佛本行集經

Chapter 40: PŪRṆA GOES FORTH

In the past, not far from the city of Kapilavastu, there was a village called Kosala. Within that village was a hamlet where there lived a great brahmin who served as King Śuddhodana’s royal preceptor. His household was exceedingly wealthy and possessed many treasures; even his chambers and buildings resembled the celestial palace of Vaiśravaṇa in the north.

This brahmin had a son named Pūrṇa Maitrāyaṇīputra (translated in the Sui dynasty as “Son of Perfected Loving-Kindness”). He was exceptionally handsome and possessed the marks of a great man. Rarely was there another like him, and everyone delighted in beholding him.

He was keen-witted and intelligent, with a mature mind, and had thoroughly mastered all the Vedic treatises; having understood them himself, he taught them to others. He had mastered the three Vedas, the Nighaṇṭu treatise, the treatise on ritual and sacrifice, and the treatise on analyzing words. He also expounded the treatises on the Five Sciences; whether a single sentence, half a sentence, or a verse, he could analyze it clearly.

He had also mastered the treatises on prophecy, was skilled in the sixty modes of worldly exposition, and possessed the marks of a great man.

The day Queen Māyā gave birth to Prince Siddhārtha for the great King Śuddhodana was also the day Maitrāyaṇīputra was born. By nature, Pūrṇa Maitrāyaṇīputra was disenchanted with the world and aspired to liberation. He was ever fearful of the afflictions, and his mind was habitually serene and concentrated. In many past lives he had encountered Buddhas appearing in the world, planted roots of goodness in their presence, performed many meritorious deeds, and deeply imbued his mind with them. He aspired to the Dharma-gate of nirvana and took no delight in the afflictions. He withdrew from all phenomena of birth and death; his task was accomplished and his afflictions extinguished. Through the power of these causes and conditions, his faculties matured, and he realized the noble Dharma.

Sitting alone, Pūrṇa reflected: “My father serves as royal preceptor to the great King Śuddhodana. He must attend to all manner of affairs, exercise many talents, and adjudicate matters of royal law on the king’s behalf. In the future, Prince Siddhārtha will surely become like the great King Śuddhodana—that is, he will certainly become a wheel-turning sage king.

When my father dies, I shall surely succeed him as royal preceptor to the wheel-turning sage king Siddhārtha. Even as royal preceptor to a minor king, my father is so busy that he has not a moment of leisure. How much more so would this be for the royal preceptor of a great wheel-turning sage king!

It would be impossible to complete all the affairs of the realm and then enjoy leisure. Today I must plan ahead. What should I do?

What solution is there? There is only one thing for me to do: renounce the household life and go forth!”

Having made this decision, on the very night Prince Siddhārtha went forth, Pūrṇa departed at midnight without informing his parents. Together with thirty companions, he left home and proceeded directly to the Snow Mountains. There they approached the sage Parivrājaka and requested to go forth, practicing austerities under his teaching. They exerted themselves vigorously and courageously without pausing to rest, and all thirty simultaneously attained the four dhyānas and the five supernormal powers.

At that time, the ascetic sage Pūrṇa thought: “I should contemplate whether Prince Siddhārtha has yet attained any noble state.” Pūrṇa immediately used his divine eye to observe and saw that the Blessed One had attained unsurpassed perfect enlightenment. He was dwelling in the Deer Park in Vārāṇasī, turning the unsurpassed and wondrous Dharma wheel and expounding the teachings to devas and humans. Having seen this, Pūrṇa immediately went to his companions and told them:

“Prince Siddhārtha, who went forth, has now attained unsurpassed perfect enlightenment. He is dwelling in the Deer Park at Vārāṇasī, where, to instruct devas and humans, he has turned the unsurpassed and pure Dharma wheel. Today you should rejoice with all your hearts. Let us go together and ask to practice the holy life under him.”

