1.
The Great Chapter
1.
The Question on Description
1. Then King Milinda approached the Venerable Nāgasena; having approached, he exchanged friendly greetings with the Venerable Nāgasena, and having concluded the pleasant and memorable talk, he sat down to one side. The Venerable Nāgasena also, by his friendly response, pleased the mind of King Milinda. Then King Milinda said this to the Venerable Nāgasena: "How are you known, venerable sir? What is your name, venerable sir?" "I am known as 'Nāgasena,' great king; my fellow monks in the holy life address me as 'Nāgasena,' great king. But although mother and father give a name such as 'Nāgasena' or 'Sūrasena' or 'Vīrasena' or 'Sīhasena,' yet, great king, this is only a term, a designation, a description, a conventional expression, a mere name, that is to say, 'Nāgasena'; no person is found here."
Then King Milinda said thus: "Let the venerable five hundred Greeks and eighty thousand monks hear me: this Nāgasena says thus: 'No person is found here.' Is it proper to approve of that?" Then King Milinda said this to the Venerable Nāgasena: "If, venerable Nāgasena, no person is found, then who gives you the requisites of robes, almsfood, lodging and medicine for the sick? Who consumes them? Who guards morality? Who devotes himself to meditation? Who realizes the path, the fruition, and Nibbāna? Who kills a living being? Who takes what is not given? Who engages in sexual misconduct? Who speaks falsely? Who drinks intoxicants? Who commits the five heinous actions? Therefore there is no wholesome, there is no unwholesome, there is no doer or causer of wholesome and unwholesome actions, there is no result and consequence of well-done and wrongly-done actions. If, venerable Nāgasena, whoever kills you, there is no killing of a living being for him either. For you too, venerable Nāgasena, there is no teacher, there is no preceptor, there is no full ordination. You say: 'My fellow monks in the holy life address me as Nāgasena, great king.' Which Nāgasena is here? Is the head hair Nāgasena, venerable sir?" "No indeed, great king." "Is the body hair Nāgasena?" "No indeed, great king." "Nails, etc. teeth, etc. skin, etc. having asked for meat, etc. sinews, etc. bones, etc. bone marrow, etc. kidneys, etc. heart, etc. liver, etc. pleura, etc. spleen, etc. lungs, etc. intestines, etc. mesentery, etc. undigested food, etc. excrement, etc. bile, etc. phlegm, etc. pus, etc. blood, etc. sweat, etc. fat, etc. tears, etc. grease, etc. spittle, etc. snot, etc. synovic fluid, etc. urine, etc. Is the brain in the head Nāgasena?" "No indeed, great king." "Is then, venerable sir, matter Nāgasena?" "No indeed, great king." "Is feeling Nāgasena?" "No indeed, great king." "Is perception Nāgasena?" "No indeed, great king." "Are activities Nāgasena?" "No indeed, great king." "Is consciousness Nāgasena?" "No indeed, great king." "Is then, venerable sir, matter, feeling, perception, activities, and consciousness together Nāgasena?" "No indeed, great king." "Is then, venerable sir, something apart from matter, feeling, perception, activities, and consciousness Nāgasena?" "No indeed, great king." "Though I question and question, venerable sir, I do not see Nāgasena. Is then just the sound 'Nāgasena' Nāgasena, venerable sir?" "No indeed, great king." "Then who is Nāgasena here? You speak falsely, venerable sir, you speak a lie; there is no Nāgasena."
