佛本行集經

Chapter 58: THE CAUSAL CIRCUMSTANCES OF BHADRIKA

(Part 2)

At that time, Elder Upali Bada thought: “The Blessed One has not permitted the youth Devadatta to go forth. If I hastily allow him to go forth, I would not be acting rightly.” Having thought thus, he said to Devadatta:

“Youth, you must heed the Blessed One’s teaching and act accordingly.”

Devadatta then went in turn to the senior and venerable bhiksus and asked to go forth, but all the senior and venerable bhiksus said to him:

“The Blessed One has given such an instruction. Youth, you should act in accordance with it.”

After the bhiksus refused to allow Devadatta to go forth, he mounted his white elephant and returned to the city of Kapilavastu, where he resumed palace life.

As soon as the youth Ananda saw that all five hundred Sakyan youths had gone forth, he thought: “Today I must renounce the household life and go forth.” Having thought thus, he approached his parents and said:

“Dear parents, today I wish to renounce the household life and follow the Buddha into the monastic life. I humbly ask you to rejoice and allow me to fulfill my aspiration.”

Ananda’s mother had long harbored an impure mind toward the Buddha. Why did she have such a mind? When the Blessed One was still a householder bodhisattva, she saw that the Bodhisattva’s merit, virtue, majesty, and power shone brilliantly. She consequently developed a defiled desire for him and spoke many improper words. At that time, because she was a relative of his maternal aunt Mahaprajapati, the Bodhisattva remained silent and paid no heed to those improper words.

Because she lacked a pure mind, she firmly refused to allow Ananda to renounce the household life and go forth. When Devadatta heard that Ananda wished to go forth but his parents would not permit him, he came and said to Ananda:

“Do you truly wish to go forth, although your parents have not yet given their permission?”

Ananda replied to Devadatta:

“It is just as the prince says. I do not know what I can do to make my parents permit me to go forth and receive ordination as a bhiksu.”

Devadatta said to Ananda:

“If your parents later permit you to go forth, tell me, so that I may go forth together with you.”

Ananda immediately replied:

“As the prince says. I would not dare break my promise.”

Ananda then thought: “My parents will certainly not allow me to go forth.” Having thought thus, he secretly took five hundred coins from his home and went to the kingdom of Videha. In a certain village there lived a wealthy householder who had formerly been a good friend of his royal father. Ananda entrusted the five hundred coins to the householder and instructed him:

“I entrust this money to you, good sir, to provide me with food and drink. Whenever I wish to eat, I shall come to your house, and you may then use this money to buy food for me. Nor should you ask where I have come from. When I arrive, you will know that I need food.”

After saying this, Ananda went to a secluded place and undertook a vow of silence. Whether walking, standing, lying down, or sitting, he remained silent and did not speak. Whenever he needed food, Ananda went to the householder’s home and silently sat down to eat and drink. After finishing his meal, he silently departed.

The inhabitants of that village often saw the Sakyan youth Ananda walking, standing, lying down, sitting, coming, and going in silence. Seeing this, they asked him:

“Who are you, good sir?”

Ananda did not reply with a single word but silently went away again. The villagers then said among themselves: “This sage has probably come from the kingdom of Videha.” Therefore, they named Ananda the Sage of Videha.

One day, Ananda’s parents heard this report: “Ananda has fled the city of Kapilavastu and gone to a village in the kingdom of Videha, where he has undertaken a vow of silence and practices the way of a sage. He has now become a sage.” On hearing this news, Ananda’s parents immediately sent a messenger to tell him:

“My son! My son, if you are determined not to remain at home and wish only to go forth, then you should go forth together with the Sakyan youths.”

On hearing this, Ananda returned home and then went to tell Devadatta:

“Devadatta, royal brother, you should know that my parents have now permitted me to go forth.”

Devadatta asked Ananda:

“Under whom does the prince now wish to go forth?”

Ananda replied:

“I now wish to follow the Buddha into the monastic life.”

Devadatta said:

“I previously went to the Buddha and asked to go forth, but he would not permit me.”

