1.
The Chapter on the Supernormal Power
1.
The Question on the Fruitfulness of Aspiration Made
1. Then King Milinda, having been granted an opportunity, having bowed down and placed his joined palms on his head at the feet of the venerable one, said this: "Venerable Nāgasena, these sectarians speak thus: 'If the Buddha consents to veneration, the Buddha has not attained final Nibbāna, is connected with the world, is within existence in the world, is common to the world; therefore the aspiration made towards him is not barren but fruitful. If he has attained final Nibbāna, is unbound from the world, has escaped from all existences, veneration towards him does not arise, one who has attained final Nibbāna does not consent to anything, the aspiration made towards one who does not consent is barren and fruitless' - this is a question with two points, this is not the domain of those whose minds have not attained, this is only the domain of the great; break this net of wrong views, establish it on one side, this question has come to you, give vision to the future sons of the Conqueror for the refutation of the doctrines of others."
The elder said: "The Blessed One, great king, has attained final Nibbāna, and the Blessed One does not consent to veneration; at the very foot of the Bodhi tree the Truth-finder's consenting was abandoned, how much more so for one who has attained final Nibbāna through the Nibbāna element without residue of clinging. This too was spoken, great king, by the elder Sāriputta, the General of the Teaching -
They do not consent to honour - this is the nature of the Buddhas.'"
The king said: "Venerable Nāgasena, either a son praises his father, or a father praises his son; this is not a reason for the refutation of the doctrines of others, this is merely a declaration of confidence. Come, explain to me the reason there properly for the establishment of one's own doctrine and for the unravelling of the net of wrong views."
The elder said: "The Blessed One, great king, has attained final Nibbāna, and the Blessed One does not consent to veneration; yet even though the Truth-finder does not consent, gods and humans, having made the relic-jewel a basis, practising right practice with the knowledge-jewel of the Truth-finder as object, obtain the three successes.
"Just as, great king, a great, large mass of fire, having blazed up, might be quenched - does, great king, that great mass of fire consent to grass and wood as fuel?" "Even while burning, venerable sir, that great mass of fire does not consent to grass and wood as fuel; how then would one quenched, at peace, without consciousness consent?" "But when, great king, that mass of fire has ceased and is at peace, is the world empty of fire?" "No indeed, venerable sir, wood is the basis and fuel for fire; whatever people desire fire, they, by their own strength, power and energy, by their own personal effort, having churned wood, having produced fire, with that fire perform tasks requiring fire." "If so, great king, the word of the sectarians is wrong: 'The aspiration made towards one who does not consent is barren and fruitless.'
"Just as, great king, a great, large mass of fire blazed, just so the Blessed One blazed with the Buddha's glory in the ten-thousand-fold world system. Just as, great king, a great, large mass of fire, having blazed, was quenched, just so the Blessed One, having blazed with the Buddha's glory in the ten-thousand-fold world system, attained final Nibbāna through the Nibbāna element without residue of clinging. Just as, great king, a quenched mass of fire does not consent to grass and wood as fuel, just so indeed the consenting of the Benefactor of the World has been abandoned, is at peace. Just as, great king, people, when the mass of fire is quenched, without fuel, by their own strength, power and energy, by their own personal effort, having churned wood, having produced fire, with that fire perform tasks requiring fire, just so indeed gods and humans, having made the relic-jewel of the Truth-finder who has attained final Nibbāna, who does not consent, a basis, practising right practice with the knowledge-jewel of the Truth-finder as object, obtain the three successes. By this reason too, great king, the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful.
"Furthermore, great king, listen to a reason by which reason the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful. Just as, great king, a great, large wind, having blown, might cease - does, great king, that ceased wind consent to being reproduced?" "No indeed, venerable sir, for the ceased wind there is no reflective attention or attention for reproduction." "What is the reason?" "That air element is without consciousness." "Does, great king, the designation 'wind' depart from that ceased wind?" "No indeed, venerable sir, palm-leaf fans and fans are conditions for the arising of wind; whatever people are scorched by heat, oppressed by fever, they, with a palm-leaf fan or with a fan, by their own strength, power and energy, by their own personal effort, having produced that, with that wind extinguish the heat and appease the fever." "If so, great king, the word of the sectarians is wrong: 'The aspiration made towards one who does not consent is barren and fruitless.'
"Just as, great king, a great mighty wind blew, just so the Blessed One blew towards the ten-thousand-fold world system with the cool, sweet, peaceful, subtle wind of friendliness. Just as, great king, a great mighty wind, having blown, ceased, just so the Blessed One, having blown towards with the cool, sweet, peaceful, subtle wind of friendliness, attained final Nibbāna through the Nibbāna element without residue of clinging. Just as, great king, the ceased wind does not consent to being reproduced, just so the consenting to the welfare of the world has been abandoned, is at peace. Just as, great king, those people are scorched by heat, oppressed by fever, just so gods and humans are oppressed by the fever of the heat of the threefold fire. Just as palm-leaf fans are conditions for the production of wind, just so the relic and the knowledge-jewel of the Truth-finder are conditions for the attainment of the three successes. Just as people scorched by heat, oppressed by fever, having produced wind with a palm-leaf or a fan, extinguish the heat and appease the fever, just so gods and humans, having venerated the relic and the knowledge-jewel of the Truth-finder who has attained final Nibbāna, who does not consent, having produced wholesome, by that wholesome extinguish and appease the fever of the heat of the threefold fire. By this reason too, great king, the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful.
"Furthermore, great king, listen to a reason for the refutation of the doctrines of others. Just as, great king, a man, having beaten a drum, might produce a sound, and that drum sound produced by the man, that sound might disappear, does that sound, great king, consent to being reproduced?" "No indeed, venerable sir, that sound has disappeared, there is no reflective attention or attention for its arising again; once the drum sound has arisen and disappeared, that drum sound is cut off. But the drum, venerable sir, is a condition for the production of sound; then a man, when the condition exists, having beaten the drum with self-produced effort, produces a sound." "Just so indeed, great king, the Blessed One, having established the relic-jewel and the Teaching and the discipline and the instruction, the Teacher developed in morality, concentration, wisdom, liberation, and knowledge and vision of liberation, himself attained final Nibbāna through the Nibbāna element without residue of clinging; and when the Blessed One has attained final Nibbāna, the attainment of success is not cut off; beings oppressed by the suffering of existence, having made the relic-jewel and the Teaching and the discipline and the instruction a condition, desiring success, obtain successes. By this reason too, great king, the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful.
"And this was seen, great king, by the Blessed One regarding the future time. And it was spoken and said and declared: 'Now, Ānanda, you might think thus: "The Scriptures belong to a Teacher who has passed away, we have no Teacher." But this, Ānanda, should not be seen thus. The Teaching and the discipline that have been taught and laid down by me for you, Ānanda, they will be your Teacher after my passing.' That the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is barren and fruitless - that word of those sectarians is wrong, not become, false, untrue, opposed, perverted, giving suffering, with painful results, leading to realms of misery.
"Furthermore, great king, listen to a reason by which reason the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful. Does this great earth, great king, consent: 'Let all seeds grow in me'?" "No indeed, venerable sir." "But why then, great king, do those seeds, having grown in the great earth that does not consent, become established with firm roots and matted roots, spread out with trunk, substance, and branches, bearing flowers and fruit?" "Even though not consenting, venerable sir, the great earth is a site for those seeds, gives a condition for their growth; those seeds, in dependence on that site, by that condition, having grown, become established with firm roots and matted roots, spread out with trunk, substance, and branches, bearing flowers and fruit." "If so, great king, the sectarians are lost in their own doctrine, destroyed, opposed, if they say: 'The aspiration made towards one who does not consent is barren and fruitless.'
"Just as, great king, the great earth, so is the Truth-finder, the Worthy One, the One Enlightened by himself. Just as, great king, the great earth does not consent to anything, so the Truth-finder does not consent to anything. Just as, great king, those seeds, in dependence on the earth, having grown, become established with firm roots and matted roots, spread out with trunk, substance, and branches, bearing flowers and fruit, so gods and humans, in dependence on the relic and the knowledge-jewel of the Truth-finder who has attained final Nibbāna, who does not consent, become established with firm wholesome roots, spread out with the aggregate of concentration, the substance of the Teaching, and the branches of morality, bearing the flowers of liberation and the fruit of asceticism. By this reason too, great king, the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful.
"Furthermore, great king, listen to a reason by which reason the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful. Do these camels, cattle, donkeys, goats, livestock, and humans, great king, consent to the origination of families of worms in their bellies?" "No indeed, venerable sir." "But why then, great king, do those worms, having originated in the bellies of those who do not consent, reach full expansion through having many offspring?" "Because of the power of evil action, venerable sir, worms, having originated in the bellies of those beings who do not consent, reach full expansion through having many offspring." "Just so indeed, great king, because of the power of the relic and the knowledge-object of the Truth-finder who has attained final Nibbāna, who does not consent, the aspiration made towards the Truth-finder is not barren but fruitful.
"Furthermore, great king, listen to a reason by which reason the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful. Do these humans, great king, consent: 'Let these ninety-eight diseases arise in the body'?" "No indeed, venerable sir." "But why then, great king, do those diseases fall upon the bodies of those who do not consent?" "Because of misconduct done before, venerable sir." "If, great king, unwholesome action done before is to be experienced here, then indeed, great king, whether done before or done here, wholesome-unwholesome action is not barren but fruitful. By this reason too, great king, the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful.
"But have you heard before, great king, that the demon named Nandaka, having assailed the Elder Sāriputta, entered the earth?" "Yes, venerable sir, it is heard, this is well-known in the world." "Did the Elder Sāriputta, great king, consent to the demon Nandaka's swallowing by the great earth?" "Even if the world with its gods were overturned, venerable sir, even if the moon and sun were falling to the ground, even if Mount Sineru, the king of mountains, were scattered, the Elder Sāriputta would not consent to another's suffering. What is the reason for this? That cause by which the Elder Sāriputta might be angry or hostile, that cause has been removed and cut off for the Elder Sāriputta; because the cause has been uprooted, venerable sir, the Elder Sāriputta would not become irritated even towards one who takes his life." "If, great king, the Elder Sāriputta did not consent to the demon Nandaka's swallowing by the earth, then why did the demon Nandaka enter the earth?" "Because of the power of unwholesome action, venerable sir." "If, great king, the demon Nandaka entered the earth because of the power of unwholesome action, then even for one not consenting, the offence committed is not barren but fruitful. If so, great king, even because of the power of unwholesome action, the service done for one not consenting is not barren but fruitful. By this reason too, great king, the aspiration made towards the Truth-finder who has attained final Nibbāna, who does not consent, is not barren but fruitful.