Then the Venerable Nāgasena said this to King Milinda: "You, great king, are delicate like a warrior, extremely delicate. For you, great king, at the noon period of the day, having trodden on hot ground, hot sand, rough gravel and pebbles, coming on foot, your feet are hurt, your body becomes weary, your mind is injured, body-consciousness accompanied by pain arises. Did you come on foot or by vehicle?" "I did not come on foot, venerable sir; I came by chariot." "If you, great king, came by chariot, tell me about the chariot. Is the pole the chariot, great king?" "No indeed, venerable sir." "Is the axle the chariot?" "No indeed, venerable sir." "Are the wheels the chariot?" "No indeed, venerable sir." "Is the body of the chariot the chariot?" "No indeed, venerable sir." "Is the chariot-rod the chariot?" "No indeed, venerable sir." "Is the yoke the chariot?" "No indeed, venerable sir." "Are the reins the chariot?" "No indeed, venerable sir." "Is the goad-stick the chariot?" "No indeed, venerable sir." "Is the pole, axle, wheels, body of the chariot, chariot-rod, yoke, reins and goad the chariot, great king?" "No indeed, venerable sir." "But then, great king, is there a chariot apart from the pole, axle, wheels, body of the chariot, chariot-rod, yoke, reins and goad?" "No indeed, venerable sir." "Though I am asking and asking, great king, I do not see a chariot. Is the mere sound 'chariot' the chariot, great king?" "No indeed, venerable sir." "Then what is the chariot here? You speak falsehood, great king, you speak a lie; there is no chariot. You, great king, are the foremost king in the whole of Jambudīpa; being afraid of whom do you speak a lie? Let the venerable five hundred Greeks and eighty thousand monks hear me: this King Milinda says thus 'I came by chariot'; if you, great king, came by chariot, tell me about the chariot - being told thus, he does not produce a chariot. Is it proper to approve of that?" When this was said, the five hundred Greeks, having given applause to the Venerable Nāgasena, said this to King Milinda: "Now, great king, speak if you are able."
Then King Milinda said this to the Venerable Nāgasena: "I do not speak falsely, Venerable Nāgasena; dependent on the pole, dependent on the axle, dependent on the wheels, dependent on the body of the chariot, dependent on the chariot-rod, the term, designation, description, conventional expression, mere name 'chariot' occurs."
"Good indeed, great king, you understand the chariot. Just so indeed, great king, for me too, dependent on the hair of the head, dependent on the body hair, etc. dependent on the brain in the head, dependent on materiality, dependent on feeling, dependent on perception, dependent on activities, dependent on consciousness, the term, designation, description, conventional expression, mere name 'Nāgasena' occurs; but in the ultimate sense, a person is not found here. This too was spoken, great king, by the nun Vajirā in the presence of the Blessed One -
So when the aggregates exist, there is the convention 'a being'."
"Wonderful, Venerable Nāgasena, marvellous, Venerable Nāgasena, most variegated discernments of questions have been answered. If the Buddha were standing, he would give applause. Good, good, Nāgasena, most variegated discernments of questions have been answered."
The Question on Description is first.
2.
The Question on Counting the Rains Retreats
2. "How many rains retreats have you, Venerable Nāgasena?" "I have seven rains retreats, great king." "What are these seven, venerable sir - are you seven, or is the counting seven?"
Now at that time, the shadow of King Milinda, adorned with all ornaments, decorated and prepared, was seen on the ground, and the shadow was seen in a water jar. Then the Venerable Nāgasena said this to King Milinda: "This shadow of yours, great king, is seen on the ground and in the water jar. But then, great king, are you the king, or is the shadow the king?" "I, Venerable Nāgasena, am the king; this shadow is not the king, but in dependence on me the shadow occurs." "Just so indeed, great king, the counting of rains retreats is seven, but I am not seven; in dependence on me, seven occurs, like the simile of the shadow, great king." "Wonderful, Venerable Nāgasena, marvellous, Venerable Nāgasena, most variegated discernments of questions have been answered."
The Question on Counting the Rains Retreats is second.
3.
The Question on Investigation
3. The king said: "Venerable Nāgasena, will you converse with me?" "If you, great king, will converse in the manner of the wise, I will converse; but if you will converse in the manner of kings, I will not converse." "How, venerable Nāgasena, do the wise converse?" "In the conversation of the wise, great king, there is winding up and there is unwinding, there is refutation and there is redress, there is agreement and there is counter-agreement, yet the wise do not become angry on account of that; thus, great king, do the wise converse." "But how, venerable sir, do kings converse?" "Kings, great king, in conversation assert one matter; whoever contradicts that matter, they command punishment for him: 'Decree punishment for this one'; thus, great king, do kings converse." "I will converse in the manner of the wise, venerable sir, not in the manner of kings. Let the venerable one converse freely, just as he converses with a monk or a novice or a lay follower or a monastery attendant; thus freely let the venerable one converse, do not be afraid." "Very well, great king," the elder gave thanks.
