4.
The Chapter on Omniscient Knowledge
1.
The Question on Supernormal Power and the Result of Action
1. "Venerable Nāgasena, this was spoken by the Blessed One: 'This is the foremost, monks, of my disciples who are monks possessing supernormal power, namely Mahāmoggallāna.' And yet, it is said, he was beaten all over with cudgels, his head broken, his bones and flesh crushed, his veins severed, his limbs destroyed, and attained final Nibbāna. If, Venerable Nāgasena, the Elder Mahāmoggallāna had reached the summit of supernormal power, then the statement that he was beaten with cudgels and attained final Nibbāna is wrong. If he was beaten all over with cudgels and attained final Nibbāna, then the statement that he had reached the summit of supernormal power is also wrong. Was he not able to remove harm to himself by supernormal power, and worthy to become a refuge for the world including the gods? This too is a question with two points that has come to you; it should be resolved by you."
"This was spoken, great king, by the Blessed One: 'This is the foremost, monks, of my disciples who are monks possessing supernormal power, namely Mahāmoggallāna.' And the Venerable Mahāmoggallāna, struck by cudgels, attained final Nibbāna; but that was because he was seized by kamma."
"Is it not so, Venerable Nāgasena, that for one possessing supernormal power, both the domain of supernormal power and the result of kamma are two inconceivables; should not the inconceivable be removed by the inconceivable? Just as, venerable sir, some desiring fruit knock down a wood-apple with a wood-apple, knock down a mango with a mango, even so, Venerable Nāgasena, having struck the inconceivable with the inconceivable, should it not be removed?" "Even among the inconceivables, great king, one is exceeding, more powerful. Just as, great king, on earth there are kings of equal birth, yet among those of equal birth, one, having overcome all, wields authority. Just so indeed, great king, among those inconceivables, the result of kamma alone is exceeding, more powerful; the result of kamma alone, having overcome all, wields authority; for one seized by kamma, the remaining functions do not obtain opportunity.
"But here, great king, some man commits an offence in some matter; neither his mother nor father nor sister nor brothers nor friend nor companions protect him; then the king alone, having overcome there, wields authority. What is the reason there? The state of being an offender. Just so indeed, great king, among those inconceivables, the result of kamma alone is exceeding, more powerful; the result of kamma alone, having overcome all, wields authority; for one seized by kamma, the remaining functions do not obtain opportunity.
"Or else, great king, when a forest fire has arisen on earth, even a thousand pots of water cannot extinguish it; then the fire alone, having overcome there, wields authority. What is the reason there? Because of the power of the heat. Just so indeed, great king, among those inconceivables, the result of kamma alone is exceeding, more powerful; the result of kamma alone, having overcome all, wields authority; for one seized by kamma, the remaining functions do not obtain opportunity. Therefore, great king, for the Venerable Mahāmoggallāna, seized by kamma, being beaten with cudgels, there was no attentiveness to supernormal power." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on supernormal power and the result of action is the first.
2.
The Question on What is Concealed and Not Concealed in the Teaching and Discipline
2. "Venerable Nāgasena, this too was spoken by the Blessed One: 'The Teaching and discipline proclaimed by the Truth-finder, monks, shines when unveiled, not when concealed.' And yet the recitation of the principal monastic code (Pātimokkha) and the entire Canon of monastic discipline are closed and concealed. If, venerable Nāgasena, in the Conqueror's Dispensation one who is fit or proper should obtain the right time, the regulation of monastic discipline when unveiled would shine. For what reason? Only therein is training, self-control, restraint, the regulation of morality, virtue, and good conduct, the flavour of meaning, the flavour of the teaching, the flavour of liberation. If, venerable Nāgasena, it was spoken by the Blessed One: 'The Teaching and discipline proclaimed by the Truth-finder, monks, shines when unveiled, not when concealed,' then the statement 'the recitation of the principal monastic code (Pātimokkha) and the entire Canon of monastic discipline are closed and concealed' is wrong. If the recitation of the principal monastic code (Pātimokkha) and the entire Canon of monastic discipline are closed and concealed, then the statement 'The Teaching and discipline proclaimed by the Truth-finder, monks, shines when unveiled, not when concealed' 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 Teaching and discipline proclaimed by the Truth-finder, monks, shines when unveiled, not when concealed.' And yet the recitation of the principal monastic code (Pātimokkha) and the entire Canon of monastic discipline are closed and concealed, but that is not for everyone; having made a boundary, it is closed.
"In three ways, great king, the recitation of the principal monastic code (Pātimokkha) was closed by the Blessed One having made a boundary: by the lineage of the former Truth-finders the recitation of the principal monastic code (Pātimokkha) was closed having made a boundary, closed due to the weightiness of the Teaching, closed due to the weightiness of the monk's plane.
"How was the recitation of the principal monastic code (Pātimokkha) closed having made a boundary by the lineage of the former Truth-finders? This is the lineage, great king, of all the former Truth-finders, that is to say, the recitation of the principal monastic code (Pātimokkha) in the midst of monks is closed to the rest. Just as, great king, the special knowledge of the warriors circulates only among the warriors, thus this tradition of the warriors of the world is closed to the rest. Just so indeed, great king, this is the lineage of all the former Truth-finders, that is to say, the recitation of the principal monastic code (Pātimokkha) in the midst of monks is closed to the rest.
