佛本行集經

Chapter 41: NALADA GOES FORTH

(Part 2)

At that time, the dragon king Elapatra thought, “The Blessed One knows my name and identity.” Thus, toward the Tathagata, the dragon king became even more joyful; his mind grew pure, and he felt wholehearted love and reverence. Elapatra then concealed his dragon form and transformed himself into a youth. Standing before the Blessed One, he bowed at the Buddha’s feet, withdrew to one side, and recited two verses to question the Buddha:

The Blessed One replied in verse:

The dragon king Elapatra again addressed the Buddha in verse:

What precepts should one keep, what practices cultivate,
And through what causes and conditions create what karma,
To receive a body supreme among gods and humans
And cultivate the highest, boundless benefit?

The Blessed One replied to the dragon king in verse:

Attend upon the aged and revile no one;
When wishing to meet elders, go at the proper time.
Always speak loving words and cultivate wholesome Dharma;
Always hear the truth and speak what is beneficial.

Delight in Dharma, remember well, and reach bodhi;
With wisdom, discern and contemplate the meaning.
Speak truthfully, strive diligently, and cultivate the holy life;
Always practice generosity toward everyone.

Be upright and diligent, examining matters carefully;
In speech, weeping, and laughter, avoid all evil.
Keep far from arrogance and slander;
Do not form enmity with others.

With right mindfulness, utter flawless words;
Whether hearing or knowing, keep the mind composed.
Those who always live heedlessly,
Without right reflection and without hearing Dharma—

If they can cultivate the causes of the right path,
Their verbal karma will thereby become pure.
Patience, right mindfulness, and right reflection
Depend upon broad learning and extensive knowledge.

After hearing the Blessed One speak these verses, the youth Nalada’s mind became free from sensual desire. Having met the Buddha, heard the Dharma, and gazed upon his honored countenance, the dragon king Elapatra felt joy and sorrow mingled together.

The Blessed One asked the great dragon king Elapatra:

“Why, upon first seeing me, did you smile brightly, but then suddenly become sorrowful and weep?”

The dragon king Elapatra addressed the Buddha:

“World-Honored Tathagata, I remember that in a past life a Buddha appeared in the world named Kasyapa, the Tathagata, the Unsurpassed, Perfectly Enlightened One. At that time, I went forth in his teaching and cultivated the holy life. World-Honored One, I once saw a plant called ela grass. I broke it with my hand, carried it to the Buddha Kasyapa, and asked, ‘World-Honored One, if a bhiksu breaks ela grass, what retribution will he incur?’

“The Blessed One answered, ‘Bhiksu, you should know that if a bhiksu intentionally breaks this grass, he will fall into an unyielding hell.’

“World-Honored One, although the Buddha Kasyapa, the Tathagata, the Unsurpassed, Perfectly Enlightened One, instructed me in this way, I did not believe him. I did not regard it as something rare and exceedingly extraordinary. Because I did not heed the Buddha Kasyapa’s teaching or accept the Tathagata’s instruction, I thought, ‘I merely broke a blade of ela grass. How could there be such a retribution?’

“World-Honored One, at that time I committed an offense leading to a lower realm, yet did not believe in its retribution and did not relinquish this wrong view. Therefore, after death, I was immediately born among long-lived dragons. For that reason, I am named Elapatra. I later returned to the Buddha Kasyapa and said, ‘Great Sage, World-Honored One, when shall I escape this ugly dragon body? When shall I regain a human body?’ Having asked this, I stood silently.

“The Buddha Kasyapa, the Tathagata, the Unsurpassed, Perfectly Enlightened One, then told me, ‘Great dragon king, you should know that after so many years, so many hundreds of years, so many thousands of years, and so many hundreds of thousands of millions and billions of years, a Buddha named Sakyamuni, the Tathagata, the Unsurpassed, Perfectly Enlightened One, will appear in the world. The Buddha Sakyamuni will predict when you shall obtain a human body.’

“World-Honored One, just now I thought that because in the past I disbelieved and transgressed the precepts of the Buddha Kasyapa, I was born in a dragon body. Now, through a small wholesome affinity, I have met you, yet I am unable to uphold the precepts. World-Honored One, seeing my own fault in this way and reproaching myself, I became sorrowful and wept until tears covered my face.

