[\Q 73/]

The Mahàvagga.

Reverence to the Blessed One, the Holy One,

The Fully Enlightened One.

First Khandhaka

(The Admission to the Order of Bhikkhus (1).)

1 (2).

1. At that time the Blessed Buddha dwelt at [\q 74/] Uruvelà, on the bank of the river Nera¤jara (3), at the foot of the Bodhi tree (tree of wisdom), just after He had become Sambuddha. And the Blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation (4). [\q 75/]

2. Then the Blessed One (at the end of these seven days) during the first watch of the night fixed His mind upon the chain of causation (5), in direct and in reverse order:

From ignorance (6) spring the [\q 76 /] saïkharas (7) from the saïkharas springs consciousness, from consciousness spring name-and-form, from name-and-form spring the six provinces (of the [\q 77/] six senses (8)), from the six provinces springs contact, from contact springs sensation, from sensation springs thirst (or desire), from thirst springs attachment, from attachment springs existence, from existence birth, from birth spring old age and death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole mass of suffering. Again, by the destruction of ignorance, which consists in the complete absence of lust, the saïkharas are destroyed, by the destruction of the saïkharas consciousness is destroyed, by the destruction of consciousness name-and-form are destroyed, by the destruction of name-and-form the six provinces are destroyed, by the destruction of the six provinces contact is destroyed, by the destruction of contact sensation is destroyed, by the destruction of sensation thirst is destroyed, by the destruction of thirst attachment is destroyed, by the destruction of attachment existence is destroyed, by the destruction of existence birth is destroyed, by the destruction of birth old age and death, grief, lamentation, suffering, dejection, and despair are [\q 78/] destroyed. Such is the cessation of this whole mass of suffering.'

3. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: `When the real nature of things becomes clear to the ardent, meditating bràhmaõa, then all his doubts fade away, since he realises what is that nature and what its cause.'

4. Then the Blessed One during the middle watch of the night fixed His mind upon the chain of causation, in direct and reverse order: `From ignorance spring, the saïkharas, &c. such is the origination of this whole mass of suffering, &c. such is the cessation of this whole mass of suffering.

5. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: `When the real nature of things becomes clear to the ardent, meditating bràhmaõa, then all his doubts fade away, since he has understood the cessation of causation.'

6. Then the Blessed One during the third watch of the night fixed His mind, &c.

7. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: `When the real nature of things becomes clear to the ardent, meditating bràhmaõa, he stands, dispelling the hosts of Màra, like the sun that illuminates the sky.'

Here Ends the Account of What Passed

Under the Bodhi Tree.

[\q 79/]

2.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Ajapàla Banyan tree (Banyan tree of the goat-herds (9)). And when He had reached it, He sat cross-legged at the foot of. The Ajapàla Banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. Now a certain bràhmaõa, who was of a haughty disposition (10), went to the place where the Blessed One was; having approached Him, He exchanged greeting with the Blessed One; having exchanged with Him greeting and complaisant words, He stationed himself near Him; then standing near Him that bràhmaõa thus spoke to the Blessed One: `By what, Gotama, does one become a bràhmaõa, and what are the characteristics that make a man a bràhmaõa?'

3. And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: that bràhmaõa who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the veda), who has fulfilled the duties of holiness, such a bràhmaõa may [\q 80/] justly call himself a bràhmaõa, whose behaviour is uneven to nothing in the world.'

Here Ends the Account of What Passed

Under the Ajapàla tree.

3.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Ajapàla Banyan tree to the Mucalinda tree. And when He had reached it, He sat cross-legged at the foot of the Mucalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the nàga (or serpent) king Mucalinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One's head, thinking to himself: `May no coldness (touch) the Blessed One I may no heat (touch) the Blessed One! May no vexation by gadflies and gnats, by storms and heat of the sun, and reptiles (touch) the Blessed One!'

3. And at the end of those seven days, when the nàga king Mucalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One. [\q 81/]

4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: `Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought "I am!" This truly is the highest happiness!'

Here Ends the Account of What Passed

Under the Mucalinda Tree.

4.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mucalinda tree to the Ràjàyatana (tree (11)); when He had reached it, He sat cross-legged at the foot of the Ràjàyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation.

2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relation of the merchants Tapussa and Bhallika, thus spoke to the merchants [\q 82/] Tapussa and Bhallika: `Here, my noble friends, at the foot of the Ràjàyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to Him, the Blessed One, by (offering Him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.'

3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached Him and respectfully saluted the Blessed One, they stationed themselves near Him; standing near Him, the merchants Tapussa and Bhallika thus addressed the Blessed One: `May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing!'

4. Then the Blessed One thought: `The Tathàgatas (12) do not accept (food) with their hands. Now [\q 83/] with what shall I accept the rice-cakes and lumps of honey?' then the four Mahàràja gods (13), understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), `May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!' the Blessed One accepted those new stone bowls; and therein He received the rice-cakes and honey lumps, and those, when He had received, He ate.

5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed (14) His bowl and His hands, bowed down in reverence [\q 84/] at the feet of the Blessed One and thus addressed the Blessed One: `We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in Him).' These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad (15).

Here Ends the Account of What Passed

Under the Ràjàyatana Tree.

5.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Ràjàyatana tree to the Ajapàla Banyan tree. And when He had reached it, the Blessed One stayed there at the foot of the Ajapàla Banyan tree.

2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: `I have penetrated this Doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who [\q 85/] are given, to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand; most difficult for them to understand will be also the extinction of all saïkharas, the getting rid of all the substrata (of existence (16)), the destruction of desire, the absence of passion, quietude of heart, Nirvàna! Now if I proclaim the Doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.'

3. And then the following . . . (17) stanzas, unheard before, occurred to the Blessed One: `With great pains have I acquired it. Enough! Why should I now proclaim it? This Doctrine will not be easy to understand to beings that are lost in lust and hatred.

`Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.'

4. When the Blessed One pondered over this matter, His mind became inclined to remain in quiet, and not to preach the Doctrine. Then Brahmà [\q 86/] Sahampati (18), understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: `Alas! The world perishes! Alas! The world is destroyed! If the mind of the Tathàgata, of the Holy, of the Absolute Sambuddha inclines itself to remain in quiet, and not to preach the Doctrine.'

5. Then Brahmà Sahampati disappeared from Brahmà's world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm.

6. And Brahmà Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: `Lord, may the Blessed One preach the Doctrine! May the perfect one preach the Doctrine! There are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the Doctrine, they cannot attain salvation. These will understand the Doctrine.'

7. Thus spoke Brahmà Sahampati; and when he had thus spoken, he further said: `The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do Thou now open the door of the Immortal (19); let them hear the Doctrine discovered by the Spotless One!

`As a man standing on a rock, on mountain's [\q 87/] top, might overlook the people all around, thus, O Wise One, ascending to the highest palace of Truth, look down, all-seeing one, upon the people lost in suffering, overcome by birth and decay, Thou, who hast freed Thyself from suffering!

`Arise, O Hero; O Victorious One! Wander through the world, O Leader of the pilgrim band, who Thyself art free from debt. May the Blessed One preach the Doctrine; there will be people who can understand it!'

8. When he had spoken thus, the Blessed One said to Brahmà Sahampati: `The following thought, Brahmà, has occurred to me: "I have penetrated this Doctrine (&c., down to end of sect.2)." And also, Brahmà, the following . . . (20) stanzas have presented themselves to my mind, which had not been heard (by me) before: "With great pains (&c., down to end of sect.3)." When I pondered over this matter, Brahmà, my mind became inclined to remain in quiet, and not to preach the Doctrine.'

9. And a second time Brahmà Sahampati said to the Blessed One: `Lord, may the Blessed One preach the Doctrine (&c., as in sects. 6, 7).' and for the second time the Blessed One said to Brahmà Sahampati: `The following thought (&c., as before).'

10. And a third time Brahmà Sahampati said to the Blessed One: `Lord, may the Blessed One preach the Doctrine (&c., as before).'

Then the Blessed One, when He had heard Brahmà's solicitation, looked, full of compassion towards sentient beings, over the world, with His (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with His eye of a Buddha, [\q 88/] saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin.

11. As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them,-

12. Thus the Blessed One, looking over the world with His eye of a Buddha, saw beings whose mental eyes were darkened (&c., the text repeats sect.10) ; and when He had thus seen them, He addressed Brahmà Sahampati in the following stanza: `Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahmà, despairing of the weary task, to men.'