"Or else, great king, groups exist on earth, as follows: the Mallas, the Atoṇas, the Pabbatas, the Dhammagiriyas, the Brahmagiriyas, the performers, the dancers, the acrobats, the goblins, the Maṇibhaddas, the Puṇṇabaddhas, the moon-and-sun worshippers, the Siri-deity worshippers, the Kāli-deity worshippers, the Sivas, the Vasudevas, the Ghaṇikas, the sword-and-snare performers, the Bhaddiputtās - the secret of each of those circulates only in those respective groups, closed to the rest. Just so indeed, great king, this is the lineage of all the former Truth-finders, that is to say, the recitation of the principal monastic code (Pātimokkha) in the midst of monks is closed to the rest. Thus by the lineage of the former Truth-finders the recitation of the principal monastic code (Pātimokkha) was closed having made a boundary.
"How was the recitation of the principal monastic code (Pātimokkha) closed having made a boundary due to the weightiness of the Teaching? The Teaching, great king, is weighty and heavy; therein one who practises the right course pleases another, one attains that therein through successive practice of the right course, one does not attain that therein without successive practice of the right course; may this essential Teaching, this excellent Teaching, having come into the hands of those who do not practise the right course, not be looked down upon, despised, scorned, mocked, and blamed; may this essential Teaching, this excellent Teaching, having gone to bad people, not be looked down upon, despised, scorned, mocked, and blamed. Thus due to the weightiness of the Teaching the recitation of the principal monastic code (Pātimokkha) was closed having made a boundary.
"Just as, great king, the essential, excellent, noble, well-born, genuine, red sandalwood, when it has gone to an inferior city, becomes looked down upon, despised, scorned, mocked, and blamed, just so indeed, great king, may this essential Teaching, this excellent Teaching, having come into the hands of those who successively do not practise the right course, not be looked down upon, despised, scorned, mocked, and blamed; may this essential Teaching, this excellent Teaching, having gone to bad people, not be looked down upon, despised, scorned, mocked, and blamed. Thus due to the weightiness of the Teaching the recitation of the principal monastic code (Pātimokkha) was closed having made a boundary.
"How was the recitation of the principal monastic code (Pātimokkha) closed having made a boundary due to the weightiness of the monk's plane? The state of being a monk, great king, is incomparable in the world, immeasurable, priceless; it is not possible for anyone to value it, to weigh it, to measure it; thinking 'May one standing in such a state of being a monk not become equal to the world,' the recitation of the principal monastic code (Pātimokkha) circulates only among monks. Just as, great king, in the world excellent and noble goods - whether cloth or bed-sheets, or elephants, horses, chariots, gold, silver, gems, pearls, women-jewels and so on, or heroes victorious in battle - all of them go to the king, just so indeed, great king, as far as in the world there are virtues of the Fortunate One's teaching, learning, good conduct, self-control, morality, and restraint, all of them have gone to the community of monks. Thus due to the weightiness of the monk's plane the recitation of the principal monastic code (Pātimokkha) was closed having made a boundary." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on what is concealed and not concealed in the Teaching and discipline is the second.
3.
The Question on the Heavy and Light Nature of Lying
3. "Venerable Nāgasena, this too was spoken by the Blessed One: 'For conscious lying he is expelled.' And again it was said: 'For conscious lying he commits a light offence, having its ground in confession in the presence of one.' Venerable Nāgasena, what then is the distinction here, what is the reason, that by one lie one is cut off, and by one lie one is curable? If, venerable Nāgasena, it was spoken by the Blessed One: 'For conscious lying he is expelled,' then the statement 'For conscious lying he commits a light offence, having its ground in confession in the presence of one' is wrong. If it was spoken by the Truth-finder: 'For conscious lying he commits a light offence, having its ground in confession in the presence of one,' then the statement 'For conscious lying he is expelled' 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: 'For conscious lying he is expelled.' And it was said: 'For conscious lying he commits a light offence, having its ground in confession in the presence of one,' but that is heavy or light by way of subject matter. What do you think, great king, suppose here some man were to strike another with the hand, what punishment would you impose on him?" "If he, venerable sir, says 'I do not accept,' we would have a coin taken from him when he does not accept." "But here, great king, if that same man were to strike you with the hand, what then would be the punishment?" "We would have his hand cut off, venerable sir, we would have his foot cut off, we would have him cut off up to the head at the soft part, we would have all that household plundered, we would have both sides uprooted up to the seventh generation." "What then is the distinction here, great king, what is the reason, that for a blow with the hand to one person there is a subtle punishment of a coin, but for a blow with the hand to you there is cutting off of the hand, cutting off of the foot, up to cutting off at the soft part, taking of all household property, uprooting on both sides up to the seventh generation?" "Because of the difference in persons, venerable sir." "Just so indeed, great king, conscious lying is heavy or light by way of subject matter." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the heavy and light nature of lying is the third.
