增壹阿含經

XXIV. THE LOFTY BANNER CHAPTER (2)

At that time, the vicious dragon extended its tongue and licked the Tathagata’s hand, gazing affectionately at the Tathagata’s face.

Early the following morning, the Blessed One carried the vicious dragon in his hand to Gautama and said to him:

—This dragon was exceedingly fierce and violent, but it has now been subdued.

When Gautama saw the vicious dragon, he became frightened and said to the Blessed One:

—Stop, stop, Śramaṇa! Do not come closer; the dragon will harm you.

The Blessed One said:

—Gautama, do not be afraid! I have now subdued it, and it will never cause harm. Why is this? This dragon has been taught and transformed by me.

Then Gautama and his five hundred disciples praised this as unprecedented and exceedingly marvelous:

—This Śramaṇa Gautama possesses tremendous spiritual power. He can subdue this vicious dragon and prevent it from doing evil. Nevertheless, he is still not equal to me, for I have attained the true path.

Gautama said to the Blessed One:

—Great Śramaṇa, please accept my invitation for ninety days. I shall provide whatever robes, food and drink, beds and seats, and medicines for treating illness you may require.

The Blessed One silently accepted Gautama’s invitation and released the vicious dragon into the great ocean. According to whether that divine dragon’s lifespan was short or long, when its life ended it was reborn in the Heaven of the Four Heavenly Kings. The Tathagata returned to dwell in the stone grotto. Gautama prepared various foods and drinks as offerings and then went to the Blessed One and said:

—The food has been prepared. Please come and partake of it.

After Gautama had departed, the Blessed One went across Jambudvīpa, picked a rose-apple fruit beneath a rose-apple tree, returned, and sat in the stone grotto before Gautama arrived.

When Gautama saw the Blessed One in the stone grotto, he said to him:

—Śramaṇa! By what road did you reach the stone grotto?

—After you left, I went across Jambudvīpa, picked a rose-apple fruit, and returned here. Gautama, you should know that this fruit is very fragrant and delicious. Take it and eat it.

—I do not need it. Śramaṇa, you may eat it yourself.

Gautama again thought, “This śramaṇa truly possesses spiritual powers and the might to travel across Jambudvīpa and pick delicious fruit. Nevertheless, he is not equal to me in attainment of the true path.”

After the Blessed One had eaten, he returned to his dwelling to rest.

Early the next morning, Gautama went to the Blessed One and said:

—The mealtime has arrived. You may come and eat.

—Go back ahead of me; I shall come afterward.

After Gautama had left, the Buddha went across Jambudvīpa, obtained a mango, returned before Gautama, and sat in the stone grotto. Gautama said to the Blessed One:

—Śramaṇa, by what road did you come here?

—After you left, I went across Jambudvīpa and brought back this fruit. It is exceedingly delicious. If you want it, take it and eat it.

—I do not need it. Śramaṇa, you may eat it yourself.

Gautama again thought, “This śramaṇa truly possesses spiritual power and tremendous spiritual might. After I left, he picked this fruit and brought it here. Nevertheless, he is not equal to me, for I have attained the path.”

After the Blessed One had eaten, he returned to his dwelling to rest.

Early the following morning, Gautama went to the Blessed One and said:

—The mealtime has arrived. You may come and eat.

—Go ahead of me; I shall come afterward.

After Gautama had left, the Blessed One went to Uttarakuru in the northern continent, obtained naturally grown rice, and returned to Gautama’s stone grotto. Gautama asked the Buddha:

—Śramaṇa, by what road did you come and sit here?

—Gautama, you should know that after you left, I went to Uttarakuru and obtained naturally grown rice, which is very fragrant and delicious. Gautama, if you want some, take it and eat it.

—I do not need it. Śramaṇa, you may eat it yourself.

Gautama again thought, “This śramaṇa possesses extraordinary spiritual powers and tremendous spiritual might. Nevertheless, he is not equal to me, for I have attained the true path.”

