佛本行集經

Chapter 41: NALADA GOES FORTH

(Part 2)

At that time, the Dragon King Elapatra thought, “The Blessed One already knows my name and identity.” Thus, toward the Tathagata, the Dragon King became even more joyful; his mind grew pure, and he cherished and revered him wholeheartedly. Elapatra then concealed his dragon form and transformed himself into a young man. Standing before the Blessed One, he bowed at the Buddha’s feet, withdrew to one side, and recited two verses to question the Buddha:

The Blessed One replied in verse:

The Dragon King Elapatra again addressed the Buddha in verse:

What precepts should one uphold, what practices cultivate,
And through what causes and conditions should one create karma,
To receive a body more excellent than those of gods and humans
And cultivate the supreme, boundless benefit?

The Blessed One replied to the Dragon King in verse:

Attend upon the elderly and do not revile others;
When wishing to meet honored elders, do so at the proper time.
Always speak kindly and cultivate wholesome Dharma;
Always hear the truth and speak what is beneficial.

Delight in Dharma, remember it well, and proceed toward bodhi;
With wisdom, discern and contemplate its meaning.
Speak truthfully, diligently cultivate the holy life,
And constantly practice generosity toward everyone.

Be upright and diligent, examining matters carefully;
In speech, weeping, and laughter, avoid all evil.
Keep far from arrogance and slander;
Do not form enmity or feuds with others.

With right mindfulness, utter flawless words,
Whether from what you have heard or know, your mind and intention being settled.
Those who constantly live heedlessly,
Without right reflection and without hearing the Dharma—

If they can cultivate the causes of the right path,
Purity of verbal karma also arises from this.
Practice patience, right mindfulness, and right reflection,
Relying upon broad learning and the wisdom born of much hearing.

After hearing the Blessed One speak these verses, the young man Nalada’s mind became free from sensual desire. Having met the Buddha and heard the Dharma while gazing upon his honored countenance, the Dragon King Elapatra felt joy and sorrow intermingled.

The Blessed One then asked the Great Dragon King Elapatra:

“Why, upon first seeing me, did you smile brightly, only suddenly to become sorrowful and weep bitterly?”

The Dragon King Elapatra addressed the Buddha:

“Venerable Tathagata, Blessed One, I remember that in a past life a Buddha appeared in the world named Kasyapa Tathagata, the Unsurpassed, Perfectly Enlightened One. At that time, I went forth within his teaching and cultivated the holy life. Blessed One, on one occasion I saw a plant called ela grass. I broke it with my hand, carried it to the Buddha Kasyapa, and asked him, ‘Blessed One, if a bhiksu breaks ela grass, will he incur any karmic retribution?’

“The Blessed One replied, ‘Bhiksu, you should know that if a bhiksu intentionally breaks this grass, he will fall into the adamantine hell.’

“Blessed One, although the Buddha Kasyapa, the Tathagata, the Unsurpassed, Perfectly Enlightened One, instructed me in this way, I did not believe him in my heart, nor did I regard it as anything rare or extraordinary. Because I did not heed the teaching of the Buddha Kasyapa or accept the Tathagata’s instruction, I thought, ‘I merely broke a blade of ela grass. How could there be such retribution?’

“Blessed One, at that time I committed an offense leading to a fall, yet did not believe in the retribution of that offense and did not relinquish this wrong view. Therefore, after death, I was immediately reborn among long-lived dragons. For this reason, I was named Elapatra. I then returned to the Buddha Kasyapa and asked, ‘Great Sage, Blessed One, when shall I escape this ugly dragon body? When shall I regain a human body?’ Having spoken thus, I remained silent.

“At that time, the Buddha Kasyapa, the Tathagata, the Unsurpassed, Perfectly Enlightened One, told me, ‘Great Dragon King, you should know that after so many years, so many hundreds of years, so many thousands of years, and so many hundreds of thousands of myriads of kotis of years, a Buddha will appear in the world named Sakyamuni Tathagata, the Unsurpassed, Perfectly Enlightened One. The Buddha Sakyamuni will give you a prediction that you shall attain a human body.’ Blessed One, just now I reflected that because in the past I did not believe and opposed the precepts of the Buddha Kasyapa, I was born in a dragon body.

