English
"Venerable Nāgasena, this was also spoken by the Tathāgata – "‘O brahmin, this insensible, Unknowing leaf-tree; Why do you, ever diligent, Ask it for a pleasant rest?’" And again it was said – "‘Thus the trembling tree, Immediately spoke; I too have words, Bhāradvāja, listen to me!’" "If, Venerable Nāgasena, a tree is without consciousness, Then the statement that the trembling tree conversed with Bhāradvāja is false. If the trembling tree conversed with Bhāradvāja, Then the statement that a tree is without consciousness is also false. This two-horned question has arisen for you, It must be resolved by you." "This was also spoken, great king, by the Blessed One, 'a tree is without consciousness', And the trembling tree conversed with Bhāradvāja; But that statement was made according to common parlance. There is no conversation, great king, for an unconscious tree. Moreover, great king, it is the deity dwelling in that tree To whom the term 'tree' refers, And 'the tree converses' is a conventional expression. Just as, great king, a cart filled with grain Is called a 'grain-cart' by people, But that cart is not made of grain, it is made of wood; Because grain is poured into that cart, People call it a 'grain-cart'. Exactly in the same way, great king, The tree does not converse; the tree is without consciousness. But the deity dwelling in that tree, To her alone the term 'tree' refers, And 'the tree converses' is a conventional expression. "Or just as, great king, churning curds, one makes buttermilk..." he speaks of churning, that is not buttermilk which he churns; churning curds, he speaks of churning buttermilk. Just so, O great king, a tree does not speak, a tree is inanimate. But the deity dwelling in that tree, to her alone is that designation 'tree', and 'the tree speaks' is a common worldly expression. "Or again, O great king, one who wishes to accomplish the non-existent speaks of accomplishing the existent, speaks of the unproven as proven; such is this worldly convention. Just so, O great king, a tree does not speak, a tree is inanimate. But the deity dwelling in that tree, to her alone is that designation 'tree', and 'the tree speaks' is a common worldly expression. By whatever worldly convention people speak, O great king, the Tathāgata also teaches the Dhamma to beings by that same worldly convention." "Good, Venerable Nāgasena, I accept it thus." The fifth question concerning the inanimate nature of trees. 6. The question concerning the great fruit of alms-food. 6. "Venerable Nāgasena, this was also spoken by the Elders who compiled the Dhamma: "'Having eaten Cunda the smith's meal, so I have heard; The wise one was afflicted by a severe illness, leading to death.'" "And again, it was said by the Blessed One: 'These two alms-foods, Ānanda, are equal in fruit, equal in result, and far more greatly fruitful and greatly beneficial than other alms-foods. Which two? That alms-food having eaten which the Tathāgata fully awakened to unsurpassed perfect self-awakening, and that alms-food having eaten which the Tathāgata attains final Nibbāna in the Nibbāna-element without residue. These two alms-foods are equal in fruit, equal in result, and far more greatly fruitful and greatly beneficial than other alms-foods.' If, Venerable Nāgasena, having eaten Cunda's meal, a severe illness arose for the Blessed One, and strong, death-leading pains occurred, then 'these two, Ānanda...'" Well then, the alms-meals equal in fruit, equal in result, exceedingly more greatly fruitful and more greatly beneficial than other alms-meals – that saying is wrong. If these two alms-meals are equal in fruit, equal in result, exceedingly more greatly fruitful and more greatly beneficial than other alms-meals, then for the Blessed One, having eaten Cunda's meal, a severe illness arose, and strong pains occurred, leading to death – that saying too is wrong. What then, Venerable Nāgasena, was that alms-meal greatly fruitful because of poison? Greatly fruitful because it caused illness? Greatly fruitful because it destroyed life? Greatly fruitful because it took the Blessed One's life? Tell me the reason for that, for the refutation of other doctrines. In this matter, people are confused, thinking that by eating too much out of greed, dysentery with blood arose. This too is a two-edged question that has come to you; it must be resolved by you. This too was said, O great king, by the Elders who compiled the Dhamma – ‘Having eaten Cunda the smith’s meal, so I have heard; the wise one was afflicted by an illness, severe, leading to death.’ And it was said by the Blessed One: ‘These two alms-meals, Ānanda, are equal in fruit, equal in result, exceedingly more greatly fruitful and more greatly beneficial than other alms-meals. Which two? That alms-meal having eaten, the Tathāgata fully awakened to unsurpassed perfect enlightenment; and that alms-meal having eaten, the Tathāgata attained final Nibbāna with no remainder of clinging; these two alms-meals are equal in fruit, equal in result, exceedingly more greatly fruitful and more greatly beneficial than other alms-meals.’ That alms-meal, however, was of many virtues, of countless benefits. Devas, O great king, joyful and with minds serene, thinking: ‘This is the Blessed One’s last alms-meal,’ infused divine essence into the soft pork. And that, however, was perfectly cooked, easily digestible, delightful, full of flavor, stomach- beneficial for the fire-energy. No, great king, from that cause no unarisen illness arose for the Blessed One, but, great king, in the Blessed One's naturally weak body, with the life-formations exhausted, the arisen illness greatly increased. Just as, great king, a fire naturally burning, when other fuel is given, burns more fiercely, even so, great king, in the Blessed One's naturally weak body, with the life-formations exhausted, the arisen illness greatly increased. Or just as, great king, a stream naturally flowing, when a great cloud has rained down, becomes a greater torrent carrying water, even so, great king, in the Blessed One's naturally weak body, with the life-formations exhausted, the arisen illness greatly increased. Or just as, great king, a stomach with naturally disturbed humors, when something else is eaten, would become more diseased, even so, great king, in the Blessed One's naturally weak body, with the life-formations exhausted, the arisen illness greatly increased. There is no fault, great king, in that alms-food, nor can any fault be attributed to it. "Venerable Nāgasena, for what reason are those two alms-offerings equal in result, equal in ripening, and much more greatly fruitful and greatly beneficial than other alms-offerings?" "By means of the attainment of the contemplation of the Dhamma, great king, those two alms-offerings are equal in result, equal in ripening, and much more greatly fruitful and greatly beneficial than other alms-offerings." "Venerable Nāgasena, by means of the attainment of the contemplation of which dhammas are those two alms-offerings equal in result, equal in ripening, and much more greatly fruitful and greatly beneficial than other alms-offerings?" "By means of the attainment of the nine successive abidings, in forward and reverse order, great king, those two alms-offerings are equal in result, equal in ripening, and much more greatly fruitful and greatly beneficial than other alms-offerings." "Venerable Nāgasena, on those two very days, exceedingly the Tathāgata entered the nine successive attainments in direct and reverse order?” “Yes, great king.” “Wonderful, Venerable Nāgasena, amazing, Venerable Nāgasena. That incomparable supreme gift in this Buddha-field, even that is not counted against these two alms-offerings. Wonderful, Venerable Nāgasena, amazing, Venerable Nāgasena. How great are the nine successive attainments, in that, by means of the nine successive attainments, the gift becomes more greatly fruitful and more greatly beneficial. Good, Venerable Nāgasena, thus do I accept it as such.” The Sixth Question: The Great Fruit of Alms-offerings. 7. The Question of Worshipping the Buddha 7. “Venerable Nāgasena, this was spoken by the Tathāgata: ‘You, Ānanda, should not be concerned with the worship of the Tathāgata’s body.’ And again it was said: “‘Worship his relic, of him who is worthy of worship; thus, it is said, you will go from here to heaven.’ “If, Venerable Nāgasena, the Tathāgata said: ‘You, Ānanda, should not be concerned with the worship of the Tathāgata’s body,’ then the saying: ‘Worship his relic, of him who is worthy of worship, thus you will go from here to heaven,’ that is false. If the Tathāgasa said: ‘Worship his relic, of him who is worthy of worship, thus you will go from here to heaven,’ then the saying: ‘You, Ānanda, should not be concerned with the worship of the Tathāgata’s body,’ that too is false. This two-edged question has come to you, it must be resolved by you.” “This was spoken, great king, by the Blessed One: ‘You, Ānanda, should not be concerned with the worship of the Tathāgata’s body,’ and again it was said: ‘Worship his relic, of him who is worthy of worship, thus you will go from here to heaven.’ But that was not spoken concerning all the Buddha’s sons when it was said: ‘You, Ānanda, should not be concerned with the worship of the Tathāgata’s body.’ For this, great king, is not the task of the Buddha’s sons, this worship; it is the contemplation of formations, the wise attention O, mindfulness contemplation, grasping the essence of the object, the battle with defilements, pursuing one’s own true welfare— this is the duty of the Buddha’s sons. For the rest, gods and humans, worship is to be done. Just as, great king, for royal princes on earth, training in elephants, horses, chariots, bows, quivers, writing, seals, swords, mantras, hearing, and the art of engaging in conventional battles is to be done;