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of those who do not act properly. May this essential Dhamma, this excellent Dhamma, not become despised, disrespected, scorned, ridiculed, condemned, when it reaches wicked people. Thus, due to the reverence for the Dhamma, the recitation of the Pātimokkha is made a boundary and closed. Just as, great king, the excellent, supreme, noble, red sandalwood, when it reaches a city of barbarians, becomes despised, disrespected, scorned, ridiculed, condemned. Even so, great king, may this essential Dhamma, this excellent Dhamma, not become despised, disrespected, scorned, ridiculed, condemned, when it falls into the hands of those who do not act properly in succession. May this essential Dhamma, this excellent Dhamma, not become despised, disrespected, scorned, ridiculed, condemned, when it reaches wicked people. Thus, due to the reverence for the Dhamma, the recitation of the Pātimokkha is made a boundary and closed. How is the recitation of the Pātimokkha made a boundary due to the reverence for the bhikkhu-state... having made a boundary, it is closed off. The state of a monk, O great king, in the world is immeasurable, boundless, priceless. It cannot be valued, weighed, or measured by anyone. Lest he, being in such a state of monkhood, become equal to the world, the recitation of the Pātimokkha proceeds only among monks. Just as, O great king, in the world, excellent and supreme treasures, whether cloth or bedding, or elephants, horses, chariots, gold, silver, gems, pearls, women-jewels, and so forth, or victorious heroes in action, all these approach the king. Even so, O great king, as far as in the world there are qualities of the Sugata's teachings, study, conduct, self-restraint, morality, and discipline, all these have come to the community of monks. Thus, because of the gravity of the monk's state, the recitation of the Pātimokkha is closed off by making a boundary. "Good, Venerable Nāgasena, I accept this as such." The second question on what is concealed and unconcealed in Dhamma and Vinaya. 3. The question on the gravity and lightness of false speech. 3. "Venerable Nāgasena, this was spoken by the Blessed One: 'In intentional false speech, one incurs a pārājika offense.' And again it was said: 'In intentional false speech, one incurs a light offense, a matter for confession in the presence of one (monk).' Venerable Nāgasena, what is the distinction here? What is the reason? That by one false speech one is cut off, and by another false speech one has a remedy? If, Venerable Nāgasena, the Blessed One said, 'In intentional false speech, one incurs a pārājika offense,' then the statement 'In intentional false speech, one incurs a light offense, a matter for confession in the presence of one (monk)' is false. If the Tathāgata said, 'In intentional false speech, one incurs a light offense, a matter for confession in the presence of one (monk),' then the statement 'In intentional false speech, one incurs a pārājika offense' is also false. This two-edged question has come to you, and it must be resolved by you." "This was indeed spoken, O great king, by the Blessed One: 'In intentional false speech, one incurs a pārājika offense.' It was said..." and that 'a deliberate lie is a light offense, it is a matter for confession in the presence of one person,' and yet it can be heavy or light depending on the object. What do you think, great king, if some man here were to strike another with his hand, what punishment would you impose on him?" "If he, venerable sir, says 'I do not forgive,' we would make him pay a kahāpaṇa, if he does not forgive." "But here, great king, if that same man were to strike you with his hand, what would be his punishment?" "We would have his hand cut off, venerable sir, we would have his foot cut off, we would have his head cut off like a stalk of rice, we would have all his house plundered, and on both sides, up to the seventh generation, we would have them exterminated." "What is the difference here, great king, what is the reason that for striking one person with the hand, the subtle punishment is a kahāpaṇa, while for striking your hand, it is the cutting off of hands, the cutting off of feet, even the cutting off of the head, the confiscation of all property, and the extermination of up to the seventh generation on both sides?" "Because of the difference in persons, venerable sir." "Even so, great king, a deliberate lie is heavy or light depending on the object." "Excellent, venerable Nāgasena, I accept it as such." The third question on the heaviness and lightness of lying. 