The great chapter (PLI-TV-KD1)

Theravāda Collection on Monastic Law

The Great Division

The great chapter

1. The account with the Bodhi tree

Homage to the Buddha, the Perfected One, the fully Awakened One

Soon after his awakening, the Buddha was staying at Uruvelā on the bank of the river Nerañjara at the foot of a Bodhi tree.

There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Then, in the first part of the night, the Buddha reflected on dependent origination, both the ordinary and the extraordinary sequence:

“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form; name and form are the condition for the six sense spheres; the six sense spheres are the condition for contact; contact is the condition for feeling; feeling is the condition for craving; craving is the condition for grasping; grasping is the condition for existence; existence is the condition for birth; birth is the condition for old age and death, for grief, sorrow, pain, aversion, and distress to come to be.

This is how there is the origin of this whole mass of suffering.

But with the complete fading away and end of ignorance comes the end of intentional activities; with the end of intentional activities comes the end of consciousness; with the end of consciousness comes the end of name and form; with the end of name and form comes the end of the six sense spheres; with the end of the six sense spheres comes the end of contact; with the end of contact comes the end of feeling; with the end of feeling comes the end of craving; with the end of craving comes the end of grasping; with the end of grasping comes the end of existence; with the end of existence comes the end of birth; with the end of birth comes the end of old age and death, and the end of sorrow, lamentation, pain, aversion, and distress.

This is how there is the end of this whole mass of suffering.”

Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“When things become clear

To the energetic brahmin who practices absorption,

Then all his doubts are dispelled,

Since he understands the natural order and its conditions.”

In the middle part of the night, the Buddha again reflected on dependent origination, both the ordinary and the extraordinary sequence:

“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …

This is how there is the origin of this whole mass of suffering. …

This is how there is the end of this whole mass of suffering.”

Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“When things become clear

To the energetic brahmin who practices absorption,

Then all his doubts are dispelled,

Since he’s understood the end of the conditions.”

In the last part of the night, the Buddha again reflected on dependent origination, both the ordinary and the extraordinary sequence:

“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …

This is how there is the origin of this whole mass of suffering. …

This is how there is the end of this whole mass of suffering.”

Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“When things become clear

To the energetic brahmin who practices absorption,

He defeats the army of the Lord of Death,

Like the sun beaming in the sky.”

The account with the Bodhi tree is finished.

2. The account with the goatherd’s banyan tree

After seven days, the Buddha came out from that stillness and went from the Bodhi tree to a goatherd’s banyan tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Then a brahmin devoted to mystical mantras went up to the Buddha,¹

exchanged pleasantries with him,

and said,

“Good Gotama, how is one a brahmin? What are the qualities that make one a brahmin?”

Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“The brahmin who has shut out bad qualities,

Who does not murmur mystical mantras, but is free from flaws and self-controlled,

Who has reached final knowledge and has fulfilled the spiritual life—

He may rightly proclaim the highest doctrine,²

Having no pride about anything in the world.”

The account with the goatherd’s banyan tree is finished.

3. The account with the powderpuff tree

After seven days, the Buddha came out from that stillness and went from the goatherd’s banyan tree to a powderpuff tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.³

Just then an unseasonal storm was approaching, bringing seven days of rain, cold winds, and clouds.

Mucalinda, the dragon king, came out from his abode. He encircled the body of the Buddha with seven coils and spread his large hood over his head, thinking,

“May the Buddha not be hot or cold, nor be bothered by horseflies or mosquitoes, by the wind or the burning sun, or by creeping animals or insects.”

After seven days, when he knew the sky was clear, Mucalinda unraveled his coils from the Buddha’s body and transformed himself into a young brahmin. He then stood in front of the Buddha, raising his joined palms in veneration.

Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“Seclusion is bliss for the contented

Who sees the Teaching that they have learned.

Kindness to the world is happiness,

For one who’s harmless to living beings.

Dispassion for the world is happiness,

For one who overcomes worldly pleasures.

But removing the conceit ‘I am’,

This, indeed, is the highest bliss.”

The account with the powderpuff tree is finished.

4. The account with the ape-flower tree

After seven days, the Buddha came out from that stillness and went from the powderpuff tree to an ape-flower tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.⁴

Just then the merchants Tapussa and Bhallika were traveling from Ukkalā to that area.

Then a god who was a former relative of theirs said to them,

“Sirs, a Buddha who has just attained awakening is staying at the foot of an ape-flower tree.

Go to that Buddha and offer him crackers and honey.⁵

That will be for your benefit and happiness for a long time.”

And they took crackers and honey and went to the Buddha. They bowed down

and said,

“Sir, please accept the crackers and honey from us. That will be for our benefit and happiness for a long time.”

The Buddha thought,

“Buddhas don’t receive with their hands.

In what should I receive the crackers and honey?”

Then, reading the mind of the Buddha, the four great kings offered him four crystal bowls from the four directions, saying,

“Here, sir, please receive the crackers and honey in these.”

After receiving the crackers and honey in one of the valuable crystal bowls, the Buddha ate them.

When Tapussa and Bhallika knew that the Buddha had finished his meal, they bowed down with their heads at his feet, and said,

“Sir, we go for refuge to the Buddha and the Teaching. Please accept us as lay followers who have gone for refuge for life.”

By means of the double refuge, they became the first lay followers in the world.

The account with the ape-flower tree is finished.

5. The account of the supreme being’s request

After seven days, the Buddha came out from that stillness and went from the ape-flower tree to a goatherd’s banyan tree,

and he stayed there.

