2.
The Chapter on the Unbreakable
1.
The Question on the Lesser and Minor Rules
1. "Venerable Nāgasena, this was spoken by the Blessed One: 'I teach the Teaching having directly known, monks, not without having directly known.' And again in the regulation of the monastic discipline it was spoken thus: 'If it wishes, Ānanda, the monastic community may abolish the lesser and minor training rules after my passing.' Were indeed, venerable Nāgasena, the lesser and minor training rules badly laid down, or were they laid down without knowing the case, that the Blessed One has the lesser and minor training rules abolished after his passing? If, venerable Nāgasena, it was spoken by the Blessed One: 'I teach the Teaching having directly known, monks, not without having directly known,' then the statement 'If it wishes, Ānanda, the monastic community may abolish the lesser and minor training rules after my passing' is wrong. If by the Truth-finder in the regulation of the monastic discipline it was spoken thus: 'If it wishes, Ānanda, the monastic community may abolish the lesser and minor training rules after my passing,' then the statement 'I teach the Teaching having directly known, monks, not without having directly known' is also wrong. This too is a question with two points, subtle, skilful, profound, very profound, hard to make reflect upon; it has come to you; therein show the diffusion of the power of your knowledge."
"This was spoken, great king, by the Blessed One: 'I teach the Teaching having directly known, monks, not without having directly known,' and in the regulation of the monastic discipline too it was spoken thus: 'If it wishes, Ānanda, the monastic community may abolish the lesser and minor training rules after my passing.' But that, great king, the Truth-finder said while testing the monks: 'Will my disciples, when released by me, exalt the lesser and minor training rules after my passing, or will they take them up?'
"Just as, great king, a wheel-turning monarch might say thus to his sons: 'This, dear sons, is a great country bounded by the ocean in all directions; it is difficult, dear sons, to maintain with just this much power. Come, dear sons, after my passing, abandon the borderland regions.' Would those princes, great king, after their father's passing, release all those borderland regions of the country that had come into their possession?" "No indeed, venerable sir. More greedy than the king, venerable sir, the princes out of greed for the kingdom would take possession of double or triple the country beyond that; why would they release a country that had come into their possession?" "Just so indeed, great king, the Truth-finder, testing the monks, said thus: 'If it wishes, Ānanda, the monastic community may abolish the lesser and minor training rules after my passing.' For release from suffering, great king, the sons of the Buddha, out of greed for the Teaching, would guard even another one hundred and fifty training rules beyond that; why would they release a training rule that was originally laid down?"
"Venerable Nāgasena, as for what the Blessed One said: 'the lesser and minor training rules,' here people are confused, have become doubtful, are perplexed, have plunged into uncertainty. Which are those lesser training rules, which are the minor training rules?" "Wrong-doing, great king, is the lesser training rule; insulting speech is the minor training rule. These two are the lesser and minor training rules. Even by the great elders of old, great king, doubt was raised here; even by them it was not settled together. In the exposition of the stability of the Teaching, this question was pointed out by the Blessed One." "Long deposited, venerable Nāgasena, the secret of the Conqueror has now today been opened, made manifest, made known in the world."
The question on the lesser and minor rules is the first.
2.
The Question on the Undeclared
2. "Venerable Nāgasena, this too was spoken by the Blessed One: 'There is not, Ānanda, a closed fist of a teacher in the Truth-finder regarding the teachings,' yet when asked a question by the elder Mālukyaputta, he did not answer. This, venerable Nāgasena, is a question with two points, exclusively based upon either not knowing or keeping secret. If, venerable Nāgasena, it was spoken by the Blessed One: 'There is not, Ānanda, a closed fist of a teacher in the Truth-finder regarding the teachings,' then it was not answered to the elder Mālukyaputta by one not knowing. If it was not answered by one knowing, then there is a closed fist of a teacher in the Truth-finder regarding the teachings. This too is a question with two points that has come to you; it should be resolved by you."
"This too was spoken, great king, by the Blessed One: 'There is not, Ānanda, a closed fist of a teacher in the Truth-finder regarding the teachings,' and the question asked by the elder Mālukyaputta was not answered, but that was neither by not knowing nor by keeping secret. There are, great king, these four ways of answering questions. What are the four? A question to be answered definitively, a question to be answered analytically, a question to be answered with a counter-question, a question to be set aside.
