1.
The Chapter on the Buddhas
1.
The Question on Two Buddhas Not Arising
1. "Venerable Nāgasena, this was spoken by the Blessed One: 'This is impossible, monks, there is no chance that two Worthy Ones, Fully Enlightened by themselves, should arise simultaneously in one world system - this is impossible.' And when teaching, venerable Nāgasena, all Truth-finders teach the thirty-seven qualities conducive to enlightenment; when speaking, they speak of the four noble truths; when training, they train in the three trainings; when instructing, they instruct in the practice of diligence. If, venerable Nāgasena, all Truth-finders have one teaching, one talk, one training, one instruction, for what reason do two Truth-finders not arise at one moment? Even by the arising of one Buddha this world has become radiant; if there were a second Buddha, by the radiance of two this world would become radiant to an even greater degree; and two Truth-finders exhorting would exhort easily, and instructing would instruct easily. Tell me the reason for this, so that I may be free from doubt."
"This ten-thousand-fold world system, great king, can bear only one Buddha; it bears the virtue of only one Truth-finder. If a second Buddha were to arise, this ten-thousand-fold world system would not bear it; it would shake, tremble, bend, bend down, twist, scatter, be destroyed, be demolished, and would not remain in place.
Just as, great king, a boat might be able to carry one person; when one person has boarded, that boat would be fully loaded. Then a second person might come, similar in life span, beauty, age, size, thinness and stoutness, and in all major and minor limbs; he might board that boat. Would that boat, great king, bear both of them?" "No indeed, venerable sir, it would shake, tremble, bend, bend down, twist, scatter, be destroyed, be demolished, would not remain in place, and would sink in the water." "Just so indeed, great king, this ten-thousand-fold world system can bear only one Buddha; it bears the virtue of only one Truth-finder. If a second Buddha were to arise, this ten-thousand-fold world system would not bear it; it would shake, tremble, bend, bend down, twist, scatter, be destroyed, be demolished, and would not remain in place.
Or else, great king, suppose a man were to eat as much food as he likes, satisfying himself, filling up to the throat; he, satisfied, gratified, complete, without interval, drowsy, become stiff as an unbent stick, were to eat again that much food. Would that man, great king, be happy?" "No indeed, venerable sir, having eaten once he would die." "Just so indeed, great king, this ten-thousand-fold world system can bear only one Buddha; it bears the virtue of only one Truth-finder. If a second Buddha were to arise, this ten-thousand-fold world system would not bear it; it would shake, tremble, bend, bend down, twist, scatter, be destroyed, be demolished, and would not remain in place."
"Is it then, venerable Nāgasena, that the earth shakes because of the excessive burden of the Teaching?" "Here, great king, suppose there were two carts filled with jewels up to the brim; having taken jewels from one cart, they were to heap them onto one cart. Would that cart, great king, bear the jewels of both carts?" "No indeed, venerable sir, its hub would split, its spokes would break, its rim would fall off, its axle would break." "Is it then, great king, that the cart breaks because of the excessive burden of jewels?" "Yes, venerable sir." "Just so indeed, great king, the earth shakes because of the excessive burden of the Teaching.
But moreover, great king, this reason has been brought forward for the elucidation of the power of a Buddha. Listen to another fitting reason for this, by which reason two Fully Enlightened by themselves do not arise at one moment. If, great king, two Fully Enlightened by themselves were to arise at one moment, a dispute would arise among their followers: 'Your Buddha, our Buddha,' and they would become divided into two factions. Just as, great king, a dispute might arise among the followers of two powerful ministers: 'Your minister, our minister,' and they become divided into two factions, just so indeed, great king, if two Fully Enlightened by themselves were to arise at one moment, a dispute would arise among their followers: 'Your Buddha, our Buddha,' and they would become divided into two factions. This, for now, great king, is one reason by which reason two Fully Enlightened by themselves do not arise at one moment.
Furthermore, great king, listen to a further reason by which reason two Fully Enlightened by themselves do not arise at one moment. If, great king, two Fully Enlightened by themselves were to arise at one moment, the statement 'the foremost Buddha' would be wrong, the statement 'the eldest Buddha' would be wrong, 'the best Buddha,' 'the distinguished Buddha,' 'the highest Buddha,' 'the most excellent Buddha,' 'the matchless Buddha,' 'the equal to the matchless Buddha,' 'the incomparable Buddha,' 'the one without counterpart Buddha,' 'the matchless person Buddha' - this statement would be wrong. Accept this reason too, great king, according to its meaning, by which reason two Fully Enlightened by themselves do not arise at one moment.
But moreover, great king, this is the intrinsic nature of the Buddhas, the Blessed Ones: only one Buddha arises in the world. For what reason? Because of the greatness of the qualities of the omniscient Buddha. Whatever else, great king, is great in the world, that is only one. The earth, great king, is great; it is only one. The ocean is great; it is only one. Sineru, the king of mountains, is great; it is only one. Space is great; it is only one. Sakka is great; he is only one. Māra is great; he is only one. The Great Brahmā is great; he is only one. The Truth-finder, the Worthy One, the One Enlightened by himself, is great; he is only one in the world. Wherever they arise, there is no opportunity for another; therefore, great king, the Truth-finder, the Worthy One, the One Enlightened by himself, arises only one in the world."
"Well explained, Venerable Nāgasena, is the question with similes and reasons. Even one who is not clever, having heard this, would be delighted, how much more one of great wisdom like me. Excellent, Venerable Nāgasena, thus I accept this as true."
The question on two Buddhas not arising is the first.
2.