But I rejoiced upon seeing the World-Honored One, and that is why I smiled. World-Honored One, I thought, ‘How rare! How rare!

Never has there been such a Dharma. Only a Buddha, a World-Honored One, possesses such a quality: his words are never contradictory.’ The Buddha Kasyapa predicted for me, ‘Great dragon king, after so many years...so many billions of years, a Buddha will appear in the future....’ Today everything is exactly as he predicted, without the slightest difference. World-Honored One, for this reason I now ask you: When shall I escape the dragon body?

When shall I regain a human body?”

The Blessed One told the great dragon king Elapatra:

“Great dragon king, from this time onward, after so many years...so many billions of years, as stated before, a Buddha named Maitreya, the Tathagata, the Unsurpassed, Perfectly Enlightened One, will appear in the future. At that time, great king, you will obtain a human body. The Buddha Maitreya will enable you to go forth, cultivate the holy life, and completely extinguish all suffering.”

The Blessed One then taught the wondrous Dharma to Elapatra, causing the dragon king to rejoice. He encouraged and instructed him:

“Dragon king, come here. Take refuge in the Buddha, the Dharma, and the Sangha, and undertake the five precepts. Then, great dragon king, you will gain benefit and happiness for an exceedingly long time.”

Having heard the Buddha’s words, the dragon king Elapatra addressed him:

“As the World-Honored One instructs, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and I undertake the five precepts.”

The Blessed One then told Elapatra:

“Great king, it is now time.”

Elapatra said to the youth Nalada:

“Please come here, young man. However much gold, silver, or precious treasure you require, choose as you wish, and I shall present it all to you. But you must not take this dragon maiden. Why? The breath of a dragon maiden can reduce a human body in this world to ashes.”

Nalada replied to the dragon king:

“Great dragon king, I have no need of gold, silver, jewels, or treasure, nor do I need the dragon king’s jeweled maiden. Why? Because I remained beside the Buddha and heard his verses, I have become disenchanted with sensual desire and departed far from it.”

The dragon king Elapatra bowed at the Buddha’s feet, circumambulated him three times, took his leave, and departed.

The Buddha then progressively taught the assembly of eighty-four thousand, headed by Nalada, such teachings as generosity, morality, and rebirth in the heavens. He further revealed the many sufferings caused by craving, leading them to become disenchanted and detached so that they might attain the exhaustion of the defilements. He also praised the merit of going forth as an aid upon the path of liberation.

The Buddha knew that the great assembly headed by Nalada was joyful and elated, relaxed in body and mind, and free of obstructions. He then taught the essential true Dharma that gives rise to joy in an assembly: the four truths of suffering, its origin, its cessation, and the path. Using every skillful means, the Blessed One expounded, explained, demonstrated, elucidated, analyzed, and established the method of practice and cultivation: such is suffering; such is the cause of suffering; such is the cessation of suffering; and such is the Dharma by which the path is realized.

Through various causes and conditions, the Blessed One expounded and demonstrated these four true realities and taught the method of practice. The assembly, there and then, became free from dust and defilement and eliminated their afflictions. They attained the pure eye of wisdom concerning all dharmas, extinguished every cause of suffering, and understood dharmas as they truly are.

It was like a clean garment without the least stain or speck of black: whatever color one wishes to dye it, it takes on that color. So it was! So it was!

Nalada and this assembly, while still seated, became free of affliction, extinguished all causes of suffering, knew the true characteristic of dharmas, established fearlessness, and passed beyond the net of doubt. Their knowledge did not come from hearing others; they knew it came from the World-Honored One’s teaching. They all took refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha—and undertook the five precepts.

The assembly of eighty-four thousand then rose from their seats, bowed with their heads close to the Buddha’s feet, circumambulated him three times, took their leave, and departed.

At that time, the young seer Nalada had seen the dharmas, attained the dharmas, and realized their true characteristic. He had passed beyond doubt, escaped delusion, and was no longer caught in the net of uncertainty. He had attained fearlessness, not through hearing others, and had understood the World-Honored One’s profound teaching. He then rose, bowed at the Buddha’s feet, and said:

“May the World-Honored One permit me to go forth and receive full ordination!”

The Buddha told the youth:

“Excellent! Come, bhiksu. Cultivate the holy life within my teaching; you shall bring suffering to an end and reach the shore of nirvana.”