After the Blessed One had eaten, he returned to his dwelling to rest.

Early the following morning, Gautama went to the Blessed One and said:

—The mealtime has arrived. You may come and eat.

—Go back ahead of me; I shall come afterward.

After Gautama had left, the Blessed One went to Godānīya, obtained a harītakī fruit, then returned to Gautama and sat in the stone grotto.

—Śramaṇa, by what road did you come and sit here?

—After you left, I went to Godānīya and brought back this fruit. It is exceedingly fragrant and delicious. Gautama, if you want it, you may take it and eat it.

—I do not need it. Śramaṇa, you may eat it yourself.

Gautama again thought, “This śramaṇa possesses tremendous spiritual power and great spiritual might. Nevertheless, he is not equal to me in attainment of the true path.”

After the Blessed One had eaten, he returned to his dwelling to rest.

The next day, Gautama went to the Blessed One and said:

—The time has arrived. You may come and eat.

—Go back ahead of me; I shall come afterward.

After Gautama had left, the Blessed One went to Pūrvavideha, obtained a vibhītaka fruit, returned before Gautama, and sat in the stone grotto. Gautama asked:

—Śramaṇa! By what road did you come and sit here?

—After you left, I went to Pūrvavideha and obtained this fruit. It is very fragrant and delicious. Gautama, if you want it, you may take it and eat it.

—I do not need it. Śramaṇa, you may eat it yourself.

Gautama again thought, “This śramaṇa possesses tremendous spiritual power and great spiritual might. Nevertheless, he is not equal to me in attainment of the true path.”

After the Blessed One had eaten, he again returned to his dwelling to rest.

At that time, Gautama wished to conduct a great sacrifice. His five hundred disciples took up axes to chop firewood, but although they held the axes in their hands, the axes would not descend. Gautama immediately thought, “This must be the doing of Śramaṇa Gautama.”

—Now I wish to chop firewood. Why can the axes not be brought down?

—Do you wish the axes to descend?

—I wish them to descend.

The axes immediately descended. But after the axes had descended, they could not be raised again. Gautama again said to the Buddha:

—Why can the axes not be raised?

—Do you wish the axes to be raised?

—I wish them to be raised.

The axes immediately could be raised. Gautama’s disciples then wished to kindle a fire, but the fire would not burn. Gautama immediately thought, “This must be the doing of Śramaṇa Gautama.” Gautama said to the Buddha:

—Why will the fire not burn?

—Do you wish the fire to burn?

—I wish it to burn.

The fire immediately blazed up. They then wished to extinguish the fire, but it would not go out. Gautama said to the Buddha:

—Why will the fire not go out?

—Do you wish the fire to go out?

—I wish it to go out.

The fire immediately went out. Gautama again thought, “This Śramaṇa Gautama has a handsome and dignified countenance, rarely seen in the world. Tomorrow I wish to conduct a great sacrifice, and the king and the people will all come and assemble. If they see this śramaṇa, I shall no longer receive their offerings. It would be a great blessing if this śramaṇa did not come tomorrow.”

The Blessed One knew Gautama’s thought. Early the next morning, he went to Uttarakuru and obtained naturally grown rice, then went to Godānīya and obtained fresh milk. He then went to Lake Anavatapta and ate there, remained there throughout the day, and in the evening returned to the stone grotto to rest.

The following day, Gautama went to the Blessed One and asked:

—Śramaṇa! Why did you not come yesterday?

—Yesterday you thought, “This Gautama is exceedingly handsome and dignified, rarely seen in the world. Tomorrow morning I shall hold a great sacrifice. If the king and his ministers see him, they will cease making offerings to me. It would be fortunate if he did not come.” Knowing that this was the thought in your mind, I went to Uttarakuru and obtained naturally grown rice, then went to Godānīya and obtained fresh milk. I ascended to Lake Anavatapta and ate there, remained there for the entire day, and in the evening returned to the stone grotto to rest.

Gautama again thought, “This great śramaṇa possesses extraordinary spiritual powers and true spiritual might. Nevertheless, he is not equal to me in attainment of the true path.”