13. Then Brahmà Sahampati understood: `The Blessed One grants my request that He should preach the Doctrine.' And he bowed down before the Blessed One, and passed round Him with his right side towards Him; and then he straightway disappeared.

Here Ends the Story of Brahmà's Request

[\q 89/]

6.

1. Now the Blessed One thought: `To whom shall I preach the Doctrine first? Who will understand this Doctrine easily?' and the Blessed One thought: `There is âëàra Kàlàma (21); he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the Doctrine first to âëàra Kàlàma? He will easily understand this Doctrine.'

2. Then an invisible deity said to the Blessed One: Kàlàma has died, Lord, seven days ago.' And knowledge sprang up in the Blessed One's mind that âëàra Kàlàma had died seven days ago. And the Blessed One thought: `Highly noble was âëàra Kàlàma. If he had heard my Doctrine, he would easily have understood it.'

3. Then the Blessed One thought: `To whom shall I preach the Doctrine first? Who will understand this Doctrine easily?' And the Blessed One thought: `There is Uddaka Ràmaputta I ; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the Doctrine first to Uddaka Ràmaputta? He will easily understand this Doctrine.'

4. Then an invisible deity said to the Blessed One: `Uddaka Ràmaputta has died, Lord, yesterday evening.' And knowledge arose in the Blessed One's mind that Uddaka Ràmaputta had died the previous evening, and the Blessed One thought: [\q 90/] `Highly noble was Uddaka Ràmaputta. If he had heard my Doctrine, he would easily have understood it.'

5. Then the Blessed One thought: `To whom shall I preach the Doctrine first? Who will understand this Doctrine easily?' And the Blessed One thought: `The five bhikkhus (22) have done many services to me (23); they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the Doctrine first to the five bhikkhus?'

6. Now the Blessed One thought: `Where do the five bhikkhus dwell now?' And the Blessed One saw by the, power of His divine, clear vision, surpassing that of men, that the five bhikkhus were living at Benares, in the deer park Isipatana (24). And the Blessed One, after having remained at Uruvelà as long as He thought fit, went forth to Benares.

7. Now Upaka, a man belonging, to the âjãvaka sect (i.e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gayà and the Bodhi tree; and when he saw Him, he said to the Blessed One: `Your countenance, friend, is serene; your complexion is pure and bright. In whose [\q 91/] name, friend, have you retired from the world? Who is your teacher? Whose Doctrine do you profess?'

8. When Upaka the âjãvaka had spoken thus, the Blessed One addressed him in the following stanzas: `I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy one in this world, I am the highest Teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvàna. To found the kingdom of Truth I go to the city of the Kasis (Benares); I will beat the drum of the Immortal in the darkness of this world.'

9. (Upaka replied): `You profess then, friend, to be the holy, absolute Jina.' (25)

(The Buddha said): `Like me are all jinas who have reached extinction of the àsavas (26); I have overcome (gita me) all states of sinfulness'; therefore, Upaka, am I the Jina.'

When He had spoken thus, Upaka the âjãvaka replied: `It may be so, friend;' shook his head, took another road, and went away.

10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five bhikkhus were. And [\q 92/] the five bhikkhus saw the Blessed One coming from afar; when they saw Him, they concerted with each other, saying, `Friends, there comes the samaõa Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.'

11. But when the Blessed One gradually approached near unto those five bhikkhus, the five bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took His bowl and His robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel (27). Then the Blessed One sat down on the seat they had prepared; and when He was seated, the Blessed One washed His feet. Now they addressed the Blessed One by His name, and with the appellation `Friend.'

12. When they spoke to Him thus, the Blessed One said to the five bhikkhus: `Do not address, O bhikkhus, the Tathàgata by His name, and with the appellation "Friend." The Tathàgata, O bhikkhus, is the Holy, Absolute Sambuddha. Give ear, O bhikkhus! The Immortal (amata) has been won (by me); I will teach you; to you I preach the Doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the Truth, having yourselves known it and seen it face to face; and you [\q 93/] will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

13. When He had spoken thus, the five monks said to the Blessed One: `By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?'

14. When they had spoken thus, the Blessed One said to the five bhikkhus: `The Tathàgata, O bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathàgata, O bhikkhus, is the Holy, Absolute Sambuddha. Give car, O bhikkhus; the Immortal has been won (by me); I will teach you, to you I will preach the Doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the Truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

15. And the five bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five bhikkhus a second time (as above). And the five bhikkhus said to the Blessed One a third time (as above).

16. When they had spoken thus, the Blessed One [\q 94/] said to the five bhikkhus: `Do you admit, O bhikkhus, that I have never spoken to you in this way before this day?'

You have never spoken so, Lord.'

The Tathàgata, O bhikkhus, is the holy, absolute Sambuddha. Give ear, O bhikkhus, &c. (as above).'

And the Blessed One was able to convince the five bhikkhus; and the five bhikkhus again (28) listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them).

17. And the Blessed One thus addressed the five bhikkhus (29): `There are two extremes, O bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortification: this is painful, ignoble, and profitless. By avoiding these two extremes, O bhikkhus, the Tathàgata has gained the knowledge of the middle path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvàna.

18. `Which, O bhikkhus, is this middle path the knowledge of which the Tathàgata has gained, which leads to insight, which leads to wisdom which [\q 95/] conduces to calm, to knowledge, to the Sambodhi, to Nirvàna? It is the holy eightfold path, namely, right belief, right aspiration, right speech, right conduct, right means of livelihood, right endeavour, right memory, right meditation. This, O bhikkhus, is the middle path the knowledge of which the Tathàgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvàna.

19. `This, O bhikkhus, is the Noble Truth of Suffering: birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence (30) is suffering.

20. `This, O bhikkhus, is the Noble Truth of the Cause of Suffering: thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here; and there. (this thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

21. `This, O bhikkhus, is the Noble Truth of the Cessation of Suffering: (it ceases with) the complete cessation of this thirst -- a cessation which consists in the absence of every passion -- with the abandoning of this thirst, with the doing-away with it, with the deliverance from it, with the destruction of desire.

22. `This, O bhikkhus, is the Noble Truth of the Path Which Leads to the Cessation of Suffering: [\q 96/] that holy eightfold path, that is to say, right belief, right aspiration, right speech, right conduct, right means of livelihood, right endeavour, right memory , right meditation.

23. `"This is the Noble Truth of Suffering." Thus, O bhikkhus, of this Doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. "This Noble Truth of Suffering must be understood," thus, O bhikkhus, of this Doctrine (&c., down to intuition). "This Noble Truth of Suffering I have understood," thus, O bhikkhus, of this Doctrine (&c., down to intuition).

24. `"This is the Noble Truth of the Cause of Suffering." Thus, O bhikkhus, (&c.) "This Noble Truth of the Cause of Suffering must be abandoned (31). . . has been abandoned by me," thus, O bhikkhus, (&c.)

25. `"This is the Noble Truth of the Cessation of Suffering," thus, O bhikkhus, (&c.) "This Noble Truth of the Cessation of Suffering must be seen face to face . . . has been seen by me face to face," thus, O bhikkhus, (&c.)

26. `"This is the Noble Truth of the Path Which Leads to the Cessation of Suffering," thus, O bhikkhus, (&c.) "This Noble Truth of the Path Which Leads to the Cessation of Suffering must be realised . . . has been realised by me," thus, O bhikkhus, (&c.)

27. `As long, O bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these Four Noble Truths, with its three [\q 97/] modifications and its twelve constituent parts (32); so long, O bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Màra's and Brahmà's world, among all beings, samaõas and bràhmaõas, gods and men.

28.`But since I possessed, O bhikkhus, with perfect purity this true knowledge and insight into these four noble Truths, with its three modifications and its twelve constituent parts, then I knew, O bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods (&c., as in sect.27).

29. `And this knowledge and insight arose in my mind: "The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!"'

Thus the Blessed One spoke. The five bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the Venerable Konda¤¤a obtained the pure and spotless eye of the Truth (that is to say, the following knowledge): `Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.'

30. And as the Blessed One had founded the kingdom of Truth (by propounding the four noble Truths), the earth-inhabiting devas shouted: `Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a samaõa nor by a bràhmaõa, neither by a deva, nor by Màra, nor by Brahmà, nor by any being in the world.'