Then, while reflecting in private, the Buddha thought this:

“I have discovered this profound truth, so hard to see, so hard to comprehend. It’s peaceful and sublime, subtle, beyond the intellect, and knowable only to the wise.

But human beings delight in holding on, find pleasure in holding on, rejoice in holding on,

and because of that it’s hard for them to see causal relationships, dependent origination.

This too is very hard for them to see: the stilling of all intentional activities, the giving up of all ownership, the stopping of craving, fading away, ending, extinguishment.

If I were to teach this truth, others would not understand, and that would be wearying and troublesome for me.”

And spontaneously, these verses never heard before occurred to the Buddha:

“What I’ve discovered with difficulty,

There’s no point in making it known.

For those overcome by sensual desire and ill will,

This truth is hard to understand.

Those who are excited by sensual desire,

Obstructed by a mass of darkness,

Won’t see what goes against the stream,

What’s subtle and refined, profound and hard to see.”

When the Buddha reflected like this, he inclined to inactivity, not to teaching.

Just then the supreme being Sahampati read the mind of the Buddha. He thought,

“The world is lost; it’s perished!—for the Buddha, perfected and fully awakened, inclines to inaction, not to teaching.”

Then, just as a strong man might bend or stretch his arm, Sahampati disappeared from the world of supreme beings and appeared in front of the Buddha.

He arranged his upper robe over one shoulder, knelt on his right knee, raised his joined palms, and said,

“Please teach, sir, please teach!

There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.”

This is what Sahampati said, and he added:

“Earlier, among the Magadhans,

An impure teaching appeared, conceived by defiled people.

Open this door to the freedom from death!

Let them hear the Teaching, discovered by the Pure One.

Just as one standing on a rocky mountain top

Would see the people all around,

Just so, All-seeing Wise One,

Ascend the temple of the Truth.

Being rid of sorrow, look upon the people,

Sunk in grief, overcome by birth and old age.

Stand up, Victorious Hero!

Leader of travelers, wander the world without obligation.

Sir, proclaim the Teaching;

There will be those who understand.”

Twice the Buddha repeated to Sahampati what he had thought, and on both occasions Sahampati repeated his request.

The Buddha understood the request of that supreme being. Then, with the eye of a Buddha, he surveyed the world out of compassion for sentient beings.

He saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach. He even saw some who regarded the next world as dangerous and to be avoided, while others did not.⁶

It was just like red and white lotuses and blue water lilies, sprouted and grown in a lotus pond: some remain submerged in the water without rising out of it, others reach the surface of the water, while others still rise out of the water without being touched by it.

When he had seen this, the Buddha replied to Sahampati in verse:

“The doors to the freedom from death are open!

May those who hear release their faith.

Seeing trouble, supreme being,

I did not speak the sublime and subtle Truth.”

Sahampati thought,

“The Buddha has consented to teach.” He bowed down, circumambulated the Buddha with his right side toward him, and disappeared right there.

The account of the supreme being’s request is finished.

6. The account of the group of five

The Buddha thought,

“Who should I teach first?

Who will understand this Teaching quickly?”

And it occurred to him,

“Ālāra Kālāma is wise and competent, and has for a long time had little dust in his eyes.

Let me teach him first. He will understand it quickly.”

But an invisible god informed the Buddha, “Sir, Ālāra Kālāma died seven days ago,”

and the Buddha also knew this for himself.

He thought,

“Ālāra Kālāma’s loss is great.

If he had heard this Teaching, he would have understood it quickly.”

Again the Buddha thought,

“Who should I teach first?

Who will understand this Teaching quickly?”

And it occurred to him,

“Udaka Rāmaputta is wise and competent, and has for a long time had little dust in his eyes.

Let me teach him first. He will understand it quickly.”

But an invisible god informed the Buddha, “Sir, Udaka Rāmaputta died last night,”

and the Buddha also knew this for himself.

He thought,

“Udaka Rāmaputta’s loss is great.

If he had heard this Teaching, he would have understood it quickly.”

Once again the Buddha thought,

“Who should I teach first?

Who will understand this Teaching quickly?”

And it occurred to him,

“The group of five monks who supported me while I was striving were of great service to me.

Let me teach them first.

But where are they staying now?”

With his superhuman and purified clairvoyance, the Buddha saw that the group of five monks were staying near Benares, in the deer park at Isipatana.

Then, after staying at Uruvelā for as long as he liked, he set out wandering toward Benares.

The Ājīvaka ascetic Upaka saw the Buddha traveling between Gayā and the place of awakening. He said to the Buddha,

“Sir, your senses are clear and your skin is pure and bright.

In whose name have you gone forth?

Who is your teacher

or whose teaching do you follow?”

The Buddha replied to Upaka in verse:

“I’m the victor, the knower of all.

Abandoning all, I’m not soiled by anything.

Through my own insight, I’m freed by the ending of craving—

So who should I refer to as a teacher?

I have no teacher;

No one like me exists.

In the world with its gods,

I have no equal.

For I’m the Perfected One,

The supreme teacher.

I alone am fully awakened;

I’m cool and extinguished.

I’m going to the city of Kāsi,

To set rolling the wheel of the Teaching.

In this world immersed in darkness,

I’ll beat the drum of freedom from death.”

“According to your own claim you must be a universal Victor.”

“Indeed, those like me are victors,

Those who have ended the corruptions.

I have conquered all bad traits—

Therefore, Upaka, I’m a Victor.”

Saying, “May it be so,” Upaka shook his head, chose the wrong path, and left.

The Buddha continued wandering toward the deer park at Isipatana near Benares. When he eventually arrived, he went to the group of five monks.