"How many people, great king, are there who have entered the great earth at present? Have you heard about them?" "Yes, venerable sir, it is heard." "Come now, great king, tell me." "Ciñcamāṇavikā, venerable sir, and Suppabuddha the Sakyan, and the Elder Devadatta, and the demon Nandaka, and the young man Nanda. This has been heard, venerable sir, these five people entered the great earth." "Against whom, great king, did they offend?" "Against the Blessed One, venerable sir, and against the disciples." "Did the Blessed One or the disciples, great king, consent to their entering the great earth?" "No indeed, venerable sir." "If so, great king, the service done for the Truth-finder who has attained final Nibbāna, even though he does not consent, is not barren but fruitful." "Well explained, Venerable Nāgasena, the deep question has been made clear, the secret has been revealed, the knot has been cut, the thicket has been made not a thicket, the opposing doctrines are destroyed, the wrong views are broken, the heretics have become without lustre; you have approached the most excellent of the excellent leaders of groups."
The question on the fruitfulness of aspiration made is the first.
2.
The Question on Omniscience
2. "Venerable Nāgasena, is the Buddha omniscient?" "Yes, great king, the Blessed One is omniscient, but knowledge and vision is not constantly and continuously present for the Blessed One; the Blessed One's omniscient knowledge is dependent on adverting; having adverted, he knows whatever he wishes." "If so, Venerable Nāgasena, the Buddha is not omniscient. If his omniscient knowledge requires searching." "A hundred cartloads of paddy, great king, and half a cartload more, seven measures of paddy and two tumbas - in a single finger-snap moment, for one whose mind is occurring, would so many grains of paddy, being placed as a mark, come to utter elimination and exhaustion?
"Here these seven kinds of minds occur. Those, great king, who are with lust, with hate, with delusion, with mental defilements, with undeveloped body, with undeveloped morality, with undeveloped mind, with undeveloped wisdom - for them that mind arises heavily and proceeds slowly. Why? Because of the undeveloped mind. Just as, great king, when a bamboo stalk that is extended, large, spread out, entwined and intertwined, tangled with branches and matted hair, is being dragged, its coming is heavy and slow. Why? Because of the entwined and intertwined branches. Just so, great king, those who are with lust, with hate, with delusion, with mental defilements, with undeveloped body, with undeveloped morality, with undeveloped mind, with undeveloped wisdom - for them that mind arises heavily and proceeds slowly. Why? Because of being entwined and intertwined by mental defilements. This is the first mind.
"Herein this second mind is to be distinguished - Those, great king, who are stream-enterers, with the realms of misery closed, ones attained to right view, who have cognised the Teacher's instruction - for them that mind arises lightly and proceeds lightly in three states. In the higher planes it arises heavily and proceeds slowly. Why? Because of the purity of mind in three states, and because of the mental defilements above not being eliminated. Just as, great king, when a bamboo stalk that is pure at three joints and knots, with branches and matted hair tangled above, is being dragged, as far as the three joints it goes lightly, above that it is stiff. Why? Because of purity below and because of being tangled with branches and matted hair above. Just so, great king, those who are stream-enterers, with the realms of misery closed, ones attained to right view, who have cognised the Teacher's instruction - for them that mind arises lightly and proceeds lightly in three states, in the higher planes it arises heavily and proceeds slowly. Why? Because of the purity of mind in three states, and because of the mental defilements above not being eliminated. This is the second mind.
"Herein this third mind is to be distinguished - Those, great king, who are once-returners, for whom lust, hate, and delusion have become reduced - for them that mind arises lightly and proceeds lightly in five states, in the higher planes it arises heavily and proceeds slowly. Why? Because of the purity of mind in five states, and because of the mental defilements above not being eliminated. Just as, great king, when a bamboo stalk that is pure at five joints and knots, with branches and matted hair tangled above, is being dragged, as far as the five joints it goes lightly, above that it is stiff. Why? Because of purity below and because of being tangled with branches and matted hair above. Just so, great king, those who are once-returners, for whom lust, hate, and delusion have become reduced - for them that mind arises lightly and proceeds lightly in five states, in the higher planes it arises heavily and proceeds slowly. Why? Because of the purity of mind in five states, and because of the mental defilements above not being eliminated. This is the third mind.
"Herein this fourth consciousness is classified - Those, great king, who are non-returners, for whom the five lower mental fetters have been abandoned, their consciousness arises lightly in ten states, proceeds lightly, arises heavily in the upper planes, proceeds slowly. Why? Because of the purity of consciousness in ten states, because of the non-abandonment of mental defilements above. Just as, great king, when a bamboo stalk that is pure in ten joint-knots, tangled with branches above, is being dragged, as far as the ten joints it goes lightly, beyond that above it is obstinate. Why? Because of purity below and because of being tangled with branches and matted hair above. Just so, great king, those who are non-returners, for whom the five lower mental fetters have been abandoned, their consciousness arises lightly in ten states, proceeds lightly, arises heavily in the upper planes, proceeds slowly. Why? Because of the purity of consciousness in ten states, because of the non-abandonment of mental defilements above - this is the fourth consciousness.
"Herein this fifth consciousness is classified - Those, great king, who are Worthy Ones, who have eliminated the mental corruptions, who have washed away stain, who have vomited up mental defilements, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who have attained the analytical knowledges, who are pure in the planes of disciples, their consciousness arises lightly in the domain of disciples, proceeds lightly, arises heavily in the planes of Individually Enlightened Ones, proceeds slowly. Why? Because of purity in the domain of disciples, because of impurity in the domain of Individually Enlightened Ones. Just as, great king, when a bamboo stalk that is pure in all joint-knots is being dragged, its coming is light, not slow. Why? Because of purity in all joint-knots, because of the bamboo being without thicket. Just so, great king, those who are Worthy Ones, who have eliminated the mental corruptions, who have washed away stain, who have vomited up mental defilements, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who have attained the analytical knowledges, who are pure in the planes of disciples, their consciousness arises lightly in the domain of disciples, proceeds lightly, arises heavily in the planes of Individually Enlightened Ones, proceeds slowly. Why? Because of purity in the domain of disciples, because of impurity in the domain of Individually Enlightened Ones - this is the fifth consciousness.
"Herein this sixth consciousness is classified - Those, great king, who are Individually Enlightened Ones, self-become, without a teacher, wandering alone, like the horn of a rhinoceros, with pure and spotless consciousness in their own domain, their consciousness arises lightly in their own domain, proceeds lightly, arises heavily in the planes of omniscient Buddhas, proceeds slowly. Why? Because of purity in their own domain, because of the greatness of the domain of omniscient Buddhas. Just as, great king, a man might enter a small river in his own domain by night or by day, as he wishes, without fear; then having seen beyond the great ocean, deep, wide, unfathomable, without a further shore, he would be afraid, would hesitate, would not dare to enter. Why? Because of having crossed his own domain, and because of the greatness of the great ocean. Just so, great king, those who are Individually Enlightened Ones, self-become, without a teacher, wandering alone, like the horn of a rhinoceros, with pure and spotless consciousness in their own domain, their consciousness arises lightly in their own domain, proceeds lightly, arises heavily in the planes of omniscient Buddhas, proceeds slowly. Why? Because of purity in their own domain, because of the greatness of the domain of omniscient Buddhas - this is the sixth consciousness.
"Herein this seventh consciousness comes to be classified - Those, great king, who are Fully Enlightened by themselves, omniscient, bearers of the ten powers, confident with the four grounds of self-confidence, endowed with the eighteen qualities of a Buddha, infinite conquerors, with unobstructed knowledge, their consciousness arises quickly everywhere, proceeds quickly. Why? Because of purity everywhere. Now, great king, would there be any hesitation or sticking for an iron bar that is well-washed, spotless, without knots, with a subtle edge, not crooked, not bent, not curved, mounted on a strong bow, when forcefully shot at fine linen or fine cotton or fine woollen cloth?" "No indeed, venerable sir. Why?" "Because of the subtleness of the cloths, because of the well-washed state of the iron bar, and because of the force of the shot." Just so indeed, great king, those who are Fully Enlightened by themselves, omniscient, bearers of the ten powers, confident with the four grounds of self-confidence, endowed with the eighteen qualities of a Buddha, infinite conquerors, with unobstructed knowledge, their consciousness arises quickly everywhere, proceeds quickly. Why? Because of purity everywhere. This is the seventh consciousness.
"Therein, great king, that which is the consciousness of omniscient Buddhas, having surpassed the reckoning of even the six consciousnesses, is pure and light by an incalculable factor. And because the Blessed One's consciousness is pure and light, therefore, great king, the Blessed One displays the twin miracle. By the twin miracle, great king, it should be known that the consciousness of the Buddhas, the Blessed Ones, turns around thus quickly; no further reason can be stated therein. Even those miracles, great king, taking the consciousness of omniscient Buddhas, do not amount to a reckoning, a term, a fraction, or a fraction of a fraction. The Blessed One's omniscient knowledge, great king, is dependent on adverting; having adverted, he knows whatever he wishes.
"Just as, great king, a man might place whatever is placed in one hand into the other hand, might utter speech with an open mouth, might swallow food that has gone into the mouth, having opened his eyes might close them, or having closed his eyes might open them, might extend a bent arm, or might bend an extended arm - this takes longer, great king; quicker is the Blessed One's omniscient knowledge, quicker is the adverting; having adverted, he knows whatever he wishes. By the mere deficiency of adverting, the Buddhas, the Blessed Ones, are not thereby called non-omniscient."
"Even adverting, Venerable Nāgasena, must be done through seeking. Come, convince me of this by a reason." "Just as, great king, if a wealthy man, of great riches, of great possessions, with abundant gold and silver, with abundant property and equipment, with abundant wealth and grain, had rice, paddy, barley, rice-grain, sesame, mung beans, beans, early crops, later crops, ghee, oil, butter, milk, curds, honey, molasses, and treacle stored in pots, jars, pitchers, granaries, and vessels, and a guest were to come to that man, worthy of a meal, desiring a meal, and whatever cooked food there was in his house, that would be finished, and having taken out rice-grain from a pot he would cook food - but would that man, great king, by that mere deficiency of food, be called poor, be called destitute?" "No indeed, venerable sir. Even in the house of a wheel-turning monarch, venerable sir, there is a deficiency of food at an improper time; how much more so for a householder?" "Just so indeed, great king, the Truth-finder's omniscient knowledge has a mere deficiency of adverting; having adverted, he knows whatever he wishes.