[\q 98/]

Hearing the shout of the earth-inhabiting devas, the Càtumahàràjika devas (gods belonging to the world of the four divine Mahàràjas) shouted (&c., as above). Hearing the shout of the Càtumahàràjika devas, the Tàvatiüsa devas (33). . . the Yàma devas . . . the Tusita devas the Nimmànarati devas . . . the Paranimmitavasavatti devas . . . the Brahmakàyika devas shouted: `Truly the Blessed One (&c., as above).

31. Thus in that moment, in that instant, in that second the shout reached the Brahmà world; and this whole system of ten Thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.

And the Blessed One pronounced this solemn utterance: `Truly Konda¤¤a has perceived it ("a¤¤àsi"), truly Konda¤¤a has perceived it!' Hence the Venerable Konda¤¤a received the name A¤¤àtakonda¤¤a (Konda¤¤a who has perceived the Doctrine).

32. And the Venerable A¤¤àtakonda¤¤a, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the Doctrine of the Teacher, thus spoke to the Blessed One: `Lord, let [\q 99/] me receive the pabbajjà and upasampadà ordinations from the Blessed One.'

`Come, O bhikkhu,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus this Venerable person received the upasampadà ordination.

33. And the Blessed One administered to the other bhikkhus exhortation and instruction by discourses relating to the Dhamma. And the Venerable Vappa, and the Venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless eye of the Truth (that is to say, the following knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

34. And having seen the Truth, having mastered the Truth (&c., as in sect.32), they thus spoke to the Blessed One: `Lord, let us receive the pabbajjà and upasampadà ordinations from the Blessed One.' `Come, O bhikkhus,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these Venerable persons received the upasampadà ordination.

35. And the Blessed One, living on what the bhikkhus brought Him, administered to the other bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three bhikkhus (34) brought home from their alms pilgrimage.

[\q 100/]

36, 37. And the Venerable Mahànàma and the Venerable Assaji, when they received from the Blessed One (&c., as in sect.33,34,down to:). Thus these Venerable persons received the upasampadà ordination.

38. And the Blessed One thus spoke to the five bhikkhus: `The body (råpa), O bhikkhus, is not the self if the body, O bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: "Let my body be such and such a one, let my body not be such and such a one." But since the body, O bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: "Let my body be such and such one, let my body not be such and such a one."

39-41. `Sensation (vedanà), O bhikkhus, is not the self (&c. (35)) perception (sa¤¤à) is not the self . . . the saïkharas (36) are not the self . . . consciousness (vi¤¤àna) is not the self (&c. (37))

42. `Now what do you think, O bhikkhus, is the body permanent or perishable?'

[\q 101/] `It is perishable, Lord.'

`And that which is perishable, does that cause pain or joy?'

`It causes pain, Lord.'

`And that which is perishable, painful, subject to change, is it possible to regard that in this way. `This is mine, this am I, this is my self?' `That is impossible, Lord.'

43. `Is sensation permanent or perishable?' (&c. (38))

44. `Therefore, O bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me is not my self: thus it should be considered by right knowledge according to the Truth.

45. `Whatever sensation (&c. (39)).

46. `Considering this, O bhikkhus, a learned noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the saïkharas, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world. (40)

47. Thus the Blessed One spoke; the five bhikkhus were delighted, and rejoiced at the words of the, Blessed One. And when this exposition had been [\q 102/] propounded, the minds of the five bhikkhus became free from attachment to the world, and were released from the àsavas (41).

At that time there were six arahats (persons who had reached absolute holiness) in the world.

End of the First Bhànavàra.

7 (42).

1. At that time there was in Benares a noble youth, Yasa by name, the son of a seññþi (or treasurer (43)) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no [\q 103/] man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense (44), while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil lamp was burning through the whole night.

2. And Yasa, the noble youth, awoke sooner than usual; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into (45). When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa,, the noble youth, gave utterance to this solemn exclamation: `Alas! What distress; alas! What danger!'

3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth's leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to. The deer park Isipatana.

[\q 104/]

4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when He saw him, He left the place where He was walking, and sat down on a seat laid out (for Him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: `Alas! What distress; alas! What danger!' and the Blessed One said to Yasa, the noble youth: `Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down, I will teach you the Truth (Dhamma).'

5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, he sat down near Him. When Yasa, the noble youth, was sitting near Him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire (46).

6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then He preached what is the principal Doctrine of the Buddhas, namely, suffering, [\q 105/] the cause of suffering, the cessation of suffering the path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless eye of the Truth (that is, the knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the seññþi, the householder (her husband), and having approached him, she said to the seññþi, the householder: `Your son Yasa, O householder, has disappeared.' then the seññþi, the householder, sent messengers on horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the seññþi, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up.

8. And the Blessed One saw the seññþi, the householder, coming from afar. On seeing him, He thought: `What if I were to effect such an exercise of miraculous power, that the seññþi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also.' And the Blessed One effected such an exercise of His miraculous power.

9. And the seññþi, the householder, went to the place where the Blessed One was; having approached Him, he said to the Blessed One: `Pray, Lord, has the Blessed One seen Yasa, the noble youth?'

`Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.' [\q 106/]

And the seññþi the householder, who thought: ,indeed, sitting here I shall see Yasa, the noble youth sitting here also !' became glad and joyful, and having respectfully saluted the Blessed One, he sat down near Him.

10. When the seññþi, the householder, was sitting near Him, the Blessed One preached to him in due course; that is to say, He talked about the merits obtained by alms-giving (&c., as at end of sect.5). And the seññþi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the Doctrine of the Teacher, said to the Blessed One: `Glorious, Lord ! Glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the Doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.'

This was the first person in the world who became a lay-disciple by the formula of the holy triad.

11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and was [\q 107/] released from the àsavas. Then the Blessed One thought: `Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood; and his mind has become free from attachment to the world, and has become released from the àsavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.' And the Blessed One put an end to that exertion of His miraculous power.

12. Then the seññþi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: `My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.'

13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the seññþi, the householder:, `What do you think then, O householder? That Yasa has (first) won only an imperfect (47) degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood; and that his mind has thus become free from attachment to the world, and has become released from the àsavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house?' `Not so, Lord.' [\q 108/]

`Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen, with his mind and understood, his mind has become free from attachment to the world, and has become released from the àsavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.'

14. `It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that the mind of Yasa, the noble youth, has become free from attachment to the world, and has become released from the àsavas. Might, Lord, the Blessed One consent to take His meal with me today together with Yasa, the noble youth, as His attendant?'

The Blessed One expressed His consent by remaining silent. Then the seññþi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round Him with his right side towards Him, departed thence.

15. And Yasa, the noble youth, soon after the seññþi, the householder, was gone, said to the Blessed One: `Lord, let me receive the pabbajjà and upasampadà ordinations from the Blessed One.'

`Come, O bhikkhu,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus this Venerable person received the upasampadà ordination. At that time there were seven arahats in the world.

End of the Story of Yasa's Pabbajjà.

[\q 109/]

8.

And in the forenoon the Blessed One, having put on His robes (48), took His alms-bowl, and, with His civara on, went with the Venerable Yasa as His attendant to the house of the seññþi, the householder. When He had arrived there, He sat down on a seat laid out for Him. Then the mother and the former wife of the Venerable Yasa went to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, they sat down near Him.

2. Then the Blessed One preached to them in due course; that is to say, He talked about the merits obtained by alms-giving,. (&c., as in chap.7.5,6, down to:);thus they obtained, while sitting there, the pure and spotless eye of the Truth (that is, the knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.'

3. And having seen the Truth (&c., as above, sects.5,6, down to:), dependent on nobody else for knowledge of the Teacher's Doctrine, they thus spoke to the Blessed One: `Glorious, Lord ! Glorious Lord ! Just as if one should set up (&c., as in chap.7.10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.'

These were the first females in the world who became lay-disciples by the formula of the holy triad. [\q 110/]

4. And the mother and the father and the former wife of the Venerable Yasa with their own hands served and offered (49) excellent food, both hard and soft, to the Blessed One and to the Venerable Yasa; and when the Blessed One had finished His meal, and cleansed His bowl and His hands, they sat down near Him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the Venerable Yasa by religious discourse; and then He rose from His seat and went away.

9.

1. Now four lay persons, friends of the Venerable Yasa, belonging to the seññþi families of Benares, and to the highest after the seññþi families, by name Vimala, Subàhu, Puõõaji, and Gavampati, heard: `Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.' When they had heard that, they thought: `Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.' [\q 111/]

2. Those four persons went to the place where the Venerable Yasa was; having approached him and having respectfully saluted the Venerable Yasa, they stood by his side. And the Venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached Him and having respectfully saluted the Blessed One, he sat down near Him. Sitting near Him. The Venerable Yasa said to the Blessed One: `Lord, here are four lay-friends of mine, belonging to the seññþi families of Benares and to the highest after the seññþi families; their names are Vimala, Subàhu, Puõõaji, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons.