Seeing him coming,

the group of five made an agreement with one another:

“Here comes the ascetic Gotama, who has given up his striving and returned to a life of indulgence.

We shouldn’t bow down to him, stand up for him, or receive his bowl and robe,

but we should prepare a seat. If he wishes, he may sit down.”

But as the Buddha approached, the group of five monks was unable to keep the agreement.

One went to meet him to receive his bowl and robe, another prepared a seat, another set out water for washing the feet, yet another set out a foot stool, and the last one put out a foot scraper.⁷

The Buddha sat down on the prepared seat

and washed his feet.

But they still addressed him by name and as “friend”.

The Buddha said to the group of five monks,

“Monks, don’t address the Buddha by name or as ‘friend’.

Listen, I’m perfected and fully awakened. I have discovered the freedom from death. I will instruct you and teach you the Truth.

When you practice as instructed,

in this very life you will soon realize with your own insight the supreme goal of the spiritual life

for which gentlemen rightly go forth into homelessness.”

They replied,

“Friend Gotama, by practicing extreme austerities you didn’t gain any superhuman quality, any distinction in knowledge and vision worthy of noble ones. Since you have given up your striving and returned to a life of indulgence, how could you now have achieved any of this?”

The Buddha said,

“I haven’t given up striving and returned to a life of indulgence,”

and he repeated what he had said before.

A second time the group of five monks repeated their question

and a second time the Buddha repeated his reply.

A third time they repeated their question, and the Buddha then said, “Have you ever heard me speak like this?”

“No, sir.”

“Then listen. I’m perfected and fully awakened. I have discovered the freedom from death. I will instruct you and teach you the Truth.

When you practice as instructed,

in this very life you will soon realize with your own insight the supreme goal of the spiritual life

for which gentlemen rightly go forth into homelessness.”

The Buddha was able to persuade the group of five monks.

They then listened to the Buddha, paid careful attention, and applied their minds to understand.

And the Buddha addressed them:

“There are these two opposites that should not be pursued by one who has gone forth.

One is the devotion to worldly pleasures, which is inferior, crude, common, ignoble, and unbeneficial. The other is the devotion to self-torment, which is painful, ignoble, and unbeneficial.

By avoiding these opposites, I have awakened to the middle path, which produces vision and knowledge, which leads to peace, insight, awakening, and extinguishment.

And what, monks, is that middle path?

It’s just this noble eightfold path,

that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.

And this is noble truth of suffering:

birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, separation from what is liked is suffering, not getting what you want is suffering.

In brief, the five aspects of existence affected by grasping are suffering.

And this is noble truth of the origin of suffering:

the craving that leads to rebirth, that comes with delight and sensual desire, ever delighting in this and that,

that is, craving for worldly pleasures, craving for existence, and craving for non-existence.

And this is noble truth of the end of suffering:

the full fading away and ending of that very craving; giving it up, relinquishing it, releasing it, letting it go.

And this is noble truth of the path leading to the end of suffering:

just this noble eightfold path,

that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.

I knew that this is the noble truth of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of suffering should be fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of suffering had been fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this is the noble truth of the origin of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of the origin of suffering should be fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of the origin of suffering had been fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this is the noble truth of the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of the end of suffering should be fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of the end of suffering had been fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this is the noble truth of the path leading to the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of the path leading to the end of suffering should be fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of the path leading to the end of suffering had been fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

So long as I had not fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, I didn’t claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans.

But when I had fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, then I did claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans.

And knowledge and vision arose in me:

‘My freedom is unshakable, this is my last birth, now there is no further rebirth.’”

This is what the Buddha said. The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition.

And while this exposition was being spoken, Venerable Koṇḍañña experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

When the Buddha had set rolling the wheel of the Teaching, the earth gods cried out,

“At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”

Hearing the earth gods, the gods of the four great kings cried out …

Hearing the gods of the four great kings, the gods of the Thirty-three cried out …

the Yāma gods …

the contented gods …

the gods who delight in creation …

the gods who control the creations of others …

the gods of the realm of the supreme beings cried out,

“At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”

In that instant the news spread as far as the world of the supreme beings.

Ten thousand solar systems shook and trembled.

And there appeared in the world an immeasurable and glorious radiance, surpassing the splendor of the gods.

Then the Buddha uttered a heartfelt exclamation:

“Koṇḍañña has understood! Indeed, Koṇḍañña has understood!”

That’s how Koṇḍañña got the name “Aññāsikoṇḍañña”, “Koṇḍañña who has understood.”

Aññāsikoṇḍañña had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,

“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

The Buddha replied, “Come, monk.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of that venerable.

The Buddha then instructed and taught the rest of the monks.

While they were being instructed and taught, Venerable Vappa and Venerable Bhaddiya experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha replied, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of those venerables.

Living on the food brought to him, the Buddha then instructed and taught the remaining monks.

The six of them lived on the almsfood brought by three.

While they were being instructed and taught, Venerable Mahānāma and Venerable Assaji experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it; they had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha replied, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of those venerables.

Then the Buddha addressed the group of five:

“Form is not your essence.

For if form were your essence, it would not lead to suffering, and you could make it

be like this and not be like that.

But because form is not your essence, it leads to suffering, and you can’t make it

be like this and not be like that.

Feeling is not your essence.

For if feeling were your essence, it would not lead to suffering, and you could make it

be like this and not be like that.

But because feeling is not your essence, it leads to suffering, and you can’t make it

be like this and not be like that.

Perception is not your essence.

For if perception were your essence, it would not lead to suffering, and you could make it

be like this and not be like that.

