根本說一切有部毘奈耶雜事

Volume Twenty-Six

Next, the fourth summary in the sixth special section: The event of the Buddha manifesting great spiritual powers.

The Blessed One was dwelling in the Bamboo Grove, by the Kalandaka Lake, in the city of Rajagriha. At that time, the king, ministers, brahmins, householders, citizens, and merchants in the cities and villages honored, revered, and made offerings to the Great Teacher, the Blessed One, and the Sangha of bhiksus. They received abundant provisions such as food and drink, clothing, bedding, medicines, and other necessities of life. The other religious teachers, however, were not honored by the king, officials, brahmins, and others, and thus received neither food nor other bodily necessities.

Mara Papiyan thought: “For a long time I have been greatly troubled by Gautama, yet I have been unable to harm him. I shall therefore rely upon the other religious teachers to create disturbance.”

At that time, the Six Teachers—Purana Kasyapa and the others—though not omniscient, arrogantly claimed omniscience and were active in the city of Rajagriha.

Mara Papiyan transformed himself into the likeness of Purana Kasyapa and went to Makkhali Gosaliputra. Before him he displayed spiritual powers: his body emitted water and fire, and he produced rain, thunder, and lightning. Makkhali Gosaliputra asked:

“Purana Kasyapa! Have you attained such extraordinary and supreme qualities?”

He replied:

“I have attained them.”

Papiyan then went in turn to Sanjaya Vairatiputra, Ajita Kesakambala, Kakuda Katyayana, and Nirgrantha Jnatiputra. Before each of them he displayed spiritual powers: his body emitted water and fire, and he produced rain, thunder, and lightning.

Papiyan then transformed himself into Makkhali Gosaliputra, went elsewhere, and displayed spiritual powers: his body emitted water and fire, and he produced rain, thunder, and lightning. They all asked:

“Makkhali Gosaliputra, have you attained such extraordinary and supreme qualities?”

He replied:

“I have attained them.”

Papiyan transformed himself into Sanjaya Vairatiputra, went elsewhere, and acted as before, until he replied:

“I have attained them.”

Papiyan transformed himself into Ajita Kesakambala and likewise acted as before.

Papiyan transformed himself into Kakuda Katyayana and likewise acted as before.

Papiyan transformed himself into Nirgrantha Jnatiputra, went before the others, and displayed spiritual powers: his body emitted water and fire, and he produced rain, thunder, and lightning.

They all asked:

“Have you attained such marvelous and supreme qualities?”

He replied:

“I have attained them.”

Seeing this, each of them thought: “Those others all possess great spiritual majesty and supreme power; I alone am without such majestic virtue.”

On one occasion, the Six Teachers gathered together in the Recitation Hall and discussed the matter. They said:

“In former times, we were honored, venerated, and supported by kings, ministers, brahmins, householders, merchant chiefs, and others. We received abundant provisions such as food, clothing, bedding, medicines, and bodily necessities. Now we are no longer honored and supported in this way, and our food and clothing have been cut off, while the sramana Gautama is honored and amply supplied by kings and others with everything he requires.

You should know that we ought to use the spiritual power of our paths to summon the sramana Gautama and compete with him in superhuman feats. If the sramana Gautama displays one spiritual feat, we shall display two. If he displays two, we shall display three.

If he displays two, we shall display four. If he displays four, we shall display eight. If he displays eight, we shall display sixteen.

If he displays sixteen, we shall display thirty-two. Whenever Gautama manifests a superhuman feat, we shall display twice or three times as much and surpass whatever he does.”

They went to King Bimbisara and, after offering blessings for the king, the Six Teachers said:

“Great King, you should know that we possess great spiritual powers and great wisdom. The sramana Gautama also claims to possess great spiritual powers and great wisdom. We ask the Great King to permit the wise to compete with the wise by means of superhuman spiritual powers. Whenever that sramana displays one spiritual feat, we shall display two or three times as many. Whenever he travels halfway to a place, we shall follow him halfway and compete with him in spiritual powers.”

King Bimbisara replied:

“Six Teachers! Although you are alive, you are no different from corpses. How could you summon the Tathagata to a contest of superhuman powers?”

