8.
The Discourse to Prince Abhaya
83.
Thus have I heard.
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground.
Then Prince Abhaya approached Nigaṇṭha Nāṭaputta;
having approached, he paid respect to Nigaṇṭha Nāṭaputta and sat down to one side.
To Prince Abhaya seated to one side, Nigaṇṭha Nāṭaputta said:
"Come, prince, refute the ascetic Gotama.
Thus a good reputation will arise for you -
'Prince Abhaya has refuted the ascetic Gotama who is of such great supernormal power, of such great majesty.'"
"But in what way, venerable sir, shall I refute the ascetic Gotama who is of such great supernormal power, of such great majesty?"
"Come, prince, go to where the ascetic Gotama is;
having approached, say this to the ascetic Gotama -
'Would the Truth-finder, venerable sir, speak such speech as is unpleasant and disagreeable to others?'
If the ascetic Gotama, thus asked, answers thus -
'The Truth-finder, prince, would speak such speech as is unpleasant and disagreeable to others,' then you should say to him thus -
'Then what difference is there, venerable sir, between you and a worldling?
For a worldling too would speak such speech as is unpleasant and disagreeable to others.'
But if the ascetic Gotama, thus asked, answers thus -
'The Truth-finder, prince, would not speak such speech as is unpleasant and disagreeable to others,' then you should say to him thus -
'Then why, venerable sir, was Devadatta declared by you -
"Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable"?
And by that speech of yours Devadatta was angry and displeased.'
When the ascetic Gotama, prince, is asked this two-horned question, he will be able neither to spit it out nor to swallow it down.
Just as if an iron hook were stuck in a man's throat, he would be able neither to spit it out nor to swallow it down;
so too, prince, when the ascetic Gotama is asked this two-horned question, he will be able neither to spit it out nor to swallow it down."
"Yes, venerable sir," Prince Abhaya replied to Nigaṇṭha Nāṭaputta, and rising from his seat, having paid respect to Nigaṇṭha Nāṭaputta and circumambulated him keeping him on his right, he approached the Blessed One;
having approached, he paid respect to the Blessed One and sat down to one side.
84.
To Prince Abhaya seated to one side, having looked up at the sun, this thought occurred:
"It is not the right time today to refute the Blessed One.
Tomorrow I will refute the Blessed One at my own dwelling," and he said this to the Blessed One:
"May the Blessed One consent to accept a meal from me for tomorrow as the fourth with himself, venerable sir."
The Blessed One consented by silence.
Then Prince Abhaya, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed.
Then the Blessed One, after that night had passed, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of Prince Abhaya;
having approached, he sat down on the prepared seat.
Then Prince Abhaya with his own hand satisfied and served the Blessed One with superior solid and soft food.
Then Prince Abhaya, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side.
85.
Seated to one side, Prince Abhaya said this to the Blessed One:
"Would the Truth-finder, venerable sir, speak such speech as is unpleasant and disagreeable to others?"
"There is no categorical answer to this, prince."
"Here, venerable sir, the Jains have lost."
"But why do you, prince, speak thus -
'Here, venerable sir, the Jains have lost'?"
"Here, venerable sir, I approached Nigaṇṭha Nāṭaputta;
having approached, I paid respect to Nigaṇṭha Nāṭaputta and sat down to one side.
To me seated to one side, venerable sir, Nigaṇṭha Nāṭaputta said:
'Come, prince, refute the ascetic Gotama.
Thus a good reputation will arise for you -
"Prince Abhaya has refuted the ascetic Gotama who is of such great supernormal power, of such great majesty."'
When this was said, venerable sir, I said this to Nigaṇṭha Nāṭaputta -
'But in what way, venerable sir, shall I refute the ascetic Gotama who is of such great supernormal power, of such great majesty?'
'Come, prince, go to where the ascetic Gotama is;
having approached, say this to the ascetic Gotama -
"Would the Truth-finder, venerable sir, speak such speech as is unpleasant and disagreeable to others?"
If the ascetic Gotama, thus asked, answers thus -
"The Truth-finder, prince, would speak such speech as is unpleasant and disagreeable to others," then you should say to him thus -
"Then what difference is there, venerable sir, between you and a worldling?