The king said: "Venerable Nāgasena, I will ask." "Ask, great king." "You have been asked by me, venerable sir." "It has been answered, great king." "But what, venerable sir, has been answered by you?" "But what, great king, has been asked by you?"
The Question on Investigation is third.
4.
The Question on the Infinite Body
4. Then this occurred to King Milinda: "This monk is wise, competent to converse with me, and there will be many points to be asked by me; while those points remain unasked, the sun will set; what if I were to converse tomorrow in the inner palace." Then the king said this to Devamantiya: "If so, you, Devamantiya, should inform the venerable sir: 'Tomorrow there will be a conversation with the king in the inner palace.'" Having said this, King Milinda, having risen from his seat, having asked permission of the elder Nāgasena, having mounted his chariot, departed rehearsing "Nāgasena, Nāgasena."
Then Devamantiya said this to the Venerable Nāgasena: "The king, venerable sir, Milinda, says thus: 'Tomorrow there will be a conversation with the king in the inner palace.'" "Very well," the elder gave thanks. Then after that night had passed, Devamantiya and Anantakāya and Maṅkura and Sabbadinna approached King Milinda; having approached, they said this to King Milinda: "Should the venerable Nāgasena come, great king?" "Yes, let him come." "With how many monks should he come?" "With however many monks he wishes, let him come with that many monks."
Then Sabbadinna said: "Let him come, great king, with ten monks." For the second time also the king said: "With however many monks he wishes, let him come with that many monks." For the second time also Sabbadinna said: "Let him come, great king, with ten monks." For the third time also the king said: "With however many monks he wishes, let him come with that many monks." For the third time also Sabbadinna said: "Let him come, great king, with ten monks." "But all this honour has been prepared; I say: 'With however many monks he wishes, let him come with that many monks.' This one, my good Sabbadinna, speaks otherwise; are we not competent to give food to the monks?" When this was said, Sabbadinna became ashamed.
Then Devamantiya and Anantakāya and Maṅkura approached the Venerable Nāgasena; having approached, they said this to the Venerable Nāgasena: "The king, venerable sir, Milinda, says thus: 'With however many monks he wishes, let him come with that many monks.'" Then the Venerable Nāgasena, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāgala together with eighty thousand monks.
Then Anantakāya, going in dependence on the Venerable Nāgasena, said this to the Venerable Nāgasena: "Venerable Nāgasena, as for this that you say 'Nāgasena', which one here is Nāgasena?" The elder said: "But who do you think here is 'Nāgasena'?" "That which, venerable sir, is the wind inside, the soul, that enters and exits, that I think is 'Nāgasena'." "But if that wind, having exited, should not enter, or having entered, should not exit, would that man live?" "No indeed, venerable sir." "But those who are conch-blowers, who blow conches, does the wind enter them again?" "No indeed, venerable sir." "But those who are flute-blowers, who blow flutes, does the wind enter them again?" "No indeed, venerable sir." "But those who are horn-blowers, who blow horns, does the wind enter them again?" "No indeed, venerable sir." "Then why do they not die from that?" "I am not competent to converse with you, a debater; please, venerable sir, explain the meaning." "This is not the soul; these are called in-breath and out-breath, bodily activities," the elder spoke a talk on the higher teaching. Then Anantakāya declared his state as a lay follower.
The Question on the Infinite Body is fourth.
5.
The Question on Going Forth
5. Then the Venerable Nāgasena approached the dwelling of King Milinda; having approached, he sat down on the prepared seat. Then King Milinda, with his own hand, satisfied and served the Venerable Nāgasena together with his following with superior solid and soft food, and clothed each and every monk with a suit of garments, and clothed the Venerable Nāgasena with the three robes, and said this to the Venerable Nāgasena: "Venerable Nāgasena, please remain here with ten monks; let the rest go."