4.
The Question on the Nature of a Bodhisatta
4. "Venerable Nāgasena, this was spoken by the Blessed One in the exposition on the natural order of things: 'From the very beginning, the mother and father of Bodhisattas are fixed in destiny, the enlightenment is fixed in destiny, the chief disciples are fixed in destiny, the son is fixed in destiny, the attendant is fixed in destiny.' And again you say: 'The Bodhisatta, standing in the Tusita realm, looks at the eight great investigations: he looks at the time, he looks at the continent, he looks at the region, he looks at the family, he looks at the mother, he looks at the life span, he looks at the month, he looks at the renunciation.' Venerable Nāgasena, when knowledge is not fully matured, there is no awakening; when knowledge is fully matured, it is not possible to wait even for the interval of a wink; a fully matured mind cannot be transgressed. Why did the Bodhisatta look at the time, thinking 'At what time shall I arise?' When knowledge is not fully matured, there is no awakening; when knowledge is fully matured, it is not possible to wait even for the interval of a wink; why does the Bodhisatta look at the family, thinking 'In what family shall I arise?' If, Venerable Nāgasena, the mother and father of the Bodhisatta are fixed in destiny from the very beginning, then the statement 'he looks at the family' is wrong. If he looks at the family, then the statement 'the mother and father of the Bodhisatta are fixed in destiny from the very beginning' is also wrong. This too is a question with two points that has come to you; it should be resolved by you."
"The mother and father of the Bodhisatta are fixed in destiny from the very beginning, great king, and the Bodhisatta also looks at the family. But how does he look at the family? 'Are my mother and father of the warrior caste or are they brahmins?' Thus he looks at the family.
"For eight, great king, the future should be looked at beforehand. Which eight? For a merchant, great king, the goods for sale should be looked at beforehand; for a noble elephant, the path ahead should be looked at with the trunk beforehand; for a carter, the ford ahead should be looked at beforehand; for a helmsman, having looked at the shore ahead, the boat should be sent beforehand; for a physician, having looked at the life span, the sick person should be approached beforehand; for a northern bridge, having known whether it is firm or not firm, it should be ascended beforehand; for a monk, having reviewed the time ahead, food should be eaten beforehand; for Bodhisattas, the family should be looked at beforehand - 'whether a family of the warrior caste or a brahmin family.' For these eight, great king, the future should be looked at beforehand." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the nature of a Bodhisatta is the fourth.
5.
The Question on Self-Destruction
5. "Venerable Nāgasena, this was spoken by the Blessed One: 'Monks, one should not throw oneself down; whoever should throw himself down, should be dealt with according to the rule.' And again you say: 'Wherever the Blessed One, while teaching the Teaching to disciples, in many ways teaches the Teaching for the eradication of birth, ageing, illness, and death; whoever transcends birth, ageing, illness, and death, him he praises with the highest praise.' If, Venerable Nāgasena, it was spoken by the Blessed One: 'Monks, one should not throw oneself down; whoever should throw himself down, should be dealt with according to the rule,' then the statement 'he teaches the Teaching for the eradication of birth, ageing, illness, and death' is wrong. If he teaches the Teaching for the eradication of birth, ageing, illness, and death, then the statement 'Monks, one should not throw oneself down; whoever should throw himself down, should be dealt with according to the rule' is also wrong. This too is a question with two points that has come to you; it should be resolved by you."
"This was spoken, great king, by the Blessed One: 'Monks, one should not throw oneself down; whoever should throw himself down, should be dealt with according to the rule.' And wherever the Teaching was taught by the Blessed One while teaching the Teaching to disciples in many ways for the eradication of birth, ageing, illness, and death, there is a reason for this, by which reason the Blessed One rejected and encouraged."
"But what, Venerable Nāgasena, is the reason here, by which reason the Blessed One rejected and encouraged?" "One who is moral, great king, accomplished in morality, is like an antidote in the destruction of the poison of defilements for beings, like medicine in the appeasement of the illness of defilements for beings, like water in the removal of the dust and dirt of defilements for beings, like a gem-jewel in the giving of all success for beings, like a boat in the crossing to the far shore of the four floods for beings, like a caravan leader in the crossing of the wilderness of birth for beings, like wind in the quenching of the heat of the threefold fire for beings, like a great rain cloud in the fulfilment of the mind for beings, like a teacher in the training in the wholesome for beings, like a good guide in the pointing out of the secure path for beings. Such a one, great king, of many virtues, of various virtues, of immeasurable virtues, a heap of virtues, a mass of virtues, one who brings growth to beings, one who is moral - 'May he not perish' - out of compassion for beings, the Blessed One laid down the training rule: 'Monks, one should not throw oneself down; whoever should throw himself down, should be dealt with according to the rule.' This, great king, is the reason here, by which reason the Blessed One rejected. This too was spoken, great king, by the elder Kumārakassapa, the varied speaker, while explaining the world beyond to the chieftain Pāyāsi: 'In whatever way, chieftain, ascetics and brahmins who are moral, of good character, remain for a long time, for a long duration, in that way they generate much merit, and they proceed for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.'