"And what, great king, is a question to be answered definitively? 'Matter is impermanent' is a question to be answered definitively, 'feeling is impermanent', etc. 'Perception is impermanent', etc. 'Activities are impermanent', etc. 'Consciousness is impermanent' is a question to be answered definitively; this is a question to be answered definitively.
"What is a question to be answered analytically? 'But is matter impermanent?' is a question to be answered analytically, 'but is feeling impermanent?', etc. 'But is perception impermanent?', etc. 'But are activities impermanent?', etc. 'But is consciousness impermanent?' is a question to be answered analytically; this is a question to be answered analytically.
"What is a question to be answered with a counter-question? 'Does one cognize everything with the eye?' - this is a question to be answered with a counter-question.
"What is a question to be set aside? 'The world is eternal' is a question to be set aside, 'the world is non-eternal'. 'The world is finite'. 'The world is infinite'. 'The world is both finite and infinite'. 'The world is neither finite nor infinite'. 'The soul is the same as the body'. 'The soul is one thing and the body another'. 'The Truth-finder exists after death'. 'The Truth-finder does not exist after death'. 'The Truth-finder both exists and does not exist after death'. 'The Truth-finder neither exists nor does not exist after death' is a question to be set aside; this is a question to be set aside.
"The Blessed One, great king, did not answer that question requiring to be set aside for the Elder Mālukyaputta. But why is that question to be set aside? There is no cause or reason for its explanation, therefore that question is to be set aside. There is no utterance of words without reason or cause for the Buddhas, the Blessed Ones." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the undeclared is the second.
3.
The Question on Fearing and Not Fearing Death
3. "Venerable Nāgasena, this too was spoken by the Blessed One: 'All tremble at the stick, all fear Death,' and again it was said: 'A Worthy One has gone beyond all fear.' Does indeed, venerable Nāgasena, a Worthy One tremble from fear of punishment, or do beings doomed to hell, blazing, boiling, heated, scorched, passing away from that great hell with blazing fire-flames, fear Death? If, venerable Nāgasena, it was spoken by the Blessed One: 'All tremble at the stick, all fear Death,' then the statement 'A Worthy One has gone beyond all fear' is wrong. If it was spoken by the Blessed One: 'A Worthy One has gone beyond all fear,' then the statement 'All tremble at the stick, all fear Death' is also wrong. This question with two points has come to you; it should be resolved by you."
"This statement, great king, was not spoken by the Blessed One with reference to Worthy Ones: 'All tremble at the stick, all fear Death.' The Worthy One is set aside in this matter; the cause of fear has been uprooted for the Worthy One. Those beings, great king, who have mental defilements, and those for whom the view of self is excessive, and those who are elated and dejected in pleasures and pains - with reference to them the Blessed One spoke: 'All tremble at the stick, all fear Death.' For the Worthy One, great king, all destinations have been cut off, the mode of generation has been demolished, conception has been destroyed, the ribs have been broken, all attachments to existence have been uprooted, all activities have been cut off, the wholesome and unwholesome have been destroyed, ignorance has been dispelled, consciousness has been made seedless, all mental defilements have been burnt, worldly adversities have been overcome; therefore the Worthy One does not tremble at all fears.
"Here, great king, a king might have four chief ministers who are protectors, who have gained fame, who are trustworthy, placed in a position of great sovereignty. Then when some royal duty has arisen, the king might command all the people throughout his own realm: 'Let all pay tribute to me; you four chief ministers, accomplish that duty.' Would indeed, great king, fear of tribute arise as terror for those four chief ministers?" "No indeed, venerable sir." "For what reason, great king?" "They, venerable sir, have been placed by the king in the highest position; there is no tribute for them; they have gone beyond tribute; with reference to the rest, the king commanded: 'Let all pay tribute to me.'" "Just so indeed, great king, this statement was not spoken by the Blessed One with reference to Worthy Ones; the Worthy One is set aside in this matter; the cause of fear has been uprooted for the Worthy One. Those beings, great king, who have mental defilements, and those for whom the view of self is excessive, and those who are elated and dejected in pleasures and pains - with reference to them the Blessed One spoke: 'All tremble at the stick, all fear Death.' Therefore the Worthy One does not tremble at all fears."
"This statement, venerable Nāgasena, is not with a remainder; this is a statement without remainder: 'all.' Tell me a further reason in this matter to establish that statement."
