佛本行集經

Chapter 43: CONVERTING THE GENERAL

(Part 2)

The Blessed One gradually proceeded toward the Ganges River. When he drew near the riverbank, the ferryman saw the Blessed One approaching from afar and hurriedly rose and went forward to welcome him. Coming before the Blessed One, the ferryman said:

“Excellent! The Blessed One has come here! From what distant place have you come? Blessed One, if you have compassion for me, please step into the boat. I shall ferry you to the other shore without charging any fare.”

The Blessed One then boarded the boat. Once seated, he spoke verses to instruct the ferryman:

If a bhikshu cultivates loving-kindness
And firmly trusts the teaching of the Buddha, the Blessed One,
He will swiftly realize the state of tranquil concentration
And before long reach peaceful nirvana.

If a bhikshu cultivates compassion
And firmly trusts the teaching of the Buddha, the Blessed One,
He will swiftly realize the state of tranquil concentration
And before long reach peaceful nirvana.

If a bhikshu cultivates sympathetic joy
And firmly trusts the teaching of the Buddha, the Blessed One,
He will swiftly realize the state of tranquil concentration
And before long reach peaceful nirvana.

If a bhikshu cultivates equanimity
And firmly trusts the teaching of the Buddha, the Blessed One,
He will swiftly realize the state of tranquil concentration
And before long reach peaceful nirvana.

After speaking these verses, the Blessed One again told the ferryman:

“Good man, bail out the water and make the boat dry.”

As soon as he had spoken these words, every sign of secular life upon the ferryman disappeared. In his left hand there naturally appeared an earthen alms bowl, and the hair of his head and beard fell away, so that he resembled a bhikshu whose hair had been shaved seven days earlier. His deportment in walking and moving was like that of an elder of one hundred rains. Thus was his ordination accomplished, and he received the complete precepts.

The Tathagata then wished to increase the joy of the ferryman-bhikshu, so he taught the Dharma once more. Before long, through fully cultivating the holy life, this good man directly realized the Dharma and attained the superknowledges. Seeking liberation from birth and death, he practiced purity, completed what had to be done, and declared for himself, “I shall receive no further body in a future life.” This elder then became an arhat, his mind completely liberated.

Having converted this elder, the Buddha instructed him to travel and spread the teaching, converting sentient beings. The elder bhikshu who had formerly been a ferryman accepted the Buddha’s instruction and departed to wander and teach. The Buddha remained alone, without a second person as companion, and gradually journeyed toward the village of Uruvilva.

At that time Shakra, lord of the Heaven of the Thirty-three, thought to himself, “I wonder in what region the Tathagata is now spreading his teaching?” He contemplated and saw that the Tathagata was traveling alone toward the region of Uruvilva. Seeing this, Shakra concealed his own form and transformed himself into a handsome and charming young brahmin whom everyone delighted to behold. His hair was bound in a topknot in place of a crown; he wore yellow robes, held a washing vessel of pure gold in his left hand and a precious staff in his right. Appearing before the Blessed One, he took the Buddha’s three robes and alms bowl and served as his guide.

Shakra walked in front. Whenever they passed through a province, district, village, or town, he used his supernatural powers to soar into the sky, circle three times above that province, district, village, or town, and then remain standing in midair. The magically created youth was so handsome and charming, and displayed such majestic virtue, that everyone delighted to behold him. Seeing him, tens of thousands of people of every station gathered together and asked:

“Young man, who are you? Where is your home? To what clan do you belong? What are the names of your brothers? Why have you come here?”

The youth answered the people’s questions in verse:

When Shakra had spoken these verses, the Tathagata, the Blessed One, appeared before them. The people saw that the Blessed One’s countenance was lovely and extraordinary, delightful for everyone to behold. His body resembled the night sky adorned with stars. Seeing this, the people said to one another:

“Only such a teacher could have such a disciple, and only such a disciple could have such a teacher.”

