Mahâvagga: First Khandaka

THE MAHÂVAGGA. REVERENCE TO THE BLESSED ONE, THE HOLY ONE, THE FULLY ENLIGHTENED ONE. FIRST KHANDHAKA. (THE ADMISSION TO THE ORDER OF BHIKKHUS.) 11. 1. At that time the blessed Buddha dwelt at p. 74 Uruvelâ, on the bank of the river Nerañgarâ1 at the foot of the Bodhi tree (tree of wisdom), just after he had become Sambuddha. And the blessed Buddha sat cross-legged at the foot of the Bodhi tree uninterruptedly during seven days, enjoying the bliss of emancipation2. p. 75 2. Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation1, in direct and in reverse order: 'From Ignorance2 spring the p. 76 samkhâras1, from the samkhâras springs Consciousness, from Consciousness spring Name-and-Form, from Name-and-Form spring the six Provinces (of the p. 77 six senses1), from the six Provinces springs Contact, from Contact springs Sensation, from Sensation springs Thirst (or Desire), from Thirst springs Attachment, from Attachment springs Existence, from Existence springs Birth, from Birth spring Old Age and Death, grief, lamentation, suffering, dejection, and despair. Such is the origination of this whole mass of suffering. Again, by the destruction of Ignorance, which consists in the complete absence of lust, the samkhâras are destroyed, by the destruction of the samkhâras Consciousness is destroyed, by the destruction of Consciousness Name-and-Form are destroyed, by the destruction of Name-and-Form the six Provinces are destroyed, by the destruction of the six Provinces Contact is destroyed, by the destruction of Contact Sensation is destroyed, by the destruction of Sensation Thirst is destroyed, by the destruction of Thirst Attachment is destroyed, by the destruction of Attachment Existence is destroyed, by the destruction of Existence Birth is destroyed, by the destruction of Birth Old Age and Death, grief, lamentation, suffering, dejection, and despair are

p. 78 destroyed. Such is the cessation of this whole mass of suffering.' 3. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, then all his doubts fade away, since he realises what is that nature and what its cause.' 4. Then the Blessed One during the middle watch of the night fixed his mind upon the Chain of Causation, in direct and reverse order: 'From Ignorance spring the samkhâras, &c. Such is the origination of this whole mass of suffering, &c. Such is the cessation of this whole mass of suffering.' 5. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, then all his doubts fade away, since he has understood the cessation of causation.' 6. Then the Blessed One during the third watch of the night fixed his mind, &c. 7. Knowing this the Blessed One then on that occasion pronounced this solemn utterance: 'When the real nature of things becomes clear to the ardent, meditating Brâhmana, he stands, dispelling the hosts of Mâra, like the sun that illuminates the sky.' Here ends the account of what passed under the Bodhi tree. p. 79 2. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Agapâla banyan tree (banyan tree of the goat-herds1). And when he had reached it, he sat cross-legged at the foot of the Agapâla banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Bodhi tree to the Agapâla banyan tree (banyan tree of the goat-herds1). And when he had reached it, he sat cross-legged at the foot of the Agapâla banyan tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. Now a certain Brâhmana, who was of a haughty disposition2, went to the place where the Blessed One was; having approached him, he exchanged greeting with the Blessed One; having exchanged with him greeting and complaisant words, he stationed himself near him; then standing near him that Brâhmana thus spoke to the Blessed One: 'By what, Gotama; does one become a Brâhmana, and what are the characteristics that make a man a Brâhmana?' 3. And the Blessed One, having heard that, on this occasion pronounced this solemn utterance: 'That Brâhmana who has removed (from himself) all sinfulness, who is free from haughtiness, free from impurity, self-restrained, who is an accomplished master of knowledge (or, of the Veda), who has fulfilled the duties of holiness, such a Brâhmana may p. 80 justly call himself a Brâhmana, whose behaviour is uneven to nothing in the world.' Here ends the account of what passed under the Agapâla tree. 3. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Agapâla banyan tree to the Mukalinda tree. And when he had reached it, he sat cross-legged at the foot of the Mukalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Agapâla banyan tree to the Mukalinda tree. And when he had reached it, he sat cross-legged at the foot of the Mukalinda tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. At that time a great cloud appeared out of season, rainy weather which lasted seven days, cold weather, storms, and darkness. And the Nâga (or Serpent) king Mukalinda came out from his abode, and seven times encircled the body of the Blessed One with his windings, and kept extending his large hood over the Blessed One's head, thinking to himself: 'May no coldness (touch) the Blessed One! May no heat (touch) the Blessed One! May no vexation by gadflies and gnats, by storms and sunheat and reptiles (touch) the Blessed One!' 3. And at the end of those seven days, when the Nâga king Mukalinda saw the open, cloudless sky, he loosened his windings from the body of the Blessed One, made his own appearance disappear, created the appearance of a youth, and stationed himself in front of the Blessed One, raising his clasped hands, and paying reverence to the Blessed One. p. 81 4. And the Blessed One, perceiving that, on this occasion, pronounced this solemn utterance: 'Happy is the solitude of him who is full of joy, who has learnt the Truth, who sees (the Truth). Happy is freedom from malice in this world, (self-)restraint towards all beings that have life. Happy is freedom from lust in this world, getting beyond all desires; the putting away of that pride which comes from the thought "I am!" This truly is the highest happiness!'

