1. Going forth (Pabbajjā) (PLI-TV-KD1)

Praise to the Lord, the Perfected One, the Fully Self-Awakened One.

On Awakening

At one time the awakened one, the Lord, being recently fully awakened, was staying at Uruvelā on the bank of the river Nerañjarā at the foot of the Tree of Awakening. Then the Lord sat cross-legged in one (posture) for seven days at the foot of the Tree of Awakening experiencing the bliss of freedom.

Then the Lord during the first watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness; conditioned by consciousness is psycho-physicality; conditioned by psycho-physicality are the six (sense-) spheres; conditioned by the six (sense-) spheres is awareness; conditioned by awareness is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow and lamentation, suffering, dejection and despair come into being.

Such is the arising of this entire mass of ill. But from the utter fading away and stopping of this very ignorance (comes) the stopping of habitual tendencies; from the stopping of habitual tendencies the stopping of consciousness; from the stopping of consciousness the stopping of psycho-physicality; from the stopping of psycho-physicality the stopping of the six (sense-) spheres; from the stopping of the six (sense-) spheres the stopping of awareness; from the stopping of awareness the stopping of feeling; from the stopping of feeling the stopping of craving; from the stopping of craving the stopping of grasping; from the stopping of grasping the stopping of becoming; from the stopping of becoming the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow and lamentation, suffering, dejection and despair are stopped. Such is the stopping of this entire mass of ill.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Truly, when things grow plain
to the ardent meditating brahmin,
His doubts all vanish
in that he comprehends thing-with-cause.”

Then the Lord during the middle watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness … Such is the arising … Such is the stopping of this entire mass of ill.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Truly, when things grow plain
to the ardent meditating brahmin,
His doubts all vanish
in that he discerns destruction of cause.”

Then the Lord during the last watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness … Such is the arising … Such is the stopping of this entire mass of ill.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Truly, when things grow plain
to the ardent meditating brahmin,
Routing the host of Māra does he stand
Like as the sun when lighting up the sky.”

Told is the Talk on Awakening.

At the Goatherds’ Banyan tree

Then the Lord, having emerged from that contemplation at the end of seven days, approached the Goatherds’ Banyan from the foot of the Tree of Awakening; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Goatherds’ Banyan experiencing the bliss of freedom.

Then a certain brahmin of the class uttering the sound huṁ approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he stood at a respectful distance. As he was standing at a respectful distance, that brahmin spoke thus to the Lord: “To what extent, good Gotama, does one become a brahmin? And again, what are the things which make a brahmin?”

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“That brahmin who bars out evil things,
not uttering the sound hum,
with no impurity, curbed-of-self,
Master of Vedas, who lives the Brahma-faring—
this is the brahmin who may rightly speak the Brahma-speech
Who has no blemishes anywhere in the world.”

Told is the Talk at the Goatherds’.

On Mucalinda

Then the Lord, at the end of seven days, having emerged from that contemplation, approached the Mucalinda (tree) from the foot of the Goatherds’ Banyan; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Mucalinda experiencing the bliss of freedom.

Now at that time a great storm arose out of due season, for seven days there was rainy weather, cold winds and overcast skies. Then Mucalinda, the serpent king, having come forth from his own haunt, having encircled the Lord’s body seven times with his coils, having spread a great hood over his head, stood saying: “Let no cold (annoy) the Lord, let no heat (annoy) the Lord, let not the touch of flies, mosquitoes, wind and heat or creeping things (annoy) the Lord.”

Then Mucalinda, the serpent king, at the end of those seven days, having known that the sky was clear and without a cloud, having unwound his coils from the Lord’s body, having given up his own form and assumed a youth’s form, stood in front of the Lord honouring the Lord with joined palms.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Happy his solitude who glad at heart
Hath dhamma learnt and doth the vision see!
Happy is that benignity towards
The world which on no creature worketh harm.
Happy the absence of all lust, th’ ascent
Past and beyond the needs of sense-desires.
He who doth crush the great ‘I am’ conceit—
This, truly this, is happiness supreme.”

Told is the Talk at the Mucalinda.

At the Rājāyatana tree

Then the Lord, at the end of seven days, having emerged from that contemplation, approached the Rājāyatana from the foot of the Mucalinda; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Rājāyatana experiencing the bliss of freedom.

Now at that time the merchants Tapussa and Bhallika were going along the high-road from Ukkalā to that district. Then a devatā who was a blood-relation of the merchants Tapussa and Bhallika spoke thus to the merchants Tapussa and Bhallika: “My good fellows, this Lord, having just (become) wholly awakened, is staying at the foot of the Rājāyatana, go and serve that Lord with barley-gruel and honey-balls, and this will be a blessing and happiness for you for a long time.”

Then the merchants Tapussa and Bhallika, taking barley-gruel and honey-balls, approached the Lord; having approached, having greeted the Lord, they stood at a respectful distance. As they were standing at a respectful distance, the merchants Tapussa and Bhallika spoke thus to the Lord: “Lord, let the Lord receive our barley-gruel and honey-balls, that this may be a blessing and happiness for us for a long time.”

Then it occurred to the Lord: “Truth-finders do not receive with their hands. Now with what shall I receive the barley-gruel and honey-balls?” Then the four Great Kings, knowing with their minds the reasoning in the Lord’s mind, from the four quarters presented the Lord with four bowls made of rock crystal, saying: “Lord, let the Lord receive the barley-gruel and honey-balls herein.” The Lord received the barley-gruel and the honey-balls in a new bowl made of rock crystal, and having received them he partook of them.

Then the merchants Tapussa and Bhallika, having found that the Lord had removed his hand from the bowl, having inclined their heads towards the Lord’s feet, spoke thus to the Lord: “We, Lord, are those going to the Lord for refuge and to dhamma; let the Lord accept us as lay-disciples gone for refuge for life from this day forth.” Thus these came to be the first lay-disciples in the world using the two-word formula.

Told is the Talk at the Rājāyatana.

On the invitation of Brahmā

Then the Lord, having emerged from that contemplation at the end of seven days, approached the Goatherds’ Banyan from the foot of the Rājāyatana; having approached, the Lord stayed there at the foot of the Goatherds’ Banyan.

Then as the Lord was meditating in seclusion a reasoning arose in his mind thus: “This dhamma, won to by me, is deep, difficult to see, difficult to understand, peaceful, excellent, beyond dialectic, subtle, intelligible to the learned. But this is a creation delighting in sensual pleasure, delighted by sensual pleasure, rejoicing in sensual pleasure. So that for a creation delighting in sensual pleasure, delighted by sensual pleasure, rejoicing in sensual pleasure, this were a matter difficult to see, cause. This too were a matter very difficult to see, that is to say the calming of all the habitual tendencies, the renunciation of all attachment, the destruction of craving, dispassion, stopping, nibbāna. And so if I were to teach dhamma and others were not to understand me, this would be a weariness to me, this would be a vexation to me.”

And further, these verses not heard before in the past occurred spontaneously to the Lord:

“This that through many toils I’ve won—
Enough! Why should I make it known?
By folk with lust and hate consumed
This dhamma is not understood.

Leading on against the stream,
Subtle, deep, difficult to see, delicate,
Unseen ‘twill be by passion’s slaves
Cloaked in the murk of ignorance.”

In such wise, as the Lord pondered, his mind inclined to little effort and not to teaching dhamma. Then it occurred to Brahmā Sahampati, knowing with his mind the reasoning in the Lord’s mind: “Alas, the world is lost, alas, the world is destroyed, inasmuch as the mind of the Truth-finder, the perfected one, the fully awakened one, inclines to little effort and not to teaching dhamma.”