At that very moment, the youth became one gone forth and fully ordained.

Not long after the Elder Bhiksu Nalada had gone forth and received full ordination, he walked, stood, and meditated alone, avoiding crowded and noisy places. He guarded his body and speech without ever becoming heedless and practiced with courageous vigor, never growing lax. Having gone forth to cultivate the unsurpassed holy life, this good man soon reached the shore of liberation.

He directly saw the true characteristic of dharmas and personally realized the spiritual attainments. Having realized them, he knew, saw, and awakened for himself, and declared, “Birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further existence.” Knowing this clearly, the elder became an arhat, completely liberated in mind and completely liberated through wisdom.

Having attained the fruit of the unattached arhat, the Bhiksu Nalada dwelt alone in a secluded place and thought, “I can go before the Buddha and question him in verse.”

One morning, the Elder Bhiksu Nalada left his dwelling and went to the Buddha. Upon arriving, he bowed at the Buddha’s feet and withdrew to one side. Nalada then questioned the Buddha about these meanings in verse:

The Blessed One replied to the Elder Nalada in verse:

You ask about the fruit of cultivating the holy life;
This matter is impermanent and difficult to know.
I shall now explain it clearly for you:
You must strive with true steadfastness.

However many kinds of beings exist in the world,
One’s own body and another’s body do not differ;
Everyone’s life is just the same.
Carefully reflect and contemplate in this way.

Do not fear frightening things; guard the mind.
Pay no heed to worldly affairs; delight in mountains and forests.
Seated peacefully beneath a tree, reflect well;
Press the tongue against the roots of the teeth and breathe gently.

With a true and purified mind, cultivate the holy life;
Diligently study sound words and right principles.
Serve those of intelligence and abundant wisdom,
Those free from sensual desire who delight in tranquility.

You should draw near to people such as these;
Approach them with a faithful and compliant mind.
Once faith has arisen, revere them as the World-Honored One.
Do not speak of the good or evil affairs of others’ households.

Such is a bhiksu who has gone forth.
Whether acting or not acting, his body remains unattached;
Equanimous in this way, he is at peace in every affair.
Such should be the practice of a noble one.

Know that karmic retribution turns like a wheel.
Teach the noble Dharma to one person;
If that person contemplates it, he will realize and know.
Sitting in solitude, tame all the faculties.

Once the faculties are tamed, the mind becomes pure;
Thereafter, one’s good renown spreads everywhere.
This practice belongs only in secluded forests,
Or seated in the mountains beneath a tree,

Although a wise person may speak much,
Every word is nevertheless spoken at the proper time.
One person may be eloquent and reason at length;
Another may speak little yet understand correctly.

After the Blessed One spoke these verses, the Elder Nalada’s mind awakened. Another teacher said, “The Elder Nalada belonged to the Katyayana clan and was therefore also called the Elder Katyayana.”

The Buddha once made this prediction: “Bhiksus, you should know that foremost among my sravaka assembly in swiftly understanding the meaning of the Buddhadharma—whether hearing me speak at length and intelligently comprehending it all, or hearing me speak concisely, understanding it clearly, and then explaining it to others—is this Bhiksu Mahakatyayana.”

When the bhiksus heard the Buddha say this, they considered it rare and said to one another:

“The Venerable Bhiksu Mahakatyayana in this assembly is truly extraordinary. The assembly has doubts, yet no one can resolve them for us. Only the World-Honored One clearly understands the meaning of all dharmas.”

They then went to the Buddha and said together:

“Excellent, World-Honored One! What roots of virtue did the Elder Mahakatyayana plant in past lives, such that today, upon coming to the Buddha, he was immediately able to go forth, receive full ordination, and attain arhatship? And why did the World-Honored One predict that, in this sravaka assembly, he is foremost in keen wisdom—understanding in detail what the Buddha states briefly and understanding in summary what the Buddha teaches at length? Such is Mahakatyayana. We wish to hear of this.”

