English
5. Inference Questions 1. The Buddha Chapter 1. The Question of Two Buddhas Not Arising 1. "Venerable Nāgasena, this was spoken by the Blessed One: 'It is impossible, monks, it is not an occasion, for two Arahants, Fully Self-Awakened Ones, to arise in one world-system, without one preceding the other. This is not possible.' And, Venerable Nāgasena, all Tathāgatas, when teaching, teach the thirty-seven factors of awakening; when speaking, they speak of the Four Noble Truths; when training, they train in the three trainings; when admonishing, they admonish in the practice of heedfulness. If, Venerable Nāgasena, all Tathāgatas have one teaching, one discourse, one training, one instruction, for what reason do two Tathāgatas not arise at the same moment? Even with one Buddha's arising, this world is filled with light; if there were a second Buddha, by the radiance of two, this world would be even more filled with light. And two Tathāgatas, when advising, would advise happily; when admonishing, would admonish happily. Tell me the reason for this, so that I may be free from doubt." "This ten-thousand-world-system, great king, is capable of holding one Buddha; it holds the virtue of only one Tathāgata. If a second Buddha were to arise, this ten-thousand-world-system would not hold it; it would shake, tremble, bend, stoop, sway, scatter, destroy, annihilate, and would not remain stable. "Just as, great king, a boat might be capable of carrying one person. When one person boards it, that boat might become full of water. Then a second person would come, similar in life, appearance, age, size, thinness or stoutness, and all limbs and parts. If he were to board that boat, would that boat, great king, carry both of them?" "No, venerable sir, it would shake, tremble, bend, stoop, sway, scatter, destroy..." would sink, would not reach a standing place, would sink in the water. Just so, great king, this ten-thousandfold world-system is a one-Buddha-bearer. It bears the qualities of one Tathāgata only. If a second Buddha were to arise, this ten-thousandfold world-system would not bear it. It would tremble, would shake, would bend, would stoop, would incline, would scatter, would disperse, would be destroyed, it would not reach a standing place. Or again, great king, if a man were to eat food to his fill, filling it up to his throat, covering it. He, nourished, satisfied, full, continuous, sluggish, with his staff not lowered, were to eat that much food again. Would that man, great king, be happy? No, venerable sir, having eaten once, he would die. Just so, great king, this ten-thousandfold world-system is a one-Buddha-bearer. It bears the qualities of one Tathāgata only. If a second Buddha were to arise, this ten-thousandfold world-system would not bear it. It would tremble, would shake, would bend, would stoop, would incline, would scatter, would disperse, would be destroyed, it would not reach a standing place. Is it then, venerable Nāgasena, that the earth trembles from an excessive burden of Dhamma? Here, great king, suppose there were two carts filled with jewels, up to the brim. If they were to take jewels from one cart and pour them into the other cart, would that cart, great king, bear the jewels of both carts? No, venerable sir, its hub would burst, its spokes would break, its felloe would fall off, its axle would break. Is it then, great king, that the cart breaks from an excessive burden of jewels? Yes, venerable sir. Just so, great king, the earth trembles from an excessive burden of Dhamma. Moreover, great king, this reason has been brought forth to illustrate the Buddha's power. Listen also to another suitable reason there, by which reason two s Perfectly Enlightened Ones do not arise at one moment. If, great king, two Perfectly Enlightened Ones were to arise at one moment, among their followers a dispute would arise: ‘Your Buddha, our Buddha,’ they would become divided into two factions, just as, great king, among the followers of two powerful ministers a dispute might arise: ‘Your minister, our minister,’ they become divided into two factions, even so, great king, if two Perfectly Enlightened Ones were to arise at one moment, among their followers a dispute would arise: ‘Your Buddha, our Buddha,’ they would become divided into two factions. This, great king, is one reason, by which reason two Perfectly Enlightened Ones do not arise at one moment. And further, great king, listen to another reason, by which reason two Perfectly Enlightened Ones do not arise at one moment. If, great king, two Perfectly Enlightened Ones were to arise at one moment, the saying ‘the foremost Buddha’ that would be false, the saying ‘the eldest Buddha’ that would be false, ‘the best Buddha,’ ‘the distinguished Buddha,’ ‘the supreme Buddha,’ ‘the excellent Buddha,’ ‘the unequalled Buddha,’ ‘the peerless Buddha,’ ‘the incomparable Buddha,’ ‘the matchless Buddha,’ ‘the unique person Buddha’ – that