PTS cs 35 ‘Venerable Nāgasena, the Blessed One said:
“Doing no injury to any one
Dwell full of love and kindness in the world.”
And on the other hand he said: “Punish him who deserves punishment, favour him who is worthy of favour.” PTS vp Pali 185 Now punishment, Nāgasena, means the cutting off of hands or feet, flogging, casting into bonds, torture, execution, degradation in rank. PTS vp En 255 Such a saying is therefore not worthy of the Blessed One, and he ought not to have made use of it. For if the first injunction be right then this must be wrong, and if this be right then the injunction to do no injury to any one, but to dwell full of love and kindness in the world, must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’
PTS cs 36 ‘The Blessed One, great king, gave both the commands you quote. As to the first, to do no injury to any one, but to live full of love and kindness in the world—that is a doctrine approved by all the Buddhas. And that verse is an injunction, an unfolding of the Dhamma, for the Dhamma has as its characteristic that it works no ill. And the saying is thus in thorough accord with it. But as to the second command you quote that is a special use of terms [which you have misunderstood. The real meaning of them is: “Subdue that which ought to be subdued, strive after, cultivate, favour what is worthy of effort, cultivation, and approval”]. The proud heart, great king, is to be subdued, and the lowly heart cultivated—the wicked heart to be subdued, and the good heart to be cultivated—carelessness of thought is to. be subdued, and exactness of thought to be cultivated—PTS vp Pali 186 he who is given over to wrong views is to be subdued, and he who has attained to right views is to be cultivated—he who is not noble is to be subdued, and the noble one is PTS vp En 256 to be cultivated—the robber is to be subdued, and the honest brother is to be cultivated.’
PTS cs 37 ‘Let that be so, Nāgasena. But now, in that last word of yours, you have put yourself into my power, you have come round to the sense in which I put my question. For how, venerable Nāgasena, is the robber to be subdued by him who sets to work to subdue him?’
‘Thus, great king—if deserving of rebuke let him be rebuked, if of a fine let him be fined, if of banishment let him be banished, if of death let him be put to death.’
‘Is then, Nāgasena, the execution of robbers part of the doctrine laid down by the Tathāgatas?’
‘Certainly not, O king.’
‘Then why have the Tathāgatas laid down that the robber is to be taught better?’
‘Whosoever, great king, may be put to death, he does not suffer execution by reason of the opinion put forth by the Tathāgatas. He suffers by reason of what he himself has done. But notwithstanding that the doctrine of the Dhamma has been taught (by the Buddhas), would it be possible, great king, for a man who had done nothing wrong, and was walking innocently along the streets, to be seized and put to death by any wise person?’
‘Certainly not.’ PTS vp En 257
‘But why?’
‘Because of his innocence.’
‘Just so, great king, since the thief is not put to death through the word of the Tathāgata, but only through his own act, how can any fault be rightly found on that account with the Teacher?’
‘It could not be, Sir.’
‘So you see the teaching of the Tathāgatas is a righteous teaching.’
‘Very good, Nāgasena! That is so, and I accept it as you say.’
Here ends the problem as to kindness and punishment.
11. Ahiṁsāniggahapañha
11. Ahiṁsāniggahapañha
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti. *maṁmivā’ti → māmakoti (bj, maku, pts-vp-pli1) | piyo hohisi maṁmivā → piyo hohisi māmako (csp1ed, csp2ed)Puna ca bhaṇitaṁ—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti. Niggaho nāma, bhante nāgasena, hatthacchedo pādacchedo vadho bandhanaṁ kāraṇā māraṇaṁ santativikopanaṁ, na etaṁ vacanaṁ bhagavato yuttaṁ, na ca bhagavā arahati etaṁ vacanaṁ vattuṁ. Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti, tena hi ‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti yaṁ vacanaṁ, taṁ micchā. Yadi tathāgatena bhaṇitaṁ—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti, tena hi ‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—
‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti. *maṁmivā’ti → māmakoti (bj, maku, pts-vp-pli1) | piyo hohisi maṁmivā → piyo hohisi māmako (csp1ed, csp2ed)
‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti.
Niggaho nāma, bhante nāgasena, hatthacchedo pādacchedo vadho bandhanaṁ kāraṇā māraṇaṁ santativikopanaṁ, na etaṁ vacanaṁ bhagavato yuttaṁ, na ca bhagavā arahati etaṁ vacanaṁ vattuṁ.
Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—
‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti, tena hi ‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti yaṁ vacanaṁ, taṁ micchā.
Yadi tathāgatena bhaṇitaṁ—
‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti, tena hi ‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti tampi vacanaṁ micchā.
Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti. *maṁmivā’ti → māmakoti (bj, maku, pts-vp-pli1) | piyo hohisi maṁmivā → piyo hohisi māmako (csp1ed, csp2ed)Puna ca bhaṇitaṁ—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti. Niggaho nāma, bhante nāgasena, hatthacchedo pādacchedo vadho bandhanaṁ kāraṇā māraṇaṁ santativikopanaṁ, na etaṁ vacanaṁ bhagavato yuttaṁ, na ca bhagavā arahati etaṁ vacanaṁ vattuṁ. Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti, tena hi ‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti yaṁ vacanaṁ, taṁ micchā. Yadi tathāgatena bhaṇitaṁ—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti, tena hi ‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti, bhaṇitañca—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti. ‘Ahiṁsāya cara loke, piyo hohisi maṁmivā’ti sabbesaṁ, mahārāja, tathāgatānaṁ anumataṁ etaṁ, esā anusiṭṭhi, esā dhammadesanā, dhammo hi, mahārāja, ahiṁsālakkhaṇo, sabhāvavacanaṁ etaṁ. Yaṁ pana, mahārāja, tathāgato āha—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti, bhāsā esā, uddhataṁ, mahārāja, cittaṁ niggahetabbaṁ, līnaṁ cittaṁ paggahetabbaṁ. Akusalaṁ cittaṁ niggahetabbaṁ, kusalaṁ cittaṁ paggahetabbaṁ. Ayoniso manasikāro niggahetabbo, yoniso manasikāro paggahetabbo. Micchāpaṭipanno niggahetabbo, sammāpaṭipanno paggahetabbo. Anariyo niggahetabbo ariyo paggahetabbo. Coro niggahetabbo, acoro paggahetabbo”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—
‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti, bhaṇitañca—
‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti.
‘Ahiṁsāya cara loke, piyo hohisi maṁmivā’ti sabbesaṁ, mahārāja, tathāgatānaṁ anumataṁ etaṁ, esā anusiṭṭhi, esā dhammadesanā, dhammo hi, mahārāja, ahiṁsālakkhaṇo, sabhāvavacanaṁ etaṁ.
Yaṁ pana, mahārāja, tathāgato āha—
‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti, bhāsā esā, uddhataṁ, mahārāja, cittaṁ niggahetabbaṁ, līnaṁ cittaṁ paggahetabbaṁ.
Akusalaṁ cittaṁ niggahetabbaṁ, kusalaṁ cittaṁ paggahetabbaṁ.
Ayoniso manasikāro niggahetabbo, yoniso manasikāro paggahetabbo.
Micchāpaṭipanno niggahetabbo, sammāpaṭipanno paggahetabbo.
Anariyo niggahetabbo ariyo paggahetabbo.
Coro niggahetabbo, acoro paggahetabbo”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘ahiṁsāya cara loke, piyo hohisi maṁmivā’ti, bhaṇitañca—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti. ‘Ahiṁsāya cara loke, piyo hohisi maṁmivā’ti sabbesaṁ, mahārāja, tathāgatānaṁ anumataṁ etaṁ, esā anusiṭṭhi, esā dhammadesanā, dhammo hi, mahārāja, ahiṁsālakkhaṇo, sabhāvavacanaṁ etaṁ. Yaṁ pana, mahārāja, tathāgato āha—‘niggaṇhe niggahārahaṁ, paggaṇhe paggahārahan’ti, bhāsā esā, uddhataṁ, mahārāja, cittaṁ niggahetabbaṁ, līnaṁ cittaṁ paggahetabbaṁ. Akusalaṁ cittaṁ niggahetabbaṁ, kusalaṁ cittaṁ paggahetabbaṁ. Ayoniso manasikāro niggahetabbo, yoniso manasikāro paggahetabbo. Micchāpaṭipanno niggahetabbo, sammāpaṭipanno paggahetabbo. Anariyo niggahetabbo ariyo paggahetabbo. Coro niggahetabbo, acoro paggahetabbo”ti.