For a worldling too would speak such speech as is unpleasant and disagreeable to others."
But if the ascetic Gotama, thus asked, answers thus -
"The Truth-finder, prince, would not speak such speech as is unpleasant and disagreeable to others," then you should say to him thus -
"Then why, venerable sir, was Devadatta declared by you -
'Devadatta is bound for the realm of misery, Devadatta is bound for hell, Devadatta will remain there for an aeon, Devadatta is incurable'?
And by that speech of yours Devadatta was angry and displeased."
When the ascetic Gotama, prince, is asked this two-horned question, he will be able neither to spit it out nor to swallow it down.
Just as if an iron hook were stuck in a man's throat, he would be able neither to spit it out nor to swallow it down;
so too, prince, when the ascetic Gotama is asked this two-horned question, he will be able neither to spit it out nor to swallow it down.'"
86.
Now at that time a young boy, dull, an infant lying on his back, was seated on the lap of Prince Abhaya.
Then the Blessed One said this to Prince Abhaya -
"What do you think, prince, if this boy, through your negligence or through the nurse's negligence, were to put a stick or a potsherd in his mouth, what would you do to him?"
"I would remove it, venerable sir.
If, venerable sir, I could not remove it at the first attempt, having grasped his head with my left hand, having made a crooked finger with my right hand, I would remove it even with blood.
What is the reason for this?
There is compassion in me for the boy."
"So too, prince, whatever speech the Truth-finder knows to be not factual, untrue, not connected with benefit, and that is unpleasant and disagreeable to others, the Truth-finder does not speak that speech.
Whatever speech too the Truth-finder knows to be factual, true, but not connected with benefit, and that is unpleasant and disagreeable to others, that speech too the Truth-finder does not speak.
But whatever speech the Truth-finder knows to be factual, true, connected with benefit, and that is unpleasant and disagreeable to others, there the Truth-finder knows the proper time for the explanation of that speech.
Whatever speech the Truth-finder knows to be not factual, untrue, not connected with benefit, and that is pleasant and agreeable to others, the Truth-finder does not speak that speech.
Whatever speech too the Truth-finder knows to be factual, true, but not connected with benefit, and that is pleasant and agreeable to others, that speech too the Truth-finder does not speak.
But whatever speech the Truth-finder knows to be factual, true, connected with benefit, and that is pleasant and agreeable to others, there the Truth-finder knows the proper time for the explanation of that speech.
What is the reason for this?
There is, prince, compassion in the Truth-finder for beings."
87.
"These wise warriors, venerable sir, wise brahmins, wise householders, and wise ascetics, having prepared a question, approach the Truth-finder and ask it. Is this, venerable sir, previously reflected upon in the mind of the Blessed One: 'Those who approach me and ask thus, to them, thus asked, I will answer thus,' or does this occur to the Truth-finder spontaneously?"
"Well then, prince, I will ask you a question about this very matter. As it pleases you, so you should answer it. What do you think, prince, are you skilled in the parts and components of a chariot?"
"Yes, venerable sir, I am skilled in the parts and components of a chariot."
"What do you think, prince, if those who approached you were to ask thus - 'What is the name of this part and component of a chariot?' Would this be previously reflected upon in your mind: 'Those who approach me and ask thus, to them, thus asked, I will answer thus,' or would this occur to you spontaneously?"
"For I, venerable sir, am known as a charioteer, skilled in the parts and components of a chariot. All the parts and components of a chariot are well known to me. This would occur to me spontaneously."
"So too, prince, those wise warriors, wise brahmins, wise householders, and wise ascetics, having prepared a question, approach the Truth-finder and ask it, this occurs to the Truth-finder spontaneously. What is the reason for this? For, prince, the element of phenomena has been thoroughly penetrated by the Truth-finder, and because of the thorough penetration of that element of phenomena, this occurs to the Truth-finder spontaneously."
When this was said, Prince Abhaya said this to the Blessed One: "Excellent, venerable sir, excellent, venerable sir! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life."
The Discourse to Prince Abhaya is concluded as eighth.