3. Then the Blessed One preached to them (&c., as in chap.8.2).

4. And having seen the Truth (&c., down to:) dependent on nobody else for the knowledge of the Teacher's Doctrine, they thus spoke to the Blessed One: `Lord, let us receive the pabbajjà, and upasampadà ordinations from the Blessed One.'

`Come, O bhikkhus,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus these Venerable persons received the upasampadà. Ordination. And the Blessed One administered to these bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the àsavas. [\q 112/]

At that time there were eleven arahats in the world.

Here Ends the Story of the Ordination of the Four Laymen.

10.

Now fifty lay persons, friends of the Venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard (&c., as in chap.9, sects. 1, 2, 3, 4, down to:) while they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the àsavas.

At that time there were sixty-one arahats in the world.

11.

And the Blessed One said to the bhikkhus: `I am delivered, O bhikkhus, from all fetters, human and divine. You, O bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O bhikkhus, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way (50). Preach, O bhikkhus, the Doctrine [\q 113/] which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the Doctrine is not preached to them, they cannot attain salvation. They will understand the Doctrine. And I will go also, O bhikkhus, to Uruvelà, to Senàninigama (51), in order to preach the Doctrine.'

2. And Màra the wicked one went to the place where the Blessed One was; having approached Him, he addressed the Blessed One in the following stanza: `Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaõa.'

Buddha replied: `I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O death.'

(Màra said): `The fetter which pervades the sky, with which mind is bound, with that fetter I will bind Thee. Thou wilt not be delivered from me, O Samaõa.'

(Buddha replied): `Whatever forms, sounds, odours, flavours,, or contacts there are which please the [\q 114/] senses, in me desire for them has ceased. Thou art struck down, O death.'

Then Màra the wicked one understood: `The Blessed One knows me, the perfect one knows me,' and, sad and afflicted, he vanished away.

Here Ends the Story of Màra.

12.

1. At that time the bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbajjà and upasampadà ordinations, thinking: `The Blessed One will confer on them the pabbajjà and upasampadà ordinations.' Thus both the bhikkhus became tired (from the journey), and also those who desired to obtain the pabbajjà and upasampadà ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to His mind: `The bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbajjà and upasampadà ordinations, thinking: "The Blessed One will confer on them the pabbajjà and upasampadà ordinations." Now both the bhikkhus become tired, and also those who desire to obtain the pabbajjà and upasampadà ordinations. What if I were to grant permission to the bhikkhus, saying: "Confer henceforth, O bhikkhus, in the different regions, and in the different countries, the pabbajjà and upasampadà ordinations yourselves (on those who desire to receive them) "'

2. And the Blessed One, having left the solitude [\q 115/] in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the bhikkhus : `When I was alone, O bhikkhus, and had retired into solitude, the following consideration, &c what if I were to permit (&c., as in sect.1).

3. I grant you, O bhikkhus, this permission: confer henceforth in the different regions and in the different countries the pabbajjà and upasampadà ordinations yourselves (on those who desire to receive them). And you ought, O bhikkhus, to confer the pabbajjà and upasampadà ordinations in this way: let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say:

4. `"I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Saïgha. And for the second time I take (&c., Saïgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Saïgha."

`I prescribe, O bhikkhus, the pabbajjà and upasampadà ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).'

End of the Account of the Upasampadà Ordination

By the Threefold Declaration of Taking Refuge (52).

[\q 116/]

13.

1. And the Blessed One, after having kept the vassa residence (53), thus addressed the bhikkhus: `By wise contemplation, O bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.'

2. And Màra the wicked one went to the place where the Blessed One was; having approached Him, he addressed the Blessed One by the following stanza: `Thou art bound by Màra's fetters, human and divine. `Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaõa.,

(Buddha replied): `I am delivered from Màra's fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O death.' Then Màra the wicked one understood: `The Blessed One knows me, the perfect one knows me,' and, sad and afflicted, he vanished away.

14.

1. And the Blessed One, after having dwelt at Benares as long as He thought fit, went forth to Uruvelà. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it He sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove [\q 117/] together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away.

2. Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing Him they went to the place where the Blessed One was; having approached Him, they said to the Blessed One: `Pray, Lord, has the Blessed One seen a woman passing by?'

`What have you to do, young men, with the woman?'

`We were sporting, Lord, in this. Grove, thirty friends, rich young men, together with our wives. One of us had no wife; for him we had procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.'

3. `Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves?'

`That, Lord, would be the better for us, that we should go in search of ourselves.'

`If so, young men, sit down, I will preach to you the Truth (Dhamma).'

The rich young companions replied: `Yes, Lord,' and respectfully saluted the Blessed One, and sat down near Him. [\q 118/]

4. Then the Blessed One preached to them, (&c., as in chap.8.2, or 9.3).

5. And having seen the Truth (&c., as in chap.9.4 down to:). Thus these Venerable persons received the upasampadà ordination.

Here Ends the Story of the Thirty Rich Young Companions.

End of the Second Bhànavàra.

15.

1. And the Blessed One, wandering from place to place, came to Uruvelà. At that time there lived in Uruvelà, three Jañilas (54), Uruvelà, Kassapa, Nadã Kassapa (Kassapa of the river, i.e. The Nera¤jarà,), and Gayà Kassapa (Kassapa of the village Gayà). Of these the Jañila Uruvelà Kassapa was chief, leader, foremost, first, and highest over five hundred Jañilas; Nadã Kassapa was chief (&c., down to highest over) three hundred Jañilas, Gayà Kassapa was chief (&c., down, to highest over) two hundred Jañilas.

2. And the Blessed One went to the hermitage of [\q 119/] the Jañila Uruvelà Kassapa; having gone there, He said to the Jañila Uruvelà Kassapa: `If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.'

`It is not disagreeable to me, Great Samaõa, but there is a savage nàga (or serpent) king of great magical power (55), a dreadfully venomous serpent; let him do no harm to you.'

And a second time the Blessed One said to the Jañila Uruvelà Kassapa: `If it is not disagreeable,' &c.

`It is not disagreeable,' &c.

And a third time the Blessed One said: `If it is not disagreeable,' &c.

`It is not disagreeable,' &c.

`He is not likely to do any harm to me. Pray, Kassapa, allow me a place in the room where your fire is kept.'

`Stay there, Great Samaõa, as you wish it.'

3. Then the Blessed One entered the room where the fire was kept, made Himself a couch of grass, and sat down cross-legged, keeping the body erect and surrounding Himself with watchfulness of mind (56). And the nàga saw that the Blessed One had entered; when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed One thought: `What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones, [\q 120/] and marrow of this nàga; but were to conquer the fire, which he will send forth, by my fire.'

4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the nàga, who could not master his rage (57), sent forth flames. And the Blessed One, converting His body into fire (58), sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames, and the Jañilas, surrounding the fire room, said: `Truly the countenance of the Great Samaõa is beautiful, but the nàga will do harm to him (59).'

5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that nàga, and conquering the nàga's fire by His fire, threw him into His alms-bowl, and showed him to the Jañila Uruvelà Kassapa (saying), `Here you see the nàga, Kassapa; his fire has been conquered by my fire.'

Then the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage nàga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arahat) as I am.'

6 (60). Near the Nera¤jarà river the Blessed One [\q 121/] said to the Jañila Uruvelà Kassapa: `If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.'

`It is not disagreeable to me, Great Samaõa, but in your own behalf I warn you off. There is a savage snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.'

`He is not likely to do any harm to me; pray, Kassapa, allow me a place in your fire room.'

When He saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of serpents saw that the sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men (61), joyful and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of serpents sent forth flames like a burning fire. Then the chief of men, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Jañilas looked at the fire room saying `Truly the countenance of the Great Samaõa is beautiful, but the nàga will do harm to him.'

7. And when that night had elapsed, the flames of the nàga were extinguished, but the various coloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours [\q 122/] appeared on the Angiras's (62) body. Having put the chief of serpents into His alms-bowl, He showed him to the bràhmaõa (saying), `Here you see the nàga, Kassapa; his fire has been conquered by my fire.'

And the Jañila Uruvelà Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: `Stay with me, Great Samaõa. I will daily provide you with food.'

