四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and annotations

[944a9] The Blessed One was staying in the country of Śrāvastī. At that time, a bhikkhu built a private room on land belonging to the Sangha. A visiting senior bhikkhu arrived and said, “Rise and yield the place to a senior!” The bhikkhu replied, “I will not rise.” The senior asked, “Why?” The bhikkhu said, “This is my private room.” The bhikkhus reported the matter to the Buddha. The Buddha taught:

“It would be well to tell him to rise. If he does not rise, tell him to return the land to the Sangha. There is no justification for taking the Sangha’s land as one’s own.”

17. The Bhikkhu in Charge of Affairs

A bhikkhu built a dwelling too hastily, so it was not secure. The Buddha taught, “It should not be done in this way.” Another undertook the construction of a dwelling but did not finish it throughout his entire life. The Buddha taught, “It should not be done in this way. Even if one builds the finest multistoried residence, it should take no longer than twelve years.^[49] For other structures, the period should be determined according to their size.”

Because one bhikkhu was a builder,^[50] he continually occupied the Sangha’s room for conducting affairs throughout the spring, summer, and winter seasons. The Buddha taught:

“It should not be done in this way. After the three months of the rains retreat, the rooms are permitted to be reassigned beginning with the senior bhikkhu.”

A bhikkhu served as a common builder for several Sangha monasteries and therefore accepted a share of lodging at every place. The Buddha taught that he should not accept lodgings in this way. He should accept lodging at one place for ninety days. At a residence crowded with people, the bhikkhu engaged in construction stayed in the dining hall, the warming hall, or the walking-meditation hall, leaving visiting bhikkhus without a place to stay. The Buddha taught, “He should not stay in this way. If the lower story of the hall is occupied by many people, he should stay on the upper story. If the upper story of the hall is occupied by many people, he should stay on the lower story.”

Some merely performed minor construction work, such as plastering a wall with mud, patching it, or leveling the ground, yet demanded to be recognized as the person in charge of affairs. The Buddha taught that this was not permitted. Some instructed novices or monastery workers and then regarded themselves as persons in charge of affairs.

The Buddha taught that this was not permitted. Some built a small room and demanded that they be allotted a room reserved for the person in charge of affairs. The Buddha taught that this was not permitted.

If the room that was built was fit to receive a rope bed and a wooden bed, it was permitted to allot a room reserved for the person in charge of affairs. Some built an inferior room and demanded that they be allotted a room reserved for the person in charge of affairs. The Buddha taught that this was not permitted.

If the room that was built was fully decorated and perfumed, it was permitted to allot a room reserved for the person in charge of affairs.

A bhikkhu in charge of affairs died after receiving a room. The bhikkhus did not know to whom that room belonged and reported the matter to the Buddha. The Buddha taught that it should be disposed of according to the Sangha’s decision.

A bhikkhu in charge of affairs sent someone to make a formal request to the Sangha for a room to be allotted to him. That bhikkhu went before the Sangha and made the request. After the Sangha had allotted the room, the bhikkhu engaged in construction died.

The bhikkhus did not know to whom the room should be given. The Buddha taught that it should be disposed of according to the Sangha’s decision. A bhikkhu in charge of affairs sent someone within the Sangha to request that a room be allotted to him.

After the Sangha had allotted it, the bhikkhu who had been sent as the messenger died. The bhikkhus did not know to whom the room should be given. The Buddha said that it should be given to that bhikkhu in charge of affairs.

A bhikkhu in charge of affairs died during the rains retreat. The bhikkhus did not know to whom the room should be given. The Buddha taught that it should be disposed of according to the Sangha’s decision.

A bhikkhu built a room but departed before roofing it. A visiting bhikkhu said to a resident bhikkhu, “Roof this room.” The resident bhikkhu said, “Whoever built it should roof it.” The bhikkhus reported the matter to the Buddha. The Buddha taught that even the largest and finest room with an upper story was permitted a period of six years for its roof to be completed. For smaller rooms, the period should be determined accordingly.

One bhikkhu built a room and another roofed it. The two bhikkhus disputed over which of them should repair it first and which afterward. The bhikkhus reported the matter to the Buddha. The Buddha taught that whoever had worked on it first should repair it first. Two bhikkhus built a room together and disputed over which had worked first and which afterward. The Buddha permitted that, when they had worked on it together, the senior bhikkhu should take precedence.

During the rains retreat, a bhikkhu in charge of affairs accepted for his lodging the room he had repaired and then accepted another room as lodging. The Buddha taught that this was not permitted. He should spend the rains retreat in the room he had repaired.

The Blessed One was staying at Kauśāmbī. At that time, King Udayana was a close friend of Badananda and invited Badananda to spend the rains retreat at Kauśāmbī. After Badananda accepted the invitation to spend the retreat there, he heard that the Sangha at another retreat residence had received many robes and other requisites.

He therefore went to that residence for a short time and then returned to Kauśāmbī. When King Udayana heard of this, he criticized him, saying, “Badananda accepted my invitation to spend the rains retreat here. On hearing that the Sangha at another retreat residence had received many robes and other requisites, he went there and then returned here.” When the bhikkhus heard this, they went to the Blessed One, bowed with their heads at his feet, sat down to one side, and related this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked Badananda the Śākyan, saying:

“Why, after accepting an invitation to spend the rains retreat at Kauśāmbī, did you hear that the Sangha spending the rains retreat at another residence had received many robes and other requisites, go there to stay for a time, and then return here?”

Having rebuked him in many ways, the Buddha told the bhikkhus:

“If a bhikkhu is spending the rains retreat here and, on hearing that the Sangha spending the retreat at another residence has received many robes and other requisites, goes there to stay, he thereby forfeits his lodging here. If, after staying there for a time, he returns to this residence, he also forfeits his lodging there.”^[51]

At that time, the Sangha’s old dwellings had fallen into disrepair. A lay devotee said, “If you permit me, I shall repair them.” The bhikkhus reported the matter to the Buddha. The Buddha taught, “It is permitted by a motion followed by one proclamation.”

The procedure is as follows: Within the assembly, a bhikkhu capable of carrying out the formal act^[52] should be appointed to make a motion concerning the foregoing matter:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, may the Sangha approve. The Sangha now entrusts this room to the lay devotee named... for repair, with the bhikkhu named... serving as the supervisor of the work.^[53] This is the motion.

“Venerable Sangha, please listen! The Sangha now entrusts this room to the lay devotee named... for repair, with the bhikkhu named... serving as the supervisor of the work. Those elders who approve of the Sangha’s entrusting this room to the lay devotee named... for repair, with the bhikkhu named... serving as the supervisor of the work, should remain silent. Whoever does not approve should speak.

“The Sangha has approved entrusting this room to the lay devotee named... for repair, with the bhikkhu named... serving as the supervisor of the work. The Sangha approves and therefore remains silent. Thus do I record this matter.”

At that time, before the bhikkhu supervising the work—the bhikkhu in charge of affairs—had allotted the rooms, he had to leave on some business. The bhikkhus subsequently allotted the rooms. When the supervising bhikkhu returned, he asked, “Was a room for the supervisor of the work reserved for me?” Someone replied, “No.” The supervising bhikkhu then criticized and reproached the bhikkhus, saying, “Before I had allotted the rooms, I had to leave on some business.

You then allotted the rooms afterward. I rendered service in this matter; why did you not allot me a room?” The bhikkhus did not know whether such an allotment was valid. The Buddha taught that it was valid, but they should have waited for that bhikkhu to return.

That bhikkhu, for his part, should also have instructed someone to receive a room on his behalf.

The monk in charge of affairs had not yet assigned the rooms. Having some business that required him to go out, he instructed another monk to obtain a room for him, but did not specify which room. That monk had overseen the construction of many places and did not know which room to take for him.

After the monks had assigned the rooms, the former monk returned and asked them, “Have the rooms been assigned?” “They have.” “Was a room reserved for me?” “No.” He then became offended and complained, saying, “Before the rooms were assigned, I had some business that required me to leave, so I instructed another monk to receive a room for me. I contributed to this work; why was I not given a room?” The monks did not know whether this constituted a valid assignment.

The Buddha said that it did constitute a valid assignment, but they should have waited for that monk to return. That monk, for his part, should also have specified which room was to be received.

After the monk in charge of affairs had taken a room, when the rooms were subsequently assigned in order, he received a better room and therefore relinquished the first one. The monks reported this to the [945a1] Buddha. The Buddha said:

“One should not act in this way. The distribution should begin with the senior monk, and only if no one takes it should it be given away.”