Then as a strong man might stretch forth his bent arm or might bend back his outstretched arm, even so did Brahmā Sahampati, vanishing from the Brahma-world, become manifest before the Lord.

Then Brahmā Sahampati, having arranged his upper robe over one shoulder, having stooped his right knee to the ground having saluted the Lord with joined palms, spoke thus to the Lord: “Lord, let the Lord teach dhamma, let the Well-farer teach dhamma; there are beings with little dust in their eyes who, not hearing dhamma, are decaying, (but if) they are learners of dhamma, they will grow.”

Thus spoke Brahmā Sahampati; having said this, he further spoke thus:

“There has appeared in Magadha before thee
An unclean dhamma by impure minds devised.
Open this door of deathlessness, let them hear
Dhamma awakened to by the stainless one.

“As on a crag on crest of mountain standing
A man might watch the people far below,
E’en so do thou, O Wisdom fair, ascending,
O Seer of all, the terraced heights of truth,
Look down, from grief released, upon the peoples
Sunken in grief, oppressed with birth and age.

“Arise, thou hero! Conqueror in the battle!
Thou freed from debt! Man of the caravan!
Walk the world over, let the Blessed One
Teach dhamma. They who learn will grow.”

When he had spoken thus, the Lord spoke thus to Brahmā Sahampati: “Brahmā, it occurred to me: ‘This dhamma penetrated by me is deep … that would be a vexation to me.’ And further, Brahmā, these verses not heard before in the past occurred spontaneously to me: ‘This that through many toils I’ve won … cloaked in the murk of ignorance.’ In such wise, Brahmā, as I pondered, my mind inclined to little effort and not to teaching dhamma.”

Then a second time did Brahmā Sahampati speak thus to the Lord: “Lord, let the Lord teach dhamma … if they are learners of dhamma, they will grow.” Then a second time did the Lord speak thus to Brahmā Sahampati: “But, Brahmā, it occurred to me: … my mind inclined to little effort and not to teaching dhamma.”

Then a third time did Brahmā Sahampati speak thus to the Lord: “Lord, let the Lord teach dhamma … if they are learners of dhamma, they will grow.” Then the Lord, having understood Brahmā’s entreaty and, out of compassion for beings, surveyed the world with the eye of an awakened one. As the Lord was surveying the world with the eye of an awakened one, he saw beings with little dust in their eyes, with much dust in their eyes, with acute faculties, with dull faculties, of good dispositions, of bad dispositions, docile, indocile, few seeing fear in sins and the worlds beyond.

Even as in a pond of blue lotuses or in a pond of red lotuses or in a pond of white lotuses, a few blue or red or white lotuses are born in the water, grow in the water, do not rise above the water but thrive while altogether immersed; a few blue or red or white lotuses are born in the water, grow in the water and reach to the surface of the water; a few blue or red or white lotuses are born in the water, grow in the water, and stand up rising out of the water, undefiled by the water.

Even so, did the Lord, surveying the world with the eye of an awakened one, see beings with little dust in their eyes, with much dust in their eyes, with acute faculties, with dull faculties, of good dispositions, of bad dispositions, docile, indocile, few seeing fear in sins and the worlds beyond. Seeing Brahmā Sahampati, he addressed him with verses:

“Open for those who hear are the doors of deathlessness;
let them renounce their faith.
Thinking of useless fatigue, I have not preached, Brahmā, the
sublime and excellent dhamma to men.”

Then Brahmā Sahampati, thinking: “The opportunity was made by me for the Lord to teach dhamma,” greeting the Lord, keeping his right side towards him, vanished then and there.

Told is the Talk on Brahmā’s Entreaty.

On the group of five

Then it occurred to the Lord: “Now, to whom should I first teach dhamma? Who will understand this dhamma quickly?” Then it occurred to the Lord: “Indeed, this Āḷāra the Kālāma is learned, experienced, wise, and for a long time has had little dust in his eyes. Suppose I were to teach dhamma first to Āḷāra the Kālāma? He will understand this dhamma quickly.”

But then an invisible devatā announced to the Lord: “Lord, Āḷāra the Kālāma passed away seven days ago.” And the knowledge arose to the Lord that Āḷāra the Kālāma had passed away seven days ago. Then it occurred to the Lord: “Āḷāra the Kālāma was of great intelligence. If he had heard this dhamma, he would have understood it quickly.”

Then it occurred to the Lord: “Now, to whom should I first teach dhamma? Who will understand this dhamma quickly?” Then it occurred to the Lord: “Indeed, this Uddaka, Rāma’s son, is learned, experienced, wise, and for a long time has had little dust in his eyes. Suppose I were to teach dhamma first to Uddaka, Rāma’s son? He will understand this dhamma quickly.”

But then an invisible devatā announced to the Lord: “Lord, Uddaka, Rāma’s son, passed away last night.” And the knowledge arose to the Lord that Uddaka, Rāma’s son, had passed away last night. Then it occurred to the Lord: “Uddaka, Rāma’s son, was of great intelligence. If he had heard this dhamma, he would have understood it quickly.”

Then it occurred to the Lord: “Now, to whom should I first teach dhamma? Who will understand this dhamma quickly?” Then it occurred to the Lord: “That group of five monks who waited on me when I was self-resolute in striving were very helpful. Suppose I were to teach dhamma first to the group of five monks?”

Then it occurred to the Lord: “But where is this group of five monks staying at present? Then the Lord with deva-vision, purified and surpassing that of men, saw the group of five monks staying near Benares at Isipatana in the deer-park. Then the Lord, having stayed at Uruvelā for as long as he found suiting, set out on tour for Benares.

Upaka, a Naked Ascetic, saw the Lord going along the highroad between Gayā and the (Tree of) Awakening; seeing him, he spoke thus to the Lord: “Your reverence, your sense-organs are quite pure, your complexion very bright, very clear. On account of whom have you, your reverence, gone forth, or who is your teacher, or whose dhamma do you profess?”

When this had been said, the Lord addressed Upaka, the Naked Ascetic, in verses:

“Victorious over all, omniscient am I,
Among all things undefiled,
Leaving all, through death of craving freed,
By knowing for myself, whom should I follow?

“For me there is no teacher,
One like me does not exist,
In the world with its devas
No one equals me.

“For I am perfected in the world,
The teacher supreme am I,
I alone am all-awakened,
Become cool am I, nibbāna-attained.

“To turn the dhamma-wheel
I go to Kasi’s city,
Beating the drum of deathlessness
In a world that’s blind become.”

“According to what you claim, your reverence, you ought to be victor of the unending” (Upaka said).

“Like me, they are victors indeed,
Who have won to destruction of the cankers;
Vanquished by me are evil things,
Therefore am I, Upaka, a victor.”

When this had been said, Upaka, the Naked Ascetic, having said, “It may be (so), your reverence,” having shaken his head, went off taking a different road.

Then the Lord, walking on tour, in due course approached Benares, the deer-park of Isipatana, the group of five monks. The group of five monks saw the Lord coming in the distance; seeing him, they agreed among themselves, saying: “Your reverences, this recluse Gotama is coming, he lives in abundance, he is wavering in his striving, he has reverted to a life of abundance. He should neither be greeted, nor stood up for, nor should his bowl and robe be received; all the same a seat may be put out, he can sit down if he wants to.”

But as the Lord gradually approached this group of five monks, so this group of five monks, not adhering to their own agreement, having gone towards the Lord, one received his bowl and robe, one made ready a seat, one brought water for washing the feet, a foot-stool, a foot-stand. The Lord sat down on the seat made ready, and the Lord, while he was sitting down, washed his feet. Further, they addressed the Lord by name and with the epithet of “your reverence.”