"But for what reason did the Blessed One encourage? Birth, great king, is suffering, ageing is suffering, illness is suffering, death is suffering, sorrow is suffering, lamentation is suffering, suffering is suffering, displeasure is suffering, anguish is suffering, association with what is not dear is suffering, separation from what is dear is suffering, the death of a mother is suffering, the death of a father is suffering, the death of a brother is suffering, the death of a sister is suffering, the death of a son is suffering, the death of a wife is suffering, the death of a slave is suffering, the death of a relative is suffering, disaster to relatives is suffering, disaster through illness is suffering, disaster to wealth is suffering, disaster to morality is suffering, disaster to views is suffering, fear of kings is suffering, fear of thieves is suffering, fear of enemies is suffering, fear of famine is suffering, fear of fire is suffering, fear of water is suffering, fear of waves is suffering, fear of whirlpools is suffering, fear of crocodiles is suffering, fear of sharks is suffering, fear of self-censure is suffering, fear of censure by others is suffering, fear of punishment is suffering, fear of unfortunate realms is suffering, fear of timidity in assemblies is suffering, fear concerning livelihood is suffering, fear of death is suffering, being flogged with canes is suffering, being flogged with whips is suffering, being flogged with half-clubs is suffering, cutting off of the hand is suffering, cutting off of the foot is suffering, cutting off of hand and foot is suffering, cutting off of the ear is suffering, cutting off of the nose is suffering, cutting off of ear and nose is suffering, the gruel pot torture is suffering, the shell-tonsure torture is suffering, the Rāhu's mouth torture is suffering, the fire garland torture is suffering, the hand torch torture is suffering, the grass-strip torture is suffering, the bark-dress torture is suffering, the antelope torture is suffering, the flesh-hook torture is suffering, the coin-cutting torture is suffering, the lye-pickling torture is suffering, the pivot-turning torture is suffering, the straw-chair torture is suffering, being sprinkled with boiling oil is suffering, being eaten by dogs is suffering, being impaled alive on a stake is suffering, cutting off of the head with a sword is suffering; such manifold, various sufferings, great king, one gone into the round of rebirths experiences.
"Just as, great king, water rained down on the Himalaya mountain, flowing in the river Ganges, spreads over stones, gravel, pebbles, sand, whirlpools, rapids, waves, bends, obstacles, obstructions, roots, and branches, even so indeed, great king, such manifold, various sufferings, one gone into the round of rebirths experiences. Occurrence, great king, is suffering; non-occurrence is happiness. While explaining the virtue of non-occurrence and the danger of occurrence, great king, the Blessed One encouraged for the realisation of non-occurrence, for the transcendence of birth, ageing, illness, and death; this, great king, is the reason here, by which reason the Blessed One encouraged." "Excellent, Venerable Nāgasena, the question has been well unravelled, the reason well explained; thus I accept this as true."
The question on self-destruction is the fifth.
6.
The Question on the Benefits of Developing Friendliness
6. "Venerable Nāgasena, this too was spoken by the Blessed One: 'Monks, when the liberation of mind through friendliness has been practised, developed, cultivated, mastered, made a basis of, practised, accumulated, and thoroughly undertaken, eleven benefits are to be expected. What are the eleven? One sleeps pleasantly, one wakes up pleasantly, one does not see evil dreams, one is dear to human beings, one is dear to non-human beings, deities protect one, neither fire nor poison nor weapon affects one, the mind quickly becomes concentrated, one's complexion becomes bright, one dies undeluded, if not penetrating further one is reborn in the Brahma world.' And again you say: 'The boy Sāma, abiding in friendliness, surrounded by a herd of deer, wandering in the forest wilds, was shot by King Pīḷiyakkha with a poisoned arrow, and right there he fainted and fell.'
"If, Venerable Nāgasena, it was spoken by the Blessed One: 'Monks, when the liberation of mind through friendliness, etc. one is reborn in the Brahma world,' then the statement 'The boy Sāma, abiding in friendliness, surrounded by a herd of deer, wandering in the forest wilds, was shot by King Pīḷiyakkha with a poisoned arrow, and right there he fainted and fell' is wrong. If the boy Sāma, abiding in friendliness, surrounded by a herd of deer, wandering in the forest wilds, was shot by King Pīḷiyakkha with a poisoned arrow, and right there he fainted and fell, then 'Monks, when the liberation of mind through friendliness, etc. neither weapon affects one' - that statement too is wrong. This too is a question with two points, very subtle, smooth, refined, and deep; it might cause sweat to break out on the bodies of even very subtle men. It has come to you; unravel that great tangle of tangles, give vision to the future sons of the Conqueror for their guidance."
"This too was spoken, great king, by the Blessed One: 'Monks, when the liberation of mind through friendliness, etc. neither weapon affects one.' And the boy Sāma, abiding in friendliness, surrounded by a herd of deer, wandering in the forest wilds, was shot by King Pīḷiyakkha with a poisoned arrow, and right there he fainted and fell; but there, great king, there is a reason. What is the reason there? These, great king, are not qualities of the person; these are qualities of the development of friendliness. The boy Sāma, great king, while lifting up a water pot, at that moment was heedless of the development of friendliness.