That monk had doubts and did not dare touch the keys to the doors belonging to the Sangha, nor staffs, rings, pegs, handles made of bone or copper, or bathing stools. The Buddha permitted them to be handled.

Some did not dare move objects from one dwelling place to another. The Buddha permitted them to be moved.

18. Distributing Gruel

One who possesses five qualities should not be appointed to distribute gruel for the Sangha; even if appointed, he must not distribute it: he is biased, prone to anger, fearful, foolish, and does not know whether or not the distribution has been made. One who possesses these five qualities should not be appointed to distribute gruel for the Sangha. Even if appointed, he must not distribute it.

One who possesses five qualities should be appointed to distribute gruel for the Sangha: he is unbiased, not prone to anger, unafraid, not foolish, and knows whether or not the distribution has been made. One who possesses these five qualities should be appointed to distribute gruel for the Sangha. If appointed, he should be charged with distributing gruel for the Sangha, distributing the morning meal, distributing khādanīya,^[54] inviting others to attend a meal, spreading out bedding, distributing bedding, distributing bathing robes, and distributing robes, knowing which articles should be taken and which should be given. The same applies in every respect to appointing a monk as a messenger or appointing a novice as a messenger.

One who possesses five qualities and distributes gruel for the Sangha falls into hell as swiftly as an arrow: he is governed by attachment, ill will, fear, and delusion, and does not know whether or not the distribution has been made. One who possesses these five qualities and distributes gruel falls into hell as swiftly as an arrow.

One who possesses five qualities and distributes gruel is reborn in a heavenly realm as swiftly as an arrow: he is free from attachment, ill will, fear, and delusion, and knows whether or not the distribution has been made. One who possesses these five qualities and distributes gruel for the Sangha is reborn in a heavenly realm as swiftly as an arrow. The same applies up to the appointment of a novice as a messenger.

CHAPTER II.

MISCELLANEOUS MATTERS

1. Bowls

The Blessed One was staying at Varanasi. At that time, five monks approached the Buddha, bowed their heads reverently at his feet, withdrew to one side, sat down, and addressed the Buddha: “What kind of bowl should we receive and retain?” The Buddha said:

“I permit you to receive and retain kāla bowls and śāla bowls.”^[1]

At that time, a monk entered the Sangha to take a meal but had no alms bowl. The Buddha said:

“The monk seated beside him should give him one. If the Sangha has either of these two kinds of bowls, one should be lent to him.”

At that time, a snake spat venom into a monk’s bowl. Without washing it, the monk used it for eating. After eating, he became ill. The monks reported this to the Buddha. The Buddha said:

“One must not place food in an unwashed bowl and eat from it. I permit you to wash the bowl before placing food in it.”

2. Knives

The monks’ hair was long. The Buddha permitted them to shave it, either shaving it themselves or having someone else shave it. Because they needed razors, he permitted them to obtain them.

Some used precious materials for the razor handles. The Buddha said that precious materials must not be used. He permitted them to be made of copper or tin.

Some kept their razors uncovered, making them difficult to store. The Buddha permitted razor cases to be made. Some used precious materials to make them.

The Buddha said that precious materials must not be used. He permitted them to be made of bone, ivory, copper, iron, pewter, lead, tin, śāla grass, bamboo, reed, or wood. Some feared that movement within the razor case would damage the blade.

The Buddha permitted them to insert a soft material as padding, such as hair, cotton, or dog skin. If they feared that the razor might fall out, they should fasten it with a cord. If it was difficult to keep in the hand, they should place it in a pouch.

If it fell out of the pouch, they should tie the mouth of the pouch with a cord. If they feared losing it while carrying it, they should use a cord to fasten it over the shoulder.

At that time, the monks used knives, but the blades curled over. The Buddha permitted them to hone^[2] the blades on the hand. If they still curled over, they should hone them on a stone. Because a sharpening stone held in the hand might be lost, it should be kept in the knife pouch. If a knife became blunt, it should be sharpened,^[3] either by oneself or by another. Some needed a knife for sharpening.^[4] The Buddha permitted it.

3. Beard, Hair, and Nails

When monks shaved their heads, they feared that the hair would fall upon their robes. The Buddha permitted them to obtain a hair catcher. The monks did not know how to make one. The Buddha permitted them to weave one from bamboo, or to bend wood into a rim and stretch leaves across it, or to make a hair catcher from any one of the ten kinds of robe material. Some placed the hair catcher on the ground; when they then put it upon their knees to catch the hair, mud and dirt stained their robes. The Buddha said that they must not do this. He permitted it to be tied with a cord to the top of a post.

A monk’s nostril hairs were long. The Buddha permitted him to pluck them, either by himself or with the help of another. Some needed tweezers, and the Buddha permitted them to obtain them. Some made them from precious materials. The Buddha said that they must not be made from precious materials, but should be made from bone, ivory, copper, iron, pewter, lead, or tin. When the tips of the tweezers became chipped, they should be sheathed with iron. Because they were difficult to keep in the hand, the Buddha permitted them to be kept in the razor case.

The monks’ fingernails were long. The Buddha permitted them to cut them, either by themselves or with the help of another. Some needed knives for cutting their fingernails, and the Buddha permitted them to obtain them.

Some made them from precious materials. The Buddha said that they must not be made from precious materials. He permitted them to be made of copper or iron.

Because they were difficult to keep in the hand, the Buddha permitted them to be stored in a resin tube. Some made the tubes from precious materials. The Buddha said that the tubes must not be made from precious materials, but should be made from copper, iron, pewter, lead, tin, bamboo, or wood.

Fearing that the knives might fall out of the tubes, they plugged the mouths of the tubes. Some used precious materials for the plugs. The Buddha said that precious materials must not be used, but that the plugs should be made from copper, tin, pewter, lead, zinc, bamboo, or wood.

If they feared that an article kept separately might be lost, it should be kept together with the other articles in the knife pouch.

At that time, a monk with long fingernails went to the house of a layperson. This monk was handsome in appearance. When a laywoman saw him, she became enamored of him and said to the monk, “Let you and me do such-and-such a thing together.” The monk said, “Elder sister, do not speak in this way.

Such conduct has no place in our Dharma.” The woman said, “If you do not do as I say, I shall scratch my own eyes and body with my fingernails, causing wounds. Then, when my husband returns, I shall tell him: ‘The monk told me to do such-and-such a thing. When I refused, he scratched my face and body with his fingernails, causing these wounds.’” Hearing this, the monk became terrified and hurriedly fled from the house.

Just as the monk ran out, the husband returned home from outside. The woman then scratched her own body and face with her fingernails and told her husband, “The monk told me to do such-and-such a thing. I did not consent, so the monk scratched my face and body, causing these wounds.” The husband immediately pursued and seized the monk, saying:

“You wanted to violate my wife. When she did not consent, you scratched her face and body, causing these wounds. What do you have to say?”

The monk replied:

“Householder, do not speak in that way. Our Dharma does not permit such conduct.”

The husband then said:

“Why do you tell me not to speak in that way? Your fingernails are so long!”

Having said this, the husband beat the bhikkhu nearly to death. The bhikkhus reported the matter to the Buddha. The Buddha said:

“One should not allow one’s fingernails to grow long.”

The group of six bhikkhus cut their fingernails too close, causing them to bleed. The Buddha said that they must not cut them in that manner. Some cut their fingernails into the shape of a crescent moon. The Buddha said that they must not cut them in that manner. Some cut their fingernails to points. The Buddha said that they must not cut them in that manner. Some polished their fingernails until they shone. The Buddha said that they must not polish them in that manner. Some dyed their fingernails various colors. The Buddha said that they must not dye them in that manner. The Buddha further said to the bhikkhus:

“You are foolish men. You avoid the things that I have prohibited, only to engage in many other practices. I permit the bhikkhus to cut their fingernails close to the skin, but not too close.”

The Buddha said that they should be cut when they are, at most, as long as a grain of rice.

The group of six bhikkhus used scissors to trim their beards and hair. The Buddha said that they must not do so. Some shaved their heads but did not shave their beards. The Buddha said that both beard and hair should be shaved. Some shaved their beards but did not shave their heads. The Buddha said that both beard and hair should be shaved. Some plucked out their hair. The Buddha said that they must not pluck it out. Some left portions of their hair unshaven. The Buddha said that they must not leave it [946a1] in that manner. Some curled the ends of their mustaches upward. The Buddha said that they must not style them in that manner.

