過去現在因果經

At that time, there was a young man named Yasha, the son of the wealthiest elder in Jambudvipa. Intelligent and quick-witted by nature, he customarily wore a celestial crown, jeweled necklaces, and priceless jeweled shoes. One day, after amusing himself with courtesans until late at night, they all went to sleep. At midnight, Yasha suddenly awoke and saw the courtesans sleeping soundly: some lay face down, others face up, their hair loose and disheveled, saliva drooling from their mouths, while musical instruments, garments, and ornaments lay scattered everywhere. Seeing this, Yasha became utterly disenchanted and thought, “I am now amid the calamity of impurity, yet I have mistakenly regarded it as pure.”

As he was thinking thus, through the spiritual power of the devas, a brilliant light suddenly appeared and illuminated the entire sky. The doors opened of themselves, and Yasha followed that light toward the Deer Park. When he reached the bank of the Ganges, Yasha cried aloud:

“How painful! How strange!”

Hearing him, the Buddha called out:

“Yasha, come over here! Here with me is a Dharma teaching that leads beyond suffering.”

When Yasha heard this, he removed his precious shoes and left them behind, then waded across the river toward the Buddha. After crossing the Ganges, Yasha went directly to the Buddha. Upon arriving, he saw that the Buddha possessed the thirty-two excellent marks and the eighty beautiful characteristics, with a majestic bearing and perfect spiritual dignity. Yasha’s heart became exceedingly joyful and elated. He immediately bowed with all five limbs touching the ground, paid homage at the Buddha’s feet, and said:

“World-Honored One, please save me.”

The Buddha said:

“Excellent! Good man, listen attentively, reflect upon this, and remember it well. The Tathagata shall teach the Dharma according to your faculties. Yasha, form, feeling, perception, formations, and consciousness are impermanent, suffering, empty, and without self. Do you understand?”

Upon hearing this, Yasha immediately became free from the dust and defilements and attained the pure Dharma eye. The Tathagata then taught him the Four Noble Truths once more. After hearing them, Yasha completely cast off all outflows and afflictions; his mind became open, free, and unimpeded, and he attained the fruit of arhatship. Yasha then addressed the Buddha:

“World-Honored One, form, feeling, perception, formations, and consciousness truly are impermanent, suffering, empty, and without self.”

Seeing that Yasha was still wearing his ornaments, the Buddha spoke this verse of instruction:

Though one may still dwell at home,

The body adorned with precious ornaments,

If one skillfully guards one’s affections

And wearies of the five sensual desires,

If one can attain such a mind,

One has truly gone forth.

Though one’s body dwells in the wilderness,

Clothed in garments coarse and poor,

If the mind still craves the five desires,

One has not truly gone forth.

All the good and evil one has created

Arise entirely from the mind;

Therefore, true renunciation

Takes the mind as its root.

After hearing the Tathagata speak this verse, Yasha thought, “The World-Honored One has said this because I am still wearing jewels. I must now remove these ornaments.” He then bowed and said to the Buddha:

“World-Honored One, please permit me to go forth.”

The World-Honored One said:

“Come, bhikkhu!”

Yasha’s hair and beard fell away of themselves, a kasaya robe appeared upon his body, and he became a shramana. That morning, Yasha’s father awoke and, not finding his son, became distressed. Lamenting and weeping, he went searching along the riverbank. When he reached the Ganges, he saw his son’s shoes left on the bank and thought, “My son must have taken this road.” He hurriedly followed Yasha’s footprints until he reached the Buddha.

When the World-Honored One saw him, he knew that the man had come there seeking his son. If he were to see Yasha, he would certainly suffer immense grief and might even die; therefore, the Buddha used spiritual power to conceal Yasha’s body. The elder approached the Buddha, bowed his head at the Buddha’s feet, and stood to one side. The Tathagata then taught the Dharma in accordance with the elder’s faculties. The Buddha said:

“Good man, form, feeling, perception, formations, and consciousness are impermanent, suffering, empty, and without self. Do you understand?”

Upon hearing this teaching, the elder, Yasha’s father, immediately became free from the dust and defilements and attained the pure Dharma eye. He said to the Buddha:

“World-Honored One, form, feeling, perception, formations, and consciousness truly are impermanent, suffering, empty, and without self.”

The Tathagata then knew that the elder had seen the Path and that his attachment born of affection had diminished, so he asked why the elder had come there. The elder replied:

“I have a son named Yasha who suddenly left home last night and disappeared. This morning, while searching for him, I found only his shoes on the bank of the Ganges. I followed his footprints and arrived here.”

The World-Honored One withdrew his spiritual power, and the elder saw his son. Overjoyed beyond measure, he said to Yasha:

“Excellent! How fortunate! What you have done brings your father great joy. You have liberated yourself and can also liberate others. Because you were here, I came here, and through this I have seen the Path.”

After speaking, he approached the Buddha and requested to receive the Three Refuges. That elder was the first upasaka in Jambudvipa to make offerings to the Three Jewels.

At that time, fifty sons of other elders, who were Yasha’s friends, heard that the Buddha had appeared in the world and learned that Yasha had followed the Buddha, gone forth, and undertaken cultivation. They thought, “There is now in the world an Unsurpassed Honored One. Yasha is intelligent and more eloquent than others, yet he was able to leave behind his wealthy family and relatives, abandon the pleasures of the five desires, resolve to cultivate the Path, and change his appearance to become a shramana. What do we still cherish that should keep us from going forth?”

Having thought this, the young men went together to the Buddha. Before reaching him, they saw from afar the Tathagata’s supremely beautiful physical marks and brilliant radiance. Joy surged within their hearts; their entire bodies felt light and serene, and reverence arose in them. They immediately approached the Buddha, joined their palms, circumambulated him, and bowed their heads at his feet. These sons of elders had planted roots of virtue in the past and therefore readily awakened to the Path. The Tathagata taught the Dharma according to their faculties. He said:

“Good men, form, feeling, perception, formations, and consciousness are impermanent, suffering, empty, and without self. Do you understand?”

As soon as the Buddha finished teaching these words of Dharma, the young men’s minds immediately became free from the dust and defilements, and they attained the pure Dharma eye. Together they addressed the Buddha:

“World-Honored One, form, feeling, perception, formations, and consciousness truly are impermanent, suffering, empty, and without self. We respectfully beseech the World-Honored One to permit us to go forth.”

The Buddha said:

“Come, bhikkhus!”

Immediately, their hair and beards fell away of themselves, kasaya robes appeared upon their bodies, and they became shramanas. The World-Honored One then expounded the Four Noble Truths extensively for those bhikkhus. After hearing the teaching, the fifty bhikkhus awakened. Inwardly, they completely eliminated all outflows and afflictions and attained the fruit of arhatship. Thus, for the first time, there were fifty-six arhats in the world. The Tathagata told the bhikkhus:

“You have now accomplished what had to be done and are worthy of being the unsurpassed fields of merit for the world. Each of you should travel throughout the lands to teach and transform beings, liberating sentient beings through loving-kindness and compassion. I, too, shall travel alone to the city of Rajagriha in the kingdom of Magadha to teach and liberate the people there.”

The bhikkhus said:

“World-Honored One, we shall respectfully obey.”

The bhikkhus bowed their heads in homage to the Buddha. Each then donned his robe, took up his alms bowl, bade farewell to the Buddha, and departed.

After the bhikkhus had departed, the Blessed One reflected: “Which beings should I now guide and liberate so as to bring widespread benefit to both devas and humans? There are the three Kassapa brothers of Uruvela, practitioners of the fire-worshiping path in the kingdom of Magadha, in whom both the king and his subjects place their faith and trust. The eldest is highly intelligent, keen in faculties, and capable of awakening easily, yet he is extremely proud and very difficult to tame.