"At whatever moment, great king, a person has attained friendliness, at that moment neither fire nor poison nor weapon affects that person. Whatever ill-wishers, having approached him, do not see him, do not get an opportunity against him. These, great king, are not qualities of the person; these are qualities of the development of friendliness. Here, great king, a man, a hero in battle, having fastened on an impenetrable coat of mail armour, might enter battle; arrows shot at him, having approached, fall and scatter, they do not get an opportunity against him. This, great king, is not a quality of the hero in battle; this is a quality of the impenetrable coat of mail armour, against which arrows shot, having approached, fall and scatter. Just so indeed, great king, these are not qualities of the person; these are qualities of the development of friendliness.
"At whatever moment, great king, a person has attained friendliness, at that moment neither fire nor poison nor weapon affects that person. Whatever ill-wishers, having approached him, do not see him, do not get an opportunity against him; these, great king, are not qualities of the person; these are qualities of the development of friendliness. But here, great king, a man might place a divine root of disappearance in his hand; as long as that root is in his hand, so long no other ordinary human being sees that man. This, great king, is not a quality of the man; this is a quality of the root of disappearance, that he is not seen in the range of vision of ordinary human beings. Just so indeed, great king, these are not qualities of the person; these are qualities of the development of friendliness.
"At whatever moment, great king, a person has attained friendliness, at that moment neither fire nor poison nor weapon affects that person. Whatever ill-wishers, having approached him, do not see him, do not get an opportunity against him. These, great king, are not qualities of the person; these are qualities of the development of friendliness. Or else, great king, just as a great rain cloud raining down is not able to wet a man who has entered a well-made great cave, this, great king, is not a quality of the man; this is a quality of the great cave, that the great rain cloud raining down does not wet him. Just so indeed, great king, these are not qualities of the person; these are qualities of the development of friendliness.
"At whatever moment, great king, a person has attained friendliness, at that moment neither fire nor poison nor weapon affects that person. Whatever ill-wishers, having approached, do not see him, they are unable to do him harm. These, great king, are not the virtues of the person; these are the virtues of the development of friendliness." "Wonderful, Venerable Nāgasena, marvellous, Venerable Nāgasena, the development of friendliness is the warding off of all evil." "The development of friendliness brings all wholesome virtues, great king; to both the friendly and the unfriendly, to whatever beings are bound by consciousness, the development of friendliness of great benefit should be shared with all."
The question on the benefits of developing friendliness is the sixth.
7.
The Question on Wholesome-Unwholesome and Righteous-Unrighteous
7. "Venerable Nāgasena, is the result the same for one who does wholesome and one who does unwholesome, or is there some distinction?" "There is, great king, a distinction between wholesome and unwholesome. Wholesome, great king, has pleasant results and leads to heaven; unwholesome has painful results and leads to hell."
"Venerable Nāgasena, you say 'Devadatta is exclusively dark, endowed with exclusively dark qualities; the Bodhisatta is exclusively pure, endowed with exclusively pure qualities.' And yet Devadatta in existence after existence was equal to the Bodhisatta in fame and following, sometimes even superior. When Devadatta was the son of the royal chaplain of King Brahmadatta in the city of Bārāṇasī, then the Bodhisatta was an outcast corpse-handler, a knower of charms; having recited a charm, he produced mango fruits out of season. Here at least the Bodhisatta was inferior to Devadatta in birth and inferior in fame.
"Furthermore, when Devadatta was a king, a great lord of the earth, endowed with all sensual pleasures, then the Bodhisatta was his possession, a noble elephant endowed with all auspicious marks. Not enduring his graceful gait and charm, the king, wishing to kill him, said this to the elephant trainer: 'Your elephant is untrained, teacher; perform on him the procedure called walking through the sky.' There too the Bodhisatta was inferior to Devadatta in birth, lowly, gone to the animal realm.
"Furthermore, when Devadatta was a human being, one who had suffered loss in the forest wilds, then the Bodhisatta was a monkey named Mahāpathavī. Here too is seen the distinction between a human being and one gone to the animal realm; there too the Bodhisatta was inferior to Devadatta in birth.
"Furthermore, when Devadatta was a human being, a hunter named Soṇuttara, powerful, more powerful, with the strength of an elephant, then the Bodhisatta was a king of elephants named Chaddanta. Then that hunter killed that noble elephant; there too Devadatta was superior.
"Furthermore, when Devadatta was a human being, a forester dwelling without abode, then the Bodhisatta was a bird, a partridge, a reciter of charms. Then too that forester killed that bird; there too Devadatta was superior in birth.
"Furthermore, when Devadatta was the King of Kāsi named Kalābu, then the Bodhisatta was an ascetic, a preacher of patience. Then that king, angry at that ascetic, had his hands and feet cut off like bamboo shoots; there too Devadatta was superior in birth and in fame.
