From the archive

Vinaya Texts, Part I: The Pâtimokkha and the Mahâvagga I–IV — SBE Vol. 13 (trans. Rhys Davids & Oldenberg, 1881)

English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·238 passages

The text · part 5 of 12

-p. 97 cations and its twelve constituent parts!; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in M4ra’s and Brahma’s world, among all beings, Samazas and Brahmazas, gods and men.

28. ‘But since I possessed, O Bhikkhus, with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications and its twelve constituent parts, then I knew, O Bhikkhus, that I had obtained the highest, universal Sambodhi in the world of men and gods, ... . (&c., as in § 27).

29. ‘And this knowledge and insight arose in my mind: “The emancipation of my mind cannot be lost; this is my last birth; hence I shall not be born again!”

Thus the Blessed One spoke. The five Bhikkhus were delighted, and they rejoiced at the words of the Blessed One. And when this exposition was propounded, the venerable Kozdazzia obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination, is subject also to the condition of cessation.’

30. And as the Blessed One had founded the Kingdom of Truth (by propounding the four Noble Truths), the earth-inhabiting devas shouted : ‘Truly the Blessed One has founded at Benares, in the deer park Isipatana, the highest kingdom of Truth, which may be opposed neither by a Samaza nor by a Brahmava, neither by a deva, nor by Méra, nor by Brahma, nor by any being in the world.’

1 The three modifications and twelve constituent parts are those specified in §§ 23-26.

{13] H

p. 3

Hearing the shout of the earth-inhabiting devas, the £4tumah4arégika devas (gods belonging to the world of the four divine mah4r4gas) shouted, .... (&c., as above). Hearing the shout of the £4tumahardgika devas, the tavatimsa devas},....

the yama devas,.... the tusita devas,.... the nimm4narati devas,.... the paranimmitavasavatti devas,.... the brahmak4yika devas shouted: ‘Truly the Blessed One, ....’ (&c.,as above).

31. Thus in that moment, in that instant, in that _ second the shout reached the Brahma world; and this whole system of ten thousand worlds quaked, was shaken, and trembled; and an infinite, mighty light was seen through the world, which surpassed the light that can be produced by the divine power of the devas.

And the Blessed One pronounced this solemn utterance: ‘Truly Kozdazza has perceived it (“az- #4si”), truly Kozdaaza has perceived it!’ Hence the venerable Kozdazizia received the name A##atakondatiia (Kondatiia who has perceived the doctrine).

32. And the venerable A##Atakondafiza, having seen the Truth, having mastered the Truth, having understood the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the doctrine of the Teacher, thus spoke to the Blessed One: ‘Lord, let

1 The thirty-three devas of the Vedic mythology. This enumeration gives the gods who reside in the different worlds, beginning from the lowest (the bhumma deva, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual,

Pp. 25.

p. 99

me receive the pabbagg4 and upasampadaA ordinations from the Blessed One.’

‘Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering. Thus this venerable person received the upasampada ordination.

33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating tothe Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

34. And having seen the Truth, having mastered the Truth, .... (&c. as in § 32), they thus spoke to the Blessed One: ‘Lord, let us receive the pabbagga and upasampadA ordinations from the Blessed One.’

‘Come, O Bhikkhus,’ said the Blessed One, ‘well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination.

35. And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three Bhikkhus! brought home from their alms pilgrimage.

1 Those three Bhikkhus of the five, who had been converted,
H 2

p. 36

36, 37. And the venerable Mahan4ma and the venerable Assagi, when they received from the Blessed One, .... (&c., as in §§ 33, 34, down to:). Thus these venerable persons received the upasampada ordination.

38. And the Blessed One thus spoke to the five Bhikkhus: ‘The body (Rapa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: “Let my body be such and such a one, let my body not be such and such a one.” . But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: “ Let my body be such and such a one, let my body not be such and such a one.”

39-41. ‘Sensation (Vedan4), O Bhikkhus, is not the self,.... (&c.1) Perception (Sa7#4) is not the self,.... The Samkh4ras? are not the self,.... Consciousness (Vi##4za) is not the self, ... . (&c.")

42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable ?’

went about for alms; while the Buddha remained with their two companions, and instructed them.

The Samkh4ras? are not the self,....
Consciousness (Vi##4za) is not the self, ... . (&c.")

42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable ?’

went about for alms; while the Buddha remained with their two companions, and instructed them.

1 This is shown exactly in the same way and with the same words that are used in § 38 with regard to the body. Body, sensations, perceptions, samkharas, and consciousness are the wellknown five classes (khandha) of bodily and mental parts and powers; sée Rh. D., ‘Buddhism,’ p. go seq. The self (atta), which, if it exists at all, must be permanent and imperishable, is not to be found in any one of these five classes, which are all subject to origin and decay. This discourse of the Buddha’s, which is frequently called the Anattalakkhama Sutta (Sutta of the not having the signs of self), shows the perishable nature of the five khandhas, and that the khandhas are not the self. But it does not deal with the question, whether the self exists or not, in any other way.

2 See the note on chap. 1. 2.

I, 6,47. ADMISSION TO THE ORDER OF BHIKKHUS, IOI

‘It is perishable, Lord.’

‘And that which is perishable, does that cause pain or joy?’ .

‘It causes pain, Lord.’

‘And that which is perishable, painful, subject to
change, is it possible to regard that in this way:
‘This is mine, this am I, this is my self?’

‘That is impossible, Lord.’

43. ‘Is sensation permanent or perishable ?’....
(&c.")

44. ‘Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self: thus it should be considered by right knowledge according to the truth.

45. ‘Whatever sensation, ... . (&c.*)

46. ‘Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Samkh4ras, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted ; that holiness is completed ; that duty is fulfilled; and that there is no further return to this world’,

47. Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had beenp. 1 propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas}.