"Here, great king, a village owner in a village might command a herald: 'Come, my good herald, as many as are the villagers in the village, assemble all of them quickly in my presence.' He, having received it saying 'Good, my lord,' standing in the middle of the village, would proclaim the announcement three times: 'As many as are the villagers in the village, let all of them assemble very quickly in the presence of the lord.' Then those villagers, by the word of the herald, having assembled very quickly, announce to the village owner: 'All the villagers have assembled, my lord; whatever is to be done by you, do that.' Thus, great king, the village owner, while assembling the householders, commands all the villagers, yet those commanded do not all assemble - only the householders assemble. 'Just this many are my villagers' - thus the village owner accepts it. Many others who have not come - women and men, female and male slaves, hired servants, labourers, villagers, the sick, cattle and buffaloes, goats and sheep, dogs - those who have not come, all of them are not counted; because the command 'Let all assemble' was given with reference to the householders only. Just so indeed, great king, this statement was not spoken by the Blessed One with reference to Worthy Ones; the Worthy One is set aside in this matter; the cause of fear has been uprooted for the Worthy One. Those beings, great king, who have mental defilements, and those for whom the view of self is excessive, and those who are elated and dejected in pleasures and pains - with reference to them the Blessed One spoke: 'All tremble at the stick, all fear Death.' Therefore the Worthy One does not tremble at all fears.
"There is, great king, a statement with a remainder and a meaning with a remainder; there is a statement with a remainder and a meaning without remainder; there is a statement without remainder and a meaning with a remainder; there is a statement without remainder and a meaning without remainder. The meaning should be accepted according to each case.
"By five kinds of reasons, great king, the meaning should be accepted: by the direct statement, by the function, by the teacher's lineage, by the intention, and by the superiority of reason. Here 'direct statement' means the discourse is intended. 'Function' means conformity with the discourse. 'Teacher's lineage' means the teacher's tradition. 'Intention' means one's own understanding. 'Superiority of reason' means a reason that accords with these four. By these five reasons, great king, the meaning should be accepted. Thus this question is well determined."
"Let it be so, Venerable Nāgasena, I accept it thus. Let the Worthy One be set aside in this matter, let the remaining beings tremble, but do beings doomed to hell, experiencing painful, sharp, severe feelings, with all their limbs and minor limbs blazing and burning, with faces weeping, crying, wailing, lamenting and bewailing, overcome by unbearable sharp suffering, without shelter, without refuge, having become without refuge, afflicted with no small sorrow, having the final and last destination, heading for absolute sorrow, possessing the heat of hot, sharp, fierce, harsh, scorching fire, with dreadful, fear-producing roaring great sounds, entangled with sewn garlands of sixfold flames, with the speed of flames pervading a hundred yojanas all around, the miserly, scorching great hells - do they, passing away from there, fear Death?" "Yes, great king."
"Is it not so, Venerable Nāgasena, that hell is experienced as exclusively painful? Why then do those beings doomed to hell, passing away from hells experienced as exclusively painful, fear Death? Why do they delight in hell?" "Those beings doomed to hell, great king, do not delight in hell; they only wish to be released from hell. It is indeed the power of death, great king, by which fear arises in them." "This indeed, Venerable Nāgasena, I do not believe, that fear arises at death for those wishing to be released. It is laughable, Venerable Nāgasena, that state where they obtain what they wished for. Convince me by a reason."
"Death indeed, great king, is a state to be feared for those who have not seen the truth; here people tremble and are agitated. And whoever, great king, fears a black snake, he, fearing death, fears the black snake. And whoever fears an elephant, etc. of a lion, etc. of a tiger, etc. of a panther, etc. of a bear, etc. of a hyena, etc. of a buffalo, etc. of a gayal, etc. of fire, etc. of water, etc. of a stump, etc. fears a thorn. And whoever fears a spear, he, fearing death, fears the spear. That indeed, great king, is the heat of the intrinsic nature of death; by that heat of the intrinsic nature, beings with mental defilements tremble and fear death; even those wishing to be released, great king, beings doomed to hell, tremble and fear death.