For the great assembly, the Blessed One used wondrous words and skillful means to expound the principles of the Dharma.

When the people in that gathering heard the Tathagata teach the wondrous Dharma, some aroused the aspiration and requested ordination; some attained the fruit of stream-entry, once-returning, non-returning, or arhatship; some planted the causal seeds of the shravaka vehicle for a future life; some planted the causal seeds of the pratyekabuddha vehicle for a future life; some planted the causal seeds of the bodhisattva vehicle for a future life; and still others received the Three Refuges and the Five Precepts.

The Blessed One then told the celestial lord Shakra to return, for it was time to seek alms. The Blessed One donned his robe, took his alms bowl, and went alone to seek alms, gradually reaching the village of the brahmin General. Entering the village, he went directly to the brahmin’s house. Upon arriving, the Buddha entered the courtyard, spread out a seat, and sat down.

The brahmin’s household had two daughters, one named Nanda and the other Bala. The two young women approached the Buddha, bowed their heads at his feet, and then withdrew to stand to one side. The Blessed One knew their inclinations, knew that their fetters had become weak, and understood their faculties and ayatanas; therefore, he taught them the Dharma of the Four Truths.

When the two women heard the Buddha expound the Four Truths in this way, they shattered the twenty-layered mountain of views and immediately attained the fruit of stream-entry. Having seen the true nature of all dharmas, they requested from the Buddha the Three Refuges and the Five Precepts. After receiving the precepts, they took the alms bowl from the Buddha’s hand, filled it with food and drink complete in color, fragrance, and delicious flavor, and offered it to him.

After accepting the food, the Buddha departed from the village.

At that time the great brahmin Deva heard someone say, “The Great Shramana Gautama is presently in this region.” Hearing this, he thought, “Long ago I invited this shramana and vowed to offer him food and drink. Today I have fallen into poverty, my property is depleted, and I am in distress. I do not know what to do!” Having heard the news and reflected in this way, the great brahmin Deva hurried home and said to his wife:

“Long ago, when the Great Shramana was practicing austerities in the village of Uruvilva, I vowed to make offerings to him. Today he has returned to this region. What are we to do?”

His wife replied:

“My husband, please permit me to speak. I remember that when I was young, the great brahmin General often teased me and entreated me to engage in worldly relations with him. At that time I did not consent, and he merely touched my body with his hand. If today my noble husband permits me to engage in worldly relations with General, I shall demand a sum of money from him and use it to purchase food as an offering to the Great Shramana.”

The great brahmin Deva replied:

“That cannot be done. According to brahminical principles, one must not do such a thing.”

But the great brahmin devised another plan. Deva immediately went to the house of the brahmin General. Upon arriving, he said to the great brahmin General:

“Excellent, General! Please lend me five hundred coins. If I can repay them, all will be well; if not, my wife and I will come together to your house and serve you as laborers.”

The great brahmin General immediately lent Deva the full sum of five hundred coins and said:

“Take the money and use it as you wish. If your undertaking succeeds, repay me, but you must not borrow money from anyone else in order to repay me. As you have agreed, you must earn the money through your own labor and repay it to me.”

In accordance with their agreement, the great brahmin Deva accepted the five hundred coins from General, returned home, handed the money to his wife, and told her:

“You should prepare pure food and drink of truly delicious flavor.”

Deva himself went into the forest and sought the Buddha. When he found him, he exchanged greetings and courtesies, then withdrew to stand to one side, wishing to invite the Tathagata.

The great brahmin Deva said to the Buddha:

“Excellent! Venerable Shramana Gautama, I humbly ask you to accept my offering of a meal tomorrow morning.”

The Blessed One silently accepted. Knowing that the Buddha’s silence signified acceptance of his invitation, the great brahmin Deva rose from his seat, circumambulated the Buddha three times, and returned home.

That night, every street in the city sold all kinds of cooked food. The great brahmin Deva procured fine delicacies of every kind, both hard and soft foods.

