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endowed with all auspicious marks. Unable to endure its graceful gait and charm, the king, desiring its death, spoke thus to the elephant trainer: “Your elephant king, master, is untrained. Make it perform the feat of flying through the air.” Even there, the Bodhisatta was inferior to Devadatta in birth, a wretched animal, born as a beast. Moreover, when Devadatta was a human, a lost wanderer in the forest, then the Bodhisatta was a monkey named Mahāpathavī. Even here, the distinction between a human and an animal is evident. Even there, the Bodhisatta was inferior to Devadatta in birth. Moreover, when Devadatta was a human, a fowler named Soṇuttara, strong, stronger, with the strength of an elephant, then the Bodhisatta was an elephant king named Chaddanta. Then that hunter killed that elephant king. Even there, Devadatta was superior. Moreover, when Devadatta was a human, a forest dweller, homeless, then the Bodhisatta was a bird, a partridge, reciting mantras. Even then, that forest dweller killed that bird. Even there, Devadatta was superior in birth. Moreover, when Devadatta was a king of Kasi named Kalābu, then the Bodhisatta was an ascetic, a speaker of patience. Then that king, angered at that ascetic, had his hands and feet cut off like bamboo shoots. Even there, Devadatta was superior in birth and in fame. Moreover, when Devadatta was a human, a forest wanderer, then the Bodhisatta was a monkey king named Nandiya. Even then, that forest wanderer killed that monkey king along with his mother and younger brother. Even there, Devadatta was superior. was superior by birth. "Again, when Devadatta was a human, named Kāraṃbhiya, a naked ascetic, then the Bodhisatta was a Nāga king, named Paṇḍaraka. Even there, Devadatta was superior by birth. "Again, when Devadatta was a human, a forest ascetic in the wilderness, then the Bodhisatta was a great boar, named Tacchaka. Even there, Devadatta was superior by birth. "Again, when Devadatta was a king among the Cetīs, named Sūraparicara, who moved through the air, a man's height above the ground, then the Bodhisatta was a brahmin, named Kapila. Even there, Devadatta was superior by birth and fame. "Again, when Devadatta was a human, named Sāma, then the Bodhisatta was a deer king, named Ruru. Even there, Devadatta was superior by birth. "Again, when Devadatta was a human, a hunter roaming the forest, then the Bodhisatta was a lordly elephant. That hunter cut off the tusks of that lordly elephant seven times and took them. Even there, Devadatta was superior by origin. "Again, when Devadatta was a jackal, a khattiya by nature, who made all the regional kings in Jambudīpa his subordinates, then the Bodhisatta was a wise man, named Vidhura. Even there, Devadatta was superior by fame. "Again, when Devadatta, being a lordly elephant, killed the young of a small bird, a quail, then the Bodhisatta was also a lordly elephant, the leader of the herd. There, both of them were equal. "Again, when Devadatta was a yakkha, named Adhamma (Unrighteousness), then the Bodhisatta was also a yakkha, named Dhamma (Righteousness). Even there, both of them were equal. "Again, when Devadatta was a mariner, the chief of five hundred families, then the Bodhisatta was also a mariner, the chief of five hundred families. Even there, both of them were equal. suṃ. “Again, when Devadatta was a caravan leader, master of five hundred carts, then the Bodhisatta was also a caravan leader, master of five hundred carts. There too, both were equal. “Again, when Devadatta was a deer king named Sakha, then the Bodhisatta was also a deer king named Nigrodha. There too, both were equal. “Again, when Devadatta was a general named Sakha, then the Bodhisatta was also a king named Nigrodha. There too, both were equal. “Again, when Devadatta was a brahmin named Khaṇḍahāla, then the Bodhisatta was a prince named Canda. Then that Khaṇḍahāla was superior. “Again, 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 a thieves’ pit. Since a father is in any case superior and more distinguished than his sons, there too, Devadatta was superior. “Again, 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, Devadatta was superior and more distinguished. Today, both were born in the Sakya clan. The Bodhisatta became a Buddha, omniscient, leader of the world. Devadatta, having gone forth in the dispensation of that god of gods, having produced psychic power, made an attempt on the Buddha. What, venerable Nāgasena, is all that I have said true, or false?” “That which you, great king, adduced with many kinds of reasons, all that is true, not otherwise.” “If, venerable Nāgasena, both the dark and the bright have an equal destiny, then both wholesome and unwholesome have an equal result?” “No, great king, both wholesome and unwholesome has an equal and equal