“Sutta-nipata,” which refers to the fourth and fifth chapters here, has dialogues with various visitors, where there are phrases used such as “This is not it.” and “That is not it, either.” in many ways. Sn.839 mentioned in the previous page is expressed in the same style, which may seem to the readers to be like a quiz at first, or difficult philosophy. Some people may say that it is the mere logic to win people’s heart. Although there are many opinions, it is not philosophy and logic but what Buddha wished to hand down.
..Buddha seems to have had “questions” as to how the world goes since his childhood, but he was spiritually awakened from the questions to the relationship between his own mind and things under a linden tree. The relationship between “question” and “awareness” can be said to be closely related to each other. It is definitely Buddha’s attitude to have this question, which was connected with “spiritual awakening.” It was brought up as the center of his talk. “It is good to depend on nothing.” “Why can you be delivered from earthly bondage without questions?” And you find thoughts, attitudes and talk not being deviated and being as one. (April 27, 2009)

　The word ”dharma” often appears in Sutta-nipata and plays an important part in Buddha’s talk. Buddha’s words carry different weight as each part of tree weigh differently such as a root, a trunk, a branch and a leaf. Dharma deserves the root or trunk of Sutta-nipata. Dharma is “dhamma” in Pali, but here the notation “dharma” is used, which is usually written in Sanskrit. Dharma is translated into “法(hou)” or “理法(rihou)” in Japanese. People who listened to Buddha said that it was really easy to understand his talk. It is, however, taken for granted that general wording can make listeners figure out in various different ways, and also make the content far away from the truth, which makes it difficult to understand. Moreover we have to take it considered that Buddha was very much aware of “names (terms) and forms.”
..There was some mention that dharma was synonymous with the truth (sacca) in 1-4-14 of “Brhadaranyaka Upanisad,” which is said to have already existed before Buddha was born. Furthermore, veda used before that time had meant “keeping,” and there had been the existence of god and the outlook on the vast universe on these backgrounds, which was different from Buddha’s, because Buddha did not have such backgrounds. The truth of “Brhadaranyaka Upanisad” does not make sense. It is more suitable that veda means not keeping the universe but keeping yourself.
..It nearly means “how to live” to keep your own state of mind. (Revised April 27, 2009)

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