When the night had passed and dawn had just broken, the house was sprinkled, swept clean, and furnished with couches and seats. When everything was ready, Deva went to the Buddha, knelt, and said:

“Excellent! Shramana, the meal has been prepared. Please come to my house and partake of the food.”

Seeing that it was time for the meal, the Blessed One donned his robe, took his alms bowl, and walked calmly toward the house of the brahmin Deva. Upon arriving, he sat on the seat prepared for him. When the brahmin Deva and his wife saw that the Buddha was seated, they personally brought all manner of pure, fragrant, and delicious food and drink. Standing before the Buddha, they offered it to the Blessed One and humbly invited the Tathagata to partake as he wished.

After attending upon the Buddha while he finished his meal, Deva sat on a mat beside the Tathagata. Seeing Deva seated, the Tathagata taught him various dharmas according to the great brahmin’s capacity, instructing him and causing him to rejoice. The Tathagata then rose from his seat and calmly departed.

The great brahmin Deva accompanied the Buddha as he departed. Deva’s wife had borrowed another person’s robe to wear while offering food to the Buddha. After making the offering and seeing the Buddha depart, she took off the robe, set it aside, and began sweeping the house. A thief then stole the robe and carried it away. When Deva’s wife discovered that the robe was missing, she became deeply distressed.

When Deva returned after escorting the Buddha and saw his wife sorrowful and afflicted, he asked:

“Why are you so sad?”

His wife replied:

“My noble husband should know that the robe I borrowed from someone has somehow been stolen and has suddenly vanished.”

Hearing this, Deva’s mind became clouded, and not knowing what to do, he said:

“I borrowed five hundred coins from General to purchase the offerings, while you borrowed another person’s robe to wear, and now it has been stolen. Our household is poor. How can we repay all that we owe? What can we possibly do?”

Deva wished to kill himself. He entered the charnel ground, climbed a great tree, and tried to cast himself to the earth, but he could not fall, which only increased his anguish.

As for the thief, after stealing the robe, he entered the charnel ground. By chance, the scoundrel came beneath the very tree in which Deva sat, dug into the earth and buried the robe, defecated on the spot, and then left. Looking down from the tree, Deva witnessed everything. After the scoundrel departed, he climbed down, dug up the robe, and returned home.

Meanwhile, as his wife swept the house and cleaned every place, the earth in one corner suddenly split open. Lowering her head and looking down, she saw a red copper vessel filled with gold. To speak briefly, there was a second vessel, a third vessel, and a fourth vessel, all likewise filled with gold. Beneath these vessels she also saw a red copper jar filled with gold. Greatly astonished, she called to her husband:

“Noble husband! Noble husband! Come quickly! Come quickly! I have found it!”

When Deva heard his wife calling, he thought, “Why has this pitiful wife of mine become so confused that she speaks such mad words as ‘I have found it’? What has she found? The robe she borrowed from another person was lost, but I have now recovered it, and it is here with me. Why, then, does my wife cry out, ‘I have found it’?” Holding the robe, Deva entered the house and asked his wife:

“Good wife, what have you found?”

Pointing to the gold, his wife said:

“Noble husband, this is what I have found.”

Deva then said to his wife:

“And I have recovered the robe you lost.”

His wife returned the robe to the person from whom she had borrowed it. The great brahmin Deva then thought, “I cannot conceal and privately spend such a great quantity of gold.” Having thought this, he took five hundred coins to repay the brahmin General.

Upon arriving, he said to the great brahmin General:

“I borrowed five hundred coins from you. I now wish to repay them.” General said to Deva:

“I previously told you that you must not borrow money from someone else to repay me. You must repay me only with money earned through your own labor.”

Deva said:

“I did not borrow it from anyone else.”

General asked:

“Where, then, did you obtain it?”

Deva replied:

“I found an underground treasury of gold.”