After the Blessed One had eaten, he returned to the stone grotto to rest. That night, the Four Heavenly Kings came to the Blessed One to hear the sutras and the Dharma. The Four Heavenly Kings emitted brilliant radiance, and the Buddha also emitted a great radiance that illuminated the mountain forests, making them entirely translucent and of one hue. Gautama saw the light that night. Early the next morning, he went to the Blessed One and said:

—What light illuminated these mountain forests last night?

—Last night, the Four Heavenly Kings came to me to hear the Dharma. That was the radiance of those Four Heavenly Kings.

Gautama again thought, “The śramaṇa possesses tremendous spiritual power and can cause the Four Heavenly Kings to come and hear the Dharma. Yet despite possessing such spiritual power, he is still not equal to me in attainment of the true path.”

After the Blessed One had eaten, he again returned to rest. At midnight, Śakra, Lord of the Devas, came to the Blessed One to hear the Dharma. The radiance of Śakra, Lord of the Devas, illuminated that mountain. During the night, Gautama arose to observe the stars and saw this radiance. Early the next morning, Gautama went to the Blessed One and asked:

—Gautama! Last night the light was exceedingly wondrous. What was the cause and condition for this radiance?

—Last night, Śakra, Lord of the Devas, came here to hear the Dharma, and therefore this radiance appeared.

Gautama immediately thought, “This Śramaṇa Gautama possesses tremendous spiritual power and great spiritual might, and can cause Śakra, Lord of the Devas, to come and hear the Dharma. Nevertheless, he is not equal to me in attainment of the true path.”

After the Blessed One had eaten, he returned to his dwelling to rest. At midnight, the Brahmā king emitted a great radiance that illuminated the mountain, and then came to the Blessed One to hear the Dharma. Gautama arose during the night and saw the light. The following day, he went to the Blessed One and asked:

—Last night, the radiance shone more brightly than heavenly light and was many times greater. What was the cause and condition for this radiance?

—Gautama, you should know that last night the Brahmā king came to me to hear the Dharma.

Gautama again thought, “This Śramaṇa Gautama possesses tremendous spiritual power and can cause my forefather to come to this śramaṇa to hear the Dharma. Nevertheless, he is not equal to me in attainment of the true path.”

At that time, the Blessed One obtained a tattered five-piece robe and wished to wash and preserve it. He then thought, “Where should I now wash this robe?”

Śakra, Lord of the Devas, knew the Blessed One’s thought and immediately created a bathing pool by transformation. He then said to the Blessed One:

—You may wash your robe here.

The Blessed One then thought, “Where shall I scrub and wash this robe?”

The Four Heavenly Kings knew the Blessed One’s thought and immediately lifted a large square stone, placed it at the water’s edge, and said to the Blessed One:

—You should scrub and wash it here.

The Blessed One again thought, “Where shall I dry this robe?”

The tree deity knew the Blessed One’s thought and immediately lowered a branch, saying to the Blessed One:

—Blessed One, please dry your robe here.

Early the following morning, Gautama went to the Blessed One and asked:

—Originally there was no pool here, but now there is a pool. Originally there was no tree, but now this tree is here. Originally there was no stone, but now this stone is here. What was the cause and condition for these transformations?

—Last night, Śakra, Lord of the Devas, knew that I wished to wash my robe, so he made this bathing pool. I then thought, “Where should I scrub and wash this robe?” The Four Heavenly Kings knew my thought and immediately brought this stone. I again thought, “Where should I dry the robe?” The tree deity knew my thought and immediately lowered this branch.

Gautama then thought, “Although this Śramaṇa Gautama possesses spiritual power, he is not equal to me in attainment of the true path.”

After the Blessed One had eaten, he returned to his dwelling to rest. At midnight that night, great black clouds arose and poured down heavy rain, and the great Nairañjanā River surged violently. Gautama again thought, “This river is flowing swiftly. The śramaṇa will surely be swept away by the waters. I shall now go and see.”

