Dasa Panha

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Dasa Pa¾h¤

Kum¤ra Pa¾h¤ The 10 Questions, The Boy's Questions, The Great Questions

PTS: The Book of the Gradual Sayings, V: The Book of the Tens, The Great Chapter, The Great Questions, Woodward, trans., pp33ff

Pali	MO	Hare	Horner	Punnaji	Bodhi	Nanamoli	Piyadassa Thera	Rhys Davids	(Mrs)Rhys Davids	Thanissaro	Walshe	Woodward
Dasa Pa¾h¤ Kum¤ra Pa¾h¤	The Ten Questions					The Boy's Questions	Questions to be Answered by a Novice			The Novices Questions		The Great Questions
£h¤ra	Food. All beings Live on on Food	Food	food		nutriment	nutriment	Food. All beings subsist on food.	support, food	support, food	Nutriment. All animals live on food	nutriment	sustenance, helps, nutriment, support, food
N¤ma/R¬pa	There is Nama and there is Rupa	Name and Form,	name and form, psychophysicality	Entity/Identity	mentality/materiality	name and form, mentality/materiality	Name and Form (mind and matter)	Mind and Body, Name and Form	Mind and Body, Name and Form	Name and Form (mental and physical phenomena)	Mind and Body	Name and visible body complex
Vedan¤	The Three Sensations	feelings	feeling	sensation	feelings	feelings	Three Kinds of Feeling	feelings	feelings	The three types of feeling	feelings	feelings
Catt¤ri Ariya Sacc¤ni	The Quartered Aristocratic Truth, The Four Truths	the four ariyan truths	the four ariyan truths	The Four Extra-Ordinary Truths	The Four Noble Truths	The Four Noble Truths	Four Noble Truths	The Four [Aryan] Ariyan Truths	The Four Ariyan Truths	The Four Noble Truths	Four Noble Truths	The Four sustenances, the Four Satipatthanas^[1]
Pa¾c'Up¤d¤na Kkhandh¤	The Five Stockpiles of Existance	The Five Khandhas of Attachment	The Five Groups of Grasping	The Five Aggregates	The Five Aggregates affected by clinging	The Five categories of what is affected by clinging, The Five Aggregates affected by clinging	Five Aggrigates Subject to Grasping	The Five Aggregates, Groups that arise from Grasping	The Five Aggregates, Groups that arise from Grasping	The Five Aggrigates, five aggregates for clinging/sustenance	The Five Aggregates of Grasping	The five grasping heaps; five faculties
Sa²¤yatana	The Realm of the Senses		The Six Bases of Sensory Impression	Fields of Sense Experience	The Sixfold Base	six bases in oneself	Internal Six-fold Base		Sense	The Six Internal Sense Media (eye, ear, nose, tongue, body, mind)	The Six Sense Bases	The Six Spheres in the Self (salayatana); the six elements of deliverance (chasu nissara.niiyesu dhaatuusu)
Satta Sambojjhang¤	The Seven Dimensions of Awakening One's Own Wisdom, The Seven Dimensions of Self-Awakening	Parts in Awakening	the seven links in awakening	Seven Components in the Process of Awakening	the seven enlightenment factors	the seven enlightenment factors	Seven Factors of Enlightenment	the Seven Factors of Enlightenment		The Seven Factors of Awakening (mindfulness, analysis of qualities, persistance, rapture, serinity, concentration, equanimity)	The Seven Factors of Enlightonment	The Seven Stations of Consciousness, The Seven Limbs of Wisdom
Ariya AÂÂhangika Magga	Aristocratic Multidimensional Way, The Eight-Dimensional Way	Ariyan Eightfold Way	ariyan Eightfold Way	Extra-ordinary Eightfold Way	Noble Eightfold Path	Noble Eightfold Path	The Noble Eightfold Path	Ariyan [Aryan] Eightfold Path	Ariyan Eightfold Path	The noble eightfold path	Noble Eightfold Path	The Eight Worldly Conditions, The Ariyan Eightfold Path, Way
Nava Sattavasa	The Nine Habits [Habitats] of Beings					Nine abodes of creatures	Nine Abodes of Beings			The Nine Abodes for Beings		The Nine Abodes of Beings
Dasah’Angehi Samannagato Araha Ti Pavuccati	The 10 Dimensions of Arahantship					He that is endowed with ten factors is declared an Arahant	He that is endowed with 10 Attributes is called an Arahant			The 10 qualities of the Arahant		Wrong-action-paths, Arahant's ten qualities^[2]
Sammattam	Having attained Devine Madness, a High Measure of Madness (understanding this to mean understanding things as they really are, considered madness by the world)					attaining to rightness						?Rightly comprehend the meaning of things