“You are foolish men. You avoid the things that I have prohibited, only to engage in many other practices. From now on, the beard and hair should be shaved completely.”

The bhikkhus did not know how long their hair could grow before it should be shaved. The Buddha said that two finger-widths was the maximum length, or that it should be shaved once every two months; this was called the maximum.

The group of six bhikkhus combed their beards and hair. The Buddha said that they should not comb them in that manner. Some applied oil to their hair. The Buddha said that they must not apply it in that manner.

The group of six bhikkhus darkened the rims of their eyes. When the householders saw this, they criticized them, saying, “The Sakyan ascetics are full of desires and know no contentment, yet they claim to know the true Dharma. What true Dharma is there in such behavior? They are just like laypeople!” The bhikkhus reported the matter to the Buddha. The Buddha said:

“You must not darken the rims of your eyes in that manner.”

When bhikkhus suffered from eye ailments, the Buddha permitted them to apply medicinal drops of various kinds.

4. Adornment

The group of six bhikkhus looked at their faces in mirrors or in water, or used polished objects with reflective surfaces to view their faces. When the householders saw this, they criticized them, saying, “The Sakyan ascetics are full of desires and know no contentment, yet they claim to know the true Dharma. What true Dharma is there in such behavior, when they look into mirrors just like laypeople?” The bhikkhus reported the matter to the Buddha. The Buddha said:

“One should not do so.”

A bhikkhu developed a sore on his face, and the Buddha permitted other bhikkhus to apply medicine for him. If he was alone in his room, the Buddha permitted him to use a mirror to apply the medicine. Some bhikkhus beautified their bodies and groomed their hair. The Buddha said that they must not do so. Some bhikkhus spat upon their bodies and then rubbed themselves. The Buddha said that they must not do so.

Some bathed in an open place. When the householders saw this, they criticized them, saying, “The Sakyan ascetics are full of desires and know no contentment, yet they claim to know the true Dharma. What true Dharma is there in such behavior, when they bathe in an open place like laypeople?” The bhikkhus reported the matter to the Buddha. The Buddha said that they must not bathe in that manner.

Some bhikkhus thought to make their shoulders and arms large and attractive by striking them with their fists. The Buddha said that they must not do so. Some bhikkhus applied fragrances to their bodies to make themselves smell pleasant.

The Buddha said that they must not do so. The bhikkhus were concerned that their bodies smelled foul from perspiration, so the Buddha permitted them to use a scraper to remove sweat. Some made these from precious substances.

The Buddha said that they must not make them from precious substances, but should make them from bone, ivory, copper, tin, iron, zinc, sala grass, bamboo, or wood. The group of six bhikkhus made sweat scrapers with heads resembling razors, so that when they scraped away sweat, their body hair was cut off as well. The Buddha said that they must not make them in that manner, nor should they keep such scrapers.

A bhikkhu suffering from sores used coarse medicinal powder to wash them and experienced pain. The Buddha said that fine medicinal powder, fine mud, silk, cotton, or fruit could be used, according to what was suitable for the sick person’s body. He permitted the person washing the sores to use these substances to treat all kinds of sores, and even the ailment of foul-smelling perspiration.

The group of six bhikkhus wore earrings. The Buddha said that they must not do so. The group of six bhikkhus set pearls upon the rims of their ears. The Buddha said that they must not do so. The group of six bhikkhus wore ear hoops. The Buddha said that they must not do so. The group of six bhikkhus used palmyra leaves, lead, or tin to make rings that stretched their earlobes and enlarged the holes. The Buddha said that they must not do so. The group of six bhikkhus wrapped up their earlobes. The Buddha said that they must not do so.

Some made belts from lead. The Buddha said that they must not do so. Some wore jeweled necklaces around their necks. The Buddha said that they must not wear them. Some wore bracelets and anklets. The Buddha said that they must not wear them. Some wore bands^[5] on their fingers. The Buddha said that they must not wear them. Some tied five-colored threads beneath their arms, around their waists, or upon their arms. The Buddha said that they must not tie them in that manner. Some wore rings.^[6] The Buddha said that they must not wear them.

5. Manifesting Spiritual Powers as Instruction

The Blessed One was staying in the city of Rajagriha. At that time, the six non-Buddhist teachers were each living together with their disciples. Purana Kasyapa^[7] had ninety thousand disciples.

Makkhali Gosala^[8] had eighty thousand disciples. The numbers continued decreasing in this manner down to Nigantha Nataputta,^[9] who had forty thousand disciples. At that time in Rajagriha, a wealthy householder who was a disciple of the six teachers obtained a piece of sandalwood.

He had it made into an alms bowl, placed the bowl in a bag made of precious material, and hung it from the top of a tall pillar erected before his courtyard. He then proclaimed: “If there is any ascetic or brahmin in this city of Rajagriha who is an arhat possessed of great spiritual power, let him take this bowl.” Purana^[10] Kasyapa then went to the householder and said:

“I am an arhat possessed of great spiritual power. I am worthy to receive and keep the bowl together with its bag. Take it down and give it to me.”

The householder said:

“If you are an arhat possessed of great spiritual power, I shall give it to you. Go up and take it yourself.”

He wished to take it but had no way to do so. Then Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sanjaya Belatthaputta, and Nigantha Nataputta each went to the householder and said:

“I am an arhat possessed of great spiritual power. I am worthy to receive and keep the bowl together with its bag. Take it down and give it to me.”

The householder said:

“If you are an arhat possessed of great spiritual power, I shall give it to you. Go up and take it yourself.”

They wished to take it but had no way to do so.

At that time, Pindola Bharadvaja^[11] and Mahamaudgalyayana were seated together upon a great rock. Pindola said to Maudgalyayana:

“Venerable sir, you are an arhat possessing the bases of spiritual power, and the Blessed One has declared you foremost in this respect. You can go there and take it.”

Maudgalyayana said:

“I have never manifested the bases of spiritual power before laypeople. You too are an arhat possessed of great spiritual power, and the Blessed One has declared you foremost and supreme among those who utter the lion’s roar.^[12] You can go there and take it.”

When Pindola heard Maudgalyayana say this, he immediately rose into the air together with the stone and flew seven times around the city of Rajagriha. When the people of the country saw this, they feared that the stone would fall and trampled one another as they fled. At that time, the householder, looking down from the upper story of his pavilion, saw Pindola in the air. He immediately joined his palms in reverence and said:

“Take the bowl, Pindola!”

Pindola immediately took the bowl. The householder then said:

“Please remain for a moment, Pindola!”

Pindola immediately remained for a moment. With his own hands, the householder took the bowl, filled it with fine and nourishing food, and presented it to Pindola. Pindola received the bowl back and once again used his supernormal power to travel through the air. When the bhikkhus heard of this, those among them who had few desires, were content, practiced asceticism, delighted in learning the precepts, and had a sense of shame reproached Pindola, saying, “Why did you display supernormal powers before laypeople?” The bhikkhus went to the Blessed One, bowed their heads at his feet, and sat down to one side. They then reported this matter in full to the Blessed One. On this account, the Blessed One assembled the Bhikkhu Sangha and, though he already knew, questioned Pindola:

“Did you display supernormal powers before laypeople?”

“Venerable Blessed One, I did indeed.”

The Blessed One reproached Pindola in countless ways:

“What you did was wrong. It was not in accordance with proper conduct, not the Dharma of a renunciant, not pure conduct, and not a practice conducive to the path. You did what ought not to have been done. Why did you display supernormal powers before laypeople? It is like a prostitute who exhibits herself before everyone for half a coin. You likewise displayed supernormal powers before laypeople for the sake of a worthless wooden bowl.” The Buddha said:

“One must not display supernormal powers before laypeople. Whoever does so commits a duskrita offense. A bhikkhu must not keep a sandalwood bowl. If he keeps one, he shall be dealt with according to the Dharma.^[13] If he receives a bowl that has already been fashioned, he should break it up and distribute the pieces among the bhikkhus for use as medicine for the eyes.”

At that time, the adherents of other teachings heard that the Sramana Gautama had forbidden the bhikkhus to display supernormal powers before laypeople. They then thought, “No one will ever violate what that Sramana has prohibited. We can now go to them and say: ‘Sramana Gautama, you claim to have attained arhatship, and we too are arhats.

You claim to possess supernormal powers, and we too possess supernormal powers. You claim to possess great wisdom, [947a1] and we too possess great wisdom. We can now compete in displaying supernormal powers and superhuman attainments.

