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Anumānapañho.
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The question about inference.
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Kammamūlaṃ gahevānā'ti pubbabuddhānaṃsantike katakusalamūlaṃ gahevā.
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"Having grasped the root of kamma" means having grasped the root of wholesome deeds done in the presence of former Buddhas.
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Tato muccatha vimuttiyā'ti tato tena ārammaṇakiṇanena dasa saññābhāvanānuyogena vimuttiyā samucchedavimuttiyā vaṭṭadukkhato muccatha.
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"Then be freed by liberation"—then, through the ten perceptions applied with that object as a basis, be freed by liberation, the liberation of cutting off, from the suffering of the round.
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Anivāyantī'ti appaṭivātā huvā vāyanti.
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"Not turning back": Unimpeded, they proceed.
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Saraṇasīlanti saraṇagamanaṃ gahevā gahetabbaṃ pañcasīlaṃ.
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"Taking refuge and the precepts"—having taken refuge, one should undertake the five precepts.
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Pañcuddesapariyāpannanti nidānuddesa-parājikuddesa-saṅghādisesuddesa-aniyatuddesa saṅkhātaṃ pañcuddesapariyāpannaṃ.
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"Comprehended by the five recitations" refers to that which is comprehended by the five recitations, namely, the recitation of the Nidāna, the recitation of the Pārājikā, the recitation of the Sanghādisesa, and the recitation of the Aniyata.
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Pātimokkhasaṃvarasīlanti sattavīsādhikadvisatapātimokkhasaṃvarasīlaṃ.
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"The virtue of Pātimokkha restraint" means the virtue of restraint in accordance with the 227 Pātimokkha rules.
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Upādāyupādāya vimuttānanti taṇhādiṭṭhisaṅkhātopaye upādāyupādāya vimuttānaṃ sotāpannasakadāgāmianāgāmīnaṃ
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"Liberated from clinging again and again"—those who are liberated from clinging again and again to craving, views, and formations: stream-enterers, once-returners, and non-returners.
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Gehajano'ti dāsakammakarādiko gehe ṭhitajano.
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"Household people" means servants, workers, and others dwelling in the house.
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Tathā buddhaṃ sokanudaṃ - pe - umma disvā sadevake'ti etha tathā eva ummiṃ disvā mahantaṃ dhammौmmiṃ ñāṇacakkhunā disvā buddhaṃ sokanudaṃ anumānena anumānañāṇena kātabbaṃ ñātabbaṃ.
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"Thus, having seen the Buddha, the dispeller of sorrow…seeing the wave, along with the world of devas"—just as having seen a wave, so too, having seen the great wave of the Dhamma with the eye of wisdom, one should infer and know the Buddha as the dispeller of sorrow by inference, by inferential knowledge.
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Sadevakeloke yathā dhammo ummivipphāro tathā sadevake lokebuddho aggo bhavissatī'ti anumānena ñātabbanti yojanā.
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In the world with its devas, just as the wave-like expansion of the Dhamma is, so too the Buddha will be foremost in the world with its devas—this should be understood by inference.
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Migarājassā'ti catuppādānaṃ mahantabhāvena migarājassa hathino.
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"Of the king of beasts"—the elephant. Because of its great size, it is the king of beasts among four-footed animals.
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Padanti dhammapadaṃ.
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"They speak the words of the Dhamma."
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Dhammarājena gajjitanti buddhasīhanādavacanaṃ dhammarājena kathitaṃ.
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"Roared by the King of Dhamma"—the Buddha's lion's roar, spoken by the King of Dhamma.
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Anumānena ñātabbaṃ buddho ca mahanto buddhasīhanādo ca mahanto'ti viññātabbaṃ.
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"To be known by inference: The Buddha is great, and the Buddha's lion's roar is great—this should be understood."
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Laggaṃ disvā bhusaṃ paṅkaṃ kalaladdaṃ gataṃ mahinti laggaṃ laggāpanasamathaṃ mahantaṃ paṅkañca disvā kalaladāyakaṃ udakañca gataṃ mahiṃ mahiyā gataṃ paviṭṭhaṃ disvā paṇḍitā mahāvārikkhadho gato pavatto'ti anumānena jānanti.
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"Seeing the clinging, the thick mire, the muddy water that has gone to the earth"—seeing the clinging, the capable of stopping clinging, the great mire, and the giver of muddy water, the water that has gone to the earth, gone into the earth, the wise know by inference that the great tree has fallen and been swept away below the water.
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Jananti sādhujanasamuhaṃ.
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"They know the assembly of the good."