Hearing this, they took their leave.

Later, the king departed from the city to go and pay homage to the Buddha.

On the road, the Six Teachers saw King Bimbisara and again requested a contest of spiritual powers as before. The king said:

“You have already come twice to speak of this, and I have overlooked it. If you come to make this request again, I shall expel you from the kingdom.”

They silently departed. Upon returning to their residence, they discussed the matter together:

“You should know that the king has profound faith and reverence for the sramana. We cannot wait here. King Prasenajit of Kosala is impartial by nature and listens to everyone. If Gautama goes to that city, we shall challenge him to a contest of spiritual powers.”

Thereafter, in accordance with the circumstances for converting beings, the Blessed One left Rajagriha and went to Sravasti, where he stayed in Anathapindada’s Grove. Following after him and resting upon their arrival, the Six Teachers went to King Prasenajit. After offering blessings, they said:

“May the Great King know that we possess great spiritual powers and complete great wisdom. The sramana Gautama also frequently claims to possess great spiritual powers and complete great wisdom. We ask the Great King to allow the wise to compete with the wise by means of superhuman spiritual powers. If that sramana displays one spiritual feat, we shall display two, and so on up to thirty-two times as many, as stated before. If he travels halfway to a place, we shall also go halfway and compete with him in spiritual powers.”

King Prasenajit said to the Six Teachers:

“Wait while I inform the Buddha.”

He went to the Blessed One, bowed at his feet, and sat to one side. Respectfully joining his palms, the king addressed the Blessed One:

“The Six Teachers of the other paths wish to challenge the Blessed One to a contest of superhuman spiritual powers in order to compare their spiritual attainments. I beseech you, out of compassion, to defeat these other religious teachers, gladdening devas and humans, bringing joy to those with faith, and destroying the roots of evil in those without faith.”

Having heard this request, the Great Teacher said to King Prasenajit:

“Great King, you should know that I have instructed my sravaka disciples: ‘Bhiksus, you should not visit sramanas, brahmins, elders, and householders in order to display superhuman spiritual powers before them.’ I have further taught my disciples this Dharma: ‘Bhiksus, if you possess excellent and wholesome qualities, you should conceal them; if you have evil faults, you should disclose them. This is what should be done first.’”

King Prasenajit made the request three times, and each time the Blessed One replied in the same way.

The Buddha said:

“Great King! There are five things a Buddha must do. They are:

“One: To cause sentient beings who have never before generated the aspiration to generate the aspiration for unsurpassed, perfect enlightenment.

“Two: To confer a prediction upon a Dharma king—a crown prince consecrated by anointing—who has long planted roots of virtue.

“Three: To enable his parents to behold the true reality.

“Four: To manifest great spiritual powers in the city of Sravasti.

“Five: To liberate those beings who can attain liberation through the Buddha’s teaching.”

The Blessed One then considered where the Buddhas of the past had displayed spiritual powers and saw that it was in the city of Sravasti. He also saw that seven days later the great assembly would gather. Knowing this, the Buddha said to King Prasenajit:

“Return now, O King. When the proper occasion arrives, I shall act.”

The king asked:

“When will that be?”

He replied:

“Seven days from now.”

The king bowed at the Buddha’s feet, took his leave, and returned. He went to the other religious teachers and said:

“You should know that seven days from now the Tathagata will display great spiritual powers for everyone. Do whatever you deem appropriate.”

After hearing this, the other religious teachers conferred together: “Perhaps the sramana Gautama will flee or seek allies. What should we do? The sramana will certainly seek allies, so we too should seek friends.”

At that time, in the city of Kusinagara, there was an ascetic named Bhadra, who had reached the age of one hundred and twenty. The warriors of that city all honored, revered, and wholeheartedly supported Bhadra, believing him to be an arhat.

Having formed their plan, the Six Teachers went to Bhadra and said:

“Bhadra! You are our companion in the holy life.

“We wish to challenge the sramana Gautama to a contest of spiritual powers and superhuman feats. Please assist us.”