Now, through a small wholesome affinity, I have been able to meet you, yet I am unable to uphold the precepts. Blessed One, seeing my offense in this way and reproaching myself, I became sorrowful and wept until tears streamed over my face. But because I saw the Blessed One, I rejoiced, and that is why I smiled.

Blessed One, I thought, ‘How rare! How rare! Never before has there been such a Dharma; only a Buddha, a Blessed One, possesses such a Dharma—that is, his words are never otherwise.’ The Buddha Kasyapa predicted for me, ‘Great Dragon King, after so many years... so many kotis of years, in the future a Buddha will appear in the world....’ Now it is exactly as he predicted, without the slightest difference.

Blessed One, for this reason, I now ask you: When shall I escape the dragon body? When shall I regain a human body?”

The Blessed One told the Great Dragon King Elapatra:

“Great Dragon King, from now onward, after so many years... so many kotis of years—as previously stated—a Buddha will appear in the future named Maitreya Tathagata, the Unsurpassed, Perfectly Enlightened One. At that time, Great King, you will attain a human body. The Buddha Maitreya will deliver you and allow you to go forth, cultivate the holy life, and completely extinguish all suffering.”

The Blessed One then taught the wondrous Dharma to Elapatra, causing the Dragon King to rejoice. He exhorted and instructed him:

“Dragon King, come here. Take refuge in the Buddha, Dharma, and Sangha, and undertake and uphold the five precepts. Then, Great Dragon King, you will obtain benefit and peace for an exceedingly long time.”

After hearing these words taught by the Buddha, the Dragon King Elapatra addressed him:

“I shall obey the Blessed One’s teaching. I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and undertake and uphold the five precepts.”

The Blessed One then told Elapatra:

“Great King, it is now time.”

Elapatra said to the young man Nalada:

“Young man, please come here. However much gold, silver, or precious jewels you require, worthy one, I will give you all that you desire. But you must not take this dragon maiden. Why? Because the breath of a dragon maiden can reduce the bodies of humans in the world to ashes.”

Nalada replied to the Dragon King:

“Great Dragon King, I need neither gold, silver, nor precious gems, nor do I need the Dragon King’s jewel-like maiden. Why is this? Because I remained beside the Buddha and heard his verses, and therefore I have become disenchanted with and detached from sensual desire.”

The Dragon King Elapatra bowed at the Buddha’s feet, circumambulated him three times, took his leave, and departed.

The Buddha then progressively instructed the eighty-four thousand people, with Nalada as their foremost, teaching such doctrines as generosity, morality, and rebirth in the heavens. He also revealed the many sufferings caused by craving, leading them to become disenchanted and detached so that they might realize the exhaustion of the outflows. He further praised the merit of going forth as a supporting condition on the path to liberation.

The Buddha knew that the entire assembly, with Nalada as its foremost, was joyful and elated, at ease in body and mind, and free from hindrances. He then taught the true and essential Dharma that gives rise to joy in an assembly: the Four Truths of suffering, its origin, its cessation, and the path. Employing every skillful means, the Blessed One taught, explained, demonstrated, proclaimed, analyzed, and established the method of cultivation and practice: Such is suffering; such is the cause of suffering; such is the cessation of suffering; and such is the Dharma by which the path is realized.

Through various causes and conditions, the Blessed One expounded and demonstrated these four true realities and taught the method of cultivation. At that very place, the assembly became free from dust and defilement, utterly severed their afflictions, and gained the pure eye of wisdom regarding all dharmas. All causes of suffering were eliminated, and they understood dharmas as they truly are.

It was like a clean garment, without the slightest stain or black mark, which takes on whatever color one wishes to dye it. So it was! So it was!