"Furthermore, when Devadatta was a human being, a forester, then the Bodhisatta was a monkey king named Nandiya. Then too that forester killed that monkey king together with his mother and younger brother; there too Devadatta was superior in birth.
"Furthermore, when Devadatta was a human being, a naked ascetic named Kārambhiya, then the Bodhisatta was a king of serpents named Paṇḍaraka; there too Devadatta was superior in birth.
"Furthermore, when Devadatta was a human being, a matted-hair ascetic in the forest wilds, then the Bodhisatta was a great boar named Tacchaka; there too Devadatta was superior in birth.
"Furthermore, when Devadatta was a king named Sūraparicara among the Cetis, able to travel through the sky at the height of a man above, then the Bodhisatta was a brahmin named Kapila; there too Devadatta was superior in birth and in fame.
"Furthermore, when Devadatta was a human being named Sāma, then the Bodhisatta was a king of deer named Ruru; there too Devadatta was superior in birth.
"Furthermore, when Devadatta was a human being, a hunter roaming the forest wilds, then the Bodhisatta was a noble elephant. That hunter, having cut off the tusks of that noble elephant seven times, carried them away; there too Devadatta was superior in realm.
"Furthermore, when Devadatta was a jackal with the nature of a warrior, he made all the sub-kings throughout the Indian subcontinent his vassals; then the Bodhisatta was a wise man named Vidhura; there too Devadatta was superior in fame.
"Furthermore, when Devadatta, having become a noble elephant, killed the young ones of the quail bird, then the Bodhisatta too was a noble elephant, a leader of the herd; there, so far, both of them were exactly equal.
"Furthermore, when Devadatta was a demon named Adhammo, then the Bodhisatta too was a demon named Dhammo; there too, so far, both were exactly equal.
"Furthermore, when Devadatta was a sailor, lord of five hundred families, then the Bodhisatta too was a sailor, lord of five hundred families; there too, so far, both were exactly equal.
"Furthermore, when Devadatta was a caravan leader, lord of five hundred carts, then the Bodhisatta too was a caravan leader, lord of five hundred carts; there too, so far, both were exactly equal.
"Furthermore, when Devadatta was a king of deer named Sākha, then the Bodhisatta too was a king of deer named Nigrodha; there too, so far, both were exactly equal.
"Furthermore, when Devadatta was a general named Sākha, then the Bodhisatta too was a king named Nigrodha; there too, so far, both were exactly equal.
"Furthermore, when Devadatta was a brahmin named Khaṇḍahāla, then the Bodhisatta was a prince named Canda; then that Khaṇḍahāla was indeed superior.
"Furthermore, when Devadatta was a king named Brahmadatta, then the Bodhisatta was his son, a prince named Mahāpaduma; then that king had his own son thrown into the Thieves' Precipice, since from whatever source a father is superior to his sons, being distinguished; there too, so far, Devadatta was indeed superior.
"Furthermore, when Devadatta was a king named Mahāpatāpa, then the Bodhisatta was his son, a prince named Dhammapāla; then that king had his own son's hands, feet, and head cut off; there too, so far, Devadatta was indeed higher, superior.
Now today both were born in the Sakyan clan. The Bodhisatta became the Buddha, the Omniscient One, the leader of the world; Devadatta, having gone forth in the Dispensation of that god of gods, having produced supernormal power, made an assault on the Buddha. What then, venerable Nāgasena, is all that spoken by me true or false?"
"What you, great king, have expounded as manifold reasons, all that is just so, not otherwise." "If, Venerable Nāgasena, both the dark and the bright have the same destination, then indeed both the wholesome and the unwholesome have the same result?" "No indeed, great king, the wholesome and the unwholesome do not have the same result; no indeed, great king, Devadatta was not opposed to all people, he was opposed only to the Bodhisatta. That which was his opposition to the Bodhisatta, that is cooked and gives fruit in each and every existence. Devadatta too, great king, standing in sovereignty, gives protection in the districts, has bridges, assembly halls, and merit halls built, and gives gifts as aspired to ascetics and brahmins, to the poor, travellers, and beggars, to those with protectors and the destitute. By that result he obtains successes in existence after existence. Who, great king, could say that without giving, self-control, restraint, and Observance practice one will experience success?
"But as for what you, great king, say thus: 'Devadatta and the Bodhisatta keep moving round together,' that meeting did not occur after the passing of a hundred births, nor after the passing of a thousand births, nor after the passing of a hundred thousand births; at some time, seldom, after the passing of many days and nights, a meeting occurred. But that simile of the blind turtle shown by the Blessed One for the obtaining of human existence, great king, remember the meeting of these as being like that simile.
"Not only with Devadatta, great king, did the Bodhisatta have a meeting; the Elder Sāriputta too, great king, in many hundreds of thousands of births was the Bodhisatta's father, was his grandfather, was his uncle, was his brother, was his son, was his nephew, was his friend.