Ananda said:

“Then we should go to the noble Sariputra and ask to go forth.”

Devadatta replied:

“That elder also refused to allow me to go forth. So too did Maha Maudgalyayana, Maha Kasyapa, Maha Katyayana, Uruvilva Kasyapa, Nadi Kasyapa, Gaya Kasyapa, Upasena, Maha Kausthila, Maha Cunda, Upali Bada, and all the other senior and venerable bhiksus. None of them would allow me to go forth.”

Ananda asked Devadatta:

“Devadatta, where then, in the royal brother’s opinion, should we go?”

Devadatta replied:

“Ananda, we should go somewhere no one knows us.”

Ananda said:

“I shall follow the royal brother’s wishes.”

Every Sakyan family in the royal clan was required to have one member go forth, and thus many powerful Sakyan youths followed the Buddha into the monastic life.

At that time, in the city of Kapilavastu, there was a Sakyan family with only two brothers. The younger was named Maniruddha (in older texts, Aniruddha), and the elder was named Mahanama. Over many lifetimes, the youth Maniruddha had planted roots of goodness, cultivated practices of liberation, severed the afflictions, and turned toward nirvana.

He did not wish to be born in the conditioned realms; throughout the three realms, he sought only to extinguish every defilement and outflow. Because he had accumulated abundant merit in the past, he was now born into a Sakyan household. From the time he was born into that family, its estate gradually prospered.

Wealth, gold, silver, grain, rice, pearls, beryl, coral, amber, various precious jades, and all its silver and gold, servants, and livestock became abundant. Five hundred kinds of treasure concealed beneath the earth appeared spontaneously. Whenever the youth lay asleep, devas brought five hundred priceless treasures and spread them upon his bed.

Seeing such marvels, his relatives discussed them among themselves: “Whenever this youth sleeps, devas bring priceless treasures and spread them upon his bed. We should therefore name him Maniruddha.”

This youth was handsome and lovable, and people never tired of looking at him. His skin was golden and lustrous like pure gold, his head was round like a parasol, his nose high, broad, and full like the beak of a parrot, and his arms extended below his knees. His body was perfectly proportioned in breadth and height, above and below, and all his faculties were complete and without defect.

His parents appointed four nurses especially to care for him: one to carry him, one to bathe him, one to suckle him, and one to lead him about at play. Cared for and reared by these four nurses, the youth gradually grew and gained understanding. Seeing that he roamed and played here and there and had reached the age when he could receive an education, his parents taught him various arts so that the family estate might be entrusted to him.

These included arithmetic, seals and signs, music, singing and dancing, satire, humor, jesting, graceful movement and deportment, cutting and polishing mani jewels, sewing and tailoring, dyeing garments, blending perfumes, and painting flowers, leaves, and portraits. He was taught games such as go, dice, cubo, and other amusements; literature; riding elephants, horses, and various vehicles; archery; the gestures of bending and looking upward; gathering and exerting strength; massage; methods for repelling rebellious enemies; controlling charging elephants; arranging gardens; proper conduct while walking, standing, entering, and leaving; discerning auspicious and inauspicious omens; subtle and hidden matters; breaking battle formations; gripping another’s hand so that it could not be freed;

standing firmly on the ground so that others could not move him; combing and arranging hair; wielding knives for carving and trimming; boring holes through objects; splitting wood and stone; striking a target without missing; shooting accurately at every part of a person, down to a pore or strand of hair; releasing arrows as swiftly as sound; and drawing extremely powerful bows.

He thoroughly mastered and fully accomplished all such arts. There was nothing he did not know. His resolve was profound, his spirit lucid, his mind extraordinary, and his wisdom keen.

Later, the youth Maniruddha accompanied his father to inspect the farms and other means of livelihood. When they arrived, the youth became thirsty and went to a stream to scoop up water to drink. The stream water then turned into the nectar of the devas. His father did not know this and, seeing him, immediately stopped him, crying:

“My son! My son! You should not drink that water, lest your body come to harm.”