When this had been said, the Lord spoke thus to the group of five monks: “Do not, monks, address a Truthfinder by name, and with the epithet ‘your reverence’. A Truthfinder, monks, is a perfected one, a fully awakened one. Give ear, monks, the deathless has been found; I instruct, I teach dhamma. Going along in accordance with what has been enjoined, having soon realised here and now by your own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, you will abide in it.”

When this had been said, the group of five monks spoke thus to the Lord: “But you, reverend Gotama, did not come to a state of further-men, to the eminence of truly ariyan vision of knowledge, by this conduct, by this course, by this practice of austerities. So how can you now come to a state of further-men, to the eminence of the truly ariyan vision of knowledge, when you live in abundance, are wavering in striving, and have reverted to a life of abundance?”

When this had been said, the Lord spoke thus to the group of five monks: “A Truthfinder, monks, does not live in abundance, he does not waver in striving, he does not revert to a life of abundance. A Truthfinder, monks, is a perfected one, a fully awakened one. Give ear, monks, the deathless has been found; I instruct, I teach dhamma. Going along in accordance with what has been enjoined, having soon realised here and now by your own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, you will abide in it.”

And a second time did the group of five monks speak thus to the Lord … And a second time did the Lord speak thus to the group of five monks … And a third time did the group of five monks speak thus to the Lord: “But you, reverend Gotama, did not come to a state of further-men … by this practice of austerities … to a life of abundance?”

When this had been said, the Lord spoke thus to the group of five monks: “Do you allow, monks, that I have never spoken to you like this before?”

“You have not, Lord.”

“A Truthfinder, monks, is a perfected one, a fully awakened one. Give ear … you will abide in it.” And the Lord was able to convince the group of five monks. Then the group of five monks listened to the Lord again, gave ear to him and aroused their minds for profound knowledge.

Then the Lord addressed the group of five monks, saying: “These two (dead) ends, monks, should not be followed by one who has gone forth. Which two? That which is, among sense-pleasures, addiction to attractive sense-pleasures, low, of the villager, of the average man, unariyan, not connected with the goal; and that which is addiction to self-torment, ill, unariyan, not connected with the goal. Now, monks, without adopting either of these two (dead) ends, there is a middle course, fully awakened to by the Truthfinder, making for vision, making for knowledge, which conduces to calming, to super-knowledge, to awakening, to nibbāna.

“And what, monks, is this middle course fully awakened to by the Truthfinder, making for vision, making for knowledge, which conduces to calming, to super-knowledge, to awakening, to nibbāna? It is this ariyan eightfold Way itself, that is to say: right view, right thought, right speech, right action, right mode of living, right endeavour, right mindfulness, right concentration. This, monks, is the middle course, fully awakened to by the Truthfinder, making for vision, making for knowledge, which conduces to calming, to super-knowledge to awakening, to nibbāna.

“And this, monks, is the ariyan truth of ill: birth is ill, and old age is ill and disease is ill and dying is ill, association with what is not dear is ill, separation from what is dear is ill, not getting what one wants is ill—in short the five groups of grasping are ill.

“And this, monks, is the ariyan truth of the uprising of ill: that which is craving connected with again-becoming, accompanied by delight and passion, finding delight in this and that, that is to say: craving for sense-pleasures, craving for becoming, craving for de-becoming.

“And this, monks, is the ariyan truth of the stopping of ill: the utter and passionless stopping of that very craving, its renunciation, surrender, release, the lack of pleasure in it.

“And this, monks, is the ariyan truth of the course leading to the stopping of ill: this aryan eightfold Way itself, that is to say: right view … right concentration.

On thinking, ‘This is the ariyan truth of ill’, among things not heard before by me, monks, vision arose, knowledge arose, wisdom arose, higher knowledge arose, light arose. On thinking, ‘Now that which is the ariyan truth of ill must be completely known’ … ‘Now that which is the ariyan truth of ill is completely known’, among things not heard before by me, monks, vision arose, knowledge arose, wisdom arose, higher knowledge arose, light arose.

“On thinking, ‘This is the ariyan truth of the uprising of ill’ … light arose. On thinking, ‘Now that which is this ariyan truth of the uprising of ill must be given up’ … ‘… is given up’ … light arose.

“On thinking, ‘This is the ariyan truth of the stopping of ill’ … light arose. On thinking, ‘Now that which is this ariyan truth of the stopping of ill must be realized’ … ‘… is realised’ … light arose.

“On thinking, ‘This is the ariyan truth of the course going to the stopping of ill’ … light arose. On thinking, ‘Now that which is this ariyan truth of the course leading to the stopping of ill must be made to become’ … ‘… is made to become’ … light arose.

“And so long, monks, the vision of knowledge of these four ariyan truths, with the three sections and twelve modes as they really are, was not well purified by me, so long was I, monks, not thoroughly awakened with the supreme full awakening as to the world with its devas, with its Māras, with its Brahmās, with its recluses and brahmins, its creatures with devas and men. This I knew.

“But when, monks, the vision of knowledge of these four ariyan truths, with the three sections and twelve modes as they really are, was well purified by me, then was I, monks, thoroughly awakened with the supreme full awakening as to the world … with its recluses and brahmins, its creatures with devas and men. This I knew.

“Moreover, the vision of knowledge arose in me: ‘Freedom of mind is for me unshakeable, this the last birth, there is not now again-becoming.’” Thus spoke the Lord; delighted, the group of five monks rejoiced in the Lord’s utterance. Moreover, while this discourse was being uttered, dhamma-vision, dustless, stainless, arose to the venerable Koṇḍañña that “whatever is of the nature to uprise, all that is of the nature to stop.”

And when the Lord had rolled the dhamma-wheel, the earth devas made this sound heard: Isipatana cannot be rolled back by a recluse or brahmin or deva or by Māra or by Brahmā or by anyone in the world.” Having heard the sound of the earth devas, the devas of the Four Great Kings made this sound heard … the Thirty devas … Yama’s devas … the Happy devas … the devas who delight in creation … the devas who delight in the creation of others … the devas of Brahmā’s retinue made this sound heard: “The supreme dhamma-wheel rolled thus by the Lord at Benares in the deer-park at Isipatana cannot be rolled back by a recluse or brahmin or deva or by Māra or by Brahmā or by anyone in the world.”

In this wise in that moment, in that second, in that instant, the sound reached as far as the Brahma-world, and the ten thousandfold world-system trembled, quaked, shook violently and a radiance, splendid, measureless, surpassing the devas’ own glory, was manifest in the world. Then the Lord uttered this solemn utterance: “Indeed, Koṇḍañña has understood, indeed, Koṇḍañña has understood.” Thus it was that Aññata Koṇḍañña became the venerable Koṇḍañña’s name.

Then the venerable Aññata Koṇḍañña, having seen dhamma, attained dhamma, known dhamma, plunged into dhamma, having crossed over doubt, having put away uncertainty, having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “May I, Lord, receive the going forth in the Lord’s presence, may I receive ordination?”

“Come, monk,” the Lord said, “well taught is dhamma. Fare the Brahma-faring for making an utter end of ill.” So this came to be this venerable one’s ordination.

Then the Lord exhorted, instructed those remaining monks with dhamma-talk. Then while they were being exhorted, instructed by the Lord with dhamma-talk, dhamma-vision, dustless, stainless, arose to the venerable Vappa and to the venerable Bhaddiya, that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma, known dhamma … having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “May we, Lord, receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well taught is dhamma, fare the Brahma-faring for making an utter end of ill.” So this came to be these venerable ones’ ordination.

Then the Lord, eating the food brought back by these, exhorted, instructed those remaining monks with dhamma-talk, saying: “Let the group of six live on whatever the three monks bring when they have walked for almsfood.”