"The Bodhisatta too, great king, in many hundreds of thousands of births was the Elder Sāriputta's father, was his grandfather, was his uncle, was his brother, was his son, was his nephew, was his friend; all, great king, who are included in the orders of beings, who follow the stream of the round of rebirths, being carried along by the stream of the round of rebirths, meet with both the unpleasant and the pleasant. Just as, great king, water being carried along by a stream meets with the clean and unclean, the good and the bad, even so indeed, great king, all who are included in the orders of beings, who follow the stream of the round of rebirths, being carried along by the stream of the round of rebirths, meet with both the unpleasant and the pleasant. Devadatta, great king, being a demon, himself not according to the Teaching, having urged others to what is not according to the Teaching, was cooked in the great hell for fifty-seven ten million years and sixty hundred thousand years; the Bodhisatta too, great king, being a demon, himself according to the Teaching, having urged others to the Teaching, rejoiced in heaven for fifty-seven ten million years and sixty hundred thousand years, endowed with all sensual pleasures; but moreover, great king, Devadatta in this existence, having assailed the Buddha who should not be assailed and having split the united Community, entered the earth; the Truth-finder, having awakened, attained final Nibbāna regarding all phenomena in the extinction of clinging." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on wholesome-unwholesome and righteous-unrighteous is the seventh.
8.
The Question on Queen Amarā
8. "Venerable Nāgasena, this too was spoken by the Blessed One -
All women would indeed do evil, not having obtained another, even with a cripple.'
And again it is said: 'Mahosadha's wife, a woman named Amarā, placed in a small village, whose husband was away from home, seated in a secret place, secluded, having made her husband equal to a king, being invited with a thousand, did not do evil.' If, Venerable Nāgasena, it was spoken by the Blessed One: 'If, etc. with a cripple,' then 'Mahosadha's wife, etc. did not do evil' - that statement is wrong. If Mahosadha's wife, etc. did not do evil, then 'If, etc. with a cripple' - that statement too is 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: 'If, etc. with a cripple.' And it is said: 'Mahosadha's wife, etc. did not do evil.' That woman, great king, receiving a thousand, would do an evil deed with such a man; she would not do it if she should obtain a moment or a secret place or such an inviter. Searching, great king, that woman Amarā did not see a moment or a secret place or such an inviter.
"Here in this world, through fear of blame, she did not see a moment; in the world beyond, through fear of hell, she did not see a moment; thinking 'evil has bitter result,' she did not see a moment; not wishing to let go of her beloved, she did not see a moment; through respect for her husband, she did not see a moment; honouring the Teaching, she did not see a moment; censuring the ignoble, she did not see a moment; not wishing to break the action, she did not see a moment. By many such reasons she did not see a moment.
"And searching in the world, not seeing a secret place, she did not do evil. If she should obtain a secret place from humans, then she would not obtain a secret place from non-humans. If she should obtain a secret place from non-humans, then she would not obtain a secret place from those gone forth who know others' minds. If she should obtain a secret place from those gone forth who know others' minds, then she would not obtain a secret place from deities who know others' minds. If she should obtain a secret place from deities who know others' minds, she would not obtain a secret place from her own evil deeds. If she should obtain a secret place from her own evil deeds, then she would not obtain a secret place from what is not the Teaching. By many such various reasons, not having obtained a secret place, she did not do evil.
"And searching in the world, not obtaining such an inviter, she did not do evil. Mahosadha, great king, the wise one, was endowed with twenty-eight qualities. With which twenty-eight qualities was he endowed? Mahosadha, great king, was heroic, modest, conscientious, having supporters, accomplished in friends, patient, moral, a truth-speaker, accomplished in purity, without wrath, not arrogant, not envious, energetic, striving, treating kindly, generous, kindly in speech, humble in conduct, smooth, not fraudulent, not deceitful, accomplished in higher intelligence, famous, accomplished in true knowledge, seeking welfare, wished for by dependents, by all people, wealthy, and glorious. Mahosadha, great king, the wise one, was endowed with these twenty-eight qualities. She, not having obtained another such inviter, did not do evil." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on Queen Amarā is the eighth.
9.
The Question on the Worthy One's Fearlessness
9. "Venerable Nāgasena, this too was spoken by the Blessed One: 'Worthy Ones are free from fear and trembling.' And again, in the city of Rājagaha, having seen the elephant Dhanapālaka rushing at the Blessed One, five hundred who had eliminated the mental corruptions, having abandoned the excellent conqueror, departed in all directions, except for one, the elder Ānanda. What indeed, venerable Nāgasena, did those Worthy Ones depart out of fear, or did they depart wishing to fell the one of ten powers, thinking 'it will become known through his own action,' or did they depart wishing to see the incomparable, vast, matchless wonder of the Truth-finder? If, venerable Nāgasena, it was spoken by the Blessed One: 'Worthy Ones are free from fear and trembling,' then 'in the city, etc. Ānanda' - that statement is wrong. If in the city of Rājagaha, having seen the elephant Dhanapālaka rushing at the Blessed One, five hundred who had eliminated the mental corruptions, having abandoned the excellent conqueror, departed in all directions, except for one, the elder Ānanda, then the statement 'Worthy Ones are free from fear and trembling' 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: 'Worthy Ones are free from fear and trembling,' and in the city of Rājagaha, having seen the elephant Dhanapālaka rushing at the Blessed One, five hundred who had eliminated the mental corruptions, having abandoned the excellent conqueror, departed in all directions, except for one, the elder Ānanda; but that was not out of fear, nor out of wishing to fell the Blessed One.