If the Sramana Gautama displays one superhuman attainment, we shall display two. If he displays two, we shall display four. If the Sramana Gautama displays four superhuman attainments, we shall display eight.

If he displays eight, we shall display sixteen. If he displays sixteen, we shall display thirty-two. If he displays thirty-two, we shall display sixty-four.

However much the Sramana increases his displays, we shall display twice as many.’”

The adherents of other teachings went everywhere throughout the city, proclaiming: “The Sramana Gautama claims to possess supernormal powers, and we too possess supernormal powers. He claims to possess great wisdom, and we too possess great wisdom. We now wish to compete with the Sramana Gautama in displaying supernormal powers and superhuman attainments. If the Sramana Gautama displays one, we shall display two. However many or few the Sramana Gautama displays, we shall display twice as many.”^[14]

In the city of Rajagriha there was a level and exceedingly spacious tract of land. The householders brought many flowers, incense, necklaces, music, banners, food, clothing, medicines, and bedding to make offerings there to the bhagavats^[15] of the other teachings. At that time, a certain householder wished to take flowers to offer to the adherents of other teachings, but when he reached out his hand to take them, he was unable to do so.

He wished to take incense, necklaces, banners, musical instruments, food and drink, clothing, medicines, and bedding as offerings, but whenever he reached out his hand to take them, he was likewise unable to do so. Meanwhile, when that householder wished to take flowers to offer to the Buddha, he reached out his hand and took them without obstruction. In the same way, whatever he wished to take, even medicines and bedding, he was able to take as offerings without obstruction.

The householder then thought, “How extraordinary! The Blessed One possesses such great supernormal power.” He then addressed the Buddha:

“May the Blessed One and the great Bhikkhu Sangha accept my invitation to a meal tomorrow.”

The Blessed One accepted the invitation in silence. Knowing that the Blessed One had accepted in silence, the householder came forward, bowed his head at the Buddha’s feet, and departed. Upon returning home, he prepared every kind of fine and nourishing food during the night.

The next morning, the householder came to announce that it was time. The Blessed One donned his robe, took up his bowl, and went to the householder’s home together with the great Bhikkhu Sangha of one thousand two hundred and fifty members. As the Blessed One walked, great supernormal power appeared at his footprints: devas in the air scattered heavenly mandarava flowers, sandalwood incense, powdered incense, utpala flowers, padma flowers, kumuda flowers, and pundarika flowers upon the Buddha’s footprints, while celestial music played in praise and glorification of the Buddha.

The householder followed behind the Blessed One, thinking, “Does this sound arise from beneath the earth, or does it come from the heavens?” The householder looked up into the air and saw from afar the heavenly mandarava flowers through to the pundarika flowers, as well as the celestial musicians in the air. He then thought, “This sound does not arise from beneath the earth; it comes from the sky.” The Blessed One arrived at the householder’s home and sat down upon the prepared seat.

At that time, when the adherents of other teachings heard of this, they thought: “This householder has always made offerings to us. Why has he now invited the Buddha and the Sangha to receive offerings? We can go there and cause him to have insufficient space and food to entertain his guests!” Having thought this, the adherents of other teachings went with their retinues to the householder’s home. When the gatekeeper saw the adherents of other teachings arriving with their retinues, he went inside and said to the householder:

“Master, the adherents of other teachings have arrived with their retinues. Should I admit them or not?”

The householder said, “Do not admit them.”

The Buddha told the householder:

“You should admit them.”

The householder said to the Buddha:

“The adherents of other teachings are numerous. The space is confined, and I fear it cannot accommodate them all.”

The Buddha said:

“Invite them in. If everyone makes room for one another, there will be enough space.”

The householder again said:

“The adherents of other teachings are numerous, while the seats and food are limited. There is only enough to make offerings to the Buddha and the Sangha of one thousand two hundred and fifty members. I fear it will not suffice.”

The Buddha said to the householder:

“Invite them in. If everyone accommodates one another, the food will be sufficient.”

The Blessed One used his supernormal power to cause the ground to become level and vast. Looking toward the east, countless hundreds of thousands of elevated seats spontaneously appeared. The same occurred in the south, west, and north.

At that time, the Blessed One, the Bhikkhu Sangha of one thousand two hundred and fifty members, and the adherents of other teachings all had sufficient seating. The householder set out fine and nourishing foods as offerings to the Buddha, the Bhikkhu Sangha, and the adherents of other teachings, and everyone received an ample share. When the Buddha had finished eating, he put away his bowl.

The householder took a low stool and sat before the Buddha. Employing countless skillful means, the Blessed One taught the Dharma to the householder, instructed and transformed him, and caused him to rejoice. After teaching the Dharma, the Buddha rose from his seat and departed.

At that time, the non-Buddhist ascetics and their retinues all went to King Bimbisara. With palms joined above their heads, they said:

“May the King ever be victorious.”

They then addressed him:

“The ascetic Gautama declares himself to be an arhat, and we too are arhats. The ascetic Gautama declares that he possesses miraculous powers, and we too possess miraculous powers. The ascetic Gautama claims to possess great wisdom, and we too possess great wisdom. We now wish to compete with the ascetic Gautama in miraculous powers and superhuman attainments to see who is superior. If the ascetic Gautama manifests one, we shall manifest two. In this way, however many or few the ascetic Gautama manifests, we shall manifest twice as many. Great King, we now wish to compete with the ascetic Gautama in manifesting miraculous powers and superhuman attainments.”

King Bimbisara then went to the Buddha, bowed his head reverently at the Buddha’s feet, and sat down to one side. He reported the preceding matter in full to the Blessed One and said:

“I beseech the Blessed One to compete with the non-Buddhist ascetics in manifesting miraculous powers and superhuman attainments.” The Blessed One said to the King:

“Enough, let it be! The Tathagata himself knows the proper time. When it is necessary to manifest them, he will do so. Act according to the King’s wishes. Tomorrow morning the Tathagata will depart.”

The next morning, the Blessed One departed from the city of Rajagriha together with the great assembly of bhikkhus. King Bimbisara followed the Blessed One with five hundred carts laden with fine and nourishing foods. When the non-Buddhist ascetics heard that the Blessed One had departed from the city of Rajagriha early that morning, they said:

“The ascetic Gautama was unable to compete with us in miraculous powers, and therefore he has departed.”

“The five hundred carts of fine and nourishing foods that King Bimbisara is bringing are intended for us, not for the ascetic Gautama. We can now go wherever Gautama goes and tell him to compete with us in miraculous powers and superhuman attainments.”

The non-Buddhist ascetics then followed behind the Blessed One. When King Bimbisara heard that the Buddha and one thousand two hundred and fifty bhikkhus had already departed from the city of Rajagriha early that morning, he too followed the Blessed One with eighty-four thousand attendants. King Brahma, Sakra Devendra, the Four Heavenly Kings, innumerable devas, and an assembly of hundreds of thousands also accompanied the Blessed One. The Blessed One then arrived at the city of Ujjayini. The king of Ujjayini was named Pradyota.^[16] The non-Buddhist ascetics of Magadha and those of the city of Ujjayini all went to King Pradyota. With palms joined above their heads, they offered praise:

“May the King ever be victorious.” After expressing this wish, they said:

“The ascetic Gautama declares himself to be an arhat, and we too are arhats; he declares that he possesses miraculous powers, and we too possess miraculous powers; he declares that he possesses great wisdom, and we too possess great wisdom. In the city of Rajagriha, we asked Gautama to join us in displaying miraculous powers and superhuman attainments, but the ascetic Gautama was unable to compete with us in miraculous powers and superhuman attainments. We now wish to compete with Gautama in miraculous powers and superhuman attainments. If the ascetic Gautama manifests one, we shall manifest two. In this way, however many or few the ascetic Gautama manifests, we shall manifest twice as many.”

King Pradyota then went to the Buddha, bowed his head reverently at the Buddha’s feet, and reported this matter in full to the Blessed One:

“Excellent! Would the Blessed One please manifest miraculous powers and superhuman attainments in competition with the non-Buddhist ascetics?”

The Blessed One said to King Pradyota:

“Enough, let it be! The Tathagata [948a1] himself knows the proper time. When it is necessary to manifest them, he will do so. Act according to the King’s wishes. Tomorrow morning the Tathagata will depart.”

The next morning, the Blessed One departed from the city of Ujjayini. King Pradyota followed the Blessed One with five hundred carts laden with fine and nourishing foods. When the non-Buddhist ascetics heard that the Blessed One had departed, they proclaimed: “The ascetic Gautama was unable to join us in displaying miraculous powers and superhuman attainments, and therefore he has gone away. The King is using five hundred carts to bring food for us, not for Gautama. We shall go wherever Gautama intends to go and join him there in displaying miraculous powers and superhuman attainments.” They then followed behind the Blessed One.

