Buddhist Legends: Books 1–26

2 c. Preliminary miracles

On the day of full moon of the month Asalhi the Teacher entered the city. On the same day Ganda, the king’s gardener, seeing a large ripe mango in a basket of leaves made by red ants, drove away the crows which had been attracted by its savor and flavor, picked up the mango, and set out with it, intending to take it to the king. But seeing the Teacher by the way, he thought to himself, “If the king eats this mango, he will possibly give me eight or sixteen pieces of money for it, and that will not suffice to keep me alive during one state of existence; but if I give this to the Teacher, [207] it will avail to my salvation time without end.” Accordingly he presented the ripe mango to the Teacher.

The Teacher looked at the Elder Ānanda. The Elder removed the outer covering from the gift intended for the great king and placed the mango in the Teacher’s hands. The Teacher presented his bowl, received the ripe mango, and intimated that he desired to sit down right there. The Elder spread his robe and presented it. When the Teacher was seated, the Elder strained water, crushed the ripe mango, made a sherbet, and gave it to the Teacher. When the Teacher had drunk the mango-sherbet, he said to Ganda, “Dig up the earth right here and plant the seed of the mango.” The gardener did as he was told.

The Teacher washed his hands over the place where the mango had been planted. The very moment he washed his hands, a mango-tree sprang up, with a stalk as thick as a plow-handle, fifty cubits in height. Five great branches shot forth, each fifty cubits in length, four to the four cardinal points and one to the heavens above. Instantly the tree was covered with flowers and fruits; indeed on one side it bore a cluster of ripe mangoes. Approaching from behind, the monks picked the ripe mangoes, ate them, and then withdrew. When the king heard that a mango-tree so wonderful had sprung up, he gave orders that no one should cut it down, and posted a guard. Because the tree had been planted by the gardener Ganda, it became known as Ganda’s Mango-tree.

Men of the baser sort also ate the ripe mango fruits and cried out, “You rascally heretics, when you heard that the monk Gotama would do a miracle at the foot of Ganda’s Mango-tree, you caused all the young mangoes [208] for a league around, even those that have sprung up this very day, to be torn up by the roots; yet here is Ganda’s mango-tree.” So saying, they took the seeds and cores of the mango-fruits which remained, and threw them at the heretics.

Sakka ordered the deity Wind-cloud, “Uproot the pavilion of the heretics with your winds and throw it into the cesspool.” Wind-cloud did so. Then Sakka ordered the Sun-deity, “Check the course of the sun’s disk and scorch them.” The Sun-deity did so. Then Sakka again ordered Wind-cloud, “Wind-cloud, set the chariot of the wind in motion and go forth.” Wind-cloud did so. Now the bodies of the heretics were streaming with sweat, and Wind-cloud sprinkled them with a shower of dust until they looked like red ants. Then Sakka again ordered Wind-cloud, “Cause countless great drops of rain to fall.” Wind-cloud did so, and the heretics looked like mottled cows. Naked as they were, they fled helter-skelter.

As they were running away, a certain farmer who was a supporter of Pūraṇa Kassapa, thought, “To-morrow is the day when my noble teachers will perform their miracle; I must go see the miracle.” So unyoking his cattle and taking with him a vessel of broth which he had brought with him early in the morning, and a rope, he set out to return home. When he saw Pūraṇa running away in such wise, he said to him, “Reverend Sir, I set out with the thought in my mind, ‘I will go see my noble teachers perform their miracle.’ Where are you going?” Pūraṇa replied, “Why should you wish to see a miracle? Give me your waterpot and rope.” [209] The farmer did so. Pūraṇa took the waterpot and rope, and going to the bank of the river, tied the waterpot to his neck with the rope, and threw himself into the stream. There was a splash of water-bubbles, and Pūraṇa died and was reborn in the Avīci Hell.

The Teacher created a jeweled walk in the air, one end of which rested upon the eastern rim of the world and the other upon the western rim. As the shadows of evening drew on, there assembled a multitude thirty-six leagues in extent. The Teacher, thinking to himself, “This is the time for me to perform the miracle,” came forth from the Perfumed Chamber and stood on the terrace.

At that moment a female lay disciple named Gharani, a woman possessed of magical power, who had attained the Fruit of the Third Path, approached the Teacher and said, “Reverend Sir, so long as you have a daughter like me remaining alive, you will have no occasion to weary yourself; I will perform a miracle.” “Gharani, what miracle will you perform?” “Reverend Sir, I will convert the great earth which lies inclosed within the circle of the world into water and then I will dive into the water like a water-bird and reappear at the eastern rim of the world. Likewise will I reappear at the western rim, and at the northern rim, and at the southern rim of the world, and at the centre. People will ask, ‘Who is that?’ and other people will answer, ‘That is Gharani. If such is the supernatural power of a mere woman, what must the supernatural power of a Buddha be like?’ [210] Under such circumstances the heretics will flee away without so much as waiting to see you.” The Teacher replied, “I know very well, Gharani, that you are perfectly able to perform such a miracle as you describe; but this basket of flowers was not prepared for you.” With these words he declined her offer. Gharani said to herself, “The Teacher declines my offer; doubtless there is some one else able to perform a greater miracle than that which I am able to perform.” So saying, she stepped aside.

Thought the Teacher to himself, “Thus will the merits of these persons also become manifest; thus will they send up their shouts of applause in the midst of a company thirty-six leagues in extent.” And he asked yet others, “What manner of miracle will you perform?” “Thus and thus will we perform a miracle, Reverend Sir,” they replied; and standing before the Teacher, they sent up shouts of applause. The story goes that among others Culla Anāthapiṇḍika thought to himself, “So long as the Teacher has a son like me alive, a lay disciple who has attained the Fruit of the Third Path, he will have no occasion to weary himself.” Accordingly he said to the Teacher, “Reverend Sir, I will perform a miracle.” “What manner of miracle will you perform?” asked the Teacher. “Reverend Sir, I will assume a form like that of Mahā Brahma, twelve leagues in size, and in the midst of this company, with a sound like the roar of thunder that accompanies a heavy rainstorm, I will shake the earth even as Mahā Brahma shakes the earth. The multitude will ask, ‘What sound is that?’ and the answer will be, ‘That is the sound of an earthquake produced by Culla Anāthapiṇḍika.’ The heretics will say, ‘If such is the supernatural power of a layman, what must be the supernatural power of a Buddha?’ And they will flee away without so much as waiting to see you.” The Teacher repeated the answer he had given to Gharani, “I know that you possess this power,” and declined his offer to perform the miracle.