“Hotu, bhante nāgasena, idāni tvaṁ paccāgatosi mama visayaṁ, yamahaṁ pucchāmi, so me attho upagato. Coro pana, bhante nāgasena, niggaṇhantena kathaṁ niggahetabbo”ti? “Coro, mahārāja, niggaṇhantena evaṁ niggahetabbo, paribhāsanīyo paribhāsitabbo, daṇḍanīyo daṇḍetabbo, pabbājanīyo pabbājetabbo, bandhanīyo bandhitabbo, ghātanīyo ghātetabbo”ti. “Yaṁ pana, bhante nāgasena, corānaṁ ghātanaṁ, taṁ tathāgatānaṁ anumatan”ti? “Na hi, mahārājā”ti. “Kissa pana coro anusāsanīyo anumato tathāgatānan”ti? “Yo so, mahārāja, ghātīyati, na so tathāgatānaṁ anumatiyā ghātīyati, sayaṅkatena so ghātīyati, api ca dhammānusiṭṭhiyā anusāsīyati, sakkā pana, mahārāja, tayā purisaṁ akārakaṁ anaparādhaṁ vīthiyaṁ carantaṁ gahetvā ghātayitun”ti? “Na sakkā, bhante”ti. “Kena kāraṇena, mahārājā”ti? “Akārakattā, bhante”ti. “Evameva kho, mahārāja, na coro tathāgatānaṁ anumatiyā haññati, sayaṅkatena so haññati, kiṁ panettha anusāsako kiñci dosaṁ āpajjatī”ti? “Na hi, bhante”ti. “Tena hi, mahārāja, tathāgatānaṁ anusiṭṭhi sammānusiṭṭhi hotī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
“Hotu, bhante nāgasena, idāni tvaṁ paccāgatosi mama visayaṁ, yamahaṁ pucchāmi, so me attho upagato.
Coro pana, bhante nāgasena, niggaṇhantena kathaṁ niggahetabbo”ti?
“Coro, mahārāja, niggaṇhantena evaṁ niggahetabbo, paribhāsanīyo paribhāsitabbo, daṇḍanīyo daṇḍetabbo, pabbājanīyo pabbājetabbo, bandhanīyo bandhitabbo, ghātanīyo ghātetabbo”ti.
“Yaṁ pana, bhante nāgasena, corānaṁ ghātanaṁ, taṁ tathāgatānaṁ anumatan”ti?
“Kissa pana coro anusāsanīyo anumato tathāgatānan”ti?
“Yo so, mahārāja, ghātīyati, na so tathāgatānaṁ anumatiyā ghātīyati, sayaṅkatena so ghātīyati, api ca dhammānusiṭṭhiyā anusāsīyati, sakkā pana, mahārāja, tayā purisaṁ akārakaṁ anaparādhaṁ vīthiyaṁ carantaṁ gahetvā ghātayitun”ti?
“Kena kāraṇena, mahārājā”ti?
“Evameva kho, mahārāja, na coro tathāgatānaṁ anumatiyā haññati, sayaṅkatena so haññati, kiṁ panettha anusāsako kiñci dosaṁ āpajjatī”ti?
“Tena hi, mahārāja, tathāgatānaṁ anusiṭṭhi sammānusiṭṭhi hotī”ti.
“Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
“Hotu, bhante nāgasena, idāni tvaṁ paccāgatosi mama visayaṁ, yamahaṁ pucchāmi, so me attho upagato. Coro pana, bhante nāgasena, niggaṇhantena kathaṁ niggahetabbo”ti? “Coro, mahārāja, niggaṇhantena evaṁ niggahetabbo, paribhāsanīyo paribhāsitabbo, daṇḍanīyo daṇḍetabbo, pabbājanīyo pabbājetabbo, bandhanīyo bandhitabbo, ghātanīyo ghātetabbo”ti. “Yaṁ pana, bhante nāgasena, corānaṁ ghātanaṁ, taṁ tathāgatānaṁ anumatan”ti? “Na hi, mahārājā”ti. “Kissa pana coro anusāsanīyo anumato tathāgatānan”ti? “Yo so, mahārāja, ghātīyati, na so tathāgatānaṁ anumatiyā ghātīyati, sayaṅkatena so ghātīyati, api ca dhammānusiṭṭhiyā anusāsīyati, sakkā pana, mahārāja, tayā purisaṁ akārakaṁ anaparādhaṁ vīthiyaṁ carantaṁ gahetvā ghātayitun”ti? “Na sakkā, bhante”ti. “Kena kāraṇena, mahārājā”ti? “Akārakattā, bhante”ti. “Evameva kho, mahārāja, na coro tathāgatānaṁ anumatiyā haññati, sayaṅkatena so haññati, kiṁ panettha anusāsako kiñci dosaṁ āpajjatī”ti? “Na hi, bhante”ti. “Tena hi, mahārāja, tathāgatānaṁ anusiṭṭhi sammānusiṭṭhi hotī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Ahiṁsāniggahapañho ekādasamo.
Ahiṁsāniggahapañho ekādasamo.
Ahiṁsāniggahapañho ekādasamo.