Gautama and his five hundred disciples then went to the riverbank. At that time, the Blessed One was walking upon the water without his feet becoming wet. Seeing from afar that the Blessed One was walking upon the water, Gautama immediately thought, “How extraordinary! How marvelous! Śramaṇa Gautama can walk upon the water. I too can walk upon the water, but I cannot keep my feet from becoming wet. Although this śramaṇa possesses spiritual might, he is not equal to me in attainment of the true path.”

The Blessed One then said to Gautama:

—You are not an arhat, nor do you know the path of an arhat. You do not even know the name “arhat”; how much less could you have attained the path? You are blind, and your eyes see nothing. Although the Tathagata has manifested transformations such as these, you still say, “He is not equal to me in attainment of the true path.” You just said, “I can walk upon the water.” Now is precisely the time. Can you walk upon the water together with me? You should now abandon your mind of wrong views and not allow yourself to endure this suffering and affliction forever.

When Gautama had heard the Blessed One’s words, he immediately came forward, bowed at the Buddha’s feet, and said:

—I now repent of my error. Secretly knowing it to be contrary to the Dharma, I nevertheless offended the Tathagata. I humbly ask you to accept my repentance.

He repeated this three times. The Blessed One said:

—I accept your correction of your fault, since you yourself know that you have offended and afflicted the Tathagata.

Gautama then said to his five hundred disciples:

—Each of you may now follow your own inclination. I myself shall take refuge in Śramaṇa Gautama.

The five hundred disciples said to Gautama:

—We too had already set our hearts upon Śramaṇa Gautama. When Gautama subdued the dragon, we wished then to entrust our lives to him. If our teacher himself takes refuge in Gautama, all five hundred of us disciples shall also take refuge in Gautama.

Gautama replied:

—Now is precisely the time. Because my mind remained attached to this foolishness, although I saw so many transformations, my understanding still did not awaken, and I therefore proclaimed that my path was the true path.

Surrounded before and behind by his five hundred disciples, Gautama went to the Blessed One, bowed at his feet, stood to one side, and said:

—We humbly ask the Blessed One to permit us to become śramaṇas and cultivate the pure practice.

It is the customary Dharma of all Buddhas that when they say, “Come, bhikṣu!” that person immediately becomes a śramaṇa. The Blessed One then said to Gautama:

—Come, bhikṣu! This Dharma is subtle and wondrous. Cultivate the holy life well.

The clothes Gautama was wearing all changed into kāṣāya robes, and the hair on his head naturally fell away as though it had been shaved seven days earlier. Gautama then cast his ritual implements and manuals of spells into the water. The five hundred disciples then said to the Blessed One:

—We humbly ask the Blessed One to permit us to become śramaṇas.

—Come, bhikṣus!

The five hundred disciples immediately became śramaṇas, kāṣāya robes covering their bodies, and the hair on their heads naturally fell away.

At that time, downstream there was a brahmin named River Gautama who lived beside the riverbank. When River Gautama saw all the implements of spellcraft being swept downstream, he immediately thought, “Alas, my elder brother and teacher has drowned!”

River Gautama then took his three hundred disciples upstream to search for his elder brother’s body. From afar, he saw the Blessed One seated beneath a tree, with Great Gautama and his five hundred disciples gathered around him before and behind as he taught the Dharma. Having seen this, he immediately approached Gautama and said:

—What a fine affair this is! Formerly you were a teacher of others; now you have become a disciple. Elder brother, why have you become the disciple of a śramaṇa?

Gautama replied:

—This is the very best thing; nothing surpasses it.

Uruvilvā Gautama then faced River Gautama and recited this verse:

When River Gautama heard the title “Buddha,” he was filled with irrepressible joy and delight. He came forward and said to the Blessed One:

—Please permit me to practice the path.

—Come, bhikṣu! Cultivate the holy life well and completely end the bounds of suffering.