Now a certain seven-year-old girl, a novice named Cīrā, who had attained Fourfold Knowledge, [211] saluted the Teacher and said, “Reverend Sir, I will perform a miracle.” “What miracle will you perform, Cīrā?” “Reverend Sir, I will fetch hither Mount Sineru, and the range of mountains that encircles the earth, and Himalaya likewise, and I will set them up in a row; and then I will soar like a wild-goose up and over the tops of these mountains without so much as touching them and return hither. When the populace see me, they will ask, ‘Who is that?’ and the answer will be, ‘That is the female novice Cīrā.’ The heretics will say, ‘It is a mere seven-year-old novice who possesses this supernatural power; what must the supernatural power of a Buddha be like?’ So saying, they will flee away without so much as waiting to see you.” (The same words are to be understood here as occurred in the previous answers.) To her likewise did the Exalted One reply, “I know your supernatural power,” and declined her offer to perform the miracle.

Now a certain novice named Cunda, who, although he had attained Fourfold Knowledge and Freedom from the Depravities, yet was only seven years old, saluted the Teacher and said, “Exalted One, I will perform a miracle.” “What miracle will you perform?” asked the Teacher. Cunda replied, “Reverend Sir, I will take upon my shoulder a great rose-apple tree, which is the emblem of the Land of the Rose-apple, and I will wave it back and forth, and I will bring fragments of rose-apple and give to this company to eat thereof, and I will also bring flowers of the coral tree.” Then the nun Uppalavaṇṇā saluted the Teacher and said, “Reverend Sir, I will perform a miracle.” “What miracle will you perform?” asked the Teacher. “Reverend Sir,” replied Uppalavaṇṇā, “Before the eyes of a multitude extended twelve leagues on all sides, I will surround myself with a retinue thirty-six leagues round about, and I will take the form of a Universal Monarch and will come to you and will pay obeisance to you.” [212] Said the Teacher, “I know your supernatural power,” and declined her offer to perform the miracle.

Then the Elder Moggallāna the Great saluted the Exalted One and said, “Reverend Sir, I will perform a miracle.” “What miracle will you perform?” asked the Teacher. “Reverend Sir, I will put Mount Sineru, king of mountains, between my teeth and crunch it like a kidney-bean.” “What else will you do?” “I will roll up this earth like a mat and thrust it between my fingers.” “What else will you do?” “I will cause the earth to revolve like a potter’s wheel and I will give the multitude the essence of earth to eat.” “What else will you do?” “I will place the earth in my left hand, and I will remove all these living beings to another continent.” “What else will you do?” “I will use Mount Sineru as an umbrella-stick, uplift the great earth, place it thereon, and taking it in one hand, even as a monk carries an umbrella in his hand, walk about in the air.” Said the Teacher, “I know your supernatural power,” but declined to permit him to perform the miracles. Said Moggallāna, “Doubtless the Teacher knows of someone able to perform a miracle more wonderful than any that I am able to perform.” So saying, he stepped aside.

Then said the Teacher to him, “Moggallāna, this basket of flowers was not prepared for you. The burden which I bear is like the burden of none other; mine is a burden which none other is able to bear. Indeed it is not strange that there is now no one who can bear my burden. In previous states of existence, also, in which, solely through my own volition, I was born as an animal, no one was able to bear my burden.” When the Teacher had thus spoken, [213] the Elder asked him, “When was this, Reverend Sir, and how was this?” The Teacher then related in detail the Kanha Usabha Jātaka: 1

Because the load was heavy, because the road was deep with mud,

They harnessed Blackie, and he straightway drew the load.

Having related this Jātaka, to make the matter clearer, he related in detail also the Nandi Visala Jātaka: 2

One should always speak kindly; under no circumstances should one speak harshly.

For one who spoke kindly, he drew a heavy load.

And brought him wealth, and all because he liked him.

Now when the Teacher had related these Jātakas, he came down the jeweled walk. His retinue extended twelve leagues before him to the east, twelve leagues behind him, twelve leagues on his left hand, and twelve leagues on his right. And standing erect in the midst of this numerous company extending twenty-four leagues in all directions, the Exalted One performed the Twin Miracle. According to the Sacred Text, the facts are to be understood as follows:

2 d. The Buddha performs the Twin Miracle

What is known regarding the Twin Miracle performed by the Tathāgata? On this occasion the Tathāgata performed the Twin Miracle, a miracle far more wonderful than any performed by his disciples. From the upper part of his body proceeded flames of fire, and from the lower part of his body a stream of water. [214] From

1 Jātaka 29: i. 193-196. 2 Jātaka 28: i. 191-193.

the lower part of his body proceeded flames of fire and from the upper part of his body a stream of water. From the front part of his body proceeded flames of fire, and from the back part of his body a stream of water. From the back part of his body proceeded flames of fire, and from the front part of his body a stream of water.

Flames of fire and streams of water proceeded from his right and left eyes, from his right and left ears, from his right and left nostrils, from his right and left shoulders, from his right and left hands, from his right and left sides, from his right and left feet, from the tips of his fingers and from the roots of his fingers; from every pore of his body proceeded forth flames of fire, and from every pore of his body proceeded forth a stream of water. Six-colored were they: blue and yellow and red and white and pink and brilliant. The Exalted One walked, and a counterpart of him stood or sat or lay down; . . . his counterpart lay down and the Exalted One walked or stood or sat. This is the tradition regarding the Twin Miracle performed by the Exalted One.

(This miracle, therefore, the Teacher performed as he walked up and down the jeweled walk. By means of a trance induced by meditation on the element of fire, flames of fire proceeded from the upper part of his body; and by means of a trance induced by meditation on the element of water, [215] a stream of water proceeded from the lower part of his body. The words “From the lower part of his body” and “From the upper part of his body” are used to show that from the same part of the body from which a stream of water proceeded, from that part also flames of fire proceeded; and that from the same part of the body from which flames of fire proceeded, from that part also a stream of water also proceeded. The same principle of interpretation applies also to the following expressions. Now the flames of fire were not mingled with the stream of water, nor was the stream of water mingled with the flames of fire. Both the flames of fire and the stream of water shot upwards as far as the World of Brahma, and streamed thence to the rim of the Cakkavala. With reference to the “six colors,” rays of six colors, like molten gold running out of crucibles, or like an ooze of king’s yellow coming out of a tube, shot upwards from the interior of one Cakkavala to the World of Brahma, whence they streamed back to the rim of the Cakkavala. Thus each Cakkavala was arched with rays of light shaped like a A-shaped rafter, and the House of Enlightenment was suffused with an even light.)

On that day the Teacher walked up and down performing his Twin Miracle, and as he did so, he preached the Law to the multitude from time to time, not wearying them with uninterrupted discourse, but giving them sufficient opportunity to refresh themselves from time to time. Thereupon the multitude sent up shouts of applause. Hearing the shouts of applause which proceeded from the multitude, the Teacher straightway looked into the hearts of the great multitude, and in sixteen ways perceived the disposition of mind of each one. So quick is the movement of the mind of the Buddhas, [216] that in case any person took pleasure in any portion of the Law or in any miracle, the Buddha preached the Law and performed a miracle in accordance with the temper and disposition of every such person. As he thus preached the Law and performed miracles, a great multitude of living beings obtained clear comprehension of the Law.