saying would be false. This reason too, great king, accept as true, by which reason two Perfectly Enlightened Ones do not arise at one moment. Moreover, great king, this is the inherent nature of the Buddhas, the Fortunate Ones: only one Buddha arises in the world. For what reason? Because of the greatness of the qualities of the Omniscient Buddha. And also, great king, whatever is great in the world, that is only one. The earth, great king, is great, it is only one. The ocean is great, it is only one. Mount Sineru, the king of mountains, is great, it is only one. Space is great, it is only one. Sakka is great, he is only one. Māra is great, he is only one. Mahābrahmā is great , so he is the only one. The Tathāgata, Arahant, Perfectly Self-Enlightened One is great, so he is the only one in the world. Where they arise, there is no room for another. Therefore, great king, the Tathāgata, Arahant, Perfectly Self-Enlightened One arises as the only one in the world.” “Well-explained, Venerable Nāgasena, is the question with similes and reasons. Even one not clever, hearing this, would be delighted, how much more so one like me, of great wisdom. Excellent, Venerable Nāgasena, it is so, and I accept it thus.” The first question: On the non-arising of two Buddhas. 2. The Question of Gotamī’s Robe Offering “Venerable Nāgasena, it was said by the Blessed One to his maternal aunt, Mahāpajāpatī Gotamī, when she was offering a rain-robe: ‘Gotamī, give it to the Saṅgha. When given to the Saṅgha, both I will be honored and the Saṅgha will be honored.’ Is it, Venerable Nāgasena, that the Tathāgata is not heavier, not more venerable, not more worthy of offerings than the jewel of the Saṅgha? That the Tathāgata made his own maternal aunt offer to the Saṅgha the rain-robe that she herself had picked, she herself had carded, she herself had pounded, she herself had spun, she herself had woven, which was being offered to him. If, Venerable Nāgasena, the Tathāgata were superior, or greater, or more distinguished than the jewel of the Saṅgha, he would not have made his maternal aunt offer to the Saṅgha the rain-robe that she herself had picked, she herself had carded, she herself had pounded, saying, ‘When given to me, it will be of great fruit.’ But because, Venerable Nāgasena, the Tathāgata does not seek himself, does not rely on himself, therefore the Tathāgata made his maternal aunt offer that rain-robe to the Saṅgha.” “It was said, great king, by the Blessed One to his maternal aunt, Mahāpajāpatī Gotamī, when she was offering a rain-robe: ‘Gotamī, give it to the Saṅgha. When given to the Saṅgha, both I will be honored and the Saṅgha will be honored.’ But that was not because of the unfruitfulness of receiving for himself, nor because of unworthiness of offerings. Rather, great king, it was for the welfare, out of compassion for the future time, that the Saṅgha, after my passing, will be honored, extolling its existing virtues, thus he said: 'Gotami, give to the Saṅgha, when given to the Saṅgha, I too will be honored, and the Saṅgha too.' Just as, great king, a father, while still living, in the presence of the king, amidst ministers, soldiers, guards, warriors, and courtiers, extols the existing virtues of his son, saying: 'He, established here, will be honored among the people in the future.' Even so, great king, the Tathāgata, for the welfare, out of compassion, that the Saṅgha, after his passing, will be honored, extolling its existing virtues, thus he said: 'Gotami, give to the Saṅgha, when given to the Saṅgha, I too will be honored, and the Saṅgha too.' Not, great king, by merely that, by the giving of a rain-cloak, is the Saṅgha superior to the Tathāgata, or more distinguished. Just as, great king, parents rub, massage, bathe, and anoint their children, but then, great king, by merely that rubbing, massaging, bathing, and anointing, is the son superior to his parents, or more distinguished? 'No, venerable sir, children, venerable sir, are not unwilling to be cared for by their parents, therefore parents rub, massage, bathe, and anoint their children.' Even so, great king, not by merely that, by the giving of a rain-cloak, is the Saṅgha superior to the Tathāgata, or more distinguished. Moreover, the Tathāgata, not unwillingly, caused his aunt to give that rain-cloak to the Saṅgha. Or again, great king, if some man were to bring a gift to the king, and the king were to give that gift to some soldier, or warrior, or general, or chaplain. But then, great king, by merely that receiving of the gift, is that man superior to the king, or more distinguished? 'No, venerable sir,' Sir, that man is devoted to the king, sir, that man lives by the king, the king, placing him in that position, gives him a gift. Just so, great king, it is not by merely giving a rain-garment that the Sangha is superior or more distinguished than the Tathāgata. Rather, the Sangha is devoted to the Tathāgata, lives by the Tathāgata.