"Or else, great king, suppose there were a tree bearing fruit, bent down, bowed, laden with clusters of fruit, and no fruit had fallen there - would that tree, great king, by that mere deficiency of fallen fruit, be called fruitless?" "No indeed, venerable sir. Those tree fruits are dependent on falling; when fallen, one obtains whatever one wishes." "Just so indeed, great king, the Truth-finder's omniscient knowledge is dependent on adverting; having adverted, he knows whatever he wishes."
"Venerable Nāgasena, does the Buddha know whatever he wishes by adverting again and again?" "Yes, great king, the Blessed One knows whatever he wishes by adverting again and again."
"Just as, great king, when a wheel-turning monarch remembers the wheel treasure, thinking 'May my wheel treasure come,' when remembered, the wheel treasure comes - just so indeed, great king, the Truth-finder knows whatever he wishes by adverting again and again." "The reason is firm, Venerable Nāgasena. The Buddha is omniscient. I accept that the Buddha is omniscient."
The question on the Buddha's omniscience is the second.
3.
The Question on Devadatta's Going Forth
3. "Venerable Nāgasena, by whom was Devadatta given the going forth?" "These six, great king, were warrior princes - Bhaddiya and Anuruddha and Ānanda and Bhagu and Kimila and Devadatta, with Upāli the barber as seventh - when the Teacher had fully awakened, the one who brought joy to the Sakyan clan, going forth following the Blessed One, they departed; the Blessed One gave them the going forth." "Is it not so, venerable sir, that by Devadatta, having gone forth, the Community was broken?" "Yes, great king, by Devadatta, having gone forth, the Community was broken. A householder does not break the Community, nor a nun, nor a female trainee, nor a novice, nor a female novice breaks the Community; a monk who is regular, belonging to the same communion, standing within the same boundary, breaks the Community." "What action, venerable sir, does a schismatic person experience?" "An action lasting a cosmic cycle, great king, he experiences."
"But, Venerable Nāgasena, does the Buddha know: 'Devadatta, having gone forth, will break the Community, and having broken the Community, will be cooked in hell for a cosmic cycle'?" "Yes, great king, the Truth-finder knows: 'Devadatta, having gone forth, will break the Community, and having broken the Community, will be cooked in hell for a cosmic cycle.'" "If, Venerable Nāgasena, the Buddha knows: 'Devadatta, having gone forth, will break the Community, and having broken the Community, will be cooked in hell for a cosmic cycle,' then indeed, Venerable Nāgasena, the statement that the Buddha is compassionate, sympathetic, seeking welfare, removing harm and providing welfare for all beings - that statement is wrong. If he gave the going forth not knowing that, then indeed the Buddha is not omniscient. This too is a question with two points that has come to you; unravel this great tangle, break the opposing doctrines. In the future time, monks of intelligence like you will be rare; here show your power."
"The Blessed One, great king, is compassionate and omniscient. Out of compassion, great king, the Blessed One, looking at Devadatta's destination with the knowledge of omniscience, saw Devadatta, having accumulated action bound for the realm of misery, going from hell to hell, from nether world to nether world, for many hundreds of thousands of ten millions of cosmic cycles. The Blessed One, having known this with the knowledge of omniscience, thought: 'This one's unlimited action, having gone forth in my Dispensation, will become limited; with reference to the former, suffering will become limited; even not having gone forth, this foolish man will accumulate action lasting a cosmic cycle.' Out of compassion he gave the going forth to Devadatta."
"If so, Venerable Nāgasena, the Buddha, having struck, anoints with oil; having made one fall into a precipice, gives a hand; having killed, seeks life - in that he first gives suffering and afterwards provides happiness?" "The Truth-finder, great king, strikes for the sake of beings' welfare, makes fall for the sake of beings' welfare, kills for the sake of beings' welfare. Having struck too, great king, the Truth-finder provides only welfare for beings; having made fall too, he provides only welfare for beings; having killed too, he provides only welfare for beings. Just as, great king, mother and father, having struck and having made fall, provide only welfare for their sons, just so indeed, great king, the Truth-finder strikes for the sake of beings' welfare, makes fall for the sake of beings' welfare, kills for the sake of beings' welfare. Having struck too, great king, the Truth-finder provides only welfare for beings; having made fall too, he provides only welfare for beings; having killed too, he provides only welfare for beings. By whatever means there is growth of virtues for beings, by those means he provides only welfare for all beings. If, great king, Devadatta had not gone forth, being a householder, having done much evil action conducive to hell, going from hell to hell, from nether world to nether world, for many hundreds of thousands of ten millions of cosmic cycles, he would experience much suffering. The Blessed One, knowing that, out of compassion gave the going forth to Devadatta, thinking: 'For one gone forth in my Dispensation, suffering will become limited.' Out of compassion he made heavy suffering light.
"Or just as, great king, a powerful man, powerful through wealth, fame, glory, relatives and strength, made a heavy punishment light for his own relative or friend who was bearing a heavy punishment from the king, through his own great trustworthiness and ability - just so indeed, great king, the Blessed One, having given the going forth to Devadatta who was experiencing suffering for many hundreds of thousands of ten millions of cosmic cycles, made heavy suffering light through the power and ability of morality, concentration, wisdom and liberation.
"Or just as, great king, a skilled physician, a surgeon, makes a heavy disease light by the power of powerful medicine - just so indeed, great king, the Blessed One, having given the going forth to Devadatta who was experiencing suffering for many hundreds of thousands of ten millions of cosmic cycles, through knowledge of the disease, powerful in compassion, made heavy suffering light by the power of the firm medicine of the Teaching. Would the Blessed One, great king, making Devadatta who was to experience much into one to experience little, commit any demerit?" "Not any demerit, venerable sir, would he commit, not even as much as the time of milking a cow." "Accept this reason too, great king, according to its meaning, by which reason the Blessed One gave the going forth to Devadatta.
"Furthermore, great king, listen to a further reason by which reason the Blessed One gave the going forth to Devadatta. Just as, great king, having seized a thief, a criminal, they might show him to the king: 'This, Sire, is a thief, a criminal; impose on him whatever punishment you wish.' The king might say to him thus: 'If so, my good men, having taken this thief outside the city, cut off his head at the place of execution.' 'Yes, Sire,' they, having assented to the king, having taken him outside the city, would lead him to the place of execution. Some man might see him, one who has obtained a boon from the king's presence, who has obtained fame, wealth and possessions, whose words are acceptable, who accomplishes what the powerful desire; he, having shown compassion to him, might say to those men thus: 'Enough, sirs, what is the use of cutting off this man's head? If so, sirs, having cut off his hand or foot, protect his life; I will give an answer to the king on his behalf.' They, by the word of that powerful one, having cut off that thief's hand or foot, would protect his life. Would that man, great king, acting thus, be doing what should be done for that thief?" "That man, venerable sir, is a giver of life to that thief; when life has been given, what is there that has not been done for him?" "But the feeling in the cutting off of hand and foot - would he commit any demerit on account of that feeling?" "By what was done by himself, venerable sir, that thief experiences unpleasant feeling; but the man who gives life would not commit any demerit." "Just so indeed, great king, the Blessed One out of compassion gave the going forth to Devadatta: 'For one gone forth in my Dispensation, suffering will be brought to an end.' And Devadatta's suffering was brought to an end, great king; Devadatta, great king, at the time of death -
The all-seeing one, with the marks of a hundred merits, with my life I go for refuge to the Buddha.'
"He went for refuge for life. Devadatta, great king, when the cosmic cycle is divided into six portions and has passed, in the first portion he broke the Community, and having been cooked in hell for five portions, having been released from there, he will become an Individually Enlightened One named Aṭṭhissara. Was the Blessed One, great king, acting thus, doing what should be done for Devadatta?" "The Truth-finder, venerable Nāgasena, is a giver of all to Devadatta; since the Truth-finder will bring Devadatta to individual enlightenment, what is there that has not been done by the Truth-finder for Devadatta?" "But, great king, that Devadatta, having broken the Community, experiences unpleasant feeling in hell, would the Blessed One on that account commit any demerit?" "No indeed, venerable sir; by what was done by himself, venerable sir, Devadatta is cooked in hell for a cosmic cycle; the Teacher who makes an end of suffering does not commit any demerit." "Accept this reason too, great king, according to its meaning, by which reason the Blessed One gave the going forth to Devadatta.
"Furthermore, great king, listen to a further reason by which reason the Blessed One gave the going forth to Devadatta. Just as, great king, a skilled physician, a surgeon, appeasing a wound that has been attacked by wind, bile, phlegm, their combination, seasonal change, abnormal care, or external injury, covered with rotting corpse-like foul smell, with a dart inside, gone into a cavity, full of pus and blood, anoints the surface of the wound with medicine that is hard, sharp, alkaline and pungent for ripening; having ripened, having reached a soft state, having cut it open with a knife, he cauterizes it with a probe; when cauterized, he applies alkaline salt, he anoints it with medicine for the healing of the wound, for the attainment of well-being for the sick person - does that physician, that surgeon, great king, with a mind for harm, anoint with medicine, cut with a knife, cauterize with a probe, apply alkaline salt?" "No indeed, venerable sir; with a mind for welfare, wishing for well-being, he does those actions." "But whatever unpleasant feeling arose from the doing of the medical action, would that physician, that surgeon, on that account commit any demerit?" "With a mind for welfare, venerable sir, wishing for well-being, the physician, the surgeon does those actions; why would he on that account commit demerit? That physician, that surgeon, venerable sir, is one going to heaven." "Just so indeed, great king, out of compassion the Blessed One gave the going forth to Devadatta for release from suffering.