The Blessed One told the assembly of bhiksus:

“Bhiksus, listen single-mindedly. I remember that in the past, during this fortunate kalpa, when beings lived for twenty thousand years, a Buddha named Kasyapa, the Tathagata, the Unsurpassed, Perfectly Enlightened One, appeared in the world. After the Buddha Kasyapa had turned the Dharma wheel and raised the banner of Dharma, his former vows were fulfilled. Freely bestowing benefit, he revealed the teaching and transformed beings. He completed all the deeds of a great being, and the beings of all eighty-four thousand kotis of classes in the Lotus Assembly whom he delivered were reborn in the heavens. After the Buddha Kasyapa entered nirvana, bhiksus established the gateway of liberation in the Deer Park at Varanasi, where seers of former times had dwelt, and all taught the Dharma there.

“At that time, in the city of Varanasi, there was a faithful upasaka who observed the five precepts. He thoroughly understood the five sciences and could clearly distinguish the worldly treatises. This upasaka went to the bhiksus in the Deer Park and asked them about concise meanings. When questioned, the bhiksus gave extensive explanations. Hearing them explain these meanings so fully, the upasaka rejoiced greatly and made this vow: ‘Excellent! How rare! In a future life, may I obtain such a teaching and likewise be able to analyze and explain it systematically to others, just as these bhiksus do.’”

The Buddha told the bhiksus:

“You should know that the upasaka who observed the five precepts at that time is now the youth Katyayana. Because he received the five precepts in the dispensation of the Buddha Kasyapa, Katyayana became an upasaka, understood the dharmas of the five sciences in subtle detail, and explained and analyzed them clearly for others. At that time, he further vowed, ‘In a future life, may I accomplish all dharmas and then expound them extensively for others.’

“Furthermore, bhiksus, you should know that because this Bhiksu Katyayana joyfully planted such roots of virtue, through those causes and conditions he came to me today and immediately went forth and became an arhat. I predicted that, among my sravaka assembly, he is foremost in being able to expound concise meanings extensively and summarize extensive meanings concisely. He is the Bhiksu Mahakatyayana.”

At that time, there were ninety-two arhats in the human realm: first, the World-Honored One; the five bhiksus headed by Kaundinya; the Elder Yasoda; the four elders Vimala, Subahu, Purnajit, and Gavampati, good men of immense wealth and supreme householders among supreme householders, who were old friends of Yasoda; fifty young merchant leaders, Yasoda’s friends from various regions; the Elder Purna Maitrayaniputra and his twenty-nine friends; and finally, the Elder Katyayana.

Chapter 42: SABHIYA GOES FORTH

(Part 1)

Long ago, in northern India, there was a city named Taksasila, which the Sui translators rendered as “Cut Stone.” At that time, a woman of a family in the city suddenly gave birth to twins, a boy and a girl. The husband and wife invited a renowned physiognomist to examine them. After examining the girl, he said that she possessed no auspicious marks and no sign of good fortune or benefit. Hearing this, her parents thought, “Our daughter has neither auspicious marks nor signs of good fortune. If we allow her to grow up, who will be willing to marry her?” After discussing the matter, they brought the girl to a female Parivrajika named Parivrajika, which the Sui translators rendered as “Wandering Practitioner,” and said:

“My wife and I have come to ask you to raise this girl for us and teach her the way and its practices so that she may progress. We shall provide everything she needs for her livelihood.”

The female Parivrajika agreed to raise the girl. She cared for her until the age of fifteen, when her intelligence had fully matured, and then taught her every skill and incantation. The girl was intelligent and wise, thoroughly understood the treatises, and mastered every field of learning. When she reached maturity, her beauty was incomparable. Her face was exceptionally lovely, her body soft, her bearing dignified, and her form well proportioned and perfect. Everyone rejoiced in her presence and delighted in looking upon her.

The maiden wore a skirt and a cloak over her shoulders, both made of bark. In her hand, she carried a brass stand on which she could place her water vessel when bathing. She traveled everywhere—to royal gates, capital cities, towns, villages, and settlements throughout various countries—seeking masters of debate with whom to compete, wishing to vanquish them. After many days and months, she happened to meet a Parivrajaka named Most Wondrous, Sovereign, Victorious over Others, who had traveled from southern India through many regions toward northern India.

This ascetic too was handsome and of unequaled bearing. Still a vigorous young man, he possessed abundant strength, an exceptionally handsome face, and graceful hands and feet. Among masters of debate, his fame was foremost. When he saw the Parivrajika maiden, so graceful in form, superb in beauty, lovable, and delightful for everyone to behold, he became enamored of her. The Parivrajika maiden likewise became attached to the Parivrajaka. Thus, each conceived affection and desire for the other.