1 Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the samkh4ras, and consciousness.

* The same with regard to the other four khandhas.

5 Compare Burnouf, ‘ Lotus de la bonne Loi,’ p. 481.

At that time there were six Arahats (persons who had reached absolute holiness) in the world.

End of the first BhAzavara.

72,

481.

p. 1

propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas}.

At that time there were six Arahats (persons who had reached absolute holiness) in the world.

End of the first BhAzavara.

72,

1. At that time there was in Benares a noble youth, Yasa by name, the son of a se¢¢hi (or treasurer *) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no

1 See the note on § 9.

2 A well-known scene in the life of the Bodhisatta has evidently been represented after the model of this story. See GAtaka I, p. 61; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pali Pi/akas is the story told about the Bodhisatta himself.

* This was a position of honour among the merchants. In the later literature we hear of an office of se//hi (se//hi-/#hna) in a city, to which any one with the requisite wealth and talent was eligible (Gataka I, 120-122); and, according to the Mahavamsa, the king appointed to an office called se//AitA, apparently at his court (Mah. p. 69). The Gahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be se/fhigahapati (see Rh. D.’s note on Maha-sudassana Sutta I, 41). ‘The Se/shi, standing alone, or ‘the Mah4-se//Ai,’ means Anatha Pindika (Gataka I, 95, 227-230; Dhammapada Commentary, p. 395). Below, in chapter 9, § 1, it would seem that the rank of se¢/Ai was hereditary, and this is confirmed by the later literature ; but this applies to the social rank only, and not to the Office,p. 103 man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense 1, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil 'amp was burning through the whole night.

2. And Yasa, the noble youth, awoke sooner than usual ; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into 2. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘ Alas! what distress; alas! what danger!’

One would think it was a cemetery one had fallen into 2. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘ Alas! what distress; alas! what danger!’

3. And Yasa, the noble youth, put on his gilt slippers, and went to the gate of his house. Nonhuman beings opened the gate, in order that no being might prevent Yasa the noble youth’s leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the gate of the city. Non-human beings opened the gate, in order that no being might prevent Yasa the noble youth’s leav'ng the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana.

1 Pleasures of the eye, ear, nose, tongue, and touch. * Hatthappattam susdnam maiifie, literally, ‘one would think a cemetery had (suddenly) come to one’s hand.’

p. 104

4. At that time the Blessed One, having arisen in the night, at dawn was walking up and down in the open air. And the Blessed One saw Yasa, the noble youth, coming from afar. And when he saw him, he left the place where he was walking, and sat down on a seat laid out (for him). And Yasa, the noble youth, gave utterance near the Blessed One to that solemn exclamation: ‘Alas! what distress; alas! what danger!’ And the Blessed One said to Yasa, the noble youth: ‘ Here is no distress, Yasa, here is no danger. Come here, Yasa, sit down; I will teach you the Truth (Dhamma).’

5. And Yasa, the noble youth, when he heard that there was no distress, and that there was no danger, became glad and joyful; and he put off his gilt slippers, and went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. When Yasa, the noble youth, was sitting near him, the Blessed One preached to him in due course: that is to say, he talked about the merits obtained by alms-giving, about the duties of morality, about heaven, about the evils, the vanity, and the sinfulness of desires, and about the blessings of the abandonment of desire}.

6. When the Blessed One saw that the mind of Yasa, the noble youth, was prepared, impressible, free from obstacles (to understanding the Truth), elated, and believing, then he preached what is the principal doctrine of the Buddhas, namely, Suffering,

1 Nekkhamma is neither naishkramya nor naishkarmya, but naishkamya. Itivuttaka, fol. khi (Phayre MS.): kémadnam etam nissaranam yad idam nekkhammam, ripanam etam nissaranam yad idam aruppam.

p. 105

Itivuttaka, fol. khi (Phayre MS.): kémadnam etam nissaranam yad idam nekkhammam, ripanam etam nissaranam yad idam aruppam.

p. 105

the Cause of suffering, the Cessation of suffering, the Path. Just as a clean cloth free from black specks properly takes the dye, thus Yasa, the noble youth, even while sitting there, obtained the pure and spotless Eye of the Truth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

7. Now the mother of Yasa, the noble youth, having gone up to his palace, did not see Yasa, the noble youth, and she went to the se¢¢hi, the householder (her husband), and having approached him, she said to the se/¢hi, the householder: ‘Your son Yasa, O householder, has disappeared.’ Then the setthi, the householder, sent messengers on_horseback to the four quarters of the horizon; and he went himself to the deer park Isipatana. Then the setthi, the householder, saw on the ground the marks of the gilt slippers; and when he saw them, he followed them up.

8. And the Blessed One saw the se¢¢hi, the householder, coming from afar. On seeing him, he thought : ‘What if I were to effect such an exercise. of miraculous power, that the se¢¢hi, the householder, sitting here, should not see Yasa, the noble youth, who is sitting here also. And the Blessed One effected such an exercise of his miraculous power.

g. And the se/¢hi, the householder, went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘ Pray, Lord, has the Blessed One seen Yasa, the noble youth ?’

‘Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the noble youth, sitting here also.’

p. 10

And the se¢¢hi, the householder, who thought : ‘Indeed, sitting here I shall see Yasa, the noble youth, sitting here also!’ became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him.

I, 7, 10.

10. When the se/¢hi, the householder, was sitting near him, the Blessed One preached to him in due course; that is to say, he talked about the merits obtained by alms-giving,. .. . (&c., as at end of § 5). And the se¢thi, the householder, having seen the Truth, having mastered the Truth, having penetrated the Truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for the knowledge of the doctrine of the Teacher, said to the Blessed One: ‘Glorious, Lord! glorious, Lord! Just as if one should set up, Lord, what had been overturned, or should reveal what had been hidden, or should point out the way to one who had lost his way, or should bring a lamp into the darkness, in order that those who had eyes might see visible things, thus has the Blessed One preached the doctrine in many ways. I take my refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive me from this day forth while my life lasts as a disciple who has taken his refuge in Him.

