RELIGIOUS TEXTS TRANSLATION SERIES

THE SUTRA
NISABA ON THE FOIJNDATION
Eorruo sv
OF THE BUDDHIST ORDER
M. S. H. G. Hrrnue vlN Voss, D. J. HoNs, (cATUSPARISATSrna)
J. KN.pprnr', N. R. B. Kn,uns, B. A. vaN PRoosoll,
J. D. J. W..qnoeNsuRc RELATING THE EVENTS FROM THE BODHISATTVA'S
ENLIGHTENMENT UP TO THE CONVERSION OF
UPATISYA (SRIPUTRA) AND KOLITA (MAUDGALYYANA)

TRANSLATED BY
VOLUME ONE

RIA KLOPPENBORG

d
Nisaba ffi
-\
E.J. BRILL LEIDEN 1973 E.J. BRILL LEIDEN * 1973
- - -
NlsABAisthenameofthesumeriangoddessofvegetationand
writing, whose symbol is the calamus (the instrument with which the
were Co\TENTS
writing was impressed on the soft clay) on an altar' The Sumerians
the first people to use writing' for keeping accounts and' by extension'
interalia,asasubstitutefortheoraltradition.Forthisreason,thegoddess Pnn'ecn IX
has been given pride of p,lace here. xvr
Aennrvra.rroNs
InrnotucrroN : The enlightenment 1

CrnPrPns 1-28
I. Evnxrs NEAR TIIE TREE o ENLTcHTENMENT rN G'Y 6

1. Visit of the brahmakyika-deities to the Buddha

after his enlightenment 6

2. Presentation of alms by the merchants Tripusa

and Bhallika 7

3. The four great kings bring bowls 9

4. Mra asks the Buddha to enter nirv,la 10
5. The Bud.dha suffers from flatulence. 11

6. The Buddha meditates on Mucalinda's abode T2

7. Insight into the origination by depenrlence 13

8. Decision to preach the dharma 15
9. Selection of the first to hear the dharma 18

II. X'rnsr appEAR,lNCE oF rHE Bunpne IN BENARES 20

10. Meeting with IJPaga 20

ISBN 90 04 03611 3 11. Arrival in Benares and first instruction of the

five monlis 2t
12. n'irst se mon in Benares 24
Copyright 1973 by E- f. Brll, Leiden, Netherlands
13. Kauldinya understands the dharma. The dei-
All rghts reserved. No part of this book may be reproduced or 26
ties rejoice
translated in any form, by print' photoprnt, microfilm, mcrofiche
or any olher means wthout 'ntritten permsson ftom the publisher 14. The four noble truths. atakaul{.inya reaches
Arhatship 28
PRINTED IN BELGIUM
 CONTENTS \rII
VI CONTENTS

15. Sermon on antman. The other four monks They appear as huge fires in front of him 56

reach Arhatship 29 j. The Buddha knows llrubilv,kyapa's

\'r
16. Yaa's conversion as a lay-disciple 31 thoughts 58

17. Yaa's father becomes a lay-disciple. Yaa k. The Buddha, Lord of space and time. He
becomes an Arhat 34 brings fruit from the rose-apple tree 59

18. Yaa's mother and wife become lay-disciples 38 l.-m.-n. He brings bilva-fruit (I), kapittha-
19. tr'our friends of Yaa's are converted and reach fruit (m) and rice from lJttarakuru (n) 61

Arhatship 40 o. Sakra digs a well for the Buddha 62

20. Conversion of fifty

young men from Benares. p. A kakubha-tree bend.s over to the Buddha . 64

They reach Arhatship 42 q. Sakra enables the Buddha to wash and dry
hempen clothes 65
21. The Budd.ha instructs his disciples to preach the
dharma 43 r. The Buddha, Lord of the element water 67
25. a. Conversion of Ilrubilvkyapa and his 500
IIL CoxvnnsroNs rN Gv ATER RETURN RoM follorvers 68
Bpnnps 4 b. Conversion of tTrubilvakyapa's two broth-
ers and their followers 70
22. Sixty merr from Senyanagrmaka become lay- 40
disciples +5 26. Sermon on the Gayirsa . IA

23. Nand and Nandabal become lay-disciples 47

IV. C'lonvpnsroNs IN Rtlcryne l)
24. Demonstration of magic power to convert IJru-
bilvk,yapa 50 27. a. King Bimbasara hears of the Buddha and
a. The Buddha subdues a venomous snake 50 pronounces five wishes 75

b.-d. Followers of Urubilvkayapa (b) as well b. The Buddha ,omes to Magadha. Bimbasra's
invitation 77
as IJrubilvkyapa (d) are unable to kindle the
sacred fires on account of the Buddha's power 53 c. Bimbasra's visit. Ilrubilvkyapa explains
c.-e. IJrubilvkyapa's followers (c) as well as his relationship to the Budcha BO

Ilrubilvkyapa (e) are unable to extinguish d. Ilrubih'kyapa's magic performance 83

the sacred fires on account of the Buddha's e. Sermon to Bimbasra and the peope of
Magadha 84
power 54
f. n'ire in Urubilvkyapa's firehouse 55 f. Sermon on antman. Bimbasra's conver-
sion 89
g. The four great kings visit the Buddha. They
appear as four huge fires in front of him 55 28. a. Lrpatisya and Kolita follorvers of Sajayin 9l
h.-i. Sakra (h) and Brahm. (i) visit the Buddha. b. lleeting of Upatisya and Avajit 92
vIIr CONTENTS

c. Upatisya relates his meeting with A'vajit to PREFAC

+
Kolita
d. Upatisya and Kolita decide to become fol-
lowers of the Buddha . :
95
into the EntrroN
e. Upatiya and' Kolita's entrance
96
order
97 This transLation is based on Professor E' Waldsclimidt's
f. Unrest among the people of Magadha edition : "Das Catuspariats'tra, eine kanonische
Lehr-
98
g, Calming down the people of Magadha schrift ber die Begrtindung der buddhistische Gemeinde"'
Text in Sanskrit und Tibetisch, verglichen mit dem
99 PIi
l{orss'
110 ,r.., "irr., bersetzung der chinesischen Entsprechung im
Vinaya der Mtla-Sa,-,*ti-'aditt*' Auf Grund von
BrsLrocnpsY Turfn-

Ixrnx tt2 Handschriften herausgegeben und bearbeit'et von Ernst W-aId'-

22-28
schmid.t. Teil II. Textbearbeitung' Vorgang {V' 7ZV
Einleitung l,lrtm CPS und revidierter Sanskrit-
399). Anhang:
(p' 432-457)' Abhandiungen der deut-
t"xi d.r Vorgarrge 1-21'Wssenschaften
schen Akad.emie der zu Berlin' Klasse fr
Sprachen, Literatur und' Kunst, Jahrgang 1960' Nr' 1' Berlin
7962.
been prepared
The manuscripts from which this edition has
second, third anrl
are those found in Chinese Turkistan by the
(For an ac-
fourth Turfn-expeditions under A' von le Coq'
count of these expeditions see : A' von Ie Coq' Auf Hellas
Spuren in Ostturkistan' Berichte und Abenteuer der 2'
1926' and-A'
,-rn g. deutschen Turfn-Expedition, Le\pzig
von le Coq, Von Land' und Leuten in Ostturkistan'
Berichte
Turfn-Expedition, Lepzg,
und Abenieuer der 4. deutschen
1928).
A manusuipt from Gilgit containing a part of the
Saiigha-

bhedavastu from the iit'uyu of the Mulasarv'stivdins

provided
brought from Pakistan by Professor G' Tucci' Rome'
was used by
an ai*ost complete texi of chapters 1-21 and
x PR,EFCE
Waldschmidt in his publication of the revised' text of these
chapters, that I have used for this translation'
CoNrpNrs
The text gives an account of the foundation of the "four-
folc order" (catus1tarisat), consisting of nlonks, nuns, male and
female lay-disciPles.
contents belong to the most popular part of Buddhist
Its
canonical literature, describing that part of the Buddha's
Iife that starts with his enlightenment and ends with the
ordination of his tl-o rnain tl'isciples, IJpatiya (Sriputra)
and Kolita (I[audgalyyana)' T]ie section clescribing the
meeting of the Buddha with king Bimbasra of Nlagadha and
his conversion (chapter 27) appears in parallel versions as a
separate stra and has perhaps been inserted into the CPS
later.
The text describes the meditations preceding the enlighten-
nrent (Introduction) ; the attainment of the six higlier
knorvledges (o'bhi,j) and of enlightenment (Introduetion) ;
the acceptance of the first lay-disciples (chapter 2) ancl the
Lorcl's decision to preach the dharma (chapter 8)'
It gives the most important teachings : the origination by
dependence (pra'tituasntutpad') (chapter 7) ; the first sertlon
itt B.nurus (chapter 12) where the Middle Path is explained;
the four noble truths (chapter 14) ; sermons on inpermanence
(anity a), suffering (cltthklm) and non-self (anat'ntct'rt) (chapters
tf and 2? f.); and the sermon on the Gayrsa (chapter 26)'
It first ordinations of monks (chapters 72,17 ,19,
relates the
20, 25, 28 e.); the first conversions, especially Yaa's con-
version, which is described. in detail (chapter 16 f', see aso
note on vs. 16, 3-4), and the conversion of king Bimbasra of
PREFCE XI
Magadha (chapter 27). TI^Le conversion of the ascetic IJrubil-
vkyapa took placeoonly after the performance of 18 mira-
cles, by which IJrubilvkyapa was apparently not much
impressed (chapter 24-25). Chapter 28 gives the story of the
most important of the Buddha's conversions, that of IJpa-
tisya and Kolita, his two main disciples.
The account of the events describecl. in this text belongs to
the earliest parts of the Canon, rvhich according to tradition
was fixed at the first Council, held in Rjagrha shortly after
the Buddha's {irvna (480 B.C.). Within a period of 200
years after that time the early community split up into several
schools, all of which based their Canon on the original compila-
tion and only altered that in so far as to make it serve their
changed concepts. During this process the words and formulas
used to express important facts and doctrinal points became
fixed and therefore occur in the same form in all the parallel-
versions that survive. They most probably form the frame in
i,vhich canonical works were handed down and memorized
and therefore belong to the oldest parts of Buddhist literature.
So, although subjected to new revisions, the scheme of the
account was not altered much, neither were the doctrinal
terms.
This account originally belonged to the Vinayapitaka, as
in the Yinaya of the Theravdins, but r,vas later inserted
uncler the name of CPS in the Dirghagama of the Strapitaka
of the Sarvstivdins, followers of a school v-hich seceded
from the older Sthavira school in the third century B.C.
The Sarvstivdin school flourished in Ka3mir and Gandhra
from the time of Aoka until the 12th century, although
as early as the niiddle of the first mjllenium they had lost
their importance as one of the first Buddhist schools to syste-
matize their religious concepts into an extensive and elaborate

XII PRETACE
system. They were one of the most important schools of the
orth and orth-'West of the Indian subcontinent and played
an important role in the expansion of Buddhism into Central
-where
Asia, the CPS must have been extremely popular'
since many manuscripts of this text have been found" in
that
region. There is almost no difference in the account in the
Mhsarvstivdin-parallel. These "original Sarvstivadins" 5. Vinaya of the Lokottaravdins (Mahvastu), edited by
formed. a school that was based on the old tradition of the
community of Mathur, which goes back at least to the time
of the council of Vaili (137 after the Buddha's Nirvla;
343 B.C.). For the origin of both schools and' their relation
to one another see E. I'rauwallner, The Earliest Vinaya
and the Beginnings of Buddhist Literature, Roma, 1956'
pp. 24-4L Se also: A. Bareau, Les sectes bouddhiques du
tit Vni"ole, Saigon, 1955, E. Lamotte, Histoire du Boud-
dhisme indien, I, Louvain, 1958, p' 571 ff' and H' Bechert'
Bruchstcke buddhistischer Verssammlungen aus zentral-
asiatischen Sanskrithandschriften. Die Anavataptagth und
die Sthaviragth, Berlin, 1961, p. 32-43'
P.n.r,r,pl-rnxrs
1. \rinaya of the Theravdins (Mahvagga I, I-24)' Edition :
The Vinaya Pitakam, ed- by H' Oldenberg, VoI' I, London'
31964; translated by I.B. Hornet, The Book of the Dis-
cipline, Vol. IV, London, '1962 (SBB XIV)'
2. -{inaya of the MahiSsakas. Chinese translation in T'I'
nr. 1421. See P.Ch. Bagchi, Le canon boutldhique en
I, Paris, 1927, P. 363 f.
Chine,
3. Vinaya of the Dharmaguptakas. Chinese translation in
in T.I. nr. 1428; see Bagchi, o.c., p. 203 f'
4. Vinaya of the Mlasarvstivdins' Translations in Chinese three or four at a time, are used to stress the importance
and Tibetan' Chinese : T.I. nr' 1450 and T'I' nr' 1444'
PREFACE XIII
The Tibetan translation given by Waldschmidt in the
edition of the CPQ has already- been -analyzed by W''W'
Rockhill, The Life"bf the Buddha and the Early History
of His Order, London, 1907 and' has partly been translated
into French by Lon X'eer, X'ragments extraits du Kandjour'
Paris, 1883 (nnales du Muse Guimet, 5)'
li. Snrrt, Paris, 1882, 1890 and 1897' Translated by J'J'
Jones, The Mahvastu, Vol. III, London, 1956, (SBB XIX)'
For a detailed description of the parallel-texts see E'
Wald.schmidt, Von Ceylon bis Turfan' Gttingen' 1967'
pp. 164-203 : Vergleichende Analyse des Catuspariatstra'
A systematic account of the events described in the CPS'
based on texts of all ancient schools except the Vinaya
of the
by
MIasarv,stivdins and the CPS has been published
4,. Bareau, Recherches sur la biographie du Buddha dans les
Strapitaka et les Yinayapilaka anciens-: de la qute de I'veil
Ia lonversion de Sriputra et de Maudgalyyana' Paris'
1963 (Pubtications d'e l'cole X'ranaise d'Extrme-Orient'
vol. LIII).
Tn.lvsr,.rrort
The main ppose of this translation is to provide text-
material for those students of Buddhism who are not able
is
to study the texts in the original languages' The translation
therefore as literal as I could make it, to the extent of
even
sometimes reproducing the Sanskrit syntax if this was possible
without doing violence to the English'
s is common in this type of literature synonyms mostly
of
a certain idea or event' Repetitions of whole passages serve
xrv PRET'ACE

the same purpose. These passages und.oubtedly belong to the

oldest part of Buddhist literature' In most cases synonyms
and repetitions have been translated. Only in the cases where
the Sanskrit text was shortened was this followed in the
translation.
The use of the word. "dharma" in this text includes several
meanings. Tjrst of all it denotes the ultimate reality, "the
I)harma", anrl the Buddha's teaching of that l)harma, the
"d.octrine". It is further extended to denote "a doctrine". In
these cases it is left untranslated. But in many other cases
it can also mean "a dharma", an event or condition, a thing,
and. in these places it is translated as such.
In the translation some Sanskrit terms have been added
in brackets to elucidate the English.
In the Index of terms the original Sanskrit words have
also been given.
Explanatory notes follow at the end and refer to the verses'
Yerses that are not extant in Sanskrit have been translated
from the Pli or Tibetan parallel-texts and can be found in
the notes.
It would not have been possible to publish this translation
'Waldschmidt.
without the excellent edition of Professor E.
I am much indebted to Professor J. Gonda who, reading
through the translation, made many valuable suggestions,
and to Professor D. Seyfort Ruegg to whom I owe my acquain-
tance with the CPS. I also wish to thank Professor D.J' Hoens
who in his capacity of editor of this series gave much attention
to this work, Dr. T.E. Yetter for his kind and useful criticism
and Mrs. M.S. Oort and Mr. R. van Kooij for correcting my
English.

Utrecht 1972.
 ABBREYIATIONS ". INTRODUOTION *

1. The Lord, the Bodhisattva, staying in lJrubilv on the

ABA\ry Abhandlungen der Deutschen Akademie der Wissenschaften bank of the river Nairajan at the root of the tree of
enlightenment *, (being) perseve ant and wise, re-
zu Berlin
BEX'EO Bulletin de l'cole X'rangaise d'Extrme-Orient
BHS Buddhist Ilybrid Sanskrit mained. (constantly) engaged in methodical meditation
BTISD F. Edgerton, Buddhist Hybrid Sanskrit Grammer and on the factors related. to enlightenment.
Dictionary, Vol. II: Dictionary, New Haven, tg53; zDelhi, 2 *. In the first night-watch he directed (his) mind towards
r970 the higher knowledge (abhi'j), the realisation of the
ch. chapter
knowledge of the field of supernatural power (rdd'hi')*
CPS Catugparisatstra
DN Dighanikya (and) he acquired the (knowledge of the) manifold field
LV Laliavistara, ed. Iefmann, I-II, Halle, f902-f908 of supernatural Power.
MV Mahvagga 3. Like this: being one, he muttiplied- himself. Being multi-
P. PIi plied, he became one. He was visible (ancl) made himself
PTSD T.\{. Rhys Davids and William Stede, The Pali Text Society's
disappear by means of insight into the knowleclge (jnn-
Pali-English Dictionary, London, slgg6
SBB Sacred Books ofthe Buddhists d,ran). With (his) bocly he went through walls, rocks
skr. Sanskrit and. enclosures without sticking (to them) as if (he was)
SN Sarlyuttanikya in the air. He submergecl into and' emerged out of the earth
T.I. Taisho fssaiky, Tokyo, 1924-IS2S as if (he was) in the u'ater. With (his) body he went into
the water without sticking (to it) as if (he was) in the earth'
'With
crossed legs he moYed in the air as a wingecl bird'
Even the moon and the sun of such a great magic polrer
and of such a great authority, dicl he stroke and touch
with his hand; as far as the world of Brahm did he extend
(his) witl by means of (his) bodY.
4. Thus the Lord, the Boclhisattva, staying in Urubilv' on
the bank of the river Nairajan at the root of the tree of
enlightenment, (being) perseverant and lilise, remaining
(constantly) engaged in methodical mditation on the
factors related. to enlightenment, acquired the (knowledge
2 INTRODUCTION
of the) manifold field of supernatural power during the
first night-watch.
5. Then the Lord, the Bodhisattva, staying in Urubilv...
remained concentrated.
6. During the first night-watch he directed (his) mind to-
wards the higher knowledge, the realisation of the
knowledge as conceived in the recollection of (his own)
former existences (pclraenasnusmyti) *. (.A.nd) he
recollected manifold former existences.
7. So he remembered one birth, two, three, four etc. until
(births during) many world-periods of destruction (sqn-
aartolclp).
8. Thus the Lord, the Bodhisattva, staying..., remaining
(constantly) engaged in methodical meditation on the
factors related to enlightenment, rememberecl (his) former
existences dwing the first night-watch.
9. Then the Lord, the Bodhisattva. staying in lJrubilv ...
remained concentrated..
10. During the second night-watch he directed (his) mind
towards the higher knowledge, the realisation of the
knowledge as conceived in the divine ear (d,,iuyirot) *
(and) by means of the divine ear, (which is) pure and
transcends human (ear), he heard both sounds, human
as well as non-human and those (sounds) which are far
as well those which are near.
11. Thus the Lord, the Bodhisattva, staying ..., remaining
(constantly) engaged in methodical meditation on the
factors related to enlightenment, acquired the knowledge
of the divine ear during the second night-watch.
12. Then the Lord, the Bodhisattva, staying in Urubilv ...
remained concentrated.
13. During the second night-watch he directed (his) mind
TNTRODUCTION r)
towards the higher knowledge, the realisation of the
*'
knowledse as conceived in the clivine eye (d,i,ayaclqur)
14. With the"clivin*eye, (which is) pure and' transcends human
("y"), he saw the beings, dying as well as coming into
existence, (beings) of good colour as well as of bad colour,
inferior ones as well as superior ones, those who enter a
good existence as well as those who enter a bad existence,
lirring accotding to the (their) actions (lmrm'o), he truly
knew the beings.
15. These beings, O venerable ones, who are provided with
evil actions (krm) of the body, provided with evil actions
of speech and thought, who speak offensive of the noble,
who uphold false views, are reborn in the hells because
of (their) adherence to false views, actions and teachings;
for that reson and condition (coming to) the misfor-
tune of hell or a bad existence on the separation of
the body, after death.
16. But these beings, O venerable ones, who are provided with
virtuous actions of the body, provid'ecl with virtuous
actions of speech and thought, who d'o not speak offen-
sively of the noble, who have the right views, are reborn
in a good existence because of (their) ad'herence to right
views, actions and teachings; for that reason and con-
dition (reborn) in heaven, among the gods, on the separa-
tion of the body, after death.
17. Thus the Lord, the Bodhisattva, staying ..., remaining
(constantly) engaged in methodical meditation on the
factors related io enlightenment, acquired the knowledge
of the divine eye during the second night-watch.
18. Then the Lord, the Bodhisattva, staying in Ilrubilv "'
remained. concentrated.
19. During the last night-watch he directed (his) mind towards
 INTRODUCTION
4 INTRODUCTION