At that time, when King Bimbisara heard that the Blessed One had departed, he followed him with eighty-four thousand people; King Pradyota followed with seventy thousand people; and Sakra, Brahma, the Four Heavenly Kings, the devas, and an assembly of innumerable hundreds of thousands, surrounded by their retinues, accompanied the Blessed One. The Blessed One arrived and dwelt in Ghosila’s Park in the country of Kausambi. At that time, Udayana was king. The non-Buddhist ascetics of Magadha, those of Ujjayini, and those of Kausambi all went to King Udayana. With palms joined above their heads, they praised him, saying:

“May the King ever be victorious.” After expressing this wish, they said:

“The ascetic Gautama declares himself to be an arhat, and we too are arhats; he declares that he possesses great miraculous powers, and we too possess miraculous powers; he declares that he possesses great wisdom, and we too possess great wisdom. When Gautama was in Magadha and Ujjayini, we asked him to join us in displaying miraculous powers and superhuman attainments, but the ascetic Gautama was unable to join us in displaying miraculous powers and superhuman attainments, and therefore he departed. We now wish to join the ascetic Gautama in displaying miraculous powers and superhuman attainments. If the ascetic Gautama manifests one, we shall manifest two. In this way, however many or few the ascetic Gautama manifests, we shall manifest twice as many.”

King Udayana went to the Blessed One, bowed his head reverently at the Blessed One’s feet, and sat down to one side. He reported the foregoing matter in full to the Blessed One:

“Excellent! Blessed One, please join the non-Buddhist ascetics in manifesting miraculous powers and superhuman attainments.”

The Blessed One said to the King:

“Enough, let it be! The Tathagata himself knows the proper time. When it is necessary to manifest them, he will do so. Act according to the King’s wishes. Tomorrow morning the Tathagata will depart.”

Early the next morning, the Tathagata departed. King Udayana then followed the Blessed One with five hundred carts laden with fine and nourishing foods. When the non-Buddhist ascetics heard that the Blessed One had departed, they immediately said: “The ascetic Gautama was unable to join us in displaying miraculous powers and superhuman attainments, and therefore he has gone away. King Udayana is carrying fine and nourishing foods on fifty carts for our sake, not for Gautama’s. We can now go wherever Gautama is going and display miraculous powers and superhuman attainments there.” They then followed behind the Tathagata.

At that time, King Bimbisara with eighty-four thousand attendants, the King of Ujjayini with seventy thousand attendants, and King Udayana with sixty thousand attendants proceeded behind the Blessed One. Sakra, Brahma, the Four Heavenly Kings, and an assembly of innumerable hundreds of thousands of devas followed behind the Blessed One. The Blessed One arrived and dwelt in Nigrodha Park in the country of Kapilavastu. King Brahmadatta of Kapilavastu was the Buddha’s younger half-brother, born of a different mother.^[17] The non-Buddhist ascetics of Magadha, those of Ujjayini, those of Kausambi, and those of Kapilavastu all went to King Brahmadatta. With palms joined above their heads, they wished that the King might ever be victorious, and then addressed King Brahmadatta:

“The ascetic Gautama declares himself to be an arhat; we too are arhats. He declares that he possesses great supernormal powers; we too possess great supernormal powers. He declares that he possesses great wisdom; we too possess great wisdom.

When we were in Magadha, Ujjayini, and Kausambi, we sought to compete with the ascetic Gautama in displaying supernormal powers and states beyond those of ordinary humans. Because the ascetic Gautama was unable to compete with us in displaying supernormal powers and states beyond those of ordinary humans, he departed. Now we wish to display supernormal powers and states beyond those of ordinary humans together with the ascetic Gautama.

If the ascetic Gautama displays one, we shall display two. In this way, however much or little the ascetic Gautama displays, we shall display twice as much.”

King Brahmadatta went to the Buddha, bowed his head reverently at his feet, and sat to one side. He said to the Buddha:

“May the Blessed One please display supernormal powers and states beyond those of ordinary humans.”

The Buddha said to the King:

“Enough, let it be! The Tathagata himself knows the proper time. When it is necessary to display them, he will display them. Do as the King wishes. Tomorrow morning the Tathagata will depart from Kapilavastu.”

Early the next morning, the Blessed One departed. King Brahmadatta immediately loaded five hundred carts with various foods and followed the Blessed One. When the non-Buddhist ascetics heard that the Blessed One had departed, they said, “The ascetic Gautama has left us and departed because he cannot compete with us in displaying supernormal powers and states beyond those of ordinary humans. King Brahmadatta’s five hundred cartloads of food are intended for us, not for the ascetic Gautama. We should now go to the place where Gautama is going and tell Gautama to compete with us in displaying supernormal powers and states beyond those of ordinary humans.” The non-Buddhist ascetics and their retinues then followed behind the Blessed One.

When King Bimbisara heard that the Buddha had departed, he followed the Blessed One with eighty-four thousand attendants; King Pradyota with seventy thousand attendants; King Udayana with sixty thousand attendants; and King Brahmadatta with five hundred attendants. Sakra, Brahma, the Four Heavenly Kings, and their retinues, numbering countless hundreds of thousands, also followed behind the Blessed One.

The Blessed One journeyed through the countryside from the land of Kapilavastu and came to dwell in Jeta Grove in the land of Sravasti. At that time, the king of Sravasti was Prasenajit. The non-Buddhist ascetics of Magadha, the non-Buddhist ascetics of Ujjayini, the non-Buddhist ascetics of Kausambi, the non-Buddhist ascetics of Kapilavastu, and the non-Buddhist ascetics of Sravasti all went to King Prasenajit, raised their joined palms above their heads, and said:

“May the King ever be victorious.” Having offered this blessing, they said:

“The ascetic Gautama declares himself to be an arhat; we too are arhats. He declares that he possesses great supernormal powers; we too possess great supernormal powers. He declares that he possesses great wisdom; we too possess great wisdom.

When Gautama was in Magadha, the city of Ujjayini, Kausambi, and the land of Kapilavastu, we wished to compete with Gautama in displaying supernormal powers and states beyond those of ordinary humans. But because Gautama was unable to compete with us in displaying supernormal powers and states beyond those of ordinary humans, he departed. Now we wish to display supernormal powers and states beyond those of ordinary humans together with the ascetic Gautama.

If the ascetic Gautama displays one, we shall display two. In this way, however much or little the ascetic Gautama displays, we shall display twice as much.”

King Prasenajit went to the Blessed One, bowed his head reverently at his feet, and sat to one side. He then related all the foregoing circumstances in full to the Blessed One:

“Excellent, Blessed One! May you please display supernormal powers and states beyond those of ordinary humans.” The Buddha told the King:

“Enough, let it be! The Tathagata himself knows the proper time. During the twelfth month, over the fifteen days from the first through the full-moon day, the Tathagata will display supernormal powers and states beyond those of ordinary humans. Great King, if you wish to see the Tathagata display supernormal powers and states beyond those of ordinary humans, then come and watch.”^[18]

At that time, in the land of Sravasti there was a particularly level and spacious tract of ground. The Blessed One went there, spread out his seat, and sat down.^[19] Brahma, the heavenly king, bared his right shoulder, placed his right knee on the ground, joined his palms, and said to the Blessed One:

“I shall prepare a high seat for the Blessed One.”

The Buddha told King Brahma:

“Enough, let it be. The Tathagata himself knows the proper time.”

Sakra, Lord of the Devas; the Four Heavenly Kings; King Bimbisara; King Pradyota; King Udayana; King Brahmadatta; King Prasenajit; Queen Mallika; the householder Rishidatta; and Purana all said:

“I shall prepare a high seat for the Blessed One.”

The Buddha said:

“Enough, let it be. The Tathagata himself knows the proper time.”

At that time, laypeople who had faith in the non-Buddhist ascetics prepared for them hundreds of thousands of costly high seats. Those who had faith in, delighted in, and revered [949a1] the Blessed One made offerings to him in succession from the first day through the fifteenth day.

The Blessed One then turned his face toward the east, and countless hundreds of thousands of high seats immediately appeared of themselves. The same occurred in the south, west, and north. In the very center, a lofty lion throne made of the seven precious substances appeared of itself.

