1. The account with the Bodhi tree 1. Bodhikathā

Homage to the Buddha, the Perfected One, the fully Awakened One Namo tassa Bhagavato Arahato Sammāsambuddhassa.

The account with the Bodhi tree is finished. Bodhikathā niṭṭhitā.

2. The account with the goatherd’s banyan tree 2. Ajapālakathā

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

3. The account with the powderpuff tree 3. Mucalindakathā

The account with the powderpuff tree is finished. Mucalindakathā niṭṭhitā.

4. The account with the ape-flower tree 4. Rājāyatanakathā

After seven days, the Buddha came out from that stillness and went from the powderpuff tree to an ape-flower tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom. Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṁ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Just then the merchants Tapussa and Bhallika were traveling from Ukkalā to that area. Tena kho pana samayena tapussa bhallikā vāṇijā ukkalā taṁ desaṁ addhānamaggappaṭipannā honti. Then a god who was a former relative of theirs said to them, Atha kho tapussabhallikānaṁ vāṇijānaṁ ñātisālohitā devatā tapussabhallike vāṇije etadavoca—“Sirs, a Buddha who has just attained awakening is staying at the foot of an ape-flower tree. “ayaṁ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho; Go to that Buddha and offer him crackers and honey. gacchatha taṁ bhagavantaṁ manthena ca madhupiṇḍikāya ca patimānetha; That will be for your benefit and happiness for a long time.” taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.

And they took crackers and honey and went to the Buddha. They bowed down Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. and said, Ekamantaṁ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṁ etadavocuṁ—“Sir, please accept the crackers and honey from us. That will be for our benefit and happiness for a long time.” “paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

The Buddha thought, Atha kho bhagavato etadahosi—“Buddhas don’t receive with their hands. “na kho tathāgatā hatthesu paṭiggaṇhanti. In what should I receive the crackers and honey?” Kimhi nu kho ahaṁ paṭiggaṇheyyaṁ manthañca madhupiṇḍikañcā”ti?

Then, reading the mind of the Buddha, the four great kings offered him four crystal bowls from the four directions, saying, Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṁ—“Here, sir, please receive the crackers and honey in these.” “idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā”ti. After receiving the crackers and honey in one of the valuable crystal bowls, the Buddha ate them. Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji.

When Tapussa and Bhallika knew that the Buddha had finished his meal, they bowed down with their heads at his feet, and said, Atha kho tapussabhallikā vāṇijā bhagavantaṁ onītapattapāṇiṁ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—“Sir, we go for refuge to the Buddha and the Teaching. Please accept us as lay followers who have gone for refuge for life.” “ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. By means of the double refuge, they became the first lay followers in the world. Te ca loke paṭhamaṁ upāsakā ahesuṁ dvevācikā.

The account with the ape-flower tree is finished. Rājāyatanakathā niṭṭhitā.

5. The account of the supreme being’s request 5. Brahmayācanakathā

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

6. The account of the group of five 6. Pañcavaggiyakathā

Aññāsikoṇḍañña had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.” “labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. The Buddha replied, “Come, monk. “Ehi bhikkhū”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of that venerable. Sāva tassa āyasmato upasampadā ahosi.

The Buddha then instructed and taught the rest of the monks. Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi. While they were being instructed and taught, Venerable Vappa and Venerable Bhaddiya experienced the stainless vision of the Truth: Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha, Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. The Buddha replied, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

Living on the food brought to him, the Buddha then instructed and taught the remaining monks. Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi. The six of them lived on the almsfood brought by three. Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti. While they were being instructed and taught, Venerable Mahānāma and Venerable Assaji experienced the stainless vision of the Truth: Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. They had seen the Truth, had reached, understood, and penetrated it; they had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha, Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. The Buddha replied, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

Then there were six perfected ones in the world. Tena kho pana samayena cha loke arahanto honti.

The account of the group of five is finished. Pañcavaggiyakathā niṭṭhitā.

The first section for recitation is finished. Paṭhamabhāṇavāro.

7. The account of the going forth 7. Pabbajjākathā

At that time in Benares there was a gentleman called Yasa, the son of a wealthy merchant, who had been brought up in great comfort. Tena kho pana samayena bārāṇasiyaṁ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti. He had three stilt houses: Tassa tayo pāsādā honti—one for the winter, one for the summer, and one for the rainy season. eko hemantiko, eko gimhiko, eko vassiko.

While Yasa was spending the four months of the rainy season in the rainy-season house, he was attended on by female musicians, and he did not come down from that house. So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati. On one occasion, while he was enjoying himself with worldly pleasures, he fell asleep before his attendants. He then woke up first, while the oil lamp was still burning. Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati. He saw his attendants sleeping: Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṁ parijanaṁ supantaṁ—one with a lute in her armpit, another with a tabor on her neck, still another with a drum in her armpit; one with hair disheveled, another drooling, still another talking in her sleep. It was like a charnel ground before his very eyes. aññissā kacche vīṇaṁ, aññissā kaṇṭhe mudiṅgaṁ, aññissā kacche āḷambaraṁ, aññaṁ vikesikaṁ, aññaṁ vikkheḷikaṁ, aññā vippalapantiyo, hatthappattaṁ susānaṁ maññe. When he saw this, the downside became clear, and a feeling of repulsion stayed with him. Disvānassa ādīnavo pāturahosi, nibbidāya cittaṁ saṇṭhāsi. He uttered a heartfelt exclamation: Atha kho yaso kulaputto udānaṁ udānesi—“Oh the oppression! Oh the affliction!” “upaddutaṁ vata bho, upassaṭṭhaṁ vata bho”ti.

He then put on his golden shoes and went to the entrance door. Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṁ tenupasaṅkami. Spirits opened the door, thinking, Amanussā dvāraṁ vivariṁsu—“No-one should create any obstacle for Yasa going forth into homelessness.” “mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti. He went to the town gate, Atha kho yaso kulaputto yena nagaradvāraṁ tenupasaṅkami. and again it was opened by spirits. Amanussā dvāraṁ vivariṁsu—“mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti. He then went to the deer park at Isipatana. Atha kho yaso kulaputto yena isipatanaṁ migadāyo tenupasaṅkami.

Just then, after getting up early in the morning, the Buddha was doing walking meditation outside. Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. When the Buddha saw Yasa coming, he stepped down from his walking path and sat down on the prepared seat. Addasā kho bhagavā yasaṁ kulaputtaṁ dūratova āgacchantaṁ, disvāna caṅkamā orohitvā paññatte āsane nisīdi.

As he was getting close to the Buddha, Yasa uttered the same heartfelt exclamation: Atha kho yaso kulaputto bhagavato avidūre udānaṁ udānesi—“Oh the oppression! Oh the affliction!” “upaddutaṁ vata bho, upassaṭṭhaṁ vata bho”ti.

The Buddha said, Atha kho bhagavā yasaṁ kulaputtaṁ etadavoca—“This isn’t oppressive, Yasa, this isn’t afflictive. “idaṁ kho, yasa, anupaddutaṁ, idaṁ anupassaṭṭhaṁ. Come and sit down. I’ll give you a teaching.” Ehi, yasa, nisīda, dhammaṁ te desessāmī”ti.

Thinking, Atha kho yaso kulaputto—“Apparently this isn’t oppressive, apparently it’s not afflictive!” excited and joyful, Yasa removed his shoes, approached the Buddha, bowed, and sat down. “idaṁ kira anupaddutaṁ, idaṁ anupassaṭṭhan”ti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

The Buddha then gave Yasa a progressive talk—Ekamantaṁ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that Yasa’s mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: Yadā bhagavā aññāsi yasaṁ kulaputtaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—suffering, its origin, its end, and the path. dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while he was sitting right there, Yasa experienced the stainless vision of the Truth: evameva yasassa kulaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

Soon afterwards Yasa’s mother went up to his stilt house. Not seeing him, she went to her husband and said, Atha kho yasassa kulaputtassa mātā pāsādaṁ abhiruhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca—“I can’t find your son Yasa.” “putto te, gahapati, yaso na dissatī”ti. The merchant then dispatched horsemen to the four directions, while he himself went to the deer park at Isipatana. Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṁyeva yena isipatanaṁ migadāyo tenupasaṅkami. He saw the imprints of the golden shoes on the ground and he followed along. Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṁ nikkhepaṁ, disvāna taṁyeva anugamāsi.

When the Buddha saw the wealthy merchant coming, he thought, Addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūratova āgacchantaṁ, disvāna bhagavato etadahosi—“Why don’t I use my supernormal powers so that the merchant, when he sits down, doesn’t see Yasa seated next to him?” “yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhi gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyā”ti. And he did just that. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharesi.

The merchant approached the Buddha and said, Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“Sir, have you seen Yasa by any chance?” “api, bhante, bhagavā yasaṁ kulaputtaṁ passeyyā”ti?

“Please sit down, householder. Perhaps you’ll get to see Yasa.” “Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passeyyāsī”ti.

When the merchant heard this, Atha kho seṭṭhi gahapati—he was elated and joyful. And he bowed and sat down. “idheva kirāhaṁ nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passissāmī”ti haṭṭho udaggo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

The Buddha then gave him a progressive talk—Ekamantaṁ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: Yadā bhagavā aññāsi seṭṭhiṁ gahapatiṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—suffering, its origin, its end, and the path. dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. And just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while he was sitting right there, the merchant experienced the stainless vision of the Truth: evameva seṭṭhissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha, Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—“Wonderful, sir, wonderful! “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—so that one with eyes might see what’s there—‘cakkhumanto rūpāni dakkhantī’ti; just so has the Buddha made the Teaching clear in many ways. evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Please accept me as a lay follower who’s gone for refuge for life.” Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. He was the first person in the world to become a lay follower by means of the triple refuge. Sova loke paṭhamaṁ upāsako ahosi tevāciko.