I should now go there and lead them to liberation.” Having reflected thus, the Buddha left the city of Varanasi and journeyed to the kingdom of Magadha. Just as night fell, the Buddha arrived at the dwelling place of Uruvela Kassapa. When Kassapa saw the Tathagata’s handsome and majestic form, joy arose in his heart, and he asked:

“Young samana, from where have you come?”

The Buddha replied:

“I have come from the kingdom of Varanasi and wish to travel to the kingdom of Magadha, but as darkness has fallen, I would like to ask to stay here for one night.”

Kassapa replied:

“There would be no inconvenience in your staying for one night, except that all the rooms are occupied by my disciples. Only one very pure stone grotto remains, where all my implements for worshiping fire are kept. It is secluded and suitable for lodging, but a fierce naga dwells within it. I fear only that it may harm you.”

The Buddha replied:

“Although there is a fierce naga, I still ask to lodge there temporarily.”

Kassapa replied:

“It is ferocious by nature. I fear that it will harm you; it is not that I begrudge you the lodging.”

The Buddha said:

“Simply allow me to stay there for a while. Certainly no harm will come.”

Kassapa replied:

“If you are able to stay there, then please do as you wish.”

The Buddha said, “Very well,” and immediately entered the stone grotto, sat cross-legged, and entered meditation. At that time, the venomous naga flew into a fury, emitting fire and smoke from its entire body. The Blessed One then directed his mind toward the Fire-Radiance Samadhi.

Seeing this, the naga became still more enraged and spewed forth flames that rose high and engulfed the entire stone grotto. Kassapa’s disciples saw those raging flames and immediately reported to their teacher that the intelligent and majestic young samana had been harmed by the venomous naga’s fire. Startled, Kassapa rose and went out to look.

Seeing the venomous naga’s flames, he felt sorrow and compassion and ordered his disciples to bring water to extinguish them. Yet not only were the flames not extinguished, they rose even higher and filled the entire stone grotto. Throughout this, the Blessed One remained unmoving in body and mind, his countenance serene and at ease.

He subdued the venomous naga, caused it to abandon its evil nature and take refuge in the Buddha, and then had it lie within his alms bowl. At daybreak, Kassapa and his disciples went together to the stone grotto, all thinking that the young samana must have been killed by the naga’s fire. Kassapa said:

“Samana dwelling in the grotto, it was for this very reason that I would not let you stay there yesterday.”

The Buddha then called out:

“When my mind is pure, I can never be harmed by calamities from without. The venomous naga is now inside my alms bowl.”

The Buddha then opened the bowl and showed it to Kassapa. Kassapa and his disciples saw that the samana had not only remained unharmed by the venomous naga’s fire, but had also subdued it and placed it in his bowl. They praised this as something never before seen. Nevertheless, Kassapa still said to his disciples:

“Although this young samana possesses supernormal powers, he certainly cannot equal my true path.”

The Blessed One then said to Kassapa:

“May I remain here for the present?”

Kassapa replied:

“Excellent! Please do as you wish.”

On the second night, the Tathagata went and sat beneath a tree. At midnight, the Four Heavenly Kings came together to the Buddha to hear the Dharma. Each emitted from his body a radiance as brilliant as the sun and moon. That night, Kassapa awoke and, seeing from afar the light of the devas beside the Tathagata, said to his disciples:

“That young samana also follows the path of fire worship.”

In the morning, he went to the Buddha and asked:

“Samana, do you also follow the path of fire worship?”

The Buddha replied:

“No. Last night the Four Heavenly Kings came to hear the Dharma, and that was the source of the light.”

Kassapa said to his assembled disciples:

“That young samana possesses great majestic virtue, but he can by no means equal my true path.”

On the third night, Sakra, king of the devas, descended from his celestial palace to hear the Dharma. His body emitted a radiance as brilliant as the rising sun. Kassapa’s disciples saw from afar the light of the deva beside the Buddha and hurried to report to their teacher:

“That young samana certainly follows the path of fire worship.”

At daybreak, they all went again to question the Buddha. The Buddha told them that it was the radiance of Sakra, king of the devas, who had descended to hear the Dharma. Even after hearing this, Kassapa still considered his own path more true.

On the fourth night, the Great Brahma King also descended into the human world and came to the Buddha to hear the Dharma. The radiance from his body shone like the midday sun. That night, Kassapa awoke and saw a dazzling light at the Buddha’s dwelling place, so he became convinced that the Buddha followed the path of fire worship. The following morning, Kassapa again went to question the Buddha and then learned that the Great Brahma King had come at midnight to hear the Buddha teach the Dharma. Kassapa thought to himself: “Although this young samana possesses such wondrous supernormal powers, he can by no means equal my true path.”

Each of Kassapa’s five hundred disciples worshiped three sacred fires, which they kindled every morning. On that day, however, no matter how they tried to kindle them, the fires would not burn, so they went together to report this to their teacher. Hearing them, Kassapa thought to himself: “This must be due to the supernormal power of that samana.” He immediately went with his disciples to see the Buddha and said:

“Each of my disciples worships three sacred fires. This morning they tried to kindle them, but there was no way to make them burn.”

The Buddha said:

“Return, and the fires will ignite of themselves.”

When Kassapa returned, he saw that the fires were burning, yet he still thought: “Although that young samana possesses wondrous power, his path is nevertheless not as true as mine.” After the disciples had completed their offerings to the sacred fires, they tried to extinguish them but could not do so, and they hurried to report this to Kassapa. Kassapa thought that this too must have been caused by that samana, so he went and explained the matter to the Buddha. The Buddha said:

“Return, and the fires will extinguish themselves.”

Indeed, when teacher and disciples returned, the fires had gone out, but Kassapa still considered his own path more true.

Later, when Kassapa himself performed a sacrifice to the fire deity, no matter how he tried to kindle the fire, it would not burn. Knowing that this was due to the Buddha’s supernormal power, Kassapa went and reported it to him. The Buddha told Kassapa that he could return, for the fire would ignite of itself. Indeed, when Kassapa returned, he saw that the fire was burning. After completing the sacrifice, Kassapa was unable to extinguish the fire. Realizing that this too was due to the Buddha’s supernormal power, he went again and explained the matter to him. The Buddha likewise told him to return, and indeed, as soon as Kassapa arrived back, the fire went out of itself. Even so, Kassapa remained conceited, believing his own path to be supreme.

Early one morning, Kassapa’s disciples gathered to split firewood but found themselves completely unable to lift their axes, so they reported this to their teacher. Hearing them, Kassapa thought to himself: “This must surely be the doing of that samana.” He therefore went with his disciples to the Buddha and said:

“Early this morning, my disciples prepared to split firewood, but they were unable to lift their axes.”

The Buddha said:

“Return, and your disciples will naturally be able to lift their axes.”

Kasyapa returned and saw that his disciples had indeed been able to lift their axes. Even so, Kasyapa still considered his own path more true and correct than all others. Just then, after the disciples had raised their axes, they found themselves unable to lower them, so they ran to report this to their master. Kasyapa surmised that this was the Buddha’s doing and went to tell Him what had happened. The Buddha said:

“You may return; the axes will lower by themselves.”

When Kasyapa returned, he indeed saw that all his disciples had lowered their axes. As before, Kasyapa still took pride in his own path as the truest of all.

Later, when Kasyapa himself was splitting firewood, he too, like his disciples, was unable to raise his axe. He went to ask the Buddha, and after receiving the Buddha’s instruction, returned and was able to lift the axe, but could find no way to lower it. After going to the Buddha and asking again, he returned and was able to lower the axe. Although he was impressed, Kasyapa still inwardly regarded the path of fire worship as the truest of all.

One day, Kasyapa said to the Buddha:

“Young Sramana, please remain here and practice the holy life together with us. I shall provide you fully with lodging, clothing, and food.”