Here ends the account of what passed under the Mukalinda tree. 4. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Mukalinda tree to the Râgâyatana (tree1); when he had reached it, he sat cross-legged at the foot of the Râgâyatana tree uninterruptedly during seven days, enjoying the bliss of emancipation. 2. At that time Tapussa and Bhallika, two merchants, came travelling on the road from Ukkala (Orissa) to that place. Then a deity who had been (in a former life) a blood-relatian of the merchants Tapussa and Bhallika, thus spoke to the merchants p. 82 Tapussa and Bhallika: 'Here, my noble friends, at the foot of the Râgâyatana tree, is staying the Blessed One, who has just become Sambuddha. Go and show your reverence to him, the Blessed One, by (offering him) rice-cakes and lumps of honey. Long will this be to you for a good and for a blessing.' 3. And the merchants Tapussa and Bhallika took rice-cakes and lumps of honey, and went to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, they stationed themselves near him; standing near him, the merchants Tapussa and Bhallika thus addressed the Blessed One: 'May, O Lord, the Blessed One accept from us these rice-cakes and lumps of honey, that that may long be to us for a good and for a blessing! 4. Then the Blessed One thought: 'The Tathâgatas1 do not accept (food) with their hands. Now

4. Then the Blessed One thought: 'The Tathâgatas1 do not accept (food) with their hands. Now p. 83 with what shall I accept the rice-cakes and lumps of honey?' Then the four Mahârâga gods1, understanding by the power of their minds the reflection which had arisen in the mind of the Blessed One, offered to the Blessed One from the four quarters (of the horizon) four bowls made of stone (saying), 'May, O Lord, the Blessed One accept herewith the rice-cakes and the lumps of honey!' The Blessed One accepted those new stone bowls; and therein be received the rice-cakes and honey lumps, and those, when he had received, he ate. 5. And Tapussa and Bhallika, the merchants, when they saw that the Blessed One had cleansed2 his bowl and his hands, bowed down in reverence p. 84 at the feet of the Blessed One and thus addressed the Blessed One: 'We take our refuge, Lord, in the Blessed One and in the Dhamma; may the Blessed One receive us as disciples who, from this day forth while our life lasts, have taken their refuge (in him).' These were the first in the world to become lay-disciples (of the Buddha) by the formula which contained (only) the dyad1. Here ends the account of what passed under the Râgâyatana tree. 5. 1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Râgâyatana tree to the Agapâla banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Agapâla banyan tree.