While his father was given this teaching, Yasa reviewed what he had already seen and understood, and his mind was freed from the corruptions through letting go. Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci. Realizing what had happened, Atha kho bhagavato etadahosi—“yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. the Buddha thought, “Yasa is incapable of returning to the lower life to enjoy worldly pleasures as he did while still a householder. Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ, seyyathāpi pubbe agārikabhūto; Let me stop using my supernormal powers.” yannūnāhaṁ taṁ iddhābhisaṅkhāraṁ paṭippassambheyyan”ti. And he did. Atha kho bhagavā taṁ iddhābhisaṅkhāraṁ paṭippassambhesi.

The merchant saw Yasa sitting there and he said to him, Addasā kho seṭṭhi gahapati yasaṁ kulaputtaṁ nisinnaṁ disvāna, yasaṁ kulaputtaṁ etadavoca—“Dear Yasa, your mother is grieving and lamenting. Please give her back her life.” “mātā te, tāta yasa, paridevasokasamāpannā, dehi mātuyā jīvitan”ti. Yasa looked to the Buddha, Atha kho yaso kulaputto bhagavantaṁ ullokesi. and the Buddha said to the merchant, Atha kho bhagavā seṭṭhiṁ gahapatiṁ etadavoca—“What do you think, householder: suppose the mind of one such as you—who has seen and understood the Truth with the trainee’s knowledge and vision—while he was reviewing what he had already seen and understood, was freed from the corruptions through letting go. “taṁ kiṁ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. Would he be able to return to the lower life to enjoy worldly pleasures as he did while still a householder?” Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti?

“Definitely not.” “No hetaṁ, bhante”.

“But this is what has happened to Yasa. “Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. He is now unable to return to the lower life.” Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti.

“It’s a great gain for Yasa that his mind has been freed from the corruptions through letting go! “Lābhā, bhante, yasassa kulaputtassa, suladdhaṁ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṁ vimuttaṁ. Sir, please accept today’s meal from me with Yasa as your attendant.” Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṁ yasena kulaputtena pacchāsamaṇenā”ti. The Buddha consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena.

Knowing that the Buddha had consented, the merchant got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho seṭṭhi gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Soon after the merchant had left, Yasa said to the Buddha, Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṁ etadavoca—“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.” “labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. The Buddha said, “Come, monk. “Ehi bhikkhū”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of that venerable. Sāva tassa āyasmato upasampadā ahosi. Then there were seven perfected ones in the world. Tena kho pana samayena satta loke arahanto honti.

The going forth of Yasa is finished. Yasassa pabbajjā niṭṭhitā.

The following morning the Buddha robed up, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant where he sat down on the prepared seat. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Yasa’s mother and ex-wife approached the Buddha, bowed, and sat down. Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

The Buddha gave them a progressive talk—Tāsaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—suffering, its origin, its end, and the path. dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. And just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while they were sitting right there, they experienced the stainless vision of the Truth: evameva tāsaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha, Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Wonderful, sir, wonderful! … “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… We go for refuge to the Buddha, the Teaching, and the Sangha of monks. etā mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma, dhammañca, bhikkhusaṅghañca. Please accept us as lay followers who have gone for refuge for life.” Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatā”ti. And they were the first women in the world to become lay followers by means of the triple refuge. Tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā.

Yasa’s mother, father, and ex-wife personally served various kinds of fine foods to the Buddha and Yasa. When the Buddha had finished his meal, they sat down. Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdiṁsu. The Buddha then instructed, inspired, and gladdened them with a teaching, before getting up from his seat and leaving. Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Now Yasa had four friends—Assosuṁ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā—Vimala, Subāhu, Puṇṇaji, and Gavampati—vimalo, subāhu, puṇṇaji, gavampati—who were from the wealthiest merchant families in Benares. When they heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness, yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti. they said to one another, Sutvāna nesaṁ etadahosi—“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.” “na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti. And they went to Yasa and bowed down to him. Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

Yasa then took his four friends to the Buddha. He bowed, sat down, Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca—“Sir, these four friends of mine—“ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā—Vimala, Subāhu, Puṇṇaji, and Gavampati—vimalo, subāhu, puṇṇaji, gavampati. are from the wealthiest merchant families in Benares. Please instruct them.” Ime bhagavā ovadatu anusāsatū”ti.

The Buddha gave them a progressive talk: Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. And just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while they were sitting right there, they experienced the stainless vision of the Truth: evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha, Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. The Buddha said, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi. Then, as the Buddha instructed those monks in the Teaching, Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. their minds were freed from the corruptions through letting go. Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. And there were eleven perfected ones in the world. Tena kho pana samayena ekādasa loke arahanto honti.

The going forth of the four friends is finished. Catugihisahāyakapabbajjā niṭṭhitā.

Fifty of Yasa’s friends from leading families in the countryside also heard Assosuṁ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā—that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness. yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti. They too said to one another, Sutvāna nesaṁ etadahosi—“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.” “na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti. And they went to Yasa and bowed down to him. Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

Yasa then took his fifty friends to the Buddha. He bowed, sat down, Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca—“Sir, these fifty friends of mine are from leading families in the countryside. “ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā. Please instruct them.” Ime bhagavā ovadatu anusāsatū”ti.

The Buddha then gave them a progressive talk—Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. And just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while they were sitting right there, they experienced the stainless vision of the Truth: evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha, Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. The Buddha said, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi. Then, as the Buddha instructed those monks in the Teaching, Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. their minds were freed from the corruptions through letting go. Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. And there were sixty-one perfected ones in the world. Tena kho pana samayena ekasaṭṭhi loke arahanto honti.

The going forth of the fifty friends is finished. Paññāsagihisahāyakapabbajjā niṭṭhitā.

8. The account of the Lord of Death 8. Mārakathā

The account of the Lord of Death is finished. Mārakathā niṭṭhitā.

9. Discussion of the going forth and the full ordination 9. Pabbajjūpasampadākathā

Soon afterwards, the monks were bringing back, from various regions and countries, people desiring the going forth and the full ordination, thinking, Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—“The Buddha will ordain them.” “bhagavā ne pabbājessati upasampādessatī”ti. The monks became tired, as did those seeking ordination. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.

Then, while reflecting in private, the Buddha thought, Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—‘bhagavā ne pabbājessati upasampādessatī’ti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. “Why don’t I allow the monks Yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ—to give the going forth and the full ordination right there in those various regions and countries?” tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā”ti.

In the evening, the Buddha came out from seclusion, gave a teaching, and told the monks what he had thought, adding: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—‘bhagavā ne pabbājessati upasampādessatī’ti, Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.

“I allow you to give the going forth and the full ordination in those various regions and countries. Yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethāti, Anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha.

And, monks, it should be done like this. Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo—First the candidate should shave off his hair and beard and put on ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this: Paṭhamaṁ kesamassuṁ ohārāpetvā, kāsāyāni vatthāni acchādāpetvā, ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā, bhikkhūnaṁ pāde vandāpetvā, ukkuṭikaṁ nisīdāpetvā, añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—

‘I go for refuge to the Buddha, ‘Buddhaṁ saraṇaṁ gacchāmi, I go for refuge to the Teaching, Dhammaṁ saraṇaṁ gacchāmi, I go for refuge to the Sangha. Saṅghaṁ saraṇaṁ gacchāmi.

For the second time, I go for refuge to the Buddha, Dutiyampi buddhaṁ saraṇaṁ gacchāmi, For the second time, I go for refuge to the Teaching, Dutiyampi dhammaṁ saraṇaṁ gacchāmi, For the second time, I go for refuge to the Sangha. Dutiyampi saṅghaṁ saraṇaṁ gacchāmi.

For the third time, I go for refuge to the Buddha, Tatiyampi buddhaṁ saraṇaṁ gacchāmi, For the third time, I go for refuge to the Teaching, Tatiyampi dhammaṁ saraṇaṁ gacchāmi, For the third time, I go for refuge to the Sangha.’ Tatiyampi saṅghaṁ saraṇaṁ gacchāmī’ti.

You should give the going forth and the full ordination through the taking of the three refuges.” Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṁ upasampadan”ti.

The discussion of the full ordination through the taking of the three refuges is finished. Tīhi saraṇagamanehi upasampadākathā niṭṭhitā.

10. The second account of the Lord of Death 10. Dutiyamārakathā

The second account of the Lord of Death is finished. Dutiyamārakathā niṭṭhitā.

11. The account of the fine group of people 11. Bhaddavaggiyavatthu

When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Uruvelā. Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena uruvelā tena cārikaṁ pakkāmi. At a certain point he left the road, entered a forest grove, and sat down at the foot of a tree. Atha kho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami, upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle nisīdi.

Just then a fine group of thirty friends and their wives were enjoying themselves in that forest grove. Tena kho pana samayena tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṁ vanasaṇḍe paricārenti. Because one of them did not have a wife, Ekassa pajāpati nāhosi; they had brought him a sex worker. tassa atthāya vesī ānītā ahosi. While they were all carelessly enjoying themselves, that sex worker took that man’s possessions and ran away. Atha kho sā vesī tesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha. To help their friend, they all went searching for that woman. And as they walked about that forest grove, they saw the Buddha seated at the foot of a tree. Atha kho te sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, taṁ vanasaṇḍaṁ āhiṇḍantā addasaṁsu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. They approached him and said, Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ etadavocuṁ—“Sir, have you seen a woman by any chance?” “api, bhante, bhagavā ekaṁ itthiṁ passeyyā”ti?

“But, young men, why look for a woman?” “Kiṁ pana vo, kumārā, itthiyā”ti?