But because perception is not your essence, it leads to suffering, and you can’t make it

be like this and not be like that.

Intentional activities are not your essence.

For if intentional activities were your essence, they would not lead to suffering, and you could make them

be like this and not be like that.

But because intentional activities are not your essence, they lead to suffering, and you can’t make them

be like this and not be like that.

Consciousness is not your essence.

For if consciousness were your essence, it would not lead to suffering, and you could make it

be like this and not be like that.

But because consciousness is not your essence, it leads to suffering, and you can’t make it

be like this and not be like that.

What do you think, monks: is form permanent or impermanent?”—

“Impermanent, sir.”—

“Is what is impermanent suffering or happiness?”—

“Suffering.”—

“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

‘This is mine, I am this, this is my essence?’”—

“Definitely not.”

“What do you think: is feeling permanent or impermanent?”—

“Impermanent.”—

“Is what is impermanent suffering or happiness?”—

“Suffering.”—

“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

‘This is mine, I am this, this is my essence?’”—

“Definitely not.”

“What do you think: is perception permanent or impermanent?”—

“Impermanent.”—

“Is what is impermanent suffering or happiness?”—

“Suffering.”—

“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

‘This is mine, I am this, this is my essence?’”—

“Definitely not.”

“What do you think: are intentional activities permanent or impermanent?”—

“Impermanent.”—

“Is what is impermanent suffering or happiness?”—

“Suffering.”—

“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

‘This is mine, I am this, this is my essence?’”—

“Definitely not.”

“What do you think: is consciousness permanent or impermanent?”—

“Impermanent.”—

“Is what is impermanent suffering or happiness?”—

“Suffering.”—

“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:

‘This is mine, I am this, this is my essence?’”—

“Definitely not.”

“So, whatever form there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

‘This is not mine, I am not this, this is not my essence.’

Whatever feeling there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

‘This is not mine, I am not this, this is not my essence.’

Whatever perception there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

‘This is not mine, I am not this, this is not my essence.’

Whatever intentional activities there are—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—they should all be seen with right wisdom according to reality:

‘This is not mine, I am not this, this is not my essence.’

Whatever consciousness there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:

‘This is not mine, I am not this, this is not my essence.’

A learned noble disciple who sees this is repelled by form, repelled by feeling, repelled by perception, repelled by intentional activities, and repelled by consciousness.

Being repelled, they become desireless.

Because they are desireless, they are freed.

When they are freed, they know they are freed. They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”

This is what the Buddha said.

The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition.

And while this exposition was being spoken to the monks from the group of five, their minds were freed from the corruptions through letting go.

Then there were six perfected ones in the world.

The account of the group of five is finished.

The first section for recitation is finished.

7. The account of the going forth

At that time in Benares there was a gentleman called Yasa, the son of a wealthy merchant, who had been brought up in great comfort.

He had three stilt houses:

one for the winter, one for the summer, and one for the rainy season.

While Yasa was spending the four months of the rainy season in the rainy-season house, he was attended on by female musicians, and he did not come down from that house.

On one occasion, while he was enjoying himself with worldly pleasures, he fell asleep before his attendants. He then woke up first, while the oil lamp was still burning.

He saw his attendants sleeping:

one with a lute in her armpit, another with a tabor on her neck, still another with a drum in her armpit; one with hair disheveled, another drooling, still another talking in her sleep. It was like a charnel ground before his very eyes.

When he saw this, the downside became clear, and a feeling of repulsion stayed with him.

He uttered a heartfelt exclamation:

“Oh the oppression! Oh the affliction!”

He then put on his golden shoes and went to the entrance door.

Spirits opened the door, thinking,

“No one should create any obstacle for Yasa going forth into homelessness.”

He went to the town gate,

and again it was opened by spirits.

He then went to the deer park at Isipatana.

Just then, after getting up early in the morning, the Buddha was doing walking meditation outside.

When the Buddha saw Yasa coming, he stepped down from his walking path and sat down on the prepared seat.

As he was getting close to the Buddha, Yasa uttered the same heartfelt exclamation:

“Oh the oppression! Oh the affliction!”

The Buddha said,

“This isn’t oppressive, Yasa, this isn’t afflictive.

Come and sit down. I’ll give you a teaching.”

Thinking,

“Apparently this isn’t oppressive, apparently it’s not afflictive!” excited and joyful, Yasa removed his shoes, approached the Buddha, bowed, and sat down.

The Buddha then gave Yasa a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that Yasa’s mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

suffering, its origin, its end, and the path.

Just as a clean and stainless cloth absorbs dye properly,

so too, while he was sitting right there, Yasa experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

Soon afterwards Yasa’s mother went up to his stilt house. Not seeing him, she went to her husband and said,

“I can’t find your son Yasa.”

The merchant then dispatched horsemen to the four directions, while he himself went to the deer park at Isipatana.

He saw the imprints of the golden shoes on the ground and he followed along.

When the Buddha saw the wealthy merchant coming, he thought,

“Why don’t I use my supernormal powers so that the merchant, when he sits down, doesn’t see Yasa seated next to him?”

And he did just that.

The merchant approached the Buddha and said,

“Sir, have you seen Yasa by any chance?”

“Please sit down, householder. Perhaps you’ll get to see Yasa.”

When the merchant heard this,

he was elated and joyful. And he bowed and sat down.

The Buddha then gave him a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly,

so too, while he was sitting right there, the merchant experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha,

“Wonderful, sir, wonderful!

Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark

so that one with eyes might see what’s there—

just so has the Buddha made the Teaching clear in many ways.

I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life.”