The Blessed One silently consented. Knowing that the Buddha had agreed, Kasyapa returned and ordered his disciples to prepare a bed and seat for the Buddha. He also instructed them to prepare delicious vegetarian food each day to serve Him. The next morning, he personally went to invite the Buddha. The Buddha told him to go on ahead and that He would follow. As soon as Kasyapa turned to leave, the Blessed One traveled in an instant to Jambudvipa, filled His alms bowl with jambu fruits, and returned to Kasyapa’s dwelling before Kasyapa himself had arrived. When Kasyapa returned and saw the Buddha already seated in his retreat hut, he was greatly surprised and asked:

“Young Sramana, which road did you take to arrive here so soon?”

The Buddha showed Kasyapa the bowl containing the jambu fruits and asked:

“Do you know what kind of fruit is in this bowl?”

Kasyapa replied that he did not. The Buddha said:

“Several tens of thousands of yojanas south of here lies a continent where there is a kind of tree called the jambu. For this reason, that continent is called Jambudvipa. These are its jambu fruits. I went there, gathered them, and brought them back here. Their flavor is truly fragrant and delicious; you should taste them.”

Kasyapa then thought, “The road there is extremely long, yet this Sramana went there and returned in but an instant. His power of spiritual transformation is truly extraordinary. Nevertheless, his path is surely not as true and correct as mine.” Kasyapa then had all manner of food served. Before partaking of the meal, the Buddha pronounced this benediction:

Within the Brahmanical path,

Fire worship is held supreme.

Among all flowing streams,

The great ocean is the largest.

Among all the stars,

The moon’s radiance is supreme.

Among all sources of light,

The sun shines brightest.

Among all fields of merit,

The Buddha-field is best.

Those who seek the highest fruit

Should make offerings to the Buddha-field of merit.

After finishing His meal, the Buddha returned to His dwelling, washed His bowl, rinsed His mouth, and sat in meditation beneath the shade of a tree. The following day, Kasyapa again came to invite the Buddha to take His meal. The Buddha told him:

“Go on ahead; I shall follow.”

As soon as Kasyapa had departed, the Blessed One traveled in an instant to Purvavideha, filled His bowl with amra fruits, and returned to Kasyapa’s dwelling. When Kasyapa arrived, he saw the Buddha already seated inside the house and asked in amazement:

“Which road did You take to arrive before me?”

The Buddha showed him the bowl containing the amra fruits and asked:

“Do you know this fruit?”

Kasyapa replied that he did not. The Buddha said:

“Several tens of thousands of yojanas east of here lies the continent of Purvavideha. I have just gone there and brought back these amra fruits. They are very fragrant and delicious; you may taste them.”

Kasyapa thought, “The road there is so distant, yet this Sramana went there and returned in only a moment. This is a marvel never witnessed before. Yet my path remains the truest and most correct of all.” Kasyapa again had food served. Before partaking of the meal, the Buddha pronounced this benediction:

Within the Brahmanical path,

Fire worship is held supreme.

Among all flowing streams,

The great ocean is foremost.

Among all the stars,

The moon shines brightest.

Among all sources of light,

The sun is supreme.

Among all fields of merit,

The Buddha-field is best.

Those who seek the great fruit

Should make offerings to the Buddha-field of merit.

After finishing His meal, the Buddha returned to His dwelling, washed His bowl, rinsed His mouth, and went to sit in meditation beneath the shade of a tree. On the third day, when it was time for the meal, Kasyapa again came to invite the Buddha. As on the previous two occasions, the Buddha told him to return ahead. In an instant, the Blessed One traveled to Godaniya, filled His bowl with haritaki fruits, and returned to Kasyapa’s dwelling. When Kasyapa arrived, the Buddha was already there. Astonished, Kasyapa asked:

“Which road did You take to arrive here so quickly?”

The Buddha showed him the bowl and asked:

“Do you know this fruit?”

Kasyapa said that he did not. The Buddha taught:

“Several tens of thousands of nayutas west of here lies the continent of Godaniya, where haritaki fruits grow. I have just gone there, gathered them, and brought them back here. These fruits are very fragrant and delicious; you should taste them.”

Kasyapa thought, “The journey is exceedingly long, yet this Sramana went there and returned in only a moment. His spiritual power is truly marvelous and unprecedented. Even so, his path is still not as true and correct as mine.” Kasyapa ordered his disciples to serve the food, and the Buddha pronounced this benediction:

Within the Brahmanical path,

Fire worship is held supreme.

Among all flowing waters,

The ocean is the largest.

Among all the stars,

The moon shines brightest.

Among all sources of light,

The sun is supreme.

Among all fields of merit,

The Buddha-field of merit is best.

Those who seek the great fruit

Should make offerings to the Buddha-field of merit.

After finishing His meal, the Buddha returned to His customary dwelling. Having washed His bowl and rinsed His mouth, He sat in meditation beneath the shade of a tree. The following day, when it was time to eat, Kasyapa again came to invite the Buddha to take His meal. The Buddha told Kasyapa to go on ahead and that He would follow. As soon as Kasyapa turned away, the Buddha traveled in an instant to Uttarakuru, obtained naturally produced fragrant rice, and returned to Kasyapa’s dwelling. When Kasyapa entered the retreat hut and saw the Buddha already there, he asked:

“By what means and along which road did You arrive before me?”

The Buddha showed him the bowl of fragrant rice and asked:

“Do you know what kind of rice is in this bowl?”

Kasyapa replied that he did not. The Buddha said:

“Several tens of thousands of nayutas north of here lies the continent of Uttarakuru. I have just gone there and brought back this rice. It is very fragrant and delicious; you may taste it.”

Hearing this, Kasyapa thought, “The road is exceedingly long, yet this Sramana traveled it in only a moment. His spiritual powers are truly unfathomable. Nevertheless, my path remains the truer one.” Kasyapa served the various foods, and before partaking of the meal, the Buddha pronounced this benediction:

Within the Brahmanical Dharma,

Fire worship is held supreme.

Among all flowing waters,

The great ocean is the largest.

Among all the stars,

The moon shines brightest.

Among all sources of light,

The sun shines brightest.

Among all fields of merit,

The Buddha-field of merit is best.

Those who seek the great fruit

Should make offerings to the Buddha-field of merit.

After finishing His meal, the Buddha returned to His customary dwelling. Having washed His bowl and rinsed His mouth, the Buddha sat beneath the shade of a tree and entered meditative concentration. On the fifth day, Kasyapa again came to invite the Buddha. The Buddha said, “Excellent,” and went together with Kasyapa. When they arrived and the food had been served, the Buddha spoke this verse of benediction:

Within the Brahmanical path,

Fire worship is held supreme.

Just as among all flowing waters,

The ocean is the largest.

Among all the stars in the sky,

The moon is the brightest.

Among all sources of light,

The radiant sun shines brightest.

Among all fields of merit,

The Buddha’s field of merit is supreme.

If one wishes to attain the great fruition,

One should make offerings to the Buddha’s field of merit.

After completing the blessing, the Buddha accepted the food, carried it beneath the shade of a tree, and ate it. Having finished His meal, the Buddha thought that He needed water for washing. Knowing His thought, Sakra, Lord of the Devas, came from his celestial palace as swiftly as a strong man might bend and extend his arm.

Arriving before the Buddha, he bowed his head at the Buddha’s feet and pointed his hand toward the ground, transforming it into a pool of exceptionally clear and pure water endowed with the eight excellent qualities. The Tathagata then used the water in the pool to wash His bowl and feet. When the Buddha had finished washing, He taught the Dharma to Sakra.

After hearing the teaching, Sakra was filled with joy and elation. He suddenly vanished and returned to his celestial palace.

At that time, after finishing his meal, Kasyapa went for a walk in the forest. The thought suddenly occurred to him: “Today that young sramana carried his food beneath a tree to eat it. I shall go there and visit him.” Having thought this, he hastened toward the Buddha. Upon arriving, Kasyapa suddenly saw a large pool beside the place where the Buddha was seated. The water was clear and cool and possessed the eight excellent qualities. Greatly astonished, he asked the Buddha:

“How did a pool of water suddenly appear here?”