They told him what had happened. “Idha mayaṁ, bhante, tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṁ vanasaṇḍe paricārimhā.

Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. Atha kho sā, bhante, vesī amhesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha. Te mayaṁ, bhante, sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, imaṁ vanasaṇḍaṁ āhiṇḍāmā”ti.

“What do you think is better for you: “Taṁ kiṁ maññatha vo, kumārā, katamaṁ nu kho tumhākaṁ varaṁ—that you search for a woman, or that you search for yourselves?” yaṁ vā tumhe itthiṁ gaveseyyātha, yaṁ vā attānaṁ gaveseyyāthā”ti?

“It’s better that we search for ourselves.” “Etadeva, bhante, amhākaṁ varaṁ yaṁ mayaṁ attānaṁ gaveseyyāmā”ti.

“Well then, sit down, and I’ll give you a teaching.” “Tena hi vo, kumārā, nisīdatha, dhammaṁ vo desessāmī”ti.

Saying, “Yes, sir,” they bowed to the Buddha and sat down. “Evaṁ, bhante”ti kho te bhaddavaggiyā sahāyakā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

The Buddha then gave them a progressive talk—Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. And just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while they were sitting right there, they experienced the stainless vision of the Truth: evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha, Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. The Buddha said, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

The account of the fine group of friends is finished. Bhaddavaggiyasahāyakānaṁ vatthu niṭṭhitaṁ.

The second section for recitation is finished. Dutiyabhāṇavāro.

12. The account of the wonders at Uruvelā 12. Uruvelapāṭihāriyakathā

The Buddha continued his wandering and eventually arrived at Uruvelā. Atha kho bhagavā anupubbena cārikaṁ caramāno yena uruvelā tadavasari. At that time there were three dreadlocked ascetics living there: Tena kho pana samayena uruvelāyaṁ tayo jaṭilā paṭivasanti—Uruvelā Kassapa, Nadī Kassapa, and Gayā Kassapa. uruvelakassapo, nadīkassapo, gayākassapoti. Uruvelā Kassapa was the leader and chief of five hundred dreadlocked ascetics, Tesu uruvelakassapo jaṭilo pañcannaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho. Nadī Kassapa of three hundred, Nadīkassapo jaṭilo tiṇṇaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho. and Gayā Kassapa of two hundred. Gayākassapo jaṭilo dvinnaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.

The Buddha went to the hermitage of Uruvelā Kassapa and said to him, Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṁ jaṭilaṁ etadavoca—“If it’s not inconvenient for you, Kassapa, may I stay for one night in your fire hut?” “sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti?

“It’s not inconvenient for me, Great Ascetic, but there’s a fierce and highly venomous dragon king with supernormal powers there. I don’t want it to harm you.” “Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.

The Buddha asked a second and a third time, and on both occasions Uruvelā Kassapa replied as before. Dutiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti? “Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.

Tatiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti? “Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti. The Buddha then said, “Perhaps it won’t harm me. Come on, Kassapa, let me to stay in the fire hut.” “Appeva maṁ na viheṭheyya, iṅgha tvaṁ, kassapa, anujānāhi agyāgāran”ti.

“Well then, do as you like.” “Vihara, mahāsamaṇa, yathāsukhan”ti.

The Buddha entered the fire hut and prepared a spread of grass. He sat down, crossed his legs, straightened his body, and established mindfulness in front of him. Atha kho bhagavā agyāgāraṁ pavisitvā tiṇasanthārakaṁ paññapetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

When the dragon saw that the Buddha had entered, he was displeased and emitted smoke. Addasā kho so nāgo bhagavantaṁ paviṭṭhaṁ, disvāna dummano padhūpāyi. The Buddha thought, Atha kho bhagavato etadahosi—“Let me overpower this dragon, using fire against fire, but without harming it in the slightest way.” “yannūnāhaṁ imassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyeyyan”ti.

The Buddha then used his supernormal powers so that he, too, emitted smoke. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharitvā padhūpāyi. The dragon, being unable to contain his rage, emitted flames. Atha kho so nāgo makkhaṁ asahamāno pajjali. The Buddha entered the fire element and he, too, emitted flames. Bhagavāpi tejodhātuṁ samāpajjitvā pajjali. With both of them emitting flames, it was as if the fire hut was ablaze and burning. Ubhinnaṁ sajotibhūtānaṁ agyāgāraṁ ādittaṁ viya hoti sampajjalitaṁ sajotibhūtaṁ. Those dreadlocked ascetics gathered around the fire hut, saying, Atha kho te jaṭilā agyāgāraṁ parivāretvā evamāhaṁsu—“The Great Ascetic is handsome, but the dragon is harming him.” “abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī”ti.

The next morning the Buddha had overcome that dragon, using fire against fire, but without harming it in the slightest way. He put it in his almsbowl and showed it to Uruvelā Kassapa: Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi—“Here is your dragon, Kassapa, his fire overpowered by fire.” “ayaṁ te, kassapa, nāgo pariyādinno assa tejasā tejo”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty. Using fire against fire, he has overcome that fierce and highly venomous dragon king with its supernormal powers. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṁ pariyādiyissati, na tveva ca kho arahā yathā ahan”ti.

At the Nerañjara the Buddha said Nerañjarāyaṁ bhagavā, To the dreadlocked ascetic Uruvelā Kassapa, Uruvelakassapaṁ jaṭilaṁ avoca; “If it’s convenient for you, Kassapa, “Sace te kassapa agaru, May I stay for a night in your fire hut?” Viharemu ajjaṇho aggisālamhī”ti.

“It’s convenient for me, Great Ascetic, “Na kho me mahāsamaṇa garu, But for your own good, I bar you. Phāsukāmova taṁ nivāremi; A fierce dragon king is there, Caṇḍettha nāgarājā, Highly venomous, with supernormal powers: Iddhimā āsiviso ghoraviso; I don’t want it to harm you.” So taṁ mā viheṭhesī”ti.

“Perhaps it won’t harm me. Come on, Kassapa, “Appeva maṁ na viheṭheyya, Let me stay in the fire hut.” Iṅgha tvaṁ kassapa anujānāhi agyāgāran”ti; When he knew the answer was “Yes,” Dinnanti naṁ viditvā, He entered without fear. Abhīto pāvisi bhayamatīto.

Seeing the sage who had entered, Disvā isiṁ paviṭṭhaṁ, The angry dragon emitted smoke. Ahināgo dummano padhūpāyi; With a mind of good will, Sumanamanaso adhimano, The Great Man, too, emitted smoke. Manussanāgopi tattha padhūpāyi.

Unable to contain his rage, Makkhañca asahamāno, The dragon emitted fire. Ahināgo pāvakova pajjali; Well-skilled in the fire element, Tejodhātusukusalo, The Great Man, too, emitted fire. Manussanāgopi tattha pajjali.

With both of them emitting flames, Ubhinnaṁ sajotibhūtānaṁ, The fire hut was glowing and blazing. Agyāgāraṁ ādittaṁ hoti sampajjalitaṁ sajotibhūtaṁ; Looking on, the dreadlocked ascetics said, Udicchare jaṭilā, “He’s handsome, the Great Ascetic, “Abhirūpo vata bho mahāsamaṇo; But the dragon is harming him.” Nāgena viheṭhiyatī”ti bhaṇanti.

Yet the following morning Atha tassā rattiyā accayena, The dragon’s flames were extinguished, Hatā nāgassa acciyo honti; While the One with supernormal powers Iddhimato pana ṭhitā, Had flames of various colors. Anekavaṇṇā acciyo honti.

Blue, red, and magenta, Nīlā atha lohitikā, Yellow, and the color of crystal: Mañjiṭṭhā pītakā phalikavaṇṇāyo; Flames of various colors remained Aṅgīrasassa kāye, In the body of Aṅgīrasa. Anekavaṇṇā acciyo honti.

Putting the dragon in his bowl, Pattamhi odahitvā, He showed it to the brahmin: Ahināgaṁ brāhmaṇassa dassesi; “Here is your dragon, Kassapa, “Ayaṁ te kassapa nāgo, His fire overpowered by fire.” Pariyādinno assa tejasā tejo”ti.

Because of this wonder of supernormal power, Uruvelā Kassapa gained confidence in the Buddha and said to him, Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṁ etadavoca—“Great Ascetic, please stay right here. I’ll supply you with food.” “idheva, mahāsamaṇa, vihara, ahaṁ te dhuvabhattenā”ti.

The first wonder is finished. Paṭhamaṁ pāṭihāriyaṁ.

Soon afterwards the Buddha stayed in a forest grove not far from Uruvelā Kassapa’s hermitage. Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi. Then, when the night was well advanced, the magnificent four great kings approached the Buddha, illuminating the whole forest grove. They bowed down to the Buddha and stood at the four cardinal points, appearing like great bonfires. Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā.

The next morning Uruvelā Kassapa went to the Buddha and said, Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“It’s time, Great Ascetic, the meal is ready. “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. And who was it that visited you last night?” Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu, upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā”ti.

“That was the four great kings. They came to me to hear the Teaching.” “Ete kho, kassapa, cattāro mahārājāno yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyā”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that even the four great kings go to him to hear the Teaching. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.

The Buddha ate his meal and continued to stay in the same forest grove. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

The second wonder is finished. Dutiyaṁ pāṭihāriyaṁ.

Once again when the night was well advanced, Sakka, the magnificent ruler of the gods, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was more splendid and sublime than the previous ones. Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.

The next morning Uruvelā Kassapa went to the Buddha and said, Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“It’s time, Great Ascetic, the meal is ready. “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. And who was it that visited you last night?” Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti?

