Seangdhamma Vol.39 No.469 May 2014

The Buddha’s Words .........................................1
................................ 2
3
Salayatana-Vibhanga Sutta ............................... 5
King Milinda (Milindapanha) by Du Wayne Engelhart 9
..................13
......................18
............................ 21
.............22
...................... 23
.................. 30-31
...................................... 32
39
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52
Photos taken by
SAENG DHAMMA
สื่อส่องทาง สว่างอ�าไพ
OBJECTIVES สารบัญ
Contents

Saeng Dhamma1
The Buddha’s Words

Saeng Dhamma3
ขอเชิญร่วมงาน
พระวิเทศธรรมรังษี (สุรศักดิ์ ชีวานนฺโท)

Saeng Dhamma4
“ธรรมสมโภช ๘๙ ปี พระวิเทศธรรมรังษี (หลวงตาชี)”
----------------
Mr. Edward Gresser

Saeng Dhamma5
Salayatana-vibhanga Sutta:
An Analysis of
the Six Sense-media
Translated from the Pali by Thanissaro Bhikkhu
http://www.accesstoinsight.org/tipitaka/mn/mn.137.than.html
Salayatana-vibhanga Sutta: An Analysis of the
Six Sense-media
Translator’s Introduction
Despite the abstract format of this discourse,
it deals with an emotional topic: the source of emo-
tions, the use of the emotions in the course of the
practice, and the ideal emotional state of a person
-
ers. In particular, this discourse counters a com-
mon misperception: that the distress that comes
from having an unachieved goal is an obstacle in
the practice, and that the antidote for that distress
is to renounce any sense of goals. In actuality, that
distress — termed “renunciation distress” — has an
important role in the practice: to overcome the dis-
tress that comes with a sense of loss over sensual
pleasures that have not been attained, or those that
have been attained in the past but now no longer ex-
ist. Renunciation distress serves as a reminder that
the loss of sensual pleasures is not a serious matter.
As for renunciation distress, it is overcome, not by
abandoning any sense of goal, but by following the
path and realizing the joy that comes when the goal
is reached.
This discourse counters another mispercep-
tion as well: that equanimity is the goal of the prac-
tice. In actuality, renunciation equanimity serves a
function as part of the path of practice — as a tool
for letting go of renunciation joy — and then it, too,
is transcended by the state called “non-fashioning”
(atammayata), in which there is no act of intention,
not even the intention underlying equanimity, at all.
I have heard that on one occasion the Blessed One
was staying near Savatthi in Jeta’s Grove, Anathap-
indika’s monastery. There he addressed the monks,
“Monks!”
“Yes, lord,” the monks replied.
The Blessed One said: “Monks, I will teach
you the analysis of the six sense media. Listen, and
pay close attention. I will speak.”
“Yes, lord,” the monks replied.
The Blessed One said: “The six internal sense-
media should be known. The six external sense-me-
dia should be known. The six classes of conscious-
ness should be known. The six classes of contact
should be known. The eighteen explorations for
the intellect should be known. The thirty-six states
to which beings are attached [1] should be known.
With regard to them, depending on this, abandon
that. There are three frames of reference that a no-
ble one cultivates, cultivating which he is a teacher
to be tamed. This is the summary of the analysis of
the six sense-media.
“’The six internal sense-media should be
known’: thus was it said. And in reference to what
was it said? The eye-medium, the ear-medium, the
nose-medium, the tongue-medium, the body-medi-
um, the intellect-medium. ‘The six internal sense-
media should be known’: thus was it said. And in
reference to this was it said.
“’The six external sense-media should be
was it said? The form-medium, the sound-medium,
sensation-medium, the idea-medium. ‘The six ex-