Pūrṇa’s companions were all delighted and said:

“Excellent are your words, Venerable One! We shall all follow you.”

Then the ascetic sage Pūrṇa and his thirty companions rose into the air from the foot of the Snow Mountains like a king of geese soaring into the sky, and traveled to the Deer Park in Vārāṇasī. They approached the Buddha and all bowed at the Blessed One’s feet. Reverently embracing his feet with both hands and placing their heads upon them, they raised their heads and exclaimed:

“Oh, the feet of the Tathagata!”

Kneeling before the Buddha, they praised him in verse:

In former times, while dwelling in Tuṣita Heaven,
Mindful and aware, you appeared as a white elephant.
Your body entered holy Māyā’s womb,
And you were born a prince of the Śākya clan.

When newly born, the Blessed One uttered wondrous words:
“I shall transcend birth and death and deliver sentient beings.”
Born from your mother’s right side, you took seven steps,
Majestic and heroic like the lion king:
“I am the Tathagata who shall completely extinguish suffering.”

At the Sugata’s birth, the bathing pool
Was neither cold nor hot, but perfectly filled.
After bathing, you were anointed with fragrance and adorned,
And parasols and canopies suddenly appeared to shelter you.
The world beheld what had never been seen before;
Therefore, we bow our heads to you.

After Pūrṇa and the sages had recited these verses, they spoke with one voice and asked the Buddha for permission to go forth:

“We beseech the Blessed One to have compassion for us. Our heartfelt wish is to go forth. Please compassionately accept and deliver us.”

The Buddha said to Pūrṇa:

“Pūrṇa, all of you arise. In accordance with your wishes, I shall enable you to fulfill your aspiration.”

Pūrṇa and his twenty-nine companions received the Buddha’s permission to go forth and take full ordination. Not long after these elders had gone forth and received full ordination, each lived alone while walking, standing, lying down, and sitting. They exerted themselves courageously and diligently, practicing walking and seated meditation in secluded places.

Each carefully applied his mind, never indulged in negligence, and always remained in quiet places. Seeking the highest benefit, these good men had, with right intention and right faith, abandoned household life and gone forth to cultivate the unsurpassed holy life. In a short time, they completely extinguished craving and perceived the true character of all dharmas.

Whenever they wished to exercise supernormal powers, they immediately attained them. They had ended further birth, gained the fruit of the holy life, accomplished what had to be done, and would assume no future existence. Knowing and realizing the true character of all dharmas, these elders all attained arhatship.

Their minds perfected and completely liberated, they became greatly virtuous ones, accomplishing all great works and benefiting sentient beings.

The Blessed One then proclaimed before the assembly of bhikṣus:

“Great assembly, you should know that among those who teach the Dharma, Pūrṇa is foremost.”

A verse says:

At that time, there were ninety-one arhats in the world: the Blessed One; the five bhikṣus headed by Kauṇḍinya; the elder Yaśas; the four excellent householders Vimala, Subāhu, Pūrṇajit, and Gavāṃpati, childhood friends of Yaśas born in Vārāṇasī; the fifty merchants who were Yaśas’s former friends; the elder Pūrṇa Maitrāyaṇīputra; and his twenty-nine companions.

Chapter 41: NĀRADA GOES FORTH

(Part 1)

At that time, in southern India in Jambudvīpa, there was a kingdom called Avanti. In that kingdom was a village called Monkey-Food. In this village lived a very wealthy brahmin named Kātyāyana.

His riches—jewels, male and female servants, six kinds of livestock, rice, glutinous rice, beans, sesame, houses, gardens, and forests—were all abundant, resembling the celestial palace of Vaiśravaṇa. This brahmin was wise and intelligent. He memorized and recited the three Vedas and the treatise on ritual and sacrifice.

He thoroughly understood all things, including the ten names assigned to each thing in the treatise on ritual and sacrifice, as well as treatises on words and phrases. He understood all past events; whether a sentence, half a sentence, or half a treatise among the Five Sciences, he knew it clearly. He fully understood, memorized, and mastered the treatises on worldly prophecy and discrimination, their sixty categories, and the marks of a great man.

