增壹阿含經

LII. CHAPTER ON MAHAPRAJAPATI'S ENTRY INTO NIRVANA

1. Thus have I heard:

At one time the Buddha was staying in the country of Vaisali, in the Universal Assembly Hall, together with an assembly of five hundred great bhikkhus.

At that time Mahaprajapati was staying in the city of Vaisali, at the Lofty Terrace Monastery, together with an assembly of five hundred great bhikkhunis. They were all arhats whose outflows had been exhausted. Mahaprajapati heard the bhikkhus say, “Before long, the Tathagata will pass away. In no more than three months, he will enter nirvana between the twin sala trees at Kusinagara.” She then thought, “I cannot bear to see the Tathagata pass away. I should enter nirvana first.” Mahaprajapati went to the Blessed One, bowed, withdrew, and sat to one side. She came forward and said to the Buddha:

“I have heard that before long the Blessed One will pass away, and that in no more than three months, between the twin sala trees at Kusinagara, he will enter nirvana. I cannot bear to see the Blessed One and Ananda pass away. I beseech the Blessed One to permit me to pass away first.”

The Blessed One silently gave his consent.

Mahaprajapati again said to the Buddha:

“From this day onward, I beseech the Blessed One to allow the bhikkhunis to recite the precepts.”

The Buddha said:

“I now permit bhikkhunis to recite the precepts together with other bhikkhunis. They must not transgress the precepts established by the Tathagata.”

Mahaprajapati then bowed at the Buddha’s feet and, standing before him, again said:

“Today I shall behold the honored countenance of the Tathagata no more, nor shall I behold future Buddhas. I shall undergo no further rebirth and shall abide forever in the unconditioned. Today I depart far from the noble countenance and shall never behold it again.”

Mahaprajapati circumambulated the Buddha seven times. She also circumambulated Venerable Ananda seven times, circumambulated the entire assembly of bhikkhus, and then departed. Returning to the assembly of bhikkhunis, she told them:

“I now wish to enter the nirvana of the unconditioned. Why is this? Before long, the Tathagata will pass away. You should act as circumstances require.”

Then the bhikkhunis Syama, Utpalavarna, Krsagotami, Sakuli, Jaya, Bhadralancana, Varacara, Katyayani, and Jaya, together with five hundred bhikkhunis, went to the Blessed One and stood to one side. Then the bhikkhuni Syama, as their leader, said to the Buddha:

“We have heard that before long the Tathagata will pass away. We cannot bear to see the Blessed One and Venerable Ananda pass away before us. We beseech the Blessed One to permit us to pass away first. Now is the proper time for us to enter nirvana.”

The Blessed One silently gave his consent. Seeing that the Blessed One had silently consented, the bhikkhuni Syama and the five hundred bhikkhunis bowed at the Buddha’s feet, circumambulated him three times, and departed, returning to their own quarters. Mahaprajapati then closed the doors of the assembly hall, struck the gong, spread a sitting mat on an open piece of ground, and rose into the air.

While in the air, she sat, lay down, and walked in meditation. She emitted flames; smoke issued from the lower half of her body and fire from the upper half; water issued from the lower half and smoke from the upper half; her entire body emitted fire, and her entire body emitted smoke. Water streamed from her left side and fire from her right; water streamed from her right side and smoke from her left; fire issued from the front and water from the back; water issued from the front and fire from the back; her entire body streamed fire, and her entire body streamed water.

After displaying all these transformations, Mahaprajapati returned to her seat, sat cross-legged, straightened her body and mind, and established mindfulness before her. She then entered the first dhyana. Emerging from the first dhyana, she entered the second dhyana; emerging from the second dhyana, she entered the third dhyana; emerging from the third dhyana, she entered the fourth dhyana; emerging from the fourth dhyana, she entered the sphere of infinite space; emerging from the sphere of infinite space, she entered the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, she entered the sphere of nothingness; emerging from the sphere of nothingness, she entered the sphere of neither perception nor non-perception;

emerging from the sphere of neither perception nor non-perception, she entered the cessation of perception and knowledge.