the higher knowledge, the realisation of the knowledge Iife is practised, d-one is what was to be done, I perceive
of the way of thought (cetparya,y) * (of other beings). no other existegce beyond this one.
20. Truly he ctid know in (his) mind all that which is reflected 25. Thus the Lord, laying in Urubilv on the bank of the river
and considered in the minds of other beings, of other Nairajan, at the root of the tree of enlightenment,
persons. The mind with passion he truly knew as a mind having performed. his duties, having done what was to
with passion. (The mincl) without passion he truly knew be done, having reached" complete enlightenment, had'
*.
as (one) without passion. (The mintl) with hatred, without entered. the concentration "fire-element"
hatred, with delusion, without delusion, the limited
(mind), the broad (one), the low, high, agitated, not
agitated, not peaceful, peaceful, concentrated, not con-
centrated, not experienced, experiencecl, the not liberated
mind he truly knew as a not liberated mind. The liberated
mind he truly knew as a liberated mincl.
21. Thus the Lord, the Bodhisattva, staying ..., remaining
(constantly) engaged in the methodical meditation on
the factors related to enlightenment, acquired the know-
Iedge of the way of thought during the last night-watch.
22. Then the Lord, the Bodhisattva, staying in Urubilv, ...
remained concentrated..
23. During the last night-watch he directed (his) mind toward.s
the higher knowledge, the realisation of the knowledge
of the destruction of evil influences (d'sru;ky) *.
24. In;dy he dicl }:now : this suffering is a noble truth; the
origin of suffering; the cessation of sufferirg. Tru he
dicl how: the way leading to the cessation of suffering
is a noble truth.
When he lrrew this, when he saw this, (his) mincl was
released from the evil influence of sensual desire. (His)
mind was released from the evil influence of existence
(and) from the evil influence of ignorance.
Within the released one insight arose into the knowledge :
I am released, birth is destroyed fot me, the religious

CIIAPTERS I.9
I. VENTS NEAR THE TREE OX'
ENLIGHTENMENT IN GAY
Csi.prnn I ness resulting from the destruction of thirst *.
1. These were the thoughts of two brahmakyika-d.eities : *
2. "T}.e Lord Buddha is now staying at Urubilv on the
bank of the river Nairajan, at the root of the tree of
enlightenment. Having attained perfect enlightenment
a short time ago, he entered the concentration 'fire-
element'. X'or seven days he has been seated in the
meditation-posture * and nobody gives him alms. Let
us go to him and each (for himself) praise him with
verses !"
3. Then two brahmakyika-deities, having left the brahma-
heaven, placed themselves before the Lord in the same
time as it takes a strong man to stretch out his bent arm
or to bend his outstretched arm.
4. Then one of them said the following verse :
5. "Rise, O (Thou) victorious in battle, O Leader, O Pure
One, wander through the world. Teach, O Sugata, the
excellent dharma. There will be those who understand
the jervel of the dharma".
6. After that the second deity said the (following) verse :
7. "Rise, O (Thou) victorious in battle, O Thou of whom all
pride * is gone, O Pure One, wander through the world,
for Thy mind is wholely pure just as the full moon (is
pure) on the fifteenth d.ay".
CHAPTERS I-2 7
8. Having thus spoken, the two brahmakyika-deities went
away from that place.
9. Then the Lorft having come out of his concentration,
spoke the (following) verses at that time :
10. "Whatever happiness may result in the world from the
objects of desire, or whatever happiness there is in
heaven, it is not worth even asixteenthpartof thehappi-
11. X'or, having thrown away the heavy burden, one should
not again take up another one. Taking a burden up
means suffering, throwing a burden off means happiness.
12. Those who have left all thirsts because of the destruction
of all psychic conformations and because of (their) lcrow-
ledge of all attachments *, will no longer be reborn".
Cnprnn 2
1. Experiencing the happiness and joy of liberation, the
Loril Bucldha sat in the meditation-posture for seven
days and was not given any alms.
2. At that time two merchants named Tripusa ancl Bhallika
were travelling on the road (passing * the place were the
Buddha was) together with five hundred carts.
3. Then a deity, who in a former existence lilas a friend.,
relative or kinsman of the two merchants Tripusa and
Bhallika, thought:
4. "The-Lortt Buctdha stays in Urubilv on the bank of the
river Nairajan al the root of the tree of enlightenment,
having attained perfect enlightenment a short time ago,
experiencing the happiness and joy of liberation. The
Lord Bucldha has been seated in the meditation-posture
for seven days and nobody has given him alms. Let the
two merchants Tripusa and Bhallika, as the first, give
8 nvnxrs NEAR THE TRE oI'ENLrGrrrENMnNr rw cy CHAPTER,S 2-3 9

him alms. This will be for the welfare, the benefit and suitable for me. Let me consider how alms for the benefit
happiness of the two merchants Tripusa and Bhallika of (ali) beings were accepted by former Buddhas".
for a long time. Let me establish (in thern) the wish to 12. Deities then anntjnced to the Lord: "O Reverend One,
practise giving alms". alms were accepted in a bowl for the benefit of (atl)
5. Then the deity, having pervaded the whole caravan of beings by former Buddhas". The Lord, having considered
carts with a great rad.iance, said the following to the two this came to the insight : "alms were accepted in a bowl
merchants Tripusa and Bhallika : for the benefit of (all) beings by former Buddhas".
6. o'O merchants, O merchants, the Lord Buddha stays in 13. Then the need for a bowl arose in the Lord.
Ilrubilv on the bank of the river Nairajan at the root
of the tree of enlightenment, having attained perfect Cn.lprpn 3
enlightenment a short time ago, experiencing the happi-
1. Then the four great kings *, knowing that the need. for
ness and joy of liberation. The Lord Budilha has been
a bowl arose in the Lord, took from a mountain of rocks
seated in the meditation-posture for seven d.ays and no
four stone bowls, made by superhuman beings, fash-
one has given him alms. Therefore you, as the first, must
ioned by superhuman beings, clear, pure and without
present him vith alms, which will be for your welfare,
unpleasant odour, and went to the Lord.
benefit and happiness for a long time".
2. Arriving they honoured the Lord's feet with their heads
7. Then the merchants Tripusa and Bhallika thought:
and placed themselves on one side.
"The Buddha must be a very important person indeed and
3. Standing on one side the four great kings said to the Lord :
also very important the explanation of the dharma, if
4. "O Reverend One, knowing that the need for a bowl
even noT deities establish the wish to give alms'to this
had arisen in the Lord, we brought four stone bowls,
Tathgata, this Arhat, this fully enlightened person I"
made by superhuman beings, fashioned. by superhuman
8. Having thought like this they took a greai deal of honey
beings, clear, pure and without unpleasant od,our, taken
and milk * and went to the Lord.
from a mountain of rocks. May the Lord accept the alms
9. Approaching they honoured the Lord's feet with their
of the merchants Tripusa and Bhallika in them for the
heads and. placed themselves on one side. Standing there
benefit of (all) beings".
the merchants Tripusa ancl Bhallika addressed (the Lord)
5. Then the Lord thought : 'If I should accept a bowl from
as follows :
one great king, there will be disappointment for the (other)
10. "Both of us, O Reverend One, have brought alms for
three. If I should take it from two or three, there 'nill be
the Lord, a grea deal of honey and milk. May the Lord
disappointment for the two or one (left). Let me (therefore)
accept it out of compassion".
take the bowls from (all) four great kings and transform *
11. Then the Lord thought: "The custom of accepting alms
them into one bowl".
with the hand. just like any tirthika * might not be
10 EvENTS NEAR, TEE TR,EE oF ENLIGHTNMENT IN GAY
6. Then the Lord accepted the bowls from the four great
kings and transformed them into one bowl.
.7. Afterwards the alms from the merchants Tripusa and
Bhallika were accepted by the Lord. for the benefit of
(all) beings.
8. Then the Lord addressed the merchants Tripusa and
Bhallika: "You, O merchants, must take refuge in the
Buddha, you must take refuge in the dharma, you must
also take refuge in the future ord.er x".
9. "Both of us, O Reverend One, take refuge in the Buddha,
in the dharma and in the future order".
10. Then the Lord approved of this gift offered by the mer-
chants Tripusa and Bhallika with approbation:
11. "The ripening of merits is happiness; (he who has made)
this (his) intention, succeeds; quickly he attains the
highest rest and. nirvp.a.
12. X'urthermore, the gods belonging to the train of Mra,
who form a danger are not able to harm * the virtuous.
13. If he makes an effort, renouncing for the sake of holy
wisdom (ryprja), to put an end to (all) misery, then
he will attain (it), he who possesses insight".
14. Then the merchants Tripusa ancl Bhallika were huppy
and rejoiced at the words of the Lord and honoured the
Lord.'s f'eet with their heads and went away from the
Lord's presence.
Csprun 4
1. Then the Lord., after accepting the alms from the mer-
chants Tripusa and Bhallika, withdrew to another place
to make his meal *.
2. As the honey and also the milk-drink were flatulent, a
flatulence * arose in the Lord.
CEAPTERS 4-5 11
3. Then, knowing that the Lord suffered from this, Mara,
the evil one, went to the Lord. Having approached him
r\
he said:
4. "Go into nirvTa, O Lord. The time for complete extinc-
tion of the Sugata has arrived-".
5. (Not in CPS) *.
6. "O evil one, I will not enter complete extinction (pa,ri,n'r-
ud,r.ta) as long as there are no disciples and learned (follow-
ers) for me who are clever and intelligent, capable of reject-
ing by means of the dharma other opponents as they
come along, capable of speaking for themselves (on the
dharma) and well-acquainted (with the dharma), monks,
nuns, male and female iay-disciples, and (not as long as)
the religious way of life is not extensive, spread among
many. people, not yet important and as long as it has
not yet been made clear to gods and men".
7. Then M,ra, the evil one, thought : "The ascetic * Gauta-
ma will (not) enter complete extinction". Knowing this
he disappeared, feeling miserable, sad" and troubled.
Csrrnn 5
1. Sakra, the king ofthe gods, knorving that a flatulence had
arisen in the Lord", went to the continent Jambudvipa,
called after the rose-apple tree * where not far from this
(tree) there was a large haritaki-wood, from where he
took haritaki-fruits which had (gooil) colour, odour and
'With
taste. these (fruits) he went to the Lord. Having
approached. him, he honoured. the Lord.'s feet with his
head and placed himself on one side.
2. Standing aside, Saha, king of the gods, said to the Lord :
"Here, O Reverend. One, I bring you haritaki-fruits of
72 EVENTS NEAR THE TR,EE oF ENLIGHTENMENT IN G.Y
(good) colour, odour and taste, which were taken by me
from a large haritaki-woorJ, not far from the place of
the rose-apple tree, after which the continent Jambudvipa
has been called, knowing the Lord's flatulence. May the
Lord eat them and having eaten them, may they carry
off by the right channels the gas and calm down the flatu-
lence."
3. The Lord. ate them. And having been eaten by the Lord,
they carried off the gas and calmed down the flatulence.
Therefore a healthier and more comfortable situation
came about for the Lord.
Cnprpn 6
1. The Lord stayed at the root of the tree of enlightenment
as long as it was agreeable and afterwards he went to the
abode of the nga*-king Mucalinda. Having arrived there
he placed himself under another tree and sitting in the
meditation-posture, straightening his body, he made him-
self conscious of this thoughts *.
2. At this time, for seven days an unseasonable rain ras
falling on the abode of the nga-king Mucalinda.
3. Then the nga-king Mucalinda, knowing that the rain
was falling for seven days, came out of his dwelling and
having wound the Lord.'s body with his body seven times,
remained there making a large hood. over (him). ,,It is to be
hoped that during these seven days no coldness will come
to the Lord, nor warmth nor contact with insects, mosqui-
toes, wind, sunshine and creeping animals, which might
cause pain to (his) body."
4. When the nga-king Mucalinda noticed that the un-
seasonable rain, which lasted seven days, had come to
CHAPTER,S 6-7 i3
an end, he unwound his body from the Lord's body and,
having anointed. and. adorned himself with bracelets,
rings and. manylboloured. garlands, went, to the Lord,
greeted him respectfully and said:
5. "I hope that during these seven days there was no coldness
harassing the Lord, nor warmth, nor contact with insects,
mosquitoes, wind, sunshine or creeping animals, which
cause pain to the bod.y".
6. At that time the Lord spoke the following verses :
7. "Seclusion is happiness for him who is content, who has
heard the dharma and rvho perceives it. Causing no injury
in this world. is happiness, and. self-control towards (all)
living beings.
8. Indifference to the world is happiness, the transcend.ence
of (atl) desires; the removal of the concept "T" (asm'm'na)
is the greatest happiness".
Cn.prpn 7
1. The Lord remained on the abode of Mucalinda, king of
the ngas, as long as it was agreeable to him. Then he went
to the root of the tree of enlightenment (again).
2. Arriving there he seated himself on a prepared mat of grass
in the meditation-postute, his body straightened, and
made himself conscious of this thoughts. n'or seven d.ays
he was seated in meditation and reflected on the twelve-
fold. origination by dependence (pra,tl,tysmutpd,) bot'h.
in the forward and in the reverse order.
3. X'or when something exists (from that) another thing
comes into being and. from the arising of that (again)
another thing is prod.uced. s follows : the psychic
conformations (sqnskrs) are d.ependent on ignorance
T4 EVENTS NEAR, THE TREE oF ENLIGIITENMENT IN GAY
(aa,id,y); consciousness (aijd,n) is dependent on the
psychic conformations; nme and. form are depend.ent
. on consciousness; the six organs of sense are dependent
on name and form; contact is dependent on the six
organs of sense; sensation is depend"ent on contact;
desire is dependent on sensation; attachment is depen-
d.ent on desire; existence is dependent on attachment;
birth is dependent on existence and old age, death,
grief, lamentation, suffering, depression of spirits and
mental d.isturbances are dependent on birth. So there is
an origin of this whole great aggregate of suffering.
4. If one thing is no longer existing, then the thing which is
dependent on it is also gone. By stopping one thing the
thing resulting from it is also brought to an end. By elimi-
nating ignorance the psychic conformations are elimi-
nated; by the elimination of the psychic conformations
consciousness is eliminated; by the elimination of con-
sciousness name and. forn are elirninated; by the elimi-
nation of name and form the six organs of sense are elimi-
nated ; by the elimination of the six organs of sense con-
tact is eliminated; by the elimination of contact sensation
is eliminatecl; by the elimination of sensation desire is
eliminated; by the elimination of d.esire attachment is
eliminated; by the elimination of attachment existence
is eliminated; by the elimination of existence birth is
eliminated; by the elimination of birth old. age, death,
grief, lamentation, suffering, depression of spirits and
mental disturbances are eliminated. Thus is the elimi-
nation of this whole great aggregate of suffering.
5. fter the Lord had been (in meditation) for seven days,
he rose from this concentration and spoke the following
VEISCS :
CEAPTERS 7-8 15
6. "If. these conditions (d,hrm) are clear to the zealous
brahmin who is meditating (on them), then all doubts
(will) ctisappear,rwhen he understands the dharma and
the cause.
7. If these cond.itions are clear to the zealous brahmin who
is meditating, ihen all doubts (will) disappear, when he
understands suffering and its oause.
8. If these conditions ae clea to the zealous brahmin who
is meditating, then all doubts (will) disappear, when he
understands the destruction * of feelings.
9, Ifthese cond.itions are clear to the zealous brahmin
who is meilitating, then all doubts (will) clisappeat, when
he understand,s the destruction of the dependences
(prtyaya\.
10. Ifthese conditions are clear to the zealous brahmin
who is meditating, then all doubts (will) ctisappear, when
he understands the destruction of evil influences (ds-
ra) x.
11. If these conditions are clear to the zealous brahmin who
is meditating, he (will) permanently be illuminating the
whole world, like the sun, risen in the sky.
L2. If these cond.itions are clear to the zealous brahmin
who is meditating, he (witl) permanently destroy M,ra's
army for he is released from (his) fetters, a Buddha".
Csprnn 8
1. Then the Lord thought:
2. "The dharma obtained by me is profound, of deep splen-
d.our, difficult to see, difficult to understand, incompre-
hensible, having the incomprehensible as its scope, fine,
subtle, the sense of which can only be und'erstood by the
wise.
16 EVENTS NEAR TEE TR,EE oF ENLIGHTENMENT IN Gj,Y
3. If I were to explain this to other people and. if other
people were not to understand it, that would mean
distress and. weariness for me and. also depression of the
mind. Shall I retire, alone, to a forest hill-side, practising
the discipline of those who abide in happiness in (their)
present lives ?"
4. Thinking thus, the Lord's mind was directed towards the
state of remaining unconcerned and not towards the
preaching of the dharma.
5. Then Brahm, Sabh,pati * thought :
6. "O, this world is lost, this world perishes, in which world
now, some time or some moment are present Tathagatas,
Arhats, perfectly enlightened beings, who are as a e as
an lJdumbarax-flower. But at this moment the Lord's
mind is directed towards the state of remaining un-
concerned. and not towards the preaching of the dharma.
What if I go (to him) and ask him (that)?"
7. Then Brahm, Sabhpati disappeared from the brahma-
heaven in the same time as it takes a strong man to
stretch out his bent arm or to bend. his outstretched. arm,
and he placed himself before the Lord.
B. At that time Brahm Sabhpati spoke the following
VEISES : people)who greatly rejoice to hear (the dharma) and have
9. "Formerly a doctrine appeared in Magadha, which was
not pure, and which was meditateil upon by the impure.
Open the door to immortality ! xplain the dharma which
(can be) understood perfectly by the pure one !"
10. Then the Lord spoke the following verses at that time :
11. "(This dharma) has been reached by me with difficulty
and the harshnesses of mind (khi,l,), O Brahm, are
destroyed" (by it). This dharma will not be und.erstood.
by those who are possessed by the passion for existence.
CEAPTER 8 17
12. The way which goes against the stream is a profound one,
very difficult to see. Those who are afflicted with passion
will not ,""n't; they are enveloped by a heavy d'arkness".
13. "O Reverend- One, there are beings, (just) born in the
world, or (already) grown old, of keen senses or of middle
o weak senses, also people of good disposition and well-
trained, of slight passion and d.eceitful, who are lost if
they should not hear the dharma. Explain (them) the
dharma, O Lord, explain (them) the dharma, O Sugata.
There wiII be those who und-erstand the jewel of the
dharma !"
14. Then the Lord thought: "I might myself examine the
world with my buddha-eye."
15. The Lord himself, examining the world with his buddha-
eye, saw that there were beings, (just) born in the world,
or (already) grown old, of keen senses, of middle or weak
senses, also people of good disposition and- well-trained,
of slight passion and deceitful, who would be lost if they
should not hear the dharma. Seeing them, a great com-
passion (mh,haru2'td,) toward.s all beings arose in him.
16. At that time the Lord spoke the following verses :
17. "I will open the door towards immortality (if there are
(true) faith. Thinking of (useless) trouble I did not (want)
to preach the abundant and excellent dharma to men,
O Brahm,."
18. Then Brahm Sabh,pati thought: "The Lord will teach
the dharma, the Sugata (will preach) the dharma !"
Knowing this, he rejoiced, content, d.elighted, h"ppy,
full of gladness and happiness, and having honoured the
Lord's feet with his head, circumambulated the Lord
three times and disappeared from there.
 19
IN CEPTER, 9
18 EvENTS NER TEE TREE OF ENLIGHTENMENT GAY.A'