River Gautama and his three hundred disciples immediately became śramaṇas, kāṣāya robes covering their bodies, and the hair on their heads naturally fell away. River Gautama and his three hundred disciples then cast all their implements of spellcraft into the water.

At that time, at the lower end of the river, there was a brahmin named Gayā Gautama who lived beside the riverbank. Seeing from afar the implements of spellcraft floating upon the water, he immediately thought, “My two elder brothers practice the path upstream. Now all their implements of spellcraft are being swept downstream. My two elder brothers, the Gautamas, must have been harmed by the waters.”

He immediately took his two hundred disciples upstream to the place where they had practiced their arts. From afar, he saw that his two elder brothers had become śramaṇas, and he said:

—What a fine affair this is! Formerly you were revered by others; now you have become disciples of a śramaṇa!

Gautama replied:

—This place is the very best; nowhere surpasses it.

Gayā Gautama then thought, “My two elder brothers are learned and know much. This must certainly be an excellent place, since it has caused my two elder brothers to practice the path there. I too should practice the path there.” Gayā Gautama then approached the Blessed One and said:

—I humbly ask the Blessed One to permit me to become a śramaṇa.

The Blessed One said:

—Come, bhikṣu! Cultivate the holy life well and completely end the bounds of suffering.

Gayā Gautama immediately became a śramaṇa, kāṣāya robes covering his body, and the hair on his head naturally fell away as though it had been shaved seven days earlier. At that time, the Blessed One was beside that river, beneath a nyagrodha tree. He had not long before attained Buddhahood, and he had one thousand disciples, all of whom were senior and venerable elders.

The Blessed One taught and transformed them by means of three things. What were the three? They were teaching through spiritual powers, teaching through verbal instruction, and teaching through admonition.

What is called teaching through spiritual powers? The Blessed One might transform many bodies and merge them into one, or disappear, or manifest passage through stone walls without obstruction, or emerge from the earth, or enter the earth as though flowing through water without obstruction. He might sit cross-legged and fill the whole of space, like a bird in the sky, without obstruction. He might also resemble a great fiery mountain emitting immeasurable smoke. Like the sun and moon, whose tremendous spiritual power cannot be measured, he might reach with his hand as far as the Brahmā heaven. The Blessed One manifested spiritual powers such as these.

What is called teaching through verbal instruction? The Blessed One instructed the bhikṣus: this should be abandoned; this should be retained; this should be approached; this should be kept distant; this should be remembered; this should be eliminated; this should be contemplated; and this should not be contemplated.

What should be cultivated, and what should not be cultivated? The seven factors of awakening should be cultivated, and the three fetters should be eliminated.

What should be contemplated, and what should not be contemplated? What should be contemplated means that one should carefully contemplate the śramaṇa’s three dharmas that bind one to liberation: delight in renunciation, delight in freedom from ill will, and delight in freedom from anger. What should not be contemplated? The śramaṇa’s three sources of suffering. What are the three? They are contemplation of sensual desire, contemplation of ill will, and contemplation of anger.

What should be kept in mind, and what should not be kept in mind? One should keep in mind the truth of suffering, the truth of its arising, the truth of its cessation, and the truth of the path. One should not keep in mind false propositions: adherence to the view of permanence, adherence to the view of impermanence, adherence to the view that the world is finite, or adherence to the view that the world is infinite; that the life principle is one thing and the body another; that the life principle is not one thing and the body another; that after death the Tathagata exists; that after death the Tathagata does not exist; that there is an end; that there is no end; or that there both is and is not an end. Do not think in this way.

What is called teaching through admonition? Furthermore, one should walk in this manner and should not walk in that manner; one should go in this manner and should not go in that manner; one should remain silent; one should speak in this manner; one should keep one’s robe in this manner and should not keep one’s robe in that manner; one should enter the village in this manner and should not enter the village in that manner. This is called teaching through admonition.

