English
The eighth question: Cutting off the Unwholesome. 9. The Question of Further Duties. 9. "Venerable Nāgasena, you say 'Whatever duty there was for the Tathāgata, all that was completed at the root of the Bodhi tree. There is no further duty for the Tathāgata, nor accumulation of what is done.' Yet, this three-month retreat is seen. If, Venerable Nāgasena, whatever duty there was for the Tathāgata, all that was completed at the root of the Bodhi tree, there is no further duty for the Tathāgata, nor accumulation of what is done, then the statement 'he was in three-month retreat' is false. If he was in three-month retreat, then the statement 'whatever duty there was for the Tathāgata, all that was completed at the root of the Bodhi tree' that statement is also false. There is no retreat for one whose duty is done; retreat is only for one who has duties to do." Just as for one who is sick medicine is necessary, for one not sick, what is medicine for? Just as for one who is hungry food is necessary, for one not hungry, what is food for? Even so, indeed, Venerable Nāgasena, there is no seclusion for one whose task is done; seclusion is only for one whose task is yet to be done. This two-edged question has come to you, it should be resolved by you. Whatever, great king, was to be done by the Tathāgata, all that was completed at the root of the Bodhi tree. There is no further task for the Tathāgata, nor any accumulation of what is done. And the Blessed One was in seclusion for three months. Seclusion, indeed, great king, has many virtues. All Tathāgatas, having entered seclusion, attained omniscience. Recalling that virtue of good deed, they practice seclusion. Just as, great king, a man who has received a boon and obtained benefits from the king, recalling that virtue of good deed, repeatedly attends upon the king. Even so, indeed, great king, all Tathāgatas, having entered seclusion, attained omniscience. Recalling that virtue of good deed, they practice seclusion. Or again, great king, a man who is sick, suffering, gravely ill, having consulted a physician and attained well-being, recalling that virtue of good deed, repeatedly consults the physician. Even so, indeed, great king, all Tathāgatas, having entered seclusion, attained omniscience. Recalling that virtue of good deed, they practice seclusion. And these, great king, are twenty-eight virtues of seclusion, recalling which virtues the Tathāgatas practice seclusion. Which are the twenty-eight? Here, great king, seclusion, when practiced, protects oneself, increases life, gives strength, covers faults, removes disrepute, brings repute, dispels discontent, produces delight, removes fear, creates confidence, removes laziness, generates energy, removes lust, removes hatred, removes delusion... It removes pride, It destroys conceit, It breaks down thoughts, It makes the mind one-pointed, It softens the mind, It generates joy, It makes it respected, It produces gain, It makes it worthy of veneration, It brings rapture, It creates delight, It reveals the nature of formations, It uncovers rebirth-linking, It gives all benefits of recluseship. These, indeed, O great king, Are twenty-eight qualities of seclusion, Remembering which qualities, The Tathāgatas practice seclusion. Moreover, O great king, The Tathāgatas, Desiring to experience The peaceful joy of attainment, Practice seclusion, With their intentions fulfilled. For four reasons, indeed, O great king, The Tathāgatas practice seclusion. Which four? For the ease of dwelling, O great king, The Tathāgatas practice seclusion. And for the abundance of blameless qualities, The Tathāgatas practice seclusion. And for the entire noble path, The Tathāgatas practice seclusion. And for being praised, extolled, Described, and commended by all Buddhas, The Tathāgatas practice seclusion. For these four reasons, indeed, O great king, The Tathāgatas practice seclusion. Thus, indeed, O great king, The Tathāgatas practice seclusion, Not for something to be done, Nor for the accumulation of what has been done, But for the manifestation of special qualities, The Tathāgatas practice seclusion." "Good, Venerable Nāgasena, I accept it thus." The Ninth Question On Further Deeds. 