The Buddha replied:

“This morning, after accepting the food you offered and bringing it here, I finished eating and thought that I needed water with which to wash My bowl. Sakra, Lord of the Devas, knew My thought, so he came here from his celestial palace and pointed his hand toward the ground, transforming it into this pool.”

Seeing the pool and hearing the Buddha speak in this way, Kasyapa thought: “This young sramana possesses such great majestic virtue that he can even move the devas, but he does not know that my path is the truest and most genuine of all.”

One day, while walking in meditation through the forest, the Blessed One found some dirty, tattered pieces of cloth in a heap of refuse. Wishing to wash them, He thought that He needed a stone slab. Knowing the Buddha’s thought, Sakra immediately went to Mount Gandhamadana, took a square slab of stone, brought it back, and placed it among the rows of trees. He then told the Buddha that He could wash the cloth upon that stone. The Buddha next thought that He needed water. Sakra again went to Mount Gandhamadana, made a large stone basin, filled it with clear, cool water, and brought it back, placing it near the stone slab. His task completed, Sakra suddenly vanished and returned to his celestial palace.

After washing the pieces of cloth, the Blessed One returned and sat beneath the shade of a tree. When Kasyapa arrived, he suddenly saw the square slab and the stone basin beside the rows of trees. He thought, “How did these two objects come to be here?” Finding this strange, he approached the Buddha and asked:

“Venerable sramana, how did this stone slab and stone basin suddenly appear among the rows of trees?”

The Buddha replied:

“While walking in meditation, I found some dirty, tattered pieces of cloth and wished to wash them. Sakra, Lord of the Devas, knew My thought, so he went to Mount Gandhamadana, obtained these objects, and brought them here.”

After hearing this, Kasyapa praised it as something never before seen, yet inwardly he still thought that although the Buddha possessed the spiritual power to move the devas, the Buddha’s path was still not as true and genuine as his own.

One day, the Blessed One entered a pool to bathe. After bathing, He wished to climb onto the bank, but there was nothing for Him to grasp. On the bank stood a tree called Kalaka, with luxuriant branches and leaves, growing close beside the pool. The tree deity immediately bent down a branch so that the Buddha could grasp it and climb out of the pool. The Buddha then returned and sat beneath the shade of a tree. When Kasyapa arrived and saw that the branches had suddenly drooped downward, he found it strange and asked the Buddha:

“Why have these branches suddenly bent so low?”

The Buddha replied:

“After bathing in the pool, I wished for something to grasp so that I could climb onto the bank. The tree deity knew My thought and caused a branch to bend down, enabling Me to grasp it and climb ashore.”

Kasyapa praised this as something never before seen, but he still thought that although the Buddha possessed great majestic power and could influence even the tree deity, his own path was still truer and more genuine.

One day, Kasyapa thought: “Tomorrow the king of Magadha, together with officials, citizens, brahmins, elders, householders, and others, will come here to hold a festival lasting seven days. If that young sramana comes here, the king, officials, and people will see his excellent marks and the majestic power of his spiritual attainments. They will surely abandon me and follow and venerate him instead.

May he not come here during the seven days of the festival.” The Buddha clearly understood Kasyapa’s thoughts, so He went to Uttarakuru in the north and did not appear for seven days and seven nights. When the festival was over and the king, officials, and all the others had departed, Kasyapa thought again: “Throughout the seven days of the festival, the young sramana did not come. How fortunate that was!

Now that the festival is over, I wish to make an offering to Him. It would be excellent if He came at this time.”

At that moment, the Blessed One knew Kasyapa’s thought and, as swiftly as a strong man might bend and extend his arm, appeared before him. When Kasyapa suddenly saw the Tathagata arrive, he was both astonished and delighted. He asked the Buddha:

“Where have You been during the past seven days? I did not see You.”

The Buddha replied:

“The king of Magadha, together with officials, citizens, brahmins, elders, householders, and others, came here to attend the seven-day festival, and you did not wish to see Me. Therefore, I went to Uttarakuru in the north to avoid you. Now you have thought that you wished Me to come, and so I have come.”

Hearing the Buddha speak, Kasyapa was startled, and the hairs all over his body stood on end. He thought: “This young sramana even knows the thoughts within my mind. This is truly extraordinary, yet his path is still not as true and genuine as mine.”

One day, the Blessed One thought: “The faculties and conditions of Uruvilva Kasyapa have gradually matured. Now is precisely the time to subdue and guide him.” Having thought this, the Blessed One went to the Nairanjana River. Just as the Buddha reached the riverbank, Mara suddenly appeared and said to Him:

“World-Honored One, now is the time for You to enter nirvana. Well-Gone One, the proper time has now come for You to enter nirvana. Why is this? All those who were to be liberated have already attained liberation. Now is truly the time for You to enter nirvana.”

Mara addressed the Buddha in this way three times. The Blessed One replied:

“Now is not yet the time for Me to enter nirvana. Why is this? The fourfold assembly of bhiksus, bhiksunis, upasakas, and upasikas is not yet complete. Those who are to be liberated have not yet all attained liberation, and the followers of other paths have not yet been subdued.”

The Buddha likewise answered three times in this way. Hearing this, Mara sorrowfully returned to his celestial palace.

The Blessed One descended into the Nairanjana River and, through His spiritual power, divided the current into two, causing the waters on either side to surge high into the air. The Buddha walked through the middle, and at each step He took, clouds of dust rose into the air. Seeing this from afar, Kasyapa thought that the Buddha was drowning in the water and immediately ordered his disciples to row a boat toward Him. When they reached the river and saw dust rising from the path along which the Buddha walked, Kasyapa inwardly praised it as something never before seen, yet thought: “Although this young sramana possesses such spiritual power, his path is still not as true and genuine as mine.” Kasyapa then asked the Buddha:

“Would the young sramana like to board the boat?”

The Buddha replied:

“Very well.”

The Blessed One then used His spiritual power to pass through the bottom of the boat and entered it, where He sat in the lotus posture. Kasyapa saw the Buddha enter through the bottom of the boat while the hull remained intact. He praised this as something never before seen, yet stubbornly maintained: “Although this young sramana possesses such wondrous spiritual powers, he is not equal to me, for I have attained the fruit of arhatship.” The Buddha then said:

“Kasyapa, you have not attained the fruit of arhatship, nor have you attained the path leading to arhatship. Why, then, do you harbor such great conceit?”

Having heard these words, Kasyapa felt both ashamed and afraid. The hair on his entire body stood on end, and he thought to himself, “This young ascetic clearly knows my thoughts.” He then said to the Buddha:

“Indeed it is so, O ascetic! Indeed it is so, O Great Sage! You have clearly known my thoughts. I beseech you to accept me as your disciple.”

The Buddha replied:

“You are a venerable elder, already one hundred and twenty years old, with many disciples and followers, and you are also honored by the king, officials, and people. If you have decided to study my Dharma, you should first discuss the matter thoroughly with your disciples.”

Kasyapa replied:

“How precious! How excellent! It is just as the Great Sage has taught. Yet my mind is firmly resolved and will never change. I shall now return and discuss it with my disciples.”

Having said this, Kasyapa returned to his dwelling, assembled his disciples, and said:

“Since this young ascetic came to stay here, we have witnessed his many wondrous displays of spiritual power, as well as his profound wisdom and gentle disposition. I now wish to take refuge in him and study his Dharma. What do you think?”

The disciples replied:

“Whatever knowledge we possess is due entirely to the Venerable One’s kindness. The person in whom the Venerable One places his trust and takes refuge certainly cannot be false. We too have witnessed that ascetic’s wondrous spiritual powers. If the Venerable One has decided to take refuge in him and study his Dharma, we also vow to follow the Venerable One and take refuge in him.”