He was the great royal preceptor of King Caṇḍapradyota.

At that time, the eldest son of the brahmin royal preceptor took leave of his family and traveled through various kingdoms to study. Tireless in his eagerness to learn, he journeyed everywhere seeking teachers and instruction. After mastering the treatises and perfecting his technical skills, he returned to his native land to visit his father and said:

“Excellent father, I have now mastered my studies. Please convene a great assembly for me so that I may recite the Vedic treatises and demonstrate my technical abilities.”

The royal preceptor was delighted to hear this and immediately convened a great assembly. When the son saw that the assembly had gathered, he recited all the Vedic treatises and demonstrated his technical abilities before everyone. As he was thoroughly proficient and showed not the slightest confusion, the assembly honored him and elevated him to the seat of an elder. The royal preceptor then presented his eldest son with all manner of precious gems and jewels.

This royal preceptor also had a second son named Nārada (translated in the Sui dynasty as “Cry”). The royal preceptor told Nārada:

“Nārada, you should now leave home and travel through various kingdoms to study, learning to recite the Vedic treatises as your elder brother did.”

When Nārada had heard his elder brother recite all the Vedic treatises only once, the youth had memorized them all. Hearing his father’s words, Nārada said:

“Excellent! Father, I have already mastered the Vedic treatises and the incantation arts. You may convene the great assembly for me. Before the assembly, I shall recite all the Vedic treatises and demonstrate my technical abilities.”

Hearing his son speak thus, the royal preceptor regarded it as unprecedented. He therefore gathered the assembly and arranged everything that was required. Nārada then recited the Vedic treatises before the great gathering. Having heard him, everyone rejoiced and praised the youth:

“Excellent! Excellent! This youth possesses great wisdom and fluently recites the Vedic treatises.”

The royal preceptor again rewarded the youth with all manner of precious things.

His eldest brother, however, was saddened and distressed when he heard his younger brother fluently reciting the Vedic treatises. He thought: “For many years I left home and traveled through many kingdoms, studying treatises and learning incantations. Only through strenuous mental effort did I memorize and recite these arts and spells. How is it that Nārada merely heard them in passing and comprehended them all? Though still young, he possesses such exceptional ability. When he grows up, he will surely succeed to the office of royal preceptor. I must therefore devise some means of secretly harming him. Only then shall I gain the greatest advantage; otherwise, he will take my position.”

The royal preceptor perceived that his eldest son harbored malicious intentions toward Nārada. Knowing this, he thought: “I must not allow his elder brother to harm this intelligent and lovable child. I must devise some method without letting him know.”

In the south was a city named Ujjayinī. Not far from it stood Mount Vindhya, where the sage Asita was practicing. This sage had mastered the Vedic and other treatises, attained the four dhyānas, and possessed the five supernormal powers. He was also Nārada’s maternal uncle. The great brahmin royal preceptor and his wife took Nārada to that mountain and asked the sage Asita to accept their son as his disciple.

After accepting Nārada as his disciple, the sage Asita instructed and guided him. Before long, Nārada attained the four dhyānas and possessed the five supernormal powers.

Later, the brahmin sage Asita and his disciple Nārada left the mountain and built a grass hut outside Vārāṇasī. At this grass hut, throughout the six periods of day and night, he would loudly instruct his disciple:

“Excellent! Excellent! Nārada, today a Buddha has appeared in the world. Therefore, go to him and request to go forth and practice the holy life. You will certainly gain enduring, great benefit and great peace, benefiting both yourself and others.” He said this three times.

Not long after the sage Asita had given these instructions to his disciple Nārada, he departed from this life. After the sage Asita passed away, Nārada inherited all the fame and material support that Asita had possessed in the world. Enjoying such support and fame, Nārada became attached to them, lost right mindfulness, and no longer aspired to advance. He had no faith in the Buddha, Dharma, or Sangha.