The Blessed One taught and transformed the thousand bhikṣus by means of these three things. After those bhikṣus had accepted the Buddha’s teaching, all one thousand bhikṣus became arhats. The Blessed One then saw that the thousand bhikṣus had attained arhatship. At that time, in Jambudvīpa there were one thousand arhats, while the five bhikṣus together with the Buddha numbered six. Uruvilvā Gautama then thought, “Why is the Blessed One sitting facing Kapilavastu?”

Uruvilvā Gautama immediately knelt before the Blessed One and said:

—I do not understand why the Tathagata is sitting facing Kapilavastu.

The Blessed One said:

—While dwelling in the world, a Tathagata should perform five tasks. What are the five? He should turn the Dharma wheel; he should teach the Dharma to his father; he should teach the Dharma to his mother; he should guide ordinary beings and establish them in the bodhisattva practice; and he should bestow predictions upon bodhisattvas. Gautama, these are the five dharmas that a Tathagata should practice when he appears in the world.

Uruvilvā Gautama again thought, “The Tathagata remembers his kinsmen and his homeland, and therefore sits facing that direction.”

The five bhikṣus gradually made their way to the Nairañjanā River. They went to the Blessed One, bowed, and sat to one side. Venerable Udāyin then saw that the Blessed One was sitting facing Kapilavastu. Having seen this, he thought, “The Blessed One must wish to go to Kapilavastu to see his relatives.” Udāyin went and knelt before the Blessed One, saying:

—I now have a question that I am able to ask. I humbly ask you to explain it.

The Blessed One said:

—Ask whatever you wish to ask.

Udāyin said to the Blessed One:

—I perceive that the Tathagata intends to proceed toward Kapilavastu.

The Blessed One said:

—It is so, just as you have said. Udāyin, you should know this: go first to King Śuddhodana, and I shall come afterward. Why is this? It is the custom of the kṣatriya lineage first to send a messenger with notice, after which the Tathagata will arrive. Go and tell the king that after seven days the Tathagata will come to see him.

Udāyin replied:

—Yes, Blessed One.

Udāyin immediately rose from his seat, arranged his robes, bowed to the Blessed One, disappeared from before him, and arrived at King Śuddhodana’s residence in Kapilavastu. Upon arriving, he stood before the king. King Śuddhodana was then seated in the great hall with the palace women. Udāyin was hovering in the air, holding an alms bowl in one hand and a staff in the other. When King Śuddhodana saw him standing before him, he became frightened and said:

—Who is this? Is he human, nonhuman, a deva, a ghost, a yakṣa, a rākṣasa, a nāga, or a spirit?

King Śuddhodana asked Udāyin:

—Who are you?

The king then spoke this verse to Udāyin:

Udāyin replied to the king in verse:

King Śuddhodana again addressed Udāyin in verse:

Udāyin spoke in verse:

When King Śuddhodana heard these words, he was filled with irrepressible joy and said to Udāyin:

—Udāyin, is Prince Siddhārtha now present in the world?

Udāyin replied:

—Today Śākyamuni Buddha is indeed present.

The king asked:

—Has he now attained Buddhahood?

—He has now attained Buddhahood.

—Where is the Tathagata now dwelling?

—The Tathagata is now beneath a nyagrodha tree in the land of Magadha.

—Who are the disciples who study under him?

—Koṭis of devas, one thousand bhikṣus, and the Four Heavenly Kings constantly remain at his side.

—What kind of robes does he wear?

—The robes worn by the Tathagata are called kāṣāya.

—What food does he eat?

—The body of the Tathagata takes the Dharma as its food.

The king again asked:

—Udāyin, shall I be able to see the Tathagata?

Udāyin replied:

—King, do not grieve. After seven days, the Tathagata will enter the city.

The king was filled with irrepressible joy and personally served food as an offering to Udāyin. King Śuddhodana then had drums sounded loudly and ordered the people throughout the kingdom to level the roads, clear away rubbish, sprinkle the ground with fragrant water, hang banners, streamers, and canopies, and arrange innumerable musical performances. He further issued an order throughout the kingdom: “No one who is deaf, blind, mute, or unable to speak clearly may appear. After seven days, Siddhārtha will enter the city.”