Upon hearing his disciples say this, Kasyapa immediately went with them before the Buddha and said:

“My disciples and I have now all resolved to take refuge. I beseech the Great Sage to accept us.”

The Buddha said:

“Come, bhikkhu!”

At once Kasyapa’s hair and beard fell away of themselves, a kasaya robe appeared upon his body, and he became an ascetic. The Blessed One then expounded the Dharma of the Four Noble Truths in detail according to the Venerable One’s faculties. As soon as he had heard the teaching, Kasyapa became free from every stain and defilement and attained the pure Dharma eye. After some time, he realized the fruit of arhatship. Seeing that their teacher had become an ascetic, the five hundred disciples were filled with joy. They too wished to renounce the household life and therefore said to the Buddha:

“Our teacher has been accepted by the Great Sage and has now become an ascetic.

“We too delight in following our teacher to cultivate the path. We beseech the Great Sage to permit us to renounce the household life.”

The Buddha said:

“Come, bhikkhus!”

Their hair and beards fell away of themselves, kasaya robes appeared upon them, and they became ascetics. The Buddha then taught them the Dharma of the Four Noble Truths as well. After the discourse, all five hundred bhikkhus became free from stains and defilements, attained the pure Dharma eye, and realized the fruit of stream-entry. After cultivating for some time, they gradually all realized the fruit of arhatship.

After attaining the fruit, Kasyapa and his five hundred disciples cast all their fire-worship implements into the Nairanjana River and followed the Buddha. At that time Kasyapa’s two younger brothers, Nadi Kasyapa and Gaya Kasyapa, each had two hundred and fifty disciples and lived along the lower reaches of the Nairanjana River. When they suddenly saw the fire-worship implements belonging to their elder brother and his disciples floating down the river, they were greatly astonished and thought, “Has some misfortune befallen our brother, causing his fire-worship implements now to be cast into the river? Could he have been harmed by evil men?” The two younger brothers hurried to meet and discuss the matter:

“If our brother has not been harmed by evil men, why are his fire-worship implements floating downstream? This is truly strange. Let us hasten there and see what has happened.”

After discussing the matter, they immediately traveled upstream to their elder brother’s dwelling. Upon arriving and finding the place deserted, they became deeply distressed, wondering where their brother and his disciples had gone. While searching everywhere, they suddenly encountered an acquaintance and asked him:

“Where are our venerable elder brother and his disciples now? Do you know?”

The man replied:

“Your elder brother and all his disciples have discarded their fire-worship implements, renounced the household life, and followed the ascetic Gautama to cultivate and study.”

Hearing this, the two younger brothers were deeply grieved and regarded it as something strange and unprecedented. They thought, “Why would our brother abandon the path of the arhat to seek another teaching?” They immediately went in search of their elder brother. When they arrived and saw that he and his disciples had shaved off their hair and beards and were wearing kasaya robes, they knelt, bowed, and asked:

“Elder brother, you were originally a great arhat of surpassing intelligence and wisdom. Your renown resounds throughout the ten directions, and everyone honors and admires you. Why have you now abandoned your path to study under another? This is no small matter.”

Kasyapa replied to his two younger brothers:

“I have seen that the Blessed One has perfected a mind of great loving-kindness and compassion and possesses three wondrous qualities: first, miraculous transformations through spiritual power; second, wisdom of the utmost brilliance, through which he has certainly attained the knowledge of all modes; and third, clear knowledge of each person’s faculties, enabling him to guide them in accordance with their capacities. For these reasons, I renounced the household life to cultivate and study the Buddha’s Dharma.

Although I am now honored by kings, officials, and common people, and there is no worldly doctrine I cannot refute, I still cannot bring the course of birth and death to an end. Only the Dharma of the Tathagata can utterly end birth and death. Having encountered such a supremely honored Great Sage, anyone who does not strive to study under this most excellent Teacher is a person without either heart or eyes.”

The two younger brothers said:

“If it is indeed as our elder brother says, that person has certainly attained the knowledge of all modes. All the doctrines and knowledge we possess were gained through your efforts. Now that you have followed the Buddha and renounced the household life, we too, like you, vow to follow the Buddha, renounce the household life, and cultivate the path.”

Each of the two younger brothers then asked his own disciples:

“I now wish to follow the path of my eldest brother, renounce the household life, and study the Buddha-Dharma. What do you think?”

The disciples replied:

“Whatever knowledge and understanding we possess is entirely due to the kindness of our great teacher. Now that our great teacher intends to follow the Buddha and renounce the household life, we too vow to follow you.”

Then Nadi Kasyapa and Gaya Kasyapa, each accompanied by his two hundred and fifty disciples, came before the Buddha, bowed their heads at his feet, and said:

“Blessed One, we beseech you, out of loving-kindness and compassion, to take pity on us and deliver us.”

The Buddha said:

“Come, bhikkhus!”

Their hair and beards all fell away of themselves, kasaya robes appeared upon them, and they became ascetics. The two brothers again said to the Buddha:

“Our disciples also wish to renounce the household life. We respectfully beseech the Blessed One to accept them with compassion.”

The Buddha replied:

“How excellent!”

Then he proclaimed in a loud voice:

“Welcome, bhikkhus!”

The hair and beards on their bodies fell away of themselves, kasaya robes appeared upon them, and they all became ascetics. The Blessed One then manifested great spiritual powers for Nadi Kasyapa, Gaya Kasyapa, and their disciples, after which he taught the Dharma according to their faculties. The Buddha taught:

“Bhikkhus, you should know that this world is constantly consumed by the fierce fires of greed, hatred, and delusion. The three fires you formerly worshiped could remove coarse external obstructions, but these three poisonous fires arise from body and mind. You must swiftly extinguish them.”

When the bhikkhus heard the Buddha’s teaching, they immediately became free from every stain, defilement, and affliction and attained the pure Dharma eye. The Blessed One then expounded the Dharma of the Four Noble Truths to them in detail. After the discourse, they all attained the fruit of arhatship.

At that time, the Blessed One recalled: “King Bimbisara previously made a vow that if I attained the Way, I should first bring him to deliverance. Now the time has come for me to go there and fulfill the king’s original vow.” Having thought thus, the Buddha, together with the three Kasyapa brothers and one thousand bhiksus, proceeded to the palace of King Bimbisara in Rajagrha.

At that time, the people of the villages that the king had previously bestowed upon Uruvilva Kasyapa saw that Kasyapa and all his disciples had become sramanas, and they went to report this to the king. When the king and his ministers heard the news, they were greatly astonished but remained silent. When the people outside heard the news, they discussed it among themselves:

“Uruvilva Kasyapa possesses profound wisdom beyond compare. He is also advanced in years and has attained the fruit of arhatship. Why would he now abandon his own path and become a disciple of the Sramana Gautama?”

No one believed it, and they all assumed that the Sramana Gautama was Kasyapa’s disciple. Upon approaching Rajagrha, the Blessed One stopped to rest in a forest. Uruvilva Kasyapa asked a former close associate to go and address King Bimbisara:

“I have now renounced the household life and am cultivating and studying according to the Buddha’s teaching. I have presently come here with the Buddha, who is dwelling in a forest. The king should come to pay homage and make offerings.”

Upon hearing this report, the king then knew with certainty that Uruvilva Kasyapa was the Buddha’s disciple. He immediately ordered horses and carriages to be prepared and, accompanied by his great ministers, brahmins, and people, went to the Buddha’s dwelling place. When he reached the outskirts of the forest, the king descended from his carriage, set aside all the royal regalia, and entered on foot to behold the Buddha. At that time, a deva in the sky told the king:

“The Tathagata is presently dwelling in this forest. He is the supreme field of merit for devas and humans. Your Majesty should reverently make offerings to him and proclaim throughout the land that the people should make offerings to the Tathagata.”