Then while they were being exhorted, instructed by the Lord with dhamma-talk, dhamma-vision, dustless, stainless, arose to the venerable Mahānāma and to the venerable Assaji, that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma … having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “May we, Lord, receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well taught is dhamma, fare the Brahma-faring for making an utter end of ill.” So this came to be these venerable ones’ ordination.

Then the Lord addressed the group of five monks, saying: “Body, monks, is not self. Now were this body self, monks this body would not tend to sickness, and one might get the chance of saying in regard to body, ‘Let body become thus for me, let body not become thus for me’. But inasmuch, monks, as body is not self, therefore body tends to sickness, and one does not get the chance of saying in regard to body, ‘Let body become thus for me, let body not become thus for me’.

Feeling is not self … and one does not get the chance of saying in regard to feeling, ‘Let feeling become thus for me, let feeling not become thus for me’.

“Perception is not self … The habitual tendencies are not self … one does not get the chance of saying in regard to the habitual tendencies, ‘Let the habitual tendencies become thus for me, let the habitual tendencies not become thus for me’.

“Consciousness is not self … … Inasmuch, monks, as consciousness is not self, therefore consciousness tends to sickness, and one does not get the chance to say in regard to consciousness, ‘Let consciousness become such for me, let consciousness not become thus for me.’

What do you think about this, monks? Is body permanent or impermanent?”

“Impermanent, Lord.”

“But is that which is impermanent painful or pleasurable?”

“Painful, Lord.”

“But is it fit to consider that which is impermanent, painful, of a nature to change, as ‘This is mine, this am I, this is my self’?”

“It is not Lord.”

“Is feeling … perception … are the habitual tendencies … is consciousness permanent or impermanent?”

“Impermanent, Lord.”

“But is that which is impermanent painful or pleasurable?”

“Painful, Lord.”

“But is it (it to consider that which is impermanent, painful of a nature to change, as ‘This is mine, this am I, this is my self’?”

“It is not so, Lord.”

“Wherefore, monks, whatever is body, past, future, present or internal or external, or gross or subtle, or low or excellent whether it is far or near—all body should, by means of right wisdom, be seen, as it really is, thus: This is not mine, this am I not, this is not my self.

“Whatever is feeling … whatever is perception … whatever are the habitual tendencies … whatever is consciousness past, future, present, or internal or external, or gross or subtle, or low or excellent, whether far or near—all consciousness should, by means of right wisdom, be seen as it really is, thus: This is not mine, this am I not, this is not my self.

“Seeing in this way, monks, the instructed disciple of the ariyans disregards body and he disregards feeling and he disregards perception and he disregards the habitual tendencies and he disregards consciousness; disregarding he is dispassionate; through dispassion he is freed; in freedom the knowledge comes to be: ‘I am freed’, and he knows: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being such or such.”

Thus spoke the Lord; delighted, the group of five monks rejoiced in what the Lord had said. Moreover while this discourse was being uttered, the minds of the group of five monks were freed from the cankers without grasping. At that time there were six perfected ones in the world.

The First Portion for Recital.

On the going forth of Yasa

At that time in Benares there was a young man of family, the son of a (great) merchant, delicately reared, called Yasa.

He had three mansions, one for the cold weather, one for the hot weather, one for the rains. Being ministered to by bands of female musicians for four months in the mansion for the rains, he did not come down from that mansion. Then while Yasa, the young man of family, was possessed of and provided with the five kinds of sense-pleasures, and was being ministered to, he fell asleep first and his suite fell asleep after him, and an oil lamp was burning all through the night.

Then Yasa, the young man of family, having awoken first saw his own suite sleeping, one with a lute in the hollow of her arm, one with a tabor at her neck, one with a drum in the hollow of her arm, one with dishevelled hair, one with saliva dripping from her mouth, muttering in their sleep, like a cemetery before his very eyes. Seeing this, its peril grew plain, and his mind was set on disregarding it. Then Yasa, the young man of family, uttered a solemn utterance: “What distress indeed, what affliction indeed.”

Then Yasa, the young man of family, having put on his golden sandals, approached the door of the dwelling. Non-human beings opened the door, thinking: “Let there be no obstacle for the going forth from home into homelessness of Yasa, the young man of family.” Then Yasa, the young man of family, approached the city-door. Non-human beings opened the door, thinking: “Let there be no obstacle for the going forth from home into homelessness of Yasa, the young man of family.” Then Yasa, the young man of family, approached the deer-park at Isipatana.

At that time, the Lord having risen in the night towards dawn, was pacing up and down in the open air. The Lord saw Yasa, the young man of family, coming in the distance: seeing him, having come down from (the place) where he was pacing up and down, he sat down on an appointed seat. Then Yasa, the young man of family, when he was near, uttered this solemn utterance to the Lord: “What distress indeed, what affliction indeed.” Then the Lord spoke thus to Yasa, the young man of family: “This, Yasa, is not distress, this, Yasa, is not affliction. Come, sit down, Yasa, I will teach you dhamma.”

Then Yasa, the young man of family, thinking: “It is said that this is not distress, that this is not affliction”, exultant and uplifted, having taken off his golden sandals, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the Lord talked a progressive talk to Yasa, the young man of family, that is to say, talk on giving, talk on moral habit, talk on heaven, he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing them.

When the Lord knew that the mind of Yasa, the young man of family, was ready, malleable, devoid of hindrances, uplifted, pleased, then he explained to him the teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And just as a clean cloth without black specks will take a dye easily, even so (as he was sitting) on that very seat, dhamma-vision, dustless, stainless, arose to Yasa, the young man of family, that whatever is of a nature to uprise, all that is of a nature to stop.”

Then the mother of Yasa, the young man of family, having mounted up to the mansion, not seeing Yasa, the young man of family, approached the (great) merchant, the householder; having approached she spoke thus to the (great) merchant, the householder; “Householder, your son, Yasa, is not to be seen.” Then the (great) merchant, the householder, having dispatched messengers on horse-back to the four quarters, himself approached the deer-park at Isipatana. The (great) merchant, the householder, saw the prints of golden sandals, and seeing them he followed them along.

The Lord saw the (great) merchant, the householder, coming in the distance; seeing him, it occurred to the Lord: “Suppose I were to perform such a psychic wonder that the (great) merchant, the householder, sitting here, should not see Yasa the young man of family, sitting here?” Then the Lord performed such a psychic wonder.

Then the (great) merchant, the householder, approached the Lord; having approached he spoke thus to the Lord: “Lord has the Lord not seen Yasa, the young man of family?”

“Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the young man of family, sitting here.”

Then the (great) merchant, the householder, thinking: “It is said that I, sitting here, will see Yasa, the young man of family, sitting here”, and exultant, uplifted, having greeted the Lord, he sat down at a respectful distance.

As the (great) merchant, the householder was sitting down at a respectful distance, the Lord talked a progressive talk … attained without the help of another to full confidence in the teacher’s instruction, spoke thus to the Lord: “Excellent, Lord! Excellent, Lord! Just as one might set upright what has been upset, or might uncover what was concealed, or might show the way to one who is astray, or might bring an oil lamp into the darkness, thinking, ‘Those with eyes may see shapes’, even so is dhamma explained in many a figure by the Lord. I myself go to the Lord as refuge, to dhamma, and to the Order of monks. Let the Lord accept me as a lay-disciple gone for refuge from this day forth for as long as life lasts.” Thus he came to be the first lay-disciple in the world using the three-word formula.