He replied:

“You truly should not engage in a contest of spiritual powers with that sramana.”

“Why?”

“He possesses great majestic virtue and great power. I know this for a reason.”

They asked:

“What reason?”

He replied:

“Before that great sramana appeared in the world, I remember dwelling by the great Mandakini Lake in meditative seclusion. Early in the morning, after seeking alms, I would go to the shore of Lake Anavatapta and silently partake of my meal. At that time, the deities dwelling at the lake personally brought water to serve me.

After the sramana Gautama appeared in the world, the foremost of his sravaka disciples was Sariputra. Sariputra’s novice disciple Cunda brought a rag robe to Lake Anavatapta to wash it. The devas by the lake took the robe, washed it, and returned it to him; then, with utmost reverence, they poured the water used to wash the robe over their own bodies.

I reflected that I was not equal even to the disciple of his disciple. Now you wish to challenge their Great Teacher to a contest of spiritual powers. This is truly not a good thing.”

Hearing this, they conferred: “He too is a partisan of that sramana. Let us find someone else with whom to make our plans.”

Feigning respect, they took their leave. Upon reaching a secluded place, the Six Teachers discussed among themselves: “Where can we find allies?”

One of them said:

“In that city there is one who has attained the five superknowledges. Let us go there and confer with him; we shall certainly receive assistance.”

Another said:

“That man does not have sufficient power to display spiritual feats. But in a tranquil place in the Snow Mountains, amid dense forests, clear lakes, abundant flowers and fruits, whispering pine winds, and beautiful birds singing in rivalry, there dwell five hundred rishis, most of whom have attained the five superknowledges. We should go and confer with them.”

Upon arriving, they exchanged greetings and said:

“You are our companions in cultivating the holy life. We now wish to challenge the sramana Gautama to a contest of superhuman spiritual powers. Can you assist us?”

They replied:

“That is good. We shall participate. When the contest begins, manifest an extraordinary sign. Upon seeing that sign, we shall come to assist you.”

Respectfully assenting, the Six Teachers took their leave.

One day, Prince Kala, King Prasenajit’s younger half-brother, dressed himself properly and adorned himself with fragrances, garlands, and necklaces. He passed beside the king’s palace near the city wall. From a high pavilion, one of the king’s women saw the prince passing by. Being deeply enamored of Kala’s beauty, she threw a garland upon him. Others saw this, and someone who bore him a grudge reported it to a minister. The minister informed the king:

“Prince Kala is having an illicit affair with one of the king’s women.”

Hearing this and acting hastily without careful investigation, the king ordered his ministers to cut off the prince’s hands and feet. Obeying the king’s command, they led the prince to the marketplace and ordered the executioner to cut off his hands and feet. At that time, the prince’s relatives and the people gathered around him, weeping bitterly in grief and pity. When an ascetic of another path passed by, the prince’s relatives implored him:

“Prince Kala has incurred the king’s anger, and all his hands and feet have been cut off. Can you, through the power of an act of truth, restore the prince’s severed limbs to their former condition?”

Hearing this question, the ascetic remained silent and made no reply.

Seeing the Venerable Ananda passing by while seeking alms, the relatives asked him:

“Prince Kala’s hands and feet have been cut off. Can the noble one restore them to their former condition?”

He replied:

“Remain here and wait while I inform the Buddha; I shall then return and tell you.”

Hearing this, everyone rejoiced greatly and said:

“Now the prince’s life has been saved.”

Ananda hurried back to Jeta Grove. After putting away his bowl and meal, he went to the Blessed One and related what had occurred. The Buddha said to Ananda:

“Go there and tell the prince’s attendants to arrange his hands and feet in their original positions. Then make an act of truth. You should pronounce this truthful blessing: ‘Among all beings—whether footless, two-footed, or many-footed; whether with form or without form; whether percipient, non-percipient, or neither percipient nor non-percipient—the Tathagata is supreme.

Among all dharmas, whether conditioned or unconditioned, freedom from desire and defilement is supreme. Among all assemblies, communities, and multitudes, the Buddha’s Sangha of sravakas is supreme. Among all observances, diligent austerities, and practices of the holy life, the pure noble precepts are supreme.