"Furthermore, great king, listen to a further reason by which reason the Blessed One gave the going forth to Devadatta. Just as, great king, a man might be pierced by a thorn, and then another man, wishing for his welfare, wishing for his well-being, having cut all around with a sharp thorn or with the edge of a knife, with blood flowing, might remove that thorn - does that man, great king, wishing for his harm, remove that thorn?" "No indeed, venerable sir; wishing for his welfare, venerable sir, that man, wishing for his well-being, removes that thorn. If, venerable sir, he did not remove that thorn, he might undergo death or suffering like death on account of that." "Just so indeed, great king, the Truth-finder out of compassion gave the going forth to Devadatta for release from suffering. If, great king, the Blessed One had not given the going forth to Devadatta, Devadatta would have been cooked in hell for a hundred thousand million cosmic cycles in the succession of existences."
"Venerable Nāgasena, the Truth-finder brought Devadatta, who was going with the stream, against the stream; he established Devadatta, who had entered the wrong path, on the path; he gave support to Devadatta who had fallen into a precipice; the Truth-finder raised Devadatta, who had gone to unrighteousness, to righteousness. And these causes, venerable Nāgasena, and these reasons cannot be shown by another except by one wise like you."
The question on Devadatta's going forth is the third.
4.
The Question on the Earth Trembling
4. "Venerable Nāgasena, this too was spoken by the Blessed One - 'These eight causes, monks, eight conditions are for the manifestation of a great earthquake.' This is a statement without remainder, this is a statement without exception, this is a statement without qualification; there is no other ninth cause for the manifestation of a great earthquake. If, venerable Nāgasena, there were another ninth cause for the manifestation of a great earthquake, the Blessed One would have spoken of that cause too. But because, venerable Nāgasena, there is no other ninth cause for the manifestation of a great earthquake, therefore it was not declared by the Blessed One; yet this ninth cause is seen for the manifestation of a great earthquake, that when King Vessantara was giving the great gift, seven times the great earth trembled. If, venerable Nāgasena, there are only eight causes, eight conditions for the manifestation of a great earthquake, then the statement that when King Vessantara was giving the great gift, seven times the great earth trembled, is wrong. If when King Vessantara was giving the great gift, seven times the great earth trembled, then the statement that there are only eight causes, eight conditions for the manifestation of a great earthquake, that too is wrong. This too is a question with two points, subtle, hard to unravel, blinding and deep; it has come to you; it cannot be answered by another of inferior wisdom, except by one wise like you."
"This too was spoken, great king, by the Blessed One - 'These eight causes, monks, eight conditions are for the manifestation of a great earthquake.' That when King Vessantara was giving the great gift, seven times the great earth trembled, that however was untimely, arising only occasionally, free from the eight causes; therefore it was not counted among the eight causes.
"Just as, great king, in the world only three clouds are counted: the rainy season cloud, the winter cloud, and the monsoon cloud. If, apart from these, another cloud rains, that cloud is not counted among the recognised clouds; it goes by the term 'untimely cloud' only. Just so indeed, great king, that when King Vessantara was giving the great gift, seven times the great earth trembled, that was untimely, arising only occasionally, free from the eight causes; it is not counted among the eight causes.
"Or else, great king, from the Himalaya mountain five hundred rivers flow; of those five hundred rivers, great king, only ten rivers are counted in the counting of rivers. As follows: the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahī, the Sindhu, the Sarassatī, the Vetravatī, the Vītaṃsā, and the Candabhāgā; the remaining rivers are not counted in the counting of rivers. Why? Those rivers do not have permanent water. Just so indeed, great king, that when King Vessantara was giving the great gift, seven times the great earth trembled, that was untimely, arising only occasionally, free from the eight causes; it is not counted among the eight causes.
"Or else, great king, a king may have a hundred or two hundred or three hundred ministers; of them only six persons are counted in the counting of ministers. As follows: the general, the chaplain, the judge, the storekeeper, the umbrella-bearer, and the sword-bearer. Only these are counted in the counting of ministers. Why? Because of being connected with the king's qualities; the rest are not counted, they all go by the term 'ministers' only. Just so indeed, great king, that when King Vessantara was giving the great gift, seven times the great earth trembled, that was untimely, arising only occasionally, free from the eight causes; it is not counted among the eight causes.
"Is it heard, great king, nowadays of those who have made aspirations in the Conqueror's Dispensation, of action to be experienced as pleasant in the present life, and whose fame has risen up among gods and humans?" "Yes, venerable sir, it is heard nowadays of those who have made aspirations in the Conqueror's Dispensation, of action to be experienced as pleasant in the present life, and whose fame has risen up among gods and humans - seven persons." "And who are they, great king?" "Sumana the garland-maker, venerable sir, and the brahmin with one cloth, and Puṇṇa the hired servant, and Queen Mallikā, and Queen Gopālamātā, and the female lay follower Suppiyā, and Puṇṇā the slave-woman - these are the seven beings who experienced pleasant results in the present life, and their fame has risen up among gods and humans."
"Are others also heard of in the past who went to the abode of the devas with that very human bodily form?" "Yes, venerable sir, it is heard." "And who are they, great king?" "Guttila the gandhabba, and King Sādhīna, and King Nimi, and King Mandhātā - these four persons are heard of, who went to the abode of the devas with that very human bodily form." "Even what was done long ago is heard of, whether well done or wrongly done? But have you heard before, great king, in the past time or in the present time, that when a gift was being given by one of such and such a name, once or twice or thrice the great earth trembled?" "No indeed, venerable sir." "I have, great king, tradition, achievement, learning, hearing, strength of training, desire to hear, inquiry, and attendance on teachers; yet I too have not heard before 'when a gift was being given by one of such and such a name, once or twice or thrice the great earth trembled' - except for the excellent gift of King Vessantara, the bull among kings. And, great king, between the Blessed One Kassapa and the Blessed One the Sage of the Sakyans, two Buddhas, ten million years have passed, surpassing the path of counting; even there I have no hearing 'when a gift was being given by one of such and such a name, once or twice or thrice the great earth trembled.' Not, great king, by just so much energy, by just so much effort does the great earth tremble; filled with the burden of virtue, great king, filled with the burden of the virtue of all purity practices, not being able to bear it, the great earth moves, trembles, and quakes.
"Just as, great king, when a cart is overloaded with too heavy a burden, the hubs and the rims split and the axle breaks, just so indeed, great king, the great earth, laden with the burden of the qualities of all purity and functional virtues, not being able to bear it, moves, trembles, and quakes.
"Or else, great king, just as the sky, covered by the force of wind and water, filled with the burden of abundant water, because of being burst by excessive wind, roars, resounds, and rumbles, just so indeed, great king, the great earth, laden with the burden of the abundant, vast power of King Vessantara's giving, not being able to bear it, moves, trembles, and quakes. For indeed, great king, the mind of King Vessantara does not proceed through the influence of lust, does not proceed through the influence of hate, does not proceed through the influence of delusion, does not proceed through the influence of conceit, does not proceed through the influence of wrong view, does not proceed through the influence of defilements, does not proceed through the influence of applied thought, does not proceed through the influence of discontent, but rather it proceeds frequently through the influence of giving: 'How might beggars who have not come, come to my presence, and beggars who have come, having obtained according to their wish, become delighted' - thus constantly, continuously, his mental state is established towards giving. The mental state of King Vessantara, great king, is constantly, continuously established in ten states: in taming, in righteousness, in patience, in restraint, in self-control, in procedure, in non-wrath, in non-violence, in truth, and in purity. For King Vessantara, great king, sensual seeking has been abandoned, seeking existence has been calmed, he has engaged in zeal only for seeking the holy life; for King Vessantara, great king, protection of self has been abandoned, he has engaged in zeal for the protection of all beings: 'How might these beings be united, healthy, wealthy, and long-lived' - thus his mental state frequently proceeds. And while giving, great king, King Vessantara does not give that gift for the sake of success in existence, does not give for the sake of wealth, does not give for the sake of a return gift, does not give for the sake of flattery, does not give for the sake of life span, does not give for the sake of beauty, does not give for the sake of happiness, does not give for the sake of power, does not give for the sake of fame, does not give for the sake of a son, does not give for the sake of a daughter, but rather for the sake of omniscient knowledge, for the sake of the jewel of omniscient knowledge, he gave such incomparable, vast, unsurpassed, excellent gifts, and having attained omniscience, he spoke this verse:
Giving them away, I did not grieve, because of enlightenment itself.'
"King Vessantara, great king, conquers wrath by non-wrath, conquers the bad by good, conquers the miser by giving, conquers the speaker of falsehood by truth, conquers all unwholesome by wholesome. For him thus giving, following the Teaching, with the Teaching as his head, through the powerful, vast, extensive outflow of the result of giving and energy, below the great winds begin to stir, gently, gently, again and again, confusedly they blow, they bend down, they rise up, they bend aside, trees with broken leaves fall, cluster by cluster the rain clouds rush across the sky, the winds accumulated with dust become fierce, the winds pressed against the sky blow, suddenly they roar, a great fearful sound emanates, when those winds are agitated the water gently, gently moves, when the water moves the fish and turtles are disturbed, pair by pair the waves arise, the water-dwelling beings tremble, the water-wave proceeds in conjunction, the sound of the waves proceeds, terrible bubbles arise, garlands of foam appear, the great ocean overflows, the water rushes in all directions, the streams of water flow with mouths upstream and downstream, the titans, garuḷas, serpents, and demons tremble, they are alarmed: 'What indeed, how indeed, is the ocean overturning?' - with frightened minds they seek a path of escape, when the water-stream is disturbed and agitated the great earth trembles with its mountains and oceans, Mount Sineru revolves, the peak of the rocky summit bends, snakes, mongooses, cats, jackals, pigs, deer, and birds become displeased, the demons of little influence weep, the demons of great influence laugh as the great earth trembles.
"Just as, great king, in a large, great cooking pot, placed on a fireplace, filled with water, scattered with rice-grain, fire burning from below first heats the cooking pot, the cooking pot heated heats the water, the water heated heats the rice-grain, the rice-grain heated rises and sinks, bubbles are produced, garlands of foam rise up; just so indeed, great king, King Vessantara gave up what is hard to give up in the world; for him giving up what is hard to give up, through the natural outflow of the gift, the great winds below, not being able to bear it, became agitated; when the great winds became agitated, the water trembled; when the water trembled, the great earth trembled; thus then the great winds and the water and the great earth - these three were as if of one mind through the outflow of the great gift, through vast, powerful energy. There is no such, great king, power of giving of another, as the power of the great giving of King Vessantara. Just as, great king, on earth there are gems of many kinds. That is to say, sapphire, great sapphire, luminous essence, lapis lazuli, flax flower, sirīsa flower, captivating, sun-stone, moon-stone, diamond, fire-fly, topaz, ruby, and cat's eye gem - surpassing all these, the wheel-turning monarch's gem is declared the foremost; the wheel-turning monarch's gem, great king, illuminates all around for a yojana. Just so indeed, great king, whatever gift there is on earth, even the supreme incomparable gift, surpassing all that, the great gift of King Vessantara is declared the foremost; when the great gift of King Vessantara, great king, was being given, seven times the great earth trembled."
