增壹阿含經 24.5: Miraculous Transformations

The Numbered Discourses (selected sūtras) 24.5

Language: English

Miraculous Transformations

24.5.p1

Thus I have heard: One time, the Buddha was sitting under the bodhi tree when he first became a Buddha.

It was then that the Bhagavān had this thought, “Now, I have attained this profound teaching that’s hard to understand, hard to comprehend, hard to realize, and hard to know. It’s an extremely subtle and sublime knowledge that I’ve realized and known. Now, to whom will I explain this teaching first? Who’ll understand this teaching of mine?”

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The Bhagavān then thought, “Āḷāra Kālāma’s faculties are fully matured. He should be the first to be liberated. He had helped me come into possession of this teaching, too.”

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After he had that thought, there was a god in the sky that said to the Bhagavān, “Āḷāra Kālāma died seven days ago.”

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The Bhagavān again had this thought, “How terrible for him! He didn’t hear my teaching, but he reached the end of his life. If he had heard my teaching, he would have been liberated immediately.”

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The Bhagavān again had this thought, “To whom will I explain this teaching first? Who can I liberate? Now, Udraka Rāmaputra should be the first to whom I share this teaching. After he hears my teaching, he’ll be the first to be liberated.”

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When the Bhagavān had that thought, a god in the sky told him, “Just last night, he reached the end of his life.”

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The Bhagavān then thought, “How terrible for Udraka Rāmaputra! He didn’t to hear my teaching, but he reached the end of his life. If he had heard my teaching, he would have been liberated immediately.”

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The Bhagavān then thought, “Who’ll be the first to hear this teaching and attain liberation?” The Bhagavān then seriously contemplated this: “The five monks were of great help to me. They had followed me since I was first born.”

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Again, he thought, “Where are those five monks living now?” He then used his heavenly eye to observe the five monks, who were residing at Ṛṣipatana in the deer preserve of Bārāṇasī. “I’ll go there now, and they’ll be the first to whom I explain this teaching. After they hear my teaching, they’ll be liberated.”

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The Bhagavān spent seven days looking at the bodhi tree, and his eyes never closed. He then spoke these verses:

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“Here I sit in this place,
Gone beyond the suffering of birth and death.
I picked up the ax of wisdom
And cut forever its root origin.

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The god king came to me,
A host of māras did, too.
With the methods to defeat them,
I made them put on the cap of liberation.

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Now, here under this tree,
Seated on a diamond seat,
I’ve won omniscience,
Acquired unobstructed wisdom.

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Here I sit under this tree,
Observing the suffering of birth and death.
Gone [for me] is the origin of death,
Old age, and illness forever, without remainder.”

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After the Bhagavān said these verses, he then rose from his seat and set out for Bārāṇasī.

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It was then that the ascetic Upaka saw the Bhagavān from afar. His glowing form was clear and bright, blotting out the light of the sun and moon. Upon seeing him, Upaka said to the Bhagavān, “Gautama, where does your teacher reside? On whom do you base your homeless religious training? What teaching do you always discuss with delight? Where are you coming from? Where are you going?”

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The Bhagavān then spoke these verses to that ascetic:

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“I’ve become an arhat
Supreme and without comparison.
Among gods and worldly people,
I’m now unsurpassed.

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“I have no teacher
And no other equal, either.
I’m the sole worthy who’s without flaw,
Cooled and no longer warmed.

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Now, I will turn the Dharma wheel
And go to visit Kāśī.
Now, with the happiness of immortality,
I’ll reveal their benightedness.

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The realm of Bārāṇasī,
The royal domain of Kāśī,
That’s where the five monks are living
To whom I’m going to explain this subtle teaching.

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They will swiftly be awakened
And realize their contaminants have ended.
Eliminating the origin of what’s evil,
Therefore, is the greatest thing.”

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That ascetic mockingly bowed his head and put his palms together. He then snapped his fingers with a smile, set out on the road, and departed.

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The Bhagavān went on to Bārāṇasī. When the five monks saw the Bhagavān coming in the distance, they held a discussion about him. “There is the ascetic Gautama coming in the distance. He has a confused disposition, and his mind isn’t focused. We shouldn’t speak with him again. Don’t get up to look at him or ask him to sit.”