At that time, there was a nāga king named Elāpatra (translated in the Sui dynasty as “Patchouli Leaf”). Bearing the body of a nāga, he was deeply disenchanted and wished to seek deliverance. He took no delight in that realm, regarding it as evil and defiled, and recalled: “In the past, the Buddha Kāśyapa, the Tathagata, the Unsurpassed Perfectly Enlightened One, predicted for me: ‘Great nāga king, after so many years—after thousands, millions, and billions of years—a Buddha named Śākyamuni, the Tathagata, the Unsurpassed Perfectly Enlightened One, will appear in the world.’ Now immeasurable and boundless thousands, millions, and billions of years have passed. I do not know whether the Buddha Śākyamuni Tathagata has yet appeared in the world.”

There was also a nāga king named Śaṅkha (translated in the Sui dynasty as “Conch”). His palace was the customary gathering place of the nāga hosts, where hundreds of thousands of nāga kings assembled. The nāga king Elāpatra also attended. At one such gathering, there was a yakṣa king named Suvarṇapārśva, who was a good friend of the nāga king Elāpatra.

In the midst of the assembly, the nāga king Elāpatra asked the yakṣa king:

“Venerable One, do you know whether the Blessed One Śākyamuni, the Tathagata, the Unsurpassed Perfectly Enlightened One, has appeared in the world?”

The yakṣa king replied:

“Great nāga king, I truly do not know whether the Śākyamuni Tathagata has appeared in the world. Nevertheless, nāga king, I do know that in a certain wilderness there is a city. That city was originally the palace of a yakṣa named Āṭavaka (translated in the Sui dynasty as ‘Palace of the Wilderness’).

From ancient times, two verses have been inscribed in that palace: ‘If no Buddha has appeared in the world, no one will be able to recite these verses; even if someone can recite them, that person will not understand their meaning. If a Buddha has appeared in the world, someone will be able to recite them but will not understand their meaning. Only the Tathagata, the Unsurpassed Perfectly Enlightened One, can explain their meaning, or else one who has heard the Buddha’s explanation can understand them.’”

The nāga king Elāpatra then said to the yakṣa:

“Venerable One, could you go today, read those verses, and bring them back here?”

The yakṣa king Suvarṇapārśva accepted the nāga king Elāpatra’s request. He immediately went to Āṭavaka’s palace, read the verses, and hurried back to the nāga palace. Upon arriving, he said to the nāga king Elāpatra:

“Excellent, nāga king! Today your heart will surely rejoice. Why? Because the great sage Śākyamuni, the Tathagata, the Unsurpassed Perfectly Enlightened One, has appeared in the world. How do I know this? Because I was able to read the verses and bring them back here. Whoever understands the purport of these verses and can explain them is indeed the Buddha.”

The nāga king Elāpatra was then so delighted that joy pervaded his entire body and he could scarcely contain himself. He received the verses from the yakṣa king Suvarṇapārśva. At that time, the nāga king Śaṅkha had a princess named Nityabhāginī. Her features were lovely and endearing; her beauty was unsurpassed, and all who saw her delighted in her. There was no second like her in the world.

At the gathering, the nāga kings proposed: “On the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of each month, have the nāga maiden adorn herself with exquisite jeweled necklaces. Let her carry in her hands two beautiful bowls, one of gold and one of silver, filled with grains of silver and gold. She shall go from this palace to the bank of the Ganges, place them on clear ground, and recite these two verses so that everyone may know:

After reciting these verses, the nāga king shall proclaim throughout the world: ‘If anyone can recite and explain the meaning of these two verses, we shall offer that person the two gold and silver bowls filled with silver and gold grain, together with the nāga maiden, and regard that person as a Buddha. If someone hears the explanation from another and then comes here to expound it, we shall make the same offering.’”