At their very seats, Nalada and this assembly became free from affliction, extinguished all causes of suffering, knew the true character of all dharmas, established fearlessness, and passed beyond the net of doubt. Their knowledge was not gained from hearing the words of others; they knew it through the Blessed One’s teaching. They all took refuge in the Three Jewels—the Buddha, Dharma, and Sangha—and undertook the five precepts.

The eighty-four thousand members of the assembly then rose from their seats, bowed with their heads at the Buddha’s feet, circumambulated him three times, took their leave, and departed.

At that time, the young ascetic Nalada had seen the dharmas, attained the dharmas, and realized the true character of the dharmas. He had passed beyond all doubt, escaped delusion, was no longer caught in the net of doubt, and had attained fearlessness. His knowledge did not come from hearing others; he had understood the Blessed One’s profound teaching. He therefore rose, bowed at the Buddha’s feet, and said:

“I humbly beseech the Blessed One to permit me to go forth and receive full ordination!”

The Buddha then told the young man:

“Excellent! Come, bhiksu. Cultivate the holy life within my teaching. You shall bring suffering to an end and reach the further shore of nirvana.”

At that very moment, the young man became a renunciant and received full ordination.

Not long after the Elder Bhiksu Nalada had gone forth and received full ordination, he practiced walking and seated meditation alone, keeping far from crowded and noisy places. He guarded his body and speech without ever becoming heedless and was vigorously diligent, never growing lax. Having gone forth to cultivate the unsurpassed holy life, this good man soon reached the shore of liberation.

He directly saw the true character of all dharmas, personally realized the superknowledges, and, having realized them, knew, saw, and awakened for himself. He then declared, “Birth and death have ended; the holy life has been established; what had to be done has been done; there will be no further existence.” Knowing this clearly, the Elder became an arhat, fully liberated in mind and fully liberated through wisdom. Having attained the fruit of the unattached arhat, Bhiksu Nalada dwelt alone in a secluded place and thought, “I can go before the Buddha and question him in verse.”

One morning, the Elder Bhiksu Nalada left his dwelling and went to the Buddha. Upon arriving, he bowed at the Buddha’s feet and withdrew to one side. Nalada then questioned the Buddha about various meanings in verse:

Only now do I know that Asita
Spoke true words without deviation.
Now I have also heard the Blessed One’s teaching
And swim through the ocean of Dharma to nirvana.

The Blessed One replied to the Elder Nalada in verse:

You ask about the fruit of cultivating the holy life;
This matter is impermanent and difficult to comprehend.
I shall now explain it clearly for you:
You must remain truly steadfast in diligence.

There is no difference between your body and another’s;
Everyone values life in the same way.
Carefully reflect and contemplate in this manner.
When angry, do not kill or harm one another.

Greed, conceit, and all such things should be destroyed.
All ordinary beings cling to the body;
Those with the eye of wisdom should abandon enmity,
For, as with drinking poison, all will die.

In the stillness of night, sit in meditation without fantasies;
Living far from villages, do not concern yourself with them.
In the morning, when it is time to seek alms,
Enter the village with right mindfulness and reflection.

When they make offerings, that is indeed good;
Toward those who give nothing, do not be saddened.
Maintain an impartial mind toward both.
Return to the foot of a tree and eat as appropriate.

Fear no terrors, but guard the mind and intention;
Pay no heed to worldly affairs and delight in forests and mountains.
Seated peacefully beneath a tree, reflect well;
Press the tongue against the roots of the teeth and breathe gently.

With a true and pure mind, cultivate the holy life;
Diligently study sound words and right principles.
Attend upon those who are intelligent and greatly wise,
Who are free from sensual desire and delight in serenity.

You should draw near to people such as these;
Coming and going among them, let your mind be faithful and compliant.
Having faith, revere them as you would the Blessed One.
Do not speak of the good or evil affairs of others’ households.

Do not disparage others or praise yourself;
Do not raise your voice or speak loudly,
Like a blazing fire that can be heard from afar.
Reflecting in this way, sever the fetters of craving.

Such is a bhiksu who has gone forth.
In what is done and not done, the body does not cling;
Maintaining equanimity thus, all affairs are peaceful.
Such should be the practice of the noble ones.