d.harma and discipline, he would (now) know

this d'harma
Csprnn 9 and disciPline'"*
1. Then the Lord thought: "To whom shall I first explain f. ii;" the Lord iought: "To whom shali I first explain
the dharma ?" the d.harma ?" And ie reflectecl : "I might' first explain
* me
2. Then he thought : "Tfhat if I first explain the dharma to the dharma to the five monks who formerly served
reda Kl,ma, who being my former teacher honoured * with care, with affection and' respect'' when I clwellecl
(me) with the highest token of respect, worshippecl (me) (in a stage in which I) practised a discipline of harsh
with the highest reve ence and was delighteil with regard exertion * (d,uhlchapr hd'ry'y o g )'"
monks stay ?"
to the highest causes and conciliated'" 10. Then the Lord thoight : "Whure do the five
anl trans-
3. Then deities announced to the Lord.: "r{a Klma Then he saw with (s) divine eye which is pure
cending human eye that the five monks were
in Benares
died. seven days ago."
4. The Lord focussed his attention on this and also came in the deer-Park $ivadana'
11. Having ,"un thi.'he remained at the root
of the tree of
to the insight: ",[.r{a Klma died seven days ago'" him' and'
5. Then the Lord thought : "AIas ! Great is the loss resulting enlightenment as long as it was agreeable for
from rda's death (for him) now he was not able to afterward.shewent*ni'waytoBenates,thetownin
hear the d.harma and the discipline (d'harmui,ny). If the countrY of K,i.
he had listened to this dharma and discipline he would
have known this dharma and. discipline."
o'To whom shall I first explain
6. Then the Lord thought:
the d"harma ?" And he reflected- : "I
might first explain
the dharma to Udraka Rmaputra, who being my former
teacher honoured (me) with the highest token of respect,
worshipped (me) with the highest reverence and was
delightect with regarcl to the highest causes and con-
ciliated."
7. Then deities announced. to the Lord : "Sir, Udraka Rma-
putra died last night."
8. The Lord. focussed his attention on this and also came to
the insight: "IJdlaka R,maputra died last night." Then
he thought : "-A-las ! Great is the loss resulting from
IJdraka Rmaputra's death because he did not hear the
dharma and the discipline. If he had listened to this

CI{APTERS TO-27
II. X'IRST .PPEARANCE OX' THE BUDDHA
IN BENARES
Cseprnn 10
1. -A.t that time Upaga, an jivaka *, w on his way on
that same road. IIpaga, the ajvaka, saw the Lord from
afar and seeing him he spoke the following words :
2. "O Reverend Gautama, your senses are serene, your
countenance is pure and the colour of your skin completely
purified. Who, O Reverend Gautama, is your teacher
and. who initiated you into the life of an homeless ascetic ?
Who preached the d.harma to you ?"
3. At that time the Lord spoke the verses :
4. "I have no teacher; someone like me is not found.
I am the only person in the world who is a perfect Burldha
having attained to the highest perfect enlightenment.
5. I am superior in power to all, knowing everything in this
world, not polluted by any condition. Having abandoned
everything, free from thirst, released, having gained
higher knowledge by myself, whom should I follow ?
6. Whom shoulcl I follow having no one alike and equal,
being a teacher (myself), having reached. enlightenment
by myself, (being) a Tathgata, a teacher of gods and
men, omniscient, endowetl with the powers of omniscience.
7. I am an Arhat in (all) worlds, I am supreme in (all) worlds.
In the worlds of gods and men f am the conqueror,
superior in power to Mra."
CHPTER,S 1O-II 2T
8. "O Reverend. Gautama, do you claim to be a conqueror
(jina)?" "Conquetors like me who achieved the d-estruo-
tion of evil inflences must be recognizett. Evil conditions
are conquered by me; therefore, o lJpaga, I am a conque-
ror !"
9. "'Where, O Reverend Gautama, are you going?"
"I am going to Benares to beat the drum of the d'harma,
to set in motion the wheel of the d.harma which has not
(yet) been set in motion in the vorlds.
10. X'or 'corect' people who know the ways of the rrorld-
do not radiate. Serence for ever are the Buddhas, who
have crossed over attachement to the world."
.Reverend Gautama !"
11. "(You are) truly a conqueror, O
Having saict (this) the ,jivaka Upaga went his (own) way.
Csprnn 11
1. Then the Lord, wandering through the country of K,i,
went to Benares.
2. At lihat time the five monks * were in Benares, staying in
the d.eer-park Rsivad.ana.
3. The five monks saw the Lord from afar and having seen
him, they discussed. (this) together and made an anange-
ment:
4. "O Sirs, here comes this ascetic Gautama, who is lax,
luxurious, living in abundance, who has abandoned (his)
exertion *, who now feeds on gross food, porridge and
sour gruel *, anoints his limbs with clarified butter and"
sesamum oil and besprinkles his body with sweet rrater.
5. When he is here, he must not be saluted by us nor
honoured, and we must not get up and invite him to a
seat and we must certainly not arrange a seat for him'
We must address him as follows :
22 FrRST appaan.Ncn oF TEE BUDDH.a. rN BENARES
"O Reverend Gautama, there are seats. If you wish so,
you may sit down" !
6. But as the Lord came nearer to the five monks and came
into their sight, at that same moment the five monks,
being unable to endure the Lord's majesty, power and
respectability, rose from their seats and one (of them)
prepared a seat for the Lord, while another placed water
for his feet at one side and a support for his feet, and
others took his robes and said to him:
"Be seated, O Gautama, on the prepared seat."
7. Then the Lord thought : "Surely, these men of delusion
have fallen away from their purpose." Knowing this he
sat down on the prepared seat.
8. At that time the five monks often ad.d.ressed the Lord
with his name, the name of his family or with the expres-
sion'reverend' (,yumat).
9. Therefore the Lord said to the five monks : "O monks,
you must not address the Tathgata with his name, the
name of his family or with the expression 'reverend.'.
10. Because, whoever, O monks, often add.resses the Tath-
gata with his name, the name of his family or with the
expression 'reverend', that man of delusion (will)
experience misfortune, disadvantage and suffering for a
long time."
11. They said: "O Reverend Gautama, by your former
behaviour as a religious mendicant and by your hard
penance, you did not arrive at any knowled.ge concerning
the excellent dharma of men, which is the specific altain-
ment of the truly noble, nor (did you attain) insight or
a state of comfort (sprits'iharatl). X'or what reason
are you now lax, luxurious, living in abundance, having
abandoned (your) exertion and (for what reason) cto you
CHAPTER, I1 23
feed on gross food, porridge and sour gruel, do you anoint
your limbs with clarified butter and sesamum oil and
besprinkleur body with sweet waher?"
12 *.Then the Lord said to the five monks: "O monks, do
not you see a serenity of countenance of the Tathgata
which is different from before and that there is a change
of his senses ?"
13. "Yes, O Gautama !"
I+. "O monks, there are two extremes which must not be
practised nor celebrated nor attended by the ascetic who
left home (prora;ji,ta). These two are : attachment to the
enjoyment of sensual pleasures, which is low, vulgar,
ignoble, practised" by profane persons (pythgjana); and
attachment to the exhaustion of the body, which is
painful, ignoble and without meaning.
15. Between these trl/o extremes is the middle path (md'h-
yamd, prtipd), which produces insight, understand'ing
and serenity; leading to serenity it tends towards higher
knowledge, towards enlightenment and towards complete
extinction (nir o d'na).
'What *,
16. is this middle path ? It is the noble eightfold path
consisting of: correot insight, correct resolve, co rect
speech, correct action, correct living, correct exortion,
correct attention and correct concentration as the eighth."
17. The Lord succeeiled in making the five monks understand
by means of this teaching. In the morning the Lord in-
structed two of the five monks, while three 'nent to the
village to beg for alms. Six of themnourishedthemselYes
on that which the three brought.
18. In the afternoon the Lord, instructed three of the five
monks, while two went into the village to beg for alms.
The five of them nourished themselves on that which the
24 FIRST APPER,ANcE OF THE BUDDII. IN BENARES
two brought. The Tathgata only ate in the morning,
at the proper time.
Cnprnn 12
1. At that time the Lord addressed the five monks as follows :
2. "O monks, when I thoroughly meditated on (these) things
(dha,rmn) unheard of before *, the insight arose in me :
"This suffering is a noble truth", and. knowledge(j,n), 9. "The origin of suffering, that noble truth, has been aban-
wisdom (aid,ya) and und.erstanding (budd,hi) arose.
3. O monks, when I thoroughly meditated" on (these) things
unheard of before, the insight arose in me: "The origin
of suffering, the cessation of suffering and the way which
lead.s towards the cessation of suffering, are noble truths"
and knowledge, wisdom and understanding arose.
4. "Suffering, that noble truth, must be comprehended by
me,ns of higher knowledge (bhi,j)". Thus, O monks,
thoroughly meditating on (these) things unheard of
before insight arose in me and knowledge, wisdom and
understanding arose.
5. "The origin of suffering, that noble truth, must be given
up * by means of higher knowledge". Thus, O monks,
thoroughly meditating on (these) things unheard of
before insight arose in me and knowledge, wisdom and
und.erstanding arose.
6. "The cessation of suffering, that noble truth, must be
realized. by means of higher knowledge." Thus, O monks,
thoroughly meclitating on (these) things unheard of before
insight arose in me, and lirrowledge, wisdom and under-
standing arose.
7. "The way which leads to the cessation of sufferin, t'hal
noble truth, must be cultivated by means of higher know-
CEAPTER 12 25
ledge." Thus, O monks, throughly meditatrng on (these)
things unheard of before insight arose in me and }eror-
Iedge,wisdo* uld understand.ing a ose.
8. "suffering, that noble truth, has been comprehended by
means of higher knowledge." Thus, O monks, thoroughly
meditating on (these) things unheard- of before insight
arose in me and knowledge, wisdom and und.erstanding
arose.
doned by means of higher knowled.ge." Thus, O monks,
thoroughly meditating on (these) things unheard- of
before insight arose in me and knowledge, wisd.om and
understanding arose.
10. "The cessation of suffering, that noble truth, has been
realized. by means of higher knowledge." Thus, O monks,
thoroughly meditating on (these) things unheard of before
insight arose in me and" lmowledge, wisclom and under-
standing arose.
11. "The way which leads towards the cessation of sufferiag,
that noble truth, has been cultivated by means of higher
knowledge." Thus, O monks, thoroughly meditating on
(these) things unheard of before insight arose in me and-
knowledge, wisd.om and understarrding arose.
12. O monks, as long as insight did not arise in me into these
four noble truths with the three turns (tri,pariurt) and'
twelve divisions (d'aad,alwr), nor knowledge, wisdom
and understand.ing, even so long, O monks, I was not
released from this world., including the worlds of the gods,
of Mra and of Brahm, with people, ascetics, brahmins,
gods and men, nor did I leave this or was I separatecl
(from it), free (from it), nor far removed- (from it), with
undeluded mind *, and" so long, O monks, I could not
26 FIR,sT APPEAR,ANoE oI'TIIE BUDDEA IN BEN.RES
claim to be completely enlightened to the highest enligh-
tenment.
13. When, O monks, insight did arise in me into the four noble
truths with the three turns and twelve divisions *, and
knowled.ge, wisdom and. understand.ing, at that moment
I was released from this world, including the worlds of the
gods, of Mara and of Brahm, with people, scetics,
brahmins, god.s and men; f left (this), was separated
(from it), free (from it) and far removed, with und.eluded
mind and then, O monlrs, I realized that I was completely
enlightened to the highest perfect enlightenment."
Cn.prnn 13
'When
1. (the Lord) discoursed upon the dharma in this way,
the reverend Kaupdinya attained the dustless, pure
dharma-insight into things, together with 80.000 gods.
2. Then the Lord addressed the reverend. Kauldinya:
3. 'Kau!{inya, did you perfectly understand the dharma?"
4. "I understood, O Lord."
5. "Kau4{inya, did you perfectly understand the dharma ?"
6. "f understood, O Sugata."
7. "The dharma has been perfectly understood by the
reverend Kau4dinya, therefore the reverend Kau4dinya's
name will be : jfatakaundinya *."
8. The earth-Yaksas x heard. the voice saying : "The dharma
has been perfectly und.erstood. by the reverend Kau4r-
dioyu" and uttered the word.s:
9. "O dear Sirs, in Benares in the deer-park Rsivadana this
dharma-wheel of the d.harma with its three turns and.
twelve divisions is turned round by the Lord. According
to the d.harma it could not be turned by an ascetic or
CHAPTEB, I3 27
brahmin or god., or by Mra or Brahm, nor by anyone
(else) in the world. (It is turned) for the benefit and happi-
ness of *urry puoplb, out of compassion for the world,
(with a view) t the welfare, benefit and hapiness of gods
and men. (Therefore) the groups of deities will increase
and the groups of asuras * will d-ecrease."
10 The Yakas of the atmosphere heard the voices of the
earth-Yakas, the god.s belonging to the four great kings
(heard it from these), (and so also) the thirty-three
gods, the Y,ma-gods, the Tusita-god's, the Nirmlaratix-
gods and the Paranirmitavaavartinx-gods, at that same
instant, at that exact moment, at that same moment,
at that same minute, (they heard these words), which went
as far as the Brahma-world.
11. Then the Brahmakyika-gocls heard the voice and uttered
the words :
!2. "O dear Sirs, in Benares in the deer-park $ivadana this
dharma-wheel of the d.harma with its three turns and
twelve divisions is turned round by the Lord'. ccording
to the d.harma it could not be turned' by an ascetic or
brahmin or god, or by Mra or Brahm, nor by anyone
(else) in the world. (It is turned) for the benefit and
happiness of many people, out of compassion for the
world, (with a view) to the welfare, benefit and. happiness
of gods and men. (Therefore) the groups of deities will
increase and the groups of asuras will decrease."
13. Thus this dharma-wheel of the dharma with its three
turns and twelve divisions is turned by the LordinBenares,
in the d.eer-park Rsivadana. Therefore this explanation
of the dharma is called : "The turning of the vheel of the
d.harma (d,hrmacaltrapraarta,na)" .
28 TIRST APPER,ANCE oI' TEE BUDDE. IN BEN.R,ES
Cseprnn 14
1. Then the Lord said twice to the five monks :
2. "There are four noble truths, O monks. Which are these
four ?
3. (They are) the noble truth of suffering (d,uhkh), of the
origin of suffering (d,ulohsamud,ay), of the cessation
of suffering (d,uhhni,rod,h) an. the noble truth of the
way which leads to the cessation of suffering (d,uhhh-
nir o d,ha g d,m,m pr ti, p d,).
'What
4. is the noble truth of suffering ?
5. Birth is suffering, old age is suffering, illness is suffering,
death is suffering, separation from what is dear is suffer-
ing, contact with what is not dear is suffering, not getting
what one wishes, that is also suffering, in short, the five
aggregates * (s/cnd,h) which are the basis of the clinging
to existence are suffering. fn order to understand this
the noble eightfold palh (ry{ariga mrg) must be
cultivated.
'\{-hat
6. is the noble truth of the origin of suffering ?
7. It is thirst which is pertaining to rebirth, combined with
passion for pleasures, which delights in anythingthat comes
along. fn order to eliminate this the noble eightfolcl path
must be cultivated.
'What
8. is the noble truth of the cessation of suffering ?
9. It is the complete destruction of the thirst which pertains
to rebirth, combined. with passion for pleasures, which
delights in anythings that comes along; it is the cessation
of that, the ending, the elimination, the ind.ifference
torards that, the stopping, the calming down of it, the
coming to an end. fn order T,o rcalze this the noble eight-
fold path must be cultivated.
CHAPTERS 14-I5 29
'What
10. is the noble truth of the way leading to the cessa-
tion of sufferins
\e
?
11. It is the nble eightfold path, consisting of correct insight,
corect resolve, correct speech' correct action, correct
living, correct exertion, correct attention and correct
concentration. This must be cultivated !
12. When (the Lord) discoursed upon the dharma in this
way, jtakau4{inya's mind was released. from evil
influences, not clinging to existence, and the remaining *
(four of the) five monks attained the dustless, pure d-harma-
insight into things. A.t that time there was one Arhat in
the world; the Lord was the second.*.
Cnprnn 15
1. Then the Lord ad.dressed the remaining (four of the)
five monks:
2. "O monks, material form is not the sell (anatm). If
material form were the self, it would. not be subject to
weakness and suffering and one would- come in the
case of material form to the idea : "Let my material form
be thus and. Iet it not be thus."
3. Therefore then, O monks, material form is not the self,
because material form is subject to weakness and suffering,
and- because one does not come in the case of material
form to the idea : "Let, my material form be thus and not
thus".
4. Sensation, conception (sry.'i,Q, the psychio conformations
and consciousness, O monks, are not the self. If conscious-
ness were the self, O monks, consciousness would not be
subject to wealcness and one would come i. the case of
consciousness to the idea : "Let my consciousness be
thus and not thus".