“That was Sakka, the ruler of the gods. He came to me to hear the Teaching.” “Eso kho, kassapa, sakko devānamindo yenāhaṁ tenupasaṅkami dhammassavanāyā”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of gods, goes to him to hear the Teaching. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.

The Buddha ate his meal and continued to stay in the same forest grove. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

The third wonder is finished. Tatiyaṁ pāṭihāriyaṁ.

Once again when the night was well advanced, Sahampati, the magnificent supreme being, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was even more splendid and sublime than the previous ones. Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.

The next morning Uruvelā Kassapa went to the Buddha and said, Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“It’s time, Great Ascetic, the meal is ready. “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. And who was it that visited you last night?” Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti?

“That was Sahampati, the supreme being. He came to me to hear the Teaching.” “Eso kho, kassapa, brahmā sahampati yenāhaṁ tenupasaṅkami dhammassavanāyā”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that even Sahampati, the supreme being, goes to him to hear the Teaching. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.

The Buddha ate his meal and continued to stay in the same forest grove. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

The fourth wonder is finished. Catutthaṁ pāṭihāriyaṁ.

At this time Uruvelā Kassapa was holding a great sacrifice, and the whole of Aṅga and Magadha wanted to attend with much food of various kinds. Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamitukāmā honti. Uruvelā Kassapa considered this Atha kho uruvelakassapassa jaṭilassa etadahosi—“etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti. and thought, “If the Great Ascetic performs a wonder of supernormal power for the great crowd, he’ll get more material support and honor, whereas I’ll get less. Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati. I hope he doesn’t come tomorrow.” Aho nūna mahāsamaṇo svātanāya nāgaccheyyā”ti.

The Buddha read the mind of Uruvelā Kassapa. He then went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation. Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsi.

The next morning Uruvelā Kassapa went to the Buddha and said, Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“It’s time, Great Ascetic, the meal is ready. “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. And why didn’t you come yesterday? Kiṁ nu kho, mahāsamaṇa, hiyyo nāgamāsi? We did think of you Api ca mayaṁ taṁ sarāma—kiṁ nu kho mahāsamaṇo nāgacchatīti? and set aside a share of various kinds of food.” Khādanīyassa ca bhojanīyassa ca te paṭivīso ṭhapito”ti.

“But, Kassapa, didn’t you think, “Nanu te, kassapa, etadahosi—‘I hope he doesn’t come tomorrow’? ‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’ti. Because I read your mind, I went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.” So kho ahaṁ, kassapa, tava cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsin”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he can read the minds of others. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṁ pajānissati, na tveva ca kho arahā yathā ahan”ti.

The Buddha ate his meal and continued to stay in the same forest grove. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

The fifth wonder is finished. Pañcamaṁ pāṭihāriyaṁ.

Soon afterwards the Buddha got a rag Tena kho pana samayena bhagavato paṁsukūlaṁ uppannaṁ hoti. and he thought, Atha kho bhagavato etadahosi—“Where can I wash it?” “kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan”ti? Reading the Buddha’s mind, Sakka dug a pond with his hand. And he said to the Buddha, Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā bhagavantaṁ etadavoca—“Sir, please wash it here.” “idha, bhante, bhagavā paṁsukūlaṁ dhovatū”ti.

The Buddha thought, Atha kho bhagavato etadahosi—“Where can I beat it?” “kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan”ti? Reading the Buddha’s mind once again, Sakka placed a boulder there. And he said to the Buddha, Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—“Sir, please beat it here.” “idha, bhante, bhagavā paṁsukūlaṁ parimaddatū”ti.

The Buddha thought, Atha kho bhagavato etadahosi—“What can I hold onto to get out of this pond?” “kimhi nu kho ahaṁ ālambitvā uttareyyan”ti? A god living in an arjun tree read the Buddha’s mind. She then bent down a branch and said to the Buddha, Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṁ onāmesi—“Sir, please come out by holding onto this.” “idha, bhante, bhagavā ālambitvā uttaratū”ti.

The Buddha thought, Atha kho bhagavato etadahosi—“Where can I dry this rag?” “kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan”ti? Reading the Buddha’s mind yet again, Sakka placed another boulder there. And he said to the Buddha, Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—“Sir, please dry it here.” “idha, bhante, bhagavā paṁsukūlaṁ vissajjetū”ti.

The next morning Uruvelā Kassapa went to the Buddha and said, Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“It’s time, Great Ascetic, the meal is ready. “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. But what’s going on? There was no pond here before, but now there is. Kiṁ nu kho, mahāsamaṇa, nāyaṁ pubbe idha pokkharaṇī, sāyaṁ idha pokkharaṇī. These boulders were not here before. Nayimā silā pubbe upanikkhittā. Who placed them here? Kenimā silā upanikkhittā? And this arjun tree didn’t have a bent branch, but now it does.” Nayimassa kakudhassa pubbe sākhā onatā, sāyaṁ sākhā onatā”ti.

“Idha me, kassapa, paṁsukūlaṁ uppannaṁ ahosi. Tassa mayhaṁ, kassapa, etadahosi—‘kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā maṁ etadavoca—‘idha, bhante, bhagavā paṁsukūlaṁ dhovatū’ti. Sāyaṁ, kassapa, amanussena pāṇinā khaṇitā pokkharaṇī. Tassa mayhaṁ, kassapa, etadahosi—‘kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—‘idha, bhante, bhagavā paṁsukūlaṁ parimaddatū’ti. Sāyaṁ, kassapa, amanussena upanikkhittā silā. Tassa mayhaṁ, kassapa, etadahosi—‘kimhi nu kho ahaṁ ālambitvā uttareyyan’ti? Atha kho, kassapa, kakudhe adhivatthā devatā mama cetasā cetoparivitakkamaññāya sākhaṁ onāmesi—‘idha, bhante, bhagavā ālambitvā uttaratū’ti. Svāyaṁ āharahattho kakudho. Tassa mayhaṁ, kassapa, etadahosi—‘kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—‘idha, bhante, bhagavā paṁsukūlaṁ vissajjetū’ti. Sāyaṁ, kassapa, amanussena upanikkhittā silā”

When the Buddha told him what had happened, Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of the gods, performs services for him. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṁ karissati, na tveva ca kho arahā yathā ahan”ti.

The Buddha ate his meal and continued to stay in the same forest grove. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

The next morning Uruvelā Kassapa went to the Buddha and said, Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—“It’s time, Great Ascetic, the meal is ready.” “kālo, mahāsamaṇa, niṭṭhitaṁ bhattan”ti.

“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a rose-apple tree—the tree after which the Rose-apple Land of India is named—and then arrived first in the fire hut where he sat down. “Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.

When Uruvelā Kassapa saw the Buddha sitting there, he said to him, Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca—“Which path did you take? “katamena tvaṁ, mahāsamaṇa, maggena āgato? I left first, but you’re already here.” Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.

The Buddha told him what he had done and added, “Idhāhaṁ, kassapa, taṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. “This rose apple has a good color, and it’s fragrant and delicious, too. Idaṁ kho, kassapa, jambuphalaṁ vaṇṇasampannaṁ gandhasampannaṁ rasasampannaṁ. You can have it, if you wish.” Sace ākaṅkhasi paribhuñjā”ti.

“There’s no need. You deserve it and you should have it.” “Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ paribhuñjāhī”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he dismissed me, then took a fruit from a rose-apple tree, and still arrived first in the fire hut. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.

The Buddha ate his meal and continued to stay in the same forest grove. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

The next morning Uruvelā Kassapa went to the Buddha and said, Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—“It’s time, Great Ascetic, the meal is ready.” “kālo, mahāsamaṇa, niṭṭhitaṁ bhattan”ti.

“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a mango tree not far from the rose-apple tree … “Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tassā avidūre ambo …pe… he took a fruit from an emblic myrobalan tree not far from the mango tree … tassā avidūre āmalakī …pe… he took a fruit from a chebulic myrobalan tree not far from the emblic myrobalan tree … tassā avidūre harītakī …pe… he went to Tāvatiṁsa heaven, took a flower from an orchid tree, and then arrived first in the fire hut where he sat down. tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.

When Uruvelā Kassapa saw the Buddha sitting there, he said to him, Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca—“Which path did you take? “katamena tvaṁ, mahāsamaṇa, maggena āgato? I left first, but you’re already here.” Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.

The Buddha told him what he had done, and added, “Idhāhaṁ, kassapa, taṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. “This orchid tree flower is colorful and fragrant. Idaṁ kho, kassapa, pāricchattakapupphaṁ vaṇṇasampannaṁ gandhasampannaṁ. You can have it, if you wish.” Sace ākaṅkhasi gaṇhā”ti.

“There’s no need. You deserve it and you should have it.” “Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ gaṇhā”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he dismissed me, then went to Tāvatiṁsa heaven, took an orchid tree flower, and still arrived first in the fire hut. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.

Soon afterwards those dreadlocked ascetics wanted to tend the sacred fire, but were unable to split the logs. Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti kaṭṭhāni phāletuṁ. They thought, Atha kho tesaṁ jaṭilānaṁ etadahosi—“This must be because of the supernormal powers of the Great Ascetic.” “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma kaṭṭhāni phāletun”ti.

The Buddha said to Uruvelā Kassapa, Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—“May the logs be split, Kassapa.” “phāliyantu, kassapa, kaṭṭhānī”ti.

“Yes, may they,” he replied. “Phāliyantu, mahāsamaṇā”ti. And five hundred logs were split all at once. Sakideva pañca kaṭṭhasatāni phāliyiṁsu.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he can split logs just like that. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā ahan”ti.

Those ascetics still wanted to tend the sacred fire, but were unable to light it. Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti aggiṁ ujjaletuṁ. They thought, Atha kho tesaṁ jaṭilānaṁ etadahosi—“This must be because of the supernormal powers of the Great Ascetic.” “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ ujjaletun”ti.