Know that karmic retribution turns like a wheel.
Teach the noble Dharma to a single person;
If that person contemplates it, realization will follow.
Sit in solitude and discipline the faculties.

Once the faculties are disciplined, the mind becomes pure;
Thereafter, your good reputation will spread everywhere.
This practice is found only in secluded forests,
Or while sitting in the mountains beneath a tree,

Or on a riverbank, beside a pond or spring;
One should sit and reflect in places such as these.
Those of weak wisdom constantly sleep and rest;
Abundant power of samadhi gives rise to awakening.

Like a spring, like a pond, like the great ocean,
So too is one who cultivates meditative concentration.
A fool is like a half-filled jar of rice water;
How could the wise be other than a brimming pond?

When the Blessed One had spoken these verses, the Elder Nalada’s mind awakened and opened. Another teacher said, “Because the Elder Nalada belonged to the Katyayana clan, he was also called the Elder Katyayana.”

The Buddha once gave this prediction: “Bhiksus, you should know that within this assembly of my sravakas, the foremost in swiftly understanding the meaning of the Buddha-Dharma—whether hearing me speak at length and intelligently comprehending it all, or hearing me speak concisely and clearly grasping it, then explaining it to others—is this Bhiksu Mahakatyayana.”

When the assembly of bhiksus heard the Buddha say this, they regarded it as extraordinary and said to one another:

“Venerable Bhiksu Mahakatyayana in this assembly is truly rare. The great assembly has doubts, yet no one can resolve them for us. Only the Blessed One clearly understands the meaning of all dharmas.”

They then went to the Buddha and together addressed him:

“Excellent, Blessed One! What roots of goodness did the Elder Mahakatyayana plant in a former life, such that today, upon coming to the Buddha, he immediately obtained permission to go forth, received full ordination, and realized the fruit of arhatship? Furthermore, why did the Blessed One predict that, within this assembly of sravakas, he is foremost in acute wisdom—understanding in detail what the Buddha states briefly and understanding in summary what the Buddha explains extensively? This is Mahakatyayana. We wish to hear about this.”

The Blessed One told the assembly of bhiksus:

“Bhiksus, listen with concentrated minds. I remember that in the past, during this auspicious kalpa, when the lifespan of beings was twenty thousand years, a Tathagata appeared in the world named Kasyapa Tathagata, the Unsurpassed, Perfectly Enlightened One. After the Buddha Kasyapa had turned the Dharma wheel and raised the banner of Dharma, his former vows were fulfilled.

Freely bestowing benefit and happiness, he revealed the teaching and transformed sentient beings. He completed all the deeds of a Great Man and delivered all beings within the Lotus Assembly, comprising eighty-four thousand kotis of kinds, so that they were reborn in the heavens. After the Buddha Kasyapa entered nirvana, bhiksus established the gateway to liberation in the Deer Park, the former dwelling place of ancient sages near the city of Varanasi, and all taught the Dharma there.

“At that time, in the city of Varanasi, there was a faithful upasaka who observed the five precepts. This upasaka thoroughly mastered the five sciences and clearly distinguished the various worldly treatises. He went to the bhiksus dwelling in the Deer Park and asked them about concise points of meaning. In response, the bhiksus gave extensive explanations. Hearing the bhiksus explain the meanings so fully, the upasaka became exceedingly joyful and made this vow: ‘Excellent! How rare! In a future life, may I attain such a method of teaching and be able, like these bhiksus, to analyze and explain matters clearly and sequentially for others.’”

The Buddha told the bhiksus:

“You should know that the upasaka who observed the five precepts at that time is now the young man Katyayana. Because he undertook the five precepts in the presence of the Buddha Kasyapa, Katyayana became an upasaka who subtly understood the teachings of the five sciences and analyzed and explained them clearly to others. At that time, he also vowed, ‘In a future life, may I perfect all dharmas and then expound them extensively for others.’