He was the first person in the world to become a lay follower by means of the triple refuge.

While his father was given this teaching, Yasa reviewed what he had already seen and understood, and his mind was freed from the corruptions through letting go.

Realizing what had happened,

the Buddha thought, “Yasa is incapable of returning to the lower life to enjoy worldly pleasures as he did while still a householder.

Let me stop using my supernormal powers.”

And he did.

The merchant saw Yasa sitting there and he said to him,

“Dear Yasa, your mother is grieving and lamenting. Please give her back her life.”

Yasa looked to the Buddha,

and the Buddha said to the merchant,

“What do you think, householder: suppose the mind of one such as you—who has seen and understood the Truth with the trainee’s knowledge and vision—while he was reviewing what he had already seen and understood, was freed from the corruptions through letting go.

Would he be able to return to the lower life to enjoy worldly pleasures as he did while still a householder?”

“Definitely not.”

“But this is what has happened to Yasa.

He is now unable to return to the lower life.”

“It’s a great gain for Yasa that his mind has been freed from the corruptions through letting go!

Sir, please accept today’s meal from me with Yasa as your attendant.”

The Buddha consented by remaining silent.

Knowing that the Buddha had consented, the merchant got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Soon after the merchant had left, Yasa said to the Buddha,

“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

The Buddha said, “Come, monk.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of that venerable.

Then there were seven perfected ones in the world.

The going forth of Yasa is finished.

The following morning the Buddha robed up, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant where he sat down on the prepared seat.

Yasa’s mother and ex-wife approached the Buddha, bowed, and sat down.

The Buddha gave them a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly,

so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“Wonderful, sir, wonderful! …

We go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept us as lay followers who have gone for refuge for life.”

And they were the first women in the world to become lay followers by means of the triple refuge.

Yasa’s mother, father, and ex-wife personally served various kinds of fine foods to the Buddha and Yasa. When the Buddha had finished his meal, they sat down.

The Buddha then instructed, inspired, and gladdened them with a teaching, before getting up from his seat and leaving.

Now Yasa had four friends—

Vimala, Subāhu, Puṇṇaji, and Gavampati—

who were from the wealthiest merchant families in Benares. When they heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness,

they said to one another,

“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.”⁸

And they went to Yasa and bowed down to him.

Yasa then took his four friends to the Buddha. He bowed, sat down,

and said,

“Sir, these four friends of mine—

Vimala, Subāhu, Puṇṇaji, and Gavampati—

are from the wealthiest merchant families in Benares. Please instruct them.”

The Buddha gave them a progressive talk:

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly,

so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of those venerables.

Then, as the Buddha instructed those monks in the Teaching,

their minds were freed from the corruptions through letting go.

And there were eleven perfected ones in the world.

The going forth of the four friends is finished.

Fifty of Yasa’s friends from leading families in the countryside also heard

that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness.

They too said to one another,

“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.”

And they went to Yasa and bowed down to him.

Yasa then took his fifty friends to the Buddha. He bowed, sat down,

and said,

“Sir, these fifty friends of mine are from leading families in the countryside.

Please instruct them.”

The Buddha then gave them a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly,

so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of those venerables.

Then, as the Buddha instructed those monks in the Teaching,

their minds were freed from the corruptions through letting go.

And there were sixty-one perfected ones in the world.

The going forth of the fifty friends is finished.

8. The account of the Lord of Death

Then the Buddha addressed those monks:

“I’m free from all snares, both human and divine.

You, too, are free from all snares, both human and divine.

Go wandering, monks, for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, and happiness of gods and humans.

You should each go a different way.

Proclaim the Teaching that is good in the beginning, good in the middle, and good in the end, that has a true goal and is well articulated. Set out the perfectly complete and pure spiritual life.

There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.

I too will go to Uruvelā, to Senānigama, to proclaim the Teaching.”

Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:

“You’re bound by all snares,

Both human and divine.

You’re bound by the great bond:

You’re not free from me, monastic.”

“I’m free from all snares,

Both human and divine.

I’m free from the great bond:

Terminator, you’re defeated!”

“The snare is ethereal,

And it comes from the mind.

With that I’ll bind you:

You’re not free from me, monastic.”

“Sights, sounds, tastes, smells,

And tangibles, the mind’s delights—

For these I have no desire:

Terminator, you’re defeated!”

Then the Lord of Death, the Evil One, thought,

“The Buddha knows me, the Happy One knows me,” and, sad and miserable, he disappeared right there.

The account of the Lord of Death is finished.

9. Discussion of the going forth and the full ordination

Soon afterwards, the monks were bringing back, from various regions and countries, people desiring the going forth and the full ordination, thinking,

“The Buddha will ordain them.”

The monks became tired, as did those seeking ordination.

Then, while reflecting in private, the Buddha thought,

“Why don’t I allow the monks

to give the going forth and the full ordination right there in those various regions and countries?”

In the evening, the Buddha came out from seclusion, gave a teaching, and told the monks what he had thought, adding:

“I allow you to give the going forth and the full ordination in those various regions and countries.

And, monks, it should be done like this.

First the candidate should shave off his hair and beard and put on ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:

‘I go for refuge to the Buddha,

I go for refuge to the Teaching,

I go for refuge to the Sangha.

For the second time, I go for refuge to the Buddha,

For the second time, I go for refuge to the Teaching,

For the second time, I go for refuge to the Sangha.

For the third time, I go for refuge to the Buddha,

For the third time, I go for refuge to the Teaching,

For the third time, I go for refuge to the Sangha.’