"Wonderful, Venerable Nāgasena, of the Buddhas! Marvellous, Venerable Nāgasena, of the Buddhas! That the Truth-finder, being a Bodhisatta, matchless in the world, was of such patience, of such mind, of such disposition, of such intention. The endeavour of Bodhisattas, Venerable Nāgasena, has been shown, and the perfections of the Conquerors have been further illuminated; even while practising the practice, the Truth-finder's supreme state in the world with its gods has been demonstrated. Excellent, Venerable Nāgasena, the Conqueror's Dispensation has been praised, the Conqueror's perfections have been illuminated, the knot of the sectarians' doctrine has been cut, the pot of the doctrines of others has been broken, the deep question has been made clear, the thicket has been made not a thicket, the explanation for the sons of the Conqueror has been rightly obtained; thus I accept this as true, O most excellent of excellent teachers."
The question on the earth trembling is the fourth.
5.
The Question on King Sivi's Gift of Eyes
5. "Venerable Nāgasena, you say thus: 'Eyes were given by King Sivi to a beggar, and while he was blind, divine eyes arose again' - this statement too is faulty, with refutation, with defect. It is said in the discourse: 'When the cause is uprooted, without cause, without basis, there is no arising of the divine eye.' If, venerable Nāgasena, eyes were given by King Sivi to a beggar, then the statement 'divine eyes arose again' is wrong; if divine eyes arose, then the statement 'eyes were given by King Sivi to a beggar' is also wrong. This too is a question with two points, more knotted than knotted, more entangled than entangled, more impenetrable than impenetrable; it has come to you; therein generate desire for the removal of the doctrines of others, for their refutation."
"Eyes were given, great king, by King Sivi to a beggar; do not generate doubt there. And divine eyes arose again; do not generate doubt there either." "But indeed, venerable Nāgasena, when the cause is uprooted, without cause, without basis, does the divine eye arise?" "No indeed, great king." "But what, venerable sir, is the reason here, by which reason when the cause is uprooted, without cause, without basis, the divine eye arises? Come now, convince me by a reason."
"But then, great king, is there in the world something called truth, by which those who speak truth make a declaration of truth?" "Yes, venerable sir, there is in the world something called truth. By truth, venerable Nāgasena, those who speak truth, having made a declaration of truth, cause the god to rain, extinguish fire, ward off poison, and do various other things that should be done." "If so, great king, it is fitting and proper that divine eyes arose for King Sivi by the power of truth. By the power of truth, great king, without basis, the divine eye arises; truth itself there becomes the basis for the arising of the divine eye.
"Just as, great king, whatever beings chant truth saying 'Let a great cloud rain!' - together with their chanting of truth, a great cloud rains. Is there, great king, in the sky an accumulated cause of rain by which cause a great cloud rains?" "No indeed, venerable sir, truth itself there becomes the cause for the raining of the great cloud." "Just so indeed, great king, there is no natural cause for that; truth itself here becomes the basis for the arising of the divine eye.
"Or else, great king, whatever beings chant truth saying 'Let the blazing, burning great mass of fire turn back!' - together with their chanting of truth, the blazing, burning great mass of fire turns back in a moment. Is there, great king, in that blazing, burning great mass of fire an accumulated cause by which cause the blazing, burning great mass of fire turns back in a moment?" "No indeed, venerable sir, truth itself there becomes the basis for the turning back of that blazing, burning great mass of fire in a moment." "Just so indeed, great king, there is no natural cause for that; truth itself here becomes the basis for the arising of the divine eye.
"Or else, great king, whatever beings chant truth saying 'Let the deadly poison become medicine!' Together with their chanting of truth, the deadly poison becomes medicine in a moment. Is there, great king, in that deadly poison an accumulated cause by which cause the deadly poison becomes medicine in a moment?" "No indeed, venerable sir, truth itself there becomes the cause for the destruction of the deadly poison in a moment." "Just so indeed, great king, without the natural cause, truth itself here becomes the basis for the arising of the divine eye.
"For the penetration of the four noble truths too, great king, there is no other basis; having made truth the basis, they penetrate the four noble truths. There is, great king, in the Chinese territory a Chinese king. He, wishing to play in the great ocean, every four months, having made a declaration of truth, enters one yojana into the great ocean together with his chariot. Before the front of his chariot, the great mass of water recedes again and again; when he has departed, it covers over again. Is it possible, great king, for that great ocean to be made to recede by the world including gods and humans with ordinary bodily strength?" "Even in a very small lake, venerable sir, water cannot be made to recede by the world including gods and humans with ordinary bodily strength; how much less the water in the great ocean?" "By this reason too, great king, the power of truth should be known: 'There is no state that cannot be attained by truth.'
"In the city of Pāṭaliputta, great king, King Asoka, the righteous king, surrounded by townspeople, country folk, ministers, soldiers, troops, and great ministers, having seen the river Ganges flowing, full of fresh water, level with its banks, swollen, five hundred yojanas in length, one yojana in breadth, said thus to his ministers: 'Is there anyone, my good men, capable of making this great Ganges flow upstream?' The ministers said: 'It is difficult, Sire.'
"Standing right there on the bank of the Ganges, a courtesan named Bandhumatī heard that it was said thus by the king: 'Is it possible to make this great Ganges flow upstream?' She said thus: 'I am indeed a courtesan in the city of Pāṭaliputta, one who lives by her beauty, of the lowest livelihood. Let the king now see my declaration of truth.' Then she made a declaration of truth. Together with her declaration of truth, in a moment that great Ganges, roaring, flowed upstream while the great crowd of people watched.
Then the king, having heard the gurgling sound produced by the force of the whirling waves of the Ganges, astonished and filled with wonder and amazement, said thus to his ministers: 'Why, my good men, does this great Ganges flow against the stream?' 'Bandhumatī, great king, the courtesan, having heard your word, made a declaration of truth; by her declaration of truth the great Ganges flows upward.'
Then the king, with an agitated heart, very quickly going himself, asked that courtesan: 'Is it true, woman, that by your declaration of truth this Ganges was made to flow against the stream?' 'Yes, Sire.' The king said: 'What power do you have in that, or who not insane accepts your word, by what power did you make this great Ganges flow against the stream?' She said: 'By the power of truth, great king, I made this great Ganges flow against the stream.' The king said: 'What power of truth do you have, being a thief, a cheat, unmindful, a cutter, a sinful one, one of broken morality, one who has transgressed shame, one who deceives blind people?' 'True, great king, I am such; yet even for one such as me, great king, there is a declaration of truth, by which, if I wished, I could overturn even the world with its gods.' The king said: 'But what is that declaration of truth? Come, tell me.' 'Whoever, great king, gives me wealth, whether a warrior or a brahmin or a merchant or a worker or anyone else, I attend to them equally; there is no distinction "he is a warrior," there is no contempt "he is a worker"; freed from favouritism and aversion, I serve the owner of the wealth. This, Sire, is my declaration of truth, by which I made this great Ganges flow against the stream.'
Thus indeed, great king, those established in truth do not fail to find any benefit. And, great king, the eyes were given by King Sivi to the beggar, and divine eyes arose, and that by a declaration of truth. But what was said in the discourse: 'When the physical eye is destroyed, without cause, without basis, there is no arising of the divine eye.' That was said with reference to the eye produced by meditation; thus, great king, remember this." "Excellent, Venerable Nāgasena, the question has been well unravelled, the refutation well shown, the opposing doctrines well crushed; thus I accept this as true."
The question on King Sivi's gift of eyes is the fifth.
6.
The Question on Conception in the Womb
6. "Venerable Nāgasena, this too was spoken by the Blessed One: 'Now, monks, from the coming together of three, there is conception in a womb. Here mother and father come together, and the mother is in her fertile period, and a gandhabba is present. Of these three, monks, from the coming together, there is conception in a womb.' This is a statement without remainder, a statement without exception, a statement without qualification, a statement worthy of respect, spoken while seated in the midst of gods and humans. Yet conception in a womb from the coming together of two is seen here: by the ascetic Dukūla, the navel of the female ascetic Pārikā was touched with the right thumb during her fertile period; by that touching of the navel, the boy Sāma was born. Also by the sage Mātaṅga, the navel of a brahmin maiden was touched with the right thumb during her fertile period; by that touching of the navel, a young man named Maṇḍabya was born. If, Venerable Nāgasena, it was spoken by the Blessed One: 'Now, monks, from the coming together of three, there is conception in a womb.' Then the statement that both the boy Sāma and the young man Maṇḍabya were born by the touching of the navel is wrong. If, venerable sir, it was spoken by the Truth-finder: 'The boy Sāma and the young man Maṇḍabya were born by the touching of the navel,' then the statement 'Now, monks, from the coming together of three, there is conception in a womb' is also wrong. This too is a question with two points, very profound, very subtle, a domain for the wise; it has come to you. Cut the path of doubt, hold up the lamp of the best knowledge."
"This too was spoken, great king, by the Blessed One: 'Now, monks, from the coming together of three, there is conception in a womb. Here mother and father come together, and the mother is in her fertile period, and a gandhabba is present. Thus from the coming together of three, there is conception in a womb.' And it was spoken: 'The boy Sāma and the young man Maṇḍabya were born by the touching of the navel.'" "If so, Venerable Nāgasena, convince me by the reason by which the question is well determined."
"But have you heard before, great king, that the boy Saṃkicca and the ascetic Isisinga and the Elder Kumārakassapa were born by this means?" "Yes, venerable sir, it is heard; their birth is well-known. First, two female deer, during their fertile period, having come to the urinal place of two ascetics, drank urine containing semen; by that semen in the urine, the boy Saṃkicca and the ascetic Isisinga were born. When the Elder Udāyī had gone to the nuns' quarters, while gazing upon the genitals of a nun with a lustful mind, semen was released onto his orange robe. Then the Venerable Udāyī said this to that nun: 'Go, sister, bring water, I will wash my inner robe.' 'Bring it, I myself will wash it.' Then that nun, during her fertile period, took a portion of that semen with her mouth, inserted a portion into her genitals; by that the Elder Kumārakassapa was born - thus people say."