4. The question on the nature of a Bodhisatta. "Venerable Nāgasena, it has been said by the Blessed One in the discourse on the nature of things and non-things: 'Beforehand, the parents of Bodhisattas are determined, their enlightenment is determined, their chief disciples are determined, their son is determined, their attendant is determined.' And again you say: 'The Bodhisatta, residing in the Tusita realm, makes eight great observations: he observes the time, he observes the continent, he observes the country, he observes the family, he observes the mother, he observes the lifespan, he observes the month, he observes the renunciation.' Venerable Nāgasena, there is no awakening when knowledge is not mature, and when knowledge is mature, it is not possible to to wait even for a moment, a mind fully ripened, irresistible. Why does the Bodhisatta look at the time, thinking 'In what time shall I arise?' When knowledge is not ripe, there is no awakening. When knowledge is ripe, it is not possible to wait even for a moment. Why does the Bodhisatta look at the family, thinking 'In what family shall I arise?' If, venerable Nāgasena, the Bodhisatta's parents are already fixed beforehand, then the statement 'he looks at the family' is false. If he looks at the family, then the statement 'the Bodhisatta's parents are already fixed beforehand' is also false. This two-horned question has come to you, it must be resolved by you." "Fixed, O great king, are the Bodhisatta's parents beforehand, and the Bodhisatta looks at the family. But how does he look at the family? 'Are my parents Khattiyas or Brahmins?' Thus he looks at the family. For eight, O great king, the future must be looked at beforehand. Which eight? For a merchant, O great king, the goods for sale must be looked at beforehand. For a lordly elephant, the path ahead for its trunk must be looked at beforehand. For a cart-driver, the ford ahead must be looked at beforehand. For a helmsman, the shore ahead must be looked at beforehand, and then the boat sent. For a physician, the patient's lifespan must be looked at beforehand, and then the patient approached. For one crossing a bridge, its stability or instability must be known beforehand, and then it should be ascended. For a monk, the future time must be reflected upon beforehand, and then food eaten. For Bodhisattas, the family must be looked at beforehand, 'whether a Khattiya family or a Brahmin family.' For these eight, O great king, the future must be looked at beforehand." "Excellent, venerable Nāgasena, I accept this as it is." The fourth question on the Bodhisatta's nature. 5. The question on self-destruction. "Venerable Nāgasena, this was also spoken by the Blessed One: 'Monks, one should not destroy oneself, one who causes himself to fall, should be dealt with according to the Dhamma. And again you say: ‘Wherever the Blessed One teaches the Dhamma to his disciples, he teaches the Dhamma in many ways for the uprooting of birth, old age, sickness, and death. Whoever overcomes birth, old age, sickness, and death, him he praises with the highest praise.’ If, Venerable Nāgasena, the Blessed One said: ‘Monks, one should not cause oneself to fall; one who causes himself to fall, should be dealt with according to the Dhamma,’ then the statement ‘he teaches the Dhamma for the uprooting of birth, old age, sickness, and death’ is false. If he teaches the Dhamma for the uprooting of birth, old age, sickness, and death, then the statement ‘Monks, one should not cause oneself to fall; one who causes himself to fall, should be dealt with according to the Dhamma’ is also false. This two-horned problem has come to you; it must be resolved by you.” “This was said by the Blessed One, great king: ‘Monks, one should not cause oneself to fall; one who causes himself to fall, should be dealt with according to the Dhamma.’ And wherever the Blessed One taught the Dhamma to his disciples, he taught the Dhamma in many ways for the uprooting of birth, old age, sickness, and death. But there is a reason why the Blessed One both prohibited and enjoined.” “What, Venerable Nāgasena, is the reason why the Blessed One both prohibited and enjoined?” “The virtuous one, great king, one endowed with virtue, is like a medicine for destroying the poison of defilements in beings. He is like a remedy for calming the sickness of defilements in beings. He is like water for washing away the dust and grime of defilements in beings. He is like a jewel for bestowing all accomplishments upon beings. He is like a boat for crossing the four floods for beings. He is like a caravan leader for guiding beings across the wilderness of birth. He is like the wind for extinguishing the three fires that torment beings. He is like a great cloud for fulfilling the minds of beings. He is like a teacher for instructing beings in wholesome things. He is like a good guide for showing beings the path to security. at that moment. Such, O great king, is one of many virtues, countless virtues, immeasurable virtues, a heap of virtues, a mass of virtues, one who promotes the growth of beings, virtuous. "Lest they perish!" Out of compassion for beings, the Blessed One laid down a training rule: "Monks, one should not take one's own life. Whoever takes it, should be dealt with according to the Dhamma." This, O great king, is the reason,