The Tathagata sat upon it. The great assemblies then all took their seats. In due order, the donor making offerings that day presented the Buddha with a tooth-cleaning twig.

After the Blessed One accepted it and cleaned his teeth, he cast the twig behind him, whereupon it immediately became a great tree,^[20] luxuriant with roots, boughs, branches, and leaves. When the great assembly saw such supernormal power of the Blessed One, they rejoiced greatly, experienced an unprecedented savor of the Dharma, and gave rise to a mind of disenchantment and detachment. Knowing that the great assembly had experienced an unprecedented savor of the Dharma and had given rise to a mind of disenchantment and detachment, the Blessed One taught them the Dharma through countless skillful means, causing them to rejoice.

At that time, while still seated there, hundreds of thousands of people became free from dust and defilement and attained the pure Dharma-eye. This was the first day on which the Blessed One manifested transformations through supernormal power.

On the second day, that tree blossomed with flowers perfect in color and fragrance. The tree’s flowers fell everywhere, and the great assembly gathered them until they reached their knees. Bhiksus, bhiksunis, upasakas, upasikas, and the entire great assembly all smelled the fragrance of these flowers.

When the great assembly saw such transformations through the Blessed One’s supernormal power, they all rejoiced greatly, experienced an unprecedented savor of the Dharma, and gave rise to a mind of disenchantment and detachment. Knowing that the great assembly had experienced an unprecedented savor of the Dharma and had given rise to a mind of disenchantment and detachment, the Blessed One taught them discourses through countless skillful means, causing them to rejoice.

At that time, while still seated there, countless hundreds of thousands of people became free from dust and defilement and attained the pure Dharma-eye. This was the second day on which the Blessed One manifested transformations through supernormal power.

On the third day, the tree’s fruit ripened and gave forth a fragrance. Without waiting for the tree to be shaken, its fruit fell to the ground of itself without being damaged. Bhiksus, bhiksunis, upasakas, upasikas, and the great assembly all partook of it together.

When the people saw such transformations through the Blessed One’s supernormal power, they rejoiced greatly, experienced an unprecedented savor of the Dharma, and gave rise to a mind of disenchantment and detachment. The Blessed One observed and knew that the great assembly had experienced an unprecedented savor of the Dharma and had given rise to a mind of disenchantment and detachment. He then taught them the Dharma, whereupon they attained the pure Dharma-eye, as described above.

This was the third day on which the Blessed One manifested transformations through supernormal power.

At that time, a donor who was making offerings in sequence presented water to the Blessed One on the fourth day. The Blessed One took a handful of water and poured it upon the ground before him. Through the Buddha’s spiritual power, it immediately became a great pond.

Its water was pure and free of impurities, and those who drank it were cured of illness. Various flowers—utpala, padma, kumuda, and pundarika—grew there, and extraordinary birds such as teals, geese, and mandarin ducks, together with soft-shelled turtles, tortoises, fish, and other aquatic creatures, adorned that great pond. When the assembly witnessed this manifestation of the Blessed One’s spiritual power, they rejoiced greatly, experienced the unprecedented savor of the Dharma, and gave rise to a mind of disenchantment.

The Blessed One perceived that the assembly had experienced the unprecedented savor of the Dharma and had given rise to a mind of disenchantment. He then taught them the Dharma, until they attained the pure Dharma eye, as above. Thus, on the fourth day, the Tathagata manifested such a transformation.

On the fifth day, a river flowed forth from each of the four sides of the pond. The waters flowed straight, without bending, and were calm and free of waves. All manner of wondrous flowers adorned the rivers.

The currents of the four rivers produced the sound of the Dharma: all conditioned phenomena are impermanent, suffering, and empty; all dharmas are without self; nirvana is tranquil. When the assembly witnessed this manifestation of the Blessed One’s spiritual power, they rejoiced greatly, experienced the unprecedented savor of the Dharma, and gave rise to a mind of disenchantment. The Blessed One perceived that the assembly had experienced the unprecedented savor of the Dharma and had given rise to a mind of disenchantment.

He then taught them the Dharma, until they attained the pure Dharma eye, as above. Thus, on the fifth day, the Blessed One manifested a transformation through his spiritual power.

On the sixth day, the Blessed One transformed the entire assembly so that they were all alike, without any distinction. When the assembly saw the Blessed One employ his spiritual power to manifest such a transformation, they all rejoiced greatly, experienced the unprecedented savor of the Dharma, and gave rise to a mind of disenchantment. The Blessed One perceived that the assembly had experienced the unprecedented savor of the Dharma and had given rise to a mind of disenchantment. He then taught them the Dharma, until they attained the pure Dharma eye, as above. Thus, on the sixth day, the Blessed One manifested such a transformation.

On the seventh day, the Blessed One remained in the sky and taught the Dharma to the assembly. They heard only the Tathagata’s voice and did not see his form. When the assembly witnessed this manifestation of the Blessed One’s spiritual power, they rejoiced greatly, beheld something never before seen, and gave rise to a mind of disenchantment. The Blessed One perceived that the assembly regarded this as unprecedented and had given rise to a mind of disenchantment. He then taught them the Dharma, until they attained the pure Dharma eye, as above.

On the eighth day, householders who believed in the non-Buddhist ascetics sent messengers to say to them: “Do you know that the ascetic Gautama has now been manifesting his spiritual power for eight days? Why have you not come?”

In truth, they wished to come but were unable to do so. The Blessed One told the bhikkhus:

“Even if a truly strong leather rope were used to bind the body of Purana Kassapa to an ox and the ox were made to pull until the rope snapped and his entire body was torn apart, if he did not relinquish his own views but persisted in clinging to his doctrines, he would still be unable to come before me. The same applies to Nigantha Nataputta and the others.”

At that time, King Brahma said to Sakra, Lord of the Devas:

“The non-Buddhist ascetics claim that they are equal to the Blessed One, yet now they cannot come to compete with the Blessed One in spiritual power. Let us destroy those high seats.”

Sakra, Lord of the Devas, said to the Four Heavenly Kings:

“The non-Buddhist ascetics claim that they are equal to the Blessed One, yet now they cannot come to compete with the Blessed One in spiritual power. Let us destroy those high seats.”

The Four Heavenly Kings then summoned the wind deities, cloud-making deities, rain-making deities, and thunder deities and told them:

“The non-Buddhist ascetics claim that they are equal to the Blessed One, yet now they cannot come to compete with the Blessed One in spiritual power. Let us destroy those high seats, causing them to vanish without leaving any trace.”

When the wind deities and the others heard these instructions from the Four Heavenly Kings, they immediately destroyed the high seats of the non-Buddhist ascetics, leaving no trace whatsoever. The non-Buddhist ascetics were then drenched by torrential rain and fierce winds and fled into caves and among the trees and undergrowth of the forests.

The naked ascetic Sani,^[21] and the non-Buddhist ascetic Paliputra Pasipavajaga,^[22] tied a large stone around his neck and drowned himself in a deep pit. When the assembly witnessed this manifestation of the Blessed One’s spiritual power, they all rejoiced greatly, experienced the unprecedented savor of the Dharma, and gave rise to a mind of disenchantment. The Blessed One then taught them the Dharma, until they attained the pure Dharma eye, as before. Thus, on the eighth day, the Blessed One manifested such a transformation.

On the ninth day, the Blessed One taught the Dharma to the assembly from the summit of Mount Sumeru. They heard only his voice and did not see his form. When the assembly witnessed this transformation of the Blessed One, they rejoiced greatly, experienced the unprecedented savor of the Dharma, and gave rise to a mind of disenchantment. The Blessed One then taught them the Dharma, until they attained the pure Dharma eye, as above. Thus, on the ninth day, the Blessed One manifested a transformation.

On the tenth day, the Blessed One taught the Dharma in the Brahma heaven. The assembly heard only his voice and did not see his form. When the assembly witnessed the Blessed One manifesting such a transformation, they all rejoiced greatly, experienced the unprecedented savor of the Dharma, and gave rise to a mind of disenchantment. The Blessed One taught them the Dharma, until they attained the pure Dharma eye, as above. Thus, on the tenth day, the Blessed One manifested a transformation.

On the eleventh day, amid the assembly, the Blessed One manifested transformations through spiritual powers:^[23] from one body he became many bodies, and from many bodies he became one body; at times he appeared nearby, and at times he was far away and unseen; although obstructed by stone walls or screened by a nearby mountain, the Buddha’s body passed through them without hindrance; he traveled through the sky like a bird soaring in circles; he entered and emerged from the earth as though it were water; he walked upon the waves as though walking on dry land; his body emitted smoke and blazing flames like a great mass of fire; his hands touched the sun and moon;

and his body reached as high as the Brahma heaven.^[24] When the assembly witnessed the Blessed One manifesting such transformations, [950a1] they rejoiced greatly, attained what they had never experienced before, and gave rise to a mind of disenchantment.