30 FTRST APPER,ANoE oF THE BUDDIr.A. TN BENARES
5. Therefore then, O monks, consciousness is not the self,
because consciousness is subject to weakness and suffer-
ing and one does not come in the case of consciousness
to the idea : "Let my consciousness be thus and not
thus".
6. W'hat is your opinion, O monks, is material form perma-
nent (n,tya) or impermanent?" "(It is) impermanent, O
Yenerable One."
7. "And further, is the impermanent painful (d,ukhcr,) ox
pleasant ?" "(It is) painful, O Venerable One."
8. "Further, carr a learned noble disciple consider for himself,
concerning the impermanent, which is painful and charac-
terized by change: 'This is mine', 'I am this', 'This is
my self'?"
9. "No, Yenerable One."
10. "'What about sensation, conception, the psychic confor-
mations and consciousness, are they permanent or im-
permanent ?"
11. "(They are) impermanent, O Venerable One."
12. "And is the impermanent painful or pleasant ?"
13. "(It is) painful, O Venerable One."
14. "Further, can learned noble disciple consider for himself,
concerning the impermanent, which is painful and charac-
terized by change: 'This is mine', 'f am this', 'This is
my self'?"
15. "No, Venerable One."
16. "Therefore then, O monks, whatever material form there
is, past, future or present, inside or outsid.e, gross or subtle,
Iow or eminent, far or near, "all this is not mine, f am
not this, it is not my self". In this way it must be seen,
in truth, by means of correct discriminative knowledge
(prj,a) *.
CHAPTERS I5-16 31
17. Antt whatever sensation there is and whatever conception,
whatever psychic conformations there are and whatever
consoiousness, st, future or present, inside or outsid'e,
goss or subtle, low or erninent, far or near, "all this is not
mine, I am not this, it is not my self". In this way it
must be seen, in truth, by means of correct d'iscriminative
knowledge.
18. Therefore, O monks, the learned noble disciple und'er-
stands the five aggregates which are the basis of clinging
to existence, as not (being originated) from the self nor
being part of the self. He who understand's thus, does not
attach himself to anything in this world' He who does not
cling (to existence) is not disturbed. And he who is not
disturbecl attains complete extinction within himself,
(knowing) : "Birth is destroyed for me, the religious
way of life is practised,, done is what was to be done, I
know no other existence beyoncl this one'"
'When
19. (the Lorcl) d.iscoursed upon the dharma in this way,
the minds of the remaining (four of the) five monks were
released from evil influences, without attachments' At
that time there were five Arhats in the world'; the Lord
was the sixth.
Cueprnn 16
1. A.t that time the son of a man of prominent family, Yaa*,
lived. in Benares. Day after day he played, enjoyecl anil
amused himself with music played by women'
2. 'When his bocty was tired., he immecliately went to sleep,
his bocly bent. The women too, their bodies tired and
exhaustld, immediate went to sleep, their bodies bent'
3 *. Yaa, son of prominent family, awake d'uring the night
32 r'rnsr appER.NcE otr, THE BUDDHA rN BENARES
from his sleep and saw all the women stretched out, un-
covered, with loose hair, their arms stretched. out, naked,
making noises (in their sleep).
4. Seeing them he saw the image (smjQ of a cemetery
(projected) on his own apartments. Then Yaa, son of
prominent family, got up from his great couch and having
put on a pair of jewelled sandals worth a hundred
thousand he went to the door of his apartment where he
uttered the lamentation: "f am oppressed, O Sirs, Iam
afflicted !" Then non-human beings opened the door
for him and made his word.s inaudible.
5. Yaa, son of prominent family, went to the door of his
residence. There (again) he uttered the lamentation :
"f am oppressed, I am afflicted, O Sirs I" Non-human
beings opened. the door for him and made his words
inaudibie.
6. Then Yaa, son of prominent family, went to the city-gate.
There he uttered. the lamentation: "I am oppressed,
I am afflicted, O Sirs !" Non-human beings then opened
the gate for him and made his words inaudible.
7. Yaa, son of prominent family, went to the bank of the
river Braka.
8. At that time the Lord walked to and fro on the bank of
the river Brak in an open place suited for walking
outside the vihra *, mainly waiting for Yaa, son of
prominent family. Yaa, son of prominent family, saw
the Lord from a distance. Seeing him, he uttered the
lamentation again: "f am oppressed, O ascetic, I am
afflicted, O ascetic".
9. Then the Lord spoke to Yaa, son of prominent family:
"Come here, young man, (there will be) no more oppression
for you and no affliction".
CEAPTER 16 33
10. Then Yaa, son of prominent family, left his pair of jewel-
Ied sandals worth a hund.red thousand on the bank of the
river Brak, \ossed. the river Brak and went to the
Lord.
11. Having approached him he honoured the Lord's feet
with his head and placed himself on one side. .A.nd the
Lord went to his own vihra together with Yara, son of
prominent family. There he seated. himself on a prepared
seat.
12. The Lord., having seated himself, completely explained
(the dharma) by means of a discourse on the dharma
and. he inspired, inflamed and delighted Yaa, son of
prominent family, (with) a discourse on the d.harma,
which was (also) done formerly by the Lords Buddhas
when the time was ripe, namely (with) a discourse on
generosity (tl,n), a discourse on good. conduct (\la'), a
discourse on heaven, on the evil of the enjoyment of
sensual pleasures, on the purification of impurity, on
renunciation (nilermy) and solitude, and on the benefit
(cteriving from virtuous actions). He mad"e the teachings
concerning purification clear in cletail.
'When
13. the Lord saw that (Yara's) mind. was confident,
sound, joyful and free from hind.rances (n'aa,rr.r,), and.
that he was capable, and able to understand. the excellent
teaching of the dharma, he explained (to him) in detail
that excellent teaching of the dharma of the Lords
Buddhas, namely the four noble truths, suffering, the
origin, the cessation and the way.
14. Just as a piece of clean cloth completely free from stains
whish is going to be dyed is thrown into the dye ancl
accepts the dye completely so also Yaa, son of prominent
family, seated on that very seat, perfectly realized the
four noble truths, suffering, origin, cessation and. way.
34 T'IR,sT APPEARANCE OF THE BUDDHA IN BENAR,ES
15. Then YaSa, son of prominent family, saw the dharma,
perceived the dharma, understood the dharma, penetrated
the dha,rma, intellectually, was free from doubt, free
from uncertainty, not depend"ent on another, not to be
led by another, having obtained confidence * (aai'aratly)
in the teaching of the Teacher, in the dharmas. He rose
from his seat and putting his upper robe over one shoulder,
bowed to the T,ord, making an ajali *, and said :
16. *I am successful, O Yenerable One, I am successful !
I take refuge in the Lord, the d.harma and the ord.er of
monks. Keep me as a lay-disciple from now on; as long
as I live and am alive, I (will) believe in taking refuge."
Ciraprnn 17
1. One of the women saw that the young man Yaa was
not (asleep) on his own great couch. Having noticed
this she went to the household,er, man of prominent family.
She said to him: "'What you certainly ought to know,
O noble man, is that young Yaa is not be seen (asleep)
on his own great couch".
2. Then the householder, man of prominent family, thought :
"f fear that the young man has been taken away by
thieves or by rogues, on account of his wealth". Thinking
thus he sent messengers on horseback to the four
directions and. he himself went to the river Brak
together with servants who were holding lamps in their
hands.
3. The householder, man of prominent fami, saw the pair of
jewelled sandals worth a hundred. thousand, which were
left on the bank of the river Brak. Seeing them he
thought: "I fear that the young man has been taken
CHAPTER 17 35
away by thieves or by rogues on account of his wealth'
I fear that the young man has crossed the river Barak
at this crossing-;tace. "
4. Then the householder, man of prominent fami, crossed
the river Brak at this place and went to the place
where the Lord was.
5. The Lord saw the householder, man of prominent family,
from a distance. Having seen him, he thought : "I could
now accomplish such performances of supernatural
power (yd,hfi flnat the householder, man of prominent
family, will not see Yaa, the son of that man of prominent
family, seated on this place."
6. Then the Lord accomplished such a performance of super-
natural power that the householder, mn of prominent
family, d,id not see young Yaa, seated. on that place.
7. The householder, man of prominent family, went to the
Lord and addressed the Lord as follov's :
8. "Did the Lord. happen to see the young man Yaia
somewhete ?"
9. The Lord. answered,: "O householder, take a seat !
Possibly you may see young Yaa, come to this place
and. seated. on this seat."
10. Then the householder, man of prominent family, thought :
"The young rnan Yaa will certainly have been seen by
the Lord, for the Lord, speaks thus: 'O householder, take
a seat ! Possibty you may see young Yaa, come to this
place and seated on this seat'." Knowing this, he felt
glad, satisfied, joyful, delighted and filled with joy and
happiness. He honoured the Lord's feet with his head'
and took a seat on one side.
11. To the householder, man of prominent family, who was
seated on one side, the Lord compietely explained- (the
 CEAPTER, 17 tt
36 FIR,ST APPEAR,NCE OI'TEE BIIDDH IN BENAR,ES

monks. Keep me as a lay-disciple from now on; as long

dharma) by means of a discourse on the dharma and he
as I live and am alive I (will) believe in taking refuge."
inspired, inflamed and. delighted" (him with) a discowse
14. When (thrl,ord) d.iscoursed upon the dharma in this way,
on the d.harma, which was (also) done formerly by the
the householder, man of prominent family, attained the
Lords Bud.dhas when the time was ripe, namely (with)
d.ustless, pure dharma-insight into things and, young
a discourse on generosity, a discourse on good conduct,
Yaa's mind was released from evil influences, without
a discourse on heaven, on the evil of the enjoyment of
attachment.
sensual pleasures, on the purification of impurities, on
15. Then the Lord, having made an end to the performances
renunciation and solitude and on the benefit (deriving
from virtuous actions). He made the teachings concerning
of supernatural power, uttered (the following) verse at
that time :
purification clear in detail. When the Lord saw that his
16. "He who, even when he is adorned" x, Iives according to
mind was confident, sound, joyfut and free from hin-
dlances and that he was capable, and- able to understand
the dharma, subdued, peaceful, controlled, Ieading a
religious life, not committing violence towards all beings,
the excellent teaching of the dharma, he made clear
he is a man of religion (brd'hmr.t), an ascetic (irmar.t),
(to him) that excellent teaching of the d'harma of the
a monk."
Lords Buddhas, namely the four noble truths: suffering,
17. Then the householder, man of prominent family, said to
the origin, the cessation and the way.
the young man Yaa :
Just as a piece of clean cloth completely free from stains,
18. "Come, boy, we shall go home ! Your mother weeps, her
which is going to be dyed, is thrown into the dye and
body tired and exhausted'"
accepts the dye completely so also the householder, man
19. The Lord, add.ressed the household.er, man of prominent
of prominent family, seated. on that very seat, perfectly
family, as follows :
realized the four noble truths: suffering, the origin, the
20. "What do you think, O householder, should one by whom
cessation and the way.
at this moment the four noble truths, namely suffering,
12. Then the householder, man of prominent family, saw the
dharma, perceived the dharma, understood the dharma,
the origin, the cessation and. the way, have been fully
comprehend.ed" by means of knowledge which is not taught
penetrated. the dharma intellectually, ws free from doubt,
(i,k) and by means of insight which is not taught,
free from uncertainty, not dependent on another, not
to be led by another, having attained- confidence I in (shoulil such a person) again inhabit a house as a house-
holder or should. he feed upon means of subsistence which
the teaching of the Teacher, in the dharmas. He rose from
are stored * ?"
his seat and putting his upper robe over one shoulder,
21. "No, Yenerable One."
bowed towards the Lord, making an ajali and said:
22. "By you, O household.er, the four noble truths, namely
13. "I am successful, O Venerable One, I am successful !
suffering, the origin, the cessation and the way, have
I take refuge in the Lord., the dharma and the order of

38 FIR,ST APPEAR,.NoE oF TEE BUDDIIA IN BENAREs
been fully comprehended by means of knowledge which
is taught (ik) and by means of insight which is taught,
but by young Yaa the four noble truths, suffering, the
origin, the cessation and the way, have been fully com-
prehended by means of knowledge which is not taught
and by means of insight which is not taught."
23. "O Venerable One, (many) attainments are well-gathered
by the young man Yaa (because) the four noble truths,
suffering, the origin, the cessation and the way, have been
fully comprehended by him by means of knowledge which
is not taught and by means of insight which is not taught.
24. May it please the Lord to come to my residence with the
young man Yaa as an attendlant monk(pcacchramarl,),
out of compassion." The Lord consented to the house-
holder, man of prominent family, by silence.
25. Then the householder, man of prominent family, knowing
the Lord's consent by silence, honoured the Lord's feet
with his head and went away from the Lord's presence.
26. that time there were six Arhats in the world; the Lord
^t,
was the seventh.
Csprpn 18
1. When the night had passed. the Lord went to the residence
of the householder, man of prominent family, together
with the reverend Yaa as an attendant monk.
2. The reverend Yaa's mother and his former wife saw
the Lord from afar.
3, Having seen him they prepared a seat for the Lord and
spoke: "Please, be seated, O Lord., on the prepared
seat". And the Lord seated. hirnself on the prepared seat.
CH.APTER I8 39
4. The everend Yaa's mother and former wife honoured
the Lord's feet with their heads and sat down on one sid'e'
5. To the revelbnd Ya's mother and former vife who were
seated on one side the Lord completely explained (the
dharma) by means of a discourse on the dharma and he
inspired, inflamed and. delighted (them with) a discourse
on the dharma, which was (also) done formerly by the
Lords Budd.has when the time was ripe, namely (with)
a discourse on generosity, a discourse on good cond'uct, a
discourse on heaven, on the evil of the enjoyment of
sensual pleasures, on the purification of impurity, on
renunciation and solitude and on the benefit (d'eriving
from virtuous actions). He made the teachings concern-
ing purification clear in detail.
6. When the Lord saw that their minds were confident,
sound., joyful and. free from hindrances and that they
were capable, and able to understand the excellent
teaching of the dharma, he explained. (to them) in detail
that excellent teaching of the dharma of the Lords
Budd.has, namely the four noble truths, suffering, the
origin, the cessation and the waY.
7. Just as a piece of clean cloth completely free from stains
which is going to be dyed is thrown into the dye and
accepts the dye completely, so also the reverend- Yaa's
mother and- former wife, seated' on those very seats,
perfectly realized' the four noble truths, suffering, the
origin, the cessation and- the waY.
8. The reverend Yaa's mother and' former wife saw the
dharma, perceived. the d.harma, und-erstood the d'harma,
penetrated, the d.harma intellectualll, were free from
d.oubt, free from uncertainty, not depend'ent on another,
not to be led by another, having attained confidenoe in

40 IRST apPEA.R,NcE ox'TEE BUDDE rN BENARES
the teaching of the Teacher, in the dharmas. They rose
from their seats ancl putting their upper robes over one
should.er bowed toards the Lord making an ajali and
said:
9. "'We are successful, O Venerable One, we are successful'
We take refuge in the Lord, the dharma and the order
of monks. Keep us as lay-disciples from now on; as long
as we live and are alive we (will) believe in taking refuge'"
10. The Lord, having completely explained (the tlharma) and
having inspired, inflamed and delighted the reverend
Yaa's mother and former wife with a discourse on the
dharma, rose from his seat and- went away'
Csprpn 19
1. Sons of a second,third, fourth and fifth prominent family
in Benares, Pr4a, Vimala, Gavmpati and. Subhu,
heard, that Yaa, son of the first prominent family, had
shaved his hair and. beard, had put on yellow robes and'
because of complete faith had left home to lead (a life of)
homelessnes s (n gri'l').
2. Hearing this they thought : "The Buclclha must be a very
important person indeed and the teaching of the dharma
(also) very important, if now (someone like) Yaa, son of
the first family, who is very young and who seeks happi-
ness, has shaved his hair and beard and' putting on yellow
robes has left home to lead (a life of) homelessness because
of complete faith. What if we should shave our hair and
beards and having put on yellow robes should also leave
(our) homes because of cornplete faith to leatl (a life of)
homelessness ?"
CE.PTER 19 4T
3. Then the sons of a second, third, fourth ancl fifth pro-
minent family, Pr4a, Yimala, Gav,r.npati and Subhu,
went to the LordJ'Coming to him they honoured the
Lord's feet with their heads and" placed- themselves on
one sid.e.
4. Standing on one sid.e, Pr4.a, Vimala, Gavmpati and
Subhu ad.dressed the Lord as follows :
5. "May we gain, O Venerable One, admission * (prarjyd')
into the well-preachecl methocl of the dharma, and
ordination * (u7tsrppadd,), (may we reaoh) the state of
monks * (bhi,kubhd,u) and may \Ye lead a pure religious
life und.er the Lord's guidance."
6. The reverend ones gained admission into the well-preached
method of the dharma, and ordination and- (reached)
the state of monks. Thus having entered into ascetic
Iife, the reverend ones lived solitary, withdrawn, attentive,
zealous and, exerting themselves'
7. Living solitary, withdrawn, attentive, zealous and exert-
ing themselves with this purpose in mind the sons of
-
prominent families, having shaved their hair and beard's
and. having put on yellow robes, hatl left home because of
complete faith and lett (a tife of) homelessness they
erstootl that highest
-
(knowledge) which
spontaneously und
includ.es the religious life in their own present existences
having realized and. having attained (it) by means of
higher knowledge : "Birth is destroyecl for us, the religious
life is practised, done is what was to be done, we perceive
no other existenoe beyond this one".
8. At that time there were ten Arhats in the world; the Lord
was the eleventh.