The Question on Gotamī's Gift of Cloth
2. "Venerable Nāgasena, this too was spoken by the Blessed One when his maternal aunt Mahāpajāpati Gotamī was offering a cloth for the rains: 'Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well.' Is it indeed, venerable Nāgasena, that the Truth-finder is not weighty, not heavy, not worthy of offerings compared to the jewel of the monastic community, that the Truth-finder had his own maternal aunt give to the monastic community the cloth for the rains that was being given to himself, which she herself had carded, herself had plucked, herself had beaten, herself had spun, herself had woven? If, venerable Nāgasena, the Truth-finder were higher than the jewel of the monastic community, or superior, or distinguished, thinking 'When given to me, there will be great fruit,' the Truth-finder would not have had his maternal aunt give to the monastic community the cloth for the rains that she herself had carded, herself had plucked, herself had beaten. But because, venerable Nāgasena, the Truth-finder does not desire himself, does not rely on himself, therefore the Truth-finder had his maternal aunt give that cloth for the rains to the monastic community."
"This was spoken, great king, by the Blessed One when his maternal aunt Mahāpajāpati Gotamī was offering a cloth for the rains: 'Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well.' But that was not because of his own honour being without result, nor because of being unworthy of offerings. But rather, great king, for the sake of welfare, out of compassion, thinking 'In the future time, after my passing, the monastic community will be honoured,' while proclaiming the virtue that exists, he said thus: 'Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well.'
Just as, great king, a father while still living, in the midst of ministers, soldiers, troops, doorkeepers, military officers, and attendants, in the presence of the king, proclaims the virtue that exists of his son, thinking 'Placed here, in the future time, he will be venerated in the midst of people.' Just so indeed, great king, the Truth-finder, for the sake of welfare, out of compassion, thinking 'In the future time, after my passing, the monastic community will be honoured,' while proclaiming the virtue that exists, said thus: 'Give it to the monastic community, Gotamī. When you have given it to the monastic community, both I shall be venerated and the monastic community as well.'
Indeed, great king, by that mere giving of a cloth for the rains, the monastic community does not become superior to the Truth-finder or distinguished. Just as, great king, mother and father anoint their sons, massage them, bathe them, shampoo them - does indeed, great king, by that mere anointing, massaging, bathing, and shampooing, 'a son become superior to mother and father or distinguished'?" "No indeed, venerable sir. Sons, venerable sir, are those for whom mother and father must do what they do not wish to do; therefore mother and father do the anointing, massaging, bathing, and shampooing for their sons." "Just so indeed, great king, by that mere giving of a cloth for the rains, the monastic community does not become superior to the Truth-finder or distinguished. But rather, the Truth-finder, doing what need not be done, had his maternal aunt give that cloth for the rains to the monastic community.
Or else, great king, if some man were to bring a tribute to a king, and the king were to give that tribute to a certain soldier or trooper or general or chaplain. Would that man, great king, by that mere receipt of the tribute, become superior to the king or distinguished?" "No indeed, venerable sir. That man, venerable sir, is maintained by the king, dependent on the king; placing him in that position, the king gives the tribute." "Just so indeed, great king, by that mere giving of a cloth for the rains, the monastic community does not become superior to the Truth-finder or distinguished; but rather it is maintained by the Truth-finder, dependent on the Truth-finder. Placing it in that position, the Truth-finder had the cloth for the rains given to the monastic community.
Moreover, great king, this occurred to the Truth-finder: 'The monastic community is by nature worthy of honour; I shall honour the monastic community with what belongs to me' - thus he had the cloth for the rains given to the monastic community. The Truth-finder, great king, does not praise only the honouring of himself; but those in the world who are worthy of honour, the Truth-finder praises the honouring of them too.
This too was spoken, great king, by the Blessed One, the god above gods, in the Dhammadāyāda discourse, the excellent seal of the Middle Collection, while praising the practice of fewness of wishes: 'That former monk is more worthy of respect and more praiseworthy to me.' There is not, great king, in the realms of existence any being worthy of offerings or higher or superior or distinguished compared to the Truth-finder; the Truth-finder alone is higher, superior, distinguished.
This too was spoken, great king, in the excellent Connected Collection, by the young god Māṇavagāmika, standing before the Blessed One, in the midst of gods and humans:
Seta is the foremost of the Himalayan mountains, the sun of those that travel through the sky.
Of the world with its gods, the Buddha is called the foremost.'
Now these verses, great king, were well sung by the young god Māṇavagāmika, not badly sung, well spoken, not badly spoken, and approved by the Blessed One. Was it not, great king, spoken also by the elder Sāriputta, the General of the Teaching:
Is able to save, in the Buddha who destroys the forces of Māra.'
"And it was spoken by the Blessed One, the god above gods: 'One person, monks, arising in the world arises for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. Which one person? The Truth-finder, the Worthy One, the One Enlightened by himself, etc. of gods and humans.'" "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on Gotamī's gift of cloth is the second.
3.
The Question on the Right Practice of Householders and Those Gone Forth
3. "Venerable Nāgasena, this too was spoken by the Blessed One: 'I praise right practice, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised rightly, because of right practice, is one who fulfils the true method, the wholesome teaching.' If, Venerable Nāgasena, a householder clad in white, enjoying sensual pleasures, dwelling in the confinement of wife and children, enjoying Kāsi sandalwood, wearing garlands, scents, and cosmetics, accepting gold and silver, bound with jewelled earrings and a variegated topknot, practising rightly, is one who fulfils the true method, the wholesome teaching, and one gone forth also, shaven-headed and clothed in ochre robes, gone to the midst of others' almsfood, one who fulfils completely the four aggregates of morality, living having undertaken one hundred and fifty training rules, living completely in the thirteen virtues of ascetic practice, practising rightly, is one who fulfils the true method, the wholesome teaching. Therein, venerable sir, what is the distinction between a householder or one gone forth? Ascetic practice is fruitless, going forth is useless. Guarding the training rules is barren, undertaking the virtues of ascetic practice is empty; what is the use of practising suffering there? Is not happiness to be attained through happiness alone?"