The Parivrajaka said to the Parivrajika maiden:

“Virtuous lady, I now very much wish to engage in worldly relations with you.”

The maiden replied:

“I too would like to dwell together with you.”

The Parivrajaka told her:

“We are both renunciants who cultivate the path. If, while following this path, we engage in such worldly relations and people learn what we have done, they will humiliate and condemn us. We must therefore devise a plan. Before the public, we shall debate one another and agree that whoever loses must serve the victor.”

The maiden said:

“If I win and you lose, that would neither be good nor reasonable. How could a man serve a woman? But if I lose and serve you, that would be good, for it accords with reason.”

The ascetic replied:

“Excellent, worthy lady! Your words are entirely reasonable. We shall do as you say.”

Before the public, the Parivrajaka beat the drum of debate and proclaimed, “Is there anyone in this region who will debate me? Whether a male Parivrajaka or a female Parivrajika, is anyone able to exchange questions and answers with me? If there is, that would be excellent.”

When he had proclaimed this three times, the Parivrajika maiden, hearing the announcement amid the great assembly, replied:

“I can debate with you and exchange questions and answers.”

With graceful bearing before the assembly, the maiden posed a question, and the Parivrajaka answered it thoroughly. The ascetic then questioned the maiden, and she too answered thoroughly. In the second round of mutual questioning, both again answered completely. In the third round, the Parivrajaka questioned the maiden. She was fully capable of answering, but because she loved him and wished to become his attendant, she pretended not to understand. She stood silently and gave no answer. Thus, before the assembly, the Parivrajaka vanquished the maiden.

Having been defeated by the Parivrajaka, the maiden received his leather sandals and tripod stand from his hands before the assembly, then followed and served him. Living outwardly in this manner, their minds were defiled and disturbed, and they could not separate from each other. They dwelt together, and the maiden became pregnant. Once pregnant, she lost her former radiance and beauty. Seeing that her appearance was no longer as it had been, the Parivrajaka became disenchanted and told her:

“I can no longer live together with you.”

The maiden said to him:

“We are both ascetics. Because we both lost right mindfulness, I lived with you and have now become pregnant. If you see that my beauty has faded and abandon me, I shall immediately die; and if I do not die, I shall suffer immeasurable anguish.”

The Parivrajaka had firmly decided to leave. He therefore gave the maiden a gold ring as a keepsake and told her:

“If you give birth to a daughter, sell this ring and use the proceeds to raise her. If you give birth to a son, give him this ring as a token and tell him to seek me.”

After giving her the ring, he abandoned the maiden and departed for southern India. The Parivrajika wandered on foot from place to place until she gradually reached the village of Mahu. Near that village was a region named White Cloud. She took up residence there and gave birth to a boy. When the child was born, all the people of the district were moved with compassion. Some gave milk, some gave oil, and they donated whatever else was needed. The Parivrajika thought, “I have given birth to a son in this district. I can name him after this place to remember where he first opened his eyes.” She therefore named the child Sabhiya, which the Sui translators rendered as “District Official.”

The Parivrajika nourished and suckled the child Sabhiya according to the proper methods so that he quickly grew. As the years and months passed, Sabhiya gradually matured and approached adulthood. The Parivrajika taught him literature, poetry, painting, mathematics, seals and symbols, incantations, and other treatises, enabling him to become accomplished. Because the youth was intelligent and keen, he mastered every branch of learning; there was nothing he did not know.

One day, Sabhiya asked his mother:

“Mother, who is my father? Where is he now?”

His mother replied:

“My son Sabhiya, your father is now in southern India. You should go there and seek him.”

The Parivrajika then gave her son the ring that the ascetic had left with her as a keepsake before his departure. After handing it to him, she said:

“Take this token and go seek your father.”

Sabhiya replied:

“As you instruct, Mother, I shall go seek my father.”

Sabhiya received the token and gradually journeyed toward southern India, passing from one hamlet to another, from village to village, and from city to city until he reached the southern region of India. Wherever he went, he defeated the debaters. Eventually, Sabhiya reached his father’s dwelling, though he did not know that the man was his father and made no inquiries. Upon arriving, he beat the drum of debate and proclaimed:

“Is there any male Parivrajaka or female Parivrajika in this region who will exchange questions and answers and debate with me?”