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Rajapaṅkasamohitanti rāgādirajasaṅkhātapaṅkehi ajjhothaṭaṃ pariyonaddhaṃ.
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"Overwhelmed by the mire of dust" means covered and enveloped by the mire of dust, namely, lust and other defilements.
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Vahitaṃ dhammanaddhiyā'ti pariyattipaṭipattidhammanaddhiyā vahitaṃ.
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Carried by the raft of the Dhamma—carried by the raft of the Dhamma, namely, the Dhamma of learning and practice.
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Vissaṭṭhaṃ dhammasāgare'ti nibbānasaṅkhāte mahāsamudde dhammanaddhiyā vissaṭṭhaṃ vissajjitaṃ pavesitaṃ.
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"Released into the ocean of Dhamma" means released, discharged, or entered into the great ocean known as Nibbāna by the stream of Dhamma.
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Dhammāmatagataṃ dhammāmate pavattaṃ sadevakaṃ sabrahmakaṃ iṃ mahiṃ mahiyā ṭhitaṃ imaṃ sādhujanasamūhaṃ.
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The world, immersed in the Dhamma, proceeding by the Dhamma, with its gods and Brahmās, stands established in greatness—this assembly of good people.
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Disvā ñāṇacakkhunā passivā.
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Having seen with the eye of knowledge.
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Dhammakkhadho mahā'gato'ti sammāsambuddhacaraṇasaṅkhāto caturāsītiyā dhammakkhadhasahassānaṃ desitattā mahādhammakkhadhoāgato pavatto'ti anumānañāṇena ñātabbanti yojanā.
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The heap of Dhamma is great, it has come—thus, being designated as the practice of the Perfectly Enlightened One, because eighty-four thousand heaps of Dhamma have been taught, the great heap of Dhamma has come, has arisen—this is to be understood by inferential knowledge; thus is the interpretation.
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Anumānapañho ekādasamo. (Dhutaṅgakathā)
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The Eleventh Question—Inference. (Discourse on the Ascetic Practices)
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Katamena te pariyāyena anuyogaṃ te dammi'ti anuyogaṃ vaṃ pucchi ahaṃ byākarissāmi.
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'By what method shall I give you instruction? '—thus you ask me about the instruction, and I will explain.
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Anuyogavacanaṃ te tava katamena kāraṇena dammi.
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The statement of instruction—for what reason do I give it to you?
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Vamevetaṃ brūhīti rājavacanaṃ bhante nāgasena vameva pariyāyaṃ brūhi.
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The king said, "Speak in this way, Venerable Nagasena, speak in this very manner."
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Tenahī'ti tasmā tava sotukāmatāya satena vā - pe -koṭisatasahassena vā pariyāyaṃ te kathayissāmīti yojanā.
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Therefore, because of your desire to listen, I will explain to you in a hundred ways...or even a hundred hundred-thousands of ways.
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Yā kāci kathā'ti sambadho
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Whatever talk there is is connected.
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Idhā'ti imasmiṃ dhutaṅgavaraguṇe,
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Here, in this excellent quality of ascetic practice,
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Abhivuṭṭhanti vassodakenaabhivuṭṭhaṃ
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They arise, washed by the rain water, washed.
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Sampādake satīti paṭipādake puggale sati.
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When there is an accomplisher, when there is a guiding person.
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Mayhaṃ puṭṭho'ti imasmiṃ dhūtaṅgavaraguṇe paribyattatāya chekatāya pākaṭāya buddhiyā yuttakāraṇaparidīpanaṃ samosarissatīti.
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When asked about this foremost quality of ascetic practice, an explanation with a proper reason will emerge due to wisdom that is adept, clear, and manifest.
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Vijaṭitakilesajālavathū'ti taṃ kilena samuhapañcakkhadhavathu.
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"The net of defilements is untangled" means the defilements are abandoned by cutting them off at the root with the five paths.
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Bhinnabhaggasaṅkuṭitasañchannagatinivāraṇo'ti arahattamaggaphalena bhinnabhaggasaṅkuṭitasañchinnagatinivāraṇo.
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Destroyed, broken, bent, and warded off are the obstructions to going'—thus, by the path and fruit of arahantship, the obstructions to going are destroyed, broken, bent, and warded off.
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Abhinītavāso'ti abhipuññakāmehi abhipathitavāso abhinītैriyāpathavāso vā.
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A well-prepared dwelling is one desired by those who seek merit, or a dwelling well-maintained in the proper conduct.
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Vimuttijjhāyitatto'ti arahattaphalajjhānasampayuttacitto acaladaḷhabhīruttāṇaṭṭhānaṃ ārammaṇakaraṇavasena upagato.