If these words are true and not false, may Prince Kala’s severed hands and feet be restored to their former condition.’”

Having heard the Buddha’s instruction, Ananda said, “Blessed One, I shall do so.” He bowed at the Buddha’s feet and went to Kala. The Venerable One instructed the prince’s attendants to arrange his hands and feet as before. He then acted exactly as the Buddha had taught and made the act of truth:

“Among all beings—whether footless, two-footed, and so forth, as stated above—up to: ‘the pure noble precepts are supreme.’ If these noble words are not false, may the prince’s severed hands and feet be restored to their former condition.”

When the Venerable One had completed the blessing, the prince’s hands and feet were restored as before. Seeing this, everyone leapt for joy, and their cheers resounded as they praised the unprecedented deed, saying that the Venerable Ananda had surpassed the other religious teachers. They brought the prince before the Buddha, bowed at his feet, stood to one side, and said:

“Greatly Virtuous Blessed One! This is Prince Kala.”

The prince bowed at the Buddha’s feet and sat to one side. In accordance with the differences in the prince’s faculties and inclinations, the Blessed One taught him the essentials of the Dharma. After hearing the Dharma, the prince attained the fruit of non-returning and acquired spiritual powers.

When King Prasenajit heard that Prince Kala’s hands and feet had been restored through the power of the Venerable Ananda’s act of truth, he went to apologize to the prince, saying, “Please forgive me.”

The prince replied:

“I forgive you.”

The king said:

“Kala, you should return home.”

He replied:

“Great King, I have become free from desire. I shall remain here to serve the Tathagata and will not return.”

The king said:

“Excellent. Act as you wish.”

The king constructed a place for walking meditation in the grove for the prince to inhabit. Because the prince’s limbs had been rejoined section by section, the grove was named the Grove of Sections.

King Prasenajit went to the Buddha, bowed at his feet, and said:

“Blessed One! If you permit me, I shall construct a hall for the display of spiritual powers from the city gate to Jeta Grove.”

The Buddha said:

“Do as you wish.”

The king immediately had a hall properly plastered and erected hundreds of thousands of brilliant banners and parasols. He sprinkled sandalwood-scented water, scattered priceless precious flowers, and hung colored streamers that billowed beautifully in the wind. Gold and jewels gleamed, precious bells rang, and incense from beyond the ocean burned, its smoke forming canopies. It resembled the Garden of Delight in the Heaven of the Thirty-Three. For the Buddha, the Blessed One, he made a sublime and beautiful jeweled lion throne of gold, silver, vaidurya, crystal, agate, and other rare materials found in the world.

The disciples of the Six Teachers likewise made, according to their means, six seats for their masters. Escorted by all their followers, the Six Teachers sat at the front and sent a messenger to tell the king: “Great King, you should know that we have arrived. Summon the sramana Gautama.”

Upon receiving their message, the king, together with the women of the inner palace, the ministers, and the people from throughout the city, proceeded to the hall for the display of spiritual powers. The king said to the messenger Manava:

“Go, pay homage to the Buddha, and convey my words. Ask whether the Blessed One is healthy, whether his daily life is peaceful, and whether his strength is normal. Then say that all the other religious teachers have assembled, and ask the Buddha to take note and decide what is to be done.”

Obeying the king’s command, the messenger Manava went to the Buddha. After exchanging greetings, he sat to one side and said:

“Blessed One! Great King Prasenajit bows at the Buddha’s feet and asks whether the Blessed One is healthy, whether his daily life is peaceful, and whether his strength is normal.”

The Buddha replied:

“May the Great King and you yourself be healthy, peaceful, and happy.”

Manava said:

“Great King Prasenajit says that all the other religious teachers have assembled and asks the Buddha to take note and decide what is to be done.”

The Buddha said to Manava:

“You may return.”

The Blessed One then sustained Manava through his spiritual power, and Manava, like a king of geese spreading its two wings, rose into the air and flew to the hall for the display of spiritual powers.

Seeing him fly through the air from the Buddha’s presence, everyone rejoiced and praised this unprecedented event.