Then King Milinda, knowing that the Venerable Nāgasena had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. Seated to one side, King Milinda said this to the Venerable Nāgasena: "Venerable Nāgasena, on what subject shall there be friendly conversation?" "We, great king, are desirous of meaning; let there be friendly conversation on meaning."
The king said: "For what purpose, Venerable Nāgasena, is your going forth, and what is your ultimate goal?" The elder said: "So that, great king, this suffering might cease, and other suffering might not arise. For this purpose, great king, is our going forth; final Nibbāna without clinging is our ultimate goal."
"But, Venerable Nāgasena, do all go forth for this purpose?" "No indeed, great king, some go forth for this purpose, some go forth driven by kings, some go forth driven by thieves, some go forth oppressed by debt, some go forth for the purpose of livelihood; but those who go forth rightly, they go forth for this purpose."
"But you, venerable sir, did you go forth for this purpose?" "I, great king, went forth when young; I did not know 'I am going forth for this particular purpose'; but this occurred to me: 'These ascetics, disciples of the Sakyan, are wise; they will train me.' Having been trained by them, I know and I see: 'For this particular purpose is the going forth.'"
"You are clever, Venerable Nāgasena."
The Question on Going Forth is fifth.
6.
The Question on Conception
6. The king said: "Venerable Nāgasena, is there anyone who, having died, does not reunite?" The elder said: "Someone reunites, someone does not reunite." "Who reunites, who does not reunite?" "One with mental defilement, great king, reunites; one free from mental defilement does not reunite." "But you, Venerable Nāgasena, will you reunite?" "If, great king, I will be one with clinging, I will reunite; if I will be one without clinging, I will not reunite."
"You are clever, Venerable Nāgasena."
The Question on Conception is sixth.
7.
The Question on Wise Attention
7. The king said: "Venerable Nāgasena, one who does not reunite, does he not reunite by wise attention?" "By wise attention, great king, and by wisdom and by other wholesome mental states." "Is not, venerable sir, wise attention just wisdom?" "No indeed, great king, attention is one thing, wisdom is another; for these goats, sheep, oxen, buffaloes, camels and donkeys also have attention, but they do not have wisdom."
"You are clever, Venerable Nāgasena."
The Question on Wise Attention is seventh.
8.
The Question on the Characteristic of Attention
8. The king said: "What is the characteristic of attention, Venerable Nāgasena, what is the characteristic of wisdom?" "Consideration is the characteristic of attention, great king, cutting is the characteristic of wisdom."
"How is consideration the characteristic of attention, how is cutting the characteristic of wisdom? Give a simile." "Do you know, great king, barley reapers?" "Yes, venerable sir, I know." "How, great king, do barley reapers reap barley?" "Having grasped a sheaf of barley with the left hand, venerable sir, having grasped a sickle with the right hand, they cut with the sickle."
"Just as, great king, a barley reaper, having grasped a sheaf of barley with the left hand, having grasped a sickle with the right hand, cuts the barley, even so, great king, one who practises meditation, having grasped the mind with attention, cuts the defilements with wisdom. Thus, great king, consideration is the characteristic of attention, thus cutting is the characteristic of wisdom."
"You are clever, Venerable Nāgasena."
The Question on the Characteristic of Attention is eighth.
9.
The Question on the Characteristic of Morality
9. The king said: "Venerable Nāgasena, as for this that you say 'and by other wholesome mental states', what are those wholesome mental states?" "Morality, great king, faith, energy, mindfulness, concentration - these are those wholesome mental states." "What is the characteristic of morality, venerable sir?" "The characteristic of morality is support, great king, for all wholesome mental states; morality is the support for the faculties, powers, factors of enlightenment, path factors, establishments of mindfulness, right strivings, bases for spiritual power, meditative absorptions, deliverances, concentrations and attainments. Indeed, great king, one who practises meditation, established in morality, in dependence on morality, established upon morality, develops the five faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty - and all wholesome mental states do not decline." "Give a simile." "Just as, great king, whatever seed-plants and growing plants attain growth, increase, and expansion, all of them, in dependence on earth, established upon earth, attain growth, increase, and expansion. Just so, great king, one who practises meditation, in dependence on morality, established upon morality, develops the five faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty."