Various Manners of Putting the Questions

Woodward [As Bhikkhus should put the questions to other Wanderers to confound them when they are being arrogant and suggesting that they have as much understanding as a Buddha. The whole idea in back of these questions is that the respondant is not only to be familiar with the Dhamma, but also to be able to understand the intent of the questioner...i.e., have a certain amount of psychic power.]:
"The one question, the one statement, the one explanation; the two...etc"
[Then, to the Bhikkhus, in explanation]
"Monks, if in one thing a monk rightly feel revulsion, rightly feel fading interest (in the world), rightly be released, rightly have sight to the furthest bounds and rightly comprehend the meaning of things,then in this same visible state he makes an end of Ill."
[Then, in the following sutta, as taught by the Bhikkhuni of Kajangala]
"If in" ... "things, worthy sirs, a monk has rightly made good growth of mind, if rightly he have sight to the furthest bounds and rightly comprehend the aim (in things), thenin this same visible state he makes an end of Ill.
-- Book of the Tens vii (27)

As I put it:
EKA NAMA KIM? What is One?
What One [etc] Concept, when seen to the Root with Penetrating Knowledge, and understood to the broadest limits, such that their repellant nature is seen as it really is and one has released them in their entirety, [sometimes inserting: ...and after attaining a high degree of madness", or "and after attaining devine madness"] can bring one to the Uttermost Freedom of Detachment?

Person to person I usually suggest that one learn at least the first question so that when reaching the end of one's journey and being hauled off to Yama, Lord of Judgment, and being asked by him: "Well hombre, didja loin anythin when you vas dare?" one could at lease answer "Yasa, yaso sir! I lointa one thing!" An when Yama sa: "Ant watwatzat, prey tell?" "What is One? Ahara! All Beings Live On, On Food." ... Now how could Yama react with anything other than respect for that all-encompassing bit of wisdom? And one may have, by that, saved one's ... but let us not speak of that.

^[1]Woodward has two versions of the 10 questions to deal with, one said to have been spoken by the Buddha as advise on how to deal with the question of what he taught asked by outsiders, and the other as taught by the nun of Kajangala. Gradual Sayings, V.10s, The Great Chapter #s 27 & 28, pp 33ff.

^[2]The two sets of questions differ here in that the first (supposedly the Buddha's version) states the answer in the negative: "the 10 wrong ways of action," (not given in detail), footnoted by Woodward, quoting Netti, 43, as "The wrong actions of the first four precepts, with three of speech, coveting, harmfulness and wrong view." I think this is probably a mistake and that the way it is put by the Nun is more likely to have been the original, that is, in the positive, and following the 8-fold path with the addition of knowledge and freedom. Maybe not, as long as the idea of wrong view is there this does in fact produce a path to the way out, it's just not as elegant as ending with the Magga in it's 10-fold aspect. Re-inforcing the idea that the likely answer is the 10-fold Magga is the fact that in this version the answer to the fourth question is the four foods, not the four truths, and the answer to the eighth question is the eight worldly conditions, not the eightfold path, so without the Magga here, there is no mention of the Magga or Four Truths at all. This actually may represent an "older than Buddhism" version of the 10 questions.