This was the first person in the world who became a lay-disciple by the formula of the holy triad.

11. And Yasa, the noble youth, while instruction was administered (by the Buddha) to his father, contemplated the stage of knowledge which he had seen with his mind and understood; and his mind became free from attachment to the world, and wasp. 107 released from the Asavas. Then the Blessed One thought: ‘Yasa, the noble youth, while instruction was administered to his father, has contemplated the stage of knowledge which he had seen with his mind and understood ; and his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible that Yasa, the noble youth, should return to the world and enjoy pleasures, as he did before, when he lived in his house. What if I were now to put an end to that exertion of my miraculous power.’ And the Blessed One put an end to that exertion of his miraculous power.

12. Then the se/¢¢hi, the householder, saw Yasa, the noble youth, sitting there. On seeing him he said to Yasa, the noble youth: ‘My son Yasa, your mother is absorbed in lamentation and grief; restore your mother to life.’

13. Then Yasa, the noble youth, looked at the Blessed One. And the Blessed One said to the se¢thi, the householder: ‘What do you think then, O householder? That Yasa has (first) won only an imperfect ! degree of knowledge and insight into the Truth, as you have yourself? Or that rather he was contemplating the stage of knowledge which he had seen with his mind and understood ; and that his mind has thus become free from attachment to the world, and has become released from the Asavas? Now would it then be possible, O householder, that Yasa should return to the world and enjoy pleasures as he did before, when he lived in his house ?’

‘Not so, Lord.’

' The stage of a sekha, i.e. a person who has attained to any stage in the Noble Eightfold Path (such as sotapattiphala, &c.) inferior to the highest (Arahatship).

p. 14

‘Yasa, the noble youth, O householder, had (first) won, like yourself, an imperfect degree of knowledge and insight into the Truth. But when he was contemplating the stage of knowledge which he had seen with his mind and understood, his mind has become free from attachment to the world, and has become released from the Asavas. It is impossible, O householder, that Yasa, the noble youth, should return to the world and enjoy pleasures as he did before, when he lived in his house.’

14. ‘It is all gain, Lord, to Yasa, the noble youth, it is high bliss, Lord, for Yasa, the noble youth, that , the mind of Yasa, the noble youth, has become free from attachmént to the world, and has become released from the Asavas. Might, Lord, the Blessed One consent to take his meal with me to-day together with Yasa, the noble youth, as his attendant ?’

The Blessed One expressed his consent by remaining silent. Then the se¢¢hi, the householder, when he understood that the Blessed One had accepted his invitation, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, departed thence.

15. And Yasa, the noble youth, soon after the se¢thi, the householder, was gone, said to the Blessed One: ‘Lord, let me receive the pabbaggé and upasampada ordinations from the Blessed One.’

‘Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’

Thus this venerable person received the upasampad4 ordination. At that time there were seven Arahats in the world.

End of the story of Yasa’s pabbagg4.

p. 109

At that time there were seven
Arahats in the world.

End of the story of Yasa’s pabbagg4.

p. 109

1. And in the forenoon the blessed One, having put on his under-robes!, took his alms-bowl, and, with his Aivara on, went with the venerable Yasa as his attendant to the house of the seZ¢/i, the householder. When he had arrived there, he sat down on a seat laid out for him. Then the mother and the former wife of the venerable Yasa went to the place where the Blessed One was ; having approached him and having respectfully saluted the Blessed One, they sat down near him.

2. Then the Blessed One preached to them in due course ; that is to say, he talked about the merits obtained by alms-giving,....(&c., as in chap. 7.5,6, down to:); thus they obtained, while sitting there, the pure and spotless Eye of the Truth (that is, the knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’

3. And having seen the Truth,... . (&c.,as above, §§ 5,6, down to:), dependent on nobody else for knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Glorious, Lord! glorious Lord! Just as if one should set up(&c., as in chap. 7.10, down to:). We take our refuge, Lord, in the Blessed One, and in the Dhamma, and in the fraternity of Bhikkhus; may the Blessed One receive us from this day forth, while our life lasts, as disciples who have taken their refuge in Him.’

These were the first females in the world who became lay-disciples by the formula of the holy triad.

* The rules about the dress of a Bhikkhu who is going to the village are given in the Kullavagga VIII, 4, 3; 5, 2. Compare Rh. D.’s note on the Mah4-parinibbana Sutta V, 45.

p. 4

4. And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered! excellent food, both hard and soft, to the Blessed One and to the venerable Yasa ; and when the Blessed One had finished his meal, and cleansed his bow! and his hands, they sat down near him. Then the Blessed One taught, incited, animated, and gladdened the mother, and father, and the former wife of the venerable Yasa by religious discourse; and then he rose from his seat and went away.

1. Now four lay persons, friends of the venerable Yasa, belonging to the sefthi families of Benares, and to the highest after the se¢¢hi families, by name Vimala, Subéhu, Puzzagi, and Gavampati, heard: ‘Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’ When they had heard that, they thought: ‘Surely that cannot be a common doctrine and discipline, that cannot be a common renunciation of the world, if Yasa, the noble youth, has cut off his hair and beard, and has put on yellow robes, and has given up the world, and gone forth into the houseless state.’

1 According to Subhfiti (in Childers’s Dictionary) sampavareti means that the host hands dishes to the guest until the latter says, ‘I have had enough.’ Childers accordingly translates sampavareti, ‘to cause to refuse.’ But as pavdreti means, ‘to cause to accept,’ it is impossible that sampavareti should have exactly the opposite meaning. We prefer, therefore, to take it as an emphatic synonym of pavareti.