"This too was spoken, great king, by the Blessed One: 'I praise right practice, monks, whether of a householder or of one gone forth. Whether a householder, monks, or one gone forth, one who has practised rightly, because of right practice, is one who fulfils the true method, the wholesome teaching.' Thus, great king, one who has practised rightly is indeed foremost. Even one gone forth, great king, if he should not practise rightly thinking 'I have gone forth,' then he is far from asceticism, far from commitment to holy life, how much more a householder clad in white. A householder also, great king, practising rightly, is one who fulfils the true method, the wholesome teaching; one gone forth also, great king, practising rightly, is one who fulfils the true method, the wholesome teaching.
"But moreover, great king, one gone forth alone is the lord and master of asceticism; going forth, great king, has many virtues, numerous virtues, immeasurable virtues; it is not possible to measure the virtue of going forth.
"Just as, great king, it is not possible to measure by wealth the value of a wish-fulfilling jewel gem, saying 'This much is the price of the jewel gem,' just so indeed, great king, going forth has many virtues, numerous virtues, immeasurable virtues; it is not possible to measure the virtue of going forth.
"Or just as, great king, it is not possible to measure the waves in the great ocean, saying 'There are this many waves in the great ocean,' just so indeed, great king, going forth has many virtues, numerous virtues, immeasurable virtues; it is not possible to measure the virtue of going forth.
"For one gone forth, great king, whatever is to be done, all that succeeds quickly, not after a long time. Why? One gone forth, great king, is of few wishes, content, secluded, not in company, putting forth strenuous energy, free from attachment, without abode, of complete morality, of austere conduct, skilled in the practice of ascetic practices; for that reason, for one gone forth, whatever is to be done, all that succeeds quickly, not after a long time. Just as, great king, an iron bar without knots, even, well-washed, straight, spotless, well-prepared, goes rightly, just so indeed, great king, for one gone forth, whatever is to be done, all that succeeds quickly, not after a long time." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the right practice of householders and those gone forth is the third.
4.
The Question on the Fault of Practice
4. "Venerable Nāgasena, when the Bodhisatta performed the performance of austerities, there was no such beginning elsewhere, no exertion, no warfare against defilements, no destruction of the army of Death, no discernment of food, no performance of austerities; in such an endeavour, not having obtained any gratification, having neglected that very mind, he spoke thus: 'Yet I do not by this bitter performance of austerities attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones; could there be another path to enlightenment?' Having become disenchanted with that, having attained omniscience by another path, he again instructs and instigates disciples in that very practice.
Shake off the army of Death, as an elephant a hut made of reeds.'
For what reason, Venerable Nāgasena, does the Truth-finder instruct and instigate disciples in that very practice from which he himself became disenchanted and dispassionate?"
"Even then, great king, even now, that is the very practice; having proceeded in that very practice, the Bodhisatta attained omniscience. But moreover, great king, the Bodhisatta, making excessive effort, completely stopped food. By that stopping of food, weakness of mind arose for him. He, by that weakness, was not able to attain omniscience; he, partaking of just a little edible food, by that very practice, before long attained omniscience. That indeed, great king, is the practice for the attainment of omniscient knowledge for all Truth-finders.
"Just as, great king, food is the support for all beings, and all beings dependent on food experience happiness, just so indeed, great king, that very practice is for the attainment of omniscient knowledge for all Truth-finders. This, great king, is not the fault of the beginning, nor of exertion, nor of warfare against defilements, by which the Truth-finder at that time did not attain omniscient knowledge; rather this is the fault of the stopping of food; that practice is always prepared.
"Just as, great king, a man might travel a journey with excessive speed, and by that he might become paralysed or a cripple, unable to move on the surface of the earth. Is there indeed, great king, any fault of the great earth, by which that man became paralysed?" "No indeed, venerable sir; the great earth is always prepared, venerable sir; from where would there be fault in it? This is the fault of effort, by which that man became paralysed." "Just so indeed, great king, this is not the fault of the beginning, nor of exertion, nor of warfare against defilements, by which the Truth-finder at that time did not attain omniscient knowledge; rather this is the fault of the stopping of food; that practice is always prepared.
"Or else, great king, if a man were to wear a soiled cloth and he would not have it washed, this is not the fault of water; water is always prepared. This is the fault of the man. Just so indeed, great king, this is not the fault of the beginning, nor of exertion, nor of warfare against defilements, by which the Truth-finder at that time did not attain omniscient knowledge; rather this is the fault of the stopping of food; that practice is always prepared. Therefore the Truth-finder instructs and instigates disciples in that very practice. Thus indeed, great king, that practice is always prepared and blameless." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the fault of practice is the fourth.
5.
The Question on Returning to the Low Life
5. "Venerable Nāgasena, this Dispensation of the Truth-finder is great, essential, excellent, foremost, noble, incomparable, pure, spotless, white, and blameless; it is not proper to give the going forth to a householder just like that. Having trained a householder in one fruition, when he becomes a non-returner, then he should be given the going forth. Why? These wicked people, having gone forth in that pure Dispensation, having turned back, return to the lower life; by their coming back, this great multitude thinks thus: 'Surely, friends, this Dispensation of the ascetic Gotama must be hollow, since these turn back.' This is the reason here."