End of the First Wonder.

16.

1. and the Blessed One resided in a certain grove near the hermitage of the Jañila Uruvelà Kassapa. And on a beautiful night the four maharajas (63), filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached Him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands.

2. And when that night had elapsed, the Jañila Uruvelà Kassapa went to the place where the Blessed One was; having approached Him, he said to the Blessed One: `It is time, Great Samaõa, the meal is ready. Who were they, Great Samaõa, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to [\q 123/] the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands?'

`They were the four maharajas, Kassapa, who came to me in order to bear my, preaching.'

Then the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since even the four maharajas come to hear his preaching. He is not, however, holy like me.'

And the Blessed One ate the food offered by the Jañila Uruvelà Kassapa, and continued to stay in that same grove.

End of the Second Wonder.

17.

1. And on a beautiful night Sakka (Sakra or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, surpassing in beauty and brilliancy the splendour of the former appearances.

2. And when that night had elapsed (&c., as in chap.16.2).

End of the Third Wonder.

[\q 124/]

18.

And on a beautiful night Brahmà Sahampati (&c., as in chap.17).

End of the Fourth Wonder.

19.

1. At that time a great sacrifice which the Jañila Uruvelà Kassapa used to celebrate was approaching, and all the people of Anga and Magadha wished to go to that sacrifice carrying abundant food, both hard and soft. Now the Jañila Uruvelà Kassapa thought: `Presently my great sacrifice is approaching, and all the people of Anga and Magadha will come and bring with them abundant food, both hard and soft. If the Great Samaõa should perform a wonder before that great assembly, gain and honour would increase to the Great Samaõa, and my gain and honour would diminish. Well, the Great Samaõa shall not appear here tomorrow.'

2. Then the Blessed One, understanding by the power of His mind this reflection which had arisen in the mind of the Jañila Uruvelà Kassapa, went to Uttara Kuru; having begged alms there, He took the food (he had received) to the Anotatta Lake (64); there He took His meal and rested during the heat of the day at the same place.

And when the night had elapsed, the Jañila Uruvelà Kassapa went to the place where the Blessed One was; having approached Him, he said to the [\q 125/] Blessed One: `It is time, Great Samaõa, the meal is ready. Why did you not come yesterday, Great Samaõa? We have thought of you: "Why does the Great Samaõa not come?" And your portions of food, both hard and soft, were served up for you.'

3. (Buddha replied): `Did you not think, Kassapa: presently my great sacrifice (&c., as above down to:). Well, the Great Samaõa shall not appear here tomorrow?

4. `Now I understood, Kassapa, by the power of my mind this reflection which had arisen in your mind, and I went to Uttara Kuru; having begged alms there, I took the food to the Anotatta Lake; there I took my meal and rested during the heat .of the day at the same place.'

Then the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since he is able to understand by the power of his mind the thoughts of other people. He is not, however, holy like me.'

And the Blessed One ate (&c., as in chap.16.2).

End of the Fifth Wonder.

20.

1. At that time the Blessed One had rags taken from a dust heap (of which He was going to make Himself a dress). Now the Blessed One thought: `Where shall I wash these rags?' Then Sakka the king of the devas, understanding in his mind the thought which had arisen in the mind of the, Blessed One, dug a tank with his own hand, [\q 126/] and said to the Blessed One: `Lord, might the Blessed One wash the rags here.'

And the Blessed One thought: `What shall I rub the rags upon?' Then Sakka the king of the devas, understanding, &c., put there a great stone and said: Lord, might the Blessed One rub the rags upon this stone.'

2. And the Blessed One thought: what shall I take hold of when going up (from the tank)?' Then a deity that resided in a kakudha tree, understanding, &c., bent down a branch and said: `Lord, might the Blessed One take hold of this branch when going up (from the tank).'

And the Blessed One thought: `What shall I lay the rags upon (in order to dry them)?' Then Sakka the king of the devas, understanding, &c., put there a great stone and said: `Lord, might the Blessed One lay the rags upon this stone.'

3. And when that night had elapsed, the Jañila Uruvelà Kassapa went to the place where the Blessed One was; having approached Him, he said to the Blessed One: `It is time, Great Samaõa, the meal is ready. What is this, Great Samaõa? Formerly there was here no tank, and now here is this tank. Formerly no stone was put here; by whom has this stone been put here? Formerly this Kakudha tree did not bend down its branch, and now this branch is bent down.'

4. `I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa: "Where shall I wash these rags?" Then, Kassapa, Sakka the king of the devas, understanding in his mind the thought which had arisen. In my mind, dug a tank with his hand and said to me: "Lord, might the Blessed One wash the [\q 127/] rags here." Thus this tank has been dug by the hand of a non-human being.

`And I thought, Kassapa: "What shall I rub the rags upon?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.

5. `And I thought, Kassapa: "What shall I take hold of when going up (from the tank)?" Then, Kassapa, a deity, &c. Thus this Kakudha tree has served me as a hold for my hand.

`And I thought, Kassapa: "Where shall I lay the rags upon(in order to dry them)?" Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.`

6. Then the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since Sakka, the king of the devas does service to him. He is not, however, holy like me.'

And the Blessed One ate (&c., as in chap.16.2).

7. And when that night had elapsed, the Jañila Uruvelà Kassapa went to the place where the Blessed One was; having approached Him, he announced to the Blessed One that it was time, by saying, `It is time, Great Samaõa, the meal is ready.'

(Buddha replied): `Go you, Kassapa; I will follow you'.

Having thus sent away the Jañila Uruvelà Kassapa, He went to pluck a fruit from the Gambia tree after which this continent of Jambudipa,(the jambu island, or India) is named (65); then arriving before [\q 128/] Kassapa He sat down in the room where Kassapa's (sacred) fire was kept (66).

8. Then the Jañila Uruvelà Kassapa saw the Blessed One sitting in the fire room; seeing Him he said to the Blessed One: `By what way have you come, Great Samaõa? I have departed before you, and you have arrived before me and are sitting in the fire room.'

9. `Men I had sent you away, Kassapa, I went to pluck a fruit from the jambu tree after which this continent of Jambudipa is named; then I arrived before you and sat down in the fire room. Here is the jambu fruit, Kassapa, it is beautiful, fragrant, and, full of flavour; you may eat it, if you like.'

`Nay, Great Samaõa, to you alone it is becoming to eat it; eat it yourself'

And the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since he is able, having sent me away before him, to go and pluck a fruit from the jambu tree after which this continent of Jambudipa is named, and then to arrive before me and to sit down in the fire room. He is not, however, holy like me.'

And the Blessed One ate (&c., as in chap.16.2).

10. And when that night had elapsed (&c., as in sect.7, down to:). Having thus sent away the Jañila Uruvelà Kassapa, He went to pluck a fruit from a mango tree growing near the jambu tree after which this continent of Jambudipa is named, &c. He [\q 129/] went to pluck a fruit from an emblic myrobalan tree, &c., From a yellow myrobalan tree growing near the jambu tree, &c. He went to the Tàvatiüsa heaven to pluck a parikkhattaka (or parigataka) flower; then arriving before Kassapa He sat down in the fire room. Then the Jañila Uruvelà Kassapa saw (&c., as in sect.8).

11. `When I had sent you away, Kassapa, I went to the Tàvatiüsa heaven to pluck a paricchattaka flower; then I arrived before you and sat down in the fire room. Here is the paricchattaka flower, Kassapa; it is beautiful and fragrant; you may take it, if you like.'

`Nay, Great Samaõa, to you alone it is becoming to keep it; keep it yourself.'

And the Jañila (&c., as in sect.9). `He is not, however, holy as I am.'

12. At that time one day the Jañilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these Jañilas thought: `Doubtless this is the magical power and the high faculty of the Great Samaõa that we cannot succeed in splitting fire-wood.' Then the Blessed One said to the Jañila Uruvelà Kassapa: `Shall the fire-wood be split, Kassapa?'

`Let it be split, Great Samaõa.

Then in a moment the five hundred pieces of fire-wood (67) were split. And the Jañila Uruvelà [\q 130/] Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me.'

13. At that time the Jañilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c., as in the preceding story).

14. At that time the Jañilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&c., as above).

15. At that time in the cold winter nights, in the time between the ashtaka festivals (68), when snow falls, the Jañilas plunged into the river Nera¤jarà, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire (69); at those the Jañilas coming out of the river warmed themselves. And the Jañilas thought: `Doubtless this is the magical power and the high faculty of the Great Samaõa that these vessels with fire have been caused to appear here.' And the Jañila Uruvelà. Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me.'