At that time, the nāga kings Śaṅkha and Elāpatra wished to see the Buddha. Thirsting to behold the Blessed One and keeping him in mind, on the eighth, fourteenth, fifteenth, and other appointed days of each month, during both the waxing and waning halves, they would bring a precious gold bowl filled with silver grain, a silver bowl filled with gold grain, and the magnificently adorned nāga maiden to the bank of the Ganges. Standing upon open ground, the two nāga kings would recite the two verses together:

They would then say:

“If anyone understands the meaning of these two verses, we shall offer that person the two gold and silver bowls and the nāga maiden, whose features are comely, lovely, and endearing.”

When the nāga kings proclaimed this everywhere, word spread in all eight directions, throughout forests, rivers, and plains. Brahmins and householders discussed it among themselves: “On the six appointed days in each waxing and waning half-month, two nāga kings emerge from the waters of the Ganges. They bring two gold and silver bowls filled with grains of silver and gold, together with a nāga maiden adorned with jeweled necklaces. They stand upon the riverbank and recite two verses:

“They also say: ‘If anyone can recite and explain the meaning of these two verses, we shall offer that person the two gold and silver bowls together with the nāga maiden.’”

When the brahmins and householders heard the nāga kings’ declaration, they vied with one another in gathering from the eight directions before the nāga kings. Each claimed, “I can recite and explain the meaning of these two verses.” Yet when they came before the nāga kings, they neither understood the meaning nor could recite the verses. Some who could recite them instead asked the two nāga kings, “What do these verses mean? What is their purport?”

At that time, the youthful sage Nārada was dwelling in the kingdom of Magadha, where the people honored him as a spiritual teacher. The men and women of the kingdom respected, served, praised, and extolled the sage. They said: “Whatever the sage Nārada knows, he teaches others to know; whatever he has seen, he shows others so that they too may see.”

The men and women of Magadha then thought: “The youthful sage Nārada teaches others to know and see whatever he himself knows and sees. We have now heard these two verses from the two nāga kings, yet no one can recite or explain them. We can go and report this matter to the youth Nārada.”

Having thought thus, all the brahmins and householders of Magadha went together to the youthful Nārada. Upon arriving, they clearly explained the matter to the youthful sage Nārada:

“Venerable One, if you deem the time suitable, there are two nāga kings on the bank of the Ganges, one named Śaṅkha and the other Elāpatra. On the six appointed days of every waxing and waning half-month, they emerge from beneath the Ganges and come onto the riverbank, bringing two gold and silver bowls filled with silver and gold grain, together with a nāga maiden. If anyone can explain these verses, they will offer these things to that person:

The youthful sage Nārada secretly thought: “All the people of this kingdom make offerings to me. They honor, obey, serve, and admire me. They also believe that whatever I myself know and see, I teach others to know and see. If I now say publicly that I do not understand these two verses, the people of the kingdom will disparage me. All my material support and honor will diminish, and I shall lose both.”

Having thought thus, the sage Nārada told the brahmins and great householders of Magadha:

“Let us go together to the two nāga kings, request the verses, and examine their meaning.”

The youthful sage Nārada then went with the brahmins, householders, and people of Magadha, who walked on his left and right and honored him as their leader. They approached the two nāga kings and said:

“Two nāga kings, please recite the two verses for us so that, after hearing them, we may discern their meaning.”

The two nāga kings, Śaṅkha and the other, then recited the two verses:

The youthful sage Nārada told the two nāga kings:

“I accept these two verses from you. Seven days from now, I shall return and explain their meaning to you.”

The two nāga kings replied:

“As the Venerable One has instructed, so let it be done.”