"Here, great king, a fatty tumour might arise in a man's body. He, afflicted by that disease, wishing to be completely released from the affliction, might summon a physician, a surgeon. That physician, that surgeon, having accepted his word, might set up equipment for the removal of that disease, might sharpen a knife, might put twin probes into the fire, might have alkaline salt ground on a grindstone. Would fear arise, great king, in that sick person from the cutting with a sharp knife, from the burning with twin probes, from the application of alkaline salt?" "Yes, venerable sir." "Thus, great king, for that sick person, even though wishing to be released from the disease, fear arises from fear of the pain. Just so indeed, great king, for beings doomed to hell, even though wishing to be released from hell, fear arises from fear of death.
"Here, great king, a man who has offended against a lord, bound with bondage of chains, thrown into an inner room, might wish to be completely released; that lord, wishing to release him, might have him summoned. Would fear arise, great king, in that man who has offended against the lord, knowing 'I have committed an offence,' from seeing the lord?" "Yes, venerable sir." "Thus, great king, for that man who has offended against the lord, even though wishing to be completely released, fear arises from fear of the lord. Just so indeed, great king, for beings doomed to hell, even though wishing to be released from hell, fear arises from fear of death."
"Furthermore, venerable sir, tell me a further reason by which reason I might be convinced." "Here, great king, a man might be bitten by a venomous snake with poisonous fangs; he, by that change caused by the poison, might fall, jump up, roll about, and roll over; then a certain man, by a powerful spell, having brought that venomous snake with poisonous fangs, might make it suck back that poison. Would fear arise, great king, in that man from whom the poison has gone, when that venomous snake approaches for the purpose of his well-being?" "Yes, venerable sir." Thus, great king, even when such a snake approaches for the purpose of well-being, fear arises in him. Just so indeed, great king, for beings doomed to hell who wish to be released from hell, fear arises from the fear of death. Death is undesirable for all beings, great king; therefore beings doomed to hell, even though wishing to be released from hell, fear Death." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on fearing and not fearing death is the third.
4.
The Question on Release from the Snare of Death
4. "Venerable Nāgasena, this too was spoken by the Blessed One -
There is no spot on earth found, where standing one could be freed from the snare of Death.'
"And again protections were recited by the Blessed One. As follows: the Ratana Sutta, the Metta Sutta, the Khandha Protection, the Mora Protection, the Dhajagga Protection, the Āṭānāṭiya Protection, the Aṅgulimāla Protection. If, venerable Nāgasena, one gone to space, or gone to the middle of the ocean, or gone into a mansion, hut, rock cell, cave, cliff, cleft, hole, mountain opening, or mountain interior is not freed from the snare of Death, then the act of protection is wrong. If by the making of protection there is release from the snare of Death, then 'Not in the sky, etc. the snare of Death' - that statement too is wrong. This too is a question with two points, more knotted than knotted, that has come to you; it should be resolved by you."
"This was spoken, great king, by the Blessed One: 'Not in the sky, etc. the snare of Death,' and protections were recited by the Blessed One; but that is for one with remaining life span, accomplished in vitality, free from the obstruction of action. There is not, great king, for one whose life span is exhausted, any function or means for duration.
"Just as, great king, for a dead tree, dry, hollow, without sap, with life obstructed, with life formations gone, even if a thousand jars of water were poured, there would be neither wetness nor the state of sprouting green. Just so indeed, great king, by the act of medicine and protection there is no function or means for duration for one whose life span is exhausted. Whatever medicines and remedies there are on earth, great king, they too do not accomplish their function for one whose life span is exhausted. Protection protects and guards one with remaining life span, great king, accomplished in vitality, free from the obstruction of action; for that purpose protections were recited by the Blessed One.
"Just as, great king, a farmer might prevent the entry of water when the grain is fully ripe, when the crop stalks are dead; but whatever crop is young, cloud-like, accomplished in vitality, that grows by the increase of water. Just so indeed, great king, the function of medicine and protection is set aside, rejected for one whose life span is exhausted; but for those people who have remaining life span, who are accomplished in vitality, for their benefit protections and medicines were spoken; they grow by protections and medicines."
"If, venerable Nāgasena, one whose life span is exhausted dies, and one with remaining life span lives, then protections and medicines are useless?" "But have you, great king, seen before any disease turned back by medicines?" "Yes, venerable sir, I have seen many hundreds." "If so, great king, the statement 'the function of protection and medicine is useless' is wrong."