"Do you, great king, believe that statement?" "Yes, venerable sir, we find a strong reason there, by which reason we believe: 'By this reason they were born.'" "But what, great king, is the reason here?" "When a seed falls into well-prepared soil, venerable sir, it quickly sprouts." "Yes, great king." "Just so indeed, venerable sir, that nun, being in her fertile period, when the soil was established, when the blood's flow had stopped, when the element was stable, having taken that semen, inserted it into that soil; by that an embryo was established in her. Thus we acknowledge the reason there for their birth." "So it is, great king, I accept it thus: by entry into the womb, an embryo comes into being. But do you, great king, accept the conception in a womb of the Elder Kumārakassapa?" "Yes, venerable sir." "Good, great king, you have come back to my domain. Speaking of conception in a womb even by one method, you will be my support. But those two female deer who, having drunk urine, obtained an embryo - do you believe in their conception in a womb?" "Yes, venerable sir, whatever is eaten, drunk, chewed, or licked, all that flows to the soil, and having reached its place, attains growth. Just as, Venerable Nāgasena, whatever rivers there are, all of them flow into the great ocean, and having reached their place, attain growth. Just so indeed, Venerable Nāgasena, whatever is eaten, drunk, chewed, or licked, all that flows to the soil, and having reached its place, attains growth. By that reason I believe that conception in a womb occurs even through what has gone into the mouth." "Good, great king, you have come more firmly into my domain. Even by drinking through the mouth, there is a coming together of two. Do you accept the conception in a womb of the boy Saṃkicca, the ascetic Isisinga, and the Elder Kumārakassapa?" "Yes, venerable sir, the coming together flows in."
"The boy Sāma also, great king, and the young man Maṇḍabya are included within the three comings together, of one flavour indeed with the former; I will explain the reason there. The ascetic Dukūla, great king, and the female ascetic Pārikā, both of them were forest dwellers, inclined to solitude, seekers of the highest good; by the power of their austere asceticism they heated up to the Brahma world. To them at that time Sakka, the lord of the gods, came to attend morning and evening. He, reflecting out of respect and friendliness towards them, saw the disappearance of both their eyes in the future; having seen, he said to them thus: 'Do one thing for me, sirs; it would be good if you would produce one son; he will be your attendant and support.' 'Enough, Kosiya, do not speak thus.' They did not accept that word of his. The compassionate, welfare-wishing Sakka, the lord of the gods, for the second time also, etc. for the third time also he said to them thus: 'Do one thing for me, sirs; it would be good if you would produce one son; he will be your attendant and support.' For the third time also they said: 'Enough, Kosiya, do not urge us to harm; when will this body not break up? Let this body break up, it is subject to breaking up; even if the earth were breaking up, even if the mountain peaks were falling, even if the sky were splitting, even if the moon and sun were falling, we will not mingle with worldly adversities. Do not approach our presence; this is your intimacy with one who has approached; you are one who works harm, I think.'
Then Sakka, the lord of the gods, not obtaining their consent, respected, with joined palms, requested again: 'If you are not able to do my bidding, when the female ascetic is in her fertile period, menstruating, then you, venerable sir, should touch her navel with your right thumb; by that she will conceive an embryo; this indeed is the coming together for conception in a womb.' 'I am able, Kosiya, to do that bidding; our austere asceticism is not broken by just that much; let it be so,' they accepted. But at that time in the heavenly abode there was a young god with abundant wholesome roots, whose life was exhausted, who had reached the exhaustion of his lifespan, able to descend at will even into a wheel-turning monarch's family. Then Sakka, the lord of the gods, having approached that young god, said thus: 'Come, dear sir, a well-dawned day for you, the accomplishment of welfare has arrived, since I have come to attend upon you; your dwelling will be in a delightful place, conception will be in a suitable family, to be raised by good mother and father; come, do my bidding,' he requested. For the second time, etc. for the third time also he requested with joined palms on his head.
Then that young god said thus: 'Which is that family, dear sir, that you praise constantly again and again?' 'The ascetic Dukūla and the female ascetic Pārikā.' He, having heard that word of his, pleased, accepted: 'Good, dear sir, let your wish be so; desiring, dear sir, I would arise in the wished-for family; in what kind of family shall I arise - egg-born or womb-born or moisture-born or spontaneously born?' 'Arise, dear sir, in a womb-born realm.' Then Sakka, the lord of the gods, having calculated the day of arising, informed the ascetic Dukūla: 'On such and such a day the female ascetic will be in her fertile period, menstruating; then you, venerable sir, should touch her navel with your right thumb.' On that day, great king, the female ascetic was in her fertile period, menstruating, and the young god had arrived there and was present, and the ascetic touched the navel of the female ascetic with his right thumb; thus there were those three comings together. By the touching of the navel, lust arose in the female ascetic; but that lust of hers was dependent on the touching of the navel. Do not think that the coming together is only transgression; smiling too is a coming together, talking too is a coming together, gazing too is a coming together; because of being a preliminary part, for the arising of lust, by touching a coming together is born; from the coming together there is descent.
"Even without transgression, great king, conception occurs through touching. Just as, great king, a burning fire, even without touching, dispels the cold of one who has approached, even so, great king, even without transgression, conception occurs through touching.
"By four means, great king, conception of beings occurs - by means of action, by means of mode of generation, by means of family, by means of request; but all these beings originate from action, arise from action.
"How, great king, does conception of beings occur by means of action? Beings with abundant wholesome roots, great king, arise at will in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family or among the gods or in an egg-born womb or in a womb-born womb or in a moisture-born womb or in a spontaneously born womb. Just as, great king, a man who is rich, of great wealth, of great possessions, with abundant gold and silver, with abundant means and provisions, with abundant wealth and grain, with abundant relatives and supporters, whatever he desires in his mind - a female slave or a male slave or a field or a site or a village or a market town or a country - he buys at will, giving even double or triple the wealth, even so, great king, beings with abundant wholesome roots arise at will in a wealthy warrior family or a wealthy brahmin family or a wealthy householder family or among the gods or in an egg-born womb or in a womb-born womb or in a moisture-born womb or in a spontaneously born womb. Thus conception of beings occurs by means of action.
"How does conception of beings occur by means of mode of generation? For chickens, great king, conception occurs through wind. For herons, conception occurs through the sound of thunder. All gods too are beings not lying in a womb; for them conception occurs in various ways. Just as, great king, human beings move about on earth in various ways - some cover the front, some cover the back, some are naked, some are shaven wearing white cloth, some have topknots bound, some are shaven wearing orange robes, some wearing orange robes have topknots bound, some are matted-hair ascetics wearing bark garments, some wear leather garments, some wear rays of light - all these human beings move about on earth in various ways, even so, great king, they are all just beings; for them conception occurs in various ways. Thus conception of beings occurs by means of mode of generation.
"How does conception of beings occur by means of family? Family, great king, means there are four families - egg-born, womb-born, moisture-born, and spontaneously born. If therein a gandhabba, having come from wherever, arises in an egg-born family, he becomes egg-born there, etc. in a womb-born family, etc. in a moisture-born family, etc. arises in a spontaneously born family, he becomes spontaneously born there. In those various families, just such beings come to be. Just as, great king, whatever beasts and birds approach Mount Neru in the Himalayas, all of them, having abandoned their own colour, become gold-coloured, even so, great king, whatever gandhabba, having come from wherever, having approached an egg-born womb, having abandoned his intrinsic nature, becomes egg-born, etc. womb-born, etc. moisture-born, etc. having approached a spontaneously born womb, having abandoned his intrinsic nature, becomes spontaneously born. Thus conception of beings occurs by means of family.
"How does conception of beings occur by means of request? Here, great king, there is a family without a son, with much wealth, faithful, devoted, moral, of good character, devoted to asceticism, and a young god with abundant wholesome roots is subject to pass away. Then Sakka, the lord of the gods, out of compassion for that family, requests that young god: 'Direct your aspiration, dear sir, to the womb of the chief queen of such-and-such a family.' He, because of that request, directs his aspiration to that family. Just as, great king, people desiring merit, having requested an ascetic who is pleasing to the mind, bring him to their home, thinking 'This one, having come, will be a bringer of happiness to the whole family.' Even so, great king, Sakka, the lord of the gods, having requested that young god, brings him to that family. Thus conception of beings occurs by means of request.
"Sāma, great king, the boy, requested by Sakka, the lord of the gods, descended into the womb of the female ascetic Pārikā. Sāma, great king, the boy, was a doer of merit, his mother and father were moral, of good character, the requester was Sakka; by the mental aspiration of the three, the boy Sāma was born. Here, great king, suppose a man skilled in method were to plant a seed in well-tilled, watery ground; would there be any obstacle to the growth of that seed avoiding obstacles?" "No indeed, venerable sir, a seed without damage would quickly sprout." "Even so, great king, the boy Sāma, freed from arisen obstacles, was born by the mental aspiration of the three.
"Have you, great king, heard before that a prosperous, flourishing, great country with its people was completely destroyed through the ill-will of sages?" "Yes, venerable sir, it is heard. On the earth, the Daṇḍaka forest, the Majjha forest, the Kāliṅga forest, the Mātaṅga forest - all that forest became wilderness; all these countries went to destruction through the ill-will of sages." "If, great king, through their ill-will, well-prosperous countries are destroyed, would something be produced through their mental satisfaction?" "Yes, venerable sir." "If so, great king, the boy Sāma was born through the mental satisfaction of three powerful ones - created by sages, created by gods, created by merit. Thus, great king, remember this.
"These three young gods, great king, requested by Sakka, the lord of the gods, were born into families. Which three? The prince Sāma, Mahāpanāda, King Kusa - these three were Bodhisattas." "Well shown, Venerable Nāgasena, is the conception, well explained is the reason, darkness has been made light, the tangle has been disentangled, the opposing doctrines have been cast out; thus I accept this as true."
The question on conception in the womb is the sixth.
7.