You should give the going forth and the full ordination through the taking of the three refuges.”⁹

The discussion of the full ordination through the taking of the three refuges is finished.

10. The second account of the Lord of Death

When the Buddha had completed the rainy-season residence, he said to the monks,

“Through wise attention and wise right effort, I have reached the supreme freedom, realized the supreme freedom.

And you, monks, have done the same.”

Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:

“You’re bound by the snares of the Lord of Death,

Both human and divine.

You’re bound by the great bond:

You’re not free from me, monastic.”

“I’m free from the snares of the Lord of Death,

Both human and divine.

I’m free from the great bond:

Terminator, you’re defeated!”

Then the Lord of Death, the Evil One, thought,

“The Buddha knows me, the Happy One knows me,” and sad and miserable he disappeared right there.

The second account of the Lord of Death is finished.

11. The account of the fine group of people

When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Uruvelā.

At a certain point he left the road, entered a forest grove, and sat down at the foot of a tree.

Just then a fine group of thirty friends and their wives were enjoying themselves in that forest grove.

Because one of them did not have a wife,

they had brought him a sex worker.

While they were all carelessly enjoying themselves, that sex worker took that man’s possessions and ran away.

To help their friend, they all went searching for that woman. And as they walked about that forest grove, they saw the Buddha seated at the foot of a tree.

They approached him and said,

“Sir, have you seen a woman by any chance?”

“But, young men, why look for a woman?”¹⁰

They told him what had happened.

“What do you think is better for you:

that you search for a woman, or that you search for yourselves?”

“It’s better that we search for ourselves.”

“Well then, sit down, and I’ll give you a teaching.”

Saying, “Yes, sir,” they bowed to the Buddha and sat down.

The Buddha then gave them a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly,

so too, while they were sitting right there, they experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of those venerables.

The account of the fine group of friends is finished.

The second section for recitation is finished.

12. The account of the wonders at Uruvelā

The Buddha continued his wandering and eventually arrived at Uruvelā.

At that time there were three dreadlocked ascetics living there:

Uruvelā Kassapa, Nadī Kassapa, and Gayā Kassapa.

Uruvelā Kassapa was the leader and chief of five hundred dreadlocked ascetics,

Nadī Kassapa of three hundred,

and Gayā Kassapa of two hundred.

The Buddha went to the hermitage of Uruvelā Kassapa and said to him,

“If it’s not inconvenient for you, Kassapa, may I stay for one night in your fire hut?”

“It’s not inconvenient for me, Great Ascetic, but there’s a fierce and highly venomous dragon king with supernormal powers there. I don’t want it to harm you.”

The Buddha asked a second and a third time, and on both occasions Uruvelā Kassapa replied as before.

The Buddha then said, “Perhaps it won’t harm me. Come on, Kassapa, let me to stay in the fire hut.”

“Well then, do as you like.”

The Buddha entered the fire hut and prepared a spread of grass. He sat down, crossed his legs, straightened his body, and established mindfulness in front of him.

When the dragon saw that the Buddha had entered, he was displeased and emitted smoke.

The Buddha thought,

“Let me overpower this dragon, using fire against fire, but without harming it in the slightest way.”

The Buddha then used his supernormal powers so that he, too, emitted smoke.

The dragon, being unable to contain his rage, emitted flames.

The Buddha entered the fire element and he, too, emitted flames.

With both of them emitting flames, it was as if the fire hut was ablaze and burning.

Those dreadlocked ascetics gathered around the fire hut, saying,

“The Great Ascetic is handsome, but the dragon is harming him.”

The next morning the Buddha had overcome that dragon, using fire against fire, but without harming it in the slightest way. He put it in his almsbowl and showed it to Uruvelā Kassapa:

“Here is your dragon, Kassapa, his fire overpowered by fire.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty. Using fire against fire, he has overcome that fierce and highly venomous dragon king with its supernormal powers. But he’s not a perfected one like me.”

At the Nerañjara the Buddha said

To the dreadlocked ascetic Uruvelā Kassapa,

“If it’s convenient for you, Kassapa,

May I stay for a night in your fire hut?”

“It’s convenient for me, Great Ascetic,

But for your own good, I bar you.

A fierce dragon king is there,

Highly venomous, with supernormal powers:

I don’t want it to harm you.”

“Perhaps it won’t harm me. Come on, Kassapa,

Let me stay in the fire hut.”

When he knew the answer was “Yes,”

He entered without fear.

Seeing the sage who had entered,

The angry dragon emitted smoke.

With a mind of good will,

The Great Man, too, emitted smoke.

Unable to contain his rage,

The dragon emitted fire.

Well-skilled in the fire element,

The Great Man, too, emitted fire.

With both of them emitting flames,

The fire hut was glowing and blazing.

Looking on, the dreadlocked ascetics said,

“He’s handsome, the Great Ascetic,

But the dragon is harming him.”

Yet the following morning

The dragon’s flames were extinguished,

While the One with supernormal powers

Had flames of various colors.

Blue, red, and magenta,¹¹

Yellow, and the color of crystal:

Flames of various colors remained

In the body of Aṅgīrasa.

Putting the dragon in his bowl,

He showed it to the brahmin:

“Here is your dragon, Kassapa,

His fire overpowered by fire.”

Because of this wonder of supernormal power, Uruvelā Kassapa gained confidence in the Buddha and said to him,

“Great Ascetic, please stay right here. I’ll supply you with food.”

The first wonder is finished.

Soon afterwards the Buddha stayed in a forest grove not far from Uruvelā Kassapa’s hermitage.

