English
"I will do this and that, when this is done, this will happen," the arrangement to be done skillfully in the preliminary part is called action, it is obtained only at the time of doing. The meaning is one who is deliberate in the preliminary part and at the time of doing. "That is to say," those subject headings that have been learned, "that is to say, I will divide them." Or, the meaning is stated in many ways in the great causal discourse, "that is to say, what are they?" Some say. "Which are the five aggregates of clinging? That is to say?" It agrees with the method beginning with "the aggregate of clinging to form." And among those one hundred and ninety. "Hearing," here, "the Dhamma is heard by this," is hearing, the Veda. "Convention," meaning the collection of words. The remaining numbers and so on, and the doer, the source of the doer, if they are seen in external subject headings, they should indeed be well grasped. "For the purpose of doing the distribution of food," meaning for the purpose of doing the duty of food. "Once thus, the eye arose," meaning at. In that existence, with the strength of familiarity and knowledge in the three Vedas, at the very first instance of grasping, the eye of knowledge, the eye of understanding the Vedas, arose. The intention is that the eye of knowledge arose in one who was capable of retaining what others could only utter or repeat many times. Giving the teacher an opportunity to question: "Teacher, ask me whatever you wish, and I will answer. If I am unable to explain, then teach me." Thus, giving the teacher the opportunity to question, giving a challenge. Some are able to give an opportunity to question, but are unable to explain. However, the boy Nāgasena was capable of doing both. The Dhamma eye arose: "Whatever is of the nature to arise, all that is of the nature to cease." The Dhamma eye, the knowledge of the Stream-entry path, having Nibbāna as its object, arose in this manner of arising: "Whatever conditioned phenomenon is of the nature to arise, all that is of the nature to cease; all that phenomenon is of the nature to decay and vanish; it is impermanent." Why did only the path knowledge, having Nibbāna as its object, arise? Because the darkness of delusion that concealed it was dispelled and it arose. (Dosinā): Instead of saying "dositā," the letter "ta" was made into "na," and it was said "dosinā." Rathaṃ āruyha: Here, the explanation should be "that which pleases the owner is a ratha." Rājaratho means a chariot adorned with all kinds of jewels, as desired. (Vayahaṃ): "That by which they carry is a vayahaṃ," meaning a cart made in the manner described in the commentary, covered with a cloth similar to an upper pavilion, adorned with all kinds of garlands. Sadamānikā: A special type of vehicle made in the manner described in the commentary, with golden and silver railings on both sides, resembling the wings of a garuḷa bird. These two, vayha and others, were brought here for explanation. Tithakaro: "Learning, hearing, questioning, speaking, and retaining - dwelling in a doctrine is said to be based on these five principles." Thus, being established in such dwelling in a doctrine, and also others... He established the Doctrine, being a teacher of the Doctrine, by the threefold basket and the sixfold method. "Skilled" means capable of understanding faults and so on. "Confident" means fearless in assemblies. "Timely" means skilled in the language of the country, expert in his own system and other systems, possessing discerning knowledge. "Eloquent" means possessing eloquence in the form of auspicious speech. "Intelligent" means intelligent with the intelligence of the Doctrine. The intelligence of the Doctrine is that by which a wise man, endowed with knowledge, considers, 'What have I heard? What shall I hear? What good shall I seek?' This is called the intelligence of the Doctrine. Venerable Nāgasena exchanged greetings...and pleased him. With such agreeable words the Elder pleased and satisfied the mind of King Milinda. The meaning is that he exchanged greetings with the King with those same agreeable words. "I shall be known" means I shall become known and famous. Moreover, O great king...Nāgasena. This name, Nāgasena, is a designation, a convention, a term, merely a name. (Designation) Here, because it is designated, it is a designation. Because it is spoken of, but how is it spoken of? As another, as self, as being, as person, as individual, as man, as youth, as Tissa, as Datta, as couch, as chair, as cushion, as picture, as dwelling, as monastery, as enclosure, as door, as window. Thus it is spoken of in many ways, therefore it is a designation. Convention: Because it is rightly known, but how is it known? As I, as mine...door, window, it is rightly known, therefore it is a convention. (Term) Because it is expressed, it is a term. (Usage). But how is it expressed?...Because it is used, it is a usage. But