"The efforts of physicians are seen, venerable Nāgasena - medicine drinks and ointments; by those efforts of theirs disease is turned back." "Even when protections are being recited, great king, sound is heard, the tongue becomes dry, the heart is engaged, the throat becomes strained. By that recitation of theirs all diseases are appeased, all calamities depart."
"But have you, great king, seen before anyone bitten by a snake, with the poison being made to fall by a spell, vomiting the poison, rinsing above and below?" "Yes, venerable sir, even now that occurs in the world." "If so, great king, the statement 'the function of protection and medicine is useless' is wrong. For, great king, a snake wishing to bite a man for whom protection has been made does not bite; it closes its opened mouth; even the raised cudgel of thieves does not come to be; they, having released the cudgel, show affection; even an enraged noble elephant, having approached, desists; even a blazing great mass of fire, having approached, is extinguished; even deadly poison when eaten becomes medicine, or spreads for the purpose of nourishment; murderers wishing to kill, having approached, become like servants; even a snare stepped upon does not close.
"But have you heard before, great king, 'For seven hundred years a hunter was not able to bring a snare to a peacock for whom protection had been made; on the very day when protection was not made, he brought the snare'?" "Yes, venerable sir, it is heard; that sound has risen up in the world with its gods." "If so, great king, the statement 'the function of protection and medicine is useless' is wrong.
"But have you heard before, great king, 'a Titan, guarding his wife, having put her in a casket, having swallowed it, carries it about in his belly; then a certain sorcerer, having entered through the mouth of that Titan, enjoys himself together with her; when that Titan knew, then having vomited up the casket, he opened it; as soon as the casket was opened, the sorcerer departed as he wished'?" "Yes, venerable sir, it is heard; that sound too has risen up in the world with its gods." "Was not that sorcerer, great king, freed from seizure by the power of protection?" "Yes, venerable sir." "If so, great king, there is the power of protection.
"But have you heard before, great king, 'another sorcerer also, having corrupted the chief queen in the inner palace of the king of Bārāṇasī, being one who had come to seizure, in a moment went to disappearance by the power of spells'?" "Yes, venerable sir, it is heard." "Was not that sorcerer, great king, freed from seizure by the power of protection?" "Yes, venerable sir." "If so, great king, there is the power of protection."
"Venerable Nāgasena, 'does protection protect everyone indeed'?" "It protects some, great king, it does not protect some." "If so, Venerable Nāgasena, protection is not universal?" "Does food, great king, protect the life of everyone?" "It protects some, venerable sir, it does not protect some." "Why?" "Because, venerable sir, some, having overeaten that very food, die of cholera." "If so, great king, food does not protect the life of everyone?" "By two reasons, Venerable Nāgasena, food takes away life - either by overeating or by weakness of digestive heat; Venerable Nāgasena, food which gives life, by wrong use takes away life." "Just so indeed, great king, protection protects some, does not protect some.
"By three reasons, great king, protection does not protect - by obstruction by kamma, by obstruction by mental defilements, by lack of faith. Protection, great king, which guards beings, by what is done by oneself abandons the safeguarding; just as, great king, a mother nourishes a son gone to the womb, gives birth with beneficial care, having given birth, having removed impurity, stain, and mucus, anoints him with the highest excellent fragrance; he at a later time, when reviling or striking the sons of others, gives a blow. They, having become angry with him, having dragged him from the assembly, having seized him, bring him to the masters; if indeed her son has offended, has transgressed the limit. Then the master's men, dragging him, beat and strike him with sticks, clubs, knees, and fists. Is that mother, great king, able to prevent the dragging and pulling, the seizing, the bringing to the masters?" "No indeed, venerable sir." "For what reason, great king?" "By his own offence, venerable sir." "Just so indeed, great king, protection which safeguards beings, by one's own offence makes it barren." "Excellent, Venerable Nāgasena, the question has been well determined, the thicket has been made not a thicket, darkness has been made light, the net of wrong views has been disentangled; you have approached the most excellent of the excellent leaders of groups."
The question on release from the snare of death is the fourth.
5.