After the youth Maniruddha had tasted the stream water, he said to his father:

“Father! This stream water is exceedingly sweet and delicious.”

Because his father did not believe him, the youth cupped some water in his hands, offered it to his father, and said:

“If you do not believe me, Father, please taste this water.”

The youth’s father tasted it and said:

“My son! My son, although I have lived in the royal palace, never have I drunk water as sweet and delicious as this!”

Having said this, the father rejoiced greatly at this unprecedented event and said to himself:

“My son is truly extraordinary and possesses immense merit and blessings. From the time of his birth until today, whatever he has required—food, drink, forms, fragrances, flavors, or tangible objects—has always become many times finer whenever it was brought to him.”

When his elder brother Mahanama saw that his younger brother’s food and drink were like this, jealousy arose in his heart, and he said:

“Why are the delicious, pure, and fragrant foods reserved for him alone and not given to me?”

On hearing her elder son speak thus, their mother said:

“My son! My son, do you not know? From the beginning until now, whenever prepared food and drink have been brought to Maniruddha, they have often become ten times more delicious.”

Nevertheless, Mahanama remained unwilling to believe her.

On another occasion, while Maniruddha was strolling in the pleasure grove, he sent a servant home to obtain food, saying:

“Go to my mother, receive the food, and bring it here.”

The youth’s mother arranged food on a tray, covered it with white silk, and sent someone to carry it first to the youth Mahanama and afterward to Maniruddha.

When the food was brought to him, the youth Maniruddha saw that its color, fragrance, and flavor had become many times more excellent, and the bowls and dishes were overflowing with food. Even after this happened, Mahanama still did not believe it. He said:

“Although the food was brought from home, whether it is delicious or poor and whether the dishes are full or scant depends on how the household servants arranged it. Who can know the truth of this matter?”

At another time, while Maniruddha was enjoying the scenery in the pleasure grove, he sent a servant home to tell his mother: “Please have someone bring me food.” His mother then placed empty bowls and dishes upon a tray, covered them with a cloth, and had the tray carried first to her elder son for him to see and then brought to Maniruddha. She said to her elder son:

“See for yourself whether this is false or true.”

On hearing this, Mahanama followed the tray to Maniruddha. There he saw that its bowls and dishes were filled with food of exquisite color, fragrance, and flavor. Seeing this, the youth Mahanama rejoiced greatly and exclaimed:

“Extraordinary! Never before have I seen such a thing! My younger brother possesses such immense merit and virtue!”

As the youth Maniruddha grew to maturity, he became strong and vigorous. His parents built three mansions for him: the first for winter, the second for spring and autumn, and the third for summer. The winter mansion was entirely warm, the summer mansion entirely cool, and the spring-and-autumn mansion temperate and agreeable. No other man lived in the youth’s residence. He alone moved about as he pleased and enjoyed every pleasure of the five senses.

The youth Mahanama then thought: “Today all the powerful Sakyan youths have one person from each family going forth, but no one from our family has yet done so. Therefore, I should renounce the household life and go forth. Otherwise, I must tell my younger brother Maniruddha to go forth.” Having thought thus, Mahanama went to the youth Maniruddha and said:

“Maniruddha, among the powerful Sakyan families, every household must have one person go forth, but no one from our family has done so. I think that either you or I must go forth.”

The youth Maniruddha said to his elder brother Mahanama:

“Elder brother, you should go forth. I cannot go forth.”

Mahanama said:

“Maniruddha, if that is so, I shall entrust the family estate to you. As for the principles of farming, one must first plow the soil, then level it, next clear away grass, trees, bricks, and stones, and only then sow the seed. After sowing, if it does not rain, you must irrigate according to the season. You must carefully follow the methods of plowing, harrowing, planting, and cultivation and await the harvest. Afterward, clear away the weeds and refuse and bury them beneath the earth, then store the harvested produce in the granary. Once this has been done, you must do the same the following year. From one year to the next, you must continue in this order without stopping.”