"Just as, great king, there might be a lake full of pure, spotless, cool water, and then whoever, being defiled, covered with dirt and mud, having gone to that lake, without bathing, might turn back still defiled - there, great king, which would people censure, the defiled one or the lake?" "The defiled one, venerable sir, people would censure: 'This one, having gone to the lake, without bathing, turned back still defiled. Will the lake itself bathe this one who does not wish to bathe? What is the fault of the lake?' Just so indeed, great king, the Truth-finder created the excellent lake of the Good Teaching, full of the excellent water of liberation: 'Whoever are defiled by the stain of mental defilements, conscious, intelligent beings, they, having bathed here, will wash away all mental defilements.' If anyone, having gone to that excellent lake of the Good Teaching, without bathing, still with defilements, having turned back, returns to the lower life, people will censure that very one: 'This one, having gone forth in the Conqueror's Dispensation, not having obtained support there, has returned to the lower life. Will the Conqueror's Dispensation itself awaken this one who does not practise? What is the fault of the Conqueror's Dispensation?'
Or else, great king, suppose a man, extremely ill, having seen a physician, a surgeon, skilled in the origin of diseases, whose work is unfailing and always successful, having not been treated, might turn back still with his illness - there, which would people censure, the sick one or the physician?" "The sick one, venerable sir, people would censure: 'This one, having seen a physician, a surgeon, skilled in the origin of diseases, whose work is unfailing and always successful, having not been treated, turned back still with his illness. Will the physician himself treat this one who does not get treated? What is the fault of the physician?'" "Just so indeed, great king, the Truth-finder placed inside the casket of the Dispensation the deathless medicine capable of appeasing the entire disease of all mental defilements: 'Whoever are afflicted by the disease of mental defilements, conscious, intelligent beings, they, having drunk this deathless medicine, will appease all disease of mental defilements.' If anyone, not having drunk that deathless medicine, still with defilements, having turned back, returns to the lower life, people will censure that very one: 'This one, having gone forth in the Conqueror's Dispensation, not having obtained support there, has returned to the lower life. Will the Conqueror's Dispensation itself awaken this one who does not practise? What is the fault of the Conqueror's Dispensation?'
Or else, great king, suppose a hungry man, having gone to a great, great meritorious food distribution, not having eaten that food, might turn back still hungry - there, which would people censure, the hungry one or the meritorious food?" "The hungry one, venerable sir, people would censure: 'This one, afflicted by hunger, having received meritorious food, not having eaten, turned back still hungry. Will the food itself enter the mouth of this one who does not eat? What is the fault of the food?'" "Just so indeed, great king, the Truth-finder placed inside the casket of the Dispensation the supremely noble, peaceful, safe, sublime, deathless, supremely sweet food of mindfulness of the body: 'Whoever are internally hungry with the hunger of mental defilements, with minds overcome by craving, conscious, intelligent beings, they, having eaten this food, will remove all craving in the existences of sensual pleasure, fine-material, and immaterial realms.' If anyone, not having eaten that food, still attached to craving, having turned back, returns to the lower life, people will censure that very one: 'This one, having gone forth in the Conqueror's Dispensation, not having obtained support there, has returned to the lower life. Will the Conqueror's Dispensation itself awaken this one who does not practise? What is the fault of the Conqueror's Dispensation?'
If, great king, the Truth-finder were to give the going forth to a householder trained in just one fruition, then this going forth would not be for the abandoning of mental defilements or for purification; there would be nothing to be done by the going forth. Just as, great king, a man, having had a lake dug with many hundreds of labours, might proclaim to an assembly thus: 'Let none of you who are defiled, sirs, enter this lake; let those who have washed away dust and dirt, who are pure, spotlessly clean, enter this lake.' Would there be anything to be done with that lake, great king, for those who have washed away dust and dirt, who are pure, spotlessly clean?" "No indeed, venerable sir; for whatever purpose they would approach that lake, that task has already been done elsewhere for them. What use is that lake to them?" "Just so indeed, great king, if the Truth-finder were to give the going forth to a householder trained in just one fruition, that task has already been done right there for them. What use is the going forth to them?
"Or else, great king, suppose a physician, a surgeon, who is devoted to sages by nature, who retains what he has heard of the sacred texts and their meanings, who is not a mere rationalist, who is skilled in the origin of diseases, whose work is unfailing and always successful, having gathered together medicine for the pacification of all diseases, were to proclaim to the assembly thus: 'Do not, sirs, let any who are sick approach me; let those who are free from sickness, who are healthy, approach me.' Would there, great king, be anything to be done by that physician for those who are free from sickness, who are healthy, who are complete, who are elated?" "No indeed, venerable sir, for the purpose for which they would approach that physician, that surgeon, that has already been done for them elsewhere; what have they to do with that physician?" "Just so indeed, great king, if the Truth-finder were to give the going forth to a householder who has already been disciplined in one fruit, that which was to be done for them has already been done right there; what have they to do with the going forth?
"Or else, great king, suppose some man, having had food prepared consisting of many hundreds of pots of cooked rice, were to proclaim to the assembly thus: 'Do not, sirs, let any who are hungry approach this food distribution; let those who have eaten well, who are satisfied, who are content, who are nourished, who are pleased, who are complete, approach this food distribution.' Would there, great king, be anything to be done with that food for those who have eaten, who are satisfied, who are content, who are nourished, who are pleased, who are complete?" "No indeed, venerable sir, for the purpose for which they would approach that food distribution, that has already been done for them elsewhere; what have they to do with that food distribution?" "Just so indeed, great king, if the Truth-finder were to give the going forth to a householder who has already been disciplined in one fruit, that which was to be done for them has already been done right there; what have they to do with the going forth?
"Moreover, great king, those who return to the lower life, they show five incomparable qualities of the Conqueror's Dispensation. Which five? They show the greatness of the plane, they show the state of being pure and spotless, they show the state of not associating with the evil, they show the state of being difficult to penetrate, they show the state of being protected by manifold restraint.