Saeng Dhamma6
ternal sense-media should be known’: thus was it
said. And in reference to thus was it said.
“’The six classes of consciousness should be
was it said? Eye-consciousness, ear-consciousness,
nose-consciousness, tongue-consciousness, body-
consciousness, intellect-consciousness. ‘The six
classes of consciousness should be known’: thus
was it said. And in reference to thus was it said.
“’The six classes of contact should be
was it said? Eye-contact, ear-contact, nose-contact,
tongue-contact, body-contact, intellect-contact.
‘The six classes of contact should be known’: thus
was it said. And in reference to this was it said.
“’The eighteen explorations for the intellect
should be known’: thus was it said. And in refer-
ence to what was it said? Seeing a form via the eye,
one explores a form that can act as the basis for hap-
piness, one explores a form that can act as the basis
for unhappiness, one explores a form that can act as
the basis for equanimity. Hearing a sound via the
ear ... Smelling an aroma via the nose ... Tasting a
via the body ... Cognizing an idea via the intellect,
one explores an idea that can act as the basis for
happiness, one explores an idea that can act as the
basis for unhappiness, one explores an idea that can
act as the basis for equanimity. Thus there are six
happiness-explorations, six distress-explorations,
and six equanimity-explorations. The eighteen ex-
plorations for the intellect should be known’: thus
was it said. And in reference to this was it said.
“’The thirty-six states to which beings are at-
tached should be known’: thus was it said. And in
reference to what was it said? Six kinds of house-
hold joy & six kinds of renunciation joy; six kinds
of household distress & six kinds of renunciation
distress; six kinds of household equanimity & six
kinds of renunciation equanimity.
“And what are the six kinds of household joy?
The joy that arises when one regards as an acquisi-
tion the acquisition of forms cognizable by the eye
— agreeable, pleasing, charming, endearing, con-
nected with worldly baits — or when one recalls the
previous acquisition of such forms after they have
passed, ceased, & changed: That is called house-
hold joy. (Similarly with sounds, smells, tastes, tac-
tile sensations, & ideas.)
“And what are the six kinds of renunciation
joy? The joy that arises when — experiencing the
inconstancy of those very forms, their change, fad-
ing, & cessation — one sees with right discernment
as it actually is that all forms, past or present, are in-
constant, stressful, subject to change: That is called
renunciation joy. (Similarly with sounds, smells,
tastes, tactile sensations, & ideas.)
“And what are the six kinds of household dis-
tress? The distress that arises when one regards as a
non-acquisition the non-acquisition of forms cogni-
zable by the eye — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when
one recalls the previous non-acquisition of such
forms after they have passed, ceased, & changed:
That is called household distress. (Similarly with
sounds, smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of renunciation distress?
The distress coming from the longing that arises in
liberations when — experiencing the inconstancy of
those very forms, their change, fading, & cessation
— he sees with right discernment as it actually is
that all forms, past or present, are inconstant, stress-
-
ing: ‘O when will I enter & remain in the dimension
that the noble ones now enter & remain in?’ This is
called renunciation distress. (Similarly with sounds,
smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of household
equanimity? The equanimity that arises when a
foolish, deluded person — a run-of-the-mill, un-
taught person who has not conquered his limita-
tions or the results of action [2] & who is blind to
danger [3] — sees a form with the eye. Such equa-
nimity does not go beyond the form, which is why
it is called household equanimity. (Similarly with
sounds, smells, tastes, tactile sensations, & ideas.)
“And what are the six kinds of renunciation
equanimity? The equanimity that arises when —
experiencing the inconstancy of those very forms,
their change, fading, & cessation — one sees with
right discernment as it actually is that all forms,
past or present, are inconstant, stressful, subject to
change: This equanimity goes beyond form, which
is why it is called renunciation equanimity. (Simi-
larly with sounds, smells, tastes, tactile sensations,

Saeng Dhamma7
& ideas.)
“’The thirty-six states to which beings are at-
tached should be known’: thus was it said. And in
reference to this was it said.
“’With regard to them, depending on this,
abandon that’: thus was it said. And in reference to
what was it said?
“Here, by depending & relying on the six
kinds of renunciation joy, abandon & transcend the
six kinds of household joy. Such is their abandoning,
such is their transcending. By depending & relying
on the six kinds of renunciation distress, abandon &
transcend the six kinds of household distress. Such
is their abandoning, such is their transcending. By
depending & relying on the six kinds of renuncia-
tion equanimity, abandon & transcend the six kinds
of household equanimity. Such is their abandoning,
such their transcending.
“By depending & relying on the six kinds of
renunciation joy, abandon & transcend the six kinds
of renunciation distress. Such is their abandoning,
such is their transcending. By depending & relying
on the six kinds of renunciation equanimity, aban-
don & transcend the six kinds of renunciation joy.
Such is their abandoning, such their transcending.
“There is equanimity coming from multiplici-
ty, dependent on multiplicity; and there is equanim-
ity coming from singleness, dependent on single-
ness.
“And what is equanimity coming from mul-
tiplicity, dependent on multiplicity? There is equa-
nimity with regard to forms, equanimity with regard
to sounds...smells...tastes...tactile sensations [&
ideas: this word appears in one of the recensions].
This is equanimity coming from multiplicity, de-
pendent on multiplicity.
“And what is equanimity coming from single-
ness, dependent on singleness? There is equanim-
space, equanimity dependent on the dimension of
dimension of nothingness... dependent on the di-
mension of neither perception nor non-perception.
This is equanimity coming from singleness, de-
pendent on singleness.
“By depending & relying on equanimity
coming from singleness, dependent on singleness,
abandon & transcend equanimity coming from
multiplicity, dependent on multiplicity. Such is its
abandoning, such its transcending.
“By depending & relying on non-fashioning,
[4] abandon & transcend the equanimity coming
from singleness, dependent on singleness. Such is
its abandoning, such its transcending.
“’Depending on this, abandon that’: thus was
it said. And in reference to this was it said.
“’There are three frames of reference that
a noble one cultivates, cultivating which he is a
in reference to what was it said?
“There is the case where the Teacher — out
of sympathy, seeking their well-being — teaches