42 r'rRST aPPEAR.a.NoE oF THE BUDDH rN BEN'a'R'ES
Cnprun 20
1. f ifty sons of leading families in Benares, who were very
wealthy, heard that Yaa, son of the first family, and the
sons of second, third, fourth and- fifth prominent fami-
lies, P.rq.a, Vimala, Gav,mpati and Subhu, had shaved
their hair and beard.s, had put on yellow robes and' hail
Ieft home because of complete faith to leacl (a life of)
homelessness.
2. Hearing (this) they thought: "The Buddha must be a
very important person indeed and the teaching of the
dharma (also) very important, if now (people like) Yaa,
Prna, Vimala, Gavmpati and Subhu, who are very
young and who seek happiness, have shaved their hair
and. beard.s and putting on yellow robes have left home
because of complete faith to lead (a life of) homelessness'"
3. Having thought that over again, they went to the Lord and
having honoured the Lord's feet with their heads they
placed. themselves aside'
4. Standing aside the fifty sons of leading families, who
were vey wealthy, addressed the Lord as follows :
5. "May we gain, O Yenerable One, admission into the weII-
preached method of the dharma, and ordination, (may
we reach) the state of monks and' may we lead a pure
religious life under the Lord's guidance."
6. The reverend ones gained admission into the well-preached
method of the dharma, and ordination and (reached") the
state of monks. Thus having entered into ascetic life,
the reverend ones lived solitary, withdrawn, attentive
and. exerting themselves.
7. Living solitary, withdrawn, attentive, zealous and exert-
ing themselves with this purpose in mind the sons of
-
CIIAPTER,S 2O-2I 43
leading families, having shaved their hair and" beards
and having put on yellow robes, had' left home because
of completE faith and ted (a life of) homelessness - they
spontaneously understood that highest (knowleclge) which
includes the religious life in their o\{n present existences
having realized and. having attained (it) by means of
higher knowledge : "Birth is d'estroyed' for us, the religious
Iife is practised, done is what was to be done, we perceive
no other existence beyond this one"'
8. At that time there were sixty Arhats in the world; the
Lord was the sixtY-first'
Cneprnn 21
1. Then the Lord said to the rnonks : "I am released (multt),
O monks, from all fetters (qti), whether divine or
human. You too, O monks, are released" from all fetters,
whether divine or human. O monks, wander ! We v'ilI
go forward. for the benefit of many people, for the happi-
,ress of many people, out of compassion for the world,
for the good, 'welfare and happiness of gods and men'
May not two of you go the same way ! I myself, I will
wander to IJrubilv Senyanagrmaka."
2. Then Mra, the evil one, thought : "This ascetic Gautama
is staying in Benares in the deer-park $'qivadana' He
instructs his disciples thus : 'I am released', O monks,
from all fetters, whether divine or human' You too,
O'monks, are released. from all fetters, whether d'ivine or
human. O monks, wander ! We n'ill go forward for the
benefit of many people, for the happiness of many people,
out of compassion for the world, for the good, welfare and
happiness of gods and- men ... (d.own to:) I myself, I
44 T'IRST APPEAR,ANCE OT.TEE BUDDE IN BENARES
will wander to Urubilv Senyanagrmaka'. What if I
would approach him in order to distract (him) ?"
3. Then Mar, the evil one, transforming himself magically
into the appearance of a brahmin youth went to the Lord.
4. Having arrived he then spoke the verse :
"How can you think: 'I am released', while you are not
released, but have the (false) notion (stnj'a') of being
released ? You are bound by large fetters, you are not
rleased from me, O ascetic !"
5. Then the Lord thought : "This is Mra, the evil one, hav-
ing approached (me) in order to distract (-u)". Knowing
this he uttered, the verse:
"I am released from all fetters, whether divine or human.
Know that, O evil one ! You are slain here, O vile one !"
6. Then Mra, the evil one, thought: "The ascetic Gautama
knows my thoughts in (his) -ind". Knowing this he
disappeared from that place, feeling miserable, sad- and
troubled.
7. The Lord (again) addressed the monks : "f am released,
O monks, from all fetters, whether divine or human. You
too, O monks, are released from all fetters, whether divine
or human. O monks, wander for the benefit of many
to:) I will wander to llrubilv Sen,ya-
people ... (down
nagrmaka".
8. Saying: "May it be so, O Venerable One", the monks,
obeying the Lord., went away to wander through the
country.
\\
cTTAPTERS 22-26
III. CONVERSIONS IN GY.
AN'TER RETURN X'ROM BENRES
Csi.prnn 22
1. Then the Lord, having remained as long as it was agree-
able to him in Benates, went, wandering, to Urubilv
Senyanagrmaka. Wandering about gradually, he reached
Senyanagrmaka. Then the Lord. went to the Karpsa*-
woodland grove where he seated himself at the root of
some tree for the rest by day (d"i'aa,ui'hd'ra).
2 *. t that time a group of sixty men of high class played,
enjoyed and amused themselves outside Senyanagr,-
'While
maka day after day with music playecl by women.
they were playing, enjoying and, amusing themselves
one woman left the party and went away.
3. Then the group of sixty men of high class, searching for
that woman, came to the Karpsa-woodland grove.
There the group of sixty men of high class saw the Lord
seated at the root of some tree, gracious, pleasing, his
senses serene, his mind. serene, end.owed with the highest
calm and control of thought, shining with majesty like
a golden sacrificial post (y,pa), and having looked at him
again they approached. the Lord. Having approached'
they spoke thus to the Lord.:
4. "Did the Lord (perhaps) see a woman ?"
5. "What, O young men, have you to do with that woman ?"
6. "'We are a group of sixty *sa sf high class, playing, divert-

46 coNvERSroNS rN GA.lr aTER RETURN FRoM BENARES
ing and amusing ourselves outside Senyanagrmaka
'While
day after day with music played by women. we
were playing, diverting and- amusing ourselves, one
woman left the party and went away.
'We
are now search-
ing for this woman."
7. "What do you think, O young men, would it be better
to seek for a woman or 1,o seek for yourselves ?"
8. "O Venerable One, what does a woman mean to us ?
It Would surely be better for us to seek for ourselves."
9. "Well then, O young men, sit d.own ! I will explain the
dharma to you."
10. Then the group of sixty men of high class honoured the
Lord's feet with their heads and sat dor,vn on one side.
11. To the group of sixty rnen of high class, who were seated.
on one sid.e, the Lord completely explained (the dharma)
by means of a discourse on the dharma and he inspired,
inflamed and delighted (them with) a discourse on the
d.harma, which was (also) done formerly by the Lords
Buddhas when the time was ripe, namely (with) a discourse
on generosity, a discourse on good conduct, a discourse
on heaven, on the evil of the enjoyment of sensual plea-
sures, on the purification of impurities, on renunciation
and solitude, and on the benefit (cleriving from virtuous
actions). He made the teachings concerning purification
clear in detail.
12. When the Lord saw that their minds were confident,
sound, joyful and free from hindrances, and that they
were capable, and able to understand the excellent
teaching of the dharma, he mad.e clear that excellent
teaching of the d.harma of the Lords Buddhas, in detail,
namely the four noble truths : suffering, the origin, the
cessation and the way.
caPTERS 22-23 47
13. Just as a piece of clean cloth completely free from stains
which is going to be dyed is thrown into the dye and
accepts the lye completely, so also the group of sixty
men of high class, seated on those very seats, perfectly
realized the four noble truths, namely : suffering, the
origin, the cessation and. the waY.
14. Then the group of sixty men of high class saw the d'harma,
perceived. the dharma, understood the d'harma, penetrated
the dharma intellectuallY, weo free from doubt, free
from uncertainty, not d.epend'ent on another, not to be
led by another, having attained confidence in the teach-
ing of the Teacher, in the dharmas. They rose from their
seats and putting their upper robes over one should'er
bowed toward-s the Lord. making an ajali and said :
15. "W'e are successful, O Venerable One, we are successful !
We take refuge in the Lord, the dharma and the order
of monks. Keep us as lay-disciples from now on; as long
as we live and are alive, we (will) believe in taking refuge'"
16. Then the group of sixty men of high class, being rejoiced
and. delighted by the words of the Lord', honoured the
Lord's feet with their heads and went away from the
Lord's presence.
Csprnn 23
1. Then after that night in the early morning the Lord
clothed himself and taking (his) bowl and' monk's robe
entered Senyanagrmaka to collect alms.
2. .A.nd the Lord thought: "To whom in Senyanagrmaka
shall I explain the dharma first ?"
3. Then the Lord. thought: "'What if I first explain the
to the d.aughters of the village headman, Nand
*
dharma
48 coNVERsroNs rN ean aFTER RETuRN FRoM BENAREs
and Nandabal, who devotedly served me with respect
and affection when I was practising a discipline of harsh
exertion " ?
4. Then the Lord went to the dwelling of the daughters of
the village headman, Nand, and Nandabal.
5. Nand and Nandabal, the daughters of the village
headman, saw the Lord. from afar and. seeing him they
prepared a seat for the Lord. They spoke as follows:
6. "O Lord, be seated. on the prepared seat". And. the Lord
seated himself on the prepared seat.
7. Then Nand and Nandabal honoured the Lord's feet
with their heads and seated themselves on one sid.e.
8. To the two daughters of the village headman, Nand,
and Nandabala, who were seated on one side, the lord"
completely explained (the dharma) by means of a d.iscourse
on the dharma and he inspired, inflamed and delighted
(them with) a discourse on the dharma, which was (also)
done formerly by the Lords Buddhas when the time
was ripe, namely (with) a discourse on generosity, a
discourse on good conduct, a discourse on heaven, on
the evil of the enjoyment of sensual pleasures, on the
purification of impurities, on renunciation and solitude,
and. on the benefit (deriving from virtuous actions). He
made the teachings concerning purification clear in
detail.
'When
9. the Lord saw that their minds were confident,
sound, jo"I and free from hindrances and that they were
capable, and able to und.erstand the excellent teaching
of the dharma, he made clear that excellent teaching of
the dharma of the Lords Buddhas in detail, namely the
four noble truths : suffering, the origin, the cessation and
the way.
CHAPTER 23 49
10. Just as a piece of clean cloth completely free from stains'
which is ready to be dyed, is thrown into the dye and
accepts the dye\completely, so also Nand and Nandabal,
seated on those very seats, perfectly realized the four
noble truths, namely : suffering, the origin, the cessation
and the way.
11. Then Nand and. Nandabal, the d.aughters of the village
headman, saw the dharma, perceived. the dharma, under-
stood the dharma, penetrated. the dharma intelleetually,
were free from doubt, free from uncertainty, not d.epen-
dent on another, not to be led by another, having attained
confidence in the teaching of the Teacher, in the d.harmas'
They rose from their seats and putting their upper robes
over one shoulder bowed towards the Lord., making an
ajali, and said :
12. "W'e are successful, O Venerable One, we are successful !
We take refuge in the Lord., the dharma and the order of
monks. Keep us as lay-disciples from now on; as long s
we live and are alive, we (will) believe in taking tefuge."
13. Then Nand and Nandabal, the daughters of the village
headman, said the following to the Lord :
14. "May the Venerable One now accept a meal (from us)."
15. The Lord consented to Nand and Nandabal, the daugh-
ters of the village headman, by silence.
16. Nand and. Nandabal, the daughters of the village
headman, knowing the Lord's consent by silence and
knowing that the Lord was comfortably seated, offered.
and presented" pure and. excellent hard. and soft food with
their own hand.s. Having offered and presented pure and.
excellent hard and soft food with their own hands,
1?. and knowing that the Lord had. finished his meal, washed
his hands and. removed. his bowl, they took a lower seat
and sat down in front of the Lord to listen to the dharma.
50 coNvERsroNS rN eanr aFTER RETTIRN xRoM BENARES
18. Then the Lord, having completely explained (the clharma)
to Nand and Nandabal, the daughters of the village
headman, by means of a discourse on the dharma and
having inspired, inflamed and delightecl (them), rose from
his seat and went away.
Cnprnn 24a (Miracle 1)
1. Coming from Senyanagrmaka the Lord thought: "fs
there here, in the country of Magadha, any asoetic or
brahmin, of good moral cond.uct and. celebrated, whom
I might convert and. by whose conversion a great multitude
of people would be converted with little trouble ?"
2. At that time there lived. Urubilvkryapa, an ascetic with
matted hair, who was old, advanced in years and aged.
He was 120 years of age and. honoured., esteemed, tevered,
respected and. celebrated as an Arhat by the people
of Magadha. He had reached equanimity (imyate), staying
with 500 followers in a hermitage on the bank of the river
Nairajan.
3. Then the Lord thought: "There lives Urubilvkyapa,
with matted hair, who is old, advanced in years and
aged ... Nairajan. If I shoultl convert Urubilvakyapa,
with matted hair, a great multitud.e of people will be
converted by his conversion by me with little trouble."
4. Then the Lord went to the hermitage of Urubilvkryapa,
the ascetic with matted hair. Urubilvkryapa, the ascetic
with matted hair, saw the Lord from afar. And. having
seen him, he prepared a seat for the Lord and said to the
Lord: "Come, O great ascetic. Be welcome, O great
ascetic. X'or a long time the great ascetic has made
aangements to come here. Be seated., O great ascetic,
CEAPTER, 24A 5l
on the prepared seat." And. the Lord seated himself
on the prepared seat. Urubilvkapa sat down on one
side, after haVing exchanged manifold salutatory and
courteous greetings with the Lord.
5. The Lord asked Urubilvkyapa, the ascetic with matted
hair, who sat down on one side : "If it is not inconvenint,
K,ryapa, I should like to spend. one night in your fire-
house * (gnyd,g,ra)."
6. "It is not inconvenient, O great ascetic. But a venomous
snake stays in there. I hope he will not harm you !"
7. "Come, come *, Kryapa, give me your consent. He will
not harm me !"
8. "If, O great ascetic, he does not harm you, then, O gteat
ascetic, stay there as you wish."
9. Then the Lord, washing (his) feet outside the fire-house,
entered the fire-house and sat down cross-Iegged, his
body erect, having placed mind.fulness * in front of him.
10. The venomous snake saw the Lord from afar. Seeing (him)
in anger he blew out smoke. The Lord also blew forth
smoke by means of supernatural power (ydd,hi,).
11. Then in anger the venomous snake blew forth fire. Having
attained the concentration called "fire-element", the
Lord also (blew forth fire). Then, because of the anger of
the venomous snake and the supernatural power of the
Lord, the whole fire-house burned, being on fire, ablaze,
completely in flames, like one flame.
12. While he was looking at the stars in the middle of the
night, IJrubilvkyapa, the ascetic with matted hair,
saw the whole fire-house on fire, ablaze, completely
inflamed, like one flame. burning.
13. Seeing that he thought: "Gracious indeed is the great
ascetic. I hope he will not be reduced. to ashes by the
 CE,PTERS 24b-d 53
62 CONVERSIONS IN GAY AFTER R,ETURN FROM BENARES

venomous serpent. It is wrong that he clid not listen to Cseprnns 24b r,ro d (Miracles 2 and,4)
my words."
o'What if I in ord'er to teach the 1 *. At that trhe the Lord stayed in the hermitage of IJru.
14. Ten the Lord thought :
the asoetic with matted bilvkyapa, the ascetic with matted hair, in a wood-
dharma to Urubilvk,yapa,
land grove. (id. 24 d, 1)
hair, and to his followers, should accomplish such a
performanoe of magic power that (my) fire would extin- 2. At that time there were 500 young brahmins in the
guish the fire of the venomous snake and that, subduing
hermitage of Urubilvkyapa, the ascetic with matted
him without hurting his body, I shoulcl present him in hair, who attended to the fire. Each had three fire-
places *, so that there were 1500 fire-places all together.
(-y) bowl to Urubilvk,yapa, the ascetic with matted'
hair." 3. The young brahmins, wishing to attend to the fires and.
wishing to kindle them, were unable to kindle (the fires).
15. Then the Lord accomplished such a performance of magic
powe that, with his mind concentrated, (his) fire extin- (2+ d, 2: Then aL lnat time, Urubilvkryapa, the ascetic
guished the fire of the venomous snake and' that, sub- with matted hair, wishing to .-., was unable to kindle (it).)
uing him without hurting his bod'y, he took him in his 4. nd the young brahmins went to Urubilvk,yapa, the
bowl. ascetic with matted hair, and addressed him as follows :
16. He went to Urubilvkryapa, the ascetic with matted "O preceptor, we, wishing to attend to the fire and wishing
hair. to kindle it, were unable to kindle it."
1?. Urubilvkryapa, the ascetic with matted hair, saw the 5. Then Urubilv,kyapa, the ascetic with matted hair,
Lord from afar. thought: "The great ascetic lives in our vicinity. Doubt-
less it wili be his power."
18. Having seen him he said: ",{te you (still) alive, O great
' ascetic ?"
(id. 24 d, 3)
19. "I am alive, o KYaPa." 6. Then Urubilvkapa, the ascetic with matted" hair,
20. "What is in your bowl, O great ascetic ?" went to the Lord and said. the following to the Lord:
2I. *. "Because of the power of this venomous snake, O Gd.24 d, 4)
' KSyapa, you fire-house (was dangerous)' Now, subdued 7. "O great ascetic, these young brahmins belonging to us
by me, he is brought in a bowl." were unable to kindle the fire, wishing to attend to it
ZZ. tihen Urubilvkyapa, the ascetic with mattecl hair, after having kindletl it. I thought: 'The great ascetic
thought : "It is matvellous, the extent to which the great lives in our vicinity.Doubtless it will be his power'."
(24 d, 5 : ... I here, wishing ...)
ascetic possesses great supernatural power and authority'
But I too am an Arhat !" 8. "Let the fire be kindled, O Kyapa. Let it be kindled, O
great ascetic." (id. 24 d, 6)
9. Then the fire was kindled spontaneously because of the
54 coNVERsroNs rN arr aTER RETURN FRoM BNRES
(supernatural) Budctha-power of the Bucldha and. the deity-
power of the deities. (id. 24 d, 7)
10. Then Urubilvk,Syapa, the ascetic with matted hair,
thought : "ft is marvellous the extent to vhich the great
ascetic possesses great supernatural porrer and authority.
But I too am an Arhat !" (id. 24 d, 8)
Cs,prpns 24c lNo e (Miracles 3 and 5)
1. t that time the Lord stayecl in the hermitage of Urubil-
vkyapa, the ascetic with matted hair, in a woodland
grove. (icl. 24 e, t)
2. Then the young brahmins, having attended * to the fire,
were unable to extinguish (the fire) when they wished to
extinguish if. Q4 e, 2: .Lt, that time, UrubilvkSyapa,
the ascetic with matted hair, having..., was unable...)
3. Then the young brahmins went to Urubilvkyapa, the
ascetic with matted hair, and toid Urubilvkyapa, the
ascetio with matted hair, the following: "O precepto , w'e
were unable to extinguish the fire, wishing to extinguish
it after having attended to it."
4. Then Urubilvkyapa, the ascetic with matted hair,
thought : "The great ascetic lives in our vicinity. Doubt-
less it will be his power." (id. 24 e,3)
5. Then Urubilvkyapa, the ascetic with matted hair,
went to the Lord and said the following to the Lord :
(id.24 e, 4)
6. "O great ascetic, these young brahmins belonging to me
having attended to the fire, were unable to extinguish it
wishing to extinguish it. I Thought : "The great ascetic
lives in our vicinity. Doubtless it will be his power'."
(24 e, 5 : ... I, having ... was unable ...)
CHAPTERS 24c-e'g 55
7. "Let the fire be extinguished, O Kyapa. Let the fire be
extinguished, O great ascetic." (id. 24 e, 6)
8. Then the fire wasrxtinguished spontaneously because of
the supernatural Buddha-power of the Buddha and the
deity-power of the deities. (icl. 24 e, 7)
9. Then Urubilvakyapa, the ascetic with matted hair,
thought : "It is marvellous, the extent to which the great
ascetic possesses great supernatural power and authority.
But I too am an Arhat !" (icl. 24e, 8) (24 f . *, see note)
Cnprpn 24g (Miracle 7)
1. At that time the Lord stayed in the hermitage of Uru-
bitvkyapa, the ascetic with matted hair, in a wood-
land grove.
2. Then that night, the four great kings, of glorious hue,
came to the Lord at the beginning of the night. Approach-
ing (him) they honoured the Lord.'s feet with their heads
and sat down on one side.
3. Their own appearances were like (those) of four masses
of fire, being on fte, ablaze, flaming, like one flame,
burning.
4. While he was looking up to the stars at the end of the
night, Urubilvkyapa, the asoetic with matted hair,
saw in front of the Lord four huge masses of fire, which
burned., being on frre, ablaze, flaming, like one flame.
5. Anct Urubilvkyapa, the ascetic with matted hair,
thought: "Surely the great ascetic also attends to the
fire (like we do), as there are in front of him four huge
masses of fire, burning, being on fine, ablaze, flaming,
like one flame."
6. Then Urubilvkyapa, the ascetic with matted hair,
56 coNvERSroNS rN GA.lr .FTER RDTURN SRoM BENARaS
roaming through the hermitage, went to the Lord and
said. to the Lord :
7. "O great ascetic, while I was looking up to the stars at
the end. of the night, I sav in front of the great ascetic
four huge masses of fire, which burned, being on fire,
ablaze, flaming, like one flame.
8. Having seen tLem, I thought : 'surely the great ascetic
also attends to the fire (like we do), as in front of him
there are four huge masses of fire, burning, being on fire,
ahlaze, in flames, like one flame'."
9. "No, Kryapa, I do not attend to the fire and I shall not
attend to the fire either. But this night the four great
kings, of glorious hue, came to me at the beginning of the
night. Approaching (me) they honoured my feet with
(their) heads and sat down on one side. Their own appea-
rances were like (those) of four masses of fire, being on
fire, ablaze, flaming, like one flame, burning."
10. Then Urubilvk,yapa, the ascetic with matted hair,
thought: "It is marvellous, the extent to which the
great ascetic possesses great supernatural power and
authority. But I too am an rhat !"
Cuprpns 24h eNo i (Miracles 8 and 9)
1. At that time the Lord stayed in the hermitage of Uru-
bilvkyapa, the ascetic with matted hair, in a wood-
land grove. (id. 24 i, 1)
2. Then that night, Sakra, king of the gods,'of glorious hue,
came to the Lord at the beginning of the night. Coming
near, he honoured the Lord's feet with his head and sat
down on one side. (24 i, 2: ... Brahm Sabh,pati...)
3. His own appearance was more (impressive) than the four
CHAPTERS 24h-i t
masses of fire, and most beautiful and excellent. (24 ,
3 : ... than the five...)
4. While he waE looking up to the stars at the end of the
night, Urubilvkyapa, the ascetic with matted hair,
saw in front of the Lord a huge mass of fire, burning,
being on fire, ablaze, flaming, like one flame. (id..24i'4)
5. Then Urubilvkyapa, the ascetic with matted hair,
thought: "Surely the great ascetic also attends to the
fire (like we do), as there is a huge mass of fire in front of
him, burnin g, ablaze, flaming, like one flame." (d,.24 i,5)
6. Then Urubilvakryapa, the ascetic with matted hair,
roaming through the hermitage went to the Lord and
approaching (him) said to the Lord : (id. 24 i, 6)
7. "O great ascetic, while I was looking up to the stars at
the end of the night, I saw in front of the great ascetio
a huge mass of fire burning, being on f.ire, ablaze, flaming,
like one flame. (id.. 2+ , 7)
8. Having seen (it) I thought : 'Surely the great ascetic also
attends to the fire (like we do) as there is a huge mass of
fire in front of him burning, being on fire, ablaze, flaming,
like one flame'." (id. 24 i, 8)
9. "No, Kiyapa, I do not attend to the fire and I shall not
attend to the fire either. But tonight, Sakra, the king of
the gods, of glorious hue, came to me at the beginning
of the night. Approaching (me) he honoured my feet with
his head and" sat down on one side. His own appearance
was more (impressive) than the four masses of fire, and
most beautiful ancl excellent." (24i, 9: ... Brahm
Sabhpati... ...than the five masses...)
10. Then UrubilvkSyapa, the ascetic with matted hair,
thought : "It is matvellous, the extent to which the great
ascetic possesses great supernatural power and authority.
But I too am an Arhat !" (i1. 24 i, 10)