After hearing these words, the king was filled with joy and elation, and immediately entered the forest. From afar, he beheld the Buddha’s beautiful and majestic marks. He also saw the three Venerable Kasyapa brothers and their disciples attending him on every side, like stars surrounding the radiant moon. The king’s joy increased still further. He hastened before the Buddha, bowed his head to the ground, and addressed him:

“I am the king of Magadha, of the Lunar lineage, and my name is Bimbisara. I wonder whether the Blessed One has heard of me before?”

The Buddha replied:

“Excellent, Great King!”

King Bimbisara withdrew and sat to one side. The great ministers, brahmins, and people also sat down. Then, seeing that everyone in the king’s retinue was seated, the Blessed One greeted the king in his Brahma voice:

“Is Your Majesty in good health? Surely the affairs of state do not cause you excessive weariness?”

The king replied:

“Through the gracious virtue of the Blessed One, I am fortunate that all remains peaceful and secure.”

At that time, King Bimbisara, the learned brahmin scholars, elders, householders, great ministers, and people knew that the Venerable Kasyapa was the Buddha’s disciple, and they said among themselves:

“How wonderful! The Tathagata possesses such immense spiritual power and such profound, inconceivable wisdom that he was able to subdue the three Kasyapa brothers and lead them to become his disciples.”

Yet some in the assembly still harbored doubts and thought to themselves: “Uruvilva Kasyapa is a man of great wisdom whom everyone trusts and follows. How could he possibly be a disciple of the Sramana Gautama?”

Knowing their thoughts, the Blessed One said to Kasyapa:

“You should now display your spiritual transformations.”

Obeying, Kasyapa flew into the sky. From the upper part of his body he emitted water and from the lower part fire; or from the upper part of his body he emitted fire and from the lower part water. At times he manifested a vast body filling the entire sky and then transformed it into a small one. At times he transformed one body into innumerable bodies. At times he entered the earth and then sprang forth from it. At times he walked, stood, lay down, and sat in midair. All who witnessed this praised it as something never seen before, and they honored Kasyapa as the foremost great seer. After displaying his spiritual powers in the sky, Kasyapa returned to the ground, approached the Buddha, bowed with his head touching the earth, and said:

“The Blessed One is indeed the Teacher of devas and humans. I am truly a disciple of the Blessed One.”

Kasyapa said this three times. The Buddha replied:

“So it is! So it is, Kasyapa! What benefit did you perceive in my Dharma that caused you to cast aside all your fire-worship implements and renounce the household life?”

Kasyapa replied in verse:

In lives throughout the past,

Through merit gained by worshiping fire,

I was born among devas and humans

And enjoyed the pleasures of the five desires.

Thus I wandered endlessly in samsara,

Submerged in the ocean of birth and death.

Having seen this calamity,

I sought the means to leave suffering behind.

Relying on the merit of worshiping fire,

I sought birth among devas and humans,

But only increased greed, anger, and delusion;

Therefore, I turned away from it.

Again, through the merit of worshiping fire,

I sought rebirth in the future;

But once birth has arisen,

Old age, sickness, and death must surely follow.

Having perceived this truth,

I abandoned the path of fire worship.

Giving, practicing austerities,

And the merit gained from worshiping fire—

Though these may bring birth in the Brahma heaven,

They are not the ultimate end.

Because of these causes and conditions,

I therefore abandoned fire worship.

I beheld the Dharma of the Tathagata,

Which transcends birth, old age, sickness, and death,

The path of complete liberation;

Therefore, I have now renounced the household life.

The Tathagata, the Liberated One,

Is the Teacher of devas and humans.

For this reason,

I have taken refuge in the Blessed One.

The Tathagata, in his great loving-kindness and compassion,

Manifested innumerable skillful means

And every manner of spiritual power

To guide me into the Way.

How then could I still consent

To follow the path of fire worship?

At that time, King Bimbisara and all those present heard Kasyapa’s verses and were filled with joy. Their reverence and complete faith in the Buddha deepened further. They understood clearly that the Tathagata possessed omniscient wisdom, and they all knew that Kasyapa was the Buddha’s disciple. Then, in the sky, the devas scattered various celestial flowers, played many kinds of exquisite music, and proclaimed together:

“Excellent! The Venerable Uruvilva Kasyapa has spoken these verses well.”

The Blessed One knew that everyone now possessed firm faith and was free of doubt. Seeing also that their faculties had matured, he taught them:

“Great King, you should know that this body of the five skandhas has consciousness as its basis. From consciousness arises the faculty of mind, and from the faculty of mind arises form; yet form arises and ceases and is impermanent. If Your Majesty contemplates in this way, you will clearly know that this body is impermanent.

By contemplating the body as impermanent, you will not grasp at the characteristics of the body and will thereby be able to abandon attachment to self and what belongs to self. If Your Majesty can contemplate form as impermanent, you will also be able to leave behind every conception of self and what belongs to self. You will then understand clearly that when form arises, suffering arises, and when form ceases, suffering ceases.

One who can contemplate in this way is said to be liberated. One who does not contemplate in this way is said to be bound. The true nature of all dharmas is originally devoid of self and what belongs to self.

Because of false, inverted perceptions, sentient beings cling to a self and what belongs to self, but these are not true dharmas. If one can eradicate deluded and inverted perceptions, one will attain liberation.”

At that time, King Bimbisara thought: “If it is said that sentient beings are bound because they cling to the existence of a self, then if all sentient beings are without self, who will experience karmic retribution?” Knowing the doubt in the king’s mind, the Blessed One said:

—All the good and evil deeds performed by sentient beings, as well as the corresponding retributions they undergo, are neither created by a self nor received by a self. Yet in the present, one sees good and evil being done and their corresponding retributions being experienced. Great King, listen very carefully, and I shall explain this clearly for you.

It is only because the faculties, their objects, and consciousness come together that attachment to objects arises and proliferating thoughts increasingly accumulate. It is precisely because of this that sentient beings continually follow the stream of birth and death and undergo every painful retribution. If they do not become attached to objects and bring their binding thoughts to an end, they attain liberation.

It is through the conjunction of these three conditions—the faculties, their objects, and consciousness—that good and evil deeds and their corresponding retributions occur; by nature, they possess no separate self of their own, no independent or distinct subjectivity. It is like drilling wood to produce fire: through the hand turning the piece of wood, fire arises, yet the nature of fire does not come from either the hand or the wood, nor does it arise apart from the hand and the piece of wood.

The faculties, their objects, and consciousness are likewise.

At that time, King Bimbisara again thought: “If good and evil deeds, as well as the experience of their corresponding retributions, arise through the conjunction of the faculties, their objects, and consciousness, then these three must always remain joined together and could never be separated. If they do not always remain joined together, they will be annihilated.” The Blessed One knew the king’s thought and continued teaching:

—The faculties, their objects, and consciousness neither remain eternally nor are they annihilated. Why is this? Because they come together, they are not annihilated; because each has its own distinct characteristics, they do not remain eternally. For example, a seed serves as the cause, and through the supporting conditions of earth and water, a sprout and leaves arise. The seed decays, so it cannot be called eternal; yet because the seed possesses the capacity to produce a sprout and leaves, it cannot be called annihilated. Freedom from both the concept of permanence and that of annihilation is called the Middle Way. The faculties, their objects, and consciousness are likewise.

After hearing this Dharma teaching, the king’s mind opened and awakened. He thereby became free from all dust and defilements and attained the pure Dharma eye. Eighty thousand nayutas of brahmins, great ministers, and citizens also became free from dust and defilements through hearing the Dharma and attained the pure Dharma eye. Nine hundred and sixty thousand nayutas of devas likewise became free from dust and defilements through hearing the Dharma and attained the pure Dharma eye. King Bimbisara rose from his seat, reverently bowed at the Buddha’s feet, joined his palms, and said:

—How wonderful! The Blessed One renounced the throne of a wheel-turning sage-king, left the household life to cultivate the Way, and attained Omniscience. Formerly, in my ignorance, I wished to keep the Blessed One here to govern a small kingdom.