The youth Maniruddha said to Mahanama:

“If that is so, I shall remain at home performing these tasks without cease and have no time to rest. Since such work is never finished, when would I have time to stay in my three mansions and enjoy the pleasures of the five senses?”

The youth Mahanama said to Maniruddha:

“Younger brother, that work truly has no day of completion and no time when it ends. Our parents have preserved the wealth inherited from our grandparents. They also labored in this way, and their lives came to an end before the work was finished.”

The youth Maniruddha said to his elder brother Mahanama:

“If the work is known never to be finished and to have no day when it ends, and if our parents, attached to the ancestral estate, labored without time to rest until they relinquished their lives, then this is not a life in which one should remain. I think you should stay at home and manage the estate, while I renounce the household life, go forth, and cultivate the path.”

The youth Maniruddha then approached his parents and said:

“Most honored parents, I now wish to renounce the household life and go forth. I have come to ask your permission to renounce the household life and study and practice under the Tathagata.”

His parents said to Maniruddha:

“My son, you should know that we have only two sons. Therefore, we dearly love you both and do not wish to be separated from you. If separated from you even for a moment, we would be sorrowful and distressed. Even after our deaths, we would still wish not to be separated from our two sons. How much less, while we are still alive today, could we allow you to go forth!”

In this way, the youth Maniruddha made his request a second and then a third time, saying:

“I wish to renounce the household life and go forth within the Tathagata’s teaching. I humbly ask my parents to permit me.”

Formerly, when Prince Siddhartha went forth to cultivate the holy life, King Suddhodana became sorrowful, anguished, and deeply distressed because of the Bodhisattva. He therefore assembled the royal clan and proclaimed:

“Relatives, you should know that my son, Prince Siddhartha, has now gone forth. I no longer wish to occupy the royal throne, nor do I wish to wear the celestial crown. Whichever member of the royal clan is able to assume the throne, I shall perform the anointing ceremony, confer the celestial crown upon him, and transmit the kingship to him.”

In the assembly was the youth Bhadrika, son of Lady Black-Godhayani. He addressed the king:

“Great King, your servant is able to assume the royal throne and receive the celestial crown.”

King Suddhodana and the entire Sakyan royal clan then performed the anointing ceremony, conferred the celestial crown upon the youth Bhadrika, and transmitted the kingship to him. From that time onward, the Sakyan Bhadrika ruled as king, and his relatives called him the Sakyan King Bhadrika. King Bhadrika reigned for twelve years and governed the people in accordance with the Dharma.

The Sakyan royal clan had previously made this agreement: “Whoever receives the celestial crown and becomes king must prepare for all the Sakyan relatives a banquet of delicacies comprising a hundred kinds of food and drink.” In their childhood, King Bhadrika and the youth Maniruddha had played together in the earth and become friends. Therefore, when the king held the banquet, he instructed the youth Maniruddha:

“Youth, help me serve our relatives first. Afterward, you and I shall eat together.”

The youth Maniruddha said to the Sakyan King Bhadrika:

“I shall obey the Great King’s command and dare not disobey.”

After the king and the youth had finished serving their relatives, they ate together. When they had eaten, the king invited the youth to remain and rest in the royal palace.

As that night drew to an end and dawn approached, the Sakyan King Bhadrika went to inquire after the youth Maniruddha:

“Youth, did you sleep well last night?”

Maniruddha replied:

“Great King, I did not sleep well last night.”

The king asked:

“Why did you not sleep well?”

Maniruddha replied:

“Last night I suffered abdominal pain, fever, and chills.”

The king asked:

“Why did you suffer abdominal pain, fever, and chills?”

Maniruddha replied:

“Great King, the seasonings in yesterday’s food and drink were not properly balanced, and thus my abdomen still hurts. Moreover, when the weaver formerly wove this blanket, he was suffering from fever and chills, and so I too have contracted fever and chills.”

The Sakyan King Bhadrika then summoned the cook and asked:

“When you recently prepared the meal of a hundred flavors, did you use too much seasoning, too little, or the proper amount?”