The Question on the Disappearance of the Good Teaching
7. "Venerable Nāgasena, this too was spoken by the Blessed One: 'Now, Ānanda, the Good Teaching will remain for only five hundred years.' And again, at the time of final Nibbāna, when asked a question by the wandering ascetic Subhadda, it was spoken by the Blessed One: 'And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones' - this is a statement without remainder, a statement without exception, a statement without qualification. If, Venerable Nāgasena, it was spoken by the Truth-finder: 'Now, Ānanda, the Good Teaching will remain for only five hundred years,' then the statement 'the world would not be empty of Worthy Ones' is wrong. If it was spoken by the Truth-finder: 'the world would not be empty of Worthy Ones,' then the statement 'Now, Ānanda, the Good Teaching will remain for only five hundred years' is also wrong. This too is a question with two points, more impenetrable than impenetrable, more powerful than powerful, more knotted than knotted; it has come to you; therein show the diffusion of the power of your knowledge, like a sea-monster gone into the midst of the ocean."
"This too was spoken, great king, by the Blessed One: 'Now, Ānanda, the Good Teaching will remain for only five hundred years.' And at the time of final Nibbāna, it was spoken to the wandering ascetic Subhadda: 'And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones.' But, great king, that statement of the Blessed One is different in meaning and different in phrasing; this is a delimitation of the Dispensation, this is an elucidation of practice - those two are far removed from each other. Just as, great king, the sky is far removed from the earth, hell is far removed from heaven, the wholesome is far removed from the unwholesome, happiness is far removed from suffering. Just so indeed, great king, those two are far removed from each other.
"But moreover, great king, lest your question be in vain, I will explain to you by bringing together the essence. When the Blessed One said: 'Now, Ānanda, the Good Teaching will remain for only five hundred years,' he delimited the remainder while elucidating the destruction: 'Ānanda, the Good Teaching would remain for a thousand years, if nuns were not given the going forth. Now, Ānanda, the Good Teaching will remain for only five hundred years.' Does the Blessed One, great king, speaking thus, speak of the disappearance of the Good Teaching or protest against full realisation?" "No indeed, venerable sir." "He delimited the remainder, great king, while proclaiming what was lost and elucidating. Just as, great king, a man who has suffered loss, having taken all the remainder, might explain to people: 'This much of my goods is lost, this is the remainder.' Just so indeed, great king, the Blessed One, while elucidating what was lost, spoke of the remainder to gods and humans: 'Now, Ānanda, the Good Teaching will remain for only five hundred years.' But, great king, what was spoken by the Blessed One: 'Now, Ānanda, the Good Teaching will remain for only five hundred years' - this is a delimitation of the Dispensation.
"But what at the time of final Nibbāna, while proclaiming ascetics to the wandering ascetic Subhadda, he said: 'And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones' - this is an elucidation of practice; but you make that delimitation and that elucidation into one flavour. If, however, you wish, I will explain having made it into one flavour; listen well and pay close attention with undistracted mind.
"Here, great king, suppose there were a lake, full of fresh water, overflowing at the brim, bounded and enclosed; and while that lake was not yet exhausted, a great cloud, continuously connected, were to rain down upon the water again and again - would the water in that lake, great king, come to utter elimination and exhaustion?" "No indeed, venerable sir." "For what reason, great king?" "Because of the continuity of the cloud, venerable sir." "Just so indeed, great king, the lake of the Good Teaching of the excellent Dispensation of the Conqueror, full of the pure fresh water of the practice of good conduct, morality, virtue, and duty, overflowing, having overcome the highest existence, stands. If therein the sons of the Buddha were to cause the rain-cloud of the practice of good conduct, morality, virtue, and duty to be continuously connected again and again, were to cause it to rain down. Thus this lake of the Good Teaching of the excellent Dispensation of the Conqueror would remain for a long time, for a long duration, the world would not be empty of Worthy Ones - with reference to this meaning it was spoken by the Blessed One: 'And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones.'
"Here again, great king, suppose in a great, blazing mass of fire, they were to bring dry grass, sticks, and cow-dung again and again - would that mass of fire, great king, be extinguished?" "No indeed, venerable sir, that mass of fire would burn more and more, would blaze more and more." "Just so indeed, great king, in the ten-thousand-fold world system, the excellent Dispensation of the Conqueror too burns and blazes with the practice of good conduct, morality, virtue, and duty. If, moreover, great king, beyond that, the sons of the Buddha, possessed of the five factors for striving, constantly diligent, were to strive, were to train with desire arisen in the three trainings, were to fulfil completely the conduct and morality, thus this excellent Dispensation of the Conqueror would remain more and more for a long time, for a long duration, the world would not be empty of Worthy Ones - with reference to this meaning it was spoken by the Blessed One: 'And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones.'
"But here, great king, if they were to polish again and again a smooth, evenly polished, radiant, spotless mirror with fine, subtle red chalk powder, would stain, mud, dust and dirt arise in that mirror?" "No indeed, venerable sir, on the contrary it would become even more spotless." "Just so, great king, the excellent Dispensation of the Conqueror is naturally pure, free from the stain, mud, dust and dirt of defilements. If the sons of the Buddha were to observe the excellent Dispensation of the Conqueror with the virtues of good conduct, morality, qualities, duties, practice, detachment and ascetic practices, thus this excellent Dispensation of the Conqueror would remain for a long time, for a long duration, and the world would not be empty of Worthy Ones - with reference to this meaning it was spoken by the Blessed One: 'And if, Subhadda, these monks were to dwell rightly, the world would not be empty of Worthy Ones.' The Teacher's instruction, great king, is rooted in practice, caused by practice, and remains when practice has not disappeared."
"Venerable Nāgasena, as for what you say 'disappearance of the Good Teaching', what is that disappearance of the Good Teaching?" "There are, great king, these three disappearances of the Dispensation. What three? The disappearance of achievement, the disappearance of practice, the disappearance of the outward sign. When achievement has disappeared, great king, even for one who practises well there is no full realization of the teaching; when practice has disappeared, the regulation of training rules disappears, only the outward sign remains; when the outward sign has disappeared, there is the cutting off of the lineage. These, great king, are the three disappearances."
"Well explained, Venerable Nāgasena, the question has been made clear, the deep has been made shallow, the knot has been cut, the opposing doctrines are destroyed, broken, made without lustre; you have approached the excellent bull among leaders of groups."
The question on the disappearance of the Good Teaching is the seventh.
8.
The Question on Cutting Off the Unwholesome
8. "Venerable Nāgasena, did the Truth-finder attain omniscience having burnt up all unwholesome, or did he attain omniscience with some unwholesome remaining?" "Having burnt up all unwholesome, great king, the Blessed One attained omniscience; there is no remaining unwholesome for the Blessed One."
"But, venerable sir, had unpleasant feeling previously arisen in the Truth-finder's body?" "Yes, great king, at Rājagaha the Blessed One's foot was cut by a splinter, an illness of bloody diarrhoea arose, when the body was congested a purgative was administered by Jīvaka, when a wind illness arose hot water was requested by the attendant elder."
"If, venerable Nāgasena, the Truth-finder attained omniscience having burnt up all unwholesome, then the statement that the Blessed One's foot was cut by a splinter and an illness of bloody diarrhoea arose is wrong. If the Truth-finder's foot was cut by a splinter and an illness of bloody diarrhoea arose, then the statement that the Truth-finder attained omniscience having burnt up all unwholesome, that too is wrong. There is not, venerable sir, any feeling without action; all that feeling is rooted in action, one feels it by action alone. This too is a question with two points that has come to you; it should be resolved by you."
"No indeed, great king, not all that feeling is rooted in action. By eight causes, great king, feelings arise, by which causes many beings feel feelings. Which eight? Indeed, great king, some feelings arise here originating from wind; indeed, great king, some feelings arise here originating from bile. Etc. Indeed, great king, some feelings arise here originating from phlegm. Etc. Indeed, great king, some feelings arise here from the combination of humours. Etc. Indeed, great king, some feelings arise here born from change of season. Etc. Indeed, great king, some feelings arise here born from improper care. Etc. Indeed, great king, some feelings arise here caused by external assault. Etc. Indeed, great king, some feelings arise here born from the result of action. By these eight causes, great king, many beings feel feelings. Therein, those persons who would say 'action afflicts beings,' those persons reject the seven causes. Their statement is wrong." "Venerable Nāgasena, whatever is caused by wind, whatever is caused by bile, whatever is caused by phlegm, whatever is from the combination of humours, whatever is born from change of season, whatever is born from improper care, whatever is caused by external assault - all these originate from action alone; they all come to be by action alone."
"If, great king, all those illnesses too were originating from action alone, there would be no distinguishing characteristics of them by their portions. Wind, great king, when disturbed, is disturbed in ten ways: by cold, by heat, by hunger, by thirst, by overeating, by standing, by striving, by rushing, by assault, by the result of action. Therein, those nine kinds do not arise in past, nor in future, but in the present existence; therefore it should not be said 'all feelings originate from action.' Bile, great king, when disturbed, is disturbed in three ways: by cold, by heat, by improper food. Phlegm, great king, when disturbed, is disturbed in three ways: by cold, by heat, by food and drink. And, great king, wind, bile, and phlegm, having been disturbed by those various disturbances, becoming mixed, each draws its own feeling. Feeling born from change of season, great king, arises from change of season. Feeling born from improper care arises from improper care. Feeling caused by external assault, great king, there is function, there is result of action; feeling born from the result of action arises from action done before. Thus indeed, great king, little is born from the result of action, more is the remainder. Therein fools run beyond saying 'all is born from the result of action alone.' That action cannot be defined without the Buddha's knowledge.
"But, great king, that the Blessed One's foot was cut by a splinter, that feeling was indeed not originating from wind, not originating from bile, not originating from phlegm, not from the combination of humours, not born from change of season, not born from improper care, not born from the result of action, but caused by external assault only. For, great king, Devadatta bound resentment towards the Truth-finder for many hundreds of thousands of births; he, with that resentment, having taken up a great heavy stone, released it thinking 'I shall drop it on his head'; then two other rocks, having come, received that stone before it reached the Truth-finder; by the blow of those, a splinter having broken off and having fallen on the Blessed One's foot, drew blood. Either from the result of action, great king, or from function, this feeling arose for the Blessed One; beyond these there is no other feeling.
"Just as, great king, either due to the defectiveness of the field a seed does not come to be, or due to the defectiveness of the seed. Just so indeed, great king, either from the result of action or from function, this feeling arose for the Blessed One; beyond these there is no other feeling.