how is it used? As I, as mine...door, window, it is used, therefore it is a usage. By these four terms, designation, etc., only the designation of a name is intended, to show that it is merely a name. If you, O great king, will converse in the manner of the wise, if you will converse with me in the manner of the wise. "There can be an enclosing and there can be an unenclosing," meaning that enclosing, in the form of questioning, is done by the wise, and unenclosing, in the form of answering. A wrapping is done by the wise, and an unwrapping is also done through questions and answers. Reproach is also done, meaning the words of reproach of other scholars are done by other scholars, through the method of reproach, such as "Nāgasena Thera speaks falsely," etc. Moreover, all reproach that comes in the context of a discussion is indeed reproach. Retreat is also done, such as, "Why do you, O great king, the foremost king in Jambudīpa, speak falsely?" etc., retreat is also done. Distinction is also made, such as, "The mind of the sage is accomplished," and "Accomplished in knowledge and conduct, due to skill in action," praise of virtues, which is a distinction. Here, however, "You are capable, venerable sir," etc., is a distinction of acceptance. "The mind of the sage is accomplished... he approves of those who are devoted to the Dhamma," etc., praise of virtues, which is a distinction of acceptance. Here, however, "Indeed, O great king, you know the chariot," etc. They acknowledge one thing, such as a precious jewel, etc., they acknowledge one thing, whether it is good or not. On the first day, three questions were asked by the king: the question of name designation, the question of the seven-year-old, and the question of investigation. "Venerable Nāgasena, I will ask," ... "What then, O great king, have you asked?" The third question is the question of investigation, because it was asked in the manner of investigation to know the arising of the place and the rejection, therefore it is called the question of investigation. "Thus was I asked, venerable sir," this was said by the king, referring to the two questions asked by him earlier. "It was answered by me," this too was said by the Thera, referring to the two questions answered by him earlier. "Nāgasena, Nāgasena," chanting, he departed, this was said by Buddhaghosa Acariya to show that the king had shown great respect and reverence to Nāgasena Thera. For a disrespectful person, even seeing, hearing, or knowing a person worthy of respect, is as if not seeing, not hearing, not knowing. What is the meaning of that word? "He does not do evil," therefore he is Nāga. "They lie down," meaning the opponents in debate, therefore he is Sena. Nāgasena, that is Nāga and Sena, among the four names beginning with designation, this is a name of fame. "Very good, venerable sir," with the words, "Sādhu, suṭṭhu," he rejoiced greatly. A question asked on the road, an irrelevant, untimely question. "Which one is Nāgasena?" He asked, "Which quality in this statement is called Nāgasena?" "Life," that is, life-element, the air. "In-breath and out-breath, that is the body's function," the elder gave a Dhamma talk. "To this endless body, these winds that enter and exit, are called in-breath and out-breath. They are fashioned by the material body, therefore, they are bodily functions. By that very life, one takes only the name 'Nāgasena', not the individual, the life, should be taken." The elder gave a Dhamma talk. "He declared himself a lay follower," by entrusting himself, by accepting discipleship, by paying homage, and by taking refuge. Among the four ways of going for refuge, by taking refuge, in the Triple Gem and in the elder, he became a lay follower, "I go to the Buddha for refuge, I go to the Dhamma for refuge, I go to the Saṅgha for refuge, and I go to you for refuge. Consider me a lay follower, from today onward, as long as I live, I have gone for refuge." The fourth question is about the endless body. "In what does conversation arise?" On what cause or basis does conversation arise? "What is the purpose of conversation?" The intention is, "For what reason was this said to the king?" It should be understood as for the purpose of giving an opportunity for inquiry and for allowing the asking of questions. "Then, Your Majesty, we are ready, let conversation arise for a purpose." With this, the elder gives the king an opportunity for inquiry and questioning, "Thus, for a purpose." " 'Atho' is a word for purpose, sound, increase, wealth, in the beginning, cause, destruction, benefit, and the western mountain." Thus, among the meanings stated, purpose and benefit are obtained here. Among them, worldly and supramundane fruit is called purpose, or the growth of the Teaching. Benefit is that which produces desired results, that which brings about. Worldly and supramundane causes such as giving and morality. "In what?" that is, in what.