The Buddha said to Uruvelā Kassapa, Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—“May the fires be lit, Kassapa.” “ujjaliyantu, kassapa, aggī”ti.

“Yes, may they,” he replied. “Ujjaliyantu, mahāsamaṇā”ti. And five hundred fires were lit all at once. Sakideva pañca aggisatāni ujjaliyiṁsu.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he can light fires just like that. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā ahan”ti.

When those ascetics had tended the sacred fires, they were unable to extinguish them. Tena kho pana samayena te jaṭilā aggiṁ paricaritvā na sakkonti aggiṁ vijjhāpetuṁ. They thought, Atha kho tesaṁ jaṭilānaṁ etadahosi—“This must be because of the supernormal powers of the Great Ascetic.” “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ vijjhāpetun”ti.

The Buddha said to Uruvelā Kassapa, Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—“May the fires be extinguished, Kassapa.” “vijjhāyantu, kassapa, aggī”ti.

“Yes, may they,” he replied. “Vijjhāyantu, mahāsamaṇā”ti. And the five hundred fires were extinguished all at once. Sakideva pañca aggisatāni vijjhāyiṁsu.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he can extinguish fires just like that. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā ahan”ti.

At that time it was midwinter, with cold days and snow. During this period those ascetics emerged from the Nerañjara river, immersed themselves in it, and repeatedly emerged and immersed themselves. Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti.

Then the Buddha manifested five hundred pans with hot coals, where those ascetics could warm themselves after coming out of the water. Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṁ. They thought, Atha kho tesaṁ jaṭilānaṁ etadahosi—“These were no doubt created by the supernormal powers of the Great Ascetic.” “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā”ti.

Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he can manifest so many pans with hot coals. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā ahan”ti.

Soon afterwards an unseasonal storm poured down, producing a great flood. Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi. The spot where the Buddha was staying was inundated. Yasmiṁ padese bhagavā viharati, so padeso udakena na otthaṭo hoti. The Buddha thought, Atha kho bhagavato etadahosi—“Why don’t I drive back the water on all sides and walk on the dry ground in the middle?” “yannūnāhaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyyan”ti. And he did. Atha kho bhagavā samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami.

Uruvelā Kassapa thought, Atha kho uruvelakassapo jaṭilo—“I hope the Great Ascetic hasn’t been swept away by the water.” Together with a number of ascetics he went by boat to where the Buddha was staying. “mā heva kho mahāsamaṇo udakena vūḷho ahosī”ti nāvāya sambahulehi jaṭilehi saddhiṁ yasmiṁ padese bhagavā viharati taṁ padesaṁ agamāsi. He saw that the Buddha had driven back the water on all sides and was walking on the dry ground in the middle. And he said to the Buddha, Addasā kho uruvelakassapo jaṭilo bhagavantaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṁ, disvāna bhagavantaṁ etadavoca—“Is that you, Great Ascetic?” “idaṁ nu tvaṁ, mahāsamaṇā”ti?

“It’s me, Kassapa.” “Ayamahamasmi, kassapā”ti

The Buddha rose up into the air and landed in the boat. bhagavā vehāsaṁ abbhuggantvā nāvāya paccuṭṭhāsi. Uruvelā Kassapa thought, Atha kho uruvelakassapassa jaṭilassa etadahosi—“The Great Ascetic is powerful and mighty, in that he can displace the water. But he’s not a perfected one like me.” “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati, na tveva ca kho arahā yathā ahan”ti.

Then the Buddha thought, Atha kho bhagavato etadahosi—“For a long time this foolish man has thought, “cirampi kho imassa moghapurisassa evaṁ bhavissati—‘The Great Ascetic is powerful and mighty, but he’s not a perfected one like me.’ ‘mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā ahan’ti; Let me stir him up.” yannūnāhaṁ imaṁ jaṭilaṁ saṁvejeyyan”ti. And he said to Uruvelā Kassapa, Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—“Kassapa, you’re not a perfected one or on the path to perfection. “neva ca kho tvaṁ, kassapa, arahā, nāpi arahattamaggasamāpanno. You don’t have the practice that might make you a perfected one or one on the path to perfection.” Sāpi te paṭipadā natthi, yāya tvaṁ arahā vā assasi, arahattamaggaṁ vā samāpanno”ti.

At that Uruvelā Kassapa bowed down with his head at the Buddha’s feet and said, Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.” “labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“Kassapa, you’re the leader and chief of five hundred dreadlocked ascetics. “Tvaṁ khosi, kassapa, pañcannaṁ jaṭilasatānaṁ nāyako vināyako aggo pamukho pāmokkho. Tell them first, so that they may take appropriate action.” Tepi tāva apalokehi, yathā te maññissanti tathā te karissantī”ti.

Uruvelā Kassapa then went to those ascetics and said, Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca—“I wish to practice the spiritual life under the Great Ascetic. Please do whatever you think is appropriate.” “icchāmahaṁ, bho, mahāsamaṇe brahmacariyaṁ carituṁ, yathā bhavanto maññanti tathā karontū”ti.

“Sir, we’ve had confidence in the Great Ascetic for a long time. If you are to practice the spiritual life under him, so will all of us.” “Cirapaṭikā mayaṁ, bho, mahāsamaṇe abhippasannā, sace bhavaṁ, mahāsamaṇe brahmacariyaṁ carissati, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā”ti.

Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said, Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.

The Buddha said, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. And that was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

Nadī Kassapa saw those things being carried away by the water, and he thought, Addasā kho nadīkassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi—“I hope my brother is okay.” “mā heva me bhātuno upasaggo ahosī”ti. He dispatched his ascetics, saying, Jaṭile pāhesi—“Go and check on my brother.” “gacchatha me bhātaraṁ jānāthā”ti. Together with the three hundred ascetics he then went to Uruvelā Kassapa and said, Sāmañca tīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca—“Is this better, Kassapa?” “idaṁ nu kho, kassapa, seyyo”ti?

“Yes, this is better.” “Āmāvuso, idaṁ seyyo”ti.

Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said, Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.

The Buddha said, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. And that was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

Gayā Kassapa saw those things being carried away by the water, and he thought, Addasā kho gayākassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi—“I hope my brothers are okay.” “mā heva me bhātūnaṁ upasaggo ahosī”ti. He dispatched his ascetics, saying, Jaṭile pāhesi—“Go and check on my brothers.” “gacchatha me bhātaro jānāthā”ti. Together with the two hundred ascetics he then went to Uruvelā Kassapa and said, Sāmañca dvīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca—“Is this better, Kassapa?” “idaṁ nu kho, kassapa, seyyo”ti?

“Yes, this is better.” “Āmāvuso, idaṁ seyyo”ti.

Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said, Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.

The Buddha said, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. And that was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

By an act of supernormal determination the Buddha stopped five hundred logs from being split before splitting them; Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṁsu, phāliyiṁsu; he stopped fires from being lit before lighting them; aggī na ujjaliyiṁsu, ujjaliyiṁsu; he stopped them from being extinguished before extinguishing them; na vijjhāyiṁsu, vijjhāyiṁsu; and he manifested five hundred pans with hot coals. pañcamandāmukhisatāni abhinimmini. In this way, there were three and a half thousand wonders. Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.

After staying at Uruvelā for as long as he liked, the Buddha went to Gayāsīsa together with that large sangha of one thousand monks, all of them previously dreadlocked ascetics, Atha kho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena gayāsīsaṁ tena pakkāmi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. and they stayed there. Tatra sudaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhusahassena.

The discourse on burning is finished. Ādittapariyāyasuttaṁ niṭṭhitaṁ.

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

13. The account of the meeting with Bimbisāra 13. Bimbisārasamāgamakathā

After staying at Gayāsīsa for as long as he liked, the Buddha set out wandering toward Rājagaha with that large sangha of one thousand monks, all of them previously dreadlocked ascetics. Atha kho bhagavā gayāsīse yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. When he eventually arrived, Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. he stayed in Cane Grove at the Suppatiṭṭha Shrine. Tatra sudaṁ bhagavā rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye.

King Seniya Bimbisāra of Magadha was told: Assosi kho rājā māgadho seniyo bimbisāro—“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Rājagaha and is staying in the Cane Grove at the Suppatiṭṭha Shrine. “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṁ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye. That good Gotama has a fine reputation: Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—

‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Then, accompanied by one hundred and twenty thousand brahmin householders from Magadha, King Bimbisāra went to the Buddha, bowed, and sat down. Atha kho rājā māgadho seniyo bimbisāro dvādasanahutehi māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Among those brahmins, some bowed to the Buddha and then sat down, some exchanged pleasantries with him and then sat down, some raised their joined palms and then sat down, some announced their name and family and then sat down, and some sat down in silence. Tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. They thought, Atha kho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi—“Is the Great Ascetic practicing the spiritual life under Uruvelā Kassapa, or is Uruvelā Kassapa practicing the spiritual life under the Great Ascetic?” “kiṁ nu kho mahāsamaṇo uruvelakassape brahmacariyaṁ carati, udāhu uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī”ti?

Reading their minds, the Buddha spoke to Venerable Uruvelā Kassapa in verse: Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ uruvelakassapaṁ gāthāya ajjhabhāsi—

“The resident of Uruvelā, known as The Emaciated One—“Kimeva disvā uruvelavāsi, What did he see that he abandoned the fire? Pahāsi aggiṁ kisakovadāno; Kassapa, I ask you this: Pucchāmi taṁ kassapa etamatthaṁ, Why did you abandon the fire worship?” Kathaṁ pahīnaṁ tava aggihuttan”ti.