Emerging from the cessation of perception and knowledge, she reentered the sphere of neither perception nor non-perception; emerging from the sphere of neither perception nor non-perception, she reentered the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, she entered the sphere of infinite space; emerging from the sphere of infinite space, she entered the fourth dhyana; emerging from the fourth dhyana, she entered the third dhyana; emerging from the third dhyana, she entered the second dhyana; emerging from the second dhyana, she entered the first dhyana.

Emerging from the first dhyana, she again entered the second dhyana; emerging from the second dhyana, she entered the third dhyana; emerging from the third dhyana, she entered the fourth dhyana. Having entered the fourth dhyana, she immediately passed away.

Then heaven and earth shook. The east rose and the west sank; the west rose and the east sank; the four sides rose and the center sank. Cool winds arose from all four directions. The devas played music in the sky, while the devas of the desire realm wept sorrowfully and shed tears. As though a wondrous rain of heavenly nectar were falling in springtime, they scattered utpala flowers and sprinkled sandalwood powder over her body.

Then the bhikkhunis Syama, Utpalavarna, Krsagotami, Sakuli, Jaya, Bhadralancana, and the other leading bhikkhunis—five hundred in all—each spread a seat on an open piece of ground and rose into the air. While in the air, they lay down, sat, and walked in meditation, performing the eighteen miraculous transformations, until they entered the cessation of perception and knowledge and then passed away.

At that time, in the city of Vaisali, there was a great general named Yasodeva, who had gathered with five hundred youths in the Universal Assembly Hall, where a discourse was then being given. From afar, Yasodeva and the five hundred youths saw the five hundred bhikkhunis performing the eighteen miraculous transformations. Having seen this, they rejoiced and exulted beyond measure, and all joined their palms toward them.

The Blessed One then said to Ananda:

“Go to the great general Yasodeva and tell him, ‘Quickly prepare five hundred couches, five hundred sitting mats, five hundred jars of ghee, five hundred jars of oil, five hundred carts of flowers, five hundred carts of incense, and five hundred carts of firewood.’”

Ananda said to the Buddha:

“I do not know what the Blessed One intends to do.”

The Buddha said:

“Mahaprajapati has passed away, and five hundred bhikkhunis have entered nirvana. I wish to make offerings to their relics.”

Ananda then wept with such sorrow that he could not restrain himself, lamenting, “How swiftly Mahaprajapati has passed away!” Wiping away his tears with his hand, Ananda immediately went to the great general Yasodeva. Seeing Venerable Ananda approaching from afar, Yasodeva rose to welcome him and said:

“It is most auspicious that Venerable Ananda has come! What instruction does the Venerable wish to give by coming so unexpectedly?”

Venerable Ananda said:

“I have come at the Buddha’s command because there is a matter I must convey to you.”

The great general asked:

“What is the instruction?”

Ananda replied:

“The Blessed One tells the great general to prepare five hundred couches, five hundred sitting mats, five hundred jars of ghee, five hundred jars of oil, five hundred carts of flowers, five hundred carts of incense, and five hundred carts of firewood. Mahaprajapati and the five hundred bhikkhunis have all passed away. We shall go there and make offerings to their relics.”

The great general wept with mingled grief, saying:

“How swiftly Mahaprajapati has passed away! How swiftly the five hundred bhikkhunis have passed away! Who will teach and guide us in the practice of giving?”

The great general Yasodeva immediately prepared five hundred couches, five hundred sitting mats, five hundred jars of ghee, five hundred jars of oil, five hundred carts of flowers, five hundred carts of incense, and five hundred carts of firewood. Mahaprajapati and the five hundred bhikkhunis had all passed away, and they were to go there and make offerings to their relics.

The great general wept with mingled grief, saying:

“How swiftly Mahaprajapati has passed away! How swiftly the five hundred bhikkhunis have passed away! Who will teach and guide us in the practice of giving?”

The great general Yasodeva immediately prepared five hundred couches, five hundred sitting mats, five hundred jars of ghee and oil, five hundred carts of flowers, incense, and firewood, together with all the implements for cremation. He went to the Blessed One, bowed, and stood to one side.