Having heard that the Buddha would enter the city, King Śuddhodana did not sleep or rest for seven days. On the seventh day, the Blessed One thought, “I should now use my spiritual powers to travel to the land of Kapilavastu.”

Surrounded before and behind by the bhikṣus, the Blessed One went to the land of Kapilavastu. Upon arriving, he entered the Sālu Garden north of the city. King Śuddhodana then heard that the Blessed One had arrived in Kapilavastu and was staying in the Sālu Garden north of the city. King Śuddhodana took the Śākya clan with him and set out for the Blessed One. The Blessed One then thought, “It would not be proper for King Śuddhodana to come personally. I should now go to meet the king. Why is this? The kindness of parents is profound, and the affection with which they nurture and raise their children is deep.”

The Blessed One then took the community of bhikṣus to the city gate, flying through the air at a height of seven fathoms above the ground. King Śuddhodana saw that the Blessed One was supremely handsome and dignified, rarely seen in the world. His faculties were serene, and he was free from distracting thoughts. His body bore the thirty-two excellent marks and eighty secondary characteristics, with which he naturally adorned himself. The king’s heart immediately filled with joy. He bowed and said:

—I am King Śuddhodana of the kṣatriya lineage.

The Blessed One said:

—May Your Majesty enjoy immeasurable longevity. Therefore, Great King, govern by the true Dharma and not by false Dharma. Great King, you should know that those who govern by the true Dharma, when their bodies break up and their lives end, are reborn in a good destination, in the heavens.

The Blessed One then traveled through the air to King Śuddhodana’s palace. Upon arriving, he took his seat. Seeing the Blessed One seated peacefully, the king personally served various foods and drinks. When he saw that the Blessed One had finished eating, he brought pure water and then took a small seat and sat down to hear the Dharma. The Blessed One gradually explained the wondrous meaning to King Śuddhodana. He taught discourses on giving, morality, and rebirth in the heavens; that sensual desire is an impure practice; and that renunciation is happiness.

The Blessed One then saw that the king’s mind had opened. He fully explained to the king the Dharma that all Buddhas, Blessed Ones, teach: suffering, its arising, its cessation, and the path. While still seated, King Śuddhodana cast off all dust and defilement and attained the pure Dharma eye. After the Blessed One had taught the Dharma to the king, he immediately rose from his seat and departed. King Śuddhodana then assembled the entire Śākya clan and said:

—These śramaṇas have very unattractive faces. It is truly improper for those of the kṣatriya lineage to associate with a community of brahmins. It would be excellent for the Śākya kṣatriyas to obtain a community of kṣatriyas.

The members of the Śākya clan replied:

—It is so, Great King! Just as Your Majesty has said, it would indeed be excellent for kṣatriyas to obtain a community of kṣatriyas.

The king then ordered that in every family in the kingdom having two brothers, one should be allowed to practice the path. Anyone who disobeyed would be severely punished. The Śākya clan heard the royal decree: “Those who have two brothers should allow one to practice the path. Anyone who disobeys will be severely punished.” Devadatta of the Śākya clan then said to the Śākya Ānanda:

—Today King Śuddhodana has decreed that among those who have two brothers, one should be chosen to practice the path. Now, younger brother, you should leave home and study the path, while I remain at home and attend to the family estate.

Ānanda was filled with joy and delight and replied:

—I shall follow my elder brother’s instruction.

Nanda of the Śākya clan then said to Aniruddha:

—King Śuddhodana has ordered that anyone who has two brothers should choose one to practice the path, and that anyone who disobeys will be severely punished. Now, younger brother, you should leave home, while I remain at home.

Upon hearing this, Aniruddha was filled with irrepressible joy and delight and replied:

—Yes, I shall do as my elder brother says.

King Śuddhodana, together with the Śākyas Śuklodana, Droṇodana, and Amṛtodana, then went to the Blessed One.