“As a reward for the sacrifice, they promise worldly pleasures: “Rūpe ca sadde ca atho rase ca, Sights, sounds, and tastes, and women, too. Kāmitthiyo cābhivadanti yaññā; But knowing the stain of ownership, Etaṁ malanti upadhīsu ñatvā, I found no delight in worship and sacrifice.” Tasmā na yiṭṭhe na hute arañjin”ti.

“So your mind didn’t delight there—“Ettheva te mano na ramittha, (kassapāti bhagavā) In sights, sounds, or tastes. Rūpesu saddesu atho rasesu; What then, in the world of gods and humans, Atha ko carahi devamanussaloke, Does your mind delight in? Tell me this, Kassapa.” Rato mano kassapa brūhi metan”ti.

“I saw the state of peace that is detached from sensual existence, “Disvā padaṁ santamanūpadhīkaṁ, Where there is nothing and no ownership; Akiñcanaṁ kāmabhave asattaṁ; It doesn’t change, and can’t be found through another. Anaññathābhāvimanaññaneyyaṁ, That’s why I found no delight in worship and sacrifice.” Tasmā na yiṭṭhe na hute arañjin”ti.

Uruvelā Kassapa got up from his seat, arranged his upper robe over one shoulder, bowed down with his head at the Buddha’s feet, and said, Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—“Sir, you’re my teacher, I’m your disciple; “satthā me, bhante, bhagavā, sāvakohamasmi; you’re my teacher, I’m your disciple.” satthā me, bhante, bhagavā, sāvakohamasmī”ti.

The one hundred and twenty thousand brahmin householders from Magadha thought, Atha kho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi—“So Uruvelā Kassapa is practicing the spiritual life under the Great Ascetic.” “uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī”ti. Reading their minds, the Buddha gave them a progressive talk—Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—suffering, its origin, its end, and the path. dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. And just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while they were sitting right there, one hundred and ten thousand of those brahmin householders headed by Bimbisāra experienced the stainless vision of the Truth: evameva ekādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ bimbisārappamukhānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. The remaining ten thousand declared themselves as lay followers. Ekanahutaṁ upāsakattaṁ paṭivedesi.

King Bimbisāra had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, Atha kho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—“Sir, when I was a prince, I had five wishes, and they have now been fulfilled. “pubbe me, bhante, kumārassa sato pañca assāsakā ahesuṁ, te me etarahi samiddhā. When I was a prince, I thought, Pubbe me, bhante, kumārassa sato etadahosi—‘Oh, I wish they would anoint me as the king!’ That was my first wish, which has now been fulfilled. ‘aho vata maṁ rajje abhisiñceyyun’ti, ayaṁ kho me, bhante, paṭhamo assāsako ahosi, so me etarahi samiddho. ‘May one who is perfected and fully awakened come to my kingdom!’ That was my second wish, which has now been fulfilled. ‘Tassa ca me vijitaṁ arahaṁ sammāsambuddho okkameyyā’ti, ayaṁ kho me, bhante, dutiyo assāsako ahosi, so me etarahi samiddho. ‘May I get to visit that Buddha!’ That was my third wish, which has now been fulfilled. ‘Tañcāhaṁ bhagavantaṁ payirupāseyyan’ti, ayaṁ kho me, bhante, tatiyo assāsako ahosi, so me etarahi samiddho. ‘May that Buddha give me a teaching!’ That was my fourth wish, which has now been fulfilled. ‘So ca me bhagavā dhammaṁ deseyyā’ti, ayaṁ kho me, bhante, catuttho assāsako ahosi, so me etarahi samiddho. ‘May I understand the Teaching of that Buddha!’ That was my fifth wish, which has now been fulfilled. ‘Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti, ayaṁ kho me, bhante, pañcamo assāsako ahosi, so me etarahi samiddho. Pubbe me, bhante, kumārassa sato ime pañca assāsakā ahesuṁ, te me etarahi samiddhā. Wonderful, sir, wonderful! Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti; just so has the Buddha made the Teaching clear in many ways. evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Please accept me as a lay follower who’s gone for refuge for life. And please accept tomorrow’s meal from me together with the Sangha of monks.” Upāsakaṁ maṁ, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ, adhivāsetu ca me, bhante, bhagavā, svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena. Knowing that the Buddha had consented, the king got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The following morning King Bimbisāra had various kinds of fine foods prepared. He then had the Buddha informed Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—that the meal was ready. “kālo, bhante, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ pāvisi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Sangha of monks headed by the Buddha, chanting these verses: Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṁ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno—

“The Tamed One with the tamed ones, previously dreadlocked; “Danto dantehi saha purāṇajaṭilehi, The Liberated One with the liberated ones: Vippamutto vippamuttehi; Golden in color, Siṅgīnikkhasavaṇṇo, The Buddha entered Rājagaha. Rājagahaṁ pāvisi bhagavā.

The Freed One with the freed ones, previously dreadlocked; Mutto muttehi saha purāṇajaṭilehi, The Liberated One with the liberated ones: Vippamutto vippamuttehi; Golden in color, Siṅgīnikkhasavaṇṇo, The Buddha entered Rājagaha. Rājagahaṁ pāvisi bhagavā.

The One Crossed Over with the ones crossed over, previously dreadlocked; Tiṇṇo tiṇṇehi saha purāṇajaṭilehi, The Liberated One with the liberated ones: Vippamutto vippamuttehi; Golden in color, Siṅgīnikkhasavaṇṇo, The Buddha entered Rājagaha. Rājagahaṁ pāvisi bhagavā.

The Peaceful One with the peaceful ones, previously dreadlocked; Santo santehi saha purāṇajaṭilehi, The Liberated One with the liberated ones: Vippamutto vippamuttehi; Golden in color, Siṅgīnikkhasavaṇṇo, The Buddha entered Rājagaha. Rājagahaṁ pāvisi bhagavā.

He has ten abidings and ten powers; Dasavāso dasabalo, He knows ten truths and has ten qualities—Dasadhammavidū dasabhi cupeto; With a following of ten times one hundred, So dasasataparivāro, The Buddha entered Rājagaha.” Rājagahaṁ pāvisi bhagavā”ti.

People saw Sakka, and they said, Manussā sakkaṁ devānamindaṁ passitvā evamāhaṁsu—“This young brahmin is handsome and graceful. “abhirūpo vatāyaṁ māṇavako, dassanīyo vatāyaṁ māṇavako, pāsādiko vatāyaṁ māṇavako. Who is he?” Kassa nu kho ayaṁ māṇavako”ti? Sakka replied to them in verse: Evaṁ vutte, sakko devānamindo te manusse gāthāya ajjhabhāsi—

“Unwavering and tamed in all respects, “Yo dhīro sabbadhi danto, Purified, perfected, and without equal; suddho appaṭipuggalo; The one in the world who is happy—Arahaṁ sugato loke, I’m his servant.” tassāhaṁ paricārako”ti.

The Buddha then went to King Bimbisāra’s house where he sat down on the prepared seat, together with the Sangha of monks. Atha kho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. The king personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the king sat down to one side. Atha kho rājā māgadho seniyo bimbisāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. And he thought, Ekamantaṁ nisinnassa kho rañño māgadhassa seniyassa bimbisārassa etadahosi—“Where will the Buddha stay “kattha nu kho bhagavā vihareyya? that’s neither too far from habitation nor too close, that has good access roads and is easily accessible for people who seek him, that has few people during the day and is quiet at night, that’s free from chatter and offers solitude, a private resting place suitable for seclusion?” Yaṁ assa gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppan”ti. And it occurred to him, Atha kho rañño māgadhassa seniyassa bimbisārassa etadahosi—“My Bamboo Grove park has all these qualities. “idaṁ kho amhākaṁ veḷuvanaṁ uyyānaṁ gāmato neva atidūre na accāsanne gamanāgamanasampannaṁ atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ divā appākiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ. Why don’t I give it to the Sangha of monks headed by the Buddha?” Yannūnāhaṁ veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dadeyyan”ti.

The king then took hold of a golden ceremonial vessel and dedicated the park to the Buddha, saying, Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṁ bhiṅkāraṁ gahetvā bhagavato oṇojesi—“I give this park, the Bamboo Grove, to the Sangha of monks headed by the Buddha.” “etāhaṁ, bhante, veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti. The Buddha accepted the park. Paṭiggahesi bhagavā ārāmaṁ. After instructing, inspiring, and gladdening the king with a teaching, he got up from his seat and left. Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow monasteries.” “anujānāmi, bhikkhave, ārāman”ti.

The account of the meeting with Bimbisāra is finished. Bimbisārasamāgamakathā niṭṭhitā.

14. The account of the going forth of Sāriputta and Moggallāna 14. Sāriputtamoggallānapabbajjākathā

At that time the wanderer Sañcaya was staying at Rājagaha with a large group of two hundred and fifty wanderers, Tena kho pana samayena sañcayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ aḍḍhateyyehi paribbājakasatehi. including Sāriputta and Moggallāna. Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṁ caranti. The two of them had made an agreement Tehi katikā katā hoti—that whoever reached freedom from death first would inform the other. “yo paṭhamaṁ amataṁ adhigacchati, so itarassa ārocetū”ti.

Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. The wanderer Sāriputta observed all this Addasā kho sāriputto paribbājako āyasmantaṁ assajiṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ. and thought, Disvānassa etadahosi—“This monk is one of those in the world who are perfected or on the path to perfection. “ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro. Why don’t I go up to him and ask Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ—in whose name he has gone forth, and who his teacher is or whose teachings he follows?” ‘kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’”ti? But it occurred to him, Atha kho sāriputtassa paribbājakassa etadahosi—“It’s the wrong time to ask him while he’s walking for almsfood among the houses. “akālo kho imaṁ bhikkhuṁ pucchituṁ, antaragharaṁ paviṭṭho piṇḍāya carati. Let me follow behind him, for one who seeks the path will find it.” Yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ, atthikehi upaññātaṁ maggan”ti.