Saeng Dhamma8
the Dhamma to his disciples: ‘This is for your well-
being, this is for your happiness.’ His disciples do
not listen or lend ear or apply their minds to gnosis.
Turning aside, they stray from the Teacher’s mes-
is he sensitive to satisfaction, yet he remains un-
of reference that a noble one cultivates, cultivating
Teacher — out of sympathy, seeking their well-be-
ing — teaches the Dhamma to his disciples: ‘This
is for your well-being, this is for your happiness.’
Some of his disciples do not listen or lend ear or ap-
ply their minds to gnosis. Turning aside, they stray
from the Teacher’s message. But some of his disci-
ples listen, lend ear, & apply their minds to gnosis.
They do not turn aside or stray from the Teacher’s
nor is he sensitive to satisfaction; at the same time
-
-
tion, he remains equanimous, mindful, & alert. This
is the second frame of reference...
Teacher — out of sympathy, seeking their well-be-
ing — teaches the Dhamma to his disciples: ‘This
is for your well-being, this is for your happiness.’
His disciples listen, lend ear, & apply their minds
to gnosis. They do not turn aside or stray from the
Teacher’s message. In this case the Tathagata is sat-
untroubled, mindful, & alert. This is the third frame
of reference that a noble one cultivates, cultivating
“’There are three frames of reference that
a noble one cultivates, cultivating which he is a
in reference to this was it said.
“’Among master trainers, he is said to be the
thus was it said. And in reference to what was it
said?
“Steered by the elephant trainer, the elephant
to be tamed runs in only one direction: east, west,
north, or south. Steered by the horse trainer, the
horse to be tamed runs in only one direction: east,
west, north, or south. Steered by the ox trainer, the
ox to be tamed runs in only one direction: east,
west, north, or south.
“But steered by the Tathagata — worthy and
rightly self-awakened — the person to be tamed
fans out in eight directions.
“Possessed of form, he/she sees forms. This is
“Not percipient of form internally, he/she sees
forms externally. This is the second direction.
“He/she is intent only on the beautiful. This is the
third direction.
“With the complete transcending of percep-
tions of [physical] form, with the disappearance of
perceptions of resistance, and not heeding percep-
she enters and remains in the dimension of the in-
“With the complete transcending of the di-
-
ceiving,] ‘There is nothing,’ he/she enters and re-
mains in the dimension of nothingness. This is the
sixth direction.
mension of nothingness, he/she enters and remains
in the dimension of neither perception nor non-per-
ception. This is the seventh direction.
mension of neither perception nor non-perception,
he/she enters and remains in the cessation of per-
ception and feeling. This is the eighth direction.
“Steered by the Tathagata — worthy and
rightly self-awakened — the person to be tamed
fans out in eight directions.
“’Among master trainers, he (the Tathagata) is
to be tamed’: thus was it said. And in reference to
this was it said.”
the monks delighted in the Blessed One’s words.
The End