"Give a further simile." "Just as, great king, whatever activities requiring strength are done, all of them are done in dependence on earth, established upon earth. Just so, great king, one who practises meditation, in dependence on morality, established upon morality, develops the five faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty."
"Give a further simile." "Just as, great king, a city builder, wishing to build a city, first having had the city site cleared, having had stumps and thorns removed, having had the ground made level, then afterwards, having divided it by the demarcation of streets, crossroads, and intersections and so on, builds the city. Just so, great king, one who practises meditation, in dependence on morality, established upon morality, develops the five faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty."
"Give a further simile." "Just as, great king, an acrobat, wishing to display his craft, having had the ground dug, having had gravel and potsherds removed, having had the ground made level, displays his craft on soft ground. Just so, great king, one who practises meditation, in dependence on morality, established upon morality, develops the five faculties - the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. This too was spoken, great king, by the Blessed One -
An ardent and prudent monk, he can disentangle this tangle.'
And this is the foremost in all the Conquerors' instruction - the aggregate of morality, the excellent Pātimokkha.'"
"You are clever, Venerable Nāgasena."
The Question on the Characteristic of Morality is ninth.
10.
The Question on Faith with the Characteristic of Confidence
10. The king said: "Venerable Nāgasena, what is the characteristic of faith?" "Faith has the characteristic of placidity, great king, and faith has the characteristic of leaping forward." "How, venerable sir, does faith have the characteristic of placidity?" "Faith, great king, when arising, suppresses the mental hindrances; the mind free from mental hindrances becomes clear, serene, and undisturbed. Thus, great king, faith has the characteristic of placidity."
"Give a simile." "Just as, great king, a wheel-turning monarch, travelling on the highway together with his fourfold army, might cross a small body of water, and that water would become stirred up by elephants, horses, chariots, and infantry - turbid, agitated, and muddy. And having crossed over, the wheel-turning monarch might command the people: 'Bring drinking water, my good men, I will drink,' and the king might have a water-clearing gem. 'Yes, Sire,' those people, having assented to the wheel-turning monarch, would throw that water-clearing gem into the water; as soon as it was thrown into that water, the shells, moss, and water plants would disappear, the mud would settle, and the water would become clear, serene, and undisturbed. Then they would offer drinking water to the wheel-turning monarch: 'Drink, Sire, the drinking water.'
"Just as, great king, the water, so should the mind be seen; just as those people, so should one who practises meditation be seen; just as the shells, moss, water plants, and mud, so should the mental defilements be seen. Just as the water-clearing gem, so should faith be seen; just as when the water-clearing gem is thrown into the water, the shells, moss, and water plants would disappear, the mud would settle, and the water would become clear, serene, and undisturbed, even so, great king, faith when arising suppresses the mental hindrances; the mind free from mental hindrances becomes clear, serene, and undisturbed. Thus, great king, faith has the characteristic of placidity."
"You are clever, Venerable Nāgasena."
The Question on Faith with the Characteristic of Confidence is tenth.
11.
The Question on Faith with the Characteristic of Leaping Forward
11. "How, venerable sir, does faith have the characteristic of leaping forward?" "Just as, great king, one who practises meditation, having seen the liberated mind of others, leaps forward into the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or arahantship, and makes exertion for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Thus, great king, faith has the characteristic of leaping forward."
"Give a simile." "Just as, great king, a great rain cloud might pour down on the upper mountain, and that water, flowing according to the slope, having filled the mountain grottoes, clefts, and channels, might fill the river, and it might flow overflowing both banks; then a great multitude of people, having come, not knowing the shallowness or depth of that river, might stand frightened and hesitant on the bank; then a certain man, having come, seeing his own strength and power, having tightly bound his loin-cloth, having leaped forward, might cross over; having seen him crossed over, the great multitude of people too might cross over. Even so, great king, one who practises meditation, having seen the liberated mind of others, leaps forward into the fruition of stream-entry or the fruition of once-returning or the fruition of non-returning or arahantship, and makes exertion for the attainment of the unattained, for the achievement of the unachieved, for the realisation of the unrealised. Thus, great king, faith has the characteristic of leaping forward. This too was spoken, great king, by the Blessed One in the excellent Connected Collection:
By energy one gets over suffering, by wisdom one becomes purified.'"