After receiving the two verses from the nāga kings, Nārada returned to his grass hut. All the people of Magadha, Gandhāra, Kuru, Pañcāla, and other kingdoms heard the report that the youthful sage Nārada had received two verses from the nāga kings Śaṅkha and Elāpatra and had said that after seven days he would return and explain their meaning to them. They therefore prepared vehicles—elephant carts, horse carts, and ox carts—while others traveled on foot, and all assembled at the Ganges. At that time, both banks of the Ganges were packed with eighty-four thousand people of every class, all wishing to hear the sage Nārada explain the verses to the two nāga kings.

At that time, the six heterodox teachers in Vārāṇasī each regarded himself as a venerable master. The six teachers were Pūraṇa Kāśyapa, Maskarin Gośālīputra, Ajita Keśakambala, Kakuda Kātyāyana, Sañjaya Vairaṭīputra, and Nirgrantha Jñātiputra.

The youthful sage Nārada went to meet the six heterodox teachers and asked them the meaning of the two verses. When questioned, they did not understand their meaning. Instead, they became arrogant and angry and asked the sage Nārada in return:

“What is the meaning of these two verses?”

At that time, the Blessed One had only recently attained enlightenment and was dwelling in the Deer Park, the forest formerly inhabited by devas, at Vārāṇasī. The youthful sage Nārada thought: “There is a śramaṇa dwelling in the Deer Park, the forest formerly inhabited by devas, at Vārāṇasī. I should go there and ask him about these two verses.” Then he thought again: “Śramaṇas and brahmins such as Pūraṇa Kāśyapa and Nirgrantha Jñātiputra have long since gone forth.

They are advanced in years and esteemed for their virtue, and have formerly served as royal preceptors to dynasties. Yet when I asked them, none knew or could answer. How much less could this young śramaṇa, who is not many years of age and has only recently gone forth, answer if I ask him the meaning of these two verses?” He continued reflecting at length: “I should not hastily look down upon a young śramaṇa or brahmin.

Why? A young śramaṇa or brahmin may sometimes possess keen and penetrating wisdom. I should therefore go to that great śramaṇa and ask him the meaning of these two verses.”

The youthful sage Nārada immediately went to see the Buddha. They met and exchanged courteous and agreeable greetings. After their conversation and inquiries were concluded, the youthful sage Nārada sat to one side and addressed the Buddha:

“Venerable Śramaṇa Gautama, I wish to ask you about a matter. I do not know whether you are willing to answer.”

The Buddha told the youth:

“Youth, ask whatever you wish. I shall answer you.”

Having received the Buddha’s permission, the youthful sage Nārada asked in verse:

After hearing the youth recite the verses, the Blessed One answered Nārada in verse:

When the youthful sage Nārada heard the Buddha’s verses, his mind became clear, and he was filled throughout his body with indescribable delight and joy. Having heard them, he went to the two nāga kings and told them:

“Two nāga kings, recite your verses and question me!”

The two nāga kings then questioned the youthful sage Nārada with the two verses:

The youthful sage Nārada answered the nāga kings with the Buddha’s two verses:

When the nāga king Elāpatra heard these verses, he thought: “I have encountered the unsurpassed Blessed One. I have now encountered the supremely excellent Sugata. I now know that the Blessed One has appeared. I know the Sugata; I know that the great sage, the Blessed One, was born for my sake, appeared in the world for my sake, and attained enlightenment for my sake.” He repeated this twice.

After the great nāga kings Elāpatra and Śaṅkha had reflected thus, they said to the youth Nārada:

“Venerable youth, were the two verses with which you answered us produced by your own eloquence, or did you hear them from someone else and then explain their meaning? Youthful sage, we truly see no śramaṇa, brahmin, deva, or human in this world, even as far as the celestial realms, who could possess the eloquence and mastery needed to expound these two verses. Such a thing is impossible. Only the unsurpassed Tathagata, the Blessed One, or a disciple who constantly attends upon the Buddha and has heard him speak, could explain them in this way.”