"Or else, great king, just as either due to the defectiveness of the stomach food is digested abnormally, or due to the defectiveness of the nutriment, just so indeed, great king, either from the result of action or from function, this feeling arose for the Blessed One; beyond these there is no other feeling. But moreover, great king, there is no feeling born from the result of action for the Blessed One, there is no feeling born from improper care; from the remaining origins feeling arises for the Blessed One, and yet by that feeling it is not possible to deprive the Blessed One of life.
"Desirable and undesirable, pleasant and unpleasant feelings fall, great king, upon this body made of the four primary elements. Here, great king, a clod of earth thrown into space falls upon the great earth; did that clod of earth, great king, fall upon the great earth because of what was done before?" "No indeed, venerable sir; there is not, venerable sir, that cause for the great earth by which cause the great earth would experience the result of wholesome and unwholesome action; by a present cause that is not action, venerable sir, that clod of earth falls upon the great earth. Just as, great king, the great earth, so should the Truth-finder be seen. Just as a clod of earth falls upon the great earth not because of what was done before, just so indeed, great king, that splinter fell upon the Truth-finder's foot not because of what was done before.
"But here, great king, people break and dig the great earth; do those people, great king, break and dig the great earth because of what was done before?" "No indeed, venerable sir." "Just so indeed, great king, that splinter which fell upon the Blessed One's foot, that splinter did not fall upon the Blessed One's foot because of what was done before. Also, great king, the illness of bloody diarrhoea that arose for the Blessed One, that illness too did not arise because of what was done before, it arose only from the combination of humours; whatever bodily illnesses, great king, arose for the Blessed One, they were not produced by action, they arose from one or another of these six origins.
"This too was spoken, great king, by the Blessed One, the god above gods, in the explanation to Moḷiyasīvaka, the excellent seal of the Connected Collection:
"'Indeed, Sīvaka, some feelings arise here originating from bile. This, Sīvaka, should be known by oneself, how some feelings arise here originating from bile. This, Sīvaka, is also accepted as truth by the world, how some feelings arise here originating from bile. Therein, Sīvaka, as to those ascetics and brahmins who hold such views and such opinions: "Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past." They pass over what is known by oneself, and they pass over what is accepted as truth in the world. Therefore I say it is wrong for those ascetics and brahmins.
"'Indeed, Sīvaka, some feelings arise here originating from phlegm. Indeed, Sīvaka, some feelings arise here originating from wind. Etc. Indeed, Sīvaka, some feelings arise here from the combination of humours. Etc. Indeed, Sīvaka, some feelings arise here born from change of season. Etc. Indeed, Sīvaka, some feelings arise here born from improper care. Etc. Indeed, Sīvaka, some feelings arise here caused by external assault. Etc. Indeed, Sīvaka, some feelings arise here born from the result of action. This, Sīvaka, should be known by oneself, how some feelings arise here born from the result of action. This, Sīvaka, is also accepted as truth by the world, how some feelings arise here born from the result of action. Therein, Sīvaka, as to those ascetics and brahmins who hold such views and such opinions: "Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past." They pass over what is known by oneself, and they pass over what is accepted as truth in the world. Therefore I say it is wrong for those ascetics and brahmins.'"
"Thus indeed, great king, not all feelings are born of the result of action; having burnt all unwholesome, the Blessed One attained omniscience - thus remember this." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on cutting off the unwholesome is the eighth.
9.
The Question on What Further is to be Done
9. "Venerable Nāgasena, you say 'whatever was to be done by the Truth-finder, all that was fully accomplished at the very root of the Bodhi tree, there is nothing further to be done by the Truth-finder, or any adding to what has been done,' yet this three-month seclusion is seen. If, Venerable Nāgasena, whatever was to be done by the Truth-finder, all that was fully accomplished at the very root of the Bodhi tree, there is nothing further to be done by the Truth-finder, or any adding to what has been done, then the statement 'he was in seclusion for three months' is wrong. If he was in seclusion for three months, then the statement 'whatever was to be done by the Truth-finder, all that was fully accomplished at the very root of the Bodhi tree' is also wrong. There is no seclusion for one who has done what was to be done; seclusion is only for one who still has something to do. Just as only one who is sick has something to be done with medicine; what has one who is not sick to do with medicine? Only one who is hungry has something to be done with food; what has one who is not hungry to do with food? Just so indeed, Venerable Nāgasena, there is no seclusion for one who has done what was to be done; seclusion is only for one who still has something to do. This too is a question with two points that has come to you; it should be resolved by you."
"Whatever was to be done by the Truth-finder, great king, all that was fully accomplished at the very root of the Bodhi tree, there is nothing further to be done by the Truth-finder, or any adding to what has been done, and the Blessed One was in seclusion for three months. Seclusion indeed, great king, has many virtues; all Truth-finders too, having gone into seclusion, attained omniscience; recollecting the virtue of that well-done, they resort to seclusion. Just as, great king, a man who has obtained a boon from the king's presence, who has obtained wealth, recollecting the virtue of that well-done, goes again and again to attend upon the king. Just so indeed, great king, all Truth-finders too, having gone into seclusion, attained omniscience; recollecting the virtue of that well-done, they resort to seclusion.
"Or else, great king, just as a man who is sick, afflicted, severely ill, having attended upon a physician, having attained well-being, recollecting the virtue of that well-done, attends upon the physician again and again. Just so indeed, great king, all Truth-finders too, having gone into seclusion, attained omniscience; recollecting the virtue of that well-done, they resort to seclusion.
"And there are, great king, these twenty-eight virtues of seclusion, recollecting which virtues the Truth-finders resort to seclusion. Which twenty-eight? Here, great king, seclusion protects oneself while in seclusion, increases life span, gives strength, closes off faults, removes ill repute, brings fame, dispels discontent, establishes delight, removes fear, creates self-confidence, removes idleness, generates energy, removes lust, removes hate, removes delusion, strikes down conceit, breaks applied thought, makes the mind fully focused, softens the mental state, generates joy, makes one serious, produces material gain, makes one worthy of homage, causes one to attain rapture, creates gladness, shows the intrinsic nature of activities, uproots conception in existence, and gives complete asceticism. These, great king, are the twenty-eight virtues of seclusion, recollecting which virtues the Truth-finders resort to seclusion.
"And moreover, great king, the Truth-finders, wishing to experience the peaceful happiness and delight in attainment, resort to seclusion, with their intentions fulfilled. For four reasons, great king, the Truth-finders resort to seclusion. Which four? For comfortable abiding too, great king, the Truth-finders resort to seclusion; for the abundance of faultless virtues too, the Truth-finders resort to seclusion; because it is the complete noble path too, the Truth-finders resort to seclusion; because it is praised, extolled, commended, and approved by all Buddhas too, the Truth-finders resort to seclusion. For these four reasons, great king, the Truth-finders resort to seclusion. Thus indeed, great king, the Truth-finders resort to seclusion not because they still have something to do, nor for adding to what has been done, but because they see the distinction of virtues, the Truth-finders resort to seclusion." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on what further is to be done is the ninth.
10.
The Question on the Display of Supernormal Power
10. "Venerable Nāgasena, this too was spoken by the Blessed One: 'The Truth-finder, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power; if he wishes, Ānanda, the Truth-finder could remain for a cosmic cycle or the remainder of a cosmic cycle.' And again it was said: 'After the elapse of three months from now, the Truth-finder will attain final Nibbāna.' If, Venerable Nāgasena, it was spoken by the Blessed One: 'The Truth-finder, Ānanda, has developed the four bases for spiritual power... etc. the remainder of a cosmic cycle,' then the delimitation of three months is wrong. If, venerable sir, it was spoken by the Truth-finder: 'After the elapse of three months from now, the Truth-finder will attain final Nibbāna,' then 'The Truth-finder, Ānanda, has developed the four bases for spiritual power... etc. the remainder of a cosmic cycle' - that statement too is wrong. There is no thundering in an impossibility by the Truth-finders. The Buddhas, the Blessed Ones, are of unfailing speech, of true speech, of unambiguous speech. This too is a question with two points, profound, very subtle, hard to make reflect upon, that has come to you; break this net of wrong views, establish it on one side, break the opposing doctrine."
"This too was spoken, great king, by the Blessed One: 'The Truth-finder, Ānanda, has developed the four bases for spiritual power... etc. the remainder of a cosmic cycle,' and the delimitation of three months was also spoken; but that cosmic cycle is called a life-span cosmic cycle. The Blessed One, great king, did not say this proclaiming his own power; but the Blessed One, great king, proclaiming his supernormal power, said thus: 'The Truth-finder, Ānanda, has developed the four bases for spiritual power... etc. the remainder of a cosmic cycle.'
"Just as, great king, a king might have a thoroughbred horse, swift in gait, fast as the wind; the king, proclaiming its power of speed, in the midst of townspeople, countryfolk, soldiers, troops, brahmins, householders, ministers, and people, might say thus: 'If he wishes, my good man, this excellent horse, having traversed the earth bounded by the ocean waters, could come here in a moment'; yet he would not show that swift gait in that assembly; but that speed exists in it, and it is capable of traversing the earth bounded by the ocean waters in a moment. Just so indeed, great king, the Blessed One, proclaiming his own supernormal power, said thus; and that too was spoken while seated in the midst of those possessing the threefold true knowledge, those possessing the six higher knowledges, the Worthy Ones, the stainless ones who have eliminated the mental corruptions, and gods and humans: 'The Truth-finder, Ānanda, has developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken the four bases for spiritual power; if he wishes, Ānanda, the Truth-finder could remain for a cosmic cycle or the remainder of a cosmic cycle.' And that supernormal power exists, great king, in the Blessed One; and the Blessed One is capable by supernormal power of remaining for a cosmic cycle or the remainder of a cosmic cycle; yet the Blessed One does not show that supernormal power in that assembly; the Blessed One, great king, is unconcerned with all existences, and all existences are blamed by the Truth-finder. This too was spoken, great king, by the Blessed One: 'Just as, monks, even a small amount of excrement is foul-smelling. Just so indeed, monks, I do not praise even a small amount of existence, even for a mere finger-snap.' Would the Blessed One, great king, having seen all existences, destinations, and modes of generation as equal to excrement, in dependence on supernormal power, create desire and lust for existences?" "No indeed, venerable sir." "If so, great king, the Blessed One, proclaiming his supernormal power, roared such a Buddha's lion's roar." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the display of supernormal power is the tenth.
The Chapter on Supernormal Power is the first.
In this chapter there are ten questions.