I, 9,4. ADMISSION TO THE ORDER OF BHIKKHUS. III

2. Those four persons went to the place where the venerable Yasa was; having approached him and having respectfully saluted the venerable Yasa, they stood by his side. And the venerable Yasa went with his four lay-friends to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the venerable Yasa said to the Blessed One: ‘Lord, here are four lay-friends of mine, belonging to the sed¢¢hi families of Benares and to the highest after the setthi families; their names are Vimala, Subdhu, Puzmnagi, and Gavampati. May the Blessed One administer exhortation and instruction to these four persons.’

3. Then the Blessed One preached to them, ....
(&c., as in chap. 8. 2).

4. And having seen the Truth, .... (&c., down to :) dependent on nobody else for the knowledge of the Teacher’s doctrine, they thus spoke to the Blessed One: ‘Lord, let us receive the pabbagga and upasampada ordinations from the Blessed One.’

‘Come, O Bhikkhus,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’

' Thus these venerable persons received the upasampada ordination. And the Blessed One administered to these Bhikkhus exhortation and instruction by discourse relating to the Dhamma. While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas.

p. 10

At that time there were eleven Arahats in the world.

Here ends the story of the ordination of the four laymen.

10.

Now fifty lay persons, friends of the venerable Yasa, belonging to the highest families in the country and to those next to the highest, heard,.... (&c., as in chap. 9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. . ;

At that time there were sixty-one Arahats in the world.

11.

9, §§ 1, 2, 3, 4, down to:). While they received exhortation and instruction from the Blessed One by discourse relating to the Dhamma, their minds became free from attachment to the world, and were released from the Asavas. . ;

At that time there were sixty-one Arahats in the world.

11.

1. And the Blessed One said to the Bhikkhus: ‘I am delivered, O Bhikkhus, from all fetters, human and divine. You, O Bhikkhus, are also delivered from all fetters, human and divine. Go ye now, O Bhikkhys, and wander, for the gain of the many, for the welfare of the many, out of compassion for the world, for the good, for the gain, and for the welfare of gods and men. Let not two of you go the same way'. Preach, O Bhikkhus, the doctrine

1 This cannot be understood as a general rule, for it is repeated nowhere where precepts for wandering Bhikkhus are given, and, on the contrary, numerous instances occur in the Sacred Texts

I, 11,2. ADMISSION TO THE ORDER OF BHIKKHUS. I13

which is glorious in the beginning, glorious in the middle, glorious at the end, in the spirit and in the letter; proclaim a consummate, perfect, and pure life of holiness. There are beings whose mental eyes are covered by scarcely any dust, but if the doctrine is not preached to them, they cannot attain salvation. They will understand the doctrine. And I will go also, O Bhikkhus, to Uruveld, to Senaninigama?, in order to preach the doctrine.’

. 2. And Mara the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One in the following stanza: ‘Thou art bound by all fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samana.’

Buddha replied: ‘I am delivered from all fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’

(Mara said): ‘ The fetter which pervades the sky, with which mind is bound, with that fetter I will bind thee. Thou wilt not be delivered from me, O Samaaa.’

(Buddha replied): ‘Whatever forms, sounds, odours, flavours, or contacts there are which please the in which two or more Bhikkhus are mentioned as wandering together, without any expression of disapproval being added. The precept given here evidently is intended to refer only to the earliest period in the spread of the new doctrine; just as in chap. 12 a form of upasampada is introduced by Buddha which was regarded as inadmissible in later times.

1 The correct spelling of this name appears to be Senaninigama (‘the General’s Town’), and not Senanigama (‘the Army’s Town’); the Gataka Atthavamman4 (vol. i. p. 68) and the Paris MS. of the Mahavagga (manu secunda) read Sendninigama. The Lalita Vistara has Senapatigrama.

[13] Ip. 114 senses, in me desire for them has ceased. Thou art struck down, O Death.’

Then Mara the wicked One understood: ‘The
Blessed One knows me, the perfect One knows me,’
and, sad and afflicted, he vanished away.

The
Lalita Vistara has Senapatigrama.

[13] Ip. 114 senses, in me desire for them has ceased. Thou art struck down, O Death.’

Then Mara the wicked One understood: ‘The
Blessed One knows me, the perfect One knows me,’
and, sad and afflicted, he vanished away.

Here ends the story of Mara.

12,

1. At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbagg4 and upasampada ordinations, thinking: ‘The Blessed One will confer on them the pabbagg4 and upasam pada ordinations.’ Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabbagg4 and upasampada ordinations. Now when the Blessed One was alone and had retired into solitude, the following consideration presented itself to his mind: ‘ The Bhikkhus now bring to me from different regions and different countries persons who desire to obtain the pabbagga and upasampada ordinations, thinking: “ The Blessed One will confer on them the pabbaggé and upasampada ordinations.” Now both the Bhikkhus become tired, and also those who desire to obtain the pabbagga and upasampada ordinations. What if I were to grant permission to the Bhikkhus, saying: “Confer _ henceforth, O Bhikkhus, in the different regions, and in the different countries, the pabbaggé and upasampada ordinations yourselves (on those who desire to receive them).”’

2. And the Blessed One, having left the solitude

I, 12,4. ADMISSION TO THE ORDER OF BHIKKHUS, II5

in the evening, in consequence of that, and on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘When I was alone, O Bhikkhus, and had retired into solitude, the following consideration, &c. What if I were to permit, .... (&c., as in § 1).

3. ‘I grant you, O Bhikkhus, this permission: Confer henceforth in the different regions and in the different countries the pabbagg4 and upasampadA ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabbagg4 and upasampada ordinations in this way: Let him (who desires to receive the ordination), first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting ; then let him raise his joined hands and tell him to say:

4. ‘“I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Samgha. And for the second time I take (&c..... Samgha). And for the third time I take my refuge in the Buddha, and for the third time I take my refuge in the Dhamma, and for the third time I take my refuge in the Samgha.”