The cook replied:

“Great King, it is so, it is so! When your servant prepared the food, some flavors were slightly too strong and others slightly too weak. At that time, your servant was busy and could not do everything as intended, for I had to attend to many matters. Moreover, my assistant did not know how to perform the work, and so the seasonings were all confused.”

The Sakyan King Bhadrika then had the blanket weaver summoned and asked him:

“When you wove this blanket for me, why did you not apply yourself wholeheartedly?”

The weaver replied:

“Great King, it is just as you have said. When your servant wove that blanket, my body was afflicted by fever and chills, yet the Great King sent a messenger to press me for its completion. At that time, my fever and chills had not yet passed. Fearing that the Great King would be angry, your servant hastily wove the blanket and gave it to the messenger. Therefore, it was not finely made.”

The Sakyan King Bhadrika regarded this as an unprecedented, inconceivable marvel and thought: “Rare indeed! Rare indeed! Maniruddha possesses such sublime and wondrous wisdom!”

The Sakyan King Bhadrika said to the youth Maniruddha:

“Maniruddha, from now on, if you need anything from me, you need not come in person. Simply send someone to me. I shall not fail you.”

At that time, the mother of the youth Maniruddha thought: “This Sakyan Bhadrika played in the earth with my son in childhood, and they became close friends. Therefore, the youth will surely not go forth now.” Having thought thus, she called her son home and said:

“Maniruddha, if the Sakyan King Bhadrika renounces the household life and goes forth, will you then go forth?”

On hearing his mother’s question, the youth Maniruddha went to see the Sakyan King Bhadrika. At that time, the king had left the palace to attend a Nataka entertainment (translated in the Sui as ‘an assembly for recounting auspicious events’) and was seated watching it. The youth Maniruddha thought: “If I enter the assembly, I shall certainly disrupt the king’s enjoyment of the entertainment.” Having thought thus, he sat outside the gate and waited until the Nataka entertainment had ended before entering.

At the height of the entertainment, the king saw a female musician holding a konghou harp in her hands. Suddenly, one of its strings broke. She swiftly rejoined it, and no one at the Nataka entertainment noticed, apart from the king alone. Yet the youth Maniruddha, although outside the gate, also knew what had happened.

When the youth saw that the Nataka entertainment was about to end, he went to see the Sakyan King Bhadrika. Upon arriving, he placed an arm around the king’s neck and then sat to one side. The Sakyan King Bhadrika said to the youth Maniruddha:

“Maniruddha, I previously told you that if you needed anything, you need not come in person. You could simply send someone, and I would not fail you. Why have you now come here yourself?”

Maniruddha replied:

“Great King, this is a matter for which another person could not be sent.”

The king asked the youth:

“Maniruddha, what is this matter of which you speak? Does it concern you, or does it concern me?”

Maniruddha replied:

“Great King, it concerns me, yet it also concerns the Great King.”

The king asked:

“If it concerns me, then please explain it clearly.”

Maniruddha replied:

“Great King, you should know that I wish to renounce the household life and go forth. In this way, the matter concerns the Great King.”

The king replied:

“Youth Maniruddha, if your wish to renounce the household life and go forth concerns me, I shall consent to your going forth. You need not worry about me. If you wish to go forth, you may do as you please.”

The youth Maniruddha said to the Sakyan King Bhadrika:

“The Great King must go forth together with me. Why? Because my parents told me: ‘Maniruddha, if the Sakyan King Bhadrika renounces the household life and goes forth, you may follow the king and go forth as well.’”

The youth Maniruddha then saw the Sakyan King Bhadrika speak truthfully before the great assembly:

“Maniruddha, if your wish to renounce the household life and go forth concerns me, I shall not oppose it but shall follow you and go forth.”

Everyone in the Sakyan royal clan then spoke sincerely:

“If that is so, we request the Great King to go forth together with Maniruddha.”

The Sakyan King Bhadrika said to the youth Maniruddha:

“If it has been decided thus, you must wait at home for seven years. After I have arranged the affairs of the kingdom, I shall renounce the household life and go forth together with you.”