1. Then the Blessed One, at the end of those seven days, arose from that state of meditation, and went from the foot of the Râgâyatana tree to the Agapâla banyan tree. And when he had reached it, the Blessed One stayed there at the foot of the Agapâla banyan tree. 2. Then in the mind of the Blessed One, who was alone, and had retired into solitude, the following thought arose: 'I have penetrated this doctrine which is profound, difficult to perceive and to understand, which brings quietude of heart, which is exalted, which is unattainable by reasoning, abstruse, intelligible (only) to the wise. This people, on the other hand, is given to desire, intent upon desire, delighting in desire. To this people, therefore, who p. 85 are given to desire, intent upon desire, delighting in desire, the law of causality and the chain of causation will be a matter difficult to understand; most difficult for them to understand will be also the extinction of all samkhâras, the getting rid of all the substrata (of existence1), the destruction of desire, the absence of passion, quietude of heart, Nirvâna! Now if I proclaim the doctrine, and other men are not able to understand my preaching, there would result but weariness and annoyance to me.' 3. And then the following . . . .2 stanzas, unheard before, occurred to the Blessed One: 'With great pains have I acquired it. Enough! why should I now proclaim it? This doctrine will not be easy to understand to beings that are lost in lust and hatred.

3. And then the following . . . .2 stanzas, unheard before, occurred to the Blessed One: 'With great pains have I acquired it. Enough! why should I now proclaim it? This doctrine will not be easy to understand to beings that are lost in lust and hatred. 'Given to lust, surrounded with thick darkness, they will not see what is repugnant (to their minds), abstruse, profound, difficult to perceive, and subtle.' 4. When the Blessed One pondered over this matter, his mind became inclined to remain in quiet, and not to preach the doctrine. Then Brahmâ p. 86 Sahampati1, understanding by the power of his mind the reflection which had arisen in the mind of the Blessed One, thought: 'Alas! the world perishes! Alas! the world is destroyed! if the mind of the Tathâgata, of the holy, of the absolute Sambuddha inclines itself to remain in quiet, and not to preach the doctrine.' 5. Then Brahmâ Sahampati disappeared from Brahma's world, and appeared before the Blessed One (as quickly) as a strong man might stretch his bent arm out, or draw back his out-stretched arm. 6. And Brahmâ Sahampati adjusted his upper robe so as to cover one shoulder, and putting his right knee on the ground, raised his joined hands towards the Blessed One, and said to the Blessed One: 'Lord, may the Blessed One preach the doctrine! may the perfect One preach the doctrine! there are beings whose mental eyes are darkened by scarcely any dust; but if they do not hear the doctrine, they cannot attain salvation. These will understand the doctrine.'

7. Thus spoke Brahmâ Sahampati; and when he had thus spoken, he further said: 'The Dhamma hitherto manifested in the country of Magadha has been impure, thought out by contaminated men. But do thou now open the door of the Immortal2; let them hear the doctrine discovered by the spotless One! 'As a man standing on a rock, on mountain's p. 87 top, might overlook the people all around, thus, O wise One, ascending to the highest palace of Truth, look down, all-seeing One, upon the people lost in suffering, overcome by birth and decay,--thou, who hast freed thyself from suffering! 'Arise, O hero; O victorious One! Wander through the world, O leader of the pilgrim band, who thyself art free from debt. May the Blessed One preach the doctrine; there will be people who can understand it!' 8. When he had spoken thus, the Blessed One said to Brahmâ Sahampati: 'The following thought, Brahmâ, has occurred to me: "I have penetrated this doctrine, . . . . (&c., down to end of § 2)." And also, Brahmâ, the following . . . .1 stanzas have presented themselves to my mind, which had not been heard (by me) before: "With great pains, . . . . (&c., down to end of § 3)." When I pondered over this matter, Brahmâ, my mind became inclined to remain in quiet, and not to preach the doctrine.' 9. And a second time Brahmâ Sahampati said to the Blessed One: 'Lord, may the Blessed One preach the doctrine, . . . . (&c., as in §§ 6, 7).' And for the second time the Blessed One said to Brahmâ Sahampati: 'The following thought . . . . (&c., as before).'

9. And a second time Brahmâ Sahampati said to the Blessed One: 'Lord, may the Blessed One preach the doctrine, . . . . (&c., as in §§ 6, 7).' And for the second time the Blessed One said to Brahmâ Sahampati: 'The following thought . . . . (&c., as before).' 10. And a third time Brahmâ Sahampati said to the Blessed One: 'Lord, may the Blessed One preach the doctrine, . . . . (&c., as before).' Then the Blessed One, when he had heard Brahmâ's solicitation, looked, full of compassion towards sentient beings, over the world, with his (all-perceiving) eye of a Buddha. And the Blessed One, looking over the world with his eye of a Buddha, p. 88 saw beings whose mental eyes were darkened by scarcely any dust, and beings whose eyes were covered by much dust, beings sharp of sense and blunt of sense, of good disposition and of bad disposition, easy to instruct and difficult to instruct, some of them seeing the dangers of future life and of sin. 11. As, in a pond of blue lotuses, or water-roses, or white lotuses, some blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, do not emerge over the water, but thrive hidden under the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, reach to the surface of the water; and other blue lotuses, or water-roses, or white lotuses, born in the water, grown up in the water, stand emerging out of the water, and the water does not touch them,--