16. At that time a great rain fell out of season; and a great inundation arose. The place where the Blessed One lived was covered with water. Then [\q 131/] the Blessed One thought: `What if I were to cause the water to recede round about, and if I were to walk up and down in the midst of the water on a dust-covered spot.' And the Blessed One caused the water to recede round about, and He walked up and down in the midst of the water on a dust-covered spot.

And the Jañila Uruvelà Kassapa, who was afraid that the water might have carried away the Great Samaõa, went with a boat together with many Jañilas to the place where the Blessed One lived. Then the Jañila Uruvelà Kassapa saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst of the water on a dust-covered spot. Seeing Him, he said to the Blessed One: `Are you there, Great Samaõa?'

`Here I am, Kassapa,' replied the Blessed One, and He rose in the air and stationed Himself in the boat.

And the Jañila Uruvelà Kassapa thought: `Truly the Great Samaõa possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me.'

17. Then the Blessed One thought: `This foolish man will still for a long time think thus: "Truly the Great Samaõa possesses high magical powers and great faculties; he is not, however, holy like me." What if I were to move the mind of this Jañila (in order to show him my superiority).'

And the Blessed One said to the Jañila Uruvelà Kassapa: `You are not holy (arahat), Kassapa, nor have you entered the path of arahatship, nor do you walk in such a practice as will lead you to arahatship, or to entering the path of arahatship.' [\q 132/]

Then the Jañila Uruvelà Kassapa prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: `Lord, let me receive the pabbajjà and upasampadà ordinations from the Blessed One.'

18. (Buddha replied): `You, Kassapa, are chief, leader, foremost, first, and highest of five hundred Jañilas; go first and inform them of your intention, and let them do what they think fit.'

Then the Jañila Uruvelà Kassapa went to those Jañilas; having gone to them, he said to those Jañilas: `I wish, Sirs, to lead a religious life under the direction of the Great Samaõa; you may do, Sirs, what you think fit.'

(The Jañilas replied): `We have conceived, Sir, an affection for the Great Samaõa long since; if you will lead, Sir, a religious life under the Great Samaõa's direction, we will all lead a religious life under the Great Samaõa's direction.'

19. Then the Jañilas flung their hair (70), their braids, their provisions (71), and the things for the agnihotra sacrifice into the river, and went to the place where the Blessed One was; having approached Him and prostrated themselves before Him, inclining their heads to the feet of the Blessed One, they said to the Blessed One: `Lord, let us receive the pabbajjà and upasampadà ordinations from the Blessed One.' [\q 133/]

`Come, O bhikkhus,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.'

Thus these Venerable persons received the upasampadà ordination.

20. And the Jañila Nadã Kassapa saw the hair the braids, the provisions, the things for the agnihotra sacrifice, which were carried down by the river; when he saw that, he became afraid that some misfortune might have befallen his brother. He sent some Jañilas, saying, `Go and look after my brother,' and went himself with his three hundred Jañilas to the Venerable Uruvelà Kassapa; having approached Him, he said to the Venerable Uruvelà Kassapa: `Now, Kassapa, is this bliss?'

(Uruvelà Kassapa replied): `Yes, friend, this is bliss.'

21. And the Jañilas (who had come with Nadã Kassapa)(&c., as in sect.19).

22. And the Jañila Gayà Kassapa saw (&c., as in sect.20); when he saw that, he became afraid that some misfortune might have befallen his brothers. He sent some Jañilas, saying, `Go and look after my brothers,' and went himself with his two hundred Jañilas to the Venerable Uruvelà Kassapa (&c., as above).

23. And the Jañilas (who had come with Gayà Kassapa)(&c., as in sect.19).

24. (72)At the command of the Blessed One the five hundred pieces of fire-wood could not be split and were split, the fires could not be lit up and [\q 134/] were lit up, could not be extinguished and were extinguished; besides He created five hundred vessels with fire. Thus the number of these miracles amounts to three thousand five hundred.

21.

1. And the Blessed One, after having dwelt at Uruvelà as long as He thought fit, went forth to Gayàsisa (73), accompanied by a great number of bhikkhus, by one Thousand bhikkhus who all had been Jañilas before. There near Gayà, at Gayàsisa, the Blessed One dwelt together with those Thousand bhikkhus.

2. There the Blessed One thus addressed the bhikkhus: `Everything, O bhikkhus, is burning. And how, O bhikkhus, is everything burning?

`The eye, O bhikkhus, is burning;. Visible things are burning; the mental impressions based on the eye are burning; the contact of the eye (with visible things) is burning; the sensation produced by the contact of the eye (with visible things), be it pleasant, be it painful, be it neither pleasant nor painful, that also is burning. With what fire is it burning? I declare unto you that it is burning with the fire of lust, with the fire of anger, with the fire of ignorance; it is burning with (the anxieties of) birth, decay, death, grief, lamentation, suffering, dejection, and despair.

3. `The ear is burning, sounds are burning, &c. The nose is burning, odours are burning, &c. [\q 135/] The tongue is burning, tastes are burning, &c. The body is burning, objects of contact are burning, &c. The mind is burning, thoughts are burning, &c. (74)

4. `Considering this, O bhikkhus, a disciple learned (in the scriptures ), walking in the noble path, becomes weary of the eye, weary of visible things, weary of the contact of the eye (with visible things), weary also of the sensation produced by the contact of the eye (with visible things),be it pleasant, be it painful, be it neither pleasant nor painful, he becomes weary of the ear (&c. down to ) becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted; that holiness is completed; that duty is fulfilled; and that there is no further return to this world.'

When this exposition was propounded, the minds of those Thousand bhikkhus became free from attachment to the world, and were released from the àsavas.

Here Ends the Sermon on `The Burning.'

End Of The Third Bhànavàra Concerning The Wonders Done At Uruvelà.

[\q 136/]

22.

1. And the Blessed One, after having dwelt at Gayàsisa as long as He thought fit, went forth to Ràjagaha, accompanied by a great number of bhikkhus, by one thousand bhikkhus who all had been Jañilas before. And the Blessed One, wandering from place to place, came to Ràjagaha. There the Blessed One dwelt near Ràjagaha, in the Laccivana pleasure garden, near the sacred shrine of Supaticcha (75).

2. Then the Magadha King Seniya Bimbisàra heard: `The samaõa Gotama Sakyaputta, an ascetic of the Sakya tribe, has just arrived at Ràjagaha and is staying near Ràjagaha, in the Lacchivana pleasure garden, near the sacred shrine of Supaticcha. Of Him, the blessed Gotama such a glorious fame is spread abroad: "Truly He is the Blessed, Holy, Absolute Sambuddha, endowed with knowledge and conduct, the most Happy One, Who understands all worlds, the Highest One, Who guides men as a driver curbs a bullock, the Teacher of gods and men, the Blessed Buddha. He makes known the Truth, which He has understood Himself and seen face to face, to this world system with its devas, its màras, and its brahmàs; to all beings, samaõas and brahmàs, [\q 137/] gods and men; He preaches that Truth (Dhamma) which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; He proclaims a consummate, perfect, and pure life." It is good to obtain the sight of holy men (arahats) like that.'

3. And the Magadha King Seniya Bimbisàra, surrounded by twelve myriads of Magadha bràhmaõas and householders (76), went to the place where the Blessed One was; having approached Him and respectfully saluted the Blessed One, he sat down near Him. And of those twelve myriads of Magadha bràhmaõas and householders some also respectfully saluted the Blessed One and sat down near Him; some exchanged greetings with the Blessed One, having exchanged with Him greeting and complaisant words, they sat down near Him; some bent their clasped hands towards the Blessed One and sat down near Him; some shouted out their name and their family name before the Blessed One and sat down near Him; some silently sat down near Him.

4. Now those twelve myriads of Magadha bràhmaõas and householders thought: `How now is this? Has the Great Samaõa placed Himself under the spiritual direction of Uruvelà, Kassapa, or has Uruvelà Kassapa placed himself under the spiritual direction of the Great Samaõa?'

And the Blessed One, who understood in His mind the reflection which had arisen in the minds of those twelve myriads of Magadha bràhmaõas and householders, addressed the Venerable Uruvelà Kassapa [\q 138/] in this stanza: `What knowledge have you gained, O inhabitant of Uruvelà, that has induced you, who were renowned for your penances (77), to forsake your sacred fire? I ask you, Kassapa, this question: how is it that your fire sacrifice has become deserted?'