“Furthermore, bhiksus, you should know that Bhiksu Katyayana joyfully planted roots of goodness in this way. Through those causes and conditions, today, as soon as he came to me, he was able to go forth and become an arhat. I predicted that within my assembly of sravakas, the foremost in extensively explaining concise meanings and summarizing extensive meanings is this Bhiksu Mahakatyayana.”

At that time, there were ninety-two arhats in the human realm: first was the Blessed One; then the five bhiksus headed by Kaundinya; the Elder Yasoda; the four Elders Vimala, Subahu, Purnajit, and Gavampati, good men of immense wealth who were the most excellent among eminent householders and old friends of Yasoda; fifty young caravan leaders, friends of Yasoda from various regions; the Elder Purna Maitrayaniputra and his twenty-nine friends; and lastly, the Elder Katyayana.

Chapter 42: SABHIYA GOES FORTH

(Part 1)

Long ago, in northern India, there was a city named Taksasila, which the Sui translators rendered as “Hewn Stone.” In that city was a family whose wife suddenly gave birth to twins, a boy and a girl. The husband and wife invited a renowned physiognomist to examine them. After examining the girl, the physiognomist said that she possessed no auspicious marks and no favorable signs of future benefit. Hearing him say this, her parents thought, “Our daughter has neither auspicious marks nor favorable signs. If we allow her to grow up, who will be willing to marry her?” After discussing the matter, the parents took the girl to a female wandering ascetic named Parivrajika, which the Sui translators rendered as “Constant Wanderer,” and said:

“We husband and wife have come to ask you to accept and raise this girl for us. Teach her so that she may advance in the Way and its teachings. We will provide all her necessities of life.”

The female wandering ascetic Parivrajika agreed to raise the girl. She cared for her until the age of fifteen, when her intelligence was fully developed, and then taught her every skill and incantation. The girl was intelligent and wise, thoroughly mastered the treatises, and became accomplished in every field of learning. When she reached maturity, her beauty was peerless. Her face surpassed that of ordinary people, her body was soft and graceful, her bearing upright and dignified, and her form perfectly proportioned. Everyone rejoiced in her and delighted in looking upon her.

At that time, the maiden wore a skirt and a mantle over her shoulders, both made of tree bark. In her hand she carried a brass stand upon which she could place her water jar whenever she needed to bathe. She traveled everywhere—to royal gates, capitals, cities, towns, villages, and settlements throughout the various kingdoms—seeking masters of debate against whom to test her abilities, for she wished to subdue them. After many days and months, she happened to encounter a Parivrajaka ascetic named Supreme Wondrous Sovereign Victor over Others, who was traveling from southern India through many lands toward northern India.

This ascetic was also charming, with an incomparably upright and handsome appearance. He was still in the prime of life, with abundant vigor. His face surpassed that of ordinary men, and his hands and feet were beautiful. Among masters of debate, he enjoyed the foremost reputation. When the ascetic saw the Parivrajika maiden’s graceful form and peerless beauty—so charming that everyone delighted in gazing upon her—affection arose in his mind. The Parivrajika maiden likewise became enamored of the Parivrajaka ascetic. Thus, each developed affection and desire for the other.

The Parivrajaka ascetic said to the Parivrajika maiden:

“Worthy and virtuous woman, I now greatly desire to engage with you in worldly relations.”

The maiden replied:

“I too wish to live together with you in one place.”

The Parivrajaka ascetic told the maiden:

“Both of us have gone forth to cultivate the Way. If, while following the religious discipline, we engage in worldly relations such as these, and others learn what we have done, they will humiliate and reproach us. We must therefore devise a plan. Before the public, we shall debate one another and establish an agreement that whoever is defeated must serve the victor.”

The maiden said:

“If I were to win and you were to lose, this would neither be good nor reasonable. How could a man serve a woman? But if I lose, I shall serve you. This would be good because it accords with reason.”

The ascetic then told the maiden:

“Excellent, virtuous woman! Your words are entirely reasonable. We shall do as you say.”