12. Thus the Blessed One, looking over the world with his eye of a Buddha, saw beings whose mental eyes were darkened, . . . . (&c., the text repeats § 10); and when he had thus seen them, he addressed Brahmâ Sahampati in the following stanza: 'Wide opened is the door of the Immortal to all who have ears to hear; let them send forth faith to meet it. The Dhamma sweet and good I spake not, Brahmâ, despairing of the weary task, to men.' 13. Then Brahmâ Sahampati understood: 'The Blessed One grants my request that He should preach the doctrine.' And he bowed down before the Blessed One, and passed round him with his right side towards him; and then he straightway disappeared. Here ends the story of Brahmâ's request. p. 89 6. 1. Now the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: 'There is Âlâra Kâlâma1; he is clever, wise, and learned; long since have the eye of his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Âlâra Kâlâma? He will easily understand this doctrine.' 2. Then an invisible deity said to the Blessed One: 'Âlâra Kâlâma has died, Lord, seven days ago.' And knowledge sprang up in the Blessed One's mind that Âlâra Kâlâma had died seven days ago. And the Blessed One thought: 'Highly noble was Alâra Kâlâma. If he had heard my doctrine, he would easily have understood it.'

2. Then an invisible deity said to the Blessed One: 'Âlâra Kâlâma has died, Lord, seven days ago.' And knowledge sprang up in the Blessed One's mind that Âlâra Kâlâma had died seven days ago. And the Blessed One thought: 'Highly noble was Alâra Kâlâma. If he had heard my doctrine, he would easily have understood it.' 3. Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: 'There is Uddaka Râmaputta1; he is clever, wise, and learned; long since have the eye or his mind been darkened by scarcely any dust. What if I were to preach the doctrine first to Uddaka Râmaputta? He will easily understand this doctrine.' 4. Then an invisible deity said to the Blessed One: 'Uddaka Râmaputta has died, Lord, yesterday evening.' And knowledge arose in the Blessed One's mind that Uddaka Râmaputta had died the previous evening. And the Blessed One thought: p. 90 'Highly noble was Uddaka Râmaputta. If he had heard my doctrine, he would easily have understood it.' 5. Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: 'The five Bhikkhus1 have done many services to me2; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the doctrine first to the five Bhikkhus?'

5. Then the Blessed One thought: 'To whom shall I preach the doctrine first? Who will understand this doctrine easily?' And the Blessed One thought: 'The five Bhikkhus1 have done many services to me2; they attended on me during the time of my exertions (to attain sanctification by undergoing austerities). What if I were to preach the doctrine first to the five Bhikkhus?' 6. Now the Blessed One thought: 'Where do the five Bhikkhus dwell now?' And the Blessed One saw by the power of his divine, clear vision, surpassing that of men, that the five Bhikkhus were living at Benares, in the deer park Isipatana3. And the Blessed One, after having remained at Uruvelâ as long as he thought fit, went forth to Benares. 7. Now Upaka, a man belonging to the Âgîvaka sect (i.e. the sect of naked ascetics), saw the Blessed One travelling on the road, between Gayâ and the Bodhi tree; and when he saw him, he said to the Blessed One: 'Your countenance, friend, is serene; your complexion is pure and bright. In whose p. 91 name, friend, have you retired from the world? Who is your teacher? Whose doctrine do you profess?' 8. When Upaka the Âgîvaka had spoken thus, the Blessed One addressed him in the following stanzas: 'I have overcome all foes; I am all-wise; I am free from stains in every way; I have left everything; and have obtained emancipation by the destruction of desire. Having myself gained knowledge, whom should I call my master? I have no teacher; no one is equal to me; in the world of men and of gods no being is like me. I am the holy One in this world, I am the highest teacher, I alone am the absolute Sambuddha; I have gained coolness (by the extinction of all passion) and have obtained Nirvâna. To found the Kingdom of Truth I go to the city of the Kâsis (Benares); I will beat the drum of the Immortal in the darkness of this world.'