Their faith and reverence deepened at this marvel, and the king said to the other religious teachers:

“The Tathagata, the Great Teacher, has manifested a spiritual transformation. You should now display marvels in turn.”

They replied:

“Great King! A boundless multitude has assembled. Even if spiritual powers were displayed, no one would know which were the sramana’s and which were ours.”

At that time, Prince Kala used his spiritual power to travel to Mount Gandhamadana. He brought back marvelous forest trees laden with flowers and fruits, accompanied by beautiful singing birds, and placed them to the north of the hall for the display of spiritual powers.

Seeing this, the king was even more impressed and said to the other religious teachers:

“The Tathagata, the Great Teacher, has manifested a spiritual transformation. You too should now display transformations in turn.”

They replied:

“Great King! Did we not say before that a boundless multitude has now assembled? Even if spiritual transformations were displayed, no one would know to whom they belonged.”

Next, the elder Sudatta, helper of the poor, used his spiritual power to bring a wish-fulfilling tree from the Heaven of the Thirty-Three and placed it on the north side of the hall for the display of spiritual powers.

Seeing this, the king rejoiced still more and said to the other religious teachers:

“The Tathagata, the Great Teacher, has displayed spiritual powers. Now you should act.”

The other religious teachers replied:

“There are too many people. How could anyone know who was superior and who inferior? No distinction could be made between the sramana and us.”

At that time, hundreds of thousands of people from kingdoms near and far assembled there. In the sky, hundreds of thousands of kotis of devas who delighted in watching spiritual powers also gathered.

The Blessed One emerged briefly from his chamber, washed his feet, then reentered the chamber, sat down, and entered the Fire-Radiance Samadhi. From the keyhole of the Blessed One’s chamber, brilliant flames poured forth, flew to the halls for the display of spiritual powers, and enveloped them.

The other religious teachers said:

“The sramana’s spiritual power has appeared and is causing all the buildings to burn. Summon that sramana to extinguish the fire.”

Hearing this, the king remained silent, not knowing what to say, and became deeply distressed.

Queen Srimala, Queen Varsakara, the ministers Rishidatta and Purana, the elder Anathapindada, Visakha’s Mother, the other devout believers, and even those whose faith was not yet firm were all greatly alarmed.

Meanwhile, seeing the great fire, the teachers of the other paths and their disciples all rejoiced greatly.

The flames then spread throughout the halls for the display of spiritual powers, burning away their dust and impurities and making them pure. The light blazed brilliantly but caused no harm whatsoever. Then, through the spiritual power of the Buddha and the devas, the fire naturally went out.

Seeing this, the king rejoiced as though restored to life after death and ordered the other religious teachers:

“The Tathagata, the Great Teacher, has displayed spiritual powers. Now display your own spiritual transformations.”

They could only remain silent, lowering their heads without reply.

The Blessed One then directed his attention and placed his right foot upon the Fragrant Palace. (In the Western Regions, the dwelling in which the Buddha resides is called Gandhakuti. Gandha means fragrance, and kuti means house; thus it signifies a fragrant chamber, fragrant terrace, or fragrant palace. Because one cannot directly invoke the Buddha’s honored name, only the palace in which he dwells is mentioned, just as in this land the king is referred to as “the Jade Steps” or “His Majesty.” Yet to call it a Buddha Hall or Buddha Palace does not accord with the meaning used in the Western Regions.)

At that time, the earth quaked in six ways: it trembled gently, moderately, and intensely; it shook gently, moderately, and intensely. The east rose and the west sank; the west rose and the east sank; the north rose and the south sank; the south rose and the north sank; the center rose and the surrounding regions sank; the surrounding regions rose and the center sank. Because the earth quaked in so many ways, the five hundred rishis in the Snow Mountains saw this extraordinary sign. Astonished, they said to one another, “Our companions in the holy life have manifested this extraordinary sign. We should go.”

While they were traveling, the Blessed One, in order to convert them, emitted a wondrous golden light that reached the rishis. The entire region between them and the Buddha became brilliantly illuminated.