(Kassapa replied): `It is visible things and sounds, and also tastes, pleasures and woman that the sacrifices speak of (78) ; because I understood that whatever belongs to existence (79) is filth, therefore I took no more delight in sacrifices and offerings (80).'

5. `But if your mind, Kassapa (said the Blessed One (81)), found there no more delight, either in visible things, or sounds, or tastes, what is it in the world of men or gods in which (82), your mind, Kassapa, now finds delight? Tell me that.'

(Kassapa replied): `I have seen the state of peace (i.e. Nirvàna) in which the basis of existence (upadhi (83)) and the obstacles to perfection (kiõcana (84)) [\q 139/] kanal) have ceased, which is free from attachment to sensual existence, which cannot pass over into another state, which cannot be led to another state; therefore I took no more delight in sacrifices and offerings.'

6. Then the Venerable Uruvelà Kassapa rose from his seat, adjusted his upper robe so as to cover one shoulder, prostrated himself, inclining his head to the feet of the Blessed One, and said to the Blessed One: `My teacher, Lord, is the Blessed One, I am His pupil; my teacher, Lord, is the Blessed One, I am His pupil.' Then those twelve myriads of Magadha bràhmaõas and householders understood: `Uruvelà Kassapa has placed himself under the spiritual direction of the Great Samaõa.'

7, 8. And the Blessed One, who understood in His mind the reflection that had arisen in the minds of those twelve myriads of Magadha bràhmaõas and householders, preached to them. In due course (&c., as in chap.7, sect.5, 6, down to:) just as a clean cloth free from black specks properly takes the dye, thus eleven myriads of those Magadha bràhmaõas and householders with Bimbisàra at their head, while sitting there, obtained the pure and spotless eye of the Truth (that is, the knowledge): `Whatsoever is subject to the condition of origination is subject [\q 140/] also to the condition of cessation.' One myriad announced their having become lay-pupils.

9. Then the Magadha King Seniya Bimbisàra, having seen the Truth (&c. down to) dependent on nobody else for the knowledge of the Teacher's Doctrine, said to the Blessed One: in former days, Lord, when I was a prince, I entertained five wishes; these are fulfilled now. In former days, Lord, when I was a prince, I wished: "O that I might be inaugurated as king." This was my first wish, Lord; this is fulfilled now. "And might then the Holy, Absolute Sambuddha come into my kingdom." This was my second wish, Lord; this is fulfilled now.

10. `"And might I pay my respects to Him, the Blessed One." This was my third wish, Lord; this is fulfilled now. "And might He, the Blessed One preach His Doctrine (Dhamma) to me." This was my fourth wish, Lord; this is fulfilled now. "And might I understand His, the Blessed One's Doctrine." This was my fifth wish, Lord; this is fulfilled now. These were the five wishes, Lord, which I entertained in former days when I was a prince; these are fulfilled now.

11. `Glorious, Lord! (&c., as in chap.7. 10, down to:) who has taken his refuge in Him. And might the Blessed One, Lord, consent to take His meal with me tomorrow together with the fraternity of bhikkhus.'

The Blessed One expressed His consent by remaining silent.

12. Then the Magadha King Seniya Bimbisàra, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and, passing round Him with his right side towards Him, went away. [\q 141/] and when the night had elapsed, the Magadha King Seniya Bimbisàra ordered excellent food, both hard and soft, to be prepared, and had dinner-time announced to the Blessed One in the words: `It is time, Lord, the meal is ready.' And in the forenoon the Blessed One, having put on His robes, took His alms-bowl, and with His civara on entered the city of Ràjagaha, aha accompanied by a great number of bhikkhus, by one Thousand bhikkhus who all had been Jañilas before.

13. At that time Sakka the king of the devas, assuming the appearance of a young bràhman, walked in front of the bhikkhu fraternity with Buddha at its head, singing the following stanzas: `The self-controlled one with the self-controlled, with the former Jañilas, the released one with the released, the Blessed One, gold-coloured like an ornament of siïgi gold (85), has entered Ràjagaha.

`The emancipated one with the emancipated, with the former Jañilas, &c.

`He who has crossed (the ocean of passion) with them who have crossed (it), with the former Jañilas, the released one with the released, the Blessed One, gold-coloured like an ornament of siïgi gold, hasentered Ràjagaha.

`He who is possessed of the ten noble states (86) [\q 142/] and of the ten powers (87), who understands the ten paths of kamma (88) and possesses the ten (attributes of arahatship) (89), the Blessed One, surrounded by ten hundred of followers, has entered Ràjagaha.'

14. The people when they saw Sakka the king of the devas, said: `This youth indeed is handsome; this youth indeed has a lovely appearance; this youth indeed is pleasing. Whose attendant may this youth be?'

When they talked thus, Sakka the king of the devas addressed those people in this stanza: `He who is wise, entirely self-controlled, the unrivalled Buddha, the arahat, the most happy upon earth: His attendant am I.'

15. And the Blessed One went to the palace of the Magadha King Seniya Bimbisàra. Having gone there, He sat down with the bhikkhus who followed Him. On seats laid out for them. Then the Magadha king Seniya Bimbisàra with his own hands served and offered excellent food, both hard and soft, to the fraternity of bhikkhus with the Buddha at [\q 143/] its head; and when the Blessed One had finished His meal and cleansed His bowl and His hands, he sat down near Him.

16. Sitting near Him the Magadha King Seniya, Bimbisàra thought: `Where may I find a place for the Blessed One to live in, not too far from the town and not too near, suitable for going and coming, easily accessible for all people who want (to see Him), by day not too crowded, at night not exposed to much noise and alarm, clean of the smell of people, hidden from men, well fitted for a retired life

17. And the Magadha King Seniya Bimbisàra thought: `There is the Veluvana (90), my pleasure garden, which is not too far from the town and not too near, suitable for going and coming . . . down to a retired life). What if I were to make an offering of the Veluvana pleasure garden to the fraternity of bhikkhus with the Buddha at its head

18. And the Magadha King Seniya Bimbisàra took a golden vessel (with water in it, to be poured over the Buddha's hand); and dedicated (the garden) to the Blessed One (by saying), `I give up this Veluvana pleasure garden, Lord, to the fraternity of bhikkhus with the Buddha at its head.' The Blessed One accepted the àràma (park). Then the Blessed One, after having taught, incited, animated, and gladdened the Magadha King Seniya [\q 144/] Bimbisàra by religious discourse, rose from His seat and went away.

And in consequence of this event the Blessed One, after having delivered a religious discourse, thus addressed the bhikkhus: `I allow you, O bhikkhus, to receive the donation of an àràma (a park).'

23.

1. At that time Saïjaya, a paribbàjaka (wandering ascetic), resided at Ràjagaha with a great retinue of paribbàjakas, with two hundred and fifty paribbàjakas. At that time Sàriputta and Moggallàna (two young bràhmaõas) led a religious life as followers of saàjaya the paribbàjaka; these had given their word to each other: `He who first attains to the Immortal (amata, i.e. Nirvàna) shall tell the other one.'

2. Now one day the Venerable Assaji in the forenoon, having put on his robes, and having taken his alms-bowl, and with his civara on, entered the city of Ràjagaha for alms; his walking, turning back, regarding, looking, drawing (his arms) back, and stretching (them) out was decorous; he turned his eyes to the ground, and was dignified in deportment. Now the paribbàjaka Sàriputta saw the Venerable Assaji , who went through Ràjagaha for alms, whose walking, &c. was decorous, who kept his eyes on the ground, and was dignified in deportment. Seeing him he thought: `Indeed this person is one of those bhikkhus who are the worthy ones (arahats) in the world, or who have entered the path of arahatship. What if I were to approach this bhikkhu and [\q 145/] to ask him: "In whose name, friend, have you retired from the world? Who is your teacher? Whose Doctrine do you profess?"'

3. Now the paribbàjaka Sàriputta thought: `This is not the time to ask this bhikkhu., He has entered the interior yard of a house, walking for alms. What if I were to follow this bhikkhu step by step, according to the course recognised by those who want something (91).'