9. (Upaka replied): 'You profess then, friend, to be the holy, absolute Gina1.' (Buddha said): 'Like me are all Ginas who have reached extinction of the Âsavas2; I have overcome (gitâ me) all states of sinfulness; therefore, Upaka, am I the Gina.' When he had spoken thus, Upaka the Âgîvaka replied: 'It may be so, friend;' shook his head, took another road, and went away. 10. And the Blessed One, wandering from place to place, came to Benares, to the deer park Isipatana, to the place where the five Bhikkhus were. And p. 92 the five Bhikkhus saw the Blessed One coming from afar; when they saw him, they concerted with each other, saying, 'Friends, there comes the samana Gotama, who lives in abundance, who has given up his exertions, and who has turned to an abundant life. Let us not salute him; nor rise from our seats when he approaches; nor take his bowl and his robe from his hands. But let us put there a seat; if he likes, let him sit down.' 11. But when the Blessed One gradually approached near unto those five Bhikkhus, the five Bhikkhus kept not their agreement. They went forth to meet the Blessed One; one took his bowl and his robe, another prepared a seat, a third one brought water for the washing of the feet, a foot-stool, and a towel1. Then the Blessed One sat down on the seat they had prepared; and when he was seated, the Blessed One washed his feet. Now they addressed the Blessed One by his name, and with the appellation 'Friend.'

12. When they spoke to him thus, the Blessed One said to the five Bhikkhus: 'Do not address, O Bhikkhus, the Tathâgata by his name, and with the appellation "Friend." The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus! The immortal (Amata) has been won (by me); I will teach you; to you I preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you p. 93 will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state. 13. When he had spoken thus, the five monks said to the Blessed One: 'By those observances, friend Gotama, by those practices, by those austerities, you have not been able to obtain power surpassing that of men, nor the superiority of full and holy knowledge and insight. How will you now, living in abundance, having given up your exertions, having turned to an abundant life, be able to obtain power surpassing that of men, and the superiority of full and holy knowledge and insight?' 14. When they had spoken thus, the Blessed One said to the five Bhikkhus: 'The Tathâgata, O Bhikkhus, does not live in abundance, he has not given up exertion, he has not turned to an abundant life. The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus; the immortal has been won (by me); I will teach you, to you I will preach the doctrine. If you walk in the way I show you, you will, ere long, have penetrated to the truth, having yourselves known it and seen it face to face; and you will live in the possession of that highest goal of the holy life, for the sake of which noble youths fully give up the world and go forth into the houseless state.'

15. And the five Bhikkhus said to the Blessed One a second time (as above). And the Blessed One said to the five Bhikkhus a second time (as above). And the five Bhikkhus said to the Blessed One a third time (as above). 16. When they had spoken thus, the Blessed One p. 94 said to the five Bhikkhus: 'Do you admit, O Bhikkhus, that I have never spoken to you in this way before this day?' 'You have never spoken so, Lord.' 'The Tathâgata, O Bhikkhus, is the holy, absolute Sambuddha. Give ear, O Bhikkhus, &c. (as above).' And the Blessed One was able to convince the five Bhikkhus; and the five Bhikkhus again1 listened willingly to the Blessed One; they gave ear, and fixed their mind on the knowledge (which the Buddha imparted to them). 17. And the Blessed One thus addressed the five Bhikkhus2: 'There are two extrernes, O Bhikkhus, which he who has given up the world, ought to avoid. What are these two extremes? A life given to pleasures, devoted to pleasures and lusts: this is degrading, sensual, vulgar, ignoble, and profitless; and a life given to mortifications: this is painful, ignoble, and profitless. By avoiding these two extrernes, O Bhikkhus, the Tathâgata has gained the knowledge of the Middle Path which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna. 18. 'Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces

18. 'Which, O Bhikkhus, is this Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces p. 95 to calm, to knowledge, to the Sambodhi, to Nirvâna? It is the holy eightfold Path, namely, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Mernory, Right Meditation. This, O Bhikkhus, is the Middle Path the knowledge of which the Tathâgata has gained, which leads to insight, which leads to wisdom, which conduces to calm, to knowledge, to the Sambodhi, to Nirvâna. 19. 'This, O Bhikkhus, is the Noble Truth of Suffering: Birth is suffering; decay is suffering; illness is suffering; death is suffering. Presence of objects we hate, is suffering; Separation from objects we love, is suffering; not to obtain what we desire, is suffering. Briefly, the fivefold clinging to existence1 is suffering. 20. 'This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accornpanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity. 21. 'This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (It ceases with) the complete cessation of this thirst,--a cessation which consists in the absence of every passion,--with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire.

21. 'This, O Bhikkhus, is the Noble Truth of the Cessation of suffering: (It ceases with) the complete cessation of this thirst,--a cessation which consists in the absence of every passion,--with the abandoning of this thirst, with the doing away with it, with the deliverance from it, with the destruction of desire. 22. 'This, O Bhikkhus, is the Noble Truth of the Path which leads to the cessation of suffering: p. 96 that holy eightfold Path, that is to say, Right Belief, Right Aspiration, Right Speech, Right Conduct, Right Means of Livelihood, Right Endeavour, Right Memory, Right Meditation. 23. '"This is the Noble Truth of Suffering;"--thus, O Bhikkhus, of this doctrine, which formerly had not been heard of, have I obtained insight, knowledge, understanding, wisdom, intuition. "This Noble Truth of Suffering must be understood," thus, O Bhikkhus, of this doctrine, . . . . (&c., down to intuition). "This Noble Truth of Suffering I have understood," thus, O Bhikkhus, of this doctrine, . . . . (&c.,down to intuition). 24. '"This is the Noble Truth of the Cause of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cause of suffering must be abandoned1 has been abandoned by me," thus, O Bhikkhus, (&c.) 25. '"This is the Noble Truth of the Cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cessation of suffering must be seen face to face . . . . has been seen by me face to face," thus, O Bhikkhus, (&c.)

25. '"This is the Noble Truth of the Cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Cessation of suffering must be seen face to face . . . . has been seen by me face to face," thus, O Bhikkhus, (&c.) 26. '"This is the Noble Truth of the Path which leads to the cessation of suffering," thus, O Bhikkhus, (&c.) "This Noble Truth of the Path which leads to the cessation of suffering, must be realised has been realised by me," thus, O Bhikkhus, (&c.) 27. 'As long, O Bhikkhus, as I did not possess with perfect purity this true knowledge and insight into these four Noble Truths, with its three modifications p. 97 and its twelve constituent parts1; so long, O Bhikkhus, I knew that I had not yet obtained the highest, absolute Sambodhi in the world of men and gods, in Mâra's and Brahma's world, among all beings, Samanas and Brâhmanas, 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 Kondañña 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.'

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 Kondañña 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 Samana nor by a Brâhmana, neither by a deva, nor by Mâra, nor by Brahma, nor by any being in the world.' p. 98 Hearing the shout of the earth-inhabiting devas, the kâtumahârâgika devas (gods belonging to the world of the four divine mahârâgas) shouted, . . . . (&c., as above). Hearing the shout of the kâtumahârâgika devas, the tâvatimsa devas1, the yâma devas, the tusita devas, the nimmânarati devas, the paranimmitavasavatti devas, the brahmakâyika 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.

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 Kondañña has perceived it ("aññâsi"), truly Kondañña has perceived it!' Hence the venerable Kondañña received the name Aññâtakondañña (Kondañña who has perceived the doctrine). 32. And the venerable Aññâtakondañña, 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 p. 99 me receive the pabbaggâ and upasampadâ 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 upasampadâ ordination. 33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating to the 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 pabbaggâ and upasampadâ 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 upasampadâ 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 Bhikkhus1 brought home from their alms pilgrimage. p. 100 36, 37. And the venerable Mahânâma and the venerable Assagi, when they received from the Blessed One, . . . . (&c., as in §§ 33, 34, down to:). Thus these venerable persons received the upasampadâ ordination. 38. And the Blessed One thus spoke to the five Bhikkhus: 'The body (Rûpa), 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 (Vedanâ), O Bhikkhus, is not the self, . . . . (&c.1) Perception (Saññâ) is not the self, . . . . The Samkhâras2 are not the self, . . . . Consciousness (Viññâna) is not the self, . . . . (&c.1)