The Blessed One then taught them the Dharma, until they attained the pure Dharma eye, as above. Thus, on the eleventh day, the Blessed One manifested such transformations through spiritual powers.

On the twelfth day, amid the assembly, the Blessed One taught the Dharma by directing their thoughts:^[25] “You should think in this way and should not think in that way; you should contemplate in this way and should not contemplate in that way; you should abandon this and should cultivate this Dharma teaching.” When the assembly saw the Blessed One employ his spiritual powers to manifest such transformations, they rejoiced greatly, attained what they had never experienced before, and gave rise to a mind of disenchantment. The Blessed One then taught them the Dharma, until they attained the pure Dharma eye, as above. Thus, on the twelfth day, the Buddha manifested such transformations through spiritual powers.

On the thirteenth day, the Blessed One taught the Dharma to the great assembly. He said:^[26] “All is burning. What is meant by saying that all is burning? The eye is burning. Forms are burning. Eye-consciousness is burning. Eye-contact is burning. The painful, pleasant, and neither-painful-nor-pleasant feelings that arise in dependence upon eye-contact are burning. Burning with what? With the fire of desire, the fire of anger, and the fire of delusion. Why is it called burning? It is burning because birth, aging, sickness, death, sorrow, grief, suffering, and affliction are all burning. I say that this is the source from which suffering arises. So too with the mind. All is burning.”

When the great assembly heard the Blessed One teach and guide them in this way, they all rejoiced greatly and regarded it as unprecedented. The Buddha then taught them the Dharma until they attained the pure Dharma-eye, as described above. Such was the transformation manifested by the Tathagata on the thirteenth day.

On the fourteenth day, the donor whose turn it was to make offerings plucked a flower and presented it to the Blessed One. After smelling it, the Blessed One cast it into the air. Through the Buddha’s spiritual power, it immediately transformed into fourteen thousand flower-pavilions and terraces. Within every one of these flower-pavilions and terraces was a Buddha seated upon a throne, with Sakra, Lord of the Devas, and the Brahma King standing on either side of the Buddha, palms joined in reverence, reciting this verse:

Homage to the King of Men,^[27]

The unsurpassed Great Being.

None is able to know

In which meditation the Blessed One abides.

When the great assembly beheld this manifestation of the Blessed One’s spiritual power, they all rejoiced greatly and attained an unprecedented Dharma. The Blessed One then taught them the Dharma until they attained the pure Dharma-eye, as described above.

At that time, King Bimbisara of Magadha, whose turn it was on the fifteenth day, prepared an offering ceremony. During the night, various foods were prepared. In the morning, he offered delicious and nourishing foods to the Buddha and the Sangha.

King Pradyota, Udayana, Brahmadatta, Prasenajit, Lady Mallika, the householder Risidatta, Purna, and the entire great assembly all made abundant offerings. When the Buddha had finished eating, he put away his bowl and relinquished it. King Bimbisara took a low stool and sat before the Buddha.

When the Blessed One released his legs and ceased sitting in the lotus posture, the instant his foot touched the platform, the earth quaked six times, displaying eighteen kinds of tremors. Beneath the soles of the Blessed One’s feet appeared the wheel-marks. The marks of thousand-spoked wheels appeared beneath the Blessed One’s feet, shining with light; from those wheels, light radiated throughout the three-thousand-great-thousand world-system.

6. The Thousand-Spoked Wheel

When the King of Magadha saw the wheel-marks beneath the Blessed One’s feet, he rose from his seat, bared his right shoulder, placed his right knee upon the ground, and addressed the Blessed One:

“Venerable Blessed One, what merit did you cultivate in the past that the marks of thousand-spoked flower-wheels appear beneath the soles of your feet and emit light illuminating the three-thousand-great-thousand world-system in this way?”

The Buddha told King Bimbisara:

Long ago, in a past age, there was a king named Benefactor of Sentient Beings, who ruled over Jambudvipa. At that time, the land of Jambudvipa was prosperous, and its people were well-fed, comfortable, and happy. It contained eighty-four thousand cities and towns, and its villages comprised five billion five hundred million establishments.

King Benefactor of Sentient Beings resided in a city named Light of Wisdom, which measured twelve yojanas from east to west and seven yojanas from north to south. That city was vast; its people were well-fed and comfortable, its wealth abundant, and its adornments delightful. The chief queen was named Deed of Wisdom, and she had no child.

In order to seek a child, the queen paid homage to all kinds of devas and spirits: river spirits, pond spirits, the deva Full Goodness, the deva Precious Goodness, the sun deity, the moon deity, Sakra, the Brahma King, the spirits of earth, water, wind, and fire, the spirit of the divine prince Mahesvara, garden spirits, forest spirits, road spirits, the mother-and-child spirits, and the spirits of the villages. She made offerings everywhere and prayed to have a child.

After some time, the chief queen conceived. When this woman became pregnant, she possessed three kinds of knowledge: she knew when a man felt desire, she knew when she had conceived, and she knew from where the being she had conceived had come. The queen then went to the king and said:

“Does Your Majesty know? I am now with child.”

The king said:

“Excellent!”

The king then provided the queen with additional food and drink, clothing, medicines, and bedding of the finest quality; everything she required was increased twofold. After ten months had passed, the queen gave birth to a handsome baby boy. On the very day the infant was born, eighty-four thousand precious mines spontaneously appeared throughout the eighty-four thousand cities. Wherever there was a silver mine, a silver tree appeared, with its roots, boughs, branches, and leaves all made of silver. Wherever there was a gold mine, a golden tree appeared, with its roots, boughs, branches, and leaves all made of gold. The same occurred wherever there were mines of vaidurya, crystal, ruby, pearl, agate, and mother-of-pearl.

At that time, according to the law of the land, a newborn child was named either by the parents or by sramanas or brahmins. King Benefactor of Sentient Beings thought, “There is no need to rely upon sramanas or brahmins to name him. This infant’s mother is named Deed of Wisdom. I shall now name the child Lamp of Wisdom.” The king therefore named the infant Lamp of Wisdom.

The king then entrusted the infant to four nurses. One attended to his body, the second to bathing and washing, the third to nursing him, and the fourth to his amusement. The nurse attending to his body cared for his physical well-being in every respect. The nurse responsible for bathing and washing bathed the infant and washed his clothes. The nurse responsible for nursing breastfed him and fed him morsels of food. The nurse responsible for amusement ensured that whenever the prince played among elephants, horses, and carriages, or with flowers, fragrances, precious objects, and every kind of plaything, everything was fully provided. She followed behind carrying a peacock-feather parasol, entertaining the prince and bringing him delight. The Blessed One spoke this verse:

All things must pass away;

Having risen high, they must fall.

Whatever is born must die;

All that lives is impermanent.

Sentient beings sink within existence;

All things are conditioned.

Throughout all the worlds,

Who does not age and die?

This is the constant law of the world:

All who are born must die.

According to the karma they have created,

Sin and merit each bear fruit.

Evil karma leads to hell;

Good karma brings birth in heaven.

Lofty conduct leads to a good destiny

And the attainment of undefiled nirvana.

When King Benefactor of Sentient Beings died, the prince was eight or nine years old. His mother had him study all the arts: writing, painting, arithmetic, entertainment, singing, dancing, music, riding elephants and horses, driving chariots, and shooting a bow with strength and speed. The prince became skilled and thoroughly proficient in every art. When he reached the age of fourteen or fifteen, the ministers came to him and said:

“Does the prince know that the king has passed away? The prince should now ascend the throne, become king, and issue royal commands.”

The prince replied:

“I cannot now become king or issue royal commands. Why is this? In a former life, I was once a king for six years. Because of that cause and condition, I fell into hell for six thousand years. Therefore, I cannot now become king or issue royal commands.”

The ministers said:

“Is there any expedient means by which the prince could become king and issue royal commands?”

The prince replied:

“There is.”

The ministers asked, [951a1] “What is that expedient means?” The prince said:

“If the men and women throughout this Jambudvipa can be instructed to practice the ten wholesome deeds—from abstaining from killing living beings through abstaining from wrong views—then I can become king.”

