The Omniscience Chapter31. The Murder of Moggallāna “This was said by the Blessed One, ‘Moggallāna is the chief of those among my disciples who possess supernormal power.’1 Yet he was beaten to death with clubs.2 Why did his powers fail him?”
“That, O king, was because he was then overwhelmed by the greater power of
kamma. Even among things that are beyond the scope of the imagination one may be more powerful than the others. Among things that are unimaginable kamma is the most powerful. It is precisely the effect of kamma that overcomes and rules the rest, for no other influence is of any avail to the man in whom kamma is working out its inevitable result. Just as a man who has been found guilty of a crime will be punished and there is nothing his relatives may do to prevent it.” 32. Secrecy of the Vinaya“It was said by the Blessed One, ‘The Dhamma and Vinaya proclaimed by the Tathāgata shine forth when they are displayed and not when they are concealed.’3 So why is the recitation of the Pātimokkha done only in the presence of bhikkhus4 and why is the Vinaya Pitaka closed and privy to bhikkhus?” 5 “O king, the reason for the Pātimokkha being open only to bhikkhus is that it is a custom of all previous
Buddhas, secondly out of respect for the Vinaya and thirdly out of respect for the bhikkhus. Just, O king, as the traditions of warriors are handed down among warriors alone so it is the tradition of the Tathāgatas that the recitation of the Pātimokkha should take place only among bhikkhus. The Vinaya is venerable and profound. He who has reached proficiency in it may exhort others thus, ‘Let not this
profound teaching fall into the hands of those who are unwise where it would be despised and condemned, treated shamefully, ridiculed and found fault with.’6 Just as there are priceless possessions
of kings that should not be used by men of the world, so too, the training and traditions of the Blessed One for bhikkhus are their priceless possessions. That is why the recitation of the Pātimokkha takes place only among bhikkhus.” 33. Intentional Lying“It has been said by the Blessed One, ‘Intentional lying is an offence involving expulsion.’7 Yet he also said, ‘Intentional lying is a light offence that must be confessed to another bhikkhu.’8 How can both of these be right?” “If a man were to strike another with his hand what punishment would you give him?”
“If the victim refused to overlook the matter, we would fine the assailant.” “But if a man were to strike you, what punishment would you give him?”
“We would cut off his hands and feet, scalp him, plunder all his wealth and uproot his family up to the seventh generation.” “Just so, O king, the offence is light or heavy according to the subject matter. Intentional lying about the attainment of supernormal states such as the absorptions, supernormal powers, or the paths of
spiritual attainment is an offence involving expulsion. However, intentional lying about other matters is only an offence involving confession.” 34. Investigations of the Bodhisatta“It was said by the Blessed One in the discourse on natural law, ‘Long ago had the Bodhisatta’s parents
, chief disciples, etc., been predestined for the Bodhisatta.’9 Yet it was also said, ‘While still in the Tusita heaven the Bodhisatta makes eight investigations: whether the right moment has come for him
to be reborn, the continent, the country, the family, the mother, the time in the womb, the month of the birth, and the time of the going forth.’10 If his parents were already predestined why was it necessary for him to consider these things?” “Both these statements, O king, are correct. With respect to eight things the future should be investigated before it comes to pass. A merchant should inspect goods before he buys them, an elephant should try a path with his trunk before he treads it, a carter should survey a ford before he crosses it, a pilot should plumb a shore he has not seen before, a physician should assess the remaining
life-span of a patient before treating him, a traveller should inspect a bridge before he walks on it, a bhikkhu should know the time before he starts his meal, and a Bodhisatta should investigate the family before he is born.” 35. On Suicide“It has been said by the Blessed One, ‘A monk should not try to commit suicide [throw himself down
from a precipice]; whoever does so should be dealt with according to the rule.’11 Yet, on the other hand, you say that on whatever topic he was addressing the monks, he always, and with various similes, exhorted them to bring about the destruction of birth, old age, disease, and death, and
whosoever overcame them he honoured with high praise.” “O king, it is because an Arahantis of great benefit to beings that he laid down that prohibition. One who has reached the goal is like a boat to carry people over the floods of sensuality, desire for rebirth, personality belief and ignorance; like a mighty rain-cloud he fills their minds with satisfaction and he is a
guide to those who are lost. Out of compassion for living beings the Blessed One said, ‘A monk is not to commit suicide.’ And what is the reason the Blessed One urged us to put an end to birth, old age, and death? Because of the limitless nature of the suffering of the round of rebirths the Blessed One, out of compassion for beings, urged them in many ways, with various similes to free themselves from the round of rebirths.” 36. Protection by Loving-kindness“It has been said by the Blessed One, ‘These eleven advantages may be expected by one who practises and makes a habit of loving-kindness towards all beings: he sleeps in peace; he wakes in
peace; he dreams no evil dreams; he becomes dear to human beings and to non-human beings; the gods protect him; neither fire, nor poison, nor weapons can harm him; his mind is quickly concentrated; his countenance is serene; he dies unconfused; and if he attains no higher he is reborn in the Brahmā realm.’12 Why then was the youth Sāma, who dwelt full of loving-kindness, hit by a poisoned arrow
fired by King Piliyakkha?”13 “O king, these eleven virtues of loving-kindness are dependent on love itself and not on the character
of the person who practises it. Sāma practised the meditation on loving-kindness all the time. However, while he was collecting water, his mind lapsed from the meditation and at that moment King Piliyakkha shot him, so the arrow was able to hurt him.” 37. Why Did Devadatta Prosper?“Although you say that good deeds lead to rebirth in heaven or fortunate human births and that evil deeds lead to rebirth in states of misery or unfortunate human births; Devadatta, who was full of evil qualities, was often born in a position of superiority over the Bodhisatta,14 who was full of good qualities. Thus Nāgasena, when Devadatta became the family chaplain of Brahmadatta the king of Benares, then the Bodhisatta was a wretched outcaste. This is one case in which the Bodhisatta was inferior to Devadatta in birth and reputation. Again, when Devadatta became a king, a mighty monarch of the earth, the Bodhisatta was an elephant. In that case too, the Bodhisatta was inferior to
Devadatta; and in many other cases too.” “It was as you say, O king.”