‘I prescribe, O Bhikkhus, the pabbagga and upasampada4 ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).’

End of the account of the upasampada ordination by the threefold declaration of taking refuge’.

? On this ceremony, which is still gone through before the regular ordination, see the remarks in the note on chapter 1, § 1.

I 2

p. 1

13.

1. And the Blessed One, after having kept the vassa residence!, thus addressed the Bhikkhus: ‘ By wise contemplation, O Bhikkhus, and by wise firmness of exertion have I attained the highest emancipation, have I realised the highest emancipation. Attain ye also, O Bhikkhus, the highest emancipation, realise the highest emancipation, by wise contemplation and by wise firmness of exertion.’

2. And Mara the wicked One went to the place where the Blessed One was; having approached him, he addressed the Blessed One by the following stanza: ‘Thou art bound by Mara’s fetters, human and divine. Thou art bound by strong fetters. Thou wilt not be delivered from me, O Samaza.’

(Buddha replied): ‘I am delivered from Mara’s fetters, human and divine. I am delivered from the strong fetters. Thou art struck down, O Death.’

Then Mara the wicked One understood: ‘The
Blessed One knows me, the perfect One knows me;’
and, sad and afflicted, he vanished away.

14,

1. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruvel4. And the Blessed One left the road and went to a certain grove; having gone there, and having entered it, he sat down at the foot of a tree. At that time there was a party of thirty friends, rich young men, who were sporting in that same grove

1 See about the vassa residence the rules given in Book III.

I, 14,3- ADMISSION TO THE ORDER OF BHIKKHUS, I17

together with their wives. One of them had no wife; for him they had procured a harlot. Now while they did not pay attention, and were indulging in their sports, that harlot took up the articles belonging to them, and ran away.

2. Then those companions, doing service to their friend, went in search of that woman; and, roaming about that grove, they saw the Blessed One sitting at the foot of a tree. Seeing him they went to the place where the Blessed One was; having approached him, they said to the Blessed One: ‘Pray, Lord, has the Blessed One seen a woman passing by?’

‘What have you to do, young men, with the woman ?’

‘We were sporting, Lord, in this grove, “thirty friends, rich young men, together with our wives. One of us had no wife; for him we had.procured a harlot. Now, Lord, while we did not pay attention, and were indulging in our sports, that harlot has taken up the articles belonging to us, and has run away. ‘Therefore, Lord, we companions, doing service to our friend, go in search of that woman, and roam about this grove.’

3. ‘Now what think you, young men? Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves ?’

‘That, Lord, would be the better for us, that we should go in search of ourselves.’

‘If so, young men, sit down, I will preach to you the Truth (Dhamma).’

Which would be the better for you; that you should go in search of a woman, or that you should go in search of yourselves ?’

‘That, Lord, would be the better for us, that we should go in search of ourselves.’

‘If so, young men, sit down, I will preach to you the Truth (Dhamma).’

The rich young companions replied: ‘Yes, Lord,’ and respectfully saluted the Blessed One, and sat down near him.

p. 4

4. Then the Blessed One preached to them,....
(&c., as in chap. 8. 2, or 9. 3).

5. And having seen the Truth,.... (&c., as in chap. 9. 4 down to:). Thus these venerable persons received the upasampada ordination.

Here ends the story of the thirty rich young companions.

End of the second Bhdzavdra.

15.

1, And the Blessed One, wandering from place to place, came to Uruvel4. At that time there lived in Uruvelé three Gaféilas!, Uruvel4 Kassapa, Nadi Kassapa (Kassapa of the River, i.e. the Nera#gar4), and Gayd Kassapa (Kassapa of the village Gay4). Of these the Gatila Uruvelé Kassapa was chief, leader, foremost, first, and highest over five hundred Gatilas ; Nadi Kassapa was chief... . (&c., down to highest over) three hundred Gatilas, GayA Kassapa was chief... . (&c., down to highest over) two hundred Ga/ilas.

2. And the Blessed One went to the hermitage of

1 The Gasilas (i.e. ascetics wearing matted hair) are Brahmanical vanaprasthas. The description of their ascetic life given in many passages of the Gataka Atthavazmana and of the Apadana exactly agrees with the picture of the forest life of the tAdBcoe which so frequently occurs in the Mahabharata. In the Mahavagga (VI, 35, 2) it is expressly stated that the Gaflas recognised the authority of the Veda, and it is in keeping with this that the usual term for adopting the state of a Ga/ila is ‘isipabbaggam pabbagati’ (frequently in the Gat. Atth.), i. e. leaving the world and becoming a Rishi.

I, 15,3. ADMISSION TO THE ORDER OF BHIKKHUS. IIQ

the Ga/ila Uruvel4 Kassapa; having gone there, he said to the Ga¢ila Uruvela Kassapa: ‘If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.’

‘It is not disagreeable to me, great Samama, but there is a savage Naga (or Serpent) king of great magical power’, a dreadfully venomous serpent; let him do no harm to you.’

And a second time the Blessed One said to the
Gatila Uruvelé Kassapa: ‘If it is not disagreeable,’ ,

‘It is not disagreeable,’ &c. ASE SE Ue, > ‘And a third time the Blessed on it ‘ Tf itt is i oN not disagreeable,’ &c..... Moe a, ‘It is not disagreeable,’ &c..... a aaet ‘ ‘He is not likely to do any harm to me. Pray, ~

Kassapa, allow me a place in the room where your

fire is kept.’
‘Stay there, great Samavza, as you wish it.’
3. Then the Blessed One entered the room where

the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect: and surrounding himself with watchfulness of mind’.

Then the Blessed One entered the room where the fire was kept, made himself a couch of grass, and sat down cross-legged, keeping the body erect: and surrounding himself with watchfulness of mind’.