Having heard the Prince give these instructions, the ministers immediately dispatched messengers to proclaim throughout the four quarters:

“People, take heed! King Benefactor of Sentient Beings has passed away. According to the order of succession, Prince Wisdom Lamp ought to become King. But the Prince has said, ‘I shall not become King. Only when all the men and women in Jambudvipa undertake to practice the ten wholesome deeds—refraining from killing, up to and including refraining from wrong views—shall I become King.’”

When the people of the kingdom heard this proclamation, they all practiced the ten wholesome deeds, refraining from killing, up to and including refraining from wrong views. The ministers then went to Prince Wisdom Lamp and said:

“Does the Prince know? All the men and women in this Jambudvipa have declared that they will undertake to practice the ten wholesome deeds, refraining from killing, up to and including refraining from wrong views. The Prince may now ascend the royal throne and issue the King’s decrees.”

The Prince said:

“Bring silk here!”

The ministers immediately brought the finest white silk. The Prince wrapped it around his own head and proclaimed:

“At such a time, with such a sovereign, is this not excellent?”

The ministers replied:

“It is most excellent.”

The ministers then reported to the King:

“When the King was born, eighty-four thousand precious mines appeared spontaneously. They should now be placed in the royal treasury.”

The King said:

“What need is there to place them in the treasury? Take their riches to the crossroads and distribute them to śramaṇas, brahmins, the poor and needy, the solitary, and the elderly. Whatever they require, give it to them in full.”

Having heard King Wisdom Lamp give these instructions, the great ministers went throughout the eighty-four thousand cities and, wherever there was a precious mine, took its riches to the crossroads by the city gates and distributed them to śramaṇas, brahmins, the poor and distressed, the solitary, and the elderly. Whatever they required, they gave to them in full.

At that time, Śakra, Lord of the Devas, thought: “Throughout the eighty-four thousand cities, wherever there is a precious mine, King Wisdom Lamp has had its riches taken to the crossroads by the city gates and distributed to śramaṇas, brahmins, the poor and distressed, the solitary, and the elderly. Whatever they require is given to them in full. These deeds may cause him to seize my position. I shall now go and test whether King Wisdom Lamp will retreat from his practice of generosity for the sake of the unsurpassed Way.” Śakra, Lord of the Devas, then transformed himself into a man and told everyone: “King Wisdom Lamp has instructed us to practice the ten unwholesome deeds, from killing up to and including wrong views.” The great ministers then went to the King and asked:

“Is it true that the King has instructed the people of the kingdom to practice the ten unwholesome deeds, from killing up to and including wrong views?”

The King replied:

“No! Why is that? I previously declared that I would not become King unless the people of the kingdom practiced the ten wholesome deeds, refraining from killing, up to and including refraining from wrong views. Since I have now become King, how could I utter such words? You must now prepare and adorn the royal carriage. I wish to go forth personally to teach and transform the people of the kingdom.”^[28]

Notes:

^[49] The Five-Part Vinaya 25 (T22n1421, p. 169a12): A bhikṣu in charge of construction affairs occupied the administrator’s quarters for too long. The Buddha prescribed that one engaged in construction affairs may be assigned the quarters of the bhikṣu in charge of construction affairs—the administrator—for no more than twelve years. He must, however, await the Sangha’s authorization through a motion and second-act karman.

^[50] “Person in charge of construction” 經營人, also called a bhikṣu in charge of construction affairs 營事比丘 or a bhikṣu serving as an administrator for the Sangha. See the following passage concerning the karman by which the Sangha appoints a bhikṣu in charge of construction affairs. Cf. Vin. ii. 160: When a lay devotee builds a monastery for the Sangha, a person is needed to supervise the construction. The Buddha permitted the Sangha, through a motion and second-act karman, to appoint someone as supervisor—that is, a bhikṣu in charge of construction affairs or an administrator of the Sangha. Pali: navakammika.

^[51] See Part iii, Ch. “Rains Retreat.”

^[52] The karman by which the Sangha assigns and appoints a bhikṣu in charge of construction affairs, or an administrator of the Sangha. See note 33 above.

^[53] “One in charge of construction” 經營者, that is, a bhikṣu in charge of construction affairs or an administrator of the Sangha. See note 33 above. Pali: navakammika.

^[54] A type of solid food.

^[1] Two kinds of bowls: kalā 迦羅 and śāla 舍羅. The Five-Part Vinaya 26 (T22n1421, p. 170a02): Three kinds of bowls are permitted: iron bowls 鐵缽, earthenware bowls 瓦缽, and soma bowls 蘇摩缽. In Pali, Vin. iii. 243, there are two kinds of bowls: iron bowls and earthenware bowls (dve pattā ayopatto mattikāpatto).

^[2] Ma 磨: to grind; here understood as stroking something straight.

^[3] Quát 刮: to scrape or pare; here understood as sharpening.

^[4] Using two knives to “scrape” each other, honing or sharpening them against one another.

^[5] Hoàn 環: a ring or hoop, distinct from a finger ring. See below.

^[6] A signet ring; Pali: aṅgulimuddikā. It is like a ring or hoop worn on the finger but bears an emblem and serves as a token of authentication.

^[7] Pūraṇa Kassapa. See Part iii, Ch. i and note 76.

^[8] Makkhali Gosāla 末佉羅瞿奢羅. Earlier passages transliterate the name as Mạt-khư-lê Cù-xa-li. See Part iii, Ch. i and note 76.

^[9] A list of the six non-Buddhist teachers. See Part iii, Ch. i and note 76.

^[10] Pūraṇa 富蘭, transliterated above as Bất-lan. See note 7.

^[11] Piṇḍola 賓頭盧; Pali, Vin. ii. 111: Piṇḍola-Bhāradvāja.

^[12] Cf. A. ii. 23. Cf. the Sutra on the Virtuous Arhat, T02, p. 831.

^[13] Pali, Vin. ii. 112: na...dārupatto dhāretabbo. Yo dhāreyya, āpatti dukkaṭassa, “A wooden bowl is not to be used. Whoever uses one commits a dukkaṭa offense.”

^[14] See Dīrgha Āgama 11, Sutra 15, “A-nậu-di” (T01, p. 67c). Cf. D. 24, Pāṭikasutta.

^[15] Bhagavā 婆伽婆, a transliteration of the Pali Bhagavā: the Blessed One.

^[16] See Part iii, Ch. iv, “Robes,” the account of Jīvaka.

^[17] Brahmadatta 梵施. No passage has been found stating that this man was the Buddha’s younger half-brother 佛異母弟.

^[18] The details of the entire account closely resemble the story of the Yamaka-pāṭihāriya in the Pali commentary on the Dhammapada, DhA. iii. 204; it is also related in the commentary on the Dīgha Nikāya, DA. i. 57.

^[19] In the Pali account: the Gaṇḍamba mango tree at the gate of Śrāvastī.

^[20] In the Pali account: because the Buddha had announced beforehand that he would sit beneath the Gaṇḍamba mango tree, the non-Buddhists had it cut down.

^[21] Seniya 斯尼. This refers to the naked ascetic Seniya mentioned in the Kukkuravatika Sutta, M. 387, Pali. According to that account, he later went forth under the Buddha and attained arhatship. The Chinese canon has no corresponding sutra.

^[22] Ba-lê Tử Ba-tư-bà-xà-già 波梨子波私婆闍伽. This is probably a transliteration of the Sanskrit parivrājaka (Pali: paribbājaka), referring to a non-Buddhist renunciant, itinerant non-Buddhist ascetic, or non-Buddhist wanderer.

^[23] This refers to the miracle of psychic power as a means of instruction. See Part iii, Ch. i, the account of Uruvilvā, and notes 107 and 108.

^[24] In Pali, this is called the yamaka-pāṭihāriya, the manifestation of the Twin Miracle. That is, opposing phenomena are manifested in pairs, such as flames blazing forth while water simultaneously streams out. Only a Buddha, and no great śrāvaka, can manifest this miracle.

^[25] Here the Buddha manifests the miracle of mind-reading as a means of instruction. See Part ii, Ch. i, the account of Uruvilvā, and notes 107 and 109 above. Sanskrit: ādeśanā (Pali: ādesanā), reading the thoughts of others (Chinese: “indication of the mind”). The Chinese version understands this as “teaching the Dharma.”

^[26] The Buddha manifests instruction as a means of guidance, the third of the three means of guidance. See Part iii, Ch. i, the account of Uruvilvā, and notes 107, 108, and 109 above.

^[27] The original Chinese reads: “king among men” 丈夫王.

^[28] End of fascicle 51.