Since the Teacher saw in that vast throng none other than himself who understood his mind and could ask him questions, he put forth his supernatural power and created a double; the double then asked him questions and the Teacher answered them. While the Exalted One walked up and down, his double occupied himself otherwise; while his double walked up and down, the Exalted One occupied himself otherwise. (It is in order to make this point clear that the statement, “His double walked,” and so forth, is introduced.) Seeing the Teacher perform his miracle thus and hearing him preach the Law, two hundred millions of living beings in that vast throng obtained Comprehension of the Law.

2 e. The Ascent of the Buddha to the World of the Thirty-three

As the Teacher performed his miracle, he considered within himself, “Where have Buddhas of the past kept residence after performing this miracle?” Straightway he became aware of the following, “It has been their invariable custom to enter upon residence in the World of the Thirty-three and to expound the Abhidhamma Pitaka to their mother.” Thereupon he lifted up his right foot and set it down on the summit of Yugandhara, and then he lifted up his left foot and set it down on the summit of Sineru, and thus in three strides, setting his foot on the earth but twice, he spanned sixty-eight hundred thousand leagues. One must not conclude, “When the Teacher took those strides he lengthened his stride;” the true explanation is that when he lifted up his foot the mountains huddled under his feet, and [217] when he strode forward they rose again and stood in their proper places.

Sakka saw the Teacher and thought to himself, “The Teacher will doubtless keep residence during the coming season of the rains on the Yellowstone Throne; thus will he be of service to deities without number. But if the Teacher enters upon residence here, the other deities will not be able to lift even a hand. This Yellowstone Throne is sixty leagues long and fifty leagues broad; and even if the Teacher seats himself therein, it will appear as if empty.” The Teacher perceiving the thought in his mind, threw his own mantle over the stone throne, completely covering it. Thought Sakka, “The robe he threw quite covers the throne, to be sure, but he himself will appear small indeed when he seats himself thereon. The Teacher, perceiving the thought in his mind, enfolded the Yellowstone Throne in a fold of his robe, even as a big monk clad in refuse-rag-robes might cover a low stool with their skirts; and when he had so done, seated himself upon the Yellowstone Throne. At that moment the multitude looked for the Teacher, but saw him not; it was as though the moon had just set. Thereupon the multitude said,

Has he gone to Cittakuta or to Kelasa or to Yugandhara?

We may not see the Supremely Enhghtened One, Prince of the World, mightiest of men. [218]

As the multitude repeated this Stanza, they wept and lamented. Others said to themselves, “The Teacher delights in solitude, and embarrassed at having performed such a miracle before such a throng, has departed to another kingdom or country. Shall we not see him again henceforth?” And weeping and lamenting, they pronounced the following Stanza,

He that delights in solitude, he that is steadfast will not come back again to this world.

We may not see the Supremely Exalted, the Prince of the World, the mightiest of men.

Thereupon they asked Moggallāna the Great, “Where has the Teacher gone, Reverend Sir?” Although Moggallāna the Great himself knew perfectly well where the Teacher had gone, he thought to himself, “Of others also let the wondrous powers become known,” and therefore answered, “Ask the Elder Anuruddha.” So they asked the Elder Anuruddha, “Reverend Sir, where has the Teacher gone?” The Elder Anuruddha replied, “He has entered upon residence in the World of the Thirty-three, seated upon the Yellowstone Throne; he went thither to expound the Abhidhamma Pitaka to his mother.”

“When will he return, Reverend Sir?” “He will spend these three months expounding the Abhidhamma, and he will return on the day of the Terminal Festival.” Thereupon the multitude exclaimed, “We will not go away until we see the Teacher.” So then and there they pitched camp, with the sky alone for their covering. Although the multitude was so great, naught that issued from their bodies was noticeable on the ground; for the earth opened and received all, so that the surface of the earth was everywhere sweet and clean.

Before the Teacher ascended, he addressed Moggallāna the Great, “Moggallāna, do you expound the Law to this company and Culla Anāthapiṇḍika will provide food.” Accordingly, during those three months, Culla Anāthapiṇḍika provided that company with water and rice-porridge [219] and hard food, and likewise with betel and garlands and perfumes and ornaments. Moggallāna the Great expounded the Law to them and answered the questions of all who had come to see a miracle. When the Teacher had entered upon residence in the World of the Thirty-three, and had seated himself upon the Yellowstone Throne that he might expound the Abhidhamma to his mother, the deities of ten thousand worlds surrounded him and waited upon him. Therefore is it said,

In the World of the Thirty-three, when the Buddha, most exalted of beings.

Dwelt at the foot of the Coral-tree, seated on the Yellowstone Throne,

The deities of the Ten Worlds assembled together and waited upon

The Supremely Enlightened, dwelling at the highest point of the heavens.

In comparison with the Supremely Enlightened, there was no deity who shone;

The Supremely Enlightened alone shone, surpassing all of the other deities.

As he sat there, outshining with the splendor of his own body all the other deities, his mother approached from the Palace of the Tusita gods and sat down on his right hand, the deity Indaka likewise approached and sat down on his right hand, and Ankura on his left hand. 1 When those powerful deities assembled, Ankura withdrew and sat down twelve leagues distant, while Indaka sat down on the right hand of the Teacher. The Teacher surveyed them both, and desiring to make known how great is the fruit that accrues in his dispensation, to him who bestows offerings on those that are worthy of offerings, said to Ankura, “After a long time, although for ten thousand years you made a row of fire-places twelve leagues in length

1 Cf. Peta-Vatthu Commentary, ii. 9: 136-140. See also Dhammapada Commentary, xxiv. 12.

[220] and gave abundant offerings, upon coming to my assembly, you have sat down farthest removed of all, twelve leagues distant. What can be the cause of this?” Moreover it is said:

The Supremely Enlightened looked upon Ankura and Indaka;

Declaring who is worthy of offerings, he uttered these words.

You gave abundant offerings, Ankura. Yet, after a long interval,

You sit afar off. Come to me.

The sound of these words reached the surface of the earth, and all that multitude heard it. When the Teacher had thus spoken,

Roused by the Righteous Teacher, Ankura spoke thus,

What good have these gifts done me? Is emptiness bestowed by him that is worthy of offerings?

This Yakkha Indaka gave but slender gifts;

Yet he outshines us, even as the moon outshines the hosts of stars.

Now when Ankura had thus spoken, the Teacher addressed Indaka, “Indaka, you sit on my right hand; why do you sit there and depart not?” Indaka replied, “Reverend Sir, like a farmer who has sown a little seed in a good field, I have received the blessing of him that is worthy of offerings.” And making clear who are worthy of offerings and who are not, Indaka said,

Even as seed, however abundant, sown on a barren soil,

Does not produce much fruit, and does not delight the farmer.