39-41. 'Sensation (Vedanâ), O Bhikkhus, is not the self, . . . . (&c.1) Perception (Saññâ) is not the self, . . . . The Samkhâras2 are not the self, . . . . Consciousness (Viññâna) is not the self, . . . . (&c.1) 42. 'Now what do you think, O Bhikkhus, is the body permanent or perishable?' p. 101 'It is perishable, Lord.' 'And that which isperishable, 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.1) 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.2) 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 Samkhâras, 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 world3.'

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 been p. 102 propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Âsavas1. At that time there were six Arahats (persons who had reached absolute holiness) in the world. End of the first Bhânavâra. 72. 1. At that time there was in Benares a noble youth, Yasa by name, the son of a setthi (or treasurer3) 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 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 sense1, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil lamp 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 into2. 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. Non-human 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 leaving the world, and going forth into the houseless state. And Yasa, the noble youth, went to the deer park Isipatana. 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 desire1.

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, p. 105 the Cause of stiffering, 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 setthi, the householder (her husband), and having approached him, she said to the setthi, 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 setthi, the householder, coming from afar. On seeing him, he thought: 'What if I were to effect such an exercise of miraculous power, that the setthi, 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.

8. And the Blessed One saw the setthi, the householder, coming from afar. On seeing him, he thought: 'What if I were to effect such an exercise of miraculous power, that the setthi, 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. 9. And the setthi, 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. 106 And the setthi, the householder, who thought: 'Indeed, sitting here I shall see Yasa, the noble youth, sitting here also I became glad and joyful, and having respectfully saluted the Blessed One, he sat down near him. 10. When the setthi, 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 setthi, 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 was p. 107 released from the Âsavas. 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 Âsavas. 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 setthi, 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 setthi, the householder: 'What do you think then, O householder? That Yasa has (first) won only an imperfect1 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 Âsavas? 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.' p. 108 '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 Âsavas. 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 attachment to the world, and has become released from the Âsavas. 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 setthi, 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 Vasâ, the noble youth, soon after the setthi, the householder, was gone, said to the Blessed One: 'Lord, let me receive the pabbaggâ and upasampadâ 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.'

'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 upasampadâ ordination. At that time there were seven Arahats in the world. End of the story of Yasa's pabbaggâ. p. 109 8. 1. And in the forenoon the blessed One, having put on his under-robes1, took his alms-bowl, and, with his kîvara on, went with the venerable Yasa as his attendant to the house of the setthi, 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 theTruth (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. p. 110 4. And the mother and the father and the former wife of the venerable Yasa with their own hands served and offered1 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 bowl 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. 9. 1. Now four lay persons, friends of the venerable Yasa, belonging to the setthi families of Benares, and to the highest after the setthi families, by name Vimala, Subâhu, Punnagi, 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.' p. 111 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 setthi families of Benares and to the highest after the setthi families; their names are Vimala, Subâhu, Punnagi, 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 pabbaggâ and upasampadâ 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 upasampadâ 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 Âsavas. p. 112 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 Âsavas. At that time there were sixty-one Arahats in the world.

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 Bhikkhus, 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 way1, Preach, O Bhikkhus, the doctrine p. 113 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 Uruvelâ, to Senâninigama1, in order to preach the doctrine.' 2. And Mâra 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.' (Mâra 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 Samana.'

(Mâra 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 Samana.' (Buddha replied): 'Whatever forms, sounds, odours, flavours, or contacts there are which please the p. 114 senses, in me desire for them has ceased. Thou art struck down, O Death.' Then Mâra 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 Mâra. 12. 1. At that time the Bhikkhus brought (to Buddha), from different regions and different countries, persons who desired to obtain the pabbaggâ andupasampadâ ordinations, thinking: 'The Blessed One will confer on them the pabbaggâ and upasampadâ ordinations.' Thus both the Bhikkhus became tired (from the journey), and also those who desired to obtain the pabbaggâ and upasampadâ 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 pabbaggâ and upasampadâ ordinations, thinking: "The Blessed One will confer on them the pabbaggâ and upasampadâ ordinations." Now both the Bhikkhus become tired, and also those who desire to obtain the pabbaggâ and upasampadâ 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 pabbaggâ and upasampadâ ordinations yourselves (on those who desire to receive them)."'