Then while the father of Yasa, the young man of family, was being taught dhamma, as he was reviewing his stage (of knowledge) as it was seen, as it was known, his mind was freed from the cankers without grasping. Then it occurred to the Lord: “While the father of Yasa, the young man of family, was being taught dhamma, as he was reviewing his stage (of knowledge) as it was seen, as it was known, his mind was freed from the cankers without grasping. Now Yasa, the young man of family, cannot become one, having turned back to the low life, to enjoy pleasures of the senses as he did formerly when leading a household life. Suppose I were to annul that psychic wonder?” Then the Lord annulled that psychic wonder.

Then the (great) merchant, the householder, saw Yasa, the young man of family sitting down; seeing him, he spoke thus to Yasa, the young man of family: “Dear Yasa, your mother is full of lamentation and grief, give your mother life.”

Then Yasa, the young man of family, looked towards the Lord. Then the Lord spoke thus to the (great) merchant, the householder: “What do you think about this, house-holder, that dhamma was seen by Yasa with a learner’s knowledge, with a learner’s insight, even as by you? As he was reviewing his stage (of knowledge), as it was seen, as it was known, his mind was freed from the cankers without grasping. Now can Yasa, householder, having turned back to the low life, become one to enjoy pleasures of the senses, as he did formerly when leading a household life?”

“No, Lord.”

“Dhamma was seen by Yasa, the young man of family, householder, with a learner’s knowledge, with a learner’s insight, even as by you. As he was reviewing his stage (of knowledge), as it was seen, as it was known, his mind was freed from the cankers without grasping. Now Yasa, the young man of family, householder, cannot become one, having turned back to the low life, to enjoy pleasures of the senses, as he did formerly when leading a household life.”

“Lord, it is a gain for Yasa, the young man of family, Lord, it is well gotten for Yasa, the young man of family, inasmuch as the mind of Yasa, the young man of family, is freed from the cankers without grasping. Lord, may the Lord consent to a meal with me on the morrow with Yasa, the young man of family, as his attendant?” The Lord consented by becoming silent. Then the (great) merchant, the householder, knowing that the Lord had consented, rising from his seat, having greeted the Lord, departed keeping his right side towards him.

Then Yasa, the young man of family, soon after the (great) merchant, the householder, had departed, spoke thus to the Lord: “Lord, may I receive the going forth in the Lord’s presence, may I receive ordination?”

“Come, monk,” the Lord said, “well preached is dhamma. Lead the Brahma-faring for making an utter end of ill.” So this came to be that venerable one’s ordination. At that time there were seven perfected ones in the world.

Told is the Going Forth of Yasa.

Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the (great) merchant, the householder, with the venerable Yasa as attendant; having approached, he sat down on an appointed seat. Then the mother and the former wife of the venerable Yasa approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance.

The Lord talked a progressive talk to these, that is to say, talk on giving, talk on moral habit, talk on heaven … dhamma-vision, dustless, stainless, arose to them that, “whatever is of a nature to uprise, all that is of a nature to stop.”

These, having seen dhamma, attained dhamma … spoke thus to the Lord: “Excellent Lord! … we ourselves, Lord, go to the Lord as refuge, to dhamma and to the Order of monks. Let the Lord accept us as women lay-disciples, gone for refuge from this day forth for as long as life lasts.” Thus these were the first women lay-disciples in the world using the three-word formula.

Then the venerable Yasa’s mother and father and former wife, having with their own hand(s) served the Lord and the venerable Yasa and having offered them sumptuous foods, solid and soft, sat down when the Lord had finished his meal and had removed his hand from the bowl. Then the Lord, having gladdened, roused, rejoiced, delighted the venerable Yasa’s mother and father and former wife with talk on dhamma, rising from his seat departed.

in Benares, Vimala, Subāhu, Puṇṇaji, Gavampati, heard: “They say that Yasa, the young man of family, having cut off his hair and beard, having put on yellow robes, has gone forth from home into homelessness.” Having heard this, it occurred to them: “Now this can be no ordinary dhamma and discipline, nor can this be an ordinary going forth, in that Yasa, the young man of family, having cut off his hair and beard, having put on the yellow robes, has gone forth from home into homelessness.”

These four people approached the venerable Yasa; having approached, having greeted the venerable Yasa, they stood at a respectful distance. Then the venerable Yasa, taking these four householder friends, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Yasa spoke thus to the Lord: “These four householder friends of mine, Lord, young men of families of (great) merchants and lesser (great) merchants in Benares, Vimala, Subāhu, Puṇṇaji, Gavampati, may the Lord exhort, may he instruct these four.”

The Lord talked a progressive talk to these, that is to say, talk on giving, talk on moral habit, talk on heaven … dhamma-vision, dustless, stainless, arose to them that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma … spoke thus to the Lord: “Lord, may we receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well preached is dhamma, fare the Brahma-faring for making an utter end of ill.” So this came to be these venerable ones’ ordination. Then the Lord exhorted, instructed these monks with dhamma talk. While they were being exhorted, instructed by the Lord with dhamma talk, their minds were freed from the cankers without grasping. At that time there were eleven perfected ones in the world.

Told is the Going Forth of the four Householders.

Fifty householder friends of the venerable Yasa, young men of the first families and of those next to the first in the district heard: “They say that Yasa, the young man of family … as in Kd.1.9.1–Kd.1.9.4 down to: While they were being exhorted, instructed by the Lord with dhamma talk, their minds were freed from the cankers without grasping. At that time there were sixty-one perfected ones in the world.

With Māra

Then the Lord addressed the monks, saying: “I, monks, am freed from all snares, both those of devas and those of men. And you, monks, are freed from all snares, both those of devas and those of men. Walk, monks, on tour for the blessing of the manyfolk, for the happiness of the manyfolk out of compassion for the world, for the welfare, the blessing, the happiness of devas and men. Let not two (of you) go by one (way.) Monks, teach dhamma which is lovely at the beginning, lovely in the middle, lovely at the ending. Explain with the spirit and the letter the Brahma-faring completely fulfilled, wholly pure. There are beings with little dust in their eyes, who, not hearing dhamma, are decaying, (but) if they are learners of dhamma, they will grow. And I, monks, will go along to Uruvelā, to the Camp township, in order to teach dhamma.”

Then Māra, the Evil One, approached the Lord; having approached, he addressed the Lord with verses:

“Bound art thou by all the snares,
Both those of devas and of men,
In great bondage art thou bound,
Recluse, thou’lt not be freed from me.”

“Freed am I from all the snares,
Both those of devas and of men,
From great bondage am I freed,
Humbled art thou, O End-maker.”

“The tale of mind-impressions is a snare
That weaves its tallies to and fro in air.
With these will I have wherewith to fetter thee,
Recluse, thou wilt not be freed from me.”

“Sights, sounds, scents, tastes, and things to touch,
Bringing delights to mind of man-for such
All wish, all will, for me is past and gone,
Humbled art thou, O End-maker.”

Then Māra, the Evil One, thinking, “The Lord knows me, the well-farer knows me,” pained, afflicted, vanished then and there.

Told is the Talk on Māra.

On going forth and ordination

At that time monks brought (to the Lord) from various quarters, from various districts those wishing for the going forth, those wishing for ordination, thinking: “The Lord will let these go forth, he will ordain them.” Thereby both the monks as well as those wishing for the going forth and those wishing for ordination were tired. Then a reasoning arose in the Lord’s mind as he was meditating in seclusion, thus: “At present monks are bringing (to me) from various quarters … and those wishing for ordination are tired. Suppose I were to allow it to monks, saying: ‘You, monks, may now yourselves let go forth, may ordain in any quarter, in any district’?”

Then the Lord, emerging from seclusion towards evening, on this occasion, in this connection, having given reasoned talk, ‘At present monks are bringing … in any quarter, in any district’?