58 coNvERSroNS rN GlY -a'r'TER' R'ETUR'N rR'oM BENARES
CsrPrPn 24 j (Miracle 10)
1. At that time the Lord stayed in the hermitage of Urubilv-
kyapa, the ascetic mith matted hair, irr a woocllancl
,. Il"lf" dme in the abode of Urubilv'k ayapa'the ascetic
with matted hair, a sacrifice was d'rawing near which
(would last) for seven daYs.
3. Then Urubilvk,yapa, the ascetic with matted hair'
thought: "If the people of Magadha should know that
the great ascetic possesses such a great supernatural power
and such a great authority, then it would be possible that
they woultl be of opinion that they ought to make
,".rlr"o"" to him in stead o to me' Oh ! I wish the great
ascetic would. Ieave for another place these seien days
4. Then the Lord., knowing in (his) mind the thoughts of
Urubilvkryapa, the ascetic with matted hair, went
away to another place for those seven days'
5. Those seven days the profit and' honour was great for
Ilrubilvkyapa, the ascetic with matted hair, abundant
hard and soft food was obtained and a great multitude
of people was in (his) Power.
6. Then Urubilvkyapa, the ascetic with matted' hair'
thought after those seven daYs :
7. "Those seven days the profit and honour was ind'eed' great
for me, abundant hard and soft food was obtained and'
a great multitude of people came into (my) power' I
*ish th" great ascetic would come back and on coming
would (also) enjoY (this)."
8. Then the Lord, knowing in (his) mind the thoughts of
Ilrubilvkyapa, the ascetic with matted hair, went to
Urubilvkyapa, the ascetic rith matted hair'
9. Urubilvkyapa saw the Lord from afar'
cH.PrERS 24j-k 59
10. Having seen (him) he spoke thus : "Did you come back,
great ascetic ?"
11. i(Yes), Kyapall have come back."
12. "For what reason, O great ascetic, did you leave for
another place for these seven daYs ?"
13. "Did you not think, Kyapa : 'If the people of Magadha
should know that the great ascetic possesses such a great
supernatural power and such a great authority, than
it would be possible that they (would) be of opinion " ' I
wish the great ascetic would leave for another place for
these seven d.ays'?"
14. "That is right, great ascetic.'' "So I left for another place
knowing your thoughts in (my) mind'"
15. "X'or what reason, geat ascetic, did you come back?"
!" 16. "DiI you not think, Kyapa, after these seven days:
'These seven days the profit and' honour was great for
me, abundant hard and soft food was obtained and a
large multitude of people came into (my) power' I wish
the great ascetio would come back and on coming would
(also) enjoy (this)'?"
17. "That is right, great ascetic."
18. "Knoving your thought in (my) mind, I have come back'"
"Please, enjoy (the food) as much as you wish, great
ascetic."
19. Then llrubilvkyapa, the ascetic with matted. hair,
thought : "It is marvellous, the extent to which the great
ascetic possesses great supernatural polfrer and' authority'
But I too am an Arhat !"
CsrPrnn 24 k (Miracle 11)
1. Then the Lord stayecl in the hermitage of Urubilvk'i-
yapa, the ascetic with matted hair, in a woodland' grove'
60 coNvERsroNS rN G.a.y aFTER, RETURN FRoM BENAREs
2. Urubilvkyapa, the ascetic with matted hair, said the
followingto the Lord : "O great ascetic,live in our vicinity.
I (vrill provide) you with livelihood according to law."
3. The Lord. consented to Urubilv,kayapa, the ascetic
with matted hair, by silence.
4. Urubilvkaryapa, the ascetic with mattted hair, having
prepared a meal for the Lord. went to the Lord. ,A.pproach-
ing the Lord he said : "Soon, great ascetic, it is time for
the meal for which the great ascetic may think the right
time be at the moment."
5. "Therefore, (you) go, K,yapa, I (will)follow."
6. Then the Lord, knowing that Urubilvk,yapa, the ascetic
with matted hair, had. not gone far, filled his bowl with
fruits of (good) colour, od.our and taste, from the rose-
apple * tree after which the continent Jambudvipa * is
called, and went to the hermitage of Urubilvkyapa,
the ascetic with matted hair. Arriving (there) he seated
himself on the prepared seat.
7. IJrubilv,kryapa, the ascetic with matted hair, arrived
later than he. Urubilvkyapa, the ascetic with matted
hair, saw the Lord seated in the hermitage. And seeing
(him) he said : "Have you (already) come, great ascetic ?'
8. "I have come, Kyapa."
9. "What is in your bowl, great ascetic ?"
10. "When you had not gone far, I
entered such a concentra-
tion that I, (-y) mind concentrated, came (here) with a
bowl filled with fruits of (good) colour, odour and taste,
from the rose-apple tree after which the continent
Jambudvipa is called. Eat (them) if you wish !"
11. "The great ascetic shoulil eat (them) if he wishes x."
12. Then Urubilvkdyapa, the ascetic with matted hair,
thought : "It is marvellous, the extent to which the great
0EAPTERS Zk-l-m-n 61
ascetie possesses great supernatural polrer and authority
But I too am an Arhat !"
.
Csprnns 24 I, m ND n (Miracles 12, 13 and 14)
1. At that time the Lord stayed in the hermitage of Uru-
bilvkyapa, the ascetic with matted. hair, in a woodland
grove.
2. Then Urubilvkryapa, the ascetic with matted hair,
said the following to the Lord : "O great ascetic, live in our
viciniy. I (will provide) you with livelihood according to
Iaw."
3. The Lord consented to Urubilvkyapa, the ascetic
with matted hair, by silence.
4. Urubilvkyapa, the ascetic with matted. hair, having
prepared a meal for the Lord went to the Lord. Approach-
ing the Lord he said: "Soon, gteat ascetic, it is time for
the meal for which the ggeat ascetic may think the right
time be at the moment."
5. "Therefore, (you) go, Kyapa, I (will)follow."
6. (241) Then the Lord, knowing that Urubilvkyapa,
the ascetio with matted hair, had not gone far, fillecl his
bowl with bilvax-fruits, of (good) colour, odour and
taste, (taken) from a large bilva-rood which was not far
from Jambudvipa, (the continent) called after the rose-
apple tree, and went to the hermitage of Urubilvk-
yapa, the ascetio with matteil hair. Arriving (there) he
seated himself on the prepared seat.
Qa$ ... filled his bowl with kapittha-fruits, of (good)
colour, odour and" taste, (taken) from a large kapittha-
wood which was not far from...
(24n) ... not gone far, he went to Uttarakuru * and taking

62 CoNvERSIONS IN GY AFTER RETURN TROM BENARES
rice, the fruit of which is grain *, neither ploughed nor
planted, went to the hermitage of ...
7. Urubilvkyapa, the ascetic with matted hair, arrived.
later than he. Ilrubilvkdyapa, the ascetic with matted
hair, saw the Lord seated in the hermitage' And seeing
(him) he said. : "Have you (already) arrived, gret asce-
tic ?"
8. "f have arrived, K,yapa."
9. "'What is in your bowl, great ascetic ?"
I0. (2+l) "When you had not gone far, I entered such a
concentration, that I, (my) mind concentrated, came
(here) with a bowl fitletl vith bilva-fruits, of (goocl)
colour, odour and. taste, (taken) from a large bilva-wood
not far from Jambud.vipa, (the continent) called after the
rose-apple tree. If you wish, eat (them) !"
... from a
pa $ ... filIed. with kapittha-fruits large
kapittha-wood...
(here), having gone to Uttarakuru and
Qafi ... came
taking (from there) rice, the fruit of which is grain, which
is neither ploughed nor planted. If'.'
11. "The great ascetic should eat (them) if he wishes."
12. Then Urubilvakyapa, the ascetic with matted hair,
thought : "It is marvellous, the extent to which the great
ascetic possesses great supernatural power and authority.
But I too am an Arhat !"
CnlPrnn 24 o (Miracle 15)
1. Then the Lord stayed in the hermitage of Urubilvk-
yapa, the ascetic with matted hair, in a woodland- grove'
2. UrubilvkSyapa, the ascetic with matted hair, prepared
a meal for the Lord and. went to the Lord.
CHAPTER 24O 63
3. -{pproaching the Lord he said : "Soon, great ascetic, it
is time for the meal for which the great ascetic may think
the right timbbe at the moment."
4. And. the Lord, clothing himself in the forenoon and- taking
his bowl and monk's robe, went to the hermitage of
Urubilvkyapa, the ascetic with matted hair. rriving
(there) he sat down on the prepared seat.
5. Then Urubilvkyapa, the ascetic with matted hair,
knowing that the Lord. was comfortably seated, filled
(his) bowt with pure and. excellent hard and soft food
and presentecl (that to him).
6. Then the Lord accepted the alms-food. from Urubilv-
k,yapa, the ascetic with matted hair, and- took the meal
in another place.
7. There the need. for water arose in the Lord'
8. Sakra, the king of the gods, knowing that the need for
water had. arisen in the Lord hit the earth in front of the
Lord with his hand.
9. There a large well appeared, bubbling water. From this
the Lord took the water he needed.
10. UrubilvkSyapa, the ascetic with mattecl hair, roaming
through the hermitage saw that a large well had. come
into being, which was bubbling water.
11. Seeing (it) he thought : "f did not see this well before. Now
there is water, whence d.id" it come ?"
12. Ancl Urubilvkyapa, the ascetic with matted hair,
went to the Lord. Coming near he addressed" the Lord as
follows:
'When
13. "(This) you should know, O great ascetic ! I was
walking here in the hermitage, I saw a large well which
was bubbling water. Seeing (it) I thought: I, O great
ascetic, have not seen this well before. Now there is
water, whence d.id. it come ?"
64 coNyERSroNS rN c.y i.r'TER RETURN FRoM BENAREs
14. "When I had taken the alms-food from you, Kyapa,
Itook the meal in another place and (then) I felt a need
for water.
15. Therefore, Sakra, the king of the god.s, knowi:og my need.
for water hit the earth in this place with his hand.
There a large well appeared from which I obtained (what-
ever) water I needed. Therefore, Karyapa, this lotus-
pond will be called. 'P4fht' x."
16. Then Urubilvkyapa, the ascetic with matted hair,
thought : "It is marvellous, the extent to which the great
ascetic possesses great supernatural power and authority.
But I too am an Arhat !"
Cn.prnn 24 p (Miracle t6)
1. At that time the Lord stayed in the hermitage of IJru-
bilvk,yapa, the ascetic with matted hair, in a wood-
Iand grove.
2. Then in the evenivrg the Lord went out of his solitary
retreat and. went to the lotus-pond" "Pnikh,t".
3. rriving (there) he laid aside his monk's robes on the bank
of the lotus-pond. "Pq.ikht".
4. Descending into the lotus-pond "P!ikht" and be-
sprinkling (his) body, he stretched out his arm towards
a kakubha-tree *, wishing to come out (of the water).
5. Taking a large branch of the kakubha-tree which had bent
over fo support, the Lord came out of the lotus-pond"
"P4ikht,".
6. Urubilv,k,yapa, the ascetic with matted hair, saw when
he was walking through the hermitage that a large branch
of the kakubha-tree had bent on the bank ofthe lotus-
poncl "P4ikht".
cE.PTERS 24p-q 65
7. Seeing (it) he thought : "This large branch of my kakubha-
tree had not een bent before. 'Who caused the large
kakubha-brao' to bend. ? "
8. Then Urubilvakyapa, the ascetic with matted hair,
went to the Lord. Coming near he ad.dressed the Lord as
follows :
9. "Know (this), O great ascetic ! When f was walking
through the hermitage I saw that a large branch of the
kakubha-tree had been bent on the bank of the lotus-
pond 'P!ikht'.
10. Seeing (this) I thought: "This branch of my kakubha-
tree was not bent before, O great ascetic. W'ho caused.
the large kakubha-tree to bend ?"
11. "Kryapa, in the afternoon I came out of (my) solitary
retreat and went to the lotus-pond 'P,Tikhta'. Arriving
(there) I laicl asicle (my) robes on the bank of the lotus-
pond 'P,!ikht' and descended into the lotus-pond
'P,!ikhta'.
12. Sprinkling (my) body I stretched out my arm toward.s a
kakubha-tree, wishing to come out (of the water). Then
a large kakubha-branch bent down and with this for
support f came out of the lotus-pond 'P!ikht'.
13. This kakubha, O Kyapa, will be called 'B,hugrhita, *.
14. Then Urubilvkyapa, the ascetic with matted hair,
thought : "ft is marvellous, the extent to which the great
ascetic possesses great supernatural power and authority.
But I too am an Arhat !"
Cnlprrn 24 q (Miracle 1T)
1. At that time the Lord stayed in the hermitage of Urubil-
vkryapa, the ascetic with matted hair, in a woodland
goYe.
66 coNvnlsroNs rN GAy;. aFTER, RETURN FRoM BEN.REs
2. Ltthat time the Lord obtained hempen clothes which were
refuge-rags (inl,ni, pqnsuk,1ni,). And the Lord
thought:
3. "Where shall I wash (these) hempen rags ?"
4. Sakra, the king of the gods, knowing the Lord.'s thought
in (his) mind, took a large flat stone from some place and.
went to the Lord.
5. Approaching the Lord he said: "May the Lord wash x
the hempen rags here (on this stone)."
6. And the Lord washed. the hempen rags on that (stone).
6a. While he was walking through the hermitage, IJru-
bilvkayapa, the ascetic with matted hair, saw the large
flat stone. Seeing (it) he said to the Lord : "This large
flat stone, O great ascetic, was not here before. Who has
brought this large flat stone ?"
6b. "O K,yapa, I obtained hempen rags and" I thought :
''Where shall I wash (these) hempen rags ?'
6c. Then Sakra, the king of the gods, knowing my thought
in (his) mind, took a large flat stone from some place and
came to me. Approaching he said :
6d. 'May the Lord wash the hempen rags (on this stone).'
6e. And I washed the hempen rags on this (stone)."
7. Then the Lord thought: "Where shall I dry the hempen
rags ?"
8. And Sakra, the king of the god.s, knowing the Lord.'s
thought in (his) mind, took a large flat stone from some
place and went to the Lord. .A"pproaching the Lord he
addressed (him) as follows : will not be carried away by the flood. I will search for the
9. "May the Lord dry the hempen rags here."
10. The hempen rags we e dried by the Lord on that (stone).
13. While he was walking through the hermitage, Urubil-
v,kyapa, the ascetic with matted hair, saw a large
flat stone. Seeing (it) he said to the Lord :
cEAPTERS 24q-t 67
14. "O great ascetic, this large flat stone was not here before.
Who has brougt this large flat stone ?,,
15. "O Karyapa, I bbtained hempen rags. And I thought:
''W-here shall I dry (these) hempen rags ?'
20. Then Sakra, the'king of the jods, k"nowing my thought
in (his) mind took a large flat stone from some place and
came to me. Approaching he said the following to me:
21. 'May the Lord dry the hempen rags here.,
22. And I dried the hempen rags on that (stone).
23. This large flat stone, K,ryapa, will be called ,yak_
ahffr, *'.r'
24. Then lJrubilvkayapa, the ascetic with matted hair,
thought : "ft is marvellous, the extent to which the great
ascetic possesses great supernatural power and authority.
But f too am n Arhat !".
Cnlprpn 24 r (Miracle lB)
1. At that time the Lord stayed in the hermitage of llrubil_
vkayapa, the ascetic with matted hair, in a woodland.
grove.
2. At Lhat time a great flood arose in the river Nairajan.
3. And the Lord surrounded by water of more than the
height of a full-grorp man walked to and fro (in the
middle of the river) on a sandy spot.
4. Then Urubilvkyapa, the ascetic with matted hair,
thought: "Gracious indeed is the great ascetic. I hope he
great ascetic." And he took a boat made of one tree and
went in search of the Lord.
5. Urubilvkyapa, the ascetic with matted hair, saw the
Lord surrounded by water of more than the height of