General did not believe this. Deva therefore led General to his house to show him the treasury. When General entered, he saw that Deva’s treasury of gold was merely a heap of ashes, and he said to Deva:

“Have you gone mad, that you call this heap of ashes gold?”

Deva again said to the brahmin General:

“This truly is gold; it is not ashes from a fire.”

He said this two or three times, then placed his hand upon a vessel of gold and declared:

“This is gold, not ashes.”

Deva then made this vow: “If I obtained this gold through the power of the causes and conditions of my wholesome karma, may it appear so that the brahmin General can see it!” As soon as he finished speaking, General saw gold rather than ashes. Seeing that the underground treasury was entirely filled with gold, General asked Deva:

“Worthy sir, to whom did you make offerings? Was it a deva, an immortal, or some virtuous person who bestowed upon you such a blessed reward?” Deva replied:

“Today my household made an offering only to the Great Shramana. We invited him into our home and presented him with a meal. Perhaps through the merit of this act we have received such a result.”

General then said to Deva:

“Worthy sir, your acquisition of this treasury of gold today is entirely the karmic result of the wholesome cause of making an offering to the shramana. No one can seize it, and no one can cause it to be lost. You should have no doubts, but enjoy it in peace.”

Deva then thought, “Because I offered a meal to the shramana, I have received such a meritorious reward.” His entire body became filled with such overwhelming joy and delight that he could not contain himself. He then went to the Buddha, greeted him with courteous words, and, after exchanging inquiries, withdrew to sit to one side and invited the Buddha once more:

“I humbly ask the Great Shramana to accept my offering tomorrow morning.”

The Blessed One silently accepted the invitation. Seeing that the Buddha had silently accepted, Deva rose from his seat, circumambulated the Blessed One three times, took his leave, and returned home. When he reached home, all the streets that day were selling the five kinds of cooked food, as described above. After they had offered the meal to the Buddha, the husband and wife spread out seats before him, wishing to hear the Dharma.

The Buddha knew the capacities of the two and that their fetters had become weak, so he taught them the characteristics of the Four Truths. On hearing the teaching, they completely destroyed the twenty-layered mountain of attachment to self and immediately attained the fruit of stream-entry. Having seen the true nature of all dharmas, they received the Three Refuges and undertook to observe the Five Precepts.

The Blessed One then rose from his seat and calmly departed. Afterward, the bhikshus all reflected and asked one another, “What karma did the great brahmin Deva and his wife create in the past such that today they obtained the reward of meeting the Tathagata and immediately realizing the noble Dharma? And what karma did they create such that, while living in poverty, they suddenly became exceedingly wealthy?” Having formed these doubts, the bhikshus went together to the Buddha and asked:

“Excellent! Blessed One, what karma did the great brahmin Deva and his wife create in the past such that today they obtained the reward of meeting the Buddha and realizing the noble Dharma? And what karma did they create such that, having formerly been poor, they suddenly became wealthy in a single day?”

The Blessed One then told the bhikshus:

“Bhikshus, if you wish to hear, listen attentively. The great brahmin Deva created two kinds of karma: past and present.

“What was his past karma?

“Bhikshus, you should know that I recall, in the past during this Fortunate Eon, when the lifespan of sentient beings was twenty thousand years, a Buddha named Kashyapa appeared in the world, fully endowed with the ten epithets: Tathagata, Unsurpassed One, Perfectly and Completely Awakened One, and so forth. After Buddha Kashyapa fulfilled his original vows and became the Supreme Great Man, he returned to the Deer Park near the city of Varanasi, where the noble ones of former times had dwelt. There he turned the Dharma wheel, carried sentient beings to the shore of liberation, raised the banner of the Dharma, and taught countless thousands of millions of beings, establishing them on the wholesome path.