The Question on Obstacles to Attaining Buddhahood
5. "Venerable Nāgasena, you say 'the Truth-finder is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick.' And yet the Truth-finder, having entered Pañcasālā, the brahmin village, for almsfood, not having obtained anything, departed with his bowl as washed. If, venerable Nāgasena, the Truth-finder is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, then the statement that having entered Pañcasālā, the brahmin village, for almsfood, not having obtained anything, he departed with his bowl as washed - that statement is wrong. If having entered Pañcasālā, the brahmin village, for almsfood, not having obtained anything, he departed with his bowl as washed, then the statement that the Truth-finder is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick - that statement too is wrong. This too is a question with two points, very great, hard to unravel, that has come to you; it should be resolved by you."
"The Truth-finder, great king, is an obtainer of the requisites of robes, almsfood, lodging and medicine for the sick, and having entered Pañcasālā, the brahmin village, for almsfood, not having obtained anything, he departed with his bowl as washed; but that was because of Māra the Evil One." "If so, venerable Nāgasena, how was the wholesome prepared by the Blessed One during cosmic cycles surpassing the path of counting completed, how was the powerful force of that wholesome blocked by Māra the Evil One who had just arisen? If so, venerable Nāgasena, in that matter blame comes in two places: unwholesome is more powerful than wholesome, Māra's power is more powerful than the Buddha's power; if so, the top of a tree is heavier than the root, evil is more powerful than one endowed with virtues." "Not, great king, by just so much is unwholesome indeed more powerful than wholesome, not is Māra's power indeed more powerful than the Buddha's power. But here a reason should be sought.
"Just as, great king, a man might bring honey or a honey-ball or some other tribute to a wheel-turning monarch, and the king's gatekeeper might say to him thus: 'It is not the right time, sir, for seeing the king; if so, sir, having taken your tribute, return very quickly, lest the king impose punishment on you.' Then that man, trembling and agitated from fear of punishment, having taken that tribute, might return very quickly. Would that wheel-turning monarch, great king, by just that mere deficiency of tribute, be called weaker than the gatekeeper, or would he not obtain some other tribute?" "No indeed, venerable sir; out of jealousy, venerable sir, that gatekeeper prevented the tribute; but by another door, even a hundred thousand times as much tribute goes to the king." "Just so indeed, great king, out of jealousy Māra the Evil One took possession of the brahmin householders of Pañcasālā; but many other hundreds of thousands of deities, having taken the deathless divine nutriment, approached, thinking 'We will place nutriment in the Blessed One's body,' standing with joined palms, paying homage to the Blessed One."
"Let it be, venerable Nāgasena, the four requisites are easily obtained for the Blessed One, the highest person in the world; the Blessed One, being requested by gods and humans, uses the four requisites. But yet whatever was Māra's intention, that was accomplished by just so much, in that he created an obstacle to the Blessed One's food. Here, venerable sir, my uncertainty is not cut off; I have become one with doubt, plunged into perplexity. My mind does not spring forward there, that Māra created an obstacle to gain for the Truth-finder, the Worthy One, the One Enlightened by himself, the foremost excellent person in the world with its gods, one arisen from excellent wholesome merit, equal to the matchless, incomparable, without equal - something low, sinful, limited, evil, ignoble, failed."
"There are, great king, four obstacles: the obstacle of the unseen, the obstacle of what is designated, the obstacle of what is set aside, and the obstacle of what is being used. Therein, what is the obstacle of the unseen? Without designating, without seeing, someone creates an obstacle to what is not prepared, thinking 'What is the use of what is given to another?' - this is called the obstacle of the unseen.
"What is the obstacle to what is specifically prepared? Here, having pointed out a certain person, food is prepared for him; someone creates an obstacle to that - this is called the obstacle to what is specifically prepared.
"What is the obstacle to what is set aside? Here, whatever is set aside but not yet accepted, someone creates an obstacle to that - this is called the obstacle to what is set aside.
"What is the obstacle to what is for use? Here, whatever is for use, someone creates an obstacle to that - this is called the obstacle to what is for use. These, great king, are the four obstacles.
"But when Māra the Evil One took possession of the brahmin householders of Pañcasālā, that was neither for the Blessed One's use, nor set aside, nor specifically prepared; it was an obstacle created unseen to what had not arrived, what had not reached; and that was not for the Blessed One alone, but rather all those who had gone forth and arrived at that time, all of them did not obtain food on that day. I do not see anyone, great king, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could create an obstacle to what was made for the Blessed One, what was set aside, what was for use. If anyone out of envy were to create an obstacle to what was specifically prepared, what was set aside, what was for use, his head would split into a hundred or a thousand pieces.