"How do they show the greatness of the plane? Just as, great king, a man who is poor, of low birth, showing no difference, declined in higher intelligence, having obtained a great kingdom, before long falls down, falls away, declines from fame, and is not able to hold the supremacy. What is the reason? Because of the greatness of the supremacy. Just so, great king, whoever, showing no difference, having not made merit, declined in higher intelligence, go forth in the Conqueror's Dispensation, they, being unable to maintain that noble and excellent going forth, before long, having fallen down, having fallen away, having declined from the Conqueror's Dispensation, return to the lower life; they are not able to maintain the Conqueror's Dispensation. What is the reason? Because of the greatness of the plane of the Conqueror's Dispensation. Thus they show the greatness of the plane.
"How do they show the state of being pure and spotless? Just as, great king, water scatters, disperses, and is destroyed on a lotus leaf, does not stay in place, and does not adhere. What is the reason? Because of the purity and spotlessness of the lotus. Just so, great king, whoever are fraudulent, deceitful, crooked, bent, and of wrong view go forth in the Conqueror's Dispensation, they, before long, having scattered, having dispersed, having been destroyed, not having remained, not having adhered, return to the lower life from the pure, spotless, thornless, white, noble, and excellent Dispensation. What is the reason? Because of the purity and spotlessness of the Conqueror's Dispensation. Thus they show the state of being pure and spotless.
"How do they show the state of not associating with the evil? Just as, great king, the great ocean does not associate with a dead corpse; whatever dead corpse there is in the great ocean, it quickly brings it to the shore or pushes it onto dry land. What is the reason? Because the great ocean is the abode of great beings. Just so, great king, whoever are evil, unrestrained, shameless, non-doers, with sunken energy, lazy, defiled, wicked people go forth in the Conqueror's Dispensation, they, before long, having departed from the Conqueror's Dispensation, from the abode of the great beings who are Worthy Ones, spotless, with mental corruptions eliminated, not having associated, return to the lower life. What is the reason? Because of the Conqueror's Dispensation not associating with the evil. Thus they show the state of not associating with the evil.
"How do they show the state of being difficult to penetrate? Just as, great king, whoever archers are unskilled, untrained, without craft, devoid of intelligence, being unable to pierce the tip of a hair, fall away and depart. What is the reason? Because of the smooth, subtle, and difficult-to-penetrate nature of the tip of a hair. Just so, great king, whoever people lacking wisdom, stupid, idiots, confused, and slow in progress go forth in the Conqueror's Dispensation, they, being unable to penetrate that supremely smooth and subtle penetration of the four truths, having fallen away and departed from the Conqueror's Dispensation, before long return to the lower life. What is the reason? Because of the supremely smooth, subtle, and difficult-to-penetrate nature of the truths. Thus they show the state of being difficult to penetrate.
"How do they show the state of being protected by manifold restraint? Just as, great king, some man, having gone to a great battlefield, surrounded on all sides by an enemy army from all directions, having seen people approaching with weapons in hand, frightened, draws back, turns back, and flees. What is the reason? Because of fear of guarding against many kinds of battle fronts. Just so indeed, great king, whatever evil ones, unrestrained, shameless, non-doers, impatient, fickle, wavering, insignificant, foolish people go forth in the Conqueror's Dispensation, they, being unable to protect the manifold training rules, having drawn back, having turned back, having fled, before long return to the lower life. What is the reason? Because of the state of being protected by manifold restraint of the Conqueror's Dispensation. Thus they show the state of being protected by manifold restraint.
"Also, great king, on a jasmine bush, the best of land-born plants, there are worm-eaten flowers; those buds, shrivelled, fall off right in between, and when those have fallen off, the jasmine bush is not called despised. Whatever flowers remain there, they properly pervade all directions with their fragrance. Just so indeed, great king, those who, having gone forth in the Conqueror's Dispensation, return to the lower life, they, like worm-eaten jasmine flowers in the Conqueror's Dispensation, devoid of beauty and fragrance, of colourless appearance and morality, are incapable of expansion; and by their returning to the lower life, the Conqueror's Dispensation is not called despised. Whatever monks remain there, they pervade the world with its gods with the fragrance of excellent morality.
"Also, great king, among healthy red rice, a rice variety called karumbhaka, having arisen, perishes right in between, and because of its perishing, the red rice is not called despised. Whatever rice remains there, that becomes fit for royal enjoyment. Just so indeed, great king, those who, having gone forth in the Conqueror's Dispensation, return to the lower life, they, like karumbhaka among red rice, not having grown in the Conqueror's Dispensation, not having attained full expansion, return to the lower life right in between; and by their returning to the lower life, the Conqueror's Dispensation is not called despised. Whatever monks remain there, they are suitable for arahantship.
"Also, great king, in a wish-fulfilling jewel gem, a rough portion arises, and because of that rough portion having arisen there, the jewel gem is not called despised. Whatever is pure of the jewel gem there, that brings delight to people. Just so indeed, great king, those who, having gone forth in the Conqueror's Dispensation, return to the lower life, they are rough outer bark in the Conqueror's Dispensation; and by their returning to the lower life, the Conqueror's Dispensation is not called despised. Whatever monks remain there, they are producers of delight for gods and humans.
"Also, great king, of red sandalwood of excellent birth, a portion becomes rotten and of little fragrance. By that, the red sandalwood is not called despised. Whatever is not rotten there, fragrant, that spreads and pervades all around. Just so indeed, great king, those who, having gone forth in the Conqueror's Dispensation, return to the lower life, they, like a rotten portion in the core of red sandalwood, are to be discarded in the Conqueror's Dispensation; and by their returning to the lower life, the Conqueror's Dispensation is not called despised. Whatever monks remain there, they anoint the world with its gods with the fragrance of excellent morality and sandalwood."