The youth Maniruddha said to the Sakyan King Bhadrika:

“Great King, do not speak thus. I cannot wait seven years. Why? Great King, seven years is far too long. Who knows whether, during that time, some obstacle might hinder our going forth?”

The king said to the youth Maniruddha:

“Youth, you can wait for me for six years. After I have arranged the affairs of the kingdom, I shall renounce the household life and go forth together with you.”

The youth Maniruddha said to the Sakyan King Bhadrika:

“Great King, you should not speak thus. I cannot wait six years either. Why? Six years is far too long. Who knows whether, during that time, something might obstruct our going forth?”

King Bhadrika said to the youth Maniruddha:

“Youth, if you are resolute, please wait for me for five years, so that I may arrange the affairs of the kingdom.”

In this way, he reduced the period to four years, three years, and two years, but the youth Maniruddha would not agree. The king then said:

“If you will not accept that, please wait for me for one year so that I may arrange the affairs of the kingdom. Afterward, I shall go forth together with you.”

Maniruddha still said to the Sakyan King Bhadrika:

“I cannot wait even one year. Why? One year is still too long. Who knows whether, during that time, some affair of the king might become an obstacle?”

The Sakyan King Bhadrika said to Maniruddha:

“Youth, if you remain unwilling, please wait for me for six months so that I may arrange the affairs of the kingdom.”

In this way, he reduced the period to three months, two months, and one month, but the youth Maniruddha would not agree. The Sakyan King Bhadrika then said to Maniruddha:

“Youth, if you remain resolute, please wait for me for seven days and seven nights so that I may arrange the affairs of the kingdom. Afterward, I shall renounce the household life and go forth together with you.”

Maniruddha said to the Sakyan King Bhadrika:

“Excellent, Great King! Excellent, Bhadrika! In accordance with the Great King’s wishes, I shall wait for seven days and seven nights.”

At that time, the Blessed One was residing in the village of Anupiya. For seven days and nights, the king adorned his body in the royal palace with various ornaments, including jeweled necklaces, and enjoyed the pleasures of the five senses in the pleasure grove. Just as a person about to attend a great gathering at another’s house washes his head, combs his hair, puts on garments, adorns his body with jeweled necklaces, and then departs, so too did the Sakyan King Bhadrika prepare to go to the pleasure grove for recreation and enjoyment.

There was a youth named Bapphuda (translated in the Sui as ‘Much Honey’). There was another youth named Kumbhila, another named Nandika, another Sakyan youth named Ananda, and still another Sakyan youth named Devadatta. These youths adorned their bodies just as the king had done. They put on garments, ornamented themselves with jeweled necklaces, and brought a skilled barber with them as they traveled together to the village of Anupiya.

At that time, the Sakyan King Bhadrika possessed precious articles worth three hundred measures of gold: his garments were worth one hundred measures of gold, his jeweled necklaces one hundred measures, and his horse’s saddle, bridle, and equipment one hundred measures. The youth Maniruddha possessed the same.

Each of the Sakyan youths—Bapphuda, Kumbhila, Nandaka, Ananda, and Devadatta—likewise possessed various precious articles worth three hundred measures of gold, including the value of the equipment for their horses. The total value of the youths’ treasures amounted to two thousand one hundred measures of gold.

After the youths had departed from the city of Kapilavastu, everyone dismounted and removed all the jeweled necklaces from their bodies. They gave them to the barber and said:

“We give all these jeweled necklaces to you for your livelihood. Accept them as capital to sustain your life, and do not seek anything else.”

After giving away the jeweled necklaces, the youths proceeded together toward the village of Anupiya. The barber then thought: “The majestically powerful Sakyans may accuse me of leading these youths away in flight. For that reason, I fear they may come and oppress or harm me. The youths have vomited out and cast away these things; why should I swallow them? Today I should not accept these treasures. These youths, so wealthy, noble, majestic, and powerful, have abandoned immeasurable wealth, treasures, and even royal rank to renounce the household life and go forth. How much more should someone such as I follow them into the monastic life?”