After walking for alms in Rājagaha, Assaji turned back with his almsfood. Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami. Sāriputta then went up to him and exchanged pleasantries with him. Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. And he asked, Ekamantaṁ ṭhito kho sāriputto paribbājako āyasmantaṁ assajiṁ etadavoca—“Venerable, your senses are clear and your skin is pure and bright. “vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. In whose name have you gone forth? Who is your teacher or whose teaching do you follow?” Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī”ti?

“There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.” “Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.

“But what does he teach?” “Kiṁvādī panāyasmato satthā, kimakkhāyī”ti?

“I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.” “Ahaṁ kho, āvuso, navo acirapabbajito, adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṅkhittena atthaṁ vakkhāmī”ti.

Sāriputta replied, Atha kho sāriputto paribbājako āyasmantaṁ assajiṁ etadavoca—“Yes, please,” and he added: “hotu, āvuso—

“Speak little or much, Appaṁ vā bahuṁ vā bhāsassu, But do tell me the meaning. Atthaṁyeva me brūhi; I just want the meaning, Attheneva me attho, For what’s the point of a detailed exposition?” Kiṁ kāhasi byañjanaṁ bahun”ti.

And Assaji gave this teaching to the wanderer Sāriputta: Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ abhāsi—

“Of causally arisen things, “Ye dhammā hetuppabhavā, The Buddha has declared their cause, Tesaṁ hetuṁ tathāgato āha; As well as their ending. Tesañca yo nirodho, This is the teaching of the Great Ascetic.” Evaṁvādī mahāsamaṇo”ti.

When he had heard this teaching, Sāriputta experienced the stainless vision of the Truth: Atha kho sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

“Now this is the truth, even just this much—“Eseva dhammo yadi tāvadeva, The sorrowless state that you have penetrated, Paccabyattha padamasokaṁ; Unseen and neglected Adiṭṭhaṁ abbhatītaṁ, For innumerable eons.” Bahukehi kappanahutehī”ti.

Then the wanderer Sāriputta went to the wanderer Moggallāna. Atha kho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkami. When Moggallāna saw him coming, he said to Sāriputta, Addasā kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ dūratova āgacchantaṁ, disvāna sāriputtaṁ paribbājakaṁ etadavoca—“Your senses are clear and your skin is pure and bright. “vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. You haven’t attained freedom from death, have you?” Kacci no tvaṁ, āvuso, amataṁ adhigato”ti?

“I have.” “Āmāvuso, amataṁ adhigato”ti.

“But how did it happen?” “Yathākathaṁ pana tvaṁ, āvuso, amataṁ adhigato”ti?

Sāriputta told him everything up to and including the teaching given by Assaji. When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth: “Idhāhaṁ, āvuso, addasaṁ assajiṁ bhikkhuṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ.

Disvāna me etadahosi—‘ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro. Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ—kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti. Tassa mayhaṁ, āvuso, etadahosi—‘akālo kho imaṁ bhikkhuṁ pucchituṁ antaragharaṁ paviṭṭho piṇḍāya carati, yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ atthikehi upaññātaṁ maggan’ti. Atha kho, āvuso, assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami. Atha khvāhaṁ, āvuso, yena assaji bhikkhu tenupasaṅkamiṁ, upasaṅkamitvā assajinā bhikkhunā saddhiṁ sammodiṁ, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ—‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti? ‘Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī’ti. ‘Kiṁvādī panāyasmato satthā kimakkhāyī’ti. ‘Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṅkhittena atthaṁ vakkhāmī’ti. Atha khvāhaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ—‘hotu, āvuso,

Appaṁ vā bahuṁ vā bhāsassu, Atthaṁyeva me brūhi; Attheneva me attho, Kiṁ kāhasi byañjanaṁ bahun’ti.

Atha kho, āvuso, assaji bhikkhu imaṁ dhammapariyāyaṁ abhāsi—

‘Ye dhammā hetuppabhavā, Tesaṁ hetuṁ tathāgato āha; Tesañca yo nirodho, Evaṁvādī mahāsamaṇo’”ti.

Atha kho moggallānassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti.

“Now this is the truth, even just this much—Eseva dhammo yadi tāvadeva, The sorrowless state that you have penetrated, Paccabyattha padamasokaṁ; Unseen and neglected Adiṭṭhaṁ abbhatītaṁ, For innumerable eons.” Bahukehi kappanahutehī”ti.

Moggallāna said to Sāriputta, Atha kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ etadavoca—“Let’s go to the Buddha. He’s our teacher.” “gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.

“But these two hundred and fifty wanderers look to us for support. We must tell them first, “Imāni kho, āvuso, aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti, tepi tāva apalokema. so that they may take appropriate action.” Yathā te maññissanti, tathā te karissantī”ti. And they went to those wanderers and said, Atha kho sāriputtamoggallānā yena te paribbājakā tenupasaṅkamiṁsu, upasaṅkamitvā te paribbājake etadavocuṁ—“We’re going over to the Buddha. He’s our teacher.” “gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.

“But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.” “Mayaṁ āyasmante nissāya āyasmante sampassantā idha viharāma, sace āyasmantā mahāsamaṇe brahmacariyaṁ carissanti, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā”ti.

Then Sāriputta and Moggallāna went to Sañcaya and said, Atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṁsu, upasaṅkamitvā sañcayaṁ paribbājakaṁ etadavocuṁ—“We’re going over to the Buddha. He’s our teacher.” “gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.

“Don’t go! The three of us can look after this community together.” “Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā”ti.

Sāriputta and Moggallāna said the same thing a second time Dutiyampi kho …pe… and a third time, tatiyampi kho sāriputtamoggallānā sañcayaṁ paribbājakaṁ etadavocuṁ—“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti. and they got the same reply. “Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā”ti. They then took those two hundred and fifty wanderers and went to the Bamboo Grove. Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu. But the wanderer Sañcaya vomited hot blood right there. Sañcayassa pana paribbājakassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi.

When the Buddha saw Sāriputta and Moggallāna coming, he said to the monks, Addasā kho bhagavā sāriputtamoggallāne dūratova āgacchante, disvāna bhikkhū āmantesi—“The two friends Kolita and Upatissa are coming. “ete, bhikkhave, dve sahāyakā āgacchanti, kolito upatisso ca. They will become my most eminent disciples, an excellent pair.” Etaṁ me sāvakayugaṁ bhavissati aggaṁ bhaddayugan”ti.

They had not even reached the Bamboo Grove, Gambhīre ñāṇavisaye, Yet had a profound range of knowledge, Anuttare upadhisaṅkhaye; About the supreme end of ownership, about freedom. Vimutte appatte veḷuvanaṁ, And the Teacher said of them: Atha ne satthā byākāsi.

“These two friends are coming, “Ete dve sahāyakā, Kolita and Upatissa. Āgacchanti kolito upatisso ca; They will be an excellent pair, Etaṁ me sāvakayugaṁ, My most eminent disciples.” Bhavissati aggaṁ bhaddayugan”ti.

Sāriputta and Moggallāna approached the Buddha, bowed down with their heads at his feet, and said, Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.” “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. The Buddha said, “Come, monks. “Etha bhikkhavo”ti bhagavā avoca—The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. That was the full ordination of those venerables. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

The going forth of the well-known 14.1. Abhiññātānaṁpabbajjā

At that time many well-known gentlemen from Magadha were practicing the spiritual life under the Buddha. Tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṁ caranti. People complained and criticized him, Manussā ujjhāyanti khiyyanti vipācenti—“The ascetic Gotama is making us childless; he’s making us widows. He’s breaking up good families! A thousand dreadlocked ascetics have now gone forth because of him, and also these two hundred and fifty wanderers who were disciples of Sañcaya. “aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṁ pabbājitaṁ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni pabbājitāni. All these well-known gentlemen from Magadha are practicing the spiritual life under the ascetic Gotama.” Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṁ carantī”ti. And when they saw monks, they confronted them with this verse: Apissu bhikkhū disvā imāya gāthāya codenti—

“The Great Ascetic has arrived “Āgato kho mahāsamaṇo, At Giribbaja in Magadha. māgadhānaṁ giribbajaṁ; After leading away all of Sañcaya’s disciples, Sabbe sañcaye netvāna, Who will he lead away next?” kaṁsu dāni nayissatī”ti.

The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “The complaining will soon stop. It will only go on for seven days. “na, bhikkhave, so saddo ciraṁ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati. Still, when people confront you like this, you can confront them in return with this verse: Tena hi, bhikkhave, ye tumhe imāya gāthāya codenti—

‘Āgato kho mahāsamaṇo, māgadhānaṁ giribbajaṁ; Sabbe sañcaye netvāna, kaṁsu dāni nayissatī’ti.

Te tumhe imāya gāthāya paṭicodetha—

‘Indeed, the Great Heroes, the Buddhas, ‘Nayanti ve mahāvīrā, Lead by means of a good teaching. saddhammena tathāgatā; When you understand this, what indignation can there be Dhammena nayamānānaṁ, Toward those who lead legitimately?’” kā usūyā vijānatan’”ti.

Soon, when they saw monks, people confronted them with the same verse: Tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti—

“The Great Ascetic has arrived “Āgato kho mahāsamaṇo, At Giribbaja in Magadha. māgadhānaṁ giribbajaṁ; After leading away all of Sañcaya’s disciples, Sabbe sañcaye netvāna, Who will he lead away next?” kaṁsu dāni nayissatī”ti.