“I allow, monks, that you yourselves may now let go forth may ordain in any quarter, in any district. And thus, monks, should one let go forth, should one ordain: First, having made him have his hair and beard cut off, having made him put on yellow robes, having made him arrange an upper robe over one shoulder, having made him honour the monks’ feet, having made him sit down on his haunches, having made him salute with joined palms, he should be told: ‘Speak thus: “I go to the awakened one for refuge, I go to dhamma for refuge, I go to the Order for refuge. And a second time I go … And a third time I go to … the Order for refuge.”’ I allow, monks, the going forth and the ordination by these three goings for refuge.”

Told is the Talk on Ordination by the three Goings for Refuge.

With Māra, the second

Then the Lord, having kept the rains, addressed the monks, saying: “Monks, by proper attention, by proper right effort was supreme freedom attained by me, supreme freedom realised. You, too, monks, by proper attention, by proper right effort may attain supreme freedom, may realise supreme freedom.”

Then Māra, the Evil One, approached the Lord; having approached, he addressed the Lord with verses:

“Bound art thou by Māra’s snares,
Both those of devas and of men,
In great bondage art thou bound.
Recluse, thou wilt not be freed from me.”

“Freed am I from Māra’s snares,
Both those of devas and of men,
From great bondage am I freed,
Humbled art thou, O End-maker.”

Then Māra, the Evil One, thinking, “The Lord knows me, the well-farer knows me,” pained, afflicted, vanished then and there.

The story of the excellent group

Then the Lord, having stayed at Benares for as long as he found suiting, set out on tour for Uruvelā. Then the Lord, turning off from the road, approached a certain woodland grove; having approached, having plunged into that woodland grove, he sat down at the root of a certain tree. At that time a group of as many as thirty friends of high standing, with their wives, were amusing themselves in that same woodland grove. One had no wife, (so) a woman of low standing was brought along for him. Then while they were heedlessly amusing themselves that woman of low standing, taking (their) belongings, ran away.

Then these friends, doing their friend a service and seeking for that woman, roaming about that woodland grove, saw the Lord sitting at the root of a certain tree; seeing him, they approached the Lord, having approached, they spoke thus to the Lord: “Lord, has the Lord not seen a woman?”

“But what have you, young men, to do with a woman?”

“We, Lord, a group of as many as thirty friends of high standing, with our wives, were amusing ourselves in this woodland grove; one had no wife, (so) a woman of low standing was brought along for him. Then, Lord, as we were heedlessly amusing ourselves, that woman of low standing, taking our belongings, ran away. Consequently, Lord, we friends, doing our friend a service and seeking for that woman, are roaming about this woodland grove.”

“What do you think of this, young men? Which is better for you, that you should seek for a woman or that you should seek for the self?”

“Truly this were better for us, Lord, that we should seek for the self.”

“Well then, young men, you sit down, I will teach you dhamma.”

Saying, “Yes, Lord,” this group of friends of high standing, having greeted the Lord, sat down at a respectful distance.

The Lord talked a progressive talk to these, that is to say, talk on giving, talk on moral habit, talk on heaven … that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma, known dhamma, plunged into dhamma, … spoke thus to the Lord: “May we, Lord, receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well taught is dhamma, fare the Brahma-faring for making an utter end of ill.” So this came to be these venerable ones’ ordination.

Told is the Case of the Group of Friends of High Standing.

The Second Portion for Repeating.

On the miracles at Uruvelā

Then the Lord, walking on tour, in due course arrived at Uruvelā. Now at that time three matted hair ascetics, Kassapa of Uruvelā, Kassapa of the River, Kassapa of Gayā, were living at Uruvelā. Of these, the matted hair ascetic Kassapa of Uruvelā was leader, guide, highest, chief, head of five hundred matted hair ascetics; the matted hair ascetic Kassapa of the River was leader … head of three hundred matted hair ascetics; the matted hair ascetic Kassapa of Gayā was leader … head of two hundred matted hair ascetics.

Then the Lord approached the hermitage of the matted hair ascetic Kassapa of Uruvelā; having approached, he spoke thus to the matted hair ascetic Kassapa of Uruvelā: “If it is not inconvenient to you, Kassapa, let me stay for one night in the fire-room.”

“It is not inconvenient to me, great recluse, (but) there is a fierce serpent king of psychic power there; he is a terribly venomous snake. Do not let him harm you.” And a second time the Lord spoke thus to the matted hair ascetic Kassapa of Uruvelā: “If it is not inconvenient to you …” And a third time the Lord spoke thus to the matted hair ascetic Kassapa of Uruvelā: “If it is not inconvenient to you, Kassapa, let me stay for one night in the fire-room.”

“It is not inconvenient to me, great recluse, (but) there is a fierce serpent king of psychic power there; he is a terribly venomous snake. Do not let him harm you.”

“It is not likely that he can harm me. Please do you, Kassapa, allow (me the use of) the fire-room,”

“Stay, great recluse, as you wish it.”

Then the Lord, having entered the fire-room, having laid down a grass mat, sat down cross-legged, keeping his back erect, having caused mindfulness to be present in front of him. Then that serpent saw that the Lord had entered, and seeing this, pained, afflicted, he blew forth smoke. Then it occurred to the Lord: “What now if I, without destroying this serpent’s skin and hide and flesh and ligaments and bones and the marrow of the bones, were to master (his) heat by heat?”

Then the Lord, having worked a work of psychic power, blew forth smoke. Then that serpent, not conquering anger, blazed up. The Lord, having attained the condition of heat, also blazed up. When both were in flames, the fire-room became as though burning, ablaze, in flames. Then the matted hair ascetics, having surrounded the fire-room, spoke thus: “Beautiful indeed is the great recluse, (but) he will be harmed by the serpent.”

Then the Lord at the end of that night, without having destroyed that serpent’s skin and hide and flesh and ligaments and bones and the marrow of the bones, having mastered (his) heat by heat, having placed him in his bowl, showed him to the matted hair ascetic, Uruvelākassapa, saying: “This, Kassapa, is your serpent, his heat was mastered by heat.” Then it occurred to the matted hair ascetic Uruvelākassapa: “Truly the great recluse is of great psychic power, of great majesty, in that he can master by heat the heat of the fierce serpent king who has psychic power and is a terribly venomous snake; but yet he is not a perfected one as I am.”

Near the Nerañjarā, the Lord
spoke thus to the matted hair ascetic Uruvelākassapa:
“If it is not inconvenient to you, Kassapa,
let me stay this day (only) in the fire-hall.”

“It is not inconvenient to me, great recluse,
(but) as I am anxious for your comfort I warn you
that there is a fierce serpent king there,
of psychic power, a terribly venomous snake.
Do not let him harm you.”

“It is not likely that he can harm me.
Please do you, Kassapa, allow (me the use of) the fire-room.”
“It is given”; having understood this,
the fearless one entered, fear overpassed.

Having seen that the holy man had entered,
the chief of snakes, afflicted, blew forth smoke.
The chief of men, joyful, unperturbed,
blew forth smoke there too.

But the chief of snakes, not conquering anger,
blazed up like a fire.
The chief of men, highly proficient in the condition of heat,
blazed up there too.

When both were in flames,
the matted hair ascetics, as they were looking at the fire-room, said:
“Beautiful indeed is the great recluse,
(but) he will be harmed by the serpent.”

Then at the end of that night
the serpent’s flames became extinguished,
but the multicoloured flames of him of psychic power remained,
and multicoloured flames, dark green,
then red, crimson, yellow and crystal-coloured
were on Angirasa’s body.

Having put the chief of snakes into his bowl,
he showed him to the brahmin, saying:
“This, Kassapa, is your serpent,
his heat was mastered by heat.”