10. The Question On the Display of Psychic Power. "Venerable Nāgasena, This was spoken by the Blessed One: 'Indeed, Ānanda, The Tathāgata has developed The four bases of psychic power, Made them frequent, Made them a vehicle, Made them a basis, Established them, Practiced them, Thoroughly mastered them. If he wished, Ānanda, The Tathāgata could remain For an eon, Or for the remainder of an eon.' And again it was said: 'In three months from now, The Tathāgata will attain final Nibbāna.' If, Venerable Nāgasena, It was spoken by the Blessed One: 'Indeed, Ānanda, The Tathāgata has developed The four bases of psychic power... k "or for the rest of the eon," then the three-month limit is wrong. If, venerable sir, the Tathāgata said, "After three months from now, the Tathāgata will attain Parinibbāna," then that statement is also wrong: "Indeed, Ānanda, the Tathāgata's four bases of power have been developed... ...or for the rest of the eon." Tathāgatas do not roar in vain. The Buddhas, the Blessed Ones, have unfailing words, true words, undoubtable words. This two-edged problem, profound, very subtle, difficult to penetrate, has come to you. Break this net of views, establish it firmly, break the arguments of others. "That too was spoken, O great king, by the Blessed One: 'Indeed, Ānanda, the Tathāgata's four bases of power have been developed... ...or for the rest of the eon.'" And the three-month limit was also stated. But that eon is called the life-eon. Not, O great king, did the Blessed One speak thus praising his own strength. But, O great king, the Blessed One spoke thus, praising his psychic power: "Indeed, Ānanda, the Tathāgata's four bases of power have been developed... ...or for the rest of the eon." "Just as, O great king, a king might have a noble steed, swift-footed, swift as the wind. Praising its speed and strength, among the people of the towns and countryside, soldiers, brahmins, householders, and ministers, the king might say: 'If he wished, sirs, this excellent horse of mine could traverse the earth to the ocean's edge and return here in an instant.' But he would not demonstrate that speed in that assembly. Yet that speed exists for him. And he is capable of traversing the earth to the ocean's edge in an instant. Even so, O great king, the Blessed One spoke thus, praising his own psychic power. And that was spoken while seated among those with the three knowledges, those with the six supernormal powers, Arahants, pure, with defilements destroyed, and among devas and humans: 'Indeed, Ānanda, the Tathāgata's four bases of power have been developed, made much of, made a vehicle, made a basis, steadfastly maintained, accumulated, well-commenced. If he wished, Ānanda, the Tathāgata..." may remain for an eon, or for the remainder of an eon.” And that power of psychic might, great king, exists for the Blessed One, and the Blessed One is capable, by psychic might, of remaining for an eon, or for the remainder of an eon. But the Blessed One does not display that psychic might in that assembly. The Blessed One, great king, is unconcerned with all existences, and all existences are censured by the Tathāgata. And this, great king, was spoken by the Blessed One: “Just as, monks, even a little excrement is foul-smelling. Even so, monks, I do not praise even a little existence, not even for the duration of a finger-snap.” Now then, great king, would the Blessed One, having seen all realms of existence and rebirths as like excrement, by relying on psychic might, create desire and attachment for existences?” “No, venerable sir.” “Therefore, great king, the Blessed One, when proclaiming psychic might, uttered such a lion’s roar of a Buddha.” “Excellent, venerable Nāgasena, I accept it thus.” The tenth question is on the display of psychic might. The first chapter is on psychic might. In this chapter there are ten questions. 2. The Chapter on Inviolability 1. The question on minor and lesser rules “Venerable Nāgasena, this was spoken by the Blessed One: ‘Having directly known, monks, I teach the Dhamma, not without direct knowledge.’ And again, in the Vinaya rules, it is said thus: ‘If it wishes, Ānanda, the Saṅgha, after my passing, may abolish the minor and lesser rules.’ Now then, venerable Nāgasena, were the minor and lesser rules poorly laid down, or were they laid down without knowing the circumstances, that the Blessed One would have the minor and lesser rules abolished after his passing? If, venerable Nāgasena, it was spoken by the Blessed One: ‘Having directly known, monks, I teach the Dhamma, not without direct knowledge,’ then the statement: ‘If it wishes, Ānanda, the Saṅgha, after my passing, may abolish the minor and lesser rules,’ that is false. If it was said thus by the Tathāgata in the Vinaya rules: ‘If it wishes, "Ananda, if the Saṅgha wishes, after my passing, it may abolish the minor and lesser training rules." But then, "I teach the Dhamma, monks, having directly known it, not without direct knowledge." That statement too is wrong. This is a two-sided problem, subtle, intricate, profound, very profound, difficult to fathom. It has come to you. Therein, show the full power of your wisdom." "It was indeed said by the Blessed One, great king, 'I teach the Dhamma, monks, having directly known it, not without direct knowledge.' And in the Vinaya regulations, it was said, 'Ananda, if the Saṅgha wishes, after my passing, it may abolish the minor and lesser training rules.' But, great king, the Tathāgata said that while testing the bhikkhus: 'Will my disciples, when I allow them to do so, after my passing, abolish the minor and lesser training rules, or will they adhere to them?' "Just as, great king,