And the Naga saw that the Blessed One had entered;

when he saw that, he became annoyed, and irritated, and sent forth a cloud of smoke. Then the Blessed

One thought: ‘What if I were to leave intact the skin, and hide, and flesh, and ligaments, and bones,

1 Iddhi. Compare the passages referred to by Rh. D. in ‘ Buddhist Suttas from the Pali,’ pp. 2, 40, 259; and further Mahavagga VI, 15, 8, and Kullavagga VII, 1, 4, and VII, 2, 1.

2 Satim upaéthapetva. Sati is here a more precise idea than memory.

p. 4

and marrow of this Naga; but were to conquer the fire, which he will send forth, by my fire.’

4. And the Blessed One effected the appropriate exercise of miraculous power and sent forth a cloud of smoke. Then the Naga, who could not master his rage’, sent forth flames. And the Blessed One, converting his body into fire’, sent forth flames. When they both shone forth with their flames, the fire room looked as if it were burning and blazing, as if it were all in flames. And the Ga/silas, surrounding the fire room, said: ‘Truly the countenance of the great Samaza is beautiful, but the Naga will do harm to him*.’

5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow. of that Naga, and conquering the N4ga’s fire by his fire, threw him into his alms-bowl, and showed him to the Gadila Uruvela Kassapa (saying), ‘Here you see the Naga, Kassapa ; his fire has been conquered by my fire.’

Then the Ga¢ila Uruvel4 Kassapa thought: ‘Truly the great Samava possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Naga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arah4) as I am.’

64. Near the Nerazgar4 river the Blessed One

1 Buddhaghosa explains makkha by kodha.

2 Compare Kullavagga IV, 4, 4, where Dabba also tegodhatum samapaggati, that is, his finger is on fire.

® Compare the Editor’s corrections at Kullavagga, p. 363.

* In §§ 6, 7 (excepting the last clause of § 7) the story related in §§ 1-5 is repeated in a more popular style. This appears to us to be a more archaic redaction than the preceding. We do not know

I, 1g, 7. ADMISSION TO THE ORDER OF BHIKKHUS. I2I1 said to the Gatila Uruvel4 Kassapa: ‘If it is not disagreeable to you, Kassapa, let me dwell this moonlight night in your fire room.’

‘It is not disagreeable to me, great Samaza, but in your own behalf I warn you .off. There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’

‘He is not likely to do any harm to me; pray, _ Kassapa, allow me a place in your fire room.’

There is a savage Snake king there possessed of magical power, a dreadfully venomous serpent; let him do no harm to you.’

‘He is not likely to do any harm to me; pray, _ Kassapa, allow me a place in your fire room.’

When he saw that Kassapa had given his permission, fearlessly He, who had overcome all fear, entered. When the chief of Serpents saw that the Sage had entered, he became irritated, and sent forth a cloud of smoke. Then the chief of men’, joyful | and unperplexed, also sent forth a cloud of smoke. Unable to master his rage, the chief of Serpents sent forth flames like a burning fire. Then the chief of men’, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Ga/ilas looked at the fire room (saying), ‘Truly the countenance of the great Samamza is beautiful, but the N4ga will do harm to him.’

7. And when that night had elapsed, the flames of the Naga were extinguished, but the variouscoloured flames of Him who is possessed of magical powers remained. Dark blue and red, light red, yellow, and crystal-coloured flames of various colours any other instance in the Pali Pisakas of a similar repetition, excepting a short passage at the end of chap. 24. 3; and one other in the Maha-padhana Sutta.

1 Literally, ‘the Snake among men,’ or ‘the Elephant among men’ (manussan4go).

p. 1

appeared on the Angirasa’s! body. Having put the chief of Serpents into his alms-bowl, he showed him to the Brahmaza (saying), ‘Here you see the Naga, Kassapa; his fire has been conquered by my fire.’

And the Ga¢ila Uruvel4 Kassapa, having conceived an affection for the Blessed One in consequence of this wonder, said to the Blessed One: ‘Stay with me, great Samaza, I will daily provide you with food.’

End of the first Wonder.

16.

1. And the Blessed One resided in a certain grove near the hermitage of the Gaéila Uruvela Kassapa. And on a beautiful night the four Mahdrdgas%, filling the whole grove with light by the brilliancy of their complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stood in the four directions like great firebrands.

2. And when that night had elapsed, the Gazila Uruvelé Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Samama, the meal is ready. Who were they, great Samaza, who came, this beautiful night, filling the whole grove with light by the brilliancy of their complexion, to

* According to Vedic tradition the Gautamas, as is well known, belong to the Angirasa tribe. 2 See chap. 4. 4.

p. 123

the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands ?’

‘They were the four Mahdragas, Kassapa, who came to me in order to hear my preaching.’

2 See chap. 4. 4.

p. 123

the place where you were, and having approached you and respectfully saluted you, stood in the four directions like great firebrands ?’

‘They were the four Mahdragas, Kassapa, who came to me in order to hear my preaching.’

Then the Gadila Uruvela Kassapa thought : ‘ Truly the great Samaza possesses high magical powers and great faculties, since even the four Mahdragas come to hear his preaching. He is not, however, holy like me.’

And the Blessed One ate the food offered by the Gatila Uruvel4 Kassapa, and continued to stay in that same grove.

End of the second Wonder.

17.

1. And on a beautiful night Sakka (Sakra or Indra) the king of the devas, filling the whole grove with light by the brilliancy of his complexion, went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he stood near him like a great firebrand, surpassing in beauty and brilliancy the splendour of the former appearances.

2. And when that night had elapsed (&c., as in chap. 16. 2).

End of the third Wonder.

p. 18

18.

And on a beautiful night Brahma Sahampati (&c., as in chap. 17).

End of the fourth Wonder.

19.