“Then it follows that good and evil bear equal fruit.” “Nay, not so, O king. Devadatta was opposed by everybody but no one was hostile to the Bodhisatta.
Yet, when he was a king, Devadatta protected and served the people and gave gifts to recluses and brahmans according to his inclination. Of no one can it be said, O king, that without generosity, self-restraint, observance of precepts and other virtues, that he can reach prosperity. Nevertheless, all beings who are swept along in the endless round of rebirths meet with pleasant and unpleasant companions just as water whirled along in a river meets with pure and impure things. However, the
comparison between the Bodhisatta and Devadatta should be regarded in the light of the unimaginable length of the round of rebirths; and it should also be remembered that the Bodhisatta was in heaven for aeons while Devadatta boiled in hell.” 38. The Weakness of Women“It is said that a woman will always commit adultery if she finds a suitable lover.15 Yet Mahāsodha’s wife refused to do any wrong even though offered a thousand pieces of gold.”16 “Amaradevī was virtuous. Through fear of censure in this world and through the fear of suffering in
purgatory and because she loved her husband, and despised immorality and treasured virtue — for all of these reasons the opportunity seemed not fit to her. Her husband, Mahāsodha, was an ideal man so she found no other man comparable to him; so for this reason too, she did no wrong.” 39. Venerable Ānanda’s Courage“It was said by the Blessed One that Arahants have laid aside all fear.17 Yet when the intoxicated elephant Dhanapā?laka was charging towards the Buddha, five hundred Arahants fled, leaving the Venerable Ānanda alone to protect the Buddha.18 If Arahants are free from all fear why did they flee?” “They did not flee because of fear, O king, the Arahants are free from fear. They only moved aside so
the Venerable Ānanda’s devotion to the Buddha would be manifested. They realised that if they didn’t move the elephant wouldn’t be able to approach. Venerable Ānanda, who was not yet an Arahant, remained by the Buddha’s side to protect him and thus his courage and devotion were displayed. Because of this event great masses of people were emancipated from the bondage of defilements. It was because they foresaw these advantages that they moved aside.” 40. The Buddha’s Change of Heart“You say that the Buddha is Omniscient yet when the company of monks led by Sāriputta and Moggallāna had been dismissed by him the Sakyans of Cātumā and Brahmā Sahampati placated the Buddha with similes.19 Did he then not know those similes? If he did then why did he need to be placated?” “The Tathāgata, O king, was Omniscient yet he was conciliated by those similes. It was by means of
similes that he himself had first preached that he was conciliated, and it was being thus won over that he signified his approval. It was, O king, as when an attendant novice serves his teacher with almsfood brought by the teacher himself and thereby pleases him and wins him over.” In this chapter there are ten questions |
Notes:A. i. 23. A. i. 283. Vin. i. 115, 135. T.W. Rhys Davids had this to say about esoteric Buddhism; “The fact is that there has never been any such thing as esoteric teaching in Buddhism, and that the modern so called esoteric Buddhism is neither esoteric nor Buddhism. Its tenets, so far as they are Indian at all, are perfectly accessible, are well known to all those who choose to study the books of Indian mysticism, and are Hindu, not Buddhist. They are, indeed, quite
contradictory to Buddhism, of which the authors of what they ignorantly call Esoteric Buddhism know but very little — that little being only a portion of those beliefs which have been the common ground to all religious teachers in India. If one doctrine, more than any other, is distinctive of Buddhism, it is the ignoring, in ethics of the time-honoured belief in a soul — that is, in the old sense, in a separate creature inside the body, which flies out of it, like a bird out of a cage,
when the body dies. Yet the Theosophists, who believe, I am told, in seven souls inside the human body (which would be worse according to true Buddhism than seven devils), still venture to call themselves Buddhists, and do not see the absurdity of their position!” Vin. iii. 94ff. Vin. iii. 59, 66; Vin. iv. 2. Mahāpadhāna Sutta, D. ii. 17-20. Jā. i. 48; DA. 428, (only five mentioned). Vin. iii. 74, 82 (an offence of wrong doing). A. v. 342, Jā. ii. 61; Vism. 311f. Jā. No. 540 (Jā. vi. 76). Cf. Jā. Nos. 72, 122, 222, 241, 313, 358, 422, 438, 472, 474, 482, 492, 514, 516, 518. Jā. No. 542 (Jā. v. 435). One should not overlook the fact that if a woman does commit adultery, at least one man is usually involved too. So one should not infer that men are any more virtuous than women. If one finds a
passage about women that seems derogatory, one should remember that such exhortations were given to celibate monks to restrain their natural inclinations. Nuns who wish to practise the holy-life should reflect similarly on the wickedness of men. Jā. vi. 367. Vin. ii. 194; Jā. v. 33ff. The ferocious elephant was known as Nālāgiri, but after he was tamed by the Buddha’s mettā he bowed down and worshipped him. The crowd were thrilled to see this
transformation and heaped ornaments upon the elephant’s back. Henceforth he was known as Dhanapālaka, bearer of wealth. M. ii. Sta. 67.
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