"Excellent, Venerable Nāgasena, by this and that suitable, by this and that similar reason, the Conqueror's Dispensation has been brought to a faultless state and illuminated as supreme; even those returning to the lower life illuminate the supreme state of the Conqueror's Dispensation."
The question on returning to the low life is the fifth.
6.
The Question on the Worthy One Experiencing Feeling
6. "Venerable Nāgasena, you say 'a Worthy One feels one feeling, bodily, not mental.' Is it then, venerable Nāgasena, that the Worthy One's mind, which proceeds in dependence on the body, there the Worthy One is without power, without mastery, not wielding control?" "Yes, great king." "That is not proper, venerable Nāgasena, that he is without power, without mastery, not wielding control over the body in which his own mind proceeds; even a bird, venerable sir, in whatever nest it dwells, there it is the lord, the master, wielding power."
"There are, great king, these ten states accompanying the body that pursue the body and revolve around the body from existence to existence. What are the ten? Cold, heat, hunger, thirst, defecation, urination, torpor, ageing, illness, death. These, great king, are the ten states accompanying the body that pursue the body and revolve around the body from existence to existence; there the Worthy One is without power, without mastery, not wielding control."
"Venerable Nāgasena, for what reason does command or supremacy not proceed over the body of a Worthy One? Tell me the reason for this." "Just as, great king, whatever beings are dependent on the earth, all of them, in dependence on the earth, walk, dwell, and make a livelihood; do they, great king, have command or supremacy over the earth?" "No indeed, venerable sir." "Just so indeed, great king, the mind of a Worthy One proceeds in dependence on the body, but command or supremacy does not proceed over the body of a Worthy One."
"Venerable Nāgasena, for what reason does a worldling feel both bodily and mental feeling?" "Because of undevelopment of mind, great king, a worldling feels both bodily and mental feeling. Just as, great king, a hungry, frightened bull might be tied to weak, feeble, small grass or a creeper; when that bull becomes agitated, then it departs together with the binding. Just so indeed, great king, for one with undeveloped mind, when feeling arises, it agitates the mind; the agitated mind bends the body, unbends it, makes it roll about. Then that one with undeveloped mind trembles, cries out, utters a fearful cry. This, great king, is the reason here, by which reason a worldling feels both bodily and mental feeling."
"But what is that reason, by which reason a Worthy One feels one feeling, bodily, not mental?" "The mind of a Worthy One, great king, is developed, well-developed, tamed, well-tamed, obedient, doing what is told. He, being touched by unpleasant feeling, firmly grasps 'impermanent,' he ties the mind to the pillar of concentration. That mind of his, tied to the pillar of concentration, does not tremble, does not waver, remains steady, undistracted. By the change and diffusion of feeling, his body bends, unbends, rolls about. This, great king, is the reason here, by which reason a Worthy One feels one feeling, bodily, not mental."
"Venerable Nāgasena, this indeed is a marvel in the world, that when the body is moving, the mind does not move. Tell me the reason for this." "Just as, great king, in a great, large tree endowed with trunk, branches and leaves, struck by the force of the wind, the branches move; does the trunk also move?" "No indeed, venerable sir." "Just so indeed, great king, a Worthy One, being touched by unpleasant feeling, firmly grasps 'impermanent,' he ties the mind to the pillar of concentration. That mind of his, tied to the pillar of concentration, does not tremble, does not waver, remains steady, undistracted. By the change and diffusion of feeling, his body bends, unbends, rolls about. But his mind does not tremble, does not waver, like the trunk of a great tree." "Wonderful, venerable Nāgasena, marvellous, venerable Nāgasena, such a lamp of the Teaching for all time has not been seen by me before."
The question on the Worthy One experiencing feeling is the sixth.
7.
The Question on Making Obstacles to Full Realization
7. "Venerable Nāgasena, here if any householder were to have committed an offence involving expulsion, and he at a later time were to go forth, and he himself would not know 'I have committed a householder's offence involving expulsion,' nor would anyone else tell him 'You have committed a householder's offence involving expulsion.' And if he were to proceed towards the truth, would there be full realization of the teaching for him?" "No indeed, great king." "For what reason, venerable sir?" "That which is the cause for his full realization of the teaching, that has been cut off for him; therefore there is no full realization of the teaching."
"Venerable Nāgasena, you say 'For one who knows there is remorse, when there is remorse there is obstruction, when the mind is obstructed there is no full realization of the teaching.' But for this one who does not know, in whom remorse has not arisen, who dwells with a peaceful mind, for what reason is there no full realization of the teaching? This question goes unevenly with unevenness; having considered, answer it."
"Does a seed, great king, grow in well-tilled, good soil, in a cleared field, in autumn, when well placed?" "Yes, venerable sir." "Would that same seed, great king, grow on the surface of a compact rock?" "No indeed, venerable sir." "But why, great king, does that same seed grow in soil, why does it not grow on a compact rock?" "There is not, venerable sir, a cause for that seed's growing on a compact rock; without cause the seed does not grow." "Just so indeed, great king, that cause by which there would be full realization of the teaching for him, that cause has been cut off for him; without cause there is no full realization of the teaching.
"Or else, great king, sticks, clods, clubs, and mallets find a place on the earth; do those same sticks, clods, clubs, and mallets, great king, find a place in the sky?" "No indeed, venerable sir." "But what, great king, is the reason here, by what reason do those same sticks, clods, clubs, and mallets find a place on the earth, by what reason do they not remain in the sky?" "There is not, venerable sir, a cause for those sticks, clods, clubs, and mallets to be established in space; without cause they do not remain." "Just so indeed, great king, the cause for full realization has been cut off for him by that fault; when the cause is uprooted, without cause there is no full realization.
