‘Venerable Nāgasena, it was said by the Blessed One:

“Anger I harbour not, nor sulkiness.”

But on the other hand the Tathāgata dismissed the Elders Sāriputta and Moggallāna, together with the brethren who formed their company of disciples. How now, Nāgasena, was it in anger that the Tathāgata sent away the disciples, or was it in pleasure? Be so good as to explain to me how this was. For if, Nāgasena, he dismissed them in anger, then had the Tathāgata not subdued all liability to anger in himself. But if it was in pleasure, then he did so ignorantly, and without due cause. This too is a double-edged problem now put to you, and you have to solve it.’

‘The Blessed One did say, O king:

“Anger I harbour not, nor sulkiness.”

And he did dismiss the Elders with their disciples. But that was not in anger. Suppose, O king, that a man were to stumble against some root, or stake, or stone, or potsherd, or on uneven ground, and fall upon the broad earth. Would it be that the broad earth, angry with him, had made him fall?’

‘No, indeed, Sir. The broad earth feels neither anger against any man nor delight. It is altogether free from ill-will, neither needs it to fawn on any one. It would be by reason of his own carelessness that that man stumbled and fell.’

‘Just so, great king, do the Tathāgatas experience neither anger against, nor pride in any man. Altogether free are the Tathāgatas, the Arahat-Buddhas, alike from ill-will, and from the need to fawn on any one. And those disciples were sent away by reason of what they themselves had done. So also the great ocean endures not association with any corpse. Any dead body there may be in it that does it promptly cast up, and leave high and dry on the shore. But is it in anger that it casts it up?’

‘Certainly not, Sir. The broad ocean feels neither anger against any, nor does it take delight in any. It seeks not in the least to please any, and is altogether free from the desire to harm.’

‘Just so, great king, do the Tathāgatas feel neither anger against any man, nor do they place their faith in any man. The Tathāgatas, the Arahat-Buddhas, are quite set free from the desire either to gain the goodwill of any man, or to do him harm, And it was by reason of what they themselves had done that those disciples were sent away. Just as a man, great king, who stumbles against the ground is made to fall, so is he who stumbles in the excellent teaching of the Conqueror made to go away. just as a corpse in the great ocean is cast up, so is he who stumbles in the excellent teaching of the Conqueror sent away. And when the Tathāgata sent those disciples away it was for their good, and their gain, their happiness, and their purification, and in order that in that way they should be delivered from birth, old age, disease, and death.’

‘Very good, Nāgasena! That is so, and I accept it as you say.’

Here ends the problem as to the dismissal of the Elders.

Here ends the Third Chapter.