And the monks confronted them in return with this verse: Bhikkhū te manusse imāya gāthāya paṭicodenti—

“Indeed, the Great Heroes, the Buddhas, “Nayanti ve mahāvīrā, Lead by means of a good teaching. saddhammena tathāgatā; When you understand this, what indignation can there be Dhammena nayamānānaṁ, Toward those who lead legitimately?” kā usūyā vijānatan”ti.

People thought, “So it seems the Sakyan monastics lead legitimately, not illegitimately.” The complaining went on for seven days and then stopped. Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi.

The account of the going forth of Sāriputta and Moggallāna is finished. Sāriputtamoggallānapabbajjākathā niṭṭhitā.

The fourth section for recitation is finished. Catutthabhāṇavāro niṭṭhito.

15. Discussion of the proper conduct toward the preceptor 15. Upajjhāyavattakathā

At that time the monks did not have preceptors or teachers, and as a result they were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance. Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti; While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks. manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti; They ate bean curry and rice that they themselves had asked for, sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti; and they were noisy in the dining hall. bhattaggepi uccāsaddā mahāsaddā viharanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics act like this? “kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti; manussānaṁ bhuñjamānānaṁ, uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti; sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti; They are just like brahmins at a brahminical meal!” bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojane”ti.

The monks heard the complaints of those people. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized them, Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti—“How can monks act like this?” They then told the Buddha. … “kathañhi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti;

manussānaṁ bhuñjamānānaṁ, uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti; sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti; bhattaggepi uccāsaddā mahāsaddā viharissantī”ti.

Atha kho te bhikkhū …pe… bhagavato etamatthaṁ ārocesuṁ.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“Is it true, monks, that monks act like this?” “saccaṁ kira, bhikkhave, bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti, bhattaggepi uccāsaddā mahāsaddā viharantī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them, Vigarahi buddho bhagavā—“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How can they act like this? Kathañhi nāma te, bhikkhave, moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti, bhattaggepi uccāsaddā mahāsaddā viharissanti. This will affect people’s confidence, Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya. and cause some to lose it.” Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.

Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks: Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“There should be a preceptor. “Anujānāmi, bhikkhave, upajjhāyaṁ.

The preceptor should think of his student as a son and the student his preceptor as a father. Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṁ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati. In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path. Evaṁ te aññamaññaṁ sagāravā sappatissā sabhāgavuttino viharantā imasmiṁ dhammavinaye vuḍḍhiṁ viruḷhiṁ vepullaṁ āpajjissanti.

A preceptor should be chosen like this. Evañca pana, bhikkhave, upajjhāyo gahetabbo—After arranging his upper robe over one shoulder, a student should pay respect at the feet of the potential preceptor. He should then squat on his heels, raise his joined palms, and say, ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘Venerable, please be my preceptor.’ ‘upajjhāyo me, bhante, hohi; And he should repeat this a second upajjhāyo me, bhante, hohi; and a third time. upajjhāyo me, bhante, hohī’ti. If the other conveys the following by body, by speech, or by body and speech: ‘Yes;’ ‘No problem;’ ‘It’s suitable;’ ‘It’s appropriate;’ or, ‘Carry on with inspiration’—then a preceptor has been chosen. Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo; If the other doesn’t convey this by body, by speech, or by body and speech, then a preceptor hasn’t been chosen. na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo.

“A student should conduct himself properly toward his preceptor. Saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṁ. This is the proper conduct: Tatrāyaṁ sammāvattanā—

Meals and almsround

Having gotten up at the appropriate time, the student should remove his sandals and arrange his upper robe over one shoulder. He should then give his preceptor a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him. Kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ. If there is congee, he should rinse a vessel and bring the congee to his preceptor. Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā. When he has drunk the congee, the student should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away. Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ. When the preceptor has gotten up, the student should put away the seat. Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ. If the place is dirty, he should sweep it. Sace so deso uklāpo hoti, so deso sammajjitabbo.

If the preceptor wants to enter the village, the student should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his preceptor’s bowl and give it to him while wet. Sace upajjhāyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. If the preceptor wants an attendant, the student should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his preceptor’s attendant. Sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ.

He shouldn’t walk too far behind his preceptor or too close to him. He should receive the contents of his bowl. Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ. He shouldn’t interrupt his preceptor when he’s speaking. Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā. But if the preceptor’s speech is bordering on an offense, he should stop him. Upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo.

When returning, the student should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the preceptor and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat. Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ; He should fold the robe, offsetting the edges by seven centimeters, cīvaraṁ saṅgharitabbaṁ, cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ—so that the fold doesn’t become worn. mā majjhe bhaṅgo ahosīti. He should place the belt in the fold. Obhoge kāyabandhanaṁ kātabbaṁ.

If there is almsfood and his preceptor wants to eat, the student should give him water and then the almsfood. Sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo. He should ask his preceptor if he wants water to drink. Upajjhāyo pānīyena pucchitabbo. When the preceptor has eaten, the student should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.

The student should put away the robe and bowl. Pattacīvaraṁ nikkhipitabbaṁ. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ. When the preceptor has gotten up, the student should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet. Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ. If the place is dirty, he should sweep it. Sace so deso uklāpo hoti, so deso sammajjitabbo.

Bathing

If the preceptor wants to bathe, the student should prepare a bath. Sace upajjhāyo nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ. If he wants a cold bath, he should prepare that; Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ. if he wants a hot bath, he should prepare that. Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.

If the preceptor wants to take a sauna, the student should knead bath powder, moisten the clay, take a sauna bench, and follow behind his preceptor. After giving the preceptor the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay. Sace upajjhāyo jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā. If he’s able, he should enter the sauna. Sace ussahati, jantāgharaṁ pavisitabbaṁ. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter. Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ. He shouldn’t sit encroaching on the senior monks, Na there bhikkhū anupakhajja nisīditabbaṁ. and he shouldn’t block the junior monks from getting a seat. Na navā bhikkhū āsanena paṭibāhitabbā. While in the sauna, he should provide assistance to his preceptor. Jantāghare upajjhāyassa parikammaṁ kātabbaṁ. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave. Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.

He should also provide assistance to his preceptor in the water. Udakepi upajjhāyassa parikammaṁ kātabbaṁ. When he has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his preceptor’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his preceptor if he wants water to drink. Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā upajjhāyassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, upajjhāyo pānīyena pucchitabbo. If the preceptor wants him to recite, he should do so. Sace uddisāpetukāmo hoti, uddisitabbo. If the preceptor wants to question him, he should be questioned. Sace paripucchitukāmo hoti, paripucchitabbo.

The dwelling

If the dwelling where the preceptor is staying is dirty, the student should clean it if he’s able. Yasmiṁ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. He should take out the sitting mat and the sheet and put them aside. Nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. He should take out the mattress and the pillow and put them aside. Bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ. He should take out the bed supports and put them aside. Mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā. He should take out the spittoon and put it aside. Kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo. He should take out the leaning board and put it aside. Apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. After taking note of its position, he should take out the floor cover and put it aside. Bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. If the floor is untreated, he should sprinkle it with water and then sweep it, Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā—trying to avoid stirring up dust. mā vihāro rajena uhaññīti. He should look out for any trash and discard it. Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.

He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. He should sun the bed supports, wipe them, bring them back inside, and put them back where they were. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before. Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before. Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. He should sun the leaning board, wipe it, bring it back inside, and put it back where it was. Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ. He should put away the bowl and robe. Pattacīvaraṁ nikkhipitabbaṁ. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. He shouldn’t put the bowl away on the bare floor. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

If dusty winds are blowing from the east, he should close the windows on the eastern side. Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. If dusty winds are blowing from the west, he should close the windows on the western side. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. If dusty winds are blowing from the north, he should close the windows on the northern side. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. If dusty winds are blowing from the south, he should close the windows on the southern side. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. If the weather is cold, he should open the windows during the day and close them at night. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā. If the weather is hot, he should close the windows during the day and open them at night. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.

If the yard is dirty, he should sweep it. Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ. If the gatehouse is dirty, he should sweep it. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. If the assembly hall is dirty, he should sweep it. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. If the water-boiling shed is dirty, he should sweep it. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. If the restroom is dirty, he should sweep it. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. If there is no water for drinking, he should get some. Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ. If there is no water for washing, he should get some. Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ. If there is no water in the restroom ablutions pot, he should fill it. Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

Spiritual support, etc.

If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching. Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching. Sace upajjhāyassa kukkuccaṁ uppannaṁ hoti, saddhivihārikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching. Sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti, saddhivihārikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā. If the preceptor has committed a heavy offense and deserves probation, Sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṁ kātabbaṁ—the student should try to get the Sangha to give it to him. kinti nu kho saṅgho upajjhāyassa parivāsaṁ dadeyyāti. If the preceptor has committed a heavy offense and deserves to be sent back to the beginning, Sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—the student should try to get the Sangha to do it. kinti nu kho saṅgho upajjhāyaṁ mūlāya paṭikasseyyāti. If the preceptor has committed a heavy offense and deserves the trial period, Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—the student should try to get the Sangha to give it to him. kinti nu kho saṅgho upajjhāyassa mānattaṁ dadeyyāti. If the preceptor has committed a heavy offense and deserves rehabilitation, Sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—the student should try to get the Sangha to give it to him. kinti nu kho saṅgho upajjhāyaṁ abbheyyāti.

If the Sangha wants to do a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—Sace saṅgho upajjhāyassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ—the student should make an effort to stop it or to reduce the penalty. kinti nu kho saṅgho upajjhāyassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti. But if the Sangha has already done a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—Kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ—the student should help the preceptor conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure. kinti nu kho upajjhāyo sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṅgho taṁ kammaṁ paṭippassambheyyāti.