"Or else, great king, fire burns on dry ground; does that same fire, great king, burn in water?" "No indeed, venerable sir." "But what, great king, is the reason here, by what reason does that same fire burn on dry ground, by what reason does it not burn in water?" "There is not, venerable sir, a cause for fire's burning in water; without cause it does not burn." "Just so indeed, great king, the cause for full realization has been cut off for him by that fault; when the cause is uprooted, without cause there is no full realization of the teaching."
"Venerable Nāgasena, consider this matter again; there is no conviction of mind for me in this, that for one not knowing, when there is no remorse, there is obstruction; convince me by a reason." "Does deadly poison, great king, eaten by one not knowing, take away life?" "Yes, venerable sir." "Just so indeed, great king, evil done even by one not knowing is an obstacle to full realization.
"Does fire, great king, burn one stepping on it not knowing?" "Yes, venerable sir." "Just so indeed, great king, evil done even by one not knowing is an obstacle to full realization.
"Does a venomous snake, great king, having bitten one who does not know, take away life?" "Yes, venerable sir." "Just so indeed, great king, evil done even by one not knowing is an obstacle to full realization.
"Is it not, great king, that the king of Kāliṅga, the ascetic Kolañña, surrounded by the seven treasures, having mounted the elephant treasure, going to visit families, even not knowing was not able to go above the seat of enlightenment? This, great king, is the reason here, by which reason evil done even by one not knowing is an obstacle to full realization." "What was spoken by the Conqueror, Venerable Nāgasena, the reason cannot be protested against; this is indeed its meaning, thus I accept it."
The question on making obstacles to full realization is the seventh.
8.
The Question on Immorality
8. "Venerable Nāgasena, what is the distinction between an immoral layman and an immoral ascetic, what is the difference? Do both of these have the same destination, is the result the same for both, or is there some difference?"
"There are, great king, these ten virtues by which an immoral ascetic exceeds an immoral layman by distinction, and by ten reasons he further purifies the offering.
"What are the ten virtues by which an immoral ascetic exceeds an immoral layman by distinction? Here, great king, an immoral ascetic is respectful towards the Buddha, is respectful towards the Teaching, is respectful towards the Community, is respectful towards his fellows in the holy life, he strives in recitation and questioning, he is one who hears much; even one with broken morality, great king, an immoral one who has gone to an assembly, sets up deportment, through fear of blame he guards bodily and verbal conduct, and his mind is directed towards striving, he has attained the state of a monk. Even when doing evil, great king, an immoral ascetic practises it concealed. Just as, great king, a married woman, having hidden, practises evil only in secret; just so indeed, great king, even when doing evil, an immoral ascetic practises it concealed. These, great king, are the ten virtues by which an immoral ascetic exceeds an immoral layman by distinction.
"By which ten reasons does he further purify the offering? By wearing the blameless armour he purifies the offering, by wearing the shaven mark of the sages' state he purifies the offering, by having entered the convention of the Community he purifies the offering, by having gone for refuge to the Buddha, the Teaching, and the Community he purifies the offering, by dwelling in the abode of striving he purifies the offering, by seeking one who bears the Conqueror's Dispensation he purifies the offering, by teaching the excellent Teaching he purifies the offering, by having the Teaching as island, destination, and final goal he purifies the offering, by having absolutely upright view that 'the Buddha is foremost' he purifies the offering, by undertaking the Observance he purifies the offering. By these ten reasons, great king, he further purifies the offering.
"For even one who has completely failed, great king, an immoral ascetic purifies the offering of donors. Just as, great king, water, even very thick, removes mud, mire, dust, and dirt; just so indeed, great king, even one who has completely failed, an immoral ascetic purifies the offering of donors.
"Or else, great king, just as hot water, even very little, extinguishes a blazing great mass of fire, just so indeed, great king, even one who has completely failed, an immoral ascetic purifies the offering of donors.
"Or else, great king, just as food, even tasteless, removes hunger and weakness, just so indeed, great king, even one who has completely failed, an immoral ascetic purifies the offering of donors.
"This too was spoken, great king, by the Truth-finder, the god above gods, in the explanation of the Analysis of Offerings, the excellent seal of the Middle Collection:
Believing in the lofty fruit of action, that offering becomes pure on account of the donor.'"
"Wonderful, Venerable Nāgasena, marvellous, Venerable Nāgasena, we asked just so much a question, and you, making it clear with similes and reasons, made it sweet as the Deathless, fit for hearing. Just as, venerable sir, a cook or a cook's apprentice, having obtained just so much meat, having prepared it with various ingredients, makes it fit for the king's enjoyment; just so indeed, Venerable Nāgasena, we asked just so much a question, and you, having made it clear with similes and reasons, made it sweet as the Deathless, fit for hearing."
The question on immorality is the eighth.
9.
The Question on Beings and Souls in Water
9. "Venerable Nāgasena, this water being heated in fire hisses, sizzles, makes a noise in manifold ways. What indeed, venerable Nāgasena, does the water live? Does it make a noise while playing, or does it make a noise being oppressed by something else?" "No indeed, great king, water does not live; there is no soul or being in water. But, great king, due to the greatness of the force of the heat of fire, water hisses, sizzles, makes a noise in manifold ways."