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"One whose mind is absorbed in liberation" refers to a mind associated with the fruition attainment of arahantship, having approached the unshakable, firm, and fearless state as its object, by way of making it its object.
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Dhūtaṅgapañhakathāsaṅkhātayogikathā samattā.
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The Yogic Discourse, also known as the Exposition on the Ascetic Practices, is complete.
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Caturāsītipañhapaṭimaṇḍitameṇḍakapañhavaṇṇanā samattā.
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The explanation of the questions about Mendaka, adorned with eighty-four questions, is complete.
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Milidapañhameṇḍakapañhesu sabbe pañhā sampiṇḍitā pañcasattādhikasatapañhā honti.
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In the Milinda Questions and the Questions of the She-Goat, all the questions are condensed into one hundred and five questions.
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Aṅgagahaṇakathāya pana nādhikasatamātikāsu sattasaṭṭhimātikā niddesavasenaavissajjitā.
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In the section on the classification of limbs, however, there are not more than one hundred topics; sixty-seven topics remain unexplained by way of exposition.
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Sesā' rañño cattāri aṅgāni gahetabbānī'tiādikā ekūnacattāḷīsa mātikā niddesavasena avissajjitā yatha pothakesu dissanti tato gahetabbā yevā'ti.
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The remaining thirty-nine topics, such as "the king should grasp the four limbs," and so on, remain unexplained by way of exposition, as they appear in the books. These should be taken from there.
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Catasso dhammadesanāyo; dhammādhiṭṭhānā dhammadesanā, dhammādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā dhammadesanā, puggalādhiṭṭhānā puggaladesanā'ti.
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There are four kinds of teachings: teachings based on the Dhamma, teachings based on individuals, teachings of the Dhamma grounded in the Dhamma, teachings of the Dhamma grounded in individuals, and teachings of individuals grounded in individuals.
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Tāsu purimā tisso dhammadesanā idha gathe labbhanti, catutho na labbhati.
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Among these, the first three are attainable here in this text, but the fourth is not.
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Aparā'pi cuddasavidhā desanā?
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Furthermore, there are fourteen kinds of teachings:
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Athasadassana-guṇaparidīpana-niggaha-sampahaṃsanacariyāvodānanidassana -pucchāvisajjana-anusāsana-puggalavisodhanaajjhāsayaparipūraṇapaveṇi sadassana-parappavādamaddanopanissayapaccayanidassanatuṭṭhā-kārasadassanadhammasabhā-vaguṇādi-nidassanākāradesanā'ti.
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direct showing, proclaiming virtues, restraint, encouragement, displaying conduct, clarifying conduct, demonstration, questioning, answering, instruction, purifying individuals, fulfilling inclinations, lineage of direct showing, refuting others' doctrines, conditions as support, showing conditions, delighting, showing the nature of the Dhamma, qualities, and so forth, and showing the manner of teaching.
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Tatha
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Thus
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Paccayākāradesanā'ti paccayākārasuttanta-satipaṭṭhāna-sammappa-dhāna-iddhipāda-idriyabala-bojjhaṅgādisuttantasambadhā.
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The teaching on conditions refers to discourses connected with conditionality, such as the Satipaṭṭhāna, Sammappadhāna, Iddhipāda, Indriya, Bala, and Bojjhaṅga Suttas.
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(Athasadassanā) paccayākārapaccayathaparamathaṃ desentī pavattā dhammadesanā athasadassanā nāma.
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(Direct showing) The teaching that explains conditions, causes, and the highest reality is called direct showing.
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(Guṇaparidīpanī).
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(Proclaiming Virtues):
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Susīma-gosāla-gosiṅgasampasādana-pāsādika-dasabala-gotamaka- mahāsīhanādādisuttantasambadha attaguṇaparaguṇa-sāsanaguṇaparidīpanī guṇaparidīpanī nāma.
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Guṇaparidīpanī, that proclaims one's own virtues, others' virtues, and the virtues of the Teaching, connected with suttas such as Susīma, Gosāla, Gosiṅga, Pāsādika, Dasabala, Gotamaka, and Mahāsīhanāda, is called Guṇaparidīpanī (Proclaiming Virtues).
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(Niggahadesanā) sakalavinayapiṭakaṃ ādiṃ kavā yā kāci kilesapāpapuggalaniggahadesanā esā niggahadesanā nāma.
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(Restraint teaching) Any teaching regarding the restraint of individuals prone to defilements and evil, beginning with the entire Vinaya Piṭaka, is called restraint teaching.