So also alms, however abundant, bestowed upon evil men,

Do not produce much fruit, and do not delight the giver. [221]

But even as seed, however little in amoimt, sown in a good field,

Produces fruit after a heavy shower, and delights the farmer.

So also, when done for the virtuous and righteous and holy,

A good deed, however slight, yields abundant fruit.

But what was Indaka’s former deed? The story goes that on a certain occasion, when the Elder Anuruddha entered the village to receive alms, he gave him a spoonful of his own food. This was Indaka’s work of merit. Although Ankura had for ten thousand years made a row of fire-places twelve leagues long, and had given abundant alms, Indaka’s deed received the greater reward. Therefore spoke Indaka as he did. Thereupon the Teacher said, “Ankura, one should use discrimination in giving alms. In that way alms, like seed sown on good soil, yield abundant fruit.” But you did not do so. Hence your alms did not become fruitful. To make the matter clearer he said,

Alms should be given with discrimination; so given, it yields abundant fruit.

They that give alms with discrimination go to heaven.

The giving of alms with discrimination is extolled by the Happy One.

Alms given to living beings here in the world who are worthy of offerings,

Yield abundant fruit, like seeds sown on good ground.

Having thus spoken, he expounded the Law further by pronouncing the following Stanzas,

356. Weeds ruin a field, lust ruins mankind.

Therefore alms given to those that are free from lust yield abimdant fruit.

357. Weeds ruin a field, hatred ruins mankind.

Therefore alms given to those that are free from hatred yield abundant fruit.

358. Weeds ruin a field, delusion ruins mankind.

Therefore alms given to those that are free from delusion yield abundant fruit.

359. Weeds ruin a field, inordinate desire ruins mankind.

Therefore alms given to those that are free from inordinate desire yield abundant fruit. [222]

Then, seated in the midst of the assembly of the gods, for the sake of his mother, the Teacher began the recitation of the Abhidhamma Pitaka, beginning with the words, “Those things which are good, those things which are evil, those things which are neither good nor evil.” And thus, for the space of three months without interruption, he recited the Abhidhamma Pitaka. Now when it was time for him to go on his round for alms, he would create a double and say to him, “Preach the Law until I return.” Then he would himself go to the Himalaya, and after chewing a betel tooth-stick and rinsing his mouth in the waters of Lake Anotatta, he would bring alms from Uttarakuru, and seating himself in the garden of a man of wealth, he would eat his meal.

The Elder Sāriputta went to the World of the Tusita gods and waited upon the Teacher. When the Teacher had finished his meal, he said, “Sāriputta, to-day I have recited the Law so-and-so-far; therefore do you recite it to the five hundred monks who depend upon you;” and he taught it to the Elder. We are told that through faith in the Twin Miracle five hundred youths of respectable families [223] became monks under the Elder, and that it was with reference to these youths that the Teacher thus spoke. When he had thus spoken, he returned to the World of the Gods and preached the Law in person beginning at the place where the counterpart of the Buddha had left off. The Elder returned to the world of men and preached the Law to those monks; while the Teacher yet remained in the World of the Gods, they mastered Seven Books.

We are told that in the dispensation of the Buddha Kassapa they were little bats. On a certain occasion, as they hung over a mountain-cave, they overheard two monks reciting the Abhidhamma as they walked up and down their walk and straightway fell in love with their voices. As for the expressions, “These aggregates of being, these elements of being,” they did not know what they meant; but solely because they had fallen in love with their voices, when they passed from that state of existence they were reborn in the World of the Gods. There, for the space of an interval between two Buddhas, they enjoyed celestial glory; afterwards they were reborn in Sāvatthi in the households of families of distinction. Receiving faith in the Twin Miracle, they became monks under the Elder and were the first to obtain mastery over the Seven Books. The Teacher continued for the space of three months in the same way to recite the Abhidhamma Pitaka. At the conclusion of his recitation of the Law eight hundred thousands of millions of deities obtained clear comprehension of the Law, and Mahā Māyā was established in the Fruit of Conversion. [224]

2 f. The Descent of the Buddha and attendant deities, Devorohana

That multitude thirty-six leagues in extent, knowing that the Terminal Festival would occur seven days later, approached the Elder Moggallāna the Great and said to him, “Reverend Sir, is it not proper for us to know on what day the Teacher will descend? We will not depart hence until we see the Teacher.” Venerable Moggallāna the Great replied, “Very well, brethren,” and diving into the earth right there, he went to the foot of Mount Sineru. Then he willed: “Let the multitude behold me as I climb.” Then he climbed the side of Mount Sineru, his form appearing like the thread of a yellow blanket pulled through a jewel. The multitude watched him and cried out from time to time, “He has climbed one league! He has climbed two leagues!”

When the Elder had climbed the mountain, he prostrated himself before the Teacher, uplifting the Teacher’s feet with the crown of his head, and spoke thus to him, “Reverend Sir, the multitude desire to go where they can see you; when will you descend?” “But, Moggallāna, where is your older brother Sāriputta?” “Reverend Sir, he is keeping residence at the gate of the city Sarakassa.” “Moggallāna, seven days hence I will descend for the great Terminal Festival to the gate of the city Samkassa; those who desire to see me must go there.” Now the distance from Sāvatthi to Samkassa was thirty leagues, and no one could supply the multitude with provisions for so long a journey. So the Teacher said, “Tell them to take upon themselves the vows of Fast-day, and to go forth as though they were going to a neighboring monastery to hear the Law.” “Very well, Reverend Sir,” replied the Elder; and returning to the multitude, he told them what the Teacher had said. [225]

When the season of the rains had passed and the Terminal Festival had been celebrated, the Teacher informed Sakka, “Great king, it is my intention to return to the path of men.” Thereupon Sakka created three ladders, one of gold, one of jewels, and one of silver. The feet of these ladders rested against the gate of the city Samkassa, and their tops against the summit of Mount Sineru. On the right side was the ladder of gold for the deities, on the left side the ladder of silver for Mahā Brahma and his train, and in the middle the ladder of jewels for the Tathāgata. On the occasion of the Descent of the Gods, the Teacher, standing on the summit of Mount Sineru, performed the Twin Miracle and looked up. There was a clear view of the nine Worlds of Brahma. As he looked down, he had a clear view as far as the Avīci Hell. Then he looked forth to the four cardinal points and to the four intermediate points, and there was a clear view of countless thousands of worlds. Gods looked upon men, and men looked upon gods; in all that assembly, thirty-six leagues in circuit, not one looked upon the glory of the Buddha that day but desired for himself the estate of a Buddha.