The great general Yasodeva said to the Buddha:

“The Tathagata instructed me to prepare the articles of offering. They are now ready.”

The Buddha said:

“Now carry the bodies of Mahaprajapati and the five hundred bhikkhunis out of the city of Vaisali to an open piece of ground. I wish to make offerings to their relics there.”

The great general Yasodeva said to the Buddha:

“Yes, Blessed One.”

The great general then went to Mahaprajapati’s monastery and told a man:

“Climb over the wall, enter, and slowly open the door without making any noise.”

Following his instruction, the man entered and opened the door. The great general then instructed five hundred men, each of whom placed the body of one bhikkhuni upon a couch. At that time, two samaneris were there, one named Nanda and the other Upananda. The two samaneris said to the great general:

“Stop, stop, great general! Do not disturb our teachers.”

The great general Yasodeva said:

“Your teachers are not asleep. They have all passed away.”

Hearing that their teachers had all passed away, the two samaneris were filled with fear. They reflected and contemplated that all conditioned things that come together are subject to complete cessation. There, upon their seats, they attained the three knowledges and six supernormal powers. The two samaneris then rose into the air and flew ahead to the open ground. There they performed the eighteen miraculous transformations: lying down, sitting, walking in meditation, emitting water and fire from their bodies, and displaying immeasurable transformations. They then entered nirvana in the nirvana without remainder.

The Blessed One, surrounded before and behind by the Sangha of bhikkhus, went to the monastery of the bhikkhuni Mahaprajapati.

The Blessed One said to Ananda, Nanda, and Rahula:

“Carry Mahaprajapati’s body. I shall personally make offerings to her.”

Sakra, Lord of the Devas, knew the thought in the Blessed One’s mind. In the time it takes a strong man to extend his bent arm, he disappeared from the Heaven of the Thirty-three and arrived in the city of Vaisali. He went to the Blessed One, bowed, and stood to one side. In the assembly, the bhikkhus whose outflows had been exhausted saw Sakra, Lord of the Devas, and the devas of the Heaven of the Thirty-three. But the bhikkhus who still had desire and whose outflows had not been exhausted, and the bhikkhus, bhikkhunis, upasakas, and upasikas whose outflows had not yet been exhausted, did not see Sakra or the devas of the Heaven of the Thirty-three.

The Brahma king, knowing from afar the thought in the Tathagata’s mind, brought the Brahma devas from the Brahma realm. They appeared before the Blessed One, bowed, and withdrew to one side.

Vaisravana, the heavenly king, knew the thought in the Blessed One’s mind and brought the yaksa spirits before the Tathagata. They bowed and stood to one side.

Dhrtarastra, the heavenly king, brought the gandharva spirits from the east before the Blessed One. They bowed and stood to one side.

Virudhaka, the heavenly king, brought innumerable kumbhanda spirits from the south before the Blessed One. They bowed and stood to one side.

Virupaksa, the heavenly king, brought the naga spirits before the Blessed One. They bowed and stood to one side.

The devas of the desire realm, form realm, and formless realm each knew the thought in the Blessed One’s mind. They all came before the Blessed One, bowed, and stood to one side.

Sakra, Lord of the Devas, and the heavenly king Vaisravana then came forward and said to the Buddha:

“We beseech the Blessed One not to weary himself. We ourselves shall make offerings to the relics.”

The Buddha said to the devas:

“Enough, enough, heavenly kings! The Tathagata himself knows the proper time. This is something the Tathagata must do; it is not something devas, nagas, or spirits can do.

Why is this? Parents who give birth to a child greatly benefit that child. Their kindness in nourishing, nursing, and carrying the child is profound and must be repaid; it must not go unrequited.

Devas, you should know that the birth mothers of the Buddhas of the past all passed away first, after which those Buddha-Blessed Ones personally made offerings at the cremation of their relics. Likewise, if the birth mothers of future Buddha-Blessed Ones pass away first, those Buddhas will thereafter personally make offerings. Through this principle, know that the Tathagata should make the offerings himself; this is not something devas, nagas, or spirits can do.”