The kings rode in four-horse chariots. The first had a white chariot with a white canopy and white horses harnessed to it. The second Śākya rode in a blue chariot with a blue canopy and blue horses harnessed to it. The third Śākya rode in a yellow chariot with a yellow canopy and yellow horses harnessed to it. The fourth Śākya rode in a red chariot with a red canopy and red horses harnessed to it. Some of the Śākyas rode elephants and others rode horses, and they all came and assembled.

Seeing from afar King Śuddhodana approaching with the assembly of Śākyas, the Blessed One immediately said to the bhikṣus:

—Look at this assembly of Śākyas and at the retinue of King Śuddhodana. Bhikṣus, you should know that when the devas of the Heaven of the Thirty-three go out to enjoy their gardens, they appear just like this, without any difference.

At that time, Ānanda rode a great white elephant, wearing white garments beneath a white canopy. Seeing him, the Buddha said to the bhikṣus:

—Do you see Ānanda riding the white elephant and wearing white garments?

The bhikṣus replied:

—Yes, Blessed One, we see him.

The Buddha said to the bhikṣus:

—This man will leave home and study the path. He will be foremost among my disciples in extensive learning and will be capable of attending upon me. Do you see this Aniruddha?

The bhikṣus replied:

—Yes, we see him.

The Buddha said to the bhikṣus:

—This man will leave home and study the path. He will be foremost in the divine eye.

King Śuddhodana and his four brothers, together with Nanda and Ānanda, then came forward on foot. Having removed their five kinds of ornaments, they went to the Blessed One, bowed, and sat to one side. King Śuddhodana then said to the Buddha:

—Last night I thought, “The community of kṣatriyas should not associate with a community of brahmins, but should instead associate with a community of kṣatriyas. This alone would be fitting.” I therefore issued an order throughout the kingdom that whenever a family had two brothers, one of them should be chosen to leave home and study the path. I humbly ask the Blessed One to permit them to leave home and study the path.

The Blessed One said:

—Excellent, Great King! This matter will bring many benefits, and devas and humans will gain peace. Why is this? Such spiritual friends are excellent fields of merit. I too relied upon a spiritual friend to escape birth, old age, illness, and death.

The members of the Śākya assembly were then permitted to practice the path. King Śuddhodana said to the Blessed One:

—I humbly ask the Blessed One to instruct these new bhikṣus just as you instructed Udāyin. Why is this? This Bhikṣu Udāyin possesses tremendous spiritual power. Please allow Bhikṣu Udāyin always to remain in the palace and teach and transform its inhabitants, so that sentient beings may long enjoy peace and security. Why is this? This bhikṣu possesses tremendous spiritual power. As soon as I saw Bhikṣu Udāyin, my heart filled with joy, and I immediately thought, “If even the disciple possesses spiritual power, how could the Tathagata himself not possess such spiritual power?”

The Blessed One said:

—It is so, Great King! Just as Your Majesty has said, this Bhikṣu Udāyin possesses tremendous spiritual power and great majestic virtue.

The Blessed One then said to the bhikṣus:

—Foremost among my disciples in broad knowledge and extensive understanding, and remembered by kings, is Bhikṣu Ājñāta Kauṇḍinya. Foremost in exhorting and converting the people is Bhikṣu Udāyin. Foremost in swift wisdom is Bhikṣu Mahānāma. Foremost in always delighting in flight is Bhikṣu Subāhu. Foremost in traveling back and forth through the air is Bhikṣu Vāṣpa. Foremost in having many disciples is Bhikṣu Uruvilvā Gautama. Foremost in directing the mind to contemplation of emptiness is Bhikṣu River Gautama. Foremost in directing the mind to serenity and insight is Bhikṣu Elephant Gautama.

The Blessed One then extensively taught the wondrous Dharma to King Śuddhodana. After hearing the Dharma, the king immediately rose from his seat, bowed, and withdrew.

After the bhikṣus and King Śuddhodana had heard the Buddha’s teaching, they rejoiced and respectfully practiced it.