The deities descended upon the ladder of gold, Mahā Brahma and his train descended upon the ladder of silver, and the Supremely Enlightened One himself descended upon the ladder of jewels. Pañcasikha the celestial musician took his yellow lute of Vilva wood, and descending on the Buddha’s right, rendered honor to the Teacher with the notes of his sweet celestial lute. Matali the charioteer, [226] descending on the Buddha’s left, rendered honor to the Teacher with celestial scents, garlands, and flowers. Mahā Brahma held a parasol, Suyama a yak’s tail fan. With this retinue did the Teacher descend and set foot on earth at the gate of the city Samkassa. Elder Sāriputta approached the Teacher and paid obeisance to him. And because he had never before seen the Teacher descend with such majesty, the glorious majesty of a Buddha, he spoke thus.

Never have I seen, nor has any one ever heard,

The Teacher speaking so sweetly, now returned from Tusita with his following.

With this Stanza and with many others did Elder Sāriputta express his joy. Having so done, he ‘said to the Teacher, “Reverend Sir, to-day all gods and men hold you dear and seek after you.” The Teacher replied, “Sāriputta, with such virtues as these are the Buddhas endowed, and therefore are they dear to gods and men alike.” So saying, he expounded the Law by pronouncing the following Stanza,

181. They that are devoted to meditation, they that are steadfast,

They that delight in the tranquillity of retirement from the world,

They that are enlightened and mindful, they are beloved even of the gods. [227]

It is the invariable practice of all the Buddhas, we are told, after they have performed the Twin Miracle, to spend the season of the rains in the World of the Gods, and to descend to the world of men at the gate of the city Samkassa. And there, marking the spot where they set their right foot on the ground, there is a permanent shrine. There the Teacher took his stand and asked a question within the comprehension of those who had not yet attained the Fruit of Conversion. Those who had not yet attained the Fruit of Conversion readily answered the question which was within their comprehension, but were unable to answer the question adapted to the comprehension of those who had attained the Fruit of Conversion. In like manner, those who had attained the Fruit of Conversion were unable to answer the question adapted to the comprehension of those who had attained the Fruit of the Second Path. Similarly the rest of the Chief Disciples were unable to answer the question within the range of Moggallāna the Great, Moggallāna the Great was unable to answer the question within the range of the Elder Sāriputta, [228] and the Elder Sāriputta was unable to answer the question within the range of the Buddha.

The Teacher looked first to the east, and then to each of the other cardinal points. It was one great court. At the four cardinal points and at the four intermediate points stood gods and men, to the World of Brahma above; and below, Nāgas and Supannas stood on the ground in an attitude of reverent supplication. Said they, “Reverend Sir, there is no one here who can answer this question; consider it no further.” Said the Teacher, “Sāriputta is perplexed to hear this question adapted to the comprehension of a Buddha,

Of all that have weighed the Law and attained Arahatship,

Of all that are yet under training, of all that have not yet attained the Fruit of Conversion;

As to their walk and conversation, do thou, who knowest,

Being asked, tell me, Venerable Sir.”

Thought the Teacher, “Although there is no doubt in Sāriputta’s mind regarding the meaning of the question, since he understands that I am asking a question relating to the walk and conversation of those who are yet under training and to those who have finished their training and attained Arahatship, yet there is doubt in his mind regarding my purpose in asking the question, and he is considering within himself, ‘Of the aggregates of being, the elements of being, and the organs and objects of sense, by which one of these can I best grasp the intent of the Teacher?’ Unless I give him a clue, he will not be able to answer the question; I will therefore give him a clue.” Therefore he said, “Sāriputta, do you understand the expression, ‘This being’?” Then the following thought occurred to him, “So soon as Sāriputta grasps the thought that is in my mind, [229] he will answer the question in terms of the aggregates of being.” No sooner had the Teacher given him a clue, than the question became clear in a hundred ways and a thousand ways; with the assistance of the clue which the Teacher had given him, the Elder straightway answered the question.

We are told that with the sole exception of the Supremely Enlightened One there was no other able to answer the question which the Teacher asked the Elder Sāriputta. Therefore, we are told, the Elder took his stand before the Teacher and said with a shout of triumph, “Reverend Sir, I can count the number of drops of rain that have fallen into the great ocean during all the rains which have fallen during an entire cycle of time, and likewise the number of drops of rain that have fallen upon the ground, and likewise the number of drops of rain which have fallen upon the mountains, and I can set down an exact reckoning thereof.” The Teacher replied, “Sāriputta, I know your power of reckoning.” Indeed there is nothing with which may be compared the learning of the Venerable Elder Sāriputta. That is why the Elder said,

The sands along the Ganges waste away; the waters in the ocean waste away;

The particles of dust of the earth waste away; the number thereof I can reckon by my knowledge.

(The meaning of the foregoing Stanza is as follows, “If, Reverend Sir, All-wise Protector of the World, after answering this question, I should answer hundreds and thousands of other questions, and for every question I answered I should lay aside a single grain of sand or a single drop of water or a single particle of dust, among all the grains of sand and drops of water and particles of dust that lie along the Ganges, never missing one, the grains of sand and the drops of water and the particles of dust which lie along the Ganges would sooner fail than my ability to answer questions.”)

Thus did a monk so richly endowed, [230] although at first he saw neither the beginning nor the end of the question asked him, which lay within the range of the Buddha’s knowledge, by taking advantage of the clue given him by the Teacher, answer the question. When the monks heard of this, they began the following discussion, “The Commander of the Faith, the Elder Sāriputta, answered all by himself a question which no one else in the whole world was able to answer.” The Teacher, hearing the discussion, said, “This is not the first time that the Elder Sāriputta has answered a question which the whole world was unable to answer; he did the same thing in a previous state of existence.” And when he had thus spoken, he related a Story of the Past: 1

Though a thousand and more who lack wisdom, should assemble together and prattle for a hundred years,

Yet were a single man of wisdom superior, if he understand that which another speaks.

And he related this Jātaka in detail.

XIV. 3. THE KING OF THE DRAGONS AND HIS DAUGHTERS

Difficult is it to obtain birth as a human being. This religious instruction was given by the Teacher while he was in residence under the seven Sirīsaka-trees near Benāres with reference to Erakapatta, King of the Dragons.

We are told that in the dispensation of the Buddha Kassapa, Erakapatta was a young monk. One day he embarked in a boat on

1 Jātaka 99: i. 406-407. « Text: N iii. 230-236.

the Ganges [231] and set out on a voyage. Passing a jungle of Eraka-trees, he grasped a leaf. Although the boat was moving rapidly, he did not let go, and the result was that the leaf was entirely broken off. “A mere trifle!” thought he. Although for twenty thousand years he performed meditations in the forest without confessing his fault, yet, when he came to die, he felt as though an Eraka-leaf had seized him by the neck. Desiring to confess his fault, but seeing no other monk, he was filled with remorse and cried out, “My virtue is impaired!” Thus he died. Having passed out of that state of existence, he was reborn as a dragon-king, the measure of his body being that of a dug-out canoe. At the moment of rebirth he surveyed his person, and was filled with remorse as he thought to himself, “After performing meditations for so long a time, I have been reborn in a causeless state, in a feeding-place for frogs.”