The heavenly king Vaisravana then went to a sandalwood forest, gathered sandalwood, and brought it to the open ground.

The Blessed One personally carried one leg of the couch; Nanda carried one leg, Rahula one leg, and Ananda one leg. They rose into the air and went to the cremation ground. The fourfold assembly there—the bhikkhus, bhikkhunis, upasakas, and upasikas—carried the bodies of the five hundred bhikkhunis to the cremation ground.

The Buddha said to the great general Yasodeva:

“Now prepare two more couches, two sitting mats, two carts of firewood, incense, and flowers, to make offerings to the bodies of the two samaneris.”

The great general Yasodeva replied:

“Yes, Blessed One.”

The great general immediately prepared the articles of offering.

The Blessed One passed the sandalwood supplied by the devas onward. The Blessed One again said to the great general:

“Now gather the five hundred sets of relics, keep each set distinct, and make offerings to them. Do the same for the two samaneris.”

Obeying the Buddha’s instruction, the great general kept each set distinct, made offerings, and then prepared for the cremation.

The Blessed One also laid sandalwood upon Mahaprajapati’s body.

The Blessed One then spoke this verse:

Devas and humans all gathered at the cremation ground. The great assembly of devas and humans numbered one billion nayutas. After waiting for the fire to go out, the great general gathered the relics and built stupas.

The Buddha said to the great general:

“Now take the relics of the five hundred bhikkhunis and build stupas for them. You will gain immeasurable merit for a very long time. Why is this? There are four kinds of persons in the world for whom stupas should be built. What are the four? If someone builds a stupa for a Tathagata, Worthy One, Perfectly Enlightened One; for a wheel-turning sage king; for a sravaka; or for a pratyekabuddha, that person gains immeasurable merit.”

The Blessed One then taught the subtle Dharma to the devas and humans, encouraging and delighting them. One hundred million devas and humans were freed from dust and defilement and attained the pure Dharma-eye.

Then the devas, humans, gandharvas, asuras, and the fourfold assembly heard the teaching, rejoiced, and respectfully practiced it.

2. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park, together with an assembly of five hundred great bhikkhus.

At that time, in the city of Sravasti, the bhikkhuni Bhadda sat cross-legged in a secluded place, reflecting inwardly and establishing mindfulness before her. She recalled events from innumerable past kalpas and smiled to herself. Another bhikkhuni saw Bhadda smiling from afar and went to the other bhikkhunis, saying:

“For what reason is the bhikkhuni Bhadda sitting alone beneath a tree and smiling?”

The five hundred bhikkhunis then went together to Bhadda, bowed, and asked her:

“For what reason are you sitting alone beneath a tree and smiling?”

The bhikkhuni Bhadda told the five hundred bhikkhunis:

“Just now, while sitting beneath this tree, I recalled events from innumerable past lives. I also saw the bodies I formerly possessed, dying here and being born there; I saw them all.”

The five hundred bhikkhunis again said:

“We beseech you to relate those past causes and conditions.”

The bhikkhuni Bhadda told the five hundred bhikkhunis:

“In the distant past, ninety-one kalpas ago, a Buddha appeared in the world named Vipasyin Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. At that time, the world was called Bandhuma, and its inhabitants were too numerous to calculate. The Tathagata Vipasyin traveled throughout that world with 168,000 bhikkhus surrounding him before and behind, teaching them the Dharma. The Buddha’s name spread in all four directions, and people praised him, saying, ‘The Buddha Vipasyin is endowed with all the excellent marks. He is a good spiritual friend and a field of merit for all beings.’

“In that country there was a youth named Brahmadeva, whose handsome appearance was rare in the world. The youth was walking along the road holding a precious parasol. At that time, the wife of a householder, also exceedingly beautiful, was walking along the same road, and everyone gazed after her. The youth thought, ‘I too have a handsome appearance and am carrying a precious parasol, yet people do not look at me; they look at that woman. I must find a way to make everyone look at me.’