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Those five monks then spoke this verse:

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“That man shouldn’t be respected,
Nor should he be befriended.
Again, don’t say, ‘Welcome!’
Don’t ask him to sit down, either.”

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After the five monks spoke these verses, they all fell silent. When the Bhagavān arrived, he slowly approached the five monks. They got up to watch him come. Some of them prepared a seat; others fetched water. The Bhagavān then took the seat that was readied in front of them, and he thought, “These foolish men aren’t capable of keeping their own rules.”

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The five monks then called the Bhagavān “friend,” and he told the five monks, “Don’t say ‘friend’ to an unsurpassed Tathāgata, a completely and correctly awakened one. Why is that? I’m an unsurpassed arhat, a completely and correctly awakened one who has gained the good of immortality. You should focus your thoughts and listen to my teaching.”

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The five monks then said to the Bhagavān, “Gautama, when you practiced asceticism before, you still weren’t able to attain the state of a superior man. How could someone whose thinking was confused say today that he has attained awakening?”

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The Bhagavān told them, “How is it, five monks? Have you ever heard me tell a lie before?”

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The five monks said, “No, Gautama.”

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The Bhagavān told them, “The Tathāgata, the Completely and Correctly Awakened One, has attained immortality. You should focus your minds and listen to my teaching.” The Bhagavān then thought, “I can train these five men now.”

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The Bhagavān then told the five monks, “You should know, there are these four truths. What are the four? The truth of suffering, truth of suffering’s formation, truth of suffering’s cessation, and the truth of suffering’s escape.

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“What’s called the truth of suffering? It’s the suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of sorrow, and suffering of grief, which cannot be described. It’s also the suffering of association with what’s disliked, suffering of separation from what’s liked, and the suffering of not getting what’s desired. Essentially speaking, it’s the suffering of the five proliferating aggregates. This is called the truth of suffering.

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“What’s the truth of suffering’s formation? It’s the factors of acquiring and craving. When accumulating tirelessly, the mind constantly covets and attaches to them. This is called the truth of suffering’s formation.

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“What’s the truth of suffering’s cessation? It’s possible to make that craving cease and end without remainder so that it doesn’t arise anymore. This is called the truth of suffering’s cessation.

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“What is the truth of suffering’s escape? It’s the noble eightfold path, which is right view, right control, right speech, right action, right livelihood, right method, right mindfulness, and right concentration. This is called the teaching of the four truths.

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“Moreover, five monks: In this teaching of the four truths, the truth of suffering is a teaching never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of suffering is real, certain, neither fake nor false, and doesn’t ever change. It’s taught by the Bhagavān; therefore, it’s called the truth of suffering.

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“The truth of suffering’s formation is a teaching never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of suffering’s formation is real, certain, neither fake nor false, and doesn’t ever change. It’s taught by the Bhagavān; therefore, it’s called the truth of suffering’s formation.

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“The truth of suffering’s cessation is a teaching never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of suffering’s cessation is real, certain, neither fake nor false, and doesn’t ever change. It’s taught by the Bhagavān; therefore, it’s called the truth of suffering’s cessation.

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“The truth of suffering’s escape is a teaching never heard before that gives rise to vision, knowledge, insight, awakening, light, and wisdom. Furthermore, the truth of suffering’s escape is real, certain, and neither fake nor false, and it doesn’t ever change. It’s taught by the Bhagavān; therefore, it’s called the truth of suffering’s escape.

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“Five monks, you should know that these are the three turnings and twelve steps of the four truths. Someone who doesn’t truly know them doesn’t achieve the unsurpassed, correct, and complete awakening. It was by discerning these four truths in three turnings and twelve steps and truly knowing them that I achieved the unsurpassed, correct, and complete awakening.”

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Once he had explained this teaching, Ajñāta Kauṇḍinya’s dust and defilements were removed, and his Dharma eye was purified.

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The Bhagavān then addressed Kauṇḍinya, “Have you grasped and attained the teaching now?”