"Venerable Nāgasena, here some sectarians, thinking 'water lives,' having rejected cold water, having heated water, consume it bit by bit. They censure and despise you, saying 'The ascetics, disciples of the Sakyan, are harming a living being with one faculty.' Dispel, remove, clear away that censure and contempt of theirs." "No indeed, great king, water does not live; there is not, great king, a soul or being in water. But, great king, due to the greatness of the force of the heat of fire, water hisses, sizzles, makes a noise in manifold ways.
"Just as, great king, water that has gone into pools, lakes, rivers, reservoirs, tanks, caves, crevices, wells, low-lying areas, and ponds is exhausted and goes to utter elimination due to the greatness of the force of wind and heat, does the water there hiss, sizzle, make a noise in manifold ways?" "No indeed, venerable sir." "If, great king, water were to live, there too water would make a noise. By this reason too, great king, know that 'there is no soul or being in water; due to the greatness of the force of the heat of fire, water hisses, sizzles, makes a noise in manifold ways.'
"Furthermore, great king, listen to a further reason that 'there is no soul or being in water; due to the greatness of the force of the heat of fire, water makes a noise.' But when, great king, water mixed with rice grains, having gone into a vessel, is covered and placed on a fireplace, does the water there make a noise?" "No indeed, venerable sir, it is still, very peaceful." "But that same water, great king, having gone into a vessel, when fire is kindled and it is placed on a fireplace, is the water there still, very peaceful?" "No indeed, venerable sir, it moves, is agitated, stirs, becomes turbid, becomes full of waves, goes up and down, in all directions, rises up, falls down, becomes covered with foam." Why then, great king, does that natural water not move and is very peaceful, but why does that which has gone to fire move, become agitated, stir, become turbid, become full of waves, go up and down, in all directions, rise up, fall down, become covered with foam?" "Natural water, venerable sir, does not move, but water that has been heated by fire, due to the greatness of the force of the heat of fire, hisses, sizzles, makes a noise in manifold ways." "By this reason too, great king, know that 'there is no soul or being in water; due to the greatness of the force of the heat of fire, water makes a noise.'
"Furthermore, great king, listen to a further reason: there is no soul or being in water; due to the greatness of the force of the heat of fire, water makes a noise. Is there, great king, water in house after house, having gone into water jars, covered?" "Yes, venerable sir." "Does that water, great king, move, become agitated, stir, become turbid, become full of waves, go up and down, in all directions, rise up, fall down, become covered with foam?" "No indeed, venerable sir, that natural water having gone into a water jar is still."
"But have you heard before, great king, that 'in the great ocean water moves, becomes agitated, stirs, becomes turbid, becomes full of waves, goes up and down, in all directions, rises up, falls down, becomes covered with foam, having surged forward and having receded, strikes the shore, makes a noise in manifold ways'?" "Yes, venerable sir, I have heard this before and have seen it before: 'in the great ocean water rises up into the sky even a hundred cubits, even two hundred cubits.'" "Why, great king, does water having gone into a water jar not move and not make a noise, but why does water in the great ocean move and make a noise?" "Due to the greatness of the force of the wind, venerable sir, water in the great ocean moves and makes a noise; water having gone into a water jar, not struck by anything, does not move and does not make a noise." "Just as, great king, due to the greatness of the force of the wind, water in the great ocean moves and makes a noise, just so due to the greatness of the force of the heat of fire, water makes a noise."
"Is it not, great king, that they cover a dry drum-head with dry cow-hide?" "Yes, venerable sir." "Is there, great king, a soul or being in the drum?" "No indeed, venerable sir." "But why, great king, does the drum make a noise?" "By the appropriate effort of a woman or a man, venerable sir." "Just as, great king, by the appropriate effort of a woman or a man the drum makes a noise, just so due to the greatness of the force of the heat of fire, water makes a noise. By this reason too, great king, know that 'there is no soul or being in water; due to the greatness of the force of the heat of fire, water makes a noise.'"
"First, great king, I have a question to ask you, thus this question will be well determined. Does water, great king, make a noise when being heated in all vessels, or does it make a noise when being heated only in some vessels?" "No indeed, venerable sir, water does not make a noise when being heated in all vessels; water makes a noise when being heated only in some vessels." "If so, great king, you have abandoned your own doctrine, you have come back to my domain; there is no soul or being in water. If, great king, water were to make a noise when being heated in all vessels, it would be proper to say 'water is alive.' For water, great king, is not twofold - that which makes a noise is alive, that which does not make a noise is not alive. If, great king, water were alive, when great noble elephants with massive bodies, in rut, having drawn up water with their trunks, having put it in their mouths, making it enter their bellies, that water too, being squeezed between their teeth, would make a noise. Even great ships of a hundred cubits, heavy, laden, filled with many hundreds of thousands of loads, travel in the great ocean; the water being squeezed by them too would make a noise. Even very great fish with bodies of many hundreds of yojanas - timi, timiṅgala, timirapiṅgala - submerged inside, dwelling in the great ocean as their place of residence, drink and blow out great streams of water; that water too, being squeezed between their teeth and in their bellies, would make a noise. But because, great king, water oppressed by such and such great oppressions does not make a noise, therefore too there is no soul or being in water; thus, great king, remember this."
"Excellent, venerable Nāgasena, the question that came with a fault has been analysed with a fitting analysis. Just as, venerable Nāgasena, a very costly jewel gem, having reached a clever teacher, a skilled, trained gem-cutter, would obtain fame, praise, and commendation; or a pearl gem reaching a pearl-worker, or a cloth gem reaching a cloth-worker, or red sandalwood reaching a perfumer, would obtain fame, praise, and commendation. Just so indeed, venerable Nāgasena, the question that came with a fault has been analysed with a fitting analysis; thus I accept this as true."
The question on beings and souls in water is the ninth.
The Chapter on the Buddha is first.
In this chapter there are nine questions.