Then, when the night was well advanced, the magnificent four great kings approached the Buddha, illuminating the whole forest grove. They bowed down to the Buddha and stood at the four cardinal points, appearing like great bonfires.

The next morning Uruvelā Kassapa went to the Buddha and said,

“It’s time, Great Ascetic, the meal is ready.

And who was it that visited you last night?”

“That was the four great kings. They came to me to hear the Teaching.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that even the four great kings go to him to hear the Teaching. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

The second wonder is finished.

Once again when the night was well advanced, Sakka, the magnificent ruler of the gods, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was more splendid and sublime than the previous ones.

The next morning Uruvelā Kassapa went to the Buddha and said,

“It’s time, Great Ascetic, the meal is ready.

And who was it that visited you last night?”

“That was Sakka, the ruler of the gods. He came to me to hear the Teaching.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of gods, goes to him to hear the Teaching. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

The third wonder is finished.

Once again when the night was well advanced, Sahampati, the magnificent supreme being, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was even more splendid and sublime than the previous ones.

The next morning Uruvelā Kassapa went to the Buddha and said,

“It’s time, Great Ascetic, the meal is ready.

And who was it that visited you last night?”

“That was Sahampati, the supreme being. He came to me to hear the Teaching.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that even Sahampati, the supreme being, goes to him to hear the Teaching. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

The fourth wonder is finished.

At this time Uruvelā Kassapa was holding a great sacrifice, and the whole of Aṅga and Magadha wanted to attend with much food of various kinds.

Uruvelā Kassapa considered this

and thought, “If the Great Ascetic performs a wonder of supernormal power for the great crowd, he’ll get more material support and honor, whereas I’ll get less.

I hope he doesn’t come tomorrow.”

The Buddha read the mind of Uruvelā Kassapa. He then went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.

The next morning Uruvelā Kassapa went to the Buddha and said,

“It’s time, Great Ascetic, the meal is ready.

And why didn’t you come yesterday?

We did think of you

and set aside a share of various kinds of food.”

“But, Kassapa, didn’t you think,

‘I hope he doesn’t come tomorrow’?

Because I read your mind, I went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he can read the minds of others. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

The fifth wonder is finished.

Soon afterwards the Buddha got a rag

and he thought,

“Where can I wash it?”

Reading the Buddha’s mind, Sakka dug a pond with his hand. And he said to the Buddha,

“Sir, please wash it here.”

The Buddha thought,

“Where can I beat it?”

Reading the Buddha’s mind once again, Sakka placed a boulder there. And he said to the Buddha,

“Sir, please beat it here.”

The Buddha thought,

“What can I hold onto to get out of this pond?”

A god living in an arjun tree read the Buddha’s mind. She then bent down a branch and said to the Buddha,

“Sir, please come out by holding onto this.”

The Buddha thought,

“Where can I dry this rag?”

Reading the Buddha’s mind yet again, Sakka placed another boulder there. And he said to the Buddha,

“Sir, please dry it here.”

The next morning Uruvelā Kassapa went to the Buddha and said,

“It’s time, Great Ascetic, the meal is ready.

But what’s going on? There was no pond here before, but now there is.

These boulders were not here before.

Who placed them here?

And this arjun tree didn’t have a bent branch, but now it does.”

When the Buddha told him what had happened, Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of the gods, performs services for him. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

The next morning Uruvelā Kassapa went to the Buddha and said,

“It’s time, Great Ascetic, the meal is ready.”

“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a rose-apple tree—the tree after which the Rose-apple Land of India is named—and then arrived first in the fire hut where he sat down.

When Uruvelā Kassapa saw the Buddha sitting there, he said to him,

“Which path did you take?

I left first, but you’re already here.”

The Buddha told him what he had done and added,

“This rose apple has a good color, and it’s fragrant and delicious, too.

You can have it, if you wish.”

“There’s no need. You deserve it and you should have it.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he dismissed me, then took a fruit from a rose-apple tree, and still arrived first in the fire hut. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

The next morning Uruvelā Kassapa went to the Buddha and said,

“It’s time, Great Ascetic, the meal is ready.”

“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a mango tree not far from the rose-apple tree …

he took a fruit from an emblic myrobalan tree not far from the mango tree …

he took a fruit from a chebulic myrobalan tree not far from the emblic myrobalan tree …

he went to Tāvatiṁsa heaven, took a flower from an orchid tree, and then arrived first in the fire hut where he sat down.¹²

When Uruvelā Kassapa saw the Buddha sitting there, he said to him,

“Which path did you take?

I left first, but you’re already here.”

The Buddha told him what he had done, and added,

“This orchid tree flower is colorful and fragrant.

You can have it, if you wish.”

“There’s no need. You deserve it and you should have it.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he dismissed me, then went to Tāvatiṁsa heaven, took an orchid tree flower, and still arrived first in the fire hut. But he’s not a perfected one like me.”

Soon afterwards those dreadlocked ascetics wanted to tend the sacred fire, but were unable to split the logs.

They thought,

“This must be because of the supernormal powers of the Great Ascetic.”

The Buddha said to Uruvelā Kassapa,

“May the logs be split, Kassapa.”

“Yes, may they,” he replied.

And five hundred logs were split all at once.

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he can split logs just like that. But he’s not a perfected one like me.”

Those ascetics still wanted to tend the sacred fire, but were unable to light it.

They thought,

“This must be because of the supernormal powers of the Great Ascetic.”

The Buddha said to Uruvelā Kassapa,

“May the fires be lit, Kassapa.”

“Yes, may they,” he replied.

And five hundred fires were lit all at once.

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he can light fires just like that. But he’s not a perfected one like me.”