“The youth then left the city and went to the Buddha Vipasyin. Holding precious flowers in his hands, he made offerings for seven days and nights and made this vow: ‘If the Buddha Vipasyin possesses supernormal powers and spiritual might and is a field of merit for humans and devas, then through the merit of this act, may I in a future life possess a woman’s body and bring joy to all who see me.’

“After making offerings to the Buddha for seven days and seven nights, when the youth reached the end of his lifespan, he was born in the Heaven of the Thirty-three. There he possessed the body of a heavenly maiden and was the most beautiful of all the celestial maidens. He surpassed the other heavenly maidens in five qualities. What were the five? Heavenly lifespan, heavenly beauty, heavenly pleasure, heavenly majesty and merit, and heavenly sovereignty. When the devas of the Heaven of the Thirty-three saw her, each said to himself, ‘This heavenly maiden is exceedingly wondrous and has no equal.’ Some devas said, ‘I must obtain this heavenly maiden as my wife.’ They began contending with one another. The heavenly king then said:

“‘Do not quarrel among yourselves. Whoever among you can speak the finest verse shall receive this heavenly maiden as his wife.’

“One deva son spoke this verse:

“Another deva son spoke this verse:

“Another deva son spoke this verse:

“Another deva son spoke this verse:

“Then the foremost among the deva sons spoke this verse:

“The devas then said to that deva son:

“‘Excellent! The deva son has spoken a most refined and wondrous verse. We now offer this heavenly maiden to the heavenly king as his wife.’

“The heavenly maiden then entered the heavenly king’s palace.

“Younger sisters, do not entertain doubts. Why is this? The youth who offered the precious parasol to the Buddha was no one else. Do not think otherwise. That youth was I myself.

“Thirty-one kalpas ago, the Buddha Sikhin appeared in the world and traveled throughout the world of Aruna, together with an assembly of 160,000 bhikkhus. Later, when that heavenly maiden died, she was born in the human realm as a woman of beauty rare in the world.

“At the proper time, the Tathagata Sikhin donned his robe, took his bowl, and entered the city of Aruna to seek alms. The heavenly maiden, who had become the wife of an elder, offered fine food and drink to the Buddha Sikhin and also made this vow: ‘Through this merit, wherever I am born, may I not fall into the three evil destinies, and may my appearance be exceptionally beautiful, surpassing that of others.’ After that woman died, she was born in the Heaven of the Thirty-three. There she possessed the body of an exceedingly beautiful heavenly woman and surpassed the other devas in five qualities. That heavenly maiden was no one else. Do not think otherwise. Why is this? That heavenly maiden was I myself.

“During that kalpa, the Tathagata Visvabhu appeared in the world. When the heavenly maiden reached the end of her lifespan, she died and returned to the human realm, where she possessed the body of a woman whose beautiful appearance was rare in the world. Again she became the wife of an elder and householder. The lady then presented fine robes to the Tathagata and made this vow: ‘May I in a future life again possess a woman’s body.’ After her death, that lady was born in the Heaven of the Thirty-three, where her beauty surpassed that of the celestial maidens dwelling there. The woman of that time was no one else. Do not think otherwise. Why is this? That woman was I myself.

“When that heavenly maiden reached the end of her lifespan, she died and was reborn in the human realm as a servant of the wife of the elder Moonlight in the city of Varanasi. Her appearance was coarse and ugly, and people disliked her. Since the passing away of the Buddha Visvabhu, no other Buddha had appeared, but pratyekabuddhas traveled about teaching. The wife of the elder Moonlight said to her servant:

“‘Go out on the road, find a sramana whose handsome appearance pleases me, and bring him home. I wish to make an offering.’

“The servant immediately left the house to seek a sramana. She saw a pratyekabuddha seeking alms in the city, but his appearance was ugly and his complexion coarse.

“The servant said to the pratyekabuddha:

“‘The elder wishes to see you. Please deign to come to the house.’

“She then returned and told her mistress:

“‘The sramana has arrived. You may come and see him.’