Now that I have beheld the Great Compassionate One and heard the true Dharma, I am deeply ashamed of my past fault. I respectfully beseech the Blessed One to open his compassionate heart and accept my repentance. In the past, I vowed that if the Buddha attained the Way, he would liberate me first.

Now my aspiration has been fulfilled, and through the Blessed One’s grace, I have perceived the truth. From this day forward, I vow to provide the Blessed One and the Sangha fully with the four requisites, never allowing them to be in want. I humbly pray that the Blessed One will remain in the Bamboo Grove so that the kingdom of Magadha may forever dwell in peace and happiness.

The Buddha replied:

—Excellent! Great King, you are able to relinquish the three impermanent things and seek the fruits of the three enduring things. I now accept your request so that your aspiration may be completely fulfilled.

Knowing that the Buddha had accepted his invitation to reside in the Bamboo Grove, King Bimbisara reverently bowed at the Buddha’s feet, took his leave, and returned home. Upon reaching the palace, the king immediately commanded his officials and soldiers to begin constructing dwellings in the Bamboo Grove. They adorned them with utmost majesty and beauty, hanging silken banners and canopies, arranging flowers, and burning incense. After the work was completed, the king ordered his royal carriage prepared, went to the Buddha, bowed, and said:

—The dwellings in the Bamboo Grove have now been completed. I humbly pray that the Blessed One and the Sangha of bhikshus will compassionately go there and reside.

At that time, the Blessed One, the bhikshus, and innumerable devas, surrounding and accompanying him, entered the city of Rajagriha together. The moment the Tathagata passed through the city gate, all the musical instruments in the city began to play by themselves. Narrow gateways suddenly became broad, and low gateways suddenly became high.

Every mound and hollow became level, and all filthy places became clean and fragrant. The deaf suddenly heard, the mute spoke, the blind saw, and the insane regained clarity of mind. Those who were disabled or ill suddenly became whole and healthy.

Withered trees blossomed, and faded grasses and plants suddenly grew green. Dry ponds suddenly filled with water, their waves overflowing the banks. Fragrant breezes began to blow, and rare and precious birds such as phoenixes, peacocks, kingfishers, and mandarin ducks all flew there and gathered, singing in melodious voices.

Every auspicious thing seemed to converge upon the city of Rajagriha. After entering the city, the Buddha accompanied King Bimbisara to the Bamboo Grove. At that time, devas assembled throughout the sky, and the king, holding in his hands a precious vessel filled with fragrant water, approached the Tathagata and said:

—Today I offer this Bamboo Grove to the Tathagata and the Sangha of bhikshus. May the Blessed One compassionately accept it.

Having spoken, the king poured the water from the vessel upon the ground. The Buddha then silently accepted the offering and uttered these verses of blessing:

Those who diligently practice giving

Will cast away the mind of greed.

Those who constantly practice patience

Will forever be free from anger.

If one always performs wholesome deeds,

Delusion will remain far away.

One who fully possesses these three practices

Will swiftly attain nirvana.

If there are people poor and distressed,

With no possessions to give,

Yet seeing others practice giving,

They bring forth a mind of rejoicing,

The merit of those who rejoice

Equals that of the giver.

The assembly of brahmins, the great ministers, and the people saw the king respectfully offer the monastery to the Buddha, and they all joyfully brought forth thoughts of sympathetic rejoicing with him. After offering the monastery to the Buddha and the Sangha, King Bimbisara was filled with immense joy. He reverently bowed at the Buddha’s feet and then returned to the palace. Among the kings of Jambudvipa who had beheld the Buddha, King Bimbisara was the first; among all monasteries, the Bamboo Grove was the first monastery.

While the Buddha and the Sangha were residing in the Bamboo Grove, there were two brahmins in the city of Rajagriha who were intelligent, keen-witted, and possessed of great wisdom. They had mastered all the treatises, and no one could surpass them in debate. One was of the Kaulita clan and was named Upatishya. Because his mother was named Shari, people commonly called him Shariputra. The second was of the Maudgalyayana clan and was named Maudgalyayana. Each had one hundred disciples, and both were respected and admired by the people throughout the kingdom. The two were close friends who dearly loved and deeply respected one another. They had agreed that whoever first encountered a wondrous Dharma gate must awaken the other to it and conceal nothing.

One day, the bhikshu Ashvajit put on his robe, took up his alms bowl, and entered a village to seek alms. The bhikshu carefully guarded his faculties and maintained dignified and proper deportment, so that everyone who saw him on the road felt reverence. At that time, while walking along the road, Shariputra suddenly saw the Brahma-like, dignified bearing of the bhikshu Ashvajit. Because his wholesome roots had fully matured, the moment Shariputra saw the bhikshu, boundless joy suddenly arose in his heart. His entire body trembled, and he stopped and gazed attentively. He then hurriedly asked:

—It seems to me that you have only recently gone forth, yet you have already brought your faculties under perfect restraint. I therefore wish to ask: Who is your original teacher? What teachings does he give? What Dharma does he usually proclaim?

Ashvajit replied solemnly:

“My Teacher is one who has attained omniscience. He belongs to the Sugarcane clan and is the Teacher of gods and humans. His excellent marks, wisdom, and spiritual powers are beyond compare. I am still young and my study of the Way is still shallow, so how would I dare expound the Tathagata’s wondrous Dharma? Nevertheless, according to my understanding, I shall repeat it for you.”

The bhikkhu then spoke this verse:

One will attain the true Way.

As soon as he heard the verse spoken by the bhikkhu A-xả-bà-kỳ, Xá-lợi-phất immediately became free from all defiling dust and attained the pure Dharma eye. He perceived the truth, and his heart was filled with immense exhilaration. The faculties throughout his body thrilled, and his joy was supreme.

He thought to himself: “All sentient beings revolve through the cycle of birth and death because they cling to a self. If the perception of self is eliminated, the perception of what belongs to the self will also cease to exist. Just as sunlight can dispel all darkness, so too can the mind of non-self completely dispel every obstruction created by the view of self.

Everything I have studied and practiced until now has been a wrong view. What I have attained today alone is the true principle of the Way.” Having reflected thus, Xá-lợi-phất bowed at the feet of A-xả-bà-kỳ and returned to his dwelling. The bhikkhu A-xả-bà-kỳ continued on his alms round, and when he had finished, he returned to the Bamboo Grove.

When Xá-lợi-phất arrived at his dwelling, Mục-kiền-liên, whose wholesome roots were already fully mature, saw at once that Xá-lợi-phất’s faculties were serene, his demeanor dignified, and his face joyful in a way unlike any ordinary day. He therefore asked:

“Today I see that your entire bearing is different from usual. Could it be that you have heard the wondrous Dharma of the deathless nectar? Previously, we made an agreement with each other that whoever heard the wondrous Dharma must awaken the other to it. Now, whatever Dharma you have heard, please recite it for me as well.”

Xá-lợi-phất replied:

“Indeed, today I have heard the Dharma of the deathless nectar.”

When Mục-kiền-la-dạ-na heard this, his heart was filled with supreme joy, and he exclaimed in praise:

“Excellent! Please tell it to me.”

Xá-lợi-phất recounted:

“Today, on the road, I met a bhikkhu wearing his robe and carrying his alms bowl as he entered the village to seek alms. His faculties were tranquil and serene, and his bearing was solemn and dignified. As soon as I saw him, reverence arose in me, and I approached him. Because he appeared to me to have only recently gone forth, I asked how he had already brought his faculties under such perfect restraint. I also asked who his original Teacher was and what Dharma that Teacher had taught. At that time, the bhikkhu A-xả-bà-kỳ calmly replied to me:

“‘My Teacher has attained omniscience. He belongs to the Sugarcane clan and is the Teacher of gods and humans. His excellent marks, wisdom, and spiritual powers are beyond compare. I am still young and my study of the Way is still shallow, so how could I fully proclaim my Teacher’s wondrous Dharma? Nevertheless, according to my understanding, I shall tell it to you.’ He then spoke this verse:

As soon as Mục-kiền-la-dạ-na heard these words from Xá-lợi-phất, he too immediately became free from all defiling dust and attained the pure Dharma eye. After attaining the Dharma, the two discussed the matter together:

“Both of us have received great benefit through the Buddha’s Dharma. We should now go together to the Buddha and request ordination.”