"There are, great king, these four qualities of the Truth-finder that cannot be obstructed by anyone. Which four? Material gain, great king, specifically prepared and set aside for the Blessed One cannot be obstructed by anyone; the fathom-wide radiance accompanying the body of the Blessed One, great king, cannot be obstructed by anyone; the jewel of omniscient knowledge of the Blessed One, great king, cannot be obstructed by anyone; the life of the Blessed One, great king, cannot be obstructed by anyone. These, great king, are the four qualities of the Truth-finder that cannot be obstructed by anyone; all these qualities, great king, are of one flavour, healthy, unshakable, not subject to attack by others, untouchable functions. Unseen, great king, Māra the Evil One, having hidden, took possession of the brahmin householders of Pañcasālā.
"Just as, great king, in a king's borderland region, in uneven terrain, having hidden unseen, thieves spoil the road. If the king were to see those thieves, would those thieves obtain safety?" "No indeed, venerable sir, he would have them split with a hatchet into a hundred or a thousand pieces." "Just so indeed, great king, unseen, Māra the Evil One, having hidden, took possession of the brahmin householders of Pañcasālā.
"Or else, great king, just as a married woman, unseen, having hidden, keeps company with another man, just so indeed, great king, unseen, Māra the Evil One, having hidden, took possession of the brahmin householders of Pañcasālā. If, great king, a woman were to keep company with another man in the presence of her husband, would that woman obtain safety?" "No indeed, venerable sir, the husband might kill her, venerable sir, might slay her, might bind her, or might reduce her to slavery." "Just so indeed, great king, unseen, Māra the Evil One, having hidden, took possession of the brahmin householders of Pañcasālā. If, great king, Māra the Evil One were to create an obstacle to what was made for the Blessed One, what was set aside, what was for use, his head would split into a hundred or a thousand pieces." "Thus it is, Venerable Nāgasena, it was done by theft by Māra the Evil One; having hidden, Māra the Evil One took possession of the brahmin householders of Pañcasālā. If, venerable sir, that Māra the Evil One were to create an obstacle to what was made for the Blessed One, what was set aside, what was for use, either his head would split into a hundred or a thousand pieces, or his body would scatter like a handful of chaff. Excellent, Venerable Nāgasena, thus I accept this as true."
The question on obstacles to attaining Buddhahood is the fifth.
6.
The Question on Demerit
6. "Venerable Nāgasena, you say 'one who not knowing commits killing of living beings, he generates more demerit.' And again it was spoken by the Blessed One in the regulation of the monastic discipline: 'There is no offence for one not knowing.' If, venerable Nāgasena, one not knowing committing killing of living beings generates more demerit, then the statement 'there is no offence for one not knowing' is wrong. If there is no offence for one not knowing, then the statement 'one not knowing committing killing of living beings generates more demerit' is also wrong. This too is a question with two points, difficult to answer, difficult to cross, that has come to you; it should be resolved by you."
"This too was spoken, great king, by the Blessed One: 'One who not knowing commits killing of living beings, he generates more demerit.' And again it was spoken by the Blessed One in the regulation of the monastic discipline: 'There is no offence for one not knowing.' Therein there is a difference in meaning. What is the difference in meaning? There is, great king, an offence with mitigation due to misperception; there is an offence with no mitigation due to misperception. That offence, great king, which has mitigation due to misperception - concerning that offence it was spoken by the Blessed One: 'There is no offence for one not knowing.'" "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on demerit is the sixth.
7.
The Question on Caring for the Community of Monks
7. "Venerable Nāgasena, this too was spoken by the Blessed One: 'The Truth-finder, Ānanda, does not think thus - "I will lead the Community of monks" or "The Community of monks is under my direction."' And again, while illuminating the intrinsic qualities of the Blessed One Metteyya, it was spoken thus by the Blessed One: 'He will look after a Community of monks numbering many thousands, just as I now look after a Community of monks numbering many hundreds.' If, Venerable Nāgasena, it was spoken by the Blessed One: 'The Truth-finder, Ānanda, does not think thus - "I will lead the Community of monks" or "The Community of monks is under my direction,"' then the statement 'I look after a Community of monks numbering many hundreds' is wrong. If it was spoken by the Truth-finder: 'He will look after a Community of monks numbering many thousands, just as I now look after a Community of monks numbering many hundreds,' then the statement 'The Truth-finder, Ānanda, does not think thus - "I will lead the Community of monks" or "The Community of monks is under my direction"' is also wrong. This too is a question with two points that has come to you; it should be resolved by you."