As soon as the Parivrajaka saw the youth Sabhiya, paternal affection naturally arose in his heart. The ascetic asked him:

“Virtuous youth, who are you? From where have you come?”

The youth recounted his origins and circumstances in detail to the Parivrajaka and showed him the ring. Upon seeing it, the ascetic told the youth, “You are my son.”

Having found his son, the Parivrajaka further taught him all the incantations, skills, and meditative absorptions that he himself had cultivated, instructing his son in each meditation in proper sequence. Not long afterward, the Parivrajaka died. After his father’s death, Sabhiya went to the seashore, built a grass hut, and meditated and contemplated in solitude. Before long, he attained the four dhyanas and five superknowledges. After attaining them, the youth thought, “However many arhats there are in this world who declare themselves to have realized the arhat path, I too am an arhat, no different from them.”

After the youth’s mother died, she was reborn in the Heaven of the Thirty-Three. Immediately after the Blessed One attained unsurpassed, perfect enlightenment and turned the unsurpassed Dharma wheel in the Deer Park, the earth-dwelling gods uttered praises, which were transmitted successively upward until they reached the Heaven of the Thirty-Three. When the heavenly maiden who had been the youth’s mother heard these praises in the Heaven of the Thirty-Three, she thought, “Where is my son now?” With right mindfulness, she contemplated and saw her son by the seashore.

At midnight, this deity, whose form was lovelier than those of other gods, emitted brilliant light downward and went to her son’s dwelling. The Parivrajika deity approached Sabhiya and told him:

“Sabhiya, you are not an arhat. You have not entered the arhat path or attained the dharmas of an arhat. There is no proper sequence in your pursuit of arhatship.”

Sabhiya asked the heavenly maiden:

“Who are you among the gods? Are you an arhat? Do you possess a Dharma for entering and realizing the path and fruit of arhatship? Do you have a teaching with which to instruct me in cultivating and attaining the fruit of an arhat?”

The heavenly maiden replied:

“Sabhiya, the Blessed One, the Tathagata, the Unsurpassed, Perfectly Enlightened One, now dwells in the Deer Park at Varanasi, where the seers of former times lived. This Blessed One is truly an arhat. He has entered the path and fruit of arhatship; having understood it himself, he teaches others so that they too attain arhatship.”

Sabhiya asked the heavenly maiden:

“Venerable great deity, I truly lack wisdom. By what means may I know that this person is the Tathagata, the Unsurpassed, Perfectly Enlightened One?”

The heavenly maiden instructed Sabhiya:

“Parivrajaka, if you wish to ask about the meaning of the Dharma, you should question that person as follows: ‘What does it mean to receive the name bhiksu? What is called tamed? What is called wholesome conduct?

What is called Buddha? What is called bhiksu? What is called sramana and brahmin?

What is called purity? What is called wisdom and knowledge of the field of merit? What is called understanding skillful means?

What is called a seer? What is called renowned? What is called concordant?

What is called vigor? What is called a dragon? What is called receiving?

What is called noble? What is called cultivation? What is called seeking the path?’ Sabhiya, whoever you question in this way, if he explains every matter one by one and causes you to rejoice, you should cultivate the holy life under that person.”

Having heard the heavenly maiden’s instructions, Sabhiya the Parivrajaka remembered them well. He then traveled through many countries, cities, towns, and villages, beating the drum wherever he went in search of someone willing to debate. He proclaimed, “Is there any sramana or brahmin able to explain the meaning of my questions...in this way?”

Wherever Sabhiya went, no one was able to debate with him or answer such questions. Wherever he arrived, whether people were sitting in contemplation of dharmas or were masters of debate, as soon as they heard that Sabhiya was coming, they all fled and scattered. In the end, no one dared debate with him.

At that time, Sabhiya the Parivrajaka continued traveling in stages until he gradually reached the city of Varanasi. In that city were six great masters of debate, each claiming to be foremost in the world. They were Purana, the three Kasyapa brothers, the Nigantha’s son, and others. Sabhiya went to Purana. They exchanged greetings and courtesies, after which Sabhiya withdrew and stood to one side.