And the Venerable Assaji, having finished his alms-pilgrimage through Ràjagaha, went back with the food he had received. Then the, paribbàjaka Sàriputta went to the place where the Venerable Assaji was; having, approached him, he exchanged greeting with the Venerable Assaji; having exchanged with him greeting and complaisant words, he stationed himself at his side; standing at his side the paribbàjaka Sàriputta said to the Venerable Assaji: `Your countenance, friend, is serene; your complexion is pure and bright. In whose name, friend, have you retired from the world? Who is your teacher? Whose Doctrine do you profess (92)?'

4. (Assaji replied): `There is, friend, the Great Samaõa Sakyaputta, an ascetic of the Sakya tribe; in His, the Blessed One's, name have I retired from the world; he, the Blessed One, is my teacher; and His, the Blessed One's, Doctrine do I profess.' [\q 146/]

And what is the Doctrine, Sir, which your teacher holds, and preaches to you?'

`I am only a young disciple, friend; I have but recently received the ordination; and I have newly adopted this Doctrine and discipline. I cannot explain to you the Doctrine in detail; but I will tell you in short what it means.'

Then the paribbàjaka Sàriputta said to the Venerable Assaji: `Well, friend, tell me much or little as you like, but be sure to tell me the spirit (of the Doctrine); I want but the spirit; why do you make so much of the letter?'

5. Then the Venerable Assaji pronounced to the paribbàjaka Sàriputta the following text of the Dhamma.. `Of all objects which proceed from a cause, the Tathàgata has explained the cause, and He has explained their cessation also; this is the Doctrine of the Great Samaõa. (93)'

And the paribbàjaka Sàriputta after having heard this text obtained the pure and spotless eye of the Truth (that is, the following knowledge): `Whatsoever is subject to the condition of origination is subject also to the condition of cessation.' (And he said): `If this alone be the Doctrine (the Dhamma), now you have reached up to the state where all sorrow ceases (i.e. Nirvàna), (the state) which has remained unseen [\q 147/] through many myriads of kappas (world-ages) of the past.'

6. Then the paribbàjaka Sàriputta went to the place where the paribbàjaka Moggallàna was. And the paribbàjaka Moggallàna saw the paribbàjaka Sàriputta coming from afar; seeing him he said to the paribbàjaka Sàriputta: `Your countenance, friend, is serene; your complexion is pure and bright. Have you then really reached the Immortal, friend?' `Yes, friend, I have attained to the Immortal.' `And how, friend, have you done so?'

7-9. `I saw, friend, the bhikkhu Assaji who went through Ràjagaha for alms (&c. (94), down to:) but I will tell you in short what it means."

`"Tell me much or little as you like, but be sure to tell me the spirit (of the Doctrine); I want but the spirit; why do you make so much of the letter?"

10. `Then, friend, the bhikkhu Assaji pronounced the following Dhamma sentence: "Of all objects which proceed from a cause, the Tathàgata has explained the cause, and He has explained their cessation also; this is the Doctrine of the Great Samaõa."'

And the paribbàjaka Moggallàna, after having heard (&c., as in sect.5, down to the end).

24.

1. Then the paribbàjaka Moggallàna said to the paribbàjaka Sàriputta: `Let us go, friend, and join [\q 148/] the Blessed One; that He, the Blessed One, may be our teacher.'

(Sàriputta replied): `It is on our account, friend, that these two hundred and fifty paribbàjakas live here (as followers of Saïjaya), and it is we whom they regard; let us first inform them also of our intention; then they may do what they think fit.'

Then Sàriputta and Moggallàna went to the place where those paribbàjakas were; having approached them, they said to the paribbàjakas: `Friends, we are going to join the Blessed One; that he, the Blessed One, may be our teacher.'

(The paribbàjakas replied): `It is on your account, Sirs, that we live here, and it is you whom we regard; if you, Sirs, are about to place yourselves under the spiritual direction of the Great Samaõa, we all will place ourselves also under the spiritual direction of the Great Samaõa.'

2. Then Sàriputta and Moggallàna went to the place where the paribbàjaka Saïjaya was; having approached him, they said to the paribbàjaka Saïjaya: `Friend, we are going to join the Blessed One; that he, the Blessed One, may be our teacher.'

(Saïjaya replied): `Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).'

And a second time Sàriputta and Moggallàna said, &c. And a third time Sàriputta and Magellan said, &c. (And a third time he replied): `Nay, friends, do not go; let us all three share in the leadership of this body (of disciples).'

But Sàriputta and Moggallàna took with them those two hundred and fifty paribbàjakas and went to the Veluvana. But the paribbàjaka Saïjaya [\q 149/] began, on the spot, to vomit hot blood from his mouth (95).

And the Blessed One saw them, Sàriputta and Moggallàna, coming from afar; on seeing them He thus addressed the bhikkhus: `There, O bhikkhus, two companions arrive, Kolita and Upatissa (96) ; these will be a pair of (true) pupils, a most distinguished, auspicious pair.'

When (97) (Sàriputta and Moggallàna), who had reached emancipation in the perfect destruction of the substrata (of existence), which is a profound subject accessible only to knowledge, came to the Veluvana, the Teacher, who saw them, foretold about [\q 150/] them: `These two companions who are now coming Kolita and Upatissa -- these will be a pair of (true) pupils, a most distinguished, auspicious pair.'

4. Then Sàriputta and Moggallàna went to the place where the Blessed One was; having approached Him, they prostrated themselves, inclining their heads to the feet of the Blessed One, and said to the Blessed One: `Lord, let us receive the pabbajjà and upasampadà ordinations from the Blessed One.'

`Come, O bhikkhus,' said the Blessed One, `Well taught is the Doctrine; lead a holy life for the sake of the complete extinction of suffering.' Thus these Venerable persons received the upasampadà ordination.

5. At that time many distinguished young Magadha noblemen led a religious life under the direction of the Blessed One. The people were annoyed, murmured, and became angry (saying), `The samaõa Gotama causes fathers to beget no sons; the samaõa Gotama causes wives to become widows; the samaõa Gotama causes families to become extinct. Now He has ordained one Thousand Jañilas, and He has ordained these two hundred and fifty paribbàjakas who were followers of Saïjaya; and these many distinguished young Magadha noblemen are now leading a religious life under the direction of the samaõa Gotama. And moreover, when they saw the bhikkhus, they reviled them in the following stanza: `The Great Samaõa has come to Giribbaja, Ràjagaha) of the Magadha people, leading with him all the followers of Saïjaya; who will be the next to be led by him?'

6. Some bhikkhus heard those people that were [\q 151/] annoyed, murmured, and had become angry; these bhikkhus told this thing to the Blessed One. (He replied): `This noise, O bhikkhus, will not last long; it will last only seven days; after seven days it will be over. And if they revile you, O bhikkhus, in this stanza: "The Great Samaõa has come, &c.," you should reply to the revilers in the following stanza: "It is by means of the true Doctrine that the great heroes, the Tathàgatas, lead men. Who will murmur at the wise, who lead men by the power of the Truth?"'

7. At that time the people, when seeing the bhikkhus, reviled them in the following stanza: `The Great Samaõa has come, &c.'

Then the bhikkhus replied to the revilers in the following stanza: `It is by means of the true Doctrine, &c.'

Then the people understood: `It is by Truth, and not by wrong, that the Sakyaputtiya samaõas lead men;' And thus that noise lasted only seven days, and after seven days it was over.

Here Ends the Narration of the Ordination of

Sàriputta and Moggallàna.

End of the Fourth Bhànavàra.

25 (98).

1. At that time some bhikkhus, as they had no upajjhàyas (preceptors) and received no exhortation [\q 152/] and instruction, went on their rounds for alms wearing improper under and upper garments (or, wearing their under and upper garments improperly), and in an improper attire. While people were eating, they held out their alms-bowls in which were leavings of food (99), over the hard food (which the people were eating), and held them out over soft food, and held them out over savoury food, and held them out over drinks. They asked for soup and boiled rice themselves, and ate it; in the dining halls they made a great and loud noise.

2. The people were annoyed, murmured, and became angry (saying), `How can the Sakyaputtiya samaõas go on their rounds for alms wearing improper under and upper garments (&c., as in sect.1, down to drinks)? How can they make so great and loud a noise in the dining halls? They behave like bràhmaõas at the dinners given to them.'

3. Some bhikkhus heard those people that were annoyed, murmured, and had become angry. Those bhikkhus who were moderate, frugal, modest, conscientious, [\q 153/] anxious for training, were annoyed, murmured, and became angry: `How can the bhikkhus go on their rounds for alms wearing improper under and upper garments, &c.? How can they make so great and loud a noise in the dining halls?'

4. These bhikkhus told this thing to the Blessed One.