The Parivrajaka ascetic then beat the drum of debate before the public and proclaimed, “Is there anyone in this region who will debate me? Whether a young male Parivrajaka or a young female Parivrajika, who can engage in questions and answers with me? It would be good if there were such a person.”

After this proclamation had been made for the third time, the Parivrajika maiden heard it among the great assembly and replied:

“I can engage you in debate, exchanging questions and answers.”

Before the assembly, the graceful maiden posed a question. The Parivrajaka ascetic answered it thoroughly. The ascetic then questioned the maiden, and the maiden likewise answered thoroughly. In the second round of mutual questioning, both again gave thorough answers. In the third round, the Parivrajaka ascetic questioned the maiden. Although the maiden was fully capable of answering thoroughly, because she loved the Parivrajaka ascetic and wished to become his attendant, she pretended not to understand, stood silently, and gave no answer. Thus, before the great assembly, the Parivrajaka ascetic defeated the maiden.

After being defeated by the Parivrajaka ascetic, the maiden received his leather sandals and tripod stand from his hands before the great assembly, then followed and served him. Living outwardly in this manner, the two had defiled and agitated minds and could not part from one another, so they lived together in one place. Because they lived together, the maiden conceived a child. During her pregnancy, her beauty faded and was no longer as fresh as before. Seeing that her appearance was no longer what it had once been, the Parivrajaka ascetic grew weary of her and said:

“I can no longer live together with you in one place.”

The maiden said to the Parivrajaka ascetic:

“We are both ascetics. Because we both lost right mindfulness, I lived beside you and have now become pregnant. If, seeing that my beauty has faded, you abandon me and depart, I shall immediately die; and if I do not die, I shall suffer immeasurable anguish.”

The Parivrajaka ascetic had already resolved to leave. He therefore gave the maiden a gold ring as a keepsake and told her:

“If you give birth to a daughter, sell this ring and use the proceeds to raise her. If you give birth to a son, give him this ring as a token and tell him to come and find me.”

After giving her the ring, he abandoned the maiden and departed for southern India. The Parivrajika maiden wandered on foot from place to place and gradually reached the village of Mahu. Near that village was a region named White Cloud. She settled there and gave birth to a son. When the boy was born, all the people of the district were moved with compassion. Some gave milk, some gave oil, and others donated whatever necessities were required. The Parivrajika maiden thought, “I have given birth to this boy in this district. I can name him after this place in memory of where he first opened his eyes to the world.” She therefore named the child Sabhiya, which the Sui translators rendered as “District Official.”

The Parivrajika raised and nursed the boy Sabhiya according to the proper methods so that he quickly grew. As the years and months passed, Sabhiya gradually matured and approached adulthood. The Parivrajika taught him literature and poetry, painting, mathematics, seals and signs, incantations, and all other treatises, enabling the young man to become accomplished. Because he was intelligent and quick-witted, he mastered every field of learning; there was none he did not know.

One day, Sabhiya asked his mother:

“Mother, who is my father? Where is he now?”

His mother replied:

“My son Sabhiya, your father is now in southern India. You should go there to seek him.”

The Parivrajika then gave her son the ring that the ascetic had left with her as a keepsake before his departure. Having handed it to him, she said:

“Take this keepsake and go in search of your father.”

Sabhiya replied:

“As you instruct, Mother, I shall go and seek my father.”

Sabhiya accepted the keepsake and gradually traveled toward southern India, passing from one village to another, from settlement to settlement, and from city to city, until at last he reached the southern region of India. Wherever he went, he defeated the debaters. Sabhiya gradually reached his father’s dwelling without knowing that the man was his father and without first making inquiries. On arriving, he immediately beat the drum of debate and proclaimed:

“Is there any male Parivrajaka ascetic or female Parivrajika ascetic in this region who will engage me in questions, answers, and debate?”

As soon as the Parivrajaka ascetic saw the young man Sabhiya, paternal affection naturally arose in his mind. The ascetic asked the young Sabhiya:

“Virtuous young man, who are you? From where have you come?”

The young man related his origins and history in detail to the Parivrajaka ascetic and showed him the ring. On seeing it, the ascetic told the young man, “You are my son.”