“When the elder’s wife saw the sramana, she was displeased and immediately told the servant:

“‘Drive that teacher away. I shall not give him alms. Why? Because his appearance is coarse and ugly.’

“The servant said to the lady:

“‘If the lady will not give alms to the sramana, I shall offer him all the food allotted to me today.’

“The lady then gave the servant one measure of broken rice. The servant accepted it and offered it to the sramana. After the pratyekabuddha accepted the food, he rose into the air and performed the eighteen miraculous transformations. The elder’s servant then made this vow: ‘Through this merit, wherever I am born, may I not fall into an evil destiny. In future lives, may I possess a woman’s body of surpassing beauty.’ Holding the bowl of food in his hands, that Buddha flew around the city three times. At that time, the elder Moonlight and five hundred merchants were gathered in the Universal Assembly Hall. When men and women, old and young, throughout the city saw the Buddha holding a bowl of food and flying through the air, they said to one another:

“‘Who possesses such abundant virtue? Who encountered this pratyekabuddha and offered him food?’

“The servant then said to the lady:

“‘Please come out and behold the sramana’s spiritual power. He is flying through the air, performing the eighteen miraculous transformations, and his spiritual power is immeasurable.’

“The lady told the servant:

“‘You have now given food to the sramana. If you transfer all the merit to me, I shall give you the wages for two days’ labor.’

“The servant replied:

“‘I cannot give away this merit.’

“The lady said:

“‘I shall give you the wages for four days, or even ten days.’

“The servant replied:

“‘I cannot give away this merit.’

“The lady said:

“‘I shall now give you one hundred gold coins.’

“The servant replied:

“‘I do not want them.’

“The lady again said:

“‘I shall give you two hundred, or even one thousand gold coins.’

“The servant replied:

“‘I still do not want them.’

“The lady said:

“‘I shall free you from slavery.’

“The servant replied:

“‘I do not wish merely to become a common free person.’

“The lady again said:

“‘You shall become the lady, and I shall become the servant.’

“The servant replied:

“‘I do not wish to become the lady either.’

“The lady said:

“‘I shall have you dragged out and beaten. I shall cut off your nose and ears, sever your hands and feet, and behead you.’

“The servant replied:

“‘I am willing to endure every torment, but I shall never give away this merit. This body belongs to the lady, but my wholesome mind is another matter.’

“The lady then began beating the servant.

“At that time, each of the five hundred merchants was boasting:

“‘The spiritual man who came seeking alms today must surely have received an offering from my household.’

“After dismissing those people, the elder Moonlight returned home. Seeing the lady beating the servant, he asked:

“‘For what reason are you beating the servant?’

“The servant then related the entire matter. The elder Moonlight rejoiced and exulted so greatly that he could not restrain himself. He immediately demoted the lady to the status of servant and elevated the servant to take the lady’s place.

“In the city of Varanasi, there was a ruling king named Brahmadatta. The king heard that the elder Moonlight had offered a meal to a pratyekabuddha and was greatly delighted that the elder had encountered a true person and given alms at the proper time. King Brahmadatta immediately sent someone to summon the elder Moonlight and asked:

“‘Is it true that you offered a meal to a true person, a sage endowed with spiritual powers?’

“The elder replied:

“‘It is true that we encountered a true person and offered him a meal.’

“King Brahmadatta immediately rewarded the elder and bestowed an additional official rank upon him.

“When the servant reached the end of her lifespan, she died and was born in the Heaven of the Thirty-three. Her wondrous beauty was rare in the world, and she surpassed the other devas in five qualities.

“Younger sisters, do not doubt this. The elder’s servant of that time was I myself.

“In this Auspicious Kalpa, a Buddha named Krakucchanda appeared in the world. When that heavenly maiden reached the end of her lifespan, she died and was born in the human realm as the daughter of the brahmin Yajnadatta. She again offered a meal to the Tathagata and vowed to possess a woman’s body. After her death, she was born in the Heaven of the Thirty-three, where her beauty surpassed that of the celestial maidens.