“At that time, in the city of Varanasi, a man went to Buddha Kashyapa and requested the Three Refuges and the Five Precepts, but throughout his life he performed no meritorious deeds. As death approached, he made this vow: ‘I have heard that Buddha Kashyapa bestowed a prediction upon a bodhisattva named Prabhasapala, saying that in a future age, when the lifespan of sentient beings is one hundred years, this bodhisattva will become a Buddha named Shakyamuni Tathagata, the Unsurpassed Perfectly and Completely Awakened One. I vow to encounter that Blessed One.’

“From these causes and conditions, you should know that the upasaka who then received the Three Refuges and Five Precepts but did not practice generosity is now the brahmin Deva. At that time he received the Three Refuges, observed the Five Precepts as an upasaka, and, as death approached, vowed to meet me. Through these causes and conditions, he has now encountered me. Yet because he did not practice generosity at that time, he now received the karmic result of poverty. This was the karma created in the past.

“What is his present karma?

“Bhikshus, you should know that while I formerly practiced austerities for six years, Deva offered me food and drink as circumstances allowed. Now that I have attained unsurpassed bodhi, he again invited me to his home and offered me a meal. Through these causes and conditions, he has received such a reward in this very life.

Therefore, bhikshus, you should know that those who give rise to a rare and reverent mind toward the Buddha, Dharma, and Sangha will receive such a reward, just as the brahmin Deva has now received the blessing of a treasury of gold. Formerly, he did not receive a favorable reward because he was miserly and greedy and refused to give; thus, during the first half of his life he received the karmic result of poverty and distress.

You should train yourselves in this way.”

During the Blessed One’s journey from the city of Varanasi to the village of Uruvilva, eighty thousand people were converted by the Buddha and entered the Buddhadharma.

Chapter 44: THE THREE KASHYAPA BROTHERS

(Part 1)

One day the Blessed One thought, “I should first convert a person of keen understanding and cause him to rejoice. Once this person rejoices, I shall then gradually convert the entire multitude.”

At that time, in the village of Uruvilva, there were three brahmin ascetics who wore their hair in topknots. The first was named Uruvilva Kashyapa. He was the chief teacher of five hundred topknotted disciples who studied the practices of the ascetics, and he was their foremost exemplary guide. The second was named Nadi Kashyapa. He led three hundred topknotted disciples and was their foremost guide. The third was named Gaya Kashyapa. He led two hundred followers and was their foremost guide. Altogether, one thousand followers studied under these three ascetics.

The Blessed One then thought, “The fame of this Uruvilva Kashyapa resounds throughout the kingdom of Magadha. All the people within and beyond that kingdom honor him as an arhat. Therefore, I should first convert Uruvilva and cause him to rejoice. Once he rejoices, many people will accept my teaching.” The Buddha further thought, “What do these ascetics value? What practice do they follow?” He immediately knew that they regarded austerities as foremost and leadership of a community as next in importance.

Having reflected thus, the Blessed One concealed his Buddha-body and transformed himself into an ascetic practicing austerities, wearing his hair in a topknot that served as his crown. He also conjured five hundred young brahmin followers, all of incomparable, handsome, and charming appearance, delightful for everyone to behold, who attended him on every side. Using his supernatural powers, he flew to the dwelling of Uruvilva Kashyapa. Upon arriving, he descended and stood upon the ground.

When all the ascetics saw the Buddha’s magical manifestations, they hurried about in every direction. Some spread out seats; some fetched water for washing feet; some ran into the hermitages to sweep and put them in order; some spread grass to make mats; and some brought water for bathing. They all said:

“From where have you suddenly come without informing us beforehand? Why did you not send a messenger to tell us that you were about to arrive? Had we known in advance, we would have made every preparation. Therefore, please remain standing for a little while until we have finished preparing everything.”

The Blessed One knew that the minds of all the ascetics were joyful and that they would all recognize him. He therefore withdrew his supernatural manifestations, resumed his original form, and stood alone. The ascetics then saw the Blessed One with his hair and beard shaved, his body clothed in a dyed kashaya robe. Uruvilva Kashyapa thought, “This Great Shramana possesses great supernatural powers and majestic virtue, but he has not attained arhatship as I have.”