After a time a daughter was born to him. Thereupon, lying on the surface of the water in the middle of the Ganges, he raised his great hood, placed his daughter therein, and caused her to dance and sing. This was the thought in his mind, “In this way, in case a Buddha arises in the world, I shall come to know of it. In case anyone sings a reply to my song, I will give him my daughter and the power and wealth of a dragon-king to boot.” So every fortnight, on Fast-day, he placed his daughter in his hood. And his daughter, poised there, danced, and sang this song.

What manner of ruler is a king?

What manner of king is under the dominion of passion?

How may he free himself from the bondage of passion?

Why is he called a simpleton? [232]

All over the Land of the Rose-apple men said to themselves, “Let us win the dragon-maiden.” Accordingly, to the best of their ability, they made up replies and sang them, but the daughter of the dragon-king rejected them all. Every fortnight she danced and sang within her father’s hood. Thus passed an interval between two Buddhas.

After the Teacher had appeared in the world, as he surveyed the world at dawn one morning, he perceived that among others the dragon-king Erakapatta and the Brahman youth Uttara had entered the Net of his Knowledge. Thereupon he considered within himself, “What now will come to pass?” And straightway he became aware of the following, “To-day is the day when the dragon-king Erakapatta will place his daughter within his hood and make her dance. This Brahman youth Uttara will learn a song which I will teach him, will attain the Fruit of Conversion, and keeping the song in mind, will approach the king of the dragons. When the king of the dragons hears that song, he will know that the Buddha has appeared in the world, and he will then come to me. When he has come to me, I will pronounce a Stanza in the midst of a great multitude, and at the conclusion of the Stanza eighty-four thousand living beings will attain Comprehension of the Law.”

Now there were seven Sirīsaka-trees not far from Benāres, and the Teacher straightway went and took his seat under one of those trees. The inhabitants of the Land of the Rose-apple took a response to the song and assembled. Not far off, the Teacher saw the Brahman youth Uttara walking, and said to him, “Uttara!” “What is it, Reverend Sir?” “Just come here.” When Uttara had come back, saluted the Teacher, and taken his seat, the Teacher said to him, “Where are you going?” “I am going to the place where the daughter of the dragon-king Erakapatta sings her song.” “But do you know a reply to the song?” “Yes, Reverend Sir; I know a reply to her song.” “Just recite it to me.” Uttara recited to the Teacher a reply to the song, which he had made up. Thereupon the Teacher said, “That is no reply. I will give you a reply. [233] Will you take it and go to her with it?” “Yes, Reverend Sir, I will.” Then said the Teacher to him, “Uttara, when the maiden sings her song, you are to sing the following song in reply.

He who is master of the Six Doors of the Body is a king.

He who takes delight in them has passion for his master.

He who does not take delight in them is free from passion.

He who does take delight in them is called a simpleton.”

The Teacher having given him this reply, said to him, “Uttara, when you have sung this song, she will sing the following reply to your song.

By what is a simpleton borne along?

How does a wise man shake himself free? How does he attain Nibbāna? Answer me this question.”

“Then you are to sing the following reply.

By the flood of passions is the simpleton borne along; by devotion the wise man shakes them off.

He that has freed himself from all the Attachments is said to have attained Nibbāna.” [234]

Uttara memorized this reply, and as he did so, attained the Fruit of Conversion. Having attained the Fruit of Conversion, he took that Stanza and set out. “Ho!” cried he, “I have brought with me a reply to her song; make way for me.” The crowd was so dense that as he walked, he hit with his feet the knees of the crowd.

The daughter of the king of the dragons stood within the hood of, her father, and standing there, danced and sang the song, “What manner of ruler is a king?” Uttara sang the reply, “He who is master of the Six Doors of the Body is a king.” The maiden in turn sang, “By what is a simpleton borne along?” Then Uttara sang the following Stanza in reply, “By the flood of passions is the simpleton borne along.”

When the king of the dragons heard those words, he knew that the Buddha had appeared in the world. And he said to himself, “I have not heard a song like that during the whole of an interval between two Buddhas.” “A Buddha has indeed appeared in the world!” thought he. And his heart was filled with joy. With his tail he lashed the surface of the water, whereupon great waves arose, washing away both banks, and on this side and on that, for a distance of an usabha, men were plunged into the water. The king of the dragons then raised his hood, placed those men therein, and set them on dry land. Then he approached Uttara and asked him, “Master, where is the Teacher?” “He is sitting under this tree, great king.” “Come, master, let us go,” said the king of the dragons, and set out with Uttara. A great multitude joined Uttara and followed him.

The king of the dragons went to where the Teacher was, and after making his way in among the six-colored rays of light, saluted the Teacher and stood on one side weeping. Then said the Teacher to him, “What does this mean, great king?” “Reverend Sir, I was once the disciple of a Buddha like you, [235] and for twenty thousand years performed meditations. But the meditations of twenty thousand years were not sufficient to secure my salvation. Just because I broke off a tiny Eraka-leaf, I was reborn in a causeless state, in the condition of one who must go about on his belly. During a whole interval between two Buddhas I attained neither human estate, nor the privilege of hearing the Law, nor the privilege of seeing a Buddha like you.” Hearing his words, the Teacher replied, “Great king, human estate is indeed difficult to attain; it is likewise difficult to gain the privilege of listening to the Law; so also is the rise of a Buddha difficult. For this latter is brought about with toil and trouble.”

So saying, he preached the Law, pronouncing the following Stanza,

182. Difficult is it to obtain birth as a human being; difficult is the life of mortals;

Difficult is the hearing of the Good Law; difficult is the rise of the Buddhas.

At the conclusion of the lesson eighty-four thousand living beings obtained Comprehension of the Law.

(The king of the dragons would have attained the Fruit of Conversion on that day, had it not been for his animal nature. [236] He recovered the power of going about in human form only after attaining Freedom from Weariness in the five conditions in which dragons which have received the bodies of dragons are weary: namely, those called attainment of rebirth, shedding of skin, sinking into untroubled slumber, mating with those of their own kind, and vanishing from existence.)

XIV. 4. HOW DID THE SEVEN BUDDHAS KEEP FAST-DAY?1

The shunning of all evil. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a question asked by Elder Ānanda.

We are told that as the Elder sat in his day-quarters, he thought to himself, “The Teacher has described the mothers and fathers of the Seven Buddhas, their length of life, the tree under which they got Enlightenment, their company of disciples, their Chief Disciples, and their principal supporter. All this the Teacher has described. But he has said nothing about their mode of observance of Fast-day. Was their mode of observance of Fast-day the same as now, or was it different?” Accordingly he approached the Teacher and asked him about the matter.