result. For, great king, Devadatta was not hostile to all people, he was hostile only to the Bodhisatta. That hostility of his towards the Bodhisatta, in that very existence, ripens and bears fruit. Devadatta, great king, being established in power, provides protection in the provinces, builds bridges, assembly halls, and almshouses, gives gifts as desired to ascetics, brahmins, the poor, the needy, merchants, the helpless and the helpless. By the result of that, in existence after existence, he obtains prosperity. Who, great king, can say that without giving, without restraint, without self-control, without Uposatha practice, one will experience prosperity? But as to what you, great king, say thus: ‘Devadatta and the Bodhisatta revolve together,’ their meeting did not occur after a hundred births, nor after a thousand births, nor after a hundred thousand births. Occasionally, at times, after many days and nights, a meeting occurred. As to that, great king, which the Blessed One illustrated with the simile of the blind turtle for the attainment of human existence, liken, great king, this meeting to that. Not, great king, did the Bodhisatta meet only with Devadatta. The Elder Sāriputta, great king, in many hundreds of thousands of births, was the Bodhisatta’s father, was his great-grandfather, was his uncle, was his brother, was his son, was his nephew, was his friend. The Bodhisatta, great king, in many hundreds of thousands of births, was the Elder Sāriputta’s father, was his great-grandfather, was his uncle, was his brother, was his son, was his nephew, was his friend. All beings, great king, included in the realm of beings, following the stream of transmigration, being carried away by the stream of transmigration, meet with both the unloved and the loved. Just as, great king, water carried by the stream meets with the pure and the impure, the good and the bad, even so, great king, all beings included in the realm of beings, the stream of transmigration... Carried away by the stream of existence, swept along by the current of transmigration, they meet with both the unpleasant and the pleasant. Devadatta, O great king, being a yakkha, having himself committed unrighteousness and having enjoined others to unrighteousness, burned in the great hell for fifty-seven crores of years and sixty hundred thousand years. And the Bodhisatta, O great king, being a yakkha, having himself practiced righteousness and having enjoined others to righteousness, rejoiced in heaven for fifty-seven crores of years and sixty hundred thousand years, endowed with all desirable things. Moreover, O great king, Devadatta, in this existence, having offended the Buddha, who is not to be offended, and having split the united Sangha, was swallowed by the earth. The Tathāgata, having awakened to all phenomena, attained final Nibbāna with the cessation of all substrata.” “Excellent, venerable Nāgasena, I accept it as truly so.” The seventh question on good and bad, equal and unequal. 8. The Question of Amarādevī 8. “Venerable Nāgasena, this was spoken by the Blessed One: ‘If she should find an opportunity or a secluded place, or if she should find such an inviter, every woman would commit evil, if she found no other, even with a cripple.’ And again it is said: ‘Amarā, the wife of Mahosadha, being left in a village, her husband being away, sitting in seclusion, in solitude, though invited with a thousand (coins) by a man like a king, did not commit evil.’ If, venerable Nāgasena, the Blessed One said: ‘If she… even with a cripple,’ then the statement: ‘Amarā, the wife of Mahosadha… did not commit evil’ is false. If Amarā, the wife of Mahosadha… did not commit evil, then the statement: ‘If she… even with a cripple’ is also false. This two-horned question has come to you, it must be resolved by you.” “This was spoken, O great king, by the Blessed One: ‘If she… even with a cripple.’ And it is said: ‘Amarā, the wife of Mahosadha… did not commit evil.’ That woman, O great king, receiving a thousand (coins) from such a man, would have committed an evil deed, She would not do it if she found such an opportunity or a secret place or such an inviter. Searching, she, O great king, the immortal woman, did not see such an opportunity or a secret place or such an inviter. Fearing blame in this world, she did not see an opportunity. Fearing hell in the next world, she did not see an opportunity. Thinking "evil has bitter results," she did not see an opportunity. Desiring not to abandon her beloved, she did not see an opportunity. Due to respect for her husband, she did not see an opportunity. Reverencing the Dhamma, she did not see an opportunity. Condemning what is ignoble, she did not see an opportunity. Desiring not to break her conduct, she did not see an opportunity. For such many reasons, she did not see an opportunity. Even a secret place,