Perception, reason, and the soul

Khuddaka Nikāya

7. Arūpadhammavavatthānavagga

Viññāṇanānatthapañha

Minor Collection

7. Formless Phenomena

Perception, reason, and the soul

Khuddaka Nikāya

7. Arūpadhammavavatthānavagga

Viññāṇanānatthapañha

Perception, reason, and the soul

Ruta suttaMil 3.7.15Sutta Piṭaka › Khuddaka Nikāya › Milindapañha › 3. Milindapañha › 7. Arūpadhammavavatthānavagga › Viññāṇanānatthapañha

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PTS cs 15 The king said: ‘These three, Nāgasena—perception, and reason, and the soul in a being—are they all different both in letter and in essence, or the same in essence differing only in the letter?’

‘Recognition, O king, is the mark of perception, and discrimination of reason, and there is no such thing as a soul in beings.’ PTS vp En 133

‘But if there be no such thing as a soul, what is it then which sees forms with the eye, and hears sounds with the ear, and smells odours with the nose, and tastes tastes with the tongue, and feels touch with the body, or perceives qualities with the mind?’

The Elder replied: ‘If there be a soul (distinct from the body) which does all this, then if the door of the eye were thrown down (if the eye were plucked out) could it stretch out its head, as it were, through the larger aperture and (with greater range) see forms much more clearly than before? Could one hear sounds better if the cars were torn away, or smell better if the nose were cut off, or taste better if the tongue were pulled out, or feel touch better if the body were destroyed?’

PTS vp Pali 87 ‘Certainly not, Sir.’

‘Then there can be no soul inside the body.’

‘Very good, Nāgasena!’

15. Viññāṇanānatthapañha

Rājā āha—“bhante nāgasena, ‘viññāṇan’ti vā ‘paññā’ti vā ‘bhūtasmiṁ jīvo’ti vā ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti? “Vijānanalakkhaṇaṁ, mahārāja, viññāṇaṁ, pajānanalakkhaṇā paññā, bhūtasmiṁ jīvo nupalabbhatī”ti. “Yadi jīvo nupalabbhati, atha ko carahi cakkhunā rūpaṁ passati, sotena saddaṁ suṇāti, ghānena gandhaṁ ghāyati, jivhāya rasaṁ sāyati, kāyena phoṭṭhabbaṁ phusati, manasā dhammaṁ vijānātī”ti? Thero āha—“yadi jīvo cakkhunā rūpaṁ passati …pe… manasā dhammaṁ vijānāti, so jīvo cakkhudvāresu uppāṭitesu mahantena ākāsena bahimukho suṭṭhutaraṁ rūpaṁ passeyya, sotesu uppāṭitesu, ghāne uppāṭite, jivhāya uppāṭitāya, kāye uppāṭite mahantena ākāsena suṭṭhutaraṁ saddaṁ suṇeyya, gandhaṁ ghāyeyya, rasaṁ sāyeyya, phoṭṭhabbaṁ phuseyyā”ti? “Na hi, bhante”ti. “Tena hi, mahārāja, bhūtasmiṁ jīvo nupalabbhatī”ti.

Rājā āha—

“bhante nāgasena, ‘viññāṇan’ti vā ‘paññā’ti vā ‘bhūtasmiṁ jīvo’ti vā ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?

“Vijānanalakkhaṇaṁ, mahārāja, viññāṇaṁ, pajānanalakkhaṇā paññā, bhūtasmiṁ jīvo nupalabbhatī”ti.

“Yadi jīvo nupalabbhati, atha ko carahi cakkhunā rūpaṁ passati, sotena saddaṁ suṇāti, ghānena gandhaṁ ghāyati, jivhāya rasaṁ sāyati, kāyena phoṭṭhabbaṁ phusati, manasā dhammaṁ vijānātī”ti?

Thero āha—

“yadi jīvo cakkhunā rūpaṁ passati …pe… manasā dhammaṁ vijānāti, so jīvo cakkhudvāresu uppāṭitesu mahantena ākāsena bahimukho suṭṭhutaraṁ rūpaṁ passeyya, sotesu uppāṭitesu, ghāne uppāṭite, jivhāya uppāṭitāya, kāye uppāṭite mahantena ākāsena suṭṭhutaraṁ saddaṁ suṇeyya, gandhaṁ ghāyeyya, rasaṁ sāyeyya, phoṭṭhabbaṁ phuseyyā”ti?

“Na hi, bhante”ti.

“Tena hi, mahārāja, bhūtasmiṁ jīvo nupalabbhatī”ti.

“Kallosi, bhante nāgasenā”ti.

Viññāṇanānatthapañho pannarasamo. *Viññāṇanānatthapañho → viññādīnaṁ nānatthabhāvapañho (maku)

Viññāṇanānatthapañho pannarasamo. *

Viññāṇanānatthapañho pannarasamo. *Viññāṇanānatthapañho → viññādīnaṁ nānatthabhāvapañho (maku)