"This too was spoken, great king, by the Blessed One: 'The Truth-finder, Ānanda, does not think thus - "I will lead the Community of monks" or "The Community of monks is under my direction."' And again, while illuminating the intrinsic qualities of the Blessed One Metteyya, it was spoken by the Blessed One: 'He will look after a Community of monks numbering many thousands, just as I now look after a Community of monks numbering many hundreds.' And in this question, great king, one meaning is with a remainder, one meaning is without remainder. The Truth-finder, great king, is not a follower of the assembly; but the assembly is a follower of the Truth-finder. This is conventional, great king, 'I' and 'mine,' not ultimate reality. Love has departed from the Truth-finder, great king, affection has departed; there is no grasping of 'mine' for the Truth-finder, but with reference to clinging there is support.
"Just as, great king, the earth is a support and dwelling for beings standing on the ground, and these beings stand on the earth, yet the great earth has no expectation 'these are mine,' just so indeed, great king, the Truth-finder is a support and dwelling for all beings, and these beings stand on the Truth-finder, yet the Truth-finder has no expectation 'these are mine.' Or just as, great king, a great rain cloud raining down gives growth to grasses, trees, animals, and humans, and safeguards their continuity. All these beings live on the rain, yet the great cloud has no expectation 'these are mine.' Just so indeed, great king, the Truth-finder generates and safeguards wholesome mental states for all beings; all these beings live on the Teacher, yet the Truth-finder has no expectation 'these are mine.' What is the reason for this? Because the view of self has been abandoned."
"Excellent, Venerable Nāgasena, the question has been well unravelled by many reasons, the deep has been made clear, the knot has been cut, the thicket has been made not a thicket, darkness has been made light, the opposing doctrines are broken, vision has been produced for the sons of the Conqueror."
The question on caring for the community of monks is the seventh.
8.
The Question on the Undivided Assembly
8. "Venerable Nāgasena, you say 'the Truth-finder has an assembly that cannot be divided,' and again you say 'by Devadatta, all at once, five hundred monks were split off.' If, venerable Nāgasena, the Truth-finder has an assembly that cannot be divided, then the statement that by Devadatta, all at once, five hundred monks were split off is wrong. If by Devadatta, all at once, five hundred monks were split off, then the statement 'the Truth-finder has an assembly that cannot be divided' is also wrong. This too is a question with two points that has come to you, deep, hard to unravel, more knotted than knotted; here people are obstructed, hindered, enveloped, closed, covered up; here show the power of your knowledge in refuting the doctrines of others."
"The Truth-finder has an assembly that cannot be divided, great king, and by Devadatta, all at once, five hundred monks were split off; but that was by the power of the one who causes division. When there is one who causes division, great king, there is nothing called 'that which cannot be divided.' When there is one who causes division, even a mother is divided from her son, even a son is divided from his mother, even a father is divided from his son, even a son is divided from his father, even a brother is divided from his sister, even a sister is divided from her brother, even a friend is divided from his friend, even a boat joined together from various timbers is broken by the force of the impact of waves, even a tree with fruit full of honey is broken when struck by the force of the power of the wind, even gold of good birth is broken by copper. But moreover, great king, this is not the intention of the wise, this is not the disposition of the Buddhas, this is not the wish of the wise that 'the Truth-finder has an assembly that can be divided.' But there is a reason here, by which reason the Truth-finder is called 'one with an assembly that cannot be divided.' What is the reason here? It has never been heard before, great king, that the Truth-finder's assembly was split by any conduct he engaged in, whether by not giving, or by unpleasant speech, or by unbeneficial conduct, or by impartiality; for that reason the Truth-finder is called 'one with an assembly that cannot be divided.' This too should be known by you, great king: 'Is there anything in the ninefold word of the Buddha, come down in the discourses, that by this reason, by something done by the Bodhisatta, the Truth-finder's assembly was split?'" "There is not, venerable sir, and this is neither seen nor heard in the world. Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the undivided assembly is the eighth.
The Undivided Chapter is the second.
In this chapter there are eight questions.