2. And the Blessed One, having left the solitude p. 115 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, a 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 pabbaggâ and upasampadâ ordinations yourselves (on those who desire to receive them). And you ought, O Bhikkhus, to confer the pabbaggâ and upasampadâ 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, a Bhikkhus, the pabbaggâ and upasampadâ ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).'

'I prescribe, a Bhikkhus, the pabbaggâ and upasampadâ ordinations consisting in the three times repeated declaration of taking refuge (in the holy triad).' End of the account of the upasampadâ ordination by the threefold declaration of taking refuge1. p. 116 13. 1. And the Blessed One, after having kept the vassa residence1, 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 Mâra 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 Mâra's 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 Mâra's fetters, human and divine. I am delivered from the strong fetters. Thou art struck down; O Death.' Then Mâra 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 Uruvelâ. 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. And the Blessed One, after having dwelt at Benares as long as he thought fit, went forth to Uruvelâ. 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 p. 117 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).' The rich young companions replied: 'Yes, Lord,' and respectfully saluted the Blessed One, and sat down near him. p. 118 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 upasampadâ ordination. Here ends the story of the thirty rich young companions. End of the second Bhânavâra. 15. 1. And the Blessed One, wandering from place to place, came to Uruvelâ. At that time there lived in Uruvelâ three Gatilas1, Uruvelâ Kassapa, Nadî Kassapa (Kassapa of the River, i.e. the Nerañgarâ), and Gayâ Kassapa (Kassapa of the village Gayâ.). Of these the Gatila Uruvelâ Kassapa was chief, leader, foremost, first, and highest over five hundred Gatilas; Nadî Kassapa was chief . . . . (&c., down to highest over) three hundred Gatilas, Gayâ Kassapa was chief (&c., down to highest over) two hundred Gatilas. 2. And the Blessed One went to the hermitage of p. 119 the Gatila Uruvelâ Kassapa; having gone there, he said to the Gatila Uruvelâ Kassapa: 'If it is not disagreeable to you, Kassapa, let me spend one night in the room where your (sacred) fire is kept.'

the Gatila Uruvelâ Kassapa; having gone there, he said to the Gatila Uruvelâ 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 Samana, but there is a savage Nâga (or Serpent) king of great magical power1, a dreadfully venomous serpent; let him do no harm to you.' And a second time the Blessed One said to the Gatila Uruvelâ Kassapa: 'If it is not disagreeable,' &c. . . . . 'It is not disagreeable,' &c. And a third time the Blessed One said: 'If it not disagreeable,' &c. . . . . 'It is not disagreeable,' &c. . . . . '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 Samana, 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 mind2. And the Nâga 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, p. 120 and marrow of this Nâga; 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 Nâga, who could not master his rage1, sent forth flames. And the Blessed One, converting his body into fire2, 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 Gatilas, surrounding the fire room, said: 'Truly, the countenance of the great Samana is beautiful, but the Nâga will do harm to him3.'

5. That night having elapsed, the Blessed One, leaving intact the skin and hide and flesh and ligaments and bones and marrow of that Nâga, and conquering the Nâga's fire by his fire, threw him into his alms-bowl, and showed him to the Gatila Uruvelâ Kassapa (saying), 'Here you see the Nâga, Kassapa; his fire has been conquered by my fire.' Then the Gatila Uruvelâ Kassapa thought: 'Truly the great Samana possesses high magical powers and great faculties, in that he is able to conquer by his fire the fire of that savage Nâga king, who is possessed of magical power, that dreadfully venomous serpent. He is not, however, holy (arahâ) as I am.' 64. Near the Nerañgarâ river the Blessed One p. 121 said to the Gatila Uruvelâ 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 Samana, 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.' 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 men1, 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 men1, the perfect master of the element of fire, also sent forth flames. When they shone forth both with their flames, the Gatilas looked at the fire room (saying), 'Truly the countenance of the great Samana is beautiful, but the Nâga will do harm to him.'