"But, great king, that cause by which Worthy Ones might fear or tremble, that cause has been cut off for Worthy Ones; therefore Worthy Ones are free from fear and trembling. Does, great king, the great earth fear when being dug or broken or supported by the ocean, mountains, and mountain peaks?" "No indeed, venerable sir." "For what reason, great king?" "There is not, venerable sir, that cause for the great earth by which cause the great earth might fear or tremble." "Just so, great king, there is not that cause for Worthy Ones by which cause Worthy Ones might fear or tremble.
"Does, great king, a mountain peak fear when being cut or broken or falling or being burnt by fire?" "No indeed, venerable sir." "For what reason, great king?" "There is not, venerable sir, that cause for a mountain peak by which cause a mountain peak might fear or tremble." "Just so, great king, there is not that cause for Worthy Ones by which cause Worthy Ones might fear or tremble.
"Even if, great king, in a hundred thousand world systems, all those included in the orders of beings, all of them with spears in hand, having run up to one Worthy One, were to try to frighten him, there would not be any alteration of the Worthy One's consciousness. What is the reason? Because it is impossible and without opportunity.
"But moreover, great king, this reflection arose in the minds of those who had eliminated the mental corruptions: 'Today, when the most excellent of men, the excellent conqueror, the bull among men, has entered the excellent city, the elephant Dhanapālaka will rush at him on the street; without doubt the attendant will not abandon the god of gods; if we all do not abandon the Blessed One, the virtue of Ānanda will not become known, and the noble elephant will not approach the Truth-finder; come, let us depart; thus there will be release from the bondage of mental defilements for a great crowd of people, and the virtue of Ānanda will become known.' Thus those Worthy Ones, having seen the benefit, departed in all directions." "Well analysed, venerable Nāgasena, is the question; thus there is no fear or trembling for Worthy Ones; having seen the benefit, the Worthy Ones departed in all directions."
The question on the Worthy One's fearlessness is the ninth.
10.
The Question on the Buddha's Omniscience
10. "Venerable Nāgasena, you say 'the Truth-finder is omniscient.' And again you say 'when the community of monks headed by Sāriputta and Moggallāna was dismissed by the Truth-finder, the Sakyans of Cātumā and Brahmā Sahampati, having shown the simile of the seed and the simile of the young calf, inspired confidence in the Blessed One, asked his forgiveness, and brought him to acceptance.' Were those similes, venerable Nāgasena, unknown to the Truth-finder, by which similes the Truth-finder was brought to forgiveness, was calmed, and came to acceptance? If, venerable Nāgasena, those similes were unknown to the Truth-finder, then the Buddha is not omniscient; if they were known, then he dismissed them forcibly, expecting investigation, and thus his lack of compassion arises. This too is a question with two points that has come to you; it should be resolved by you."
"The Truth-finder is omniscient, great king, and by those similes the Blessed One was pleased, was brought to forgiveness, was calmed, and came to acceptance. The Truth-finder is the lord of the Teaching, great king; by those very similes made known by the Truth-finder they pleased, satisfied, and inspired confidence in the Truth-finder, and the Truth-finder, being pleased with them, gave thanks saying 'Good!'
"Just as, great king, a wife pleases, satisfies, and inspires confidence in her husband with wealth that is her husband's own, and the husband gives thanks saying 'Good!' - just so indeed, great king, the Sakyans of Cātumā and Brahmā Sahampati, by those very similes made known by the Truth-finder, pleased, satisfied, and inspired confidence in the Truth-finder, and the Truth-finder, being pleased with them, gave thanks saying 'Good!'
"Or else, great king, just as a barber, adorning the king's head with the king's own golden comb, pleases, satisfies, and inspires confidence in the king, and the king, being pleased with him, gives thanks saying 'Good!' and grants whatever he wishes - just so indeed, great king, the Sakyans of Cātumā and Brahmā Sahampati, by those very similes made known by the Truth-finder, pleased, satisfied, and inspired confidence in the Truth-finder, and the Truth-finder, being pleased with them, gave thanks saying 'Good!'
"Or else, great king, just as a co-resident pupil, having taken almsfood brought by his preceptor, offering it to his preceptor, pleases, satisfies, and inspires confidence in his preceptor, and the preceptor, being pleased with him, gives thanks saying 'Good!' - just so indeed, great king, the Sakyans of Cātumā and Brahmā Sahampati, by those very similes made known by the Truth-finder, pleased, satisfied, and inspired confidence in the Truth-finder, and the Truth-finder, being pleased with them, having given thanks saying 'Good!', taught the Teaching for complete release from all suffering." "Excellent, Venerable Nāgasena, thus I accept this as true."
The question on the Buddha's omniscience is the tenth.
The Chapter on Omniscient Knowledge is the fourth.
In this chapter there are ten questions.