68 coNvERsroNS rN e.Y FTER RETURN FR,oM BENRES
a full-grown man, walking to and fro on a sandy spot
Seeing (him) he addressed the Lord as fbllows :
6. "Are you alive, great ascetic ?"
"I am alive, KSyapa."
"Come aboard", great ascetic ! Will you come into the boat
made of one ttee, great ascetic ?"
"I come aboard, K6yapa."
7. Then the Lord thought: "'What if I should accomplish
such a performance of magic power that I, (my) mind
concentrated, should rise up to the boat made of one
tree, just as water rises ?"
8. And. the Lord accomplished such a performance of magic
power that he, (his) minct concentrated, rose up to the
boat made of one tree, just as water rises.
9. Then llrubilvkyapa, the ascetic with matted hair, 7. "Then, O young brahmins, throw these antelope-skins,
thought : "It is marvellous, the extent to which the great
ascetic possesses great supernatural power and authority'
But I too am an Arhat !"
Cngpn 25 a
1. Then the Lord spoke to Urubilvakiyapa, the ascetic with
matted hair, (the following) : "No, Kyapa, you are not
an Arhat, nor did you reach the realisation of the fruit
of Arhatship, nor d.o you know the way towards Arhat-
ship."
2. ncl Urubilvakyapa, the ascetic with matted hair,
thought: "The great ascetic knows my thought in (his)
mind." Knowing this he addressed. the Lord as follows :
"lVlay gain admission and ord.ination and (may I reach)
I 11. "O great ascetic, I have consulted" the assembly. May I
the state of monk under the great ascetic's guidance.
May I lead the religious life under the great ascetic'"
CE.PTER, 25A 69
3. Then the Lord asked Urubilv,kSyapa : "Did you, O
Kayapa, consult the assembly (of your followers) ?"
"No, ascetic.'t
4. "Therefore, Kyapa, first consult the assembly. A
consultation of the assembly is correct even for people
like you, who are celebrated and well-lrrown."
5. Then Urubilvakyapa, the ascetic with matted hair,
said to the young brahmins : "I wish to practise the reli-
gious life under the great ascetic, O young brahmins.
'What
will you do ?"
6. "All that we have come to know, O preceptor, comes
from (you, our) preceptor. If the preceptor will lead the
religious life under the great ascetic, we shall go forth
following (our) preceptor who has gone forth * (prurjit).
barken garments, staffs, water-vessels, wooden lad.les
and pots * into the river Nairajan."
8. "'W'e will, O preceptor." So the young brahmins threw
the antelope-skins, barken garments, staffs, water-vessels,
wooden ladles and pots into the river Nairajan.
9. Then they went to lJrubilvkyapa, the ascetic with
matted hair, and approaching (him) they said the follow-
ing to Urubilv,k,yapa, the ascetic with matted- hair :
"Pteceptor, we have d.one (as you said). fs there anything
else to be done ?"
10. Then Urubilvkdyapa, the ascetic with matted hair,
went to the Lord together with the 500 young brahmins,
ascetics with matted hair. pproaching (him) he said to
the Lord:
gain admission and ordination into the well-preached
method of the dharma and (may I reach) the state of
 CHA?TER,25b 7I
IN GAY.IFTER R,ETUR,N FR,OM BENR,ES
70 CONVERSIONS
"The Budclha
8. Then l{adi- and Gaykyapa thought:
monk. May I practise the religious life under the great must be a vgry imptrtant peson indeecl and very im-
that (someone ke)
ascetic."
hair' n"r"t tft" tlchi"g of the dharma'
12. Urubilvkyapa, the ascetic with matted
gained' hair' who is
Urubilvkayapa, te ascetic with matted
the religious life under the Lord's guidance' years of age
old, advanced in years and aged' who is
120
of monk of utd
This w the admission, ordination and' state and honoured, esteemed, rwered' respected
":It^.
of Magad'ha' has left
that reverend one. brated as an Arhat by the people
life under
the world for a second ti*" t lead the religious
Cnrmn 25 b
the great ascetic."
the ascetic Knoing this they addressed the Lord as follows: "May
1. at that time two brothers of urubilvkyapa, O.
ordination into
with matted hair, Nadikiyapa and Gay'kyapa' each we gain, O great ascetic, ad'mission and'
and (may we
vith 250 followers, practised meditation in a hermitage the"*ei1-pr"uched' method' of the dharma
the religious
at a lower part of the river Nairajan' reach) the state of monks' May we practise
2. The brothers Nadi- and Gaykyapa saw the
antelope- Iife under the great ascet'ic'"
(of your
skins, barken garments, staifs and water-vessels'
wood'en 10. "O Kyapas, did you consult the assembly
ladles and pot. ffouii"g by on the river Nairajana' followers) ?" "No, great ascetic"'
no harm
l

11. "Therefore, O K"yapas, you should

first consult the
3. Seeing (thai, both Ksyapas thought : "We hope is oorrect even
* either from the
I

has occurred to our felioi-brahmacrins l assembly. A. oonsultation of the assembly

us go and well-known'"
king or from robbers, fiom fire or from water' Let for peoplu like you, who are celebrated
i went to their
urrJ.""k (our) fellow-brahmac'rirrs'" 12. Th; tie brothers l{adi- and' Gaykyapa
-
i

own young
4. Seeking Urubiivkyapa the brothers -Nadi- and Gay- own hermitages. There they addressed' their
the

brahmins: "O young brahmins, 'What we wish to lead' the

k,yapa went to the" hrmitage of lJrubilvkyapa'
I

ti*" Urubilvkyapa' religious life under th great ascetic'

ascetic with matted hair. At ihut
the ascetic with mattetl hair, was seated in front of the
Lord, shaved., dressed in monk's robes'
5. The brothers Nad'i- and Gaykayapa saw IJrubilvk-
yapa, the ascetic with matted hair, seated in front of the
Lord, shaved, dressed in monk's robes'
6. Seeing (him) they asked IJrubilvakyapa, the ascetic
with matted hair, this : "K,yapa, is this (dharma) better
then the (former) one?"
7. "This (dharma) is better than the (former) one, O K'ya-
pas."
wili you clo ?"
l
from
18. ,,Ail that we have come to know, O preceptors, comes
(you, our) preceptors. If (our) preceptors will lead the
"ligio". ilf" ooJ"t the great ascetic, we shall go forth
foilwing (our) preceptors, who have gone forth'" "O
young biahmins, may you think it the right time now for
this."
14. Then the two brothers Nadi- and Gaykyapa went to
the Lord (each) with 250 followers. Approaching (him)
they said the following to the Lord:
72 coNvER,sroNS rN Gr AFTER, RETURN FR,oM BENARES
CEAPTER, 26 73

15: "O great ascetic, we have consulted the assembly. May

6. He also entered the concentration ,,fire_element,, (tejo_
we gain admission and ordination and (may we ,ru"h
dha,hr). Haxqrg entered the concentration,,fire_element,,,
the state of monks under the great ascetic,s guidance.
varlous rays came forth from the body of the Lord Buddha,
May we practise the religious life under te great
of blue, yellow, red, white, pink and crystal hue.
ascetic. " 7. And he showed the double supernatural ability. The
16. The brothers Nadi- and Gaykayapa gained the religious
lower (part of his) body was aflame. X'rom the upper
life under the Lord's guidance. This was the admislsion,
(part of his) body cool streams of water came forth.
ordination and state of monks of these two reverend. ones.
.And the upper (part of his) body was aflame (while) from
the lower (part of his) body cool streams of water came
Cseprsn 26 forth.
8. And having risen up into the southern, western and
1. Then the Lord, having given admission and ordination
northern sky he performed the four bodily attitudes :
to the thousand ascetics with matted hair, remained in
he walked, stood, sat and lay down.
Urubilv as long as it was agreeable and went, wandering, 9. He also entered the concentration ,,fire-element,,. Having
to Gay,.
entered the concentration,,fire-element,,, various rays
2. Wandering about gradually he reached Gay. He
came forth from the body of the Lord Buddha, of blue,
remained near a caitya * on the (mountain) Gay,irsa
yellow, red, white, pink and crystal hue.
together with the thousand monks, the former ascetics
10. He (also) showed the double supernatural ability. The
with matted hair.
lower (part of his) body was aflame (while) from the
3. There the Lord instructed the thousand monks by means
upper (part of his) body cool streams of water came
of the three supernatural abilities, namely by means of
forth. And the upper (part of his) body was aflame (while)
the supernatural ability of supernatural-power (rdd,hi,_
from the lower (part of his) body cool streams of water
prd,t,h,ry), the supernatural ability of mind_reading
came forth.
(d,enprati,hry) and the supernatural ability
o 11. Then having showed various fourfold supernatural
instruction (nu.asnpr,t ;h,ry a,).
abilities of supernatural power in the four rgions, he
4. The supe natual ability of supernatural power of the put an end to the performances of supernatural power
Lord (was) as follows.
and sat down in front of the assembly of monks on the
5. The Lord. entered a concentration of such a kind that he,
prepared seat.
his mind concentrated, disappeared from his own seat.
12. This was the supernatural ability of supernatural power
Having risen up into the eastern sky he performed the
of the Lord.
four bodily attitudes (ryapath): he walked, stood, sat
13. The supernaturat abitity of mind-reading of the Lord (was)
and lay down.
as follows.
14. "Your thoughts, O monks, are thus. This (is) mind. This
74 coNVER,SIONS IN GAY AFTER R,ETURN FROM BENARES
(ir) consciousness. Reflect on this. Do not reflect on that.
Have this in mind. Do not have that in mind. Give up
this. Do not give up that. Ifaving realized and obtained
this through the body, you must remain (in that condi-
tion)."
15. This was the supernatural ability of mind-reading of the
Lord.
16. The supernatural ability of instruction of the Lord ('ivas)
as follows.
17. "Everything, O monks, is burning. And what is everything
that is burning ? The eye is burning, (also) material form,
consciousness (arrived at) through the eye and contact
through the eye. Also vhatever inward sensation which
is based on contact through the eye, whether pleasant
or unpleasant or neither pleasant nor unpleasant, that too
is burning.
18. In the same way the ear, the nose, the tongue, the body
and the mind are burning. (Also) the consciousness (arrived
at) through the mind is burning and the contact through
the mind. And. whatever inward sensation which is based
on contact through the mind, whether pleasant or un-
pleasant or neither pleasant nor unpleasant, that too is
burning.
19. With vhat is it burning ? With the fire of passion \rd'g),
vith the fire of hatred (d,ae), with the fire of d.elusion
(moha).It is burning because of birth, old age, disease,
death, lamentation, suffering, dejection and. mental d.is-
turbance. It is burning because of suffering."
20. This vras the supernatural ability of instruction of the
Lord.
'When
21. the method of the dharma had been preached,
the minds of the thousand. monks became released from
evil influences, not clinging to existence.
\r
CI{APTERS 27-28
IY. CONVERSIONS IN RJAGRHA
Cneprnn 27 a
1. .4"t that time the Lord. remained. in Gay on the Gay-
ira near a carlya together with the thousand monks,
all former ascetics with matted hair, who were aII Arhats
(now), their evil influences destroyed, who had done rvhat
was to be done, who had performed their duties, v'ho had
cast off (their) burdens, who had obtained their own
welfare, who had destroyed all bonds with existence,
their minds being released by means of correct intuitive
knowledge (aJd).
2. Servants of king Srai{rya * Bir.nbas,ra of Magadha,
who were roaming through the country, heard: "In the
clan of the Sakyas a prince has been botn, on the slopes
of the HimIaya, on the bank of the river Bhgirathi *,
not far from the hermitage of the seer Kapila *.
3. It has been prophesiecl by brahmins who are sign-readers
and augurs : if he vill remain in the house, he will become
a king, a world-ruler (colrartin), the conquerot of the
whole world, a king of the law (d,harmrj), (ruhng)
accord.ing to the law, endowed with the seven jewels
(saptrtna). His seven jewels will be of the following
kind, namely: a wheel-jewel, an elephant-jewel, a horse-
jewel, a gem-jewel, a woman-jewel, a householder-jewel
and. a minister-jewel as the seventh. He will have a
thousand sons, who ate hetoes, btave men, whose physical
76 CONVER,SIONS IN RJAGR,HA
forms (will be) excellent, who crush d"own the armies of
others. He will live, having conquered this whole great
earth, bordered by the oceans, which (will be) free from
troubles and free from calamities, without military force
or sword, but by means of the right law.
4. If he shaves (his) haii and beard, puts on yellow robes and
because of complete faith will leave home for homelessness,
he will become a Tath,gata, an rhat, a completely
enlightened being (sa,myksrybudd"h), whose voice re-
sounds in the world."
5. Having heard this they went to king Srailya Bimbas,ra
of Magadha and approaching (him) they told king Srainya
Bimbasra of Magadha the following :
6. "What you ought to know, Your Majesty, (is this).
When we were roaming through your majesty's country
ve heard: 'A prince has been born in the clan of the
Skyur, on the slopes of the Himlaya ...
8. he will become a Tathgata, an A-rhat, a completely
enlightened being, whose voice resounds in the world.'
9. May your majesty order him to be killed."
13. "The villagers must not speak thus.
14. This prince who has been born in the clan of the Skyas,
on the slopes of the Him,laya, on the bank of the river
Bhgirathi, not far from the hermitage of the seer Kapila,
of whom it has been prophesied by brahmins who are
sign-readers and" augurs : if he will remain in the house
he will become a king, a world-rule, the conqueror of
the whole world, (ruling) according to the law, a king of
the law... he will live, having conquered ... by means
of the right law; we will be his followers. (nd) if he shaves
(his) hair and. beard, puts on yellow robes and because
of complete faith will leave home for homelessness, he
CEAPTER,S 27A-b tt
will become a Tathgata, an Arhat, a completely
enlishtened" beinq, whose voice resounds in the world'.
'We"shall
attail'dscipleship und er him."
15. Then king Srainya Bimbasra of Magadha went up to the
flat roof of (his) palace and. uttered five wishes.
16. "Ah !, may a Tathgata appear in my realm' an Arhat, a
completely enlightened being, end'owed with knowledge
(aid'yd') anit (gooct) conduct (ca,rar.r,a,), a Sugata, who knows
the world, the highest leader of men to be tameil (purua-
d,amyasd,rth'i), a teacher of gods and men, a Buddha,
a Lord. And may I come near to see him. And may he
teach me the dharma when I have corne near. And may
I understand that dharma. -A.nd. may he make the instruc-
tion * (ii,hQ lorown to me, when I have understood the
dharma. And may I, having taken upon myself that in-
struction, remain (doing so)."
17. Then the Lord said to the monks: "O monks, this king
Srailya Bimbasra of Magadha, having gone up to the
flat roof of (his) palace, uttered. five wishes.
18. "Ah!, may a Tath,gata appear io *y realm ... remain
(doing so)."
Csi.prnn 27 b
1. Servants of king Srailya Bbasra of Magad-ha, who were
roaming through the country, heard": "In the clan of
the Sas a prince has been born, on the slopes of the
Himlaya, on the bank of the river Bhgirathi, not far
from the hermitage of the seer Kapila. It has been prophe-
siecl by brahmins who are sign-read'ers and augurs : if
he will remain in the house he will become a king, a
world.-ruler, the conqueror of the whole world', a king of
 CE.A,PTER 2?b
79
78 CONYERSIONS IN RJ.{GRHA

have been destroyed, who have done what was to

be
the law, (ruling) according to the law, endowed with the by means of
d"one ... whoe mind's have been released
seven jewels ... he will live having conquered ... by means
of the right law. If he shaves (his) hair and beard, puts correct intuitie knowled'ge'
on yellow robes and. because of complete faith will leave 6. May the king PaY homage to him'"
home for homelessness, he will become a Tathgata, 7. Thn kiog Kuiaya Bimbasra of Magadha add:-essed'
an Arhat, a completely enlightened being, whose voice .o*" rrruo ot other : "Come, my dear man, go to the Lord'
resound.s in the world.
8. Approaching (him) you must at our command- honour the
2. Having shaved (his) hair and beard and having put on f,rd', feet vith (yur) head' Inquire (then) whether (his)
state of being is iree f'om d'isease, free from illness
and'
yellow robes, because of complete faith he has left home
whether his physical cond"ition is well' whether
(his)
to lead (a life of) homelessness. Enlightened to the highest strength' (his)
going (is (inquire after his)
complete enlightenment he stays in Gay on the (moun- "o*ioriublu), and (his)
tain) Gayira near a callya together with a thousand iutt-"U"i"g, the faultlessness (of his condition)
monks, all former ascetics with matted hair, who are state of comfort (spat uihnr atd')'
;Muy the Lord come to Rjagha' As
all Arhats, whose evil influences have been destroyed, 9. Anrl speak thus,
Iorrg u-, I live I shall bestow upon the Lord together
with
who have done what w'as to be done, who have performed (pari'l'r)'
their duties, who have cast off the burden, who have thJ order of monks personal belongings