1. At that time a great sacrifice which the Gadila Uruvelé Kassapa used to celebrate was approaching, and all the people of Anga and Magadha wished to go to that sacrifice carrying abundant food, both hard and soft. Now the Ga/ila UruvelA Kassapa thought : ‘Presently my great sacrifice is approaching, and all the people of Anga and Magadha will come and bring with them abundant food, both hard and soft. Ifthe great Samaza should perform a wonder before that great assembly, gain and honour would increase to the great Samaza, and my gain and honour would diminish. Well, the great Samana shall not appear here to-morrow.’

2. Then the Blessed One, understanding by the power of his mind this reflection which had arisen in the mind of the Ga¢ila Uruvel4 Kassapa, went to Uttara Kuru; having begged alms there, he took the food (he had received) to the Anotatta lake?; there he took his meal and rested during the heat of the day at the same place.

And when the night had elapsed, the Gadila Uruvel4 Kassapa went to the place where the Blessed One was; having approached him, he said to the

1 One of the supposed seven great lakes in the Himavant.

I, 20,1. ADMISSION TO THE ORDER OF BHIKKHUS. 125,

Blessed One: ‘It is time, great Samavza, the meal is ready. Why did you not come yesterday, great Samaza? We have thought of you: “Why does the great Samaza not come?” and your portions of food, both hard and soft, were served up for you.’

3. (Buddha replied): ‘Did you not think, Kassapa:
“Presently my great sacrifice(&c., as above down to:).
Well, the great Samaza shall not appear here tomorrow ?”

We have thought of you: “Why does the great Samaza not come?” and your portions of food, both hard and soft, were served up for you.’

3. (Buddha replied): ‘Did you not think, Kassapa:
“Presently my great sacrifice(&c., as above down to:).
Well, the great Samaza shall not appear here tomorrow ?”

4. ‘Now I understood, Kassapa, by the power of my mind this reflection which had arisen in your mind, and’'I went to Uttara Kuru; having begged alms there, I took the food to the Anotatta lake; there I took my meal and rested during the heat of the day at the same place.’

Then the Gatila Uruvel4 Kassapa thought: ‘Truly the great Samaza possesses high magical powers and great faculties, since he is able to understand by the power of his mind the thoughts of other people. He is not, however, holy like me.’

And the Blessed One ate (&c., as in chap. 16. 2).

End of the fifth Wonder.

20.

1. At that time the Blessed One had rags taken from a dust heap (of which he was going to make himself a dress). Now the Blessed One thought: ‘Where shall I wash these rags?’ Then Sakka the king of the devas, understanding in his mind the thought which had arisen in the mind of the Blessed One, dug a tank with his own hand,p. 2 and said to the Blessed One: ‘Lord, might the Blessed One wash the rags here.’

And the Blessed One thought: ‘What shall I rub the rags upon?’ Then Sakka the king of the devas, understanding, &c., put there a great stone and said: - ‘Lord, might the Blessed One rub the rags upon this stone.’

2, And the Blessed One thought: ‘What shall I take hold of when going up (from the tank)?’ Then a deity that resided in a Kakudha tree, understanding, &c., bent down a branch and said: ‘ Lord, might the Blessed One take hold of this branch when going up (from the tank).’

And the Blessed One thought: ‘What shall I lay the rags upon (in order to dry them)?’ Then Sakka the king of the devas, understanding, &c., put there a great stone and said: ‘ Lord, might the Blessed One lay the rags upon this stone.’

3. And when that night had elapsed, the Gaéila Uruvela Kassapa went to the place where the Blessed One was; having approached him, he said to the Blessed One: ‘It is time, great Samaza, the meal is ready. What is this, great Samaza ? Formerly there was here no tank, and now here is this tank. Formerly no stone was put here; by whom has this stone been put here? Formerly this Kakudha tree did not bend down its branch, and now this branch is bent down.’

4. ‘I had rags, Kassapa, taken from a dust heap; and I thought, Kassapa: “ Where shall I wash these rags?” Then, Kassapa, Sakka the king of the devas, understanding in his mind the thought which had arisen in my mind, dug a tank with his hand and said to me: “ Lord, might the Blessed One wash thep. 127 rags here.” Thus this tank has been dug by the hand of a non-human being.

p. 127

rags here.” Thus this tank has been dug by the hand of a non-human being.

‘And I thought, Kassapa: “ What shall I rub the rags upon?” Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being. _ 5. ‘And I thought, Kassapa: “What shall I take hold of when going up (from the tank)?” Then, Kassapa, a deity, &c. Thus this Kakudha tree has served me as a hold for my hand.

‘And I thought, Kassapa: “ Where shall I lay the rags upon (in order to dry them)?” Then, Kassapa, Sakka, &c. Thus this stone has been put here by a non-human being.’

6. Then the Ga¢ila Uruvel4 Kassapa thought: ‘Truly the great Samaza possesses high magical powers and great faculties, since Sakka the king of the devas does service to him. He is not, however, holy like me.’

And the Blessed One ate (&c., as in chap. 16. 2).

7. And when that night had elapsed, the Ga/ila Uruvel4 Kassapa went to the place where the Blessed One was; having approached him, he announced to the Blessed One that it was time, by saying, ‘It is time, great Samaza, the meal is ready.’

(Buddha replied): ‘Go you, Kassapa ; I will follow you.’

Having thus sent away the Ga¢ila Uruvela Kassapa, he went to pluck a fruit from the gambu tree after which this continent of Gambudipa (the Gambu Island, or India) is named?!; then arriving before

1 See about this gambu tree, which grows in the forest of Himavant, Hardy’s Manual, p. 18 seq.

p. 8

Kassapa he sat down in the room where Kassapa’s
(sacred) fire was kept}.

8. Then the Gadila Uruvel4 Kassapa saw the Blessed One sitting in the fire room; seeing him he said to the Blessed One: ‘By what way have you come, great Samaza? I have departed before you, and you have arrived before me and are sitting in the fire room.’