"You are clever, Venerable Nāgasena."
The Question on Faith with the Characteristic of Leaping Forward is eleventh.
12.
The Question on the Characteristic of Energy
12. The king said: "Venerable Nāgasena, what is the characteristic of energy?" "The characteristic of energy is support, great king; all wholesome mental states supported by energy do not decline."
"Give a simile." "Just as, great king, a man might support a falling house with another piece of timber, and being supported, that house would not fall. Even so, great king, the characteristic of energy is support; all wholesome mental states supported by energy do not decline."
"Give a further simile." "Just as, great king, a great army might defeat a small army, then the king might remind and send reinforcements to one another, and give power step by step to his own small army, and together with that, the small army might defeat the great army. Even so, great king, the characteristic of energy is support; all wholesome mental states supported by energy do not decline. This too was spoken, great king, by the Blessed One - 'The noble disciple with energy, monks, abandons the unwholesome, develops the wholesome. He abandons the blameworthy, develops the blameless. He maintains himself in purity.'"
"You are clever, Venerable Nāgasena."
The Question on the Characteristic of Energy is twelfth.
13.
The Question on the Characteristic of Mindfulness
13. The king said: "Venerable Nāgasena, what is the characteristic of mindfulness?" "Mindfulness has the characteristic of non-floating, great king, and the characteristic of taking up." "How, venerable sir, does mindfulness have the characteristic of non-floating?" "Mindfulness, great king, when arising, keeps afloat mental states that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright, and their counterparts: 'These are the four establishments of mindfulness, these are the four right strivings, these are the four bases for spiritual power, these are the five faculties, these are the five powers, these are the seven factors of enlightenment, this is the noble eightfold path, this is serenity, this is insight, this is true knowledge, this is liberation.' Thereupon one who practises meditation associates with mental states that should be associated with, and does not associate with mental states that should not be associated with. He keeps company with mental states that should be kept company with, and does not keep company with mental states that should not be kept company with. Thus, great king, mindfulness has the characteristic of non-floating."
"Give a simile." "Just as, great king, the storekeeper of a wheel-turning monarch reminds the wheel-turning monarch of his glory morning and evening: 'So many, Sire, are your elephants, so many horses, so many chariots, so many infantry, so much unwrought gold, so much gold, so much property - may the Sire remember that' - thus he keeps afloat the king's property. Even so, great king, mindfulness when arising keeps afloat mental states that are wholesome and unwholesome, blameworthy and blameless, inferior and superior, dark and bright, and their counterparts: 'These are the four establishments of mindfulness, these are the four right strivings, these are the four bases for spiritual power, these are the five faculties, these are the five powers, these are the seven factors of enlightenment, this is the noble eightfold path, this is serenity, this is insight, this is true knowledge, this is liberation.' Thereupon one who practises meditation associates with mental states that should be associated with, and does not associate with mental states that should not be associated with. He keeps company with mental states that should be kept company with, and does not keep company with mental states that should not be kept company with. Thus, great king, mindfulness has the characteristic of non-floating."
"How, venerable sir, does mindfulness have the characteristic of taking up?" "Mindfulness, great king, when arising, follows the courses of mental states that are beneficial and harmful: 'These mental states are beneficial, these mental states are harmful. These mental states are helpful, these mental states are unhelpful.' Thereupon one who practises meditation dispels harmful mental states, and takes up beneficial mental states. He dispels unhelpful mental states, and takes up helpful mental states. Thus, great king, mindfulness has the characteristic of taking up."