This was the first time the Tathagata manifested supernatural power while staying in that place.

Uruvilva then said to the Buddha:

“Excellent! Great Shramana, from what distant place have you come? If today you wish to stay with us, I shall provide whatever you require. Wherever you wish to walk, stand, lie down, or sit, here are grass huts and grass halls; please freely choose whichever you desire.”

The Buddha said to Uruvilva Kashyapa:

“Excellent, Kashyapa. If you do not refuse me and hold me in esteem, I wish to stay in the fire-sacrifice hall.”

To relate an earlier event: Uruvilva Kashyapa once had a disciple who had long suffered from dysentery. Because of his illness, his diarrhea defiled the grass hut. When all the other disciples saw that the hut had been polluted and made impure, they became angry and drove him outside.

The sick youth who had been expelled thought, “This grass hut was built by all the topknotted ascetics together. Why do they cast me outside when they see me ill and suffering from dysentery? I vow that after relinquishing this karmic body and receiving another, I shall avenge myself upon these people.” After making this vow of vengeance, the sick man soon died.

After death, he immediately took birth as a great poisonous naga and lived in this grass hut. Any human or animal that came near was killed by the naga. Because of this, the grass hut had thereafter remained empty and uninhabited.

Uruvilva Kashyapa had thought, “How can this poisonous naga be countered and subdued? Only fire can overpower it.” Having thought this, he enshrined the sacred fire in the grass hut and always performed the prescribed sacrifices at the proper times.

Uruvilva Kashyapa then said to the Buddha:

“Excellent! Great Shramana, truly I do not refuse you, nor am I attached to that grass hut. But an exceedingly fierce and evil naga king presently dwells there. This naga possesses great supernatural powers, is extremely vicious, and emits tremendously potent poison. It might harm not only you but me as well.”

The Blessed One again said to Kashyapa:

“If you do not refuse me and are not attached to the building, please allow me to stay in that grass hut.”

Kashyapa replied:

“I do not wish you to stay in the fire shrine. Why? Because a great, fierce, and evil poisonous naga presently inhabits that building. I fear that both you and I will be harmed by it. Good and Great Shramana, my disciples and I have long abandoned that building, and no one dares enter it.”

The Blessed One spoke to Kashyapa a third time:

“Worthy Kashyapa, even if many poisonous nagas filled this building, they could not harm a single hair of my body, much less could this one naga do so. Worthy Kashyapa, you need only consent. I shall enter the building myself. Provided that you do not refuse me and are not attached to the building, the naga will certainly do me no harm.”

Seeing that the Buddha had earnestly entreated him three times, Uruvilva Kashyapa said:

“Excellent! Great Shramana, I do not refuse you, nor am I attached to that building. I have explained the matter; if you harbor no fear, you may stay there as you wish. Remain constantly on guard lest you suffer harm.”

Having obtained Kashyapa’s consent, the Blessed One took a bundle of grass in his hand and entered the fire shrine. Once inside, he spread out the grass, folded his sanghati robe into four layers, and placed it upon the grass mat. He sat cross-legged upon the sanghati robe, his body upright and properly composed, his mind unmoving. Having relinquished every inward and outward fear, with his whole body unshaken, he peacefully entered meditation.

When the Blessed One entered the building, the poisonous naga was outside roaming about in search of food. After eating its fill, it returned and crawled into the fire shrine. Seeing the Tathagata seated within from afar, the naga thought, “While I am still alive, someone has dared enter my dwelling.” Inherently vicious, the naga immediately emitted poison to harm the Blessed One.

When smoke and flame issued from the naga’s mouth, the Tathagata remained in samadhi and smoke likewise issued from his body. Seeing the Tathagata emit smoke, the naga became still more enraged and breathed forth intensely hot and powerful flames. The Tathagata then entered the Fire-Radiance Samadhi, and mighty flames streamed from his body.