Having resolved this, each summoned his own disciples and told them:

“We have now tasted the deathless nectar of the Buddha-Dharma. That teaching alone is the path leading beyond the world. We now wish to go to the Buddha and request ordination. What do you think?”

The disciples replied:

“Through you, our teachers, we have acquired knowledge and vision. Now that you are going forth, we too vow to follow you.”

Thereupon, the two men and their two hundred disciples went directly to the Bamboo Grove. As soon as they entered the gate and saw the Tathagata’s form adorned with countless excellent and magnificent marks, with the assembly of bhikkhus surrounding him before and behind, their hearts were filled with great joy and their entire bodies thrilled with exhilaration. When the Blessed One saw Xá-lợi-phất and Mục-kiền-la-dạ-na arriving with their disciples, he said to the bhikkhus:

“You should know that those two men are bringing their disciples here to request ordination. One is named Xá-lợi-phất and the other Mục-kiền-la-dạ-na. They will become the foremost disciples in my Dharma. Xá-lợi-phất will be foremost in wisdom, and Mục-kiền-la-dạ-na will be foremost in spiritual powers.”

When the two came before the Buddha, they bowed their heads to the ground in homage and said:

“We have perceived the truth within the Buddha’s teaching and therefore long to go forth. We beseech the Blessed One to accept us.”

The Blessed One proclaimed in a resounding voice:

“Come, bhikkhus!”

Their beards and hair fell away by themselves, and they were clothed in kāṣāya robes, becoming śramaṇas. At that time, when the two hundred disciples saw that their teachers had become śramaṇas, they said to the Buddha:

“We too wish to go forth after our teachers. We beseech the Blessed One to have compassion and accept us.”

The Blessed One again proclaimed:

“Come, bhikkhus!”

Their beards and hair also fell away by themselves, and they were clothed in kāṣāya robes, becoming śramaṇas. The Buddha then expounded in detail the Dharma of the Four Noble Truths to Xá-lợi-phất and Mục-kiền-la-dạ-na. At the conclusion of the teaching, both attained the fruit of arhatship.

The Buddha also taught the Dharma of the Four Noble Truths to the two hundred newly ordained bhikkhus, enabling them to become free from defiling dust and attain the pure Dharma eye. Through gradual cultivation, they all attained the fruit of arhatship. At that time, the Blessed One and the one thousand two hundred and fifty bhikkhus, all great arhats, dwelt in the kingdom of Ma-kiệt-đề and brought great benefit to sentient beings.

Because many members of the bhikkhu assembly bore the name Mục-kiền-la-dạ-na, the Blessed One changed Venerable Mục-kiền-la-dạ-na’s name to Đại Mục-kiền-la-dạ-na.

At that time, in the kingdom of Thâu-la-quyết-xoa, there lived a brahmin named Ca-diếp. He possessed the thirty-two excellent marks and was intelligent and wise. He regularly recited the four collections of the Vedas and had thoroughly mastered nearly all the brahmanical scriptures and treatises.

His household was also exceedingly wealthy, and he often practiced generosity. His wife was exceptionally beautiful and upright, without equal throughout the kingdom. Husband and wife naturally felt no sensual desire and did not sleep in the same room at night.

Because he had continually planted wholesome roots throughout many lifetimes, he took no delight in domestic life or in enjoying the pleasures of the five desires. Day and night, he constantly thought of abandoning worldly life and wholeheartedly sought a means to go forth. After searching for a long time without finding one, he relinquished all his household affairs and entered the forest, thinking in his mind and declaring aloud:

“The Buddhas, the Tathagatas, went forth and cultivated the Way. I too shall follow the Buddhas and go forth.”

He then removed all his brocade and silk garments, which were worth a thousand taels of gold, shaved off his own beard and hair, and put on a patched robe of subdued color.

At that time, when the devas in the sky saw that Ca-diếp had gone forth by himself, they said:

“Good man, the son of King Bạch Tịnh, of the Sugarcane clan, named Tát-bà Tất-đạt, went forth to cultivate the Way and has attained omniscience. The entire world reveres him as Śākyamuni Buddha. Together with one thousand two hundred and fifty arhats, he is presently dwelling in the Bamboo Grove near the city of Vương Xá.”

As soon as Ca-diếp heard the devas’ words, his heart filled with joyful exhilaration and the hairs all over his body stood on end. He hurried toward the Bamboo Grove Monastery. At that time, the Blessed One knew that Ca-diếp was approaching and thought: “He possesses wholesome roots from the past. I should go and guide him to liberation.” Having thought this, the Blessed One set out along the road toward the region of Đâu-bà and met Ca-diếp on the way. As Ca-diếp was walking, he suddenly saw a venerable figure whose excellent marks shone brilliantly and whose dignified bearing was extraordinary. He immediately joined his palms and said:

“The World-Honored One is truly the One Possessed of All-Mode Wisdom, truly the Compassionate One, the Savior of sentient beings, and the refuge to whom all may turn in reverence.”

Having said this, Kasyapa immediately prostrated himself with his five limbs touching the ground, bowed his head and face at the Buddha’s feet, and continued:

“World-Honored One, from this day forth you are my Teacher, and I am your disciple.”

Kasyapa repeated this three times. The Buddha said:

“So it is, Kasyapa. I am your Teacher, and you are my disciple.”

The Buddha further said:

“Kasyapa, you should know that if anyone who had not attained all-mode wisdom wished to accept you as a disciple, that person’s head would split into seven pieces.”

The Buddha continued:

“Excellent, Kasyapa! Rejoice, Kasyapa! You should know that the body composed of the five aggregates subject to clinging is the gathering place of great suffering.”

As soon as Kasyapa heard this, he immediately awakened to the truth; through contemplation, he attained the fruit of arhatship. The World-Honored One and Kasyapa then returned to the Bamboo Grove. Because Kasyapa possessed great spiritual dignity and brilliant wisdom, he came to be honored as Mahakasyapa.

At that time, the World-Honored One addressed the bhiksus:

“When the Buddha Universal Light appeared in the world, the seer Sumedha was none other than I in a former life. The five hundred adherents of other paths whom he encountered on the road, with whom he discussed the teaching and who rejoiced in accord, are now none other than the brothers Uruvilva Kasyapa and their retinues, who are presently here in this great assembly. The maiden who sold flowers was Yasodhara.

When the seer Sumedha spread his hair upon the ground for the Buddha to walk across, the two people who swept the ground and the two hundred people who joyfully followed their example were Sariputra, Mahamaudgalyayana, and the two hundred bhiksu disciples now present in this Dharma assembly. The devas in the sky who, upon seeing the seer Sumedha spread his hair upon the ground for the Buddha to walk across, rejoiced in accord and offered praise were the eighty thousand heavenly kings, the eighty thousand nayutas of King Bimbisara’s retinue, and the nine hundred sixty thousand nayutas of sons of devas who were present when, after first attaining enlightenment, I turned the Dharma wheel in the Deer Park.

“You should know that causes created in the past are ultimately never lost, even after immeasurable kalpas. Throughout many kalpas in the past, I diligently cultivated every wholesome karma and made great vows. Because my resolve never retreated, I have now attained all-mode wisdom. Therefore, you must diligently cultivate the path and must not be indolent.”

At that time, when the bhiksus heard the Buddha’s teaching, they all joyfully received it, bowed their heads in homage, and withdrew.