obtained their own welfate, who have destroyed all (name) tobes (,ur), alms (pi'r1'{'aptct'), a place to rest
and to sit (ya,n,sna), atd' med'icine to cure the
sick
boncls with existence, whose minds have been released
( ."
gld,naytr tY Y abhai aj Y )'
by means of correct intuitive knowledge."
3. Hearing (this) they went to king Srainya Bimbasra of fO. ne rian,- hearing (this) from king Srainya Bimbasra
of Magadha, said. : "Be it so, Your Majesty", and' went to
Magadha. .A.pproaching (him) they totd king Srailya
Bilnbasara of Magadha : the Lord.
11. Approaching (him) he honoured the Lord's feet with
(his)
4. "What you ought to know, Your Majesty, (is this).
heacl and sat down on one side' Seated asid'e the
'When man
we were roaming through your majesty's country,
said the foliowing to the Lord :
we heard. : 'A prince has been born in the clan of the Sk-
12. "O Venerable One, king Sraipya Bimbasra of
Magadha
yas ... whose voice resounds in the world. and' inquires
5. Having shaved. hair and beard. and having put on yellow honours the Lord's feet with (his) heacl
robes because of complete faith he has left home to lead whether (the Lord-'s) state of being is freefromdisease "'
(a life of) homelessness. Enlightened to the highest com- state of comfort."
13. "May king Srainya Bir.nbasra of Magadha be
in the
plete enlightenment he stays in Gay, on the (mountain)
Gayrira near a cailya together with a thousand monks,
por..sion of happiness, and you too, O man'"
14.
7'The king, O Venerable One, speaks thus:
all former ascetics with matted hair, whose evil influences
80 CONVER,SIONS IN RJAGRIIA
15. 'May the Lord come to Rajagha. As long as I live I shall
bestov upon the Lord together with the order of monks
personal belongings (namely) robes, alms, a place to rest
and to sit, and medicine to cure the sick,.,,
16. The Lord consented to that man by silence.
17. Then the man, knowing the Lord,s consent by silence,
honoured. the Lord's feet with (his) head and went away
from the Lord's presence.
Cn,prsn 27 c
1 Then the lord, wandering through the country of Maga_
dha, went to the Yafivana-grove *, to the Supratisthiia_
catya * of the people of Magadha together with the great
community of monks, with the thousand monks, all
former ascetics with matted hair, who were all Arhats,
whose evil influences had been destroyed, who had done
what was to be done, who had performed their duties, who
had cast off the burden, who had obtained their own wel_
fare, who had destroyed all bonds with existence, whose
mind.s were released by means of correct intuitive know_
ledge.
2. Then the Lord, having reached the Supratisthta-caitya,
remained in the Yativana-grove, in the Supratiqthita_
catya of the people of Magadha
3. King Srai-nya Bir.nbasra of Magadha heard : ,,The Lord,
together with the great community of monks, with the
thousand monks whose minds were released by
means of correct intuitive knowledge, went, wandering
through the country of Magadha, to the yastivana-grovf
to the Supratisthita-caitya of the people of Magadha.
Having arrived. there, he remainsin the yastivana-grove,
in the caitya of the people of Magadha.,,
81
CHAPTER 27C
4. Then king Bimbasra went out of Rjagha together with
12.000- chariots and a number of 18.000 (men on) horse-
act a\n'a many hundreds of thousands of brahmins and
householders of Magadha to present (himself) before the
Lord and to serve the Lord.
5. Having gone by chariot as far as there was (fast) ground
for the chariot, he descended. from the chariot and. entered
the park on foot.
6. The moment that king Srailya Bir.nbasra of Magadha
saw the Lord, that moment he laicl down the five royal
insignia (namely) the crown, the parasol, the sword, the
jewelled yak-tail fan and the bright-coloured sand.als.
7. Then king Srailya Bir.nbasra, having laid down the five
royal insignia, went to the Lord.
8. Approaching (him) he placed his upper robe over one
shoulder and. bowing in the direction of the Lord, making
an ajali, he pronounced his own name and the name of
his family three times.
9. "I am, O Yenerable One, king of Magadha, king Srailya
Bi4basra. I am the king, king Srailya Bimbasra."
I0. "That is so, O great king. That is right, O great king.
You are king Sraifrya Bimbasra of Magadha. You, O
great king, are king Srailya Bimbasra of Magadha.
Be seated., O great king, on your own seat."
11. Then king Srainya Bimbas,ra of Magadha, having hon-
oured the Lord's feet with (his) head sat down on one side.
12. Some brahrnins and householders of Magadha honoured
the Lord's feet with (their) heads and. sat down on one
side.
13. Some brahmins and householders of Magadha exchanged
various cordial, polite and courteous greetings with the
Lord and sat down on one sid.e.
82 CONVER,SIONS IN R.GRE.
14. Some brahmins and householders of Magadha bowed in
the direction of the Lord, making an ajali, and sat down
aside.
15. Some brahmins and householders of Magadha, having
seen the Lord from afar, silently sat down aside.
16. At that time the reverend Urubilvkyapa was seated
amidst the community, surrounded (by it).
17. Then it occurred to the brahmins and. household.ers of
Magadha: "'Wel1, does Urubilvkayapa, the ascetic
with matted hair, lead the religious life under the great
ascetic, or does the great ascetic lead the religious life under
Ilrubilvkyapa, the ascetic with matted hair?,,
18. Then the Lord, knowing in (his) mind the thought of the
brahmins and householders of Magadha, asked the reve-
end Urubilvkyapa the (following) question with a
song in gths *:
19. "What have you seen, O dweller in Urubilv, that you
have left the fires and. have come to (practise) observance ?
Show me, Kyapa, this matter ! How clid you abandon
your fire-worship ?"
20. "They x speak of food, drinks alo.d tastes, of sensual
desires and women. Seeing that these impurities tend to
attachment, therefore f was not delighted with regard.
to sacrifice and oblation."
21. "ff your mind is not clelighted by that, by sensual desires,
by food, drinks and tastes, then, in the world of gods and
men where does you mind delight in ? Tell (me) that,
Kayapa, (now that you are) asked."
22. And the reverend Urubilvkyapa said :
"Having seen the place which is without attachment
(ni,rupad,hi,), peaceful, the most excellent, belonging to
the stage of nothingness * (alcir.ncany), not attached to
CEAPTER,S 27C-d. 83
sensual desires anil existences, not becoming otherwise,
not to be led QI others, I did not clelight in sacrifice and
oblation.
23. The deliverance (moka) by means of sacrifices, of obser-
vances and offires (directed towards that) was the reason-
ing of my mind. I was blind, following birth and death,
not seeing the imperishabie highest place.
24. Now I see that uncreated * (aslnslcrt) place, lvhich the
Excellent Elephant, the Holy One * so well explained. For
the benefil of the people, the Wise One, the Leader, you,
O Gautama, arose, you, whose power is the truth."
25. The Lord said : "'W'elcome to you, be seated-. (There must
be) no (more of) your bad thoughts. Among various d-har-
mas, you reached. the most excellent. Confound- *, O
Kyapa, the assembly."
Cuprnn 27 d
I *. Thenthe reverend Urubilvkyapa, who was given (this)
opportunity by the Lord, entered such a concentration
that he, his mind. concentrated' disappeared from his
own seat.
2. Having risen up into the eastern sky he performecl the fqur
bodily attitud.es : he walked, stood, sat and lay down.
He also entered the concentration "fire-element".
3. Haing entered the concentration "fire-element", various
ays came forth from the body of the reverend Urubil-
vkyapa.
4. (They were) of blue, yellow, red, white, pink and crystal
hue.
5. And he showed- the double supernatural ability. The lower
(part of his) body was aflame. X'rom the upper (part of his)

84 CONVERSIONS IN RAJAGRH,
body cool streams of water came forth. And the upper
(part:of his) body was aflarne, (while) from the lower (part
of his) body cool streams of water came forth.
6. In the same ve'ay (he actecl) in the southern, western and
northern sky. Thus having showed various fourfold
supernatural abilities of supernatural power in the four
regions,
7. he put an end to those performances of supernatural
powe , bowed. in the direction of the Lord, making an
ajali, and said the following to the Lord :
8. "My.teacher, O Yenerable One, is the Lord. I am your
disciple. My teacher, O Yenerable One, is the Lord. I am
your d.isciple."
9. "That is so, K,yapa. That is so, Kyapa. f am your
teacher, O Kyapa, you are my disciple. Be seated,
O Kyapa, on your oliln seat."
10. The reverend Urubilvkyapa sat down on the prepared.
seat.
11. Then it occurred. to the brahmins and householders of
Magadha:
12. "It is not so that the great ascetic practises the religious
life under Ilrubilvkyapa, the ascetic with matted hair,
but Urubilvkyapa, the ascetic with matted. hair,
practises the religious life und.er the great ascetic."
Cu.proR,27 e
1. On that occasion the Lord. addressed king Srain;a Biqp-
basra of Magadha (as follows) :
2. "Material form *, O great king, arises and comes to an
end. Its origin as weII as (its) decay should be known.
Sensation, conception, the psychic conformations and
CEAPTER 278 85
consciousness, O great king, arise and come to an end' Their
origin as vrell as Sheir) decay should be known'
3. O great king, thbt son of noble family who knows the
inhlrent nature of material form which consists of origin
ancl d.ecay, (really) knows what is material form' O great
king, the son of noble fami who knows the inherent
nature of sensation, conception, the psychic conforma-
tions and consciousness which consist of origin and d'ecay,
(really) knows what is consciousness.
a. grat king, the son of noble fami who thoroughly
understand.s material form does not turn towards (it),
nor d.oes he grasp (it), depend upon (it) or attach himself
to (it) thinking: "(Material form) is my self"'
O great king, the son of noble fami who thoroughly
understand.s sensation, conception, the psychic confor-
mations and. consciousness does neither turn tovards
(them) nor grasp (them), neither depend upon (them) nor
attach himself to (them) thinking : "(They) ate my self"'
5. O great king, the son of noble family who does not turn
towards material form, who does not grasp (it), depend
upon (it) and who is not attacheil to (it), having not come
to the id"ea : "(Material form) is mine", (he), I say, is
unmeasurable, immense, released.
6. In the same way, O great king, the son of noble fami
who d.oes not turn towards sensation, conception, the
psychic conformations and- consciousness, gTasP (them)
r depend, upon (them) anil who is not attached to (them),
having not, come to the idea: "(They) are mine", (he)'
I say, is unmeasurable, immense, teleased-'"
7. Then the brahmins and' householders of Magadha.thought :
8. "If now material form is not the self and' sensation'
conception, the psychic conformations and' consciousness
86 CONYERSIONS IN R,JAGR,HA
re not the self, vhat then will be the self or (what will
be what is called) a being, a living principle, or a creature,
a person, an individual, a man, a human being, an agent
or someone who acts, one who brings forth or who is
born, (if) he is not born, has not been, will not be and is
not found either ? Who experiences the ripening of good
and bad acts which are done and wili be done ? 'Who
casts off these aggregates (slcnd,h) andtakes upon (him-
self) other aggregates * ?"
9. Then the Lord, knowing in (his) minct (this) thought of
the brahmins and householders of Magadha, addressed
the monks (as follows) :
10. "O monks, the foolish ordinary man (prthgjn), who is
not learned (in the dharma), keeps to the conventional
d.esignation (prajpt,): "A self, a self", but there is no
self nor that which belongs to the self. When suffering,
O monks, arises, it (just) arises (and) when suffering is
being destroled *, it is destroyed. When things (sa-
they arise (and) when things are being
slcd,r) ase,
destroyed, they are destroyed. Dependent on these causes
and conditions the continuum of things (sar.nslcrasntati)
originates.
11. O monks, the Tathagata, knowing the moment of rebirth
of the continuum of things, teaches the
(prat,smd,hi,)
disappearance (from one existence) and the rebirth (in
another existence) of (all) beings.
12. I see, O monks, with (my) divine eye *, which is pure and
transcends the human (eye), beings; I see them dying
as well as coming into existence, (beings) of good colour
as well as of bad colour, inferior ones as well as superior
ones, those who enter a good existence as well as those
who enter a bad existence, living accortting to (their)
actions (hrma) I truly know the beings.
CHPTER, 278 87
13. These beings, O reverend ones, who are provided' with evil
actions (lca,rmo) of the body, provided with evil actions
of speech and tltought, who speak offensively of the noble,
who uphold false views, are reborn in the hells, because
of (their) adherence to false views, actions and" teachings,
for that reasn and condition (coming to) the misfortune
of hell or of a bad existence on the separation of the body,
after death.
14. But, O reverend ones, the beings who are provided with
virtuous actions of the bod.y, providecl with virtuous
actions of speech and thought, who do not speak offen-
sively of the noble, who have the right views, are reborn
in a good existence because of (their) adherence to right
views, actions and teachings, for that reason and condi-
tion (reborn) in heaven, among the gods, on the separation
of the body, after death.
15. Thus, O monks, I know, thus I see and (therefore) I do
not speak like this :
16. "What then will be the self, or (what then will be what is
calted) a being ... one who knows, (when) he is not born,
has not been, will not be ?
17. Who experiences the ripening of good and- bad acts which
are d.one and will be d"one ? Who casts off these aggregates
and takes upon (himself) other aggregates ?"
(That is) outside the designation of the dharma (d'hrm-
sarylcet).
18. Then this (is) the designation of the dharma, namely:
when something exists something (else) comes into being
and from the production of that, (again another) thing
arises.
19 x. As follows :
depend.ent on ignorance are the psychic
conformations; dependent on the psychic conformations
88 CONYER,SIONS IN RJAGRHA
is consciousness; dependent on consciousness are name and
form; dependent on name and form are the six organs of
sense; dependent on the six organs of sense is contact;
dependent on contact is sensation; dependent on sensation
is desire; dependent on desire is attachment; dependent
on attachment is existence; dependent on existence is
birth; dependent on birth are old age, death, grief,
lamentation, suffering, depression and mental disturbance.
So there is an origin of this vhole great aggregate of suffer-
irg.
20. If one thing no longer exists, then the thing which is
dependent on it, is also gone. By stopping one thing, the
thing resulting from it, is also brought to an end.
21. For, by the elimination of ignorance, the psychic confor-
mations are eliminated; by the elimination of the psychic
conformations, consciousness is eliminated; by the
elimination of consciousness, name and form are elimi-
nated; by the elimination of name and form, the six
organs of sense are eliminated; by the elimination of the
six organs of sense, contact is eliminatecl; by the elimi-
nation of contact, sensation is eliminated; by the elimi-
nation of sensation, desire is eliminated; by the elimi-
nation of desire, attachment is eliminated; by the elimi-
nation of attachment, existence is eliminated; by the
elimination of existence, birth is eliminated; by the elimi
nation of birth, old age, death, grief, lamentation,
suffering, depression and mental disturbance are elimi-
nated. Thus is the elimination of this whole great aggregate
of suffering.
22. For, O monks, things are painful, nirv4ra is rest. The
production of suffering (results) from the production of
the cause. The destruction of suffering (results) from the
CHAPTERS 27e-f 89
destruction of the cause. The path (of worldly existence)
being cut off, it does not proceed. Irreparably it comes
to destructioh tnut is the end of suffering.
23. In what is he who is completely released. ? In the opposite
of suffering, the destruction of it, the appeasing of it,
the cooling off of it, the extinguishing of it. This, O monks,
is a place of rest, namely the abandonment of all attach-
ments, the destruction of thirst, indifference to sensual
desires, cessation, nirvqra."
Cnaprnn 27 f
1. At that time the Lord acldressed king Srailya Bimbasra
of Magadha twice, saying :
2 *. "'W'hat is your opiniorr, O great king, is material
form permanent (nitya) or impermanent' (n'ty) ?"
3. "(ft is) impermanent, O Venerable One."
4. "nd further, is the impermanent painful (d,ukh) or
pleasant (n d,uhkha) ?"
5. "Painful, O Venerable One."
6. "n'urthermore, can a learned noble disciple consider for
himself concerning the impermanent, vhich is painful
and characterized by change : 'This is mine', 'I am this',
'This is my self'?"
7. "No, Venerable One."
8. "The same about sensation, conception, psychic confor-
mations and. consciousness, are they permanent or im-
permanent ?"
9. "Impermanent, O Yenerable One."
10. "And further, is the impermanent painful or pleasant ?"
11. "Painful, Venerable One."
12. "Furthermore, can a learned noble disciple consider for
 cEAPrEas 27f - 28a 91
90 CONVER,SIONS IN RAJAGR,H

from doubt'
trated the dharma intellectualll ws free
himself concerning the impermanent', which is painful on another' not
free from urertainty, not depenclent
and charaoterized by change: 'This is mine', 'I am this" in the
to be lecl by another, having obtained confidence
'This is mY self'?" dharmas'
teaching of the Teacher, in the
13. "No, Venerable One." upper robe over
2I. He rose'from (his) seat and putting his
14. "Therefore then, O great king, whatever material form making an aja
one shoulder, boied to the Lord and
there is, past, future or present, insid'e or outside, gross or
said. the foliowing :
subtle, low or eminent, far ot neat, "all that is not mine'
am successful, O V"""'uble One' I am
successfuM'
I am not that, that is not mY self"' 22. "I the dharma
O Yenerable One, take refuge in the Lord'
15. In this way it must be seen, in truth, by means of correct
ancltheorderofmonks.Keepmeasalay-d'isciplefrom
discriminative knowledge.
now on; as long as I live and am alive'
I (will) believe
16. Also: whatever sensation there is and' whatever concep-
in taking refuge.
tion, whatever psychic conformations there are and what- A9long as I live I shall
23. May the-Lord come to Rjagrha'
ever consciousness, past, future or present, inside or out- belongings' tobes' alms'
side, gross or subtle' low or eminent, far or near' "a11
b"io* upon the Lo'd persnal the sick'"
a place to rest and to 'i aod medicine
to cure
that is not mine, I am not that, that is not my self"' Bimbasra of Maga-
24. The Lord consented to king Srai4ya
17. In this way it must be seen, in truth, by means of correct
dha bY silence'
discriminative knowled.ge.
zr. r:n." li^f Sruinyu Bimbasra of Magadha' knoyins !h.e
ls.Seeinginthiswaythelearnednoblediscipleisd.isgusted"
Lord's consent by sile"ce, honoured the Lord's feet with
at material form and he is disgusted' at sensation' concep- presence'
his head anil went away from the Lord''s
tion, the psychic conformations and' consciousness;
being disgutt"d h" is dispassionate; being dispassionat'e
he is releasect. Within the released one insight arises
into Csprpn 28 a
.Wandering
the knowledge: "I am released-, birth is destroyed for
is what 1. Then the Lorcl went, wandering, to Rjagrha.
me, the religious life is practised, done was
(where) he remained
uboot gradually, he reached Rafagha' *' At tla!
to be d.one, I know no other existence beyong this one"'"
in the"Venurrana *, in the Kalandakanivpu
19. When (the Lord) discoursed upon the dharma in this way'
timeanheretigalschool,namely(of)Sayayin*,had
king Srailya Bimbasra attained the dustless' pure
,"""rrtty appeared' Not long ago their teacher guarcl-
d"ied'
dharma-insight into things together with 80'000 deities (who were)
z. Among tn"* tn"," *"," t*o.co*panions
and many hundreds of thousands of brahmins ancl house- of the group'
ians of the group (of followers' man-?g-ers
llpJiuy, * rr ktita *; the two of them took
hold.ers of Magadha. care of
20. Then king Srainya Bimbasra of Magaclha saw the d'harma'
the dharma' pene- the grouP.
perceived. the dharma, und-erstood
oo CONVER,SIONS IN R,JGR,EA
3. They had made the following agreement: the first of us
who attains the immortal, must announce (it) to the other
one.
Cneprnn 28 b
1. At this time the reverend Avajit, having dressed in the
morning, took (his) upper robe ancl bowl and entered
R,jagrha to collect alms.
2. Lt, that time the wandering ascetic * (pari,araialc)
IJpatisya had gone to Rjagrha for provisions (and) for
some affair or other. Because of (his) gracious approach
and depart, looking in front and looking behind, d.rawing
in and stretching out (his arms) and by (the way of hisj
wearing (his) waist-cloth, upper robe and bowl, the
wandering ascetic Upatisya saw the reverend Avajit
from afar.
3. Having seen (him) he thought : "Of all the many perfected
wandering ascetics who live in this Rjagha I ]rave not
perceived such a behaviour like (that) of this wandering
ascetic. What if I should ask him: Who, O monk, is
your teacher, or: under whose guidance did you enter
the religious life, or : whose dharma do vou declare ?,,
Knowing this, walking backward and forward in some
rrarrow street, he was closely following the reverend
Avajit.
4. Then the reverend Avajit came close to the wandering
ascetic IJpatisya. At that moment the wandering ascetic
Upatisya addressed the reverend Avajit as follows :
"'Who, O monk, is your teacher and under whose guidance
did you enter the religious life. Whose dharma do you
declate?"
CHPTER 28b 93
5. "IL is, O reverend one, the ascetic Gautama, a son of the
Sakyus. (Lea*ving) the clan of the Skyas, shaving hair and-
beard and. pirlting on yellow robes because of complete
faith he had left home to lead" (a life of) homelessness.
He is fully enJightened to the highest complete enlighten-
ment. This Lord is my teacher. Under his guidance I
entered the religious life. I declare his dharma."
6. "Then, O reverend. one, teach (me) the clharma."
7. "I arr^, O reverend one, young and new in the religious
life. Therefore I am not able to explain in detail the
teaching of this Lord, the Tathgata, Arhat, completely
enlightened one. But I can explain the meaning."
'What
8. "O monk, what I need is the meaning. is one to d'o
with many characters ? Speak about the meaning ! ..."
9. And the reverencl A3vajit pronounced' the (following)
verse at that time :
10. "Those elements which arise from a cause, of these the
Tathgata explains the cause and their cessation. Thus
speaks the great ascetic."
'When
11. this method of the dharma had- been explained', the
wand.ering ascetic lJpatisya reached the dustless, pure
dharma-insight into things.
12. Then the wandering ascetic Upatiya, having seen the
dharma, having perceived the dharma, having und'er-
stood the dharma, having penetrated' the dharma
intellectually, free from doubt, free from uncertainty,
not depend.ent on another, not to be led by another,
and having obtained confid.ence in the teaching of the
Teacher, in the d.harmas, rose from his seat and, putting
his upper robe over one shoulder, making an ajali in
the direction of the reverend. Avajit, pronounced' the
solemn utterance (ud,na) :