Then the matted hair ascetic Uruvelakassapa, thoroughly believing in this wonder of psychic power of the Lord, spoke thus to the Lord: “Stay just here, great recluse, I (can offer you) a constant supply of food.”

The First Wonder.

Then the Lord stayed in a certain woodland grove near the hermitage of the matted hair ascetic Uruvelakassapa. Then the four Great Kings, having illumined the entire woodland grove on a glorious night with glorious colour, approached the Lord; having approached, having greeted the Lord, they stood at the four quarters like huge fires.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night, and having approached he spoke thus to the Lord: “It is time, great recluse, the meal is ready. But now, who were these, great recluse, who, having illumined the entire woodland grove during the glorious night with glorious colour, approached you and having approached, having greeted you, stood at the four quarters like huge fires?”

“Kassapa, these were the four Great Kings who approached me in order to hear dhamma.”

Then it occurred to the matted hair ascetic Uruvelākassapa: “Truly the great recluse is of great psychic power, of great might, in that the four Great Kings also approach him in order to hear dhamma; but yet he is not a perfected one as I am.”

Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelākassapa, stayed in that same woodland grove.

The Second Wonder.

Then Sakka, lord of the devas, having illumined the entire woodland grove on a glorious night with glorious colour, approached the Lord; having approached, having greeted the Lord, he stood at a respectful distance, like a huge fire, more glorious and more superb than the former splendours of colour.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night … as in Kd.1.16.2 … stayed in that same woodland grove.

The Third Wonder.

Then Brahmā Sahampati … as in Kd.1.17 … stayed in that same woodland grove.

The Fourth Wonder.

power before the populace, the great recluse’s gains and honour will much increase, my gains and honour will decline. Now the great recluse shall certainly not come to-morrow.”

Then the Lord, knowing by mind the reasoning in the mind of the matted hair ascetic Uruvelakassapa, having gone to Uttarakuru, having fetched almsfood from there, having eaten it by the Anotatta lake, took his midday rest there. Then at the end of that night the matted hair ascetic Uruvelakassapa approached the Lord; having approached, he spoke thus to the Lord: “It is time, great recluse, the meal is ready. But why did you not come yesterday, great recluse? We thought of you however, saying ‘How is it that the great recluse does not come?’ A portion of solid food and soft food was put aside for you.”

“Now did it not occur to you, Kassapa, ‘At present my great sacrifice is going forward … Now the great recluse shall certainly not come to-morrow’?

“So I, Kassapa, knowing by mind the reasoning in your mind, having gone to Uttarakuru, having fetched almsfood from there, having eaten it by the Anotatta lake, took my mid-day rest there.” Then it occurred to the matted hair ascetic Uruvelakassapa, “Truly the great recluse is of great psychic power, of great might, in that he also knows mind by mind; but yet he is not a perfected one as I am.” Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelakassapa, stayed in that same woodland grove.

The Fifth Wonder.

put down a large stone near him, said: “Lord, the Lord may knead the rag-robe here.”

Then it occurred to the Lord: “Now holding on to what can I come up from (the water)?” Then a devatā inhabiting a kakudha (tree), knowing by mind the reasoning in the Lord’s mind, bent down a bough, saying: “Lord, the Lord may come up from (the water) holding on here.” Then it occurred to the Lord: “Now on what can I stretch out the rag-robe?” Then Sakka, lord of the devas, knowing by mind the reasoning in the Lord’s mind, having put down a large stone near him said: “Lord, the Lord may stretch out the rag-robe here”

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night; having approached, he spoke thus to the Lord: “It is time, great recluse, the meal is ready. But how is it, great recluse, that this tank was not here before, and now this tank is here? Nor was this stone put down before. By whom was this stone put down? Nor was a bough of this kakudha (tree) bent down before, and now this bough is bent down.”

“Kassapa, a rag-robe accrued to me here, and this occurred to me, Kassapa, ‘Now where can I wash the rag-robe? ‘Then, Kassapa, Sakka, lord of the devas, knowing by mind the reasoning in my mind, having dug a tank with his hand, spoke thus to me: ‘Lord, the Lord may wash the rag-robe here.’ So this tank was dug by the hand of a non-human being. Then this occurred to me, Kassapa, ‘Now on what can I knead the rag-robe? “… So this stone was put by a non-human being.

Then this occurred to me, Kassapa, ‘Now holding on to what can I come up out of (the water)?’ Then, Kassapa, a devatā … said: ‘Lord, the Lord may come up from (the water) holding on here.’ So this kakudha (tree) was a hold for my hand. Then this occurred to me, Kassapa, ‘Now on what can I stretch out the rag-robe?’ Then Sakka, lord of the devas … So this stone was put by a non-human being.”

Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that Sakka, lord of the devas, does him a service; but yet he is not a perfected one as I am.” Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelākassapa, stayed in that same woodland grove.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night; having approached, he announced the time to the Lord, saying: “It is time, great recluse, the meal is ready.”

“You go on, Kassapa, I am coming along,” and having dismissed the matted hair ascetic Uruvelakassapa, having plucked a fruit from a rose-apple tree, after which this Land of the Rose-apples is named, he sat down in the fire-room, having arrived first.

The matted hair ascetic Uruvelakassapa saw the Lord sitting in the fire-room; seeing him he spoke thus to the Lord: “By what way have you come, great recluse? I set out before you, but you are sitting in the fire-room, having arrived first.”

“Now I, Kassapa, having dismissed you, having plucked a fruit from a rose-apple tree, after which this Land of the Rose-apples is named, am sitting in the fire-room, having arrived first. Truly, Kassapa, this rose-apple fruit is full of colour, full of scent, full of flavor; if you like, do eat it.”

“No, great recluse, you alone are worthy of it, you alone eat it.” Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that having dismissed me first … he sat down in the fire-room, having arrived first; but yet he is not a perfected one as I am.” Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelakassapa, stayed in that same woodland grove.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night; having approached he announced the time to the Lord, saying: “It is time, great recluse, the meal is ready.”

“You go on, Kassapa, I am coming along,” and having dismissed the matted hair ascetic Uruvelakassapa, and having plucked a mango fruit not far from the rose-apple tree, after which this Land of the Rose-apples is named … having plucked a fruit of emblic myrobalan not far from the mango tree … having plucked a fruit of yellow myrobalan not far from the emblic myrobalan, having gone to the Thirty, having plucked a flower from the Coral Tree, he sat down in the fire-room, having arrived first. The matted hair ascetic Uruvelakassapa saw the Lord sitting in the fire-room, and seeing him he spoke thus to the Lord: “By what way have you come, great recluse? I set out before you, but you are sitting in the fire-room, having arrived first.”

“Now I, Kassapa, having dismissed you, having gone to the Thirty, having plucked a flower from the Coral Tree, am sitting in the fire-room, having arrived first. Truly, Kassapa, this flower of the Coral Tree is full of colour, full of scent; if you like, do take it.”

“No, great recluse, you alone are worthy of it, you alone take it.” Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that having dismissed me first, having gone to the Thirty, having plucked a flower from the Coral Tree, he is sitting in the fire-room, having arrived first; but yet he is not a perfected one as I am.”

Now at that time these matted hair ascetics, wanting to tend the (sacred) fires, were unable to chop sticks. Then it occurred to these matted hair ascetics: “Doubtless it is (owing to) the psychic might of the great recluse that we are unable to chop sticks.” Then the Lord spoke thus to the matted hair ascetic Uruvelakassapa: “Kassapa, let sticks be chopped.”

“Let them be chopped, great recluse.” Five hundred sticks were chopped simultaneously. Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that also sticks are chopped; but yet he is not a perfected one as I am.”