The rishis beheld the Blessed One, whose perfect and beautiful radiance resembled the majestic king of jeweled mountains. He seemed to possess the brilliance of a thousand clear suns; his golden body shone with the thirty-two marks and was adorned with the eighty excellent characteristics.

Upon beholding the Blessed One’s excellent marks, the rishis’ minds became lucid, tranquil, and serene, as though they had long cultivated meditation. They felt like a childless person who gains a child, a poor person who obtains treasure, one who desires kingship and receives the consecration of enthronement, or one who has planted roots of virtue for many lifetimes and beholds the Buddha for the first time. Having encountered the Buddha, the rishis bowed at his feet and sat to one side.

According to their differing capacities, the Blessed One taught them the Dharma in conformity with the principle of the Four Noble Truths. After hearing the Dharma, they used wisdom like a diamond vajra to shatter the mountain of the twenty forms of identity view and attained the fruit of stream-entry. Having seen the truths, they rose, respectfully joined their palms, and addressed the Buddha:

“Blessed One! We wish to go forth under the Buddha, receive full ordination, attain the status of bhiksus, and cultivate the holy life with the Great Teacher.”

The Blessed One said:

“Welcome, bhiksus. Come and cultivate the holy life.”

As soon as the Buddha had spoken, their hair and beards fell away by themselves as though they had been shaved seven days earlier. Their bodies were clothed in Dharma robes, alms bowls were in their hands, and their dignified deportment was complete, like bhiksus ordained for a hundred years. In accordance with the teaching they had received, they diligently exerted themselves without cease, shattered the cycle of rebirth in the five destinies, eliminated the afflictions, and attained arhatship—as explained fully elsewhere—until they became objects of reverence and honor for Sakra, lord of the devas.

The Blessed One, accompanied by the five hundred bhiksu arhats who had formerly been rishis, the other bhiksus, and the eight classes of devas, nagas, and other beings surrounding him before and behind, proceeded to the hall for the display of spiritual powers and sat upon the lion throne before the great assembly.

A female upasika named Rishimata approached the Buddha and said:

“Blessed One! May the Great Teacher not weary his spirit. I myself shall compete with those other religious teachers, display superhuman spiritual powers, defeat them, gladden devas and humans, bring joy to those whose hearts are faithful and reverent, and cause those without faith to form wholesome affinities.”

The Buddha said to Rishimata:

“You need not trouble yourself. Although you are capable of displaying spiritual powers and defeating the other religious teachers, they would say:

“‘The sramana Gautama cannot display spiritual powers; these superhuman feats were manifested only by a female sravaka.’ Remain seated in peace.”

Then the elder Sudatta, helper of the poor; the novice Cunda; the female novice Sumati; the bhiksuni Utpalavarna; and innumerable others possessing spiritual powers all came before the Blessed One and requested permission in the same way. Replying as before, the Buddha told them to remain seated.

Maudgalyayana joined his palms and said to the Buddha:

“Blessed One! Please do not be concerned. I shall compete with the other religious teachers, display superhuman spiritual powers, defeat them, and increase the faith of devas and humans.”

The Buddha said to Maudgalyayana:

“Although I know that you possess the spiritual power to defeat the other religious teachers, they would say, ‘The sramana Gautama is unable to display spiritual powers. Only the sravaka Maudgalyayana possesses the majestic virtue to display spiritual powers and compete with us.’ Remain seated in peace.”

The Buddha asked King Prasenajit:

“Who invited the Tathagata to compete in spiritual powers with the other religious teachers?”

The king immediately rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said:

“Blessed One! I invite the Buddha to display superhuman spiritual powers together with the other religious teachers, to defeat them and gladden devas and humans, to increase the faith of those who are faithful and plant the cause of faith in those who are not, and to bring benefit and lasting peace and happiness to sramanas, brahmins, devas, and humans in the future.”

Seeing that the Buddha silently accepted his request, the king returned to his seat.