Having thought thus, the barber hung the treasures, jeweled necklaces, and other objects upon a tree branch and thought to himself: “If anyone sees these things, they may freely take and use them. It will certainly not be theft.”

Having thought thus, the barber went after the Sakyan youths. Seeing the barber approaching from afar, the Sakyan youths asked him:

“Why have you not returned home?”

The barber replied to the Sakyan youths:

“Noble sons, I thought: ‘The Sakyans are extremely powerful and possess such majesty and might that they may accuse me of leading the youths away in flight. For that reason, I fear that they may come and take my life. The youths have vomited out and cast away the treasures; why should I swallow them? I shall not accept these precious things. Why? The Sakyan youths are powerful and possess great authority, yet they still go forth. How much more should someone such as I go forth today?’ Noble sons, for this reason I have not returned home.”

On hearing this, the Sakyan youths said:

“Since you have reflected and decided in this way, you should not return home. Why? It is just as you have said. Our Sakyans, majestic and resplendent, will surely accuse you of leading the youths away in flight. Once such a claim is made, they will certainly come and take your life.”

The Sakyan youths and the barber then went together to the Buddha. Upon arriving, they bowed at the Buddha’s feet, sat to one side, and said:

“Blessed One, please allow us to renounce the household life, go forth, and receive full ordination.”

They further said:

“Blessed One, if you permit us to go forth, you should ordain the barber first. Why? For a long time, this barber has diligently and painstakingly served us without ever being negligent. Therefore, the barber should go forth and receive full ordination first. After he has gone forth, we shall go forth and receive full ordination afterward, so that we may have occasion to rise and welcome him, join our palms respectfully, and bow to him in homage, thereby showing our respect. Why? We Sakyan youths are proud and arrogant because of our high standing. Through this man, we shall now turn our minds around and abandon our former pride and arrogance.”

The Blessed One first admitted the barber into the monastic life and conferred full ordination upon him. Next, he admitted the Sakyan King Bhadrika into the monastic life and conferred full ordination upon him. The other youths were then each admitted into the monastic life and given full ordination in order. At that time, Ananda and Devadatta had still not gone forth, because the two of them had left the Blessed One and gone to the foot of the Snow Mountains.

At the foot of the Snow Mountains lived an elder of the Vayastha clan named Sangha. He had cultivated the path and attained the first three fruits, accomplished the four dhyanas, and customarily dwelt at the foot of the Snow Mountains.

When Vayastha Sangha saw the two youths Ananda and Devadatta approaching, the elder welcomed them and asked:

“For what reason have the Sakyan youths come here?”

The two youths replied:

“Today, the two of us wish to go forth, and therefore we have come to the Elder. Excellent, noble one! We humbly ask you to admit us into the monastic life.”

At that time, Vayastha Sangha had not examined their virtues and conduct, nor had he ever known the spiritual capacity and disposition of the youth Devadatta. Therefore, the elder immediately admitted both men into the monastic life and conferred full ordination upon them.

Not long after the Elder Ananda had gone forth, he sat in meditation and contemplated in a secluded place, thinking: “Today, perhaps my preceptor will allow me to go and see the Buddha. I too should go and pay my respects to the Buddha.”

Having thought thus, at daybreak Ananda left his dwelling, went to Vayastha Sangha, bowed at his feet, stood to one side, and said to the Elder Vayastha Sangha:

“Elder, I now wish to go and see the Buddha. I do not know whether the Elder will permit me.”

Vayastha Sangha said to Ananda:

“If you see that the time is suitable, you may go. When you arrive, bow at the Buddha’s feet on my behalf and inquire after the Blessed One for me, asking: ‘Do you have little illness and little affliction? Is your body at ease? Is it easy for you to walk and stand? Is your journeying and teaching free from hardship? Are your bodily strength and vitality abundant?’”

On hearing his preceptor speak thus, Ananda replied:

“I shall act exactly as the Elder has instructed and would not dare disobey.”

Ananda bowed at the feet of Vayastha Sangha, circumambulated him three times, took his leave, and departed.