Both the Buddha and the poisonous naga emitted blazing fire. The building was thus filled with brilliant flames, and because the fire burned so fiercely, the grass hall appeared red-hot like a great mass of fire.

The Blessed One thought, “I can employ a kind of supernatural power that will not harm the life of the naga king, but will merely burn away its skin, flesh, bones, and sinews until they are thoroughly purified.” The Blessed One immediately employed this supernatural power, leaving the naga king’s life faculty unharmed while causing its body alone to be completely scorched. After exercising this power, the Buddha emitted from his body rays of many colors: blue, yellow, red, white, and black. Having emitted this radiance, he directed it only one fathom downward to illuminate the place where the naga king was.

At that time Uruvilva Kashyapa stood not far from the fire shrine. Seeing the building ablaze with fierce flames, he said:

“Alas! Alas! The Great Shramana has now been burned to death by the poisonous naga. How pitiful! How regrettable! He would not heed the truthful and gentle words of my disciples and me.”

Among Kashyapa’s community was a youth named Aradakirika, which the Sui translators rendered as “Wet Tree-Bark Garment.” Seeing the fire hall in this state, he too was grieved. The other youths also cried out:

“How dreadful!”

Together they lamented. They were Kata Muni, which the Sui translators rendered as “Austere Ascetic”; Yamajini, rendered as “Twin Fires”; Arinivishayana, rendered as “Establisher of Speech”; Virabala, rendered as “Radiance of a Great Man”; Shamarayana, rendered as “Variegated-Eyed”; Parayana, rendered as “Able to Cross to the Other Shore”; Katayana, rendered as “Mutual Reception and Conduct”; one of the Gautama clan, rendered as “Dark Ox”; one of the Maudgalyayana lineage, rendered as “White Holder”; one of the Vasishtha clan, rendered as “Abiding in Transformation”; and Bharadvaja, rendered as “Repeated Recitation.” All these cried out:

“Quickly! Quickly! The Great Shramana is being burned by the poisonous naga. We should go and help extinguish the fire.”

Hearing these cries, some of the youths brought water jars, while others hurriedly carried ladders. Upon arriving, they raised the ladders against the roof of the great fire shrine, climbed up, and poured water down to extinguish the flames. Because the fire was produced by the majestic spiritual power of the Blessed One, however, it only burned more fiercely. The youths then descended from the roof and stood beside the fire shrine. They said to one another:

“The handsome and charming Great Shramana has been killed by the poisonous naga!”

Among the assembly, the youth Wet Tree-Bark Garment sorrowfully spoke this verse, lamenting the Blessed One:

Another youth sorrowfully spoke this verse, lamenting the Blessed One:

Another youth sorrowfully spoke this verse, lamenting the Blessed One:

Another youth sorrowfully spoke this verse, lamenting the Blessed One:

Another youth sorrowfully spoke this verse, lamenting the Blessed One:

Hearing his name, the ascetics’ hearts rejoiced;
In giving and morality, he is the supreme field of merit.
His graceful body is truly beautiful—
Alas, the naga’s fire now brings him harm!

Uruvilva Kashyapa was also present, standing motionless not far from the fire hall. A youth then approached him and said:

“Preceptor, please examine the Great Shramana’s natal star and determine which star governs him. Has some other malevolent star afflicted it? Which star is afflicting the Great Shramana?”

Uruvilva Kashyapa raised his face and examined the stars in the heavens, then said to the youth:

“Young man, you should now know that the Great Shramana’s natal star is the Ghost Mansion, and the Ghost Mansion cannot be oppressed by any other star. Young man, the Great Shramana’s star shines with extraordinary brilliance. From the appearance of this star, I know that the Great Shramana is now battling the poisonous naga. This sign decisively shows that the Great Shramana will triumph and subdue the poisonous naga. There is no doubt.”