The youthful sage Nārada then addressed the nāga kings Elāpatra and Śaṅkha in verse:

The nāga king Elāpatra then addressed the youthful sage Nārada in verse:

In accordance with what his own eyes had seen, the youthful sage Nārada answered the nāga king in verse:

The nāga king Elāpatra addressed the youthful sage Nārada in verse:

Venerable One, you speak of the Buddha, the Blessed One,
Of whom I had not heard before, but now have learned.
Having heard, I shall go with you to the Buddha
And behold his inconceivable excellent marks.

Having seen him in the past, today I shall see him again—
The excellent marks of the Tathagata, the Perfectly Enlightened One.
Only now has he appeared again in the world,
As difficult to encounter as the udumbara flower,
Which appears but once throughout many kalpas.

Radiant as the moon amid the empty sky,
His upright golden body bears many excellent marks.
He has perfectly awakened to supreme, great bodhi.
His wondrous voice has not been heard for many kalpas,
Pure and clear like the voice of Brahmā.
Whoever hears his voice
Follows the Buddha through the gate of liberation.

After praising the Buddha, the Blessed One, the nāga king Elāpatra again asked the sage Nārada:

“Sage, is it the Buddha of whom you speak in this way?”

The youthful sage replied to the nāga king:

“It is the Buddha of whom I speak in this way.”

The nāga king said again:

“Sage Nārada, you say that an enlightened teacher is difficult to appear in the world. Is this the Buddha, the Blessed One? Sage Nārada, where is the arhat, the Unsurpassed Perfectly Enlightened One, now dwelling?”

The youthful sage Nārada then adjusted his robes, bared his right shoulder, joined his palms, and faced the place where the Buddha was dwelling. Pointing it out to the nāga kings, he said:

“Nāga kings, if you wish to know where the Buddha, the Tathagata, the Unsurpassed Perfectly Enlightened One, dwells, the Buddha is now in that place.”

When the nāga kings learned where the Buddha was dwelling, they adjusted their garments and bared their right shoulders. Kneeling with their right knees upon the ground, they joined their palms toward the Buddha’s dwelling place and proclaimed three times: “Homage to the Blessed One, the Tathagata, the Unsurpassed Perfectly Enlightened One.”

The nāga king Elāpatra said to the youthful sage Nārada:

“Youthful sage, can you accompany me to the Blessed One?”

The youth Nārada accepted the nāga king’s request:

“Very well, nāga king! Let us go together.”

The two nāga kings Elāpatra and Śaṅkha, together with their immeasurable retinues of nāgas, the youthful sage Nārada, and all eighty-four thousand people prepared to go to the Buddha.

The nāga king Elāpatra then thought: “If I were to assume a magically transformed body to pay homage to the Buddha, I would show a lack of propriety. I should go to behold the Buddha in the karmic body I have always possessed.” Having thought thus, the nāga king Elāpatra returned to his nāga palace and set out to pay homage to the Buddha in his karmic body. From the city of Takṣaśilā in northern India to the kingdom of Vārāṇasī was more than three hundred and sixty yojanas.

When the nāga king wished to leave his nāga palace to pay homage to the Buddha, his head had already reached the Buddha while his tail was still in the nāga palace. His head resembled a dugout boat, his neck was like an elephant’s trunk spraying water, his ears resembled bronze bowls from Gandhāra, and his mouth emitted brilliant flames like lightning flashing from dark clouds. His voice was like rolling thunder, yet produced wondrous sounds.

Elāpatra’s accompanying retinue numbered eighty-four thousand.

From afar, Elāpatra saw the Tathagata, exceedingly comely and extraordinarily radiant, and was filled with joy. The Buddha was like the glittering stars adorning the night sky. Upon seeing him, Elāpatra gave rise to a pure mind and right faith, and advanced toward the Buddha in delight and jubilation.

The Blessed One then saw the nāga king Elāpatra slowly approaching. Having seen him, he said:

“Excellent! Come here! We have long been separated. Is the king’s body well today? Are you free from illness and affliction? And are all your attendants in good health?”