Now at that time these matted hair ascetics, wanting to tend the (sacred) fires, were unable to kindle the fires. Then it occurred to these matted hair ascetics: “Doubtless … unable to kindle the fires.” Then the Lord spoke thus to the matted hair ascetic Uruvelakassapa: “Kassapa, let the fires be kindled.”

“Let them be kindled, great recluse.” Five hundred fires were kindled simultaneously … “… in that also the fires are kindled; but yet he is not a perfected one as I am.”

Now at that time these matted hair ascetics, having tended the fires, were unable to extinguish the fires. … The five hundred fires were extinguished simultaneously … “… in that also the fires are extinguished; but yet he is not a perfected one as I am.”

Now at that time on the cold winter nights between the eights in a time of snowfall these matted hair ascetics were plunging into the river Nerañjarā, then emerging and repeatedly plunging in and out. Then the Lord created as many as five hundred fire-vessels just where these matted hair ascetics, having come up from (the river), warmed themselves. Then it occurred to these matted hair ascetics: “Doubtless it is (owing to) the psychic might of the great recluse that these fire-vessels are created.” Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that he can create these fire-vessels; but yet he is not a perfected one as I am.”

Now at that time a great rain fell out of the proper season, and a great flood resulted. The Lord was staying in a place which became inundated by water. Then it occurred to the Lord: “Now suppose that I, having made the water recede all round, should pace up and down in the middle on dust-covered ground?” Then the Lord, having made the water recede all round, paced up and down in the middle on dust-covered ground. Then the matted hair ascetic Uruvelakassapa, thinking: “I hope that the great recluse has not been carried away by the water,” went together with a boat and many matted hair ascetics to that place where the Lord was staying. The matted hair ascetic Uruvelakassapa saw the Lord who, having made the water recede all round, was pacing up and down in the middle on dust-covered ground, and seeing him he spoke thus to the Lord: “Is it indeed you who are here, great recluse?”

“It is I, Kassapa,” and the Lord having risen up above the ground, placed himself in the boat. Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that also the water does not carry him away; but yet he is not a perfected one as I am.”

Then it occurred to the Lord: “Now, for a long time it will occur to this foolish man, ‘Truly the great recluse is of great psychic power, of great might; but yet he is not a perfected one as I am.’ Now, suppose I should deeply stir this matted hair ascetic?” Then the Lord spoke thus to the matted hair ascetic Kassapa of Uruvelā: “Neither are you, Kassapa, a perfected one nor have you entered on the way to perfection, and that course is not for you by which you either could be a perfected one or could have entered on the way to perfection.” Then the matted hair ascetic Kassapa of Uruvelā, having inclined his head to the Lord’s feet, spoke thus to the Lord: “Lord, may I receive the going forth in the Lord’s presence, may I receive ordination?”

“It is you, Kassapa, who are leader, guide, highest, chief, head of five hundred matted hair ascetics; do consult these so that they can do what they think (right).” Then the matted hair ascetic Kassapa of Uruvelā approached these matted hair ascetics; having approached, he spoke thus to these matted hair ascetics: “I want, good sirs, to fare the Brahma-faring under the great recluse; let the revered sirs do what they think (right).”

“For a long time we, good sir, have been much pleased by the great recluse; if, revered sir, you will fare the Brahma-faring under the great recluse, all of us will fare the Brahma-faring under the great recluse.”

Then these matted hair ascetics, having let their hair, their braids, their bundles on the carrying-poles, their implements for fire-worship be carried away all mixed up in the water, approached the Lord; having approached, having inclined their heads to the Lord’s feet, they spoke thus to the Lord: “Lord, may we receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well taught is dhamma fare the Brahma-faring for making an utter end of ill.” So this came to be these venerable ones’ ordination.

The matted hair ascetic Kassapa of the River saw the hair the braids, the bundles on the carrying-poles, the implements for fire-worship being carried away all mixed up in the water; seeing this, it occurred to him: “I hope my brother is not in danger,” and he dispatched matted hair ascetics saying: “Go and find out about my brother,” and he himself with his three hundred matted hair ascetics approached the venerable Kassapa of Uruvela; having approached he spoke thus to the venerable Kassapa of Uruvela: “Is this better, Kassapa?”

“Yes, friend, this is better.”

Then these matted hair ascetics … So this came to be these venerable ones’ ordination.

The matted hair ascetic Kassapa of Gayā saw the hair, the braids, the bundles on the carrying-poles, the implements for fire-worship being carried away all mixed up in the water; seeing this, it occurred to him: “I hope my brothers are not in danger,” and he dispatched matted hair ascetics, saying: “Go and find out about my brothers,” and he himself with his two hundred matted hair ascetics approached the venerable Kassapa of Uruvela; having approached, he spoke thus to the venerable Kassapa of Uruvelā: “Is this better, Kassapa?”

“Yes, friend, this is better.”

Then these matted hair ascetics, having let their hair, their braids, their bundles on the carrying-poles, their implements for fire-worship be carried away all mixed up in the water, approached the Lord; having approached, having inclined their heads to the Lord’s feet, they spoke thus to the Lord: “Lord, may we receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well taught is dhamma, fare the Brahma-faring for making an utter end of ill.” So this came to be these venerable ones’ ordination.

Through the Lord’s psychic resolution, five hundred fire-sticks could not be chopped, (and) were chopped; fires could not be kindled (and) were kindled; could not be extinguished (and) were extinguished; five hundred fire-vessels were created. In this way there came to be three thousand five hundred marvels.

Then the Lord, having stayed at Uruvelā for as long as he found suiting, set out on tour for Gayā Head together with a large Order of monks, with all those same thousand monks who had formerly been matted hair ascetics. Then the Lord stayed near Gayā at Gayā Head together with the thousand monks.

And there the Lord addressed the monks, saying: “Monks, everything is burning. And what, monks, is everything that is burning? The eye, monks, is burning, material shapes are burning, consciousness through the eye is burning, impingement on the eye is burning, in other words the feeling which arises from impingement on the eye, be it pleasant or painful or neither painful nor pleasant, that too is burning. With what is it burning? I say it is burning with the fire of passion, with the fire of hatred, with the fire of stupidity; it is burning because of birth, ageing, dying, because of grief, sorrow, suffering, lamentation and despair.

“The ear is burning, sounds are burning … the nose is burning, odours are burning … the tongue is burning, tastes are burning … the body is burning, tangible objects are burning …the mind is burning, mental states are burning, consciousness through the mind is burning, impingement on the mind is burning, in other words the feeling which raises through impingement on the mind, be it pleasant or painful or neither painful nor pleasant, that too is burning. With what is it burning? I say it is burning with the fire of passion, with the fire of hatred, with the fire of stupidity; it is burning because of birth, ageing, dying, because of grief, sorrow, suffering, lamentation and despair.

“Seeing this, monks, the instructed disciple of the ariyans disregards the eye and he disregards material shapes and he disregards consciousness through the eye and he disregards impingement on the eye, in other words the feeling which arises from impingement on the eye, be it pleasant or painful or neither painful nor pleasant, that too he disregards. And he disregards the ear and he disregards sounds, and he disregards the nose and he disregards odours, and he disregards the tongue and he disregards tastes, and he disregards the body and he disregards tangible objects, and he disregards the mind and he disregards mental states and he disregards consciousness through the mind and he disregards impingement on the mind, in other words the feeling that arises from impingement on the mind, be it pleasant or painful or neither painful nor pleasant, that too he disregards; disregarding, he is dispassionate; through dispassion he is freed; in freedom the knowledge comes to be, ‘I am freed’, and he comprehends: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being such or such.”

And while this discourse was being uttered, the minds of these thousand monks were freed from the cankers without grasping.

Told is the Disquisition on Burning.

Told is the Third Portion for Repeating: the Wonder(s) at Uruvelā.