“After dying in the heavenly realm, she was again born in the human realm. At that time, the Buddha Kanakamuni appeared in the world, and the heavenly maiden became the daughter of an elder. She offered golden flowers to the Buddha Kanakamuni and made this vow: ‘Through this merit, wherever I am born, may I not fall into the three evil destinies, and in my next life may I possess the body of a woman.’ When that maiden reached the end of her lifespan, she died and was born in the Heaven of the Thirty-three. Her beauty surpassed that of all the celestial maidens, and she possessed five incomparable qualities.

“The elder’s daughter who made offerings to the Buddha Kanakamuni at that time was no one else. Do not think otherwise. That elder’s daughter was I myself.

“When that heavenly maiden reached the end of her lifespan, she was reborn in the human realm as the wife of an elder. Her extraordinary beauty was rare in the world. At that time, the Buddha Kasyapa appeared in the world. The elder’s wife made offerings to the Buddha Kasyapa for seven days and seven nights and made this vow: ‘In a future life, may I possess the body of a woman.’ When the elder’s wife reached the end of her lifespan, she died and was born in the Heaven of the Thirty-three, where she surpassed the celestial maidens in five qualities.

“The elder’s wife who made offerings to the Buddha Kasyapa at that time was no one else. Do not think otherwise. That elder’s wife was I myself.

“In this Auspicious Kalpa, the Buddha Sakyamuni appeared in the world. After that heavenly maiden died, she was born in the city of Rajagrha as the daughter of the brahmin Kapila. Her beauty surpassed that of all other young women. The daughter of the brahmin Kapila was as beautiful as an image made of purple-gold, and anyone who stood near her appeared dull and dark. Her mind did not crave the five sensual pleasures.

“Younger sisters, do not think otherwise. That maiden was no one else. The brahmin’s daughter of that time was I myself.

“Younger sisters, you should know that because of causes and conditions of merit accumulated over many kalpas, I became the wife of the young brahmin Pippala, who is Mahakasyapa. Venerable Mahakasyapa first left the household life, and I left it afterward. I recalled that throughout innumerable kalpas I had possessed a woman’s body, and for this reason I smiled. Because I was obscured by delusion, I made offerings to six Buddhas while seeking a woman’s body. Because of these causes and conditions, I smiled at those bygone kalpas.”

When the bhikkhunis heard the bhikkhuni Bhadda recount how she remembered past lives and events throughout innumerable existences, they went to the Blessed One, bowed, sat to one side, and reported the entire matter to the Buddha.

The Blessed One then said to the bhikkhunis:

“Have you seen any among my bhikkhuni sravakas who can remember events from innumerable past lives as this bhikkhuni does?”

The bhikkhunis said to the Buddha:

“Blessed One, we have not.”

The Buddha said to the bhikkhunis:

“Foremost among my sravaka disciples in remembering past lives throughout innumerable existences is the bhikkhuni Kapila.”

The bhikkhunis heard the Buddha’s teaching, rejoiced, and respectfully practiced it.

3. Thus have I heard:

At one time the Buddha was staying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, a bhikkhu went to the Blessed One, bowed, withdrew, and sat to one side. After a short while, he rose from his seat, came forward, and said to the Buddha:

“Does a kalpa have a finite length or any limit?”

The Buddha said to the bhikkhu:

“A kalpa is exceedingly long and remote. I shall explain it to you by means of an analogy. Listen single-mindedly, and I shall now speak.

“Bhikkhu, you should know that it is like an iron city one yojana in height and width, completely filled with mustard seeds, without any empty space. Suppose a person came once every hundred years and removed a single mustard seed. The mustard seeds in that iron city could eventually be exhausted, yet the length of a single kalpa would still be incalculable. Why is this? Samsara is long and remote and has no boundary. Sentient beings are bound by affection and craving; clinging and attached, they drift through samsara, dying here and being born there without end. Amid this, I became disenchanted with samsara. Therefore, bhikkhus, you should seek skillful means to escape from these perceptions of craving and attachment!”

The bhikkhus heard the Buddha’s teaching, rejoiced, and respectfully practiced it.