Saeng Dhamma9
A Brief Introduction to The Questions of
King Milinda (Milindapanha)
A Brief Introduction to The Questions of King
Milinda (Milindapañha)
Overview of This Paper
Thispaperisabriefintroductiontoanimportant
King Milinda (Milindapañha), a dialogue between
Milinda (Menander, the Indo-Greek king) and the
there is a short consideration of the origin of The
inthedialogue,anddidtheyreallyexist? Howdidthe
the main part of the paper presents an outline of the
seven parts of the work to give some indication of
the many subjects that are covered. Third, the paper
worthy of further study.
Origin of the Work
isadialoguebetweenKingMilindaandtheBuddhist
exist? It seems quite reasonable to say that King
Milinda did exist and that he was actually the
Indo-Greek king Menander, who ruled from 163
to 150 B.C. over a large part of northwestern India
(see E. Lamotte, History of Indian Buddhism, p.
419).* There is much evidence to indicate that he
was at least sympathetic to the Buddhist religion
that Menander’s capital city was called Euthymedia
thought, one of the parts of the Noble Eightfold
Path) (Lamotte, p. 421). If so, Menander might have
been a practicing Buddhist. Of course, the greatest
evidence for Menander’s sympathy, at least, for the
Milinda.
It is not so clear, on the other hand, that the
biographical information about him. He seems
to indicate that the dialogue between Milinda and
questions that had arisen regarding the Buddhist
religion in the light of its meeting the Greek
thinking of the West.
King Milinda come to be? It seems that the original
work was composed about the beginning of the
Christian era (assuming the death of Menander
in 150 B.C.). The original Milindapañha existed
in three Chinese translations dating back to the
third century.** One of the Chinese translations
now exists in two versions, one of which is not
complete. This translation, called “Sutra of the
in an Indian dialect and (according to Lamotte, at
school. The translation corresponds to part of the
Parts were additions to the original text made at a
later time in Sri Lanka.
more precisely, that the work as it exists today is

Saeng Dhamma10
uses to describe it, p. 423). There are traces of
idea that space is unconditioned), and it seems that
the roots of the original work are in this school.***
(as well as the Nettipakarana and the Petakopadesa)
are included in the Myanmar (Burmese) edition of
theTipitakabutnotintheThaiedition. Nevertheless,
has been a highly regarded and authoritative text
cited it as an authority. In the twentieth century
the Venerable Mingun Jetavun Sayadaw, teacher of
Venerable Mahasi Sayadaw, wrote a commentary on
Outline of the Work
King Milinda into seven parts.**** The following
History,” is the story of how the meeting of King
King Milinda had an earlier meeting with the monk
forth into homelessness. The monk replied that the
purpose of going forth was for the sake of “faring
in [experiencing] the Dhamma, faring in spiritual
calm” (p. 24). The king asked the monk if there
were householders who experienced the Dhamma
and experienced spiritual calm. The monk admitted
that there were. When King Milinda, then, argued
that the monks’ going forth was useless, the monk
an answer for King Milinda (see pp. 112-113)).
that King Milinda visit him for the answers to his
questions. The king, approaching the hermitage
middle of his monks.
Part II. Parts II and III belong together in terms
of themes, and make up the original work without
the later additions of the other parts (there are 85
questions all together in the two parts). Part II is
questions that are considered in Part II include the
purpose of the homeless life, kamma and rebirth,
(for example, the “chicken and the egg” simile: it is
impossible to show the earliest point of time, p. 46),
mental phenomena.
The characteristics of mental phenomena
are the “distinguishing marks” (lakkhana) that are
treated in Buddhist psychology. Regarding these
mindfulness, and concentration (pp. 8-9; 34-39).
Other questions concern basic mental factors
like contact, feeling, perception, volition, and
deals with seeing and the various kinds of thinking
(pp. 49, 52-53).
concerned, the context for the discussion in The
the nature of the self, for example, the teaching
Buddha taught that the person (puggala) was a
completely different from them either (p. 8). The
attempt to go back to some kind of teaching about a
the fact that we have a sense of personal identity as
time goes by) and that any identity that is given to a
self exists in name only. He says that the individual
is “neither the same nor another” (na ca so na ca
night, but burning ever differently) to show what
the individual is like (p. 40).
for the Cutting Off of Perplexity,” continues the
described as a process in which no transmigration