The Blessed One then entered the Supreme Samadhi. He suddenly vanished from his throne and appeared in the sky to the east, where he walked, stood, lay down, and sat. Entering the Fire-Radiance Samadhi, he emitted many kinds of blue, yellow, red, white, and crimson light. From the lower part of his body he emitted fire while from the upper part he poured water; from the upper part of his body he emitted fire while from the lower part he poured water. He displayed such spiritual transformations throughout the eastern, southern, western, and northern directions. Having displayed these transformations, the Blessed One withdrew them and resumed his former seat upon the lion throne. He said to the king:

“This spiritual power is possessed by both the Buddhas and their sravakas. Great King, who invited the Tathagata to display the unsurpassed great spiritual transformation before the other religious teachers and the assembly of devas and humans?”

The king again rose from his seat, paid homage as before, and said:

“I invite the Blessed One to display the unsurpassed great spiritual transformation for the great assemblies, thereby defeating the other religious teachers, as stated before.”

Knowing that the Buddha had silently accepted his request, the king returned to his seat.

The Blessed One placed upon the ground his fearlessness-bestowing hand, adorned with the webbing, the auspicious svastika, and the beautiful wheel-mark—excellent marks born of immeasurable merit. He formed a conventional thought: “May the nagas bring forth a beautiful lotus as large as a chariot wheel, with a thousand petals, a platform of precious substances, and a vajra pistil.”

It is the constant Dharma of all Buddhas that when they employ a conventional mind, even insects know the Buddha’s intention. But when a Buddha employs the supramundane mind, even sravakas and pratyekabuddhas cannot know it; how much less could birds, beasts, and nagas know his thought?

Knowing the Buddha’s intention, the naga king thought: “Why has the Blessed One placed his hand upon the ground?”

Understanding that the Buddha, the Great Teacher, wished to display a spiritual transformation and required such a lotus, the naga king immediately caused a lotus as large as a chariot wheel, with a thousand petals, a platform of precious substances, and a vajra pistil, to emerge from the earth. Seeing it, the Blessed One immediately sat upon the lotus. On both sides of him and behind him, innumerable beautiful jeweled lotuses just like the first emerged.

Upon each lotus sat a magically created Buddha. To the right and behind each magically created Buddha seated upon a lotus, more lotuses emerged, each bearing another magically created Buddha. Layer upon layer, the lotuses extended in succession as far as the Akanistha Heaven.

From their bodies those Buddhas emitted fire-radiance; some sent down rain, some emitted light, some bestowed predictions, some asked and answered questions, and some displayed the four deportments of walking, standing, lying down, and sitting. Through the Buddha’s spiritual power, even young children could see the images of the Tathagata.

When the Blessed One displayed these spiritual powers, King Prasenajit, the women of the inner palace, the princes, the ministers, countless and immeasurable hundreds of thousands of people from cities and villages, and visitors from distant places all gathered to behold them, gazing without turning their eyes away. In the sky, innumerable hundreds of thousands of assemblies of devas remained silent and motionless, all observing the spiritual powers, reverently making offerings and never growing weary.

Everywhere, drums and music resounded, conches sounded prolonged notes, and many kinds of songs and dances were performed. Even birds and beasts rejoiced and uttered their cries: horses neighed, elephants trumpeted, camels roared, cattle lowed, and peacocks and kalavinka birds sang melodiously. The great assemblies of devas and humans who witnessed the Buddha’s spiritual transformations were filled with admiration.

At that time, the devas in the sky played celestial music and scattered celestial lotuses of blue, yellow, red, and white. Everywhere they scattered fragrant powders of celestial sandalwood and aloeswood, and released beautiful celestial garments and the finest silks of the human world.

After displaying such great spiritual powers, the Tathagata, wishing to tame and teach sentient beings, spoke these verses:

The magically created Buddhas then spoke these verses in unison:

The Blessed One then said to the bhiksus:

“You should remember this spiritual transformation. The great display of spiritual power is about to end.”

When the Buddha had spoken, the spiritual transformations disappeared.

King Prasenajit said to the Six Teachers:

“The Great Teacher, the Blessed One, has displayed spiritual transformations. Now display your spiritual powers.”

