in Pali) of Bactria, who reigned in the 2nd century BCE, poses questions on Buddhism to the sage Nāgasena.

Note : This is an ext-ordinary picture where the king sits in his throne set at a higher level and the Bhikkus sit on the ground which is totally opposite to the practice in Helabima, Lanka. Or in other words this picture had been drawn by someone who does not have knowledge over the customs practiced in a Buddhist country.

------------------------------------------------------------------------------------------------------------------------------1 1- The Milinda Panha (Pali trans. "Questions of Milinda") is a Buddhist text which dates from approximately 100 BCE. It is included in the Burmese edition of the Pali Canon of Theravada Buddhism as a book of the Khuddaka Nikaya, however, it does not appear in the Thai or Sri Lankan versions.

2 - A history of a clan called Sonuththara.

3 - Tripiṭaka (Pali: Tipitaka) is a Sanskrit word meaning Three Baskets. It is the traditional term used by Buddhist traditions to describe their various canons of scriptures.

4 - "ම" is Ma. "හ"is Ha. These are letters found in the Sinhala Alphabet.

5 - Or a picture or a form.

6 - A Sutta.

7 - ම  is for මමත්වය or egoism. අ is for අත්කරගැනීම or taking hold in to or get in to.

8 - මි is pronounced as Mi.

9 - ලි is pronounced as Li.

10 -පහ in Sinhala language is used for Five.

11 - දූ is pronounced as Doo.

{The English translation of 'ඉසි රමණ විහර' (Isi Ramana Vihara)} - Part - XI 

Translated by Amal Meemanage (amalmeemanage@gmail.com)