Now in the case of these Buddhas, while there was a difference of time, there was no difference in the Stanzas they employed. The Supremely Enlightened Vipassī kept Fast-day every seven years, but the admonition he gave in one day sufficed for seven years. Sikhi and Vessabhu kept Fast-day every six years; Kakusandha and Konagamana, every year; Kassapa, Possessor of the Ten Forces, kept Fast-day every six months, but the admonition of the latter sufficed for six months. For this reason the Teacher, after explaining to the Elder this difference of time, [237] explained that their observance of Fast-day was the same in every case. “These are the very Stanzas they employed in giving admonition,” said he, quoting the following Stanzas,

1 Text: N iii. 236-238.

183. The shunning of all evil, the doing of good,

The cleansing of the heart: this is the Religion of the Buddhas.

184. Patience, long-suffering, is the highest form of asceticism.

Nibbāna the Buddhas declare to be the highest of all things.

For one who strikes another is no true religious,

Nor is he a monk who injures another,

185. Not blaming, not harming, restraint under the Law,

Moderation in food, a remote lodging,

Dwelling on lofty thoughts, this is the Religion of the Buddhas.

XIV. 5. THE BUDDHA CURES A MONK OF DISCONTENT

Not with a rain of coins. This religious instruction was given by the Teacher while he was in residence at Jetavana with reference to a certain discontented monk. [238]

The story goes that after this monk had been admitted to the Order and had made his full profession, his preceptor sent him forth, saying, “Go to such and such a place and learn the Ordinances.” No sooner had the monk gone there than his father fell sick. Now the father desired greatly to see his son, but found no one able to summon him. [239] When he was at the point of death, he began to chatter and prattle for love of his son. Putting a hundred pieces of money in the hands of his youngest son, he said to him, “Take this money and use it to buy a bowl and robe for my son.” So saying, he died.

When the young monk returned home, his youngest brother flung himself at his feet, and rolling on the ground, wept and said, “Reverend Sir, your father chattered and prattled of you when he died and placed in my hand a hundred pieces of money. What shall I do with it?” The young monk refused the money, saying, “I have no need of this money.” After a time, however, he thought to himself, “What is the use of living if I am obliged to gain my living by going from house to house for alms? These hundred pieces of money are enough to keep me alive; I will return to the life of a layman.”

Oppressed with discontent, he abandoned the recitation of the Sacred Texts and the Practice of Meditation, and began to look as though he were suffering from the jaundice. The young novices asked him, “What is the matter?” He replied, “I am discontented.” So they reported the matter to his preceptor and to his teacher, and

1 Text: N iii. 238-241.

the latter conducted him to the Teacher and explained what was the matter with him.

The Teacher asked him, “Is the report true that you are discontented?” “Yes, Reverend Sir,” he replied. Again the Teacher asked him, “Why have you acted thus? Have you any means of livelihood?” “Yes, Reverend Sir.” “How great is your wealth?” “A hundred pieces of money, Reverend Sir.” “Very well; just fetch a few potsherds hither; we will count them and find out whether or not you have sufficient means of livelihood.” The discontented monk brought the potsherds. Then the Teacher said to him, “Now then, set aside fifty for food and drink, twenty-four for two bullocks, and an equal number for seed, for a two-bullock-plow, for a spade, and for a razor-adze.” The result of the count proved that the hundred pieces of money would be insufficient.

Then said the Teacher to him, “Monk, the pieces of money which you possess are but few in number. How can you hope to satisfy your desire with so few as these? In times past lived men who exercised sway as Universal Monarchs, [240] men who by a mere waving of the arms were able to cause a rain of jewels to fall, covering the ground for twelve leagues waist-deep with jewels; these men ruled as kings until Thirty-six Sakkas had died; and, although exercising sovereignty over the gods for so long, died, when they did die, without having fulfilled their desires.” When the Teacher had thus spoken, the monks requested him to relate this Story of the Past. The Teacher accordingly related the Mandhata Jātaka in detail. 1

As far as the moon and the sun revolve, and the resplendent quarters are bright,

All are slaves of Mandhata, as many living beings as are on the earth.

Then he pronounced the two Stanzas which immediately follow the preceding Stanza,

186. Not with a rain of coins can the lusts be satisfied;

The wise man understands that the lusts afford but temporary satisfaction, and bring suffering in their train.

187. Even in celestial pleasures the wise man takes no delight;

The disciple of the Supremely Enlightened takes delight only in the destruction of Craving.

1 Jātaka 258: ii. 310-314. Cf. Divydvaddna, xvii: 210 S.; and Tibetan Tales, i: 1-20.

XIV. 6. THE MONK AND THE DRAGON

To many a refuge men go. This religious instruction was given by the Teacher while he was in residence at Jetavana, sitting on a pile of sand; and it was with reference to Aggidatta, house-priest of the King of Kosala. [241]

It appears that Aggidatta was the house-priest of Mahā Kosala. When Mahā Kosala died, his son, King Pasenadi Kosala, out of respect for Aggidatta, since he had been his father’s house-priest, reappointed him to the same post. Whenever Aggidatta came to wait upon the king, the king would go forth to meet him and would provide him with a seat of equal dignity with himself and say to him, “Teacher, pray sit here.” After a time, however, Aggidatta thought to himself, “This king pays me very great deference, but it is impossible to remain in the good graces of kings for good and all. Life in a king’s household is very pleasant for one who is of equal age with the king. But I am an old man and therefore had best become a monk.” Accordingly Aggidatta asked permission of the king to become a monk, caused a drum to be beaten throughout the city, spent all of his wealth by way of alms in the course of a week, and [242] retired from the world, becoming a monk of an heretical order. Ten thousand men followed his example and became monks.

Aggidatta with his monks took up his residence on the frontier of the country of the Angas and Magadhas and the country of the Kurus. Having so done, he addressed his monks as follows, “Friends, in case any one of you should be troubled with unlawful thoughts, whether lustful, malevolent, or cruel, let each one of you so troubled fill a jar with sand from the river and empty the sand in this place.” “Very well,” said the monks, promising to do so. So whenever they were troubled by unlawful thoughts, whether lustful, malevolent, or cruel, they did as he had commanded them to do. In the course of time there arose a great heap of sand, and Ahicchatta king of the dragons took possession of it. The dwellers in Anga and Magadha and the dwellers in the kingdom of the Kurus, month by month, brought rich offerings in honor of those monks and presented them to them. Now Aggidatta admonished them as follows, “So surely as you seek refuge in a mountain, so surely as you seek refuge in a forest, so surely as you

1 Cf. Hardy, Manual of Buddhism, pp. 313-314. Text: N iii. 241-247.

seek refuge in a grove, so surely as you seek refuge in a tree, even so surely will you obtain release from all suffering.” With this admonition did Aggidatta admonish his disciples.