After the Parivrajaka had found his son, he taught him further incantations and skills. The ascetic had previously cultivated various meditative concentrations, and he taught these concentrations to his son in proper sequence. Not long afterward, the Parivrajaka ascetic died. After his father’s death, Sabhiya went to the seashore, built a grass hut, and practiced seated meditation and contemplation in solitude. Before long, he attained the four dhyanas and the five superknowledges. After attaining them, the young man thought, “However many arhats there are in this world who claim to have realized the path of arhatship, I too am an arhat, no different from them.”

After the young man’s mother died, she was reborn in the Heaven of the Thirty-Three. Immediately after the Blessed One attained unsurpassed perfect enlightenment and turned the unsurpassed Dharma wheel in the Deer Park, the earth-dwelling devas proclaimed his praise. This praise was passed upward in succession until it reached the Heaven of the Thirty-Three. When the heavenly maiden who had been the young man’s mother heard these praises in that heaven, she thought, “Where is my son today?” With right mindfulness she contemplated and observed, and saw that her son was living beside the sea.

At midnight, this deity, whose form was more beautiful than those of the other devas, emitted brilliant light and descended to her son’s dwelling. The deity Parivrajika approached Sabhiya and told him:

“Sabhiya, you are not an arhat. You have not entered the path of arhatship or attained the Dharma of an arhat. Your search for the Dharma of arhatship lacks the proper sequence.”

Sabhiya asked the heavenly maiden:

“What kind of person are you among the devas? Are you an arhat? Do you possess the Dharma by which one enters and realizes the path and fruit of arhatship? And do you possess a teaching by which you can instruct me to cultivate and realize the fruit of arhatship?”

The heavenly maiden replied:

“Sabhiya, the Blessed One, the Tathagata, the Unsurpassed, Perfectly Enlightened One, is presently dwelling in the Deer Park, the former dwelling place of ancient sages, near the city of Varanasi. This Blessed One is truly an arhat. He has entered and realized the path and fruit of arhatship; having understood it himself, he teaches others so that they too may attain the fruit of arhatship.”

Sabhiya then asked the heavenly maiden:

“Worthy great deity, I am truly ignorant. By what means can I know that this person is the Tathagata, the Unsurpassed, Perfectly Enlightened One?”

The heavenly maiden instructed Sabhiya:

“Parivrajaka, if you wish to inquire into the meaning of the Dharma, you should question that person in this way: ‘What does it mean to bear the name bhiksu? What is called tamed? What is called wholesome conduct?

Who is called a Buddha? Who is called a bhiksu? Who is called a sramana, and who is called a brahmin?

What is called purity? Who is called wise and one who knows the field of merit? Who is said to understand skillful means clearly?

Who is called a sage? Who is called renowned? What is called accordance?

What is called diligence? Who is called a dragon? What is called receiving?

Who is called noble? What is called cultivation? What is called seeking the Way?’ Sabhiya, if you question someone in this way and that person explains each matter individually, causing you to rejoice, you should cultivate the holy life under that person.”

Having heard these instructions from the heavenly maiden, Sabhiya the Parivrajaka memorized them carefully. He then journeyed through kingdoms, cities, towns, and villages, beating the drum wherever he went in search of someone with whom to debate. He proclaimed, “Is there any sramana or brahmin capable of explaining the meanings of my questions... such as these?”

Wherever Sabhiya went, there was no one capable of debating with him or answering questions such as these. Wherever he arrived, whether there were people seated in contemplation of the dharmas or masters of debate, as soon as they heard that Sabhiya was approaching, they all fled and scattered. In the end, no one dared debate with him.

At that time, Sabhiya the Parivrajaka continued onward in sequence until he gradually reached the city of Varanasi. In this city were six great masters of debate, each claiming to be foremost in the world. They included Purana, the three Kasyapa brothers, and Nigantha Nataputta.... Sabhiya approached Purana, exchanged greetings and courteous inquiries with him, and then withdrew to stand at one side.