9. ‘When I had sent you away, Kassapa, I went to pluck a fruit from the gambu tree after which this continent of Gambudtpa is named ; then I arrived before you and sat down in the fire room. Here is the gambu fruit, Kassapa, it is beautiful, fragrant, and full of flavour; you may eat it, if you like.’

‘Nay, great Samaza, to you alone it is becoming to eat it; eat it yourself.’

And the Gaéila Uruvelé Kassapa thought: ‘Truly the great Samawa possesses high magical powers and great faculties, since he is able, having sent me away before him, to go and pluck a fruit from the gambu tree after which this continent of Gambudipa is named, and then to arrive before me and to sit down in the fire room. He is not, however, holy like me.’

And the Blessed One ate (&c., as in chap. 16. 2).

10. And when that night had elapsed (&c., as in § 7, down to:). Having thus sent away the Gadila Uruvel4 Kassapa, he went to pluck a fruit from a mango tree growing near the gambu tree after which this continent of Gambudtpa is named, &c. He

16. 2).

1 Very probably it is this story in which a similar legend has originated that the Ceylonese tell about Mahinda, the converter of their island ; see Dipavamsa XII, 75.

p. 129

went to pluck a fruit from an emblic myrobalan tree, &c., from a yellow myrobalan tree growing near the gambu tree, &c. He went to the TAvatimsa heaven to pluck a pari&éfattaka (or parigataka) flower; then arriving before Kassapa he sat down in the fire room. Then the Ga/éila Uruvelé Kassapa saw (&c., as in § 8).

11. ‘When I had sent you away, Kassapa, I went to the T4vatissa heaven to pluck a pari#éhattaka flower; then I arrived before you and sat down in the fire room. Here is the p4ri#éhattaka flower, Kassapa ; it is beautiful and fragrant ; you may take it, if you like.’

‘Nay, great Samama, to you alone it is becoming to keep it; keep it yourself.’

And the Gadzila (&c., as in § 9). ‘He is not, however, holy as I am.’

12. At that time one day the Gatilas, who wished to attend on their sacred fires, could not succeed in splitting fire-wood. Now these Ga/éilas thought: ‘Doubtless this is the magical power and the high faculty of the great Samava that we cannot succeed in splitting fire-wood. Then the Blessed One said to the Gadila Uruvela Kassapa: ‘Shall the fire-wood be split, Kassapa ?’

‘Let it be split, great Samaza.’

Then in a moment the five hundred pieces of fire-wood! were split. And the Gaftila Uruvela

1 Bigandet (Life of Gaudama, p. 135) translates this passage from the Burmese version: ‘ Gaudama split it in a moment, in five hundred pieces.’ Doubtless the true meaning is, that there were five hundred pieces of wood, one for each of the five hundred Gafilas over whom was Kassapa chief. In the following two stories (§§ 13, 14):we have five hundred sacred fires.

[13] K

p. 13

Kassapa thought: ‘Truly the great Samama possesses high magical powers and great faculties, since even the fire-wood splits itself (at his command). He is not, however, holy like me.’

13. At that time the Ga/ilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c., as in the preceding story).

14. At that time the Ga/ilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&c., as above).

At that time the Ga/ilas who wished to attend on their sacred fires, could not succeed in lighting up the fires (&c., as in the preceding story).

14. At that time the Ga/ilas, after having attended on their sacred fires, could not succeed in extinguishing the fires (&c., as above).

15. At that time in the cold winter nights, in the time between the ashéak4 festivals !, when snow falls, the Gasilas plunged into the river Nera#gar4, and emerged again, and repeatedly plunged into the water and emerged. And the Blessed One created five hundred vessels with burning fire?; at those the Gadilas coming out of the river warmed themselves. And the Ga¢ilas thought: ‘ Doubtless this is the magical power and the high faculty of the great Samava that these vessels with fire have been caused to appear here. And the Gafila Uruvela Kassapa thought: ‘Truly the great Samavza possesses high magical powers and great faculties, since he can create such great vessels with fire. He is not, however, holy like me.’

16. At that time a great rain fell out of season; and a great inundation arose. The place where the Blessed One lived was covered with water. Then

1 The ash/aka festivals, about which accurate details are given in the Grzhya Sftras, were celebrated about the wane of the moon of the winter months mAargasirsha, taisha, and magha; see Weber, Die vedischen Nachrichten von den Naxatra, II, p. 337, and H. O’s note on the Sankh4yana Grrhya, 3, 12, ap. Indische Studien, XV, p. 145.

2 Buddhaghosa explains mandémukhiyo by aggibhagan4ni.

p. 131

the Blessed One thought: ‘ What if I were to cause the water to recede round about, and if I were to walk up and down in the midst of the water on a dust-covered spot.’ And the Blessed One caused the water to recede round about, and he walked up and down in the midst of the water on a dustcovered spot.

And the Gadila Uruvel4 Kassapa, who was afraid that the water might have carried away the great Samaza, went with a boat together with many Gatilas to the place where the Blessed One lived. Then the Gad¢ila Uruvel4 Kassapa saw the Blessed One, who had caused the water to recede round about, walking up and down in the midst of the water on a dust-covered spot. Seeing him, he said to the Blessed One: ‘Are you there, great Samaza?’

‘Here I am, Kassapa,’ replied the Blessed One, and he rose in the air and stationed himself in the boat.

And the Gatila Uruveld Kassapa thought: ‘Truly the great Samaza possesses high magical powers and great faculties, since the water does not carry him away. He is not, however, holy like me.’

17. Then the Blessed One thought : ‘ This foolish _ man will still for a long time think thus: “ Truly the great Samaza possesses high magical powers and great faculties; he is not, however, holy like me.” What if I were to move the mind of this Gadila (in order to show him my superiority).’