At this time the Future Buddha, after going forth on the Great Retirement, and after attaining Complete Enlightenment, took up his residence at Jetavana near Sāvatthi. Surveying the world at dawn he perceived that the Brahman Aggidatta, together with his disciples, had entered the Net of his Knowledge. So he considered within himself, “Do all these living beings possess the faculties requisite for Arahatship?” Perceiving that they possessed the requisite faculties, he said in the evening to Elder Moggallāna the Great, “Moggallāna, do you observe that the Brahman Aggidatta is urging upon the multitude a course of action other than the right one? Go and admonish them.” “Reverend Sir, these monks are very numerous, and if I go alone, I fear that they will prove to be untractable; [243] but if you also go, they will be tractable.” “Moggallāna, I will also go, but you go ahead.”

As the Elder proceeded, he thought to himself, “These monks are both powerful and numerous. If I say a word to them when they are all gathered together, they will all rise against me in troops.” Therefore by his own supernatural power he caused great drops of rain to fall. When those great drops of rain fell, the monks arose, one after another, and each entered his own bower of leaves and grass. The Elder went and stood at the door of Aggidatta’s leaf-hut and called out, “Aggidatta!” When Aggidatta heard the sound of the Elder’s voice, he thought to himself, “There is no one in this world who is able to address me by name; who can it be that thus addresses me by name?” And in the stubbornness of pride, he replied, “Who is that?” “It is I, Brahman.” “What have you to say?” “Show me a place here where I can spend this one night.” “There is no place for you to stay here; here is but a single hut of leaves and grass for a single monk.” “Aggidatta, men go to the abode of men, cattle to the abode of cattle, and monks to the abode of monks; do not so; give me a lodging.” “Are you a monk?” “Yes, I am a monk.” “If you are a monk, where is your Man-vessel? what monastic utensils have you?” “I have utensils, but since it is inconvenient to carry them about from place to place, I procure them within and then go my way.” “So you intend to procure them within and then go your way!” said Aggidatta angrily to the Elder. The Elder said to him, “Go away, Aggidatta, do not be angry; show me a place where I can spend the night.” “There is no lodging here.” “Well, who is it that lives on that pile of sand?” “A certain dragon-king.” “Give the pile of sand to me.” “I cannot give you the pile of sand; that would be a grievous affront to him.” [244] “Never mind, give it to me.” “Very well; you alone seem to know.”

The Elder started towards the pile of sand. When the dragon-king saw him approaching, he thought to himself, “Yonder monk approaches hither. Doubtless he does not know that I am here. I will spit smoke at him and kill him.” The Elder thought to himself, “This dragon-king doubtless thinks, ‘I alone am able to spit smoke; others are not able to do this.’” So the Elder spit smoke himself. Puffs of smoke arose from the bodies of both and ascended to the World of Brahma. The puffs of smoke gave the Elder no trouble at all, but troubled the dragon-king sorely. The dragon-king, unable to stand the blasts of smoke, burst into flames. The Elder applied himself to meditation on the element of fire and entered into a state of trance. Thereupon he burst into flames which ascended to the World of Brahma. His whole body looked as if it had been set on fire with torches. The company of sages looked on and thought to themselves, “The dragon-king is burning the monk; the good monk has indeed lost his life by not listening to our words.” When the Elder had overmastered the dragon-king and made him quit his misdoing, he seated himself on the pile of sand. Thereupon the dragon-king surrounded the pile of sand with good things to eat, and creating a hood as large as the interior of a peak-house, held it over the Elder’s head.

Early in the morning the company of sages thought to themselves, “We will find out whether the monk is dead or not.” So they went to where the Elder was, and when they saw him sitting on the pile of sand, they did reverence to him and praised him and said, “Monk, you must have been greatly plagued by the dragon-king.” “Do you not see him standing there with his hood raised over my head?” Then said the sages, “What a wonderful thing the monk did [245] in conquering so powerful a dragon-king!” And they stood in a circle about the Elder.

At that moment the Teacher drew near. The Elder, seeing the Teacher, arose and saluted him. Said the sages to the Elder, “Is this man greater than you?” The Elder replied, “This is the Exalted One, the Teacher; I am only his disciple.” The Teacher seated himself on the summit of the pile of sand. The company of sages said to each other, “If such is the supernatural power of a mere disciple, what must the supernatural power of this man be like?” And extending their clasped hands in an attitude of reverent salutation, they bestowed praise on the Teacher. The Teacher addressed Aggidatta and said, “Aggidatta, in giving admonition to your disciples and supporters, how do you admonish them?” Aggidatta replied, “I admonish them thus, ’ Seek refuge in this mountain, seek refuge in this forest, or grove, or tree. For he who seeks refuge in these obtains release from all suffering.’” Said the Teacher, “No indeed, Aggidatta, he who seeks refuge in these does not obtain release from suffering. But he who seeks refuge in the Buddha, the Law, and the Order, he obtains release from the whole round of suffering.” So saying, he pronounced the following Stanzas,

188. To many a refuge men go, to mountains and to forests,

To shrines and trees and groves, when terrified with fear.

189. Such is no sure refuge, such is no final refuge;

Not by resorting to such a refuge does a man obtain release from all suffering.

190. Whoever seeks refuge in the Buddha, the Law, and the Order,

Whoever, with clear understanding, beholds the Four Noble Truths, —

191. Suffering, the Origin of Suffering, the Escape from Suffering,

And the Noble Eightfold Path of Escape from Suffering,— [246]

192. To this sure refuge, to this supreme refuge,

By resorting to this refuge, he obtains release from all suffering. [247]

At the conclusion of the lesson all those sages attained Arahatship, together with the Supernatural Faculties. Thereupon they saluted the Teacher and asked to be admitted to the Order. The Teacher stretched out his hand from under his robe and said, “Come, monks! Lead the Holy Life.” That very instant they were furnished with the Eight Requisites and became as it were Elders of a hundred years’ standing.

Now this was the day when all the dwellers in Anga and in Magadha and in the country of the Kurus were accustomed to come with rich offerings. When, therefore, they approached with their offerings, and saw that all those sages had become monks, they thought to themselves, “Is our Brahman Aggidatta great, or is the monk Gotama great?” And because the Teacher had but just arrived, they concluded, “Aggidatta alone is great.” The Teacher surveyed their thoughts and said, “Aggidatta, destroy the doubt that exists in the minds of your disciples.” Aggidatta replied, “That is the very thing I desire most to do.” So by supernatural power he rose seven times in the air, and descending to the ground again and again, he saluted the Teacher and said, “Reverend Sir, the Exalted One is my Teacher and I am his disciple.” Thus did Aggidatta speak, declaring himself the disciple of the Exalted One.