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(Sampahaṃsanā) bhayabhīrukānaṃ puggalānaṃ bhayapaṭisedhanathāya upathambhajanana-maggānisaṃsa-sīlathomanādikā desanā sampahaṃ-sanā nāma.
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(Encouragement) The teaching that dispels the fear of fearful individuals, generates support for them, and praises the benefits of the path, its rewards, virtue, and so on, is called encouragement.
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(Cariyāvodānanidassanā) sakalajātakaṃ acchiyasuttaṃ ādiṃ kavā dvedhāvitakkabodhirājakumārasuttādisambadhādesanā cariyāvodānanidassanā nāma.
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(Displaying conduct and instruction) That which displays conduct and instruction, beginning with the entire Jātaka and the Acchariya Sutta, and including teachings connected with the Dvedhāvitakka Bodhirājakumāra Sutta, is called "Displaying Conduct and Instruction."
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(Pucchāvissajjanā) aṭṭhahi parisāhi pucchitānaṃ pañhānaṃ vissajjanāpaṭisaṃyuttā sakalasagāthavaggamādiṃ kavā vammikasutta-parāyaṇasuttādikā desanā pucchāvissajjanā nāma.
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(Questioning and answering) The teachings that answer questions asked by the eight assemblies, connected with the entire Sagāthavagga, beginning with the Vammika Sutta, ending with the Parāyana Sutta, and so on, are called questioning and answering.
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(Anusāsanā).
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(Instruction).
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Ariyavaṃsa-puññābhisada-dhutaṅgānusāsana-vattānusāsana-sambadhā desanā anusāsanā nāma.
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Teaching connected with instructions such as the Ariyavaṃsa, Puññābhisanda, Dhutaṅga, and Vatta, related to instructions, is called instruction.
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(Puggalavisodhanā) bhayasadassanadesanāpaṭisaṃyuttā devadūtaaggikkhadhopamādisuttasambadhāpuggalānaṃ sīlavattādivisodhanathāya vuttā puggalavisodhanā nāma.
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(Purifying individuals) This teaching, connected with the direct presentation of fear, and related to suttas such as the Devadūta Sutta and the Aggikkhandhopama Sutta, is spoken for the purification of individuals' virtue, conduct, and so forth. This is called the Purifying of Individuals.
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(Ajjhāsayaparipūraṇā).
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(Fulfilling Aspirations)
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Tavaṭakanāḷaka-paṭipadā-dhammadāyādasuttādikā puggalānaṃ samathavipassanāparipūraṇathāya kathitā ajjhāsayaparipūraṇā nāma.
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The teaching concerning the fulfillment of aspirations, such as the Tavaṭaka, Nāḷaka, Paṭipadā, and Dhammadāyāda Suttas, is spoken for the sake of fulfilling serenity and insight in individuals and is called the fulfillment of aspirations.
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(Pavenisadassanakathā).
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(The Story of Seeing the Lineage).
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Buddhavaṃsa-mahāpadānasuttākārā attano ca paresañca abhinīhāramārabbha parinibbānapariyosānā pavenisadassanakathā nāma.
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The story called "The Story of Seeing the Lineage," beginning with the aspiration for enlightenment for oneself and others in the manner of the Buddhavaṃsa and the Mahāpadāna Sutta, concludes with final Nibbāna.
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(Parappavādamaddanā).
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(Refutation of Other Doctrines).
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Cariyāpiṭakamādiṃ kavā mahāsīhanāda-cūllasīhanāda-dhānābhiññāsaṃvaṇṇanā-paṭibaddhā desanā parappavādamaddanā nāma.
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The teaching associated with the *Mahāsīhanāda, Cūllasīhanāda*, and *dhānābhiññāsaṃvaṇṇanā,* beginning with the *Cariyāpiṭaka*, is called *Parappavādamaddanā*.
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(Upanissayapaccayanidassanā).
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(Dependence Condition Illustration).
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Yathūpanissayā dissamānā dissamānakāyena desanā itivuttakamādiṃ katvā dhaniyasutta-aruṇavatiyasutta-nadanapariyāyasuttādippabhedāupanissāya– paccayanidassanā nāma.
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Just as the dependent is seen, the teaching is seen through the body of the one who sees, beginning with the Itivuttaka and including the Dhaniya Sutta, the Aruṇavatiya Sutta, the Nadana Pariyaya Sutta, and other varieties — this is called the illustration of the dependence condition.
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(Tuṭṭhākārasadassanā).
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Sakalodāna-sampasādaniya-saṅgītisuttādikā desanā tuṭṭhākārasadassanā nāma.
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The teaching of the complete Udāna, the inspiring Saṅgīti Sutta, and similar discourses is called "the appearance of satisfaction."
