‘Venerable Nāgasena, it has been said by the Blessed One: “This is the chief, O Bhikkhus, of those of my disciples in the Order who are possessed of the power of Iddhi, I mean Moggallāna.” But on the other hand they say his death took place by his being beaten to death with clubs, so that his skull was broken, and his bones ground to powder, and all his flesh and nerves bruised and pounded together. Now, Nāgasena, if the Elder, the great Moggallāna, had really attained to supremacy in the magical power of Iddhi, then it cannot be true that he was beaten to death with clubs. But if his death was on that wise, then the saying that he was chief of those possessed of Iddhi must be wrong. How could he who was not even able, by his power of Iddhi, to prevent his own murder, be worthy nevertheless to stand as succour to the world of gods and men? This too is a double-edged problem now put to you, and you have to solve it.’

‘The Blessed One did declare, O king, that Moggallāna was chief among the disciples in power of Iddhi. And he was nevertheless beaten to death by clubs. But that was through his being then possessed by the still greater power of Karma.’

‘But, venerable Nāgasena, are not both of these things appurtenant to him who has the power of Iddhi—that is the extent of his power, and the result of his Karma—both alike unthinkable? And cannot the unthinkable be held back by the unthinkable? Just, Sir, as those who want the fruits will knock a wood apple down with a wood apple, or a mango with a mango, so ought not the unthinkable in like manner to be subject to restraint by the unthinkable?’

‘Even among things beyond the reach of the imagination, great king, still one is in excess above the other, one more powerful than the other. Just, O king, as the monarchs of the world are alike in kind, but among them, so alike in kind, one may overcome the rest, and bring them under his command—just so among things beyond the grasp of the imagination is the productive effect of Karma by far the most powerful. It is precisely the effect of Karma which overcomes all the rest, and has them under its rule; and no other influence is of any avail to the man in whom Karma is working out its inevitable end. It is as when, O king, any man has committed an offence against the law. Neither his mother nor his father, neither his sisters nor his brother, neither his friends nor his intimate associates can protect him then. He has fallen therein under the power of the king who will issue his command respecting him. And why is that so? Because of the wrong that he has done. So is it precisely the effect of Karma which overcomes all other influences, and has them under its command, and no other influence can avail the man in whom Karma is working out its inevitable end. It is as when a jungle fire has arisen on the earth, then can not even a thousand pots of water avail to put it out, but the conflagration overpowers all, and brings it under its control. And why is that so? Because of the fierceness of its heat. So is it precisely the effect of Karma which overcomes all other influences, and has them under its command; and no other influence can avail the man in whom Karma is working out its inevitable end. That is why the venerable one, great king, the great Moggallāna, when, at a time when he was possessed by Karma, he was being beaten to death with clubs, was yet unable to make use of his power of Iddhi.’

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

Here ends the problem as to the murder of Moggallāna.