"Give a simile." "Just as, great king, the adviser treasure of a wheel-turning monarch knows what is beneficial and harmful for the king: 'These are beneficial for the king, these are harmful. These are helpful, these are unhelpful.' Thereupon he dispels what is harmful, and takes up what is beneficial. He dispels what is unhelpful, and takes up what is helpful. Even so, great king, mindfulness when arising follows the courses of mental states that are beneficial and harmful: 'These mental states are beneficial, these mental states are harmful. These mental states are helpful, these mental states are unhelpful.' Thereupon one who practises meditation dispels harmful mental states, and takes up beneficial mental states. He dispels unhelpful mental states, and takes up helpful mental states. Thus, great king, mindfulness has the characteristic of taking up. This too was spoken, great king, by the Blessed One - 'But mindfulness, monks, I say is useful everywhere.'"
"You are clever, Venerable Nāgasena."
The Question on the Characteristic of Mindfulness is thirteenth.
14.
The Question on Concentration
14. The king said: "Venerable Nāgasena, what is the characteristic of concentration?" "Concentration has the characteristic of being chief, great king; whatever wholesome mental states there are, all of them have concentration as chief, slant towards concentration, slope towards concentration, incline towards concentration."
"Give a simile." "Just as, great king, whatever rafters there are of a pinnacle building, all of them go to the pinnacle, slant towards the pinnacle, converge at the pinnacle, the pinnacle is declared the foremost among them. Just so, great king, whatever wholesome mental states there are, all of them have concentration as chief, slant towards concentration, slope towards concentration, incline towards concentration.
"Give a further simile." "Just as, great king, some king might enter battle together with his fourfold army, and the entire army - elephants, horses, chariots, and infantry - would have him as chief, slant towards him, slope towards him, incline towards him, and would follow him around. Just so, great king, whatever wholesome mental states there are, all of them have concentration as chief, slant towards concentration, slope towards concentration, incline towards concentration. Thus, great king, concentration has the characteristic of being chief. This too was spoken, great king, by the Blessed One - "Develop concentration, monks; a concentrated monk, monks, understands as it really is."
"You are clever, Venerable Nāgasena."
The Question on Concentration is fourteenth.
15.
The Question on the Characteristic of Wisdom
15. The king said: "Venerable Nāgasena, what is the characteristic of wisdom?" "Indeed, great king, it was previously said by me: 'Cutting is the characteristic of wisdom,' but also illuminating is the characteristic of wisdom." "How, venerable sir, is illuminating the characteristic of wisdom?" "Wisdom, great king, when arising, dispels the darkness of ignorance, generates the light of true knowledge, shows the light of knowledge, and makes the noble truths obvious. Thereupon one who practises meditation sees with right wisdom: 'impermanent' or 'suffering' or 'non-self.'"
"Give a simile." "Just as, great king, a man might bring a lamp into a dark house; the lamp having entered dispels the darkness, generates light, shows illumination, and makes forms obvious. Just so indeed, great king, wisdom when arising dispels the darkness of ignorance, generates the light of true knowledge, shows the light of knowledge, and makes the noble truths obvious. Thereupon one who practises meditation sees with right wisdom: 'impermanent' or 'suffering' or 'non-self.' Thus indeed, great king, illuminating is the characteristic of wisdom."
"You are clever, Venerable Nāgasena."
The Question on the Characteristic of Wisdom is fifteenth.
16.
The Question on the Accomplishment of a Single Function by Various Phenomena
16. The king said: "Venerable Nāgasena, do these mental states, being different, bring into existence one purpose?" "Yes, great king, these mental states, being different, bring into existence one purpose: they strike down the mental defilements."
"How, venerable sir, do these mental states, being different, bring into existence one purpose, strike down the mental defilements? Give a simile." "Just as, great king, an army, being different - elephants and horses and chariots and infantry - bring into existence one purpose: in battle they conquer the enemy army. Even so, great king, these mental states, being different, bring into existence one purpose: they strike down the mental defilements."
"You are clever, Venerable Nāgasena."
The Question on the Accomplishment of a Single Function by Various Phenomena is sixteenth.
The Great Chapter is first.
In this chapter there are sixteen questions.