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(Dhammasabhāvaguṇanidassanā) khadhadhāvāyatanidriyasaccapaṭicca samuppādamaggaphalādayo dhammā vibhattā taṃ tatha sabhāgavisabhāgaparidīpikā abhidhammadesanā ca lakkhaṇaparidīpikā ye caññe dhammā salakkhaṇadhāraṇakā attano sabhāvavasena vuttā esā dhammasabhāvaguṇanidassanā nāma.
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The exposition of the inherent qualities of phenomena (Dhammasabhāvaguṇanidassanā) includes the analysis of elements, sense bases, faculties, truths, dependent origination, path, fruition, and other phenomena, which are distinguished by their shared and unshared characteristics, illuminating the Abhidhamma teaching, and highlighting their defining marks. Other phenomena also, possessing characteristic-holding properties, are described according to their own inherent nature. This is called the exposition of the inherent qualities of phenomena.
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Imehi cuddasavidhehi lokagganāyakā dhammaṃ desenti tesañca sāvakā'ti.
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By these fourteen ways, the leaders of the world teach the Dhamma, and so do their disciples.
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Tesu pacchāvisajjanā desanā idha pākaṭā.
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Here, the teaching on the subsequent release is clearly explained.
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Sesā yathārahaṃ idha gahetabbā yevāti.
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The rest should be understood here as is fitting.
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(Sāpatattikathā).
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(The Discourse on Offenses).
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Duvidhākathā imasmiṃ milidapañhappakaraṇehonti sāpattikathā ca anāpatattikathā ca.
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In this Milinda Questions treatise, there are two kinds of discourses: the discourse on offenses and the discourse on non-offenses.
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Tatha yaṃ therena bhagavato vacanaṃ rañño saññāpanathaṃ ābhataṃ taṃsāpattikathā nāma.
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And that which the elder brought as the word of the Blessed One to persuade the king is called the discourse on offenses.
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(Anāpattikathā).
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(The Non-Offense Discussion).
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Yā therena sakapaṭibhānena vuttā sā anāpattikathā nāma.
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That which was spoken by the elder with his own insight is called the Non-Offense Discussion.
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Vuttañhetaṃ padasodhammasikkhāpadassa aṭṭhakathāyaṃ-'
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This is stated in the commentary to the Padaso Dhammasikkhāpada:
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Meṇḍakamilidapañhesu therassa sakapaṭibhānena anāpatti.
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In the questions of Meṇḍaka and Milinda, there is no offense for the elder due to his own wit.
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Yampanarañño sañañāpanathaṃ āharavā vuttaṃ tatha āpattī'ti (dve kathā) puna dve kathā idha honti sammutikathā ca paramathakathā ca.
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And what was said by the king's messenger to bring about agreement, that is an offense (two discussions). Again, two discussions are here: the conventional discussion and the ultimate discussion.
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(Sammutikathā).
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(Sammutikathā).
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Tatha sammutikathā nāma'bhante nāgasena vedagu upalabbhatī'tiādikā.
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Then the conventional expression, 'Venerable Nāgasena, is a learned one to be found? ' and so on.
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Paramathakathā nāma'yo uppajjati so eva so'tiādikātenāha?
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The commentary called "Paramatthakatha" explains through statements such as, "That which arises is exactly that," and so forth.
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Duve saccāni akkhāsi sambuddho vadataṃ varo,
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The Buddha, the best of speakers, proclaimed two truths:
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Sammutiṃ paramathañca tatiyaṃ nūpalabbhatī'ti.
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the conventional truth and the ultimate truth; a third is not found.
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Yampubbe vuttaṃ anumānakathā upamākathā'ti, tāsu upamākathāya visuṃ koṭṭhāsabhāvo nathi.
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What was previously stated as the discussion on inference and the discussion on simile—among these, the discussion on simile has no distinct section.
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Milidapañhameṇḍakapañhānaṃ antarantarā ṭhitā hoti.
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It occurs interspersed among the Milinda Questions and the questions of the shepherd.
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Anumānakathā pana visuṃ koṭṭhāsabhāvena hotīti.
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However, the discussion on inference does have a distinct section.
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Vicaretha anuṃ parame parame
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Let the virtuous one investigate again and again,
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Sujanassa sukhaṃ nayane nayane,
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bringing happiness to the eyes of the good again and again.
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Kaṭu hoti padhānarato narato
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Harsh is the one devoted to effort, effort;
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Idha yo pana sāramate ramate.
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but here, whoever delights in the essential, delights.
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Pakiṇṇakavacanavaṇṇanā samattā.
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The explanation of miscellaneous verses is completed.
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