Saeng Dhamma11
simile of one lamp lighting another lamp, but no
lamp passing from one to the next: neither the same
responsibility is explained in terms of the passing
of the results of kamma from lifetime to lifetime
how the Buddha accomplished a great deal when he
explained how various mental factors are combined
together in one act of consciousness (pp. 9; 68: the
Buddha “. . . pointed out the arrangement of these
incorporeal mental states [contact, feeling, perception,
volition, and consciousness] that are mental factors in
consciousness and occur in one objective support . . .”).
King Milinda, Part IV, “The Dilemmas” (of which
to have been added later. This is the longest part
of the work (in the I. B. Horner translation, eight
Divisions for a total of 353 pages). King Milinda
has changed and so have the topics that are being
considered. King Milinda has become a student of
changed: rather than being the questions that a
Greek king with a knowledge of philosophy and an
interest in Buddhism might ask, the questions are
now those of someone who knows the Buddhist
Scriptures and is confused about the puzzles
(dilemmas) that arise. Such dilemmas include those
regarding the following: the length of time of the
Dhamma, showing homage to the Buddha, reciting
verses for protection, transferring merit to those
uncaused (pp. 10-11; 78-81, 72-74, 91-93, 124-26,
uncaused, see the discussion below in “Important
Topics in the Work.”)
the question already considered in Part III about
whether the historical Buddha was real (p. 58).
While the answer in Part III was less than one page
long, the answer in Part V is lengthy. While the
even though you and your father have never seen
it? Is there an ocean that is large and deep even you
many people have never seen it?), the presentation
in Part V is a complicated story about “the Blessed
One’s City of Dhamma” (p. 11).
Asceticism,” deals with a problem that was already
discussed in “The Dilemmas” (pp. 112-13). This is
the question that brought King Milinda to the monk
go forth into homelessness when a householder
can pursue the holy life at home (p. 11)? While
the answer in “The Dilemma” was short and to the
point (the monk’s going forth represents a quicker
and more direct approach to the goal of the practice),
is a lengthy argument for the ideal of the life of
Milinda. It would seem to be another addition to
the original work by another author. This part of the
work gives detailed similes (67 in all) describing
aspects of the Buddhist practice. The similes are for
about animals (squirrel, tortoise) (pp. 159-60);
about the heavenly bodies (moon, sun) (pp. 166-
68); and about individuals (the archer) (pp. 170-
71). Similes are developed at length: the tortoise,
among other things, for instance, lives in the water
striving), and pulls his head and limbs into his shell
the six sense doors) (pp. 160-61).
Important Topics in the Work
of King Milinda. There are some topics that would
seem to be of special interest and worthy of further
study. Two are mentioned here:
is famous for saying that the individual is “neither
the same nor another” (na ca so na ca añño) (pp.
39-41). The similes of the lamp (p. 40) (see Part
II in the “Outline” above) and of milk that turns
into curds, then butter, then ghee (p. 40) are used to

Saeng Dhamma12
describe this sameness in difference.
There is a good discussion of this topic
Buddhism (Kandy, Sri Lanka: Buddhist Publication
be pointed out that this idea of sameness in
difference regarding the individual is the Buddhist
for example, the important passage in Venerable
Nyanaponika Thera, Abhidhamma Studies;
Buddhist Explorations of Consciousness and Time
(4th revised and enlarged edition; Boston: Wisdom
Publications, 1998), pp. 96-97.
considered to be something uncaused (Introduction,
however, does not say that space is unconditioned:
is described as one of six elements. As Nyantiloka
shows in his Buddhist Dictionary, there are other
groupings of the elements besides the four physical
elements and the eighteen physical and mental
elements (p. 49). There are also the three “World-
liquid, heat, motion, space, and consciousness.
As regards the sixfold group, Nyantiloka cites
Dictionary, edited by Nyanaponika Thera (3rd ed.;
Singapore: Singapore Buddhist Meditation Centre,
1991). Regarding the division of the elements and
materiality, see also the discussion in Phra Prayudh
Payutto, Buddhadhamma; Natural Law and Values
for Life, translated by Grant A. Olson (Albany,
N.Y.: State University of New York Press, 1995),
pp. 53-54, including the footnotes.
__________________
* Lamotte, E. History of Indian Buddhism,
Publications de L’Institut Orientaliste de Louvain,
36 (Louvain-Paris: Peeters Press, 1988).
**Lamotte, History of Indian Buddhism, p. 423,
provides detailed information about the origin of
this paragraph of the paper about the origin of the
work comes from this scholar.
***While Lamotte places the roots of the
reasonable), Bhikkhu Bodhi is less sure. He says
the period to which the Milinda is usually assigned,
and it is therefore conceivable that the work had its
roots in that school of early Buddhism. Nothing,
however, can be established with certainty in this
regard,andinanycaseMilindaisinnowaysectarian
but for the most part articulates the common
Buddhist programme that united the various early
schools” (pp. 1-2; see, also, pp. 12-13). See The
Milindapañha, edited by N.K.G Mendis with an
Introduction by Bhikkhu Bodhi (Kandy, Sri Lanka:
Buddhist Publication Society, 1993).
****The discussion of the parts of the work is
based on the Introduction by Bhikkhu Bodhi to The
text of this abridgement. All references to the text
to the Mendis abridgement.
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April 22, 2014

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Seangdhamma Vol.39 No.469 May 2014

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Seangdhamma Vol.39 No.469 May 2014