When those ascetics had tended the sacred fires, they were unable to extinguish them.

They thought,

“This must be because of the supernormal powers of the Great Ascetic.”

The Buddha said to Uruvelā Kassapa,

“May the fires be extinguished, Kassapa.”

“Yes, may they,” he replied.

And the five hundred fires were extinguished all at once.

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he can extinguish fires just like that. But he’s not a perfected one like me.”

At that time it was midwinter, with cold days and snow. During this period those ascetics emerged from the Nerañjara river, immersed themselves in it, and repeatedly emerged and immersed themselves.

Then the Buddha manifested five hundred pans with hot coals, where those ascetics could warm themselves after coming out of the water.

They thought,

“These were no doubt created by the supernormal powers of the Great Ascetic.”

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he can manifest so many pans with hot coals. But he’s not a perfected one like me.”

Soon afterwards an unseasonal storm poured down, producing a great flood.

The spot where the Buddha was staying was inundated.¹³

The Buddha thought,

“Why don’t I drive back the water on all sides and walk on the dry ground in the middle?”

And he did.

Uruvelā Kassapa thought,

“I hope the Great Ascetic hasn’t been swept away by the water.” Together with a number of ascetics he went by boat to where the Buddha was staying.

He saw that the Buddha had driven back the water on all sides and was walking on the dry ground in the middle. And he said to the Buddha,

“Is that you, Great Ascetic?”

“It’s me, Kassapa.”

The Buddha rose up into the air and landed in the boat.¹⁴

Uruvelā Kassapa thought,

“The Great Ascetic is powerful and mighty, in that he can displace the water. But he’s not a perfected one like me.”

Then the Buddha thought,

“For a long time this foolish man has thought,

‘The Great Ascetic is powerful and mighty, but he’s not a perfected one like me.’

Let me stir him up.”

And he said to Uruvelā Kassapa,

“Kassapa, you’re not a perfected one or on the path to perfection.

You don’t have the practice that might make you a perfected one or one on the path to perfection.”

At that Uruvelā Kassapa bowed down with his head at the Buddha’s feet and said,

“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

“Kassapa, you’re the leader and chief of five hundred dreadlocked ascetics.

Tell them first, so that they may take appropriate action.”

Uruvelā Kassapa then went to those ascetics and said,

“I wish to practice the spiritual life under the Great Ascetic. Please do whatever you think is appropriate.”

“Sir, we’ve had confidence in the Great Ascetic for a long time. If you are to practice the spiritual life under him, so will all of us.”

Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,¹⁵

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

And that was the full ordination of those venerables.

Nadī Kassapa saw those things being carried away by the water, and he thought,

“I hope my brother is okay.”

He dispatched his ascetics, saying,

“Go and check on my brother.”

Together with the three hundred ascetics he then went to Uruvelā Kassapa and said,

“Is this better, Kassapa?”

“Yes, this is better.”

Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

And that was the full ordination of those venerables.

Gayā Kassapa saw those things being carried away by the water, and he thought,

“I hope my brothers are okay.”

He dispatched his ascetics, saying,

“Go and check on my brothers.”

Together with the two hundred ascetics he then went to Uruvelā Kassapa and said,

“Is this better, Kassapa?”

“Yes, this is better.”

Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

And that was the full ordination of those venerables.

By an act of supernormal determination the Buddha stopped five hundred logs from being split before splitting them;

he stopped fires from being lit before lighting them;

he stopped them from being extinguished before extinguishing them;

and he manifested five hundred pans with hot coals.

In this way, there were three and a half thousand wonders.

After staying at Uruvelā for as long as he liked, the Buddha went to Gayāsīsa together with that large sangha of one thousand monks, all of them previously dreadlocked ascetics,

and they stayed there.

Then the Buddha addressed the monks:

“Everything is burning.

What is that everything that is burning?

The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. Whatever feeling arises because of eye contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Burning with what?

Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The ear is burning. Sounds are burning. Ear consciousness is burning. Ear contact is burning. Whatever feeling arises because of ear contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Burning with what?

Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The nose is burning. Smells are burning. Nose consciousness is burning. Nose contact is burning. Whatever feeling arises because of nose contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Burning with what?

Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The tongue is burning. Tastes are burning. Tongue consciousness is burning. Tongue contact is burning. Whatever feeling arises because of tongue contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Burning with what?

Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The body is burning. Touches are burning. Body consciousness is burning. Body contact is burning. Whatever feeling arises because of body contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Burning with what?

Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The mind is burning. Mental phenomena are burning. Mind consciousness is burning. Mind contact is burning. Whatever feeling arises because of mind contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.

Burning with what?

Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

When they see this, the learned noble disciple is repelled by the eye, repelled by sights, repelled by eye consciousness, repelled by eye contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of eye contact.

They are repelled by the ear, repelled by sounds, repelled by ear consciousness, repelled by ear contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of ear contact.

They are repelled by the nose, repelled by smells, repelled by nose consciousness, repelled by nose contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of nose contact.

They are repelled by the tongue, repelled by tastes, repelled by tongue consciousness, repelled by tongue contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of tongue contact.

They are repelled by the body, repelled by touches, repelled by body consciousness, repelled by body contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of body contact.

They are repelled by the mind, repelled by mental phenomena, repelled by mind consciousness, repelled by mind contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of mind contact.

Being repelled, they become desireless. Because they are desireless, they are freed. When they are freed, they know they are freed.

They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”

And while this exposition was being spoken, the minds of those one thousand monks were freed from the corruptions through letting go.

The discourse on burning is finished.

The third section for recitation on the wonders at Uruvelā is finished.