From:
MilindapaƱha Milinda's Questions
NibbÄnavagga NibbÄna Chapter
1. PhassÄdivinibbhujanapaƱha Question on Analysing Contact, Etc.
RÄjÄ ÄhaāThe king asked:
ābhante nÄgasena, sakkÄ imesaį¹ dhammÄnaį¹ ekatobhÄvagatÄnaį¹ vinibbhujitvÄ vinibbhujitvÄ nÄnÄkaraį¹aį¹ paƱƱÄpetuį¹ āayaį¹ phasso, ayaį¹ vedanÄ, ayaį¹ saƱƱÄ, ayaį¹ cetanÄ, idaį¹ viƱƱÄį¹aį¹, ayaį¹ vitakko, ayaį¹ vicÄroāāti? āVenerable NÄgasena, is it possible, having repeatedly analysed these mental states that are of the nature to arise together, to declare a difference between them, saying āthis is contact, this is feeling, this is perception, this is intention, this is consciousness, this is applied thought, this is examinationā?ā
āNa sakkÄ, mahÄrÄja, imesaį¹ dhammÄnaį¹ ekatobhÄvagatÄnaį¹ vinibbhujitvÄ vinibbhujitvÄ nÄnÄkaraį¹aį¹ paƱƱÄpetuį¹ āayaį¹ phasso, ayaį¹ vedanÄ, ayaį¹ saƱƱÄ, ayaį¹ cetanÄ, idaį¹ viƱƱÄį¹aį¹, ayaį¹ vitakko, ayaį¹ vicÄroāāti. āNo, your majesty, it is not possible to do that.ā
āOpammaį¹ karohÄ«āti. āPlease give me an analogy.ā
āYathÄ, mahÄrÄja, raƱƱo sÅ«do arasaį¹ vÄ rasaį¹ vÄ kareyya, so tattha dadhimpi pakkhipeyya, loį¹ampi pakkhipeyya, siį¹
giverampi pakkhipeyya, jÄ«rakampi pakkhipeyya, maricampi pakkhipeyya, aƱƱÄnipi pakÄrÄni pakkhipeyya, tamenaį¹ rÄjÄ evaį¹ vadeyya, ādadhissa me rasaį¹ Ähara, loį¹assa me rasaį¹ Ähara, siį¹
giverassa me rasaį¹ Ähara, jÄ«rakassa me rasaį¹ Ähara, maricassa me rasaį¹ Ähara, sabbesaį¹ me pakkhittÄnaį¹ rasaį¹ ÄharÄāti. āJust as if, your majesty, a kingās cook might prepare a soup or sauce and put in it curds, salt, ginger, cumin, hot pepper, and various other things, and the king might say ābring me a taste of curds, a taste of salt, a taste of ginger, a taste of cumin, a taste of hot pepper, or a taste of all the other things put in.ā
SakkÄ nu kho, mahÄrÄja, tesaį¹ rasÄnaį¹ ekatobhÄvagatÄnaį¹ vinibbhujitvÄ vinibbhujitvÄ rasaį¹ Äharituį¹ ambilattaį¹ vÄ lavaį¹attaį¹ vÄ tittakattaį¹ vÄ kaį¹ukattaį¹ vÄ kasÄyattaį¹ vÄ madhurattaį¹ vÄāti? Is it possible, your majesty, having repeatedly analysed these tastes that are of the nature to arise together to bring forward an acidic flavour, a salty flavour, a bitter flavour, a sharp flavour, or a pungent flavour, or a sweet flavour?ā
āNa hi, bhante, sakkÄ tesaį¹ rasÄnaį¹ ekatobhÄvagatÄnaį¹ vinibbhujitvÄ vinibbhujitvÄ rasaį¹ Äharituį¹ ambilattaį¹ vÄ lavaį¹attaį¹ vÄ tittakattaį¹ vÄ kaį¹ukattaį¹ vÄ kasÄyattaį¹ vÄ madhurattaį¹ vÄ, api ca kho pana sakena sakena lakkhaį¹ena upaį¹į¹hahantÄ«āti. āIt is certainly not possible, venerable sir, to do that.ā
āEvameva kho, mahÄrÄja, na sakkÄ imesaį¹ dhammÄnaį¹ ekatobhÄvagatÄnaį¹ vinibbhujitvÄ vinibbhujitvÄ nÄnÄkaraį¹aį¹ paƱƱÄpetuį¹ āayaį¹ phasso, ayaį¹ vedanÄ, ayaį¹ saƱƱÄ, ayaį¹ cetanÄ, idaį¹ viƱƱÄį¹aį¹, ayaį¹ vitakko, ayaį¹ vicÄroāti, api ca kho pana sakena sakena lakkhaį¹ena upaį¹į¹hahantÄ«āti. āIn the same way, your majesty, it is not possible, having repeatedly analysed these mental states that are of the nature to arise together, to declare a difference between them, saying āthis is contact, this is feeling, this is perception, this is intention, this is consciousness, this is applied thought, this is examinationā?ā
āKallosi, bhante nÄgasenÄāti. āYou are clever, venerable NÄgasena.ā
PhassÄdivinibbhujanapaƱho paį¹hamo. Question on Analysing Contact, Etc. first