Dilemma the Seventy-SeventhWonders At the Grave
Cetiyapāṭihāriyapañha (Mil 6.3 7)
‘Venerable Nāgasena, are there wonders at the cetiyas (the mounds raised over the ashes) of all who have passed entirely away (of all the Arahats deceased) ?
‘Of some, O king, but not of others.’
‘But of which, Sir, is this the case, and of which not?’
‘It is by the stedfast resolve, O king, of three kinds of people, that wonders take place at the cetiya of some person deceased who has been entirely set free. And who are the three? In the first place, O king, an Arahat, when still alive, may, out of pity for gods and men, make the resolve: “Let there be such and such wonders at my cetiya.” Then, by reason of his resolve, wonders happen there. Thus is it that wonders occur by the resolve of an Arahat at the cetiya of one entirely set free.
‘And again, O king, the gods, out of pity for men, show wonders at the cetiya of one who has been entirely set free, thinking: “By this wonder may the true faith remain always established on the earth, and may mankind, believing, grow in grace!” Thus is it that wonders occur by the resolve of a god at the Ketiya of one entirely set free.
‘And again, O king, some woman or some man of believing heart, able, intelligent, wise, endowed with insight, may deliberately take perfumes, or a garland, or a cloth, and place it on the Ketiya, making the resolve: “May such and such a wonder take place!” Thus is it that wonders occur by the resolve of human beings at the cetiya of one entirely set free.
‘These, O king, are the three kinds of people by whose stedfast resolve wonders take place at the cetiyas of Arahats deceased. And if there has been no such resolve, O king, by one of these, then is there no wonder at the cetiya even of one whose āsavas had been destroyed, who had attained to the sixfold insight, who was master of himself. And if there be no such wonder, then, O king, one should call to mind the purity of conduct one has seen, and draw in trusting faith the conclusion: “Verily, this child of the Buddhas has been entirely set free!”’
‘Very good, Nāgasena! That is so, and I accept it as you say.’
Here ends the dilemma as to wonders at the grave.
‘Of some, O king, but not of others.’
‘But of which, Sir, is this the case, and of which not?’
‘It is by the stedfast resolve, O king, of three kinds of people, that wonders take place at the cetiya of some person deceased who has been entirely set free. And who are the three? In the first place, O king, an Arahat, when still alive, may, out of pity for gods and men, make the resolve: “Let there be such and such wonders at my cetiya.” Then, by reason of his resolve, wonders happen there. Thus is it that wonders occur by the resolve of an Arahat at the cetiya of one entirely set free.
‘And again, O king, the gods, out of pity for men, show wonders at the cetiya of one who has been entirely set free, thinking: “By this wonder may the true faith remain always established on the earth, and may mankind, believing, grow in grace!” Thus is it that wonders occur by the resolve of a god at the Ketiya of one entirely set free.
‘And again, O king, some woman or some man of believing heart, able, intelligent, wise, endowed with insight, may deliberately take perfumes, or a garland, or a cloth, and place it on the Ketiya, making the resolve: “May such and such a wonder take place!” Thus is it that wonders occur by the resolve of human beings at the cetiya of one entirely set free.
‘These, O king, are the three kinds of people by whose stedfast resolve wonders take place at the cetiyas of Arahats deceased. And if there has been no such resolve, O king, by one of these, then is there no wonder at the cetiya even of one whose āsavas had been destroyed, who had attained to the sixfold insight, who was master of himself. And if there be no such wonder, then, O king, one should call to mind the purity of conduct one has seen, and draw in trusting faith the conclusion: “Verily, this child of the Buddhas has been entirely set free!”’
‘Very good, Nāgasena! That is so, and I accept it as you say.’
Here ends the dilemma as to wonders at the grave.
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