Purana Kasyapa remained silent and could not answer, but nudged Makkhali Gosaliputra with his elbow. In this way they nudged one another in turn, yet not one of the six dared respond. The king called upon them three times to display their spiritual powers, but the Six Teachers merely nudged one another, remaining silent with necks withdrawn and heads lowered as though absorbed in meditation, and gave no reply.

Vajrapani, lord of the great yaksas, thought: “These six foolish creatures have troubled the Blessed One for a long time. They should first be made to correct their faults so that they cause no more trouble, and then they must all depart.”

After thinking this, the yaksa immediately sent down torrential rain and fierce winds that caused some of the halls for the display of spiritual powers to collapse. The heretical teachers and their followers scattered. Some fled in terror to hide in mountain caves, forests, and thickets; others ran into temples of the gods and clutched their bellies in misery. Only the hall for the display of spiritual powers in which the Buddha was dwelling remained entirely unharmed.

Seeing this, the Blessed One spoke these verses:

The Blessed One then observed the people’s differing faculties and latent tendencies and taught them the Dharma accordingly. After hearing the Dharma, immeasurable hundreds of thousands in the great assembly attained supreme realization. Some attained the first, second, or third fruit, or the fruit of arhatship. Some generated the aspiration for sravaka enlightenment, some generated the aspiration for pratyekabuddha enlightenment, and some generated the aspiration for unsurpassed enlightenment. All the beings in the great assembly wholeheartedly turned for refuge to the Three Jewels. Having taught the Dharma, enabled them to see it, benefited them, and brought them joy, the Blessed One rose from his seat and departed.

At that time, while seated with Purana Kasyapa and the others, their disciples asked:

“What is the truth?”

Conceiving deceit and fabricating clever falsehoods, the Six Teachers together said, “The world is eternal; only this is true.”

Another said that impermanence was the truth.

Another said that it was both eternal and impermanent.

Another said that it was neither eternal nor impermanent; only this was the truth.

Another said that it was finite or infinite.

Another said that it was both finite and infinite.

Another said that it was neither finite nor infinite.

Another said that the life principle was within the body.

Another said that the life principle was outside the body.

Another said that after death there was a self.

Another said that after death there was no self.

Another said that after death there both was and was not a self.

Another said that after death there neither was nor was not a self. Only this was true; everything else was false.

Although they spoke in this way, inwardly they were deeply ashamed. With heads lowered in resignation and the fire of grief burning in their hearts, they wished to find water to drink and went toward a pond. On the road, a eunuch saw them and spoke this verse:

Hearing this, Purana Kasyapa replied in verse:

Hearing the question, the eunuch replied in verse:

Nearby there is a cool and limpid pond,
Filled everywhere with geese, ducks, and fresh flowers.
Because your evil is so great, you are blind and darkened;
Unable to see the fragrant pond, you ask me.

Purana Kasyapa said in verse:

After the eunuch showed him the way, Purana Kasyapa reached the pond, tied a jar filled with sand around his neck, submerged himself in the water, and died.

His disciples asked one another, “Have any of you seen my upadhyaya?” They all said they had not. They then asked one another, “Did any of you hear what the upadhyaya said?” One replied, “I heard him say that the entire world is eternal; only this is true and everything else is false.” Others said he had taught impermanence; both permanence and impermanence; neither permanence nor impermanence; finitude; infinity; both finitude and infinity; or neither finitude nor infinity—all as stated fully before. The disciples then said to one another, “You should know that these doctrines do not agree. Let us find our personal teacher and ask him the truth.”

They went together to seek him. On the road they saw a maiden walking by and asked her in verse:

Hearing the question, the maiden replied in verse:

The disciples replied in verse:

The maiden replied in verse:

Hearing this, the disciples silently departed. When they reached the pond, they saw that their teacher had tied a jar of sand around his neck, submerged himself, and died. Among the disciples, those attached to the doctrine that only their own teaching was true and all else false likewise tied jars of sand around their necks, submerged themselves, and died. The remainder scattered in every direction and took up residence in remote regions.

When the Buddha displayed such great spiritual powers, the great assemblies of devas and humans rejoiced exceedingly.

THE MULASARVASTIVADA

VINAYA MISCELLANY

End of Volume Twenty-Six.