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Kauṇḍinya replied, “So it is, Bhagavān! I’ve attained and grasped the teaching.”

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After hearing this discourse, the spirit of the earth called out, “The Tathāgata has turned the Dharma wheel while staying in Bārāṇasī. None of the gods, worldly people, and demons or the god Māra, humans, and non-humans could turn it, but today the Tathāgata has turned the Dharma wheel. Ajñāta Kauṇḍinya has also attained the teaching of immortality!”

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The four god kings then heard the earth spirit’s call and passed it on: “Ajñāta Kauṇḍinya has attained the teaching of immortality!”

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The Trāyastriṃśa gods also heard it from the four god kings … the Yama gods heard it from the Trāyastriṃśa gods … the Tuṣita gods in turn heard the call … the Brahma gods also heard the call: “The Tathāgata has turned the Dharma wheel while staying in Bārāṇasī. None of the gods, worldly people, and demons or the god Māra, humans, and non-humans could turn it, but today the Tathāgata has turned the Dharma wheel. Ajñāta Kauṇḍinya has also attained the teaching of immortality!”

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Then, he was named Ajñāta Kauṇḍinya.

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It was then that the Bhagavān told the five monks, “You two stay here and receive instruction, and you three go and solicit alms. When the three of you have gotten alms, then the six of us will share a meal. You three then will stay to receive instruction, and you two go to solicit alms. When the two of you have gotten alms, the six of us will take our meal.”

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He instructed them for a time, and they achieved the birthless quality of Nirvāṇa, and they became birthless, healthy, ageless, and deathless. The five monks then all became arhats. At that point, there were five arhats, and the Buddha was the sixth in the three thousand great thousand lands.

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It was then that the Bhagavān addressed the five monks, “All of you go together to solicit alms from people. Be heedful, and don’t go alone. When there are sentient beings whose faculties are fully matured, they should be liberated. I’m going to Uruvilvā to explain the teaching there.”

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The Bhagavān then went to the region of Uruvilvā. Kāśyapa was living near there on the shore of the Nairañjanā River. He knew astronomy and geography, and there was nothing he couldn’t comprehend. He even knew how to calculate the number of leaves in a tree. He led 500 disciples, whom he instructed daily. Not far away from Kāśyapa, there was a cave where a poisonous serpent lived.

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It was then that the Bhagavān visited Kāśyapa. When he arrived, he said to Kāśyapa, “I’d like to stay for the night in the cave. If you would permit me, I’ll go there to stay.”

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Kāśyapa replied, “I don’t care about it, but there is a poisonous serpent there that’s frightful and dangerous.”

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The Bhagavān told him, “Kāśyapa, that’s no problem. That serpent won’t hurt me. I just need permission to stay there for the night.”

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Kāśyapa replied, “If you want to stay there, then do as you like.”

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The Bhagavān then went to the cave and prepared a seat for the night. Sitting down cross-legged with upright body and mind, he fixed his attention to what was in front of him. The poisonous serpent saw the Bhagavān sitting there and spat flaming venom at him. The Bhagavān at that moment had entered a concentration of kindness. He emerged from that concentration of kindness and entered a concentration of blazing light. The serpent’s fire and the Buddha’s light met at the same time.

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Kāśyapa got up that night to look up at the stars, and he saw the light of a large fire in the cave. Seeing that, he told a disciple, “This ascetic Gautama is handsome looking, but now he’s being killed by that serpent. What a pity! I told him earlier that it was there. ‘There’s an evil serpent; you can’t stay the night there.’” Kāśyapa then told his 500 disciples, “Get pitchers of water and high ladders and go douse that fire! Save that ascetic from danger!”

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Kāśyapa then led his 500 disciples to the cave to put out the fire. Some of them carried water and others brought ladders, but they weren’t able to put out the fire. It was the Bhagavān’s power that did. The Bhagavān then entered the concentration of kindness and slowly made that serpent stop being hateful. The evil serpent’s mind then became fearful. It ran east and west, trying to leave the cave, but it wasn’t able to find the exit. The evil serpent then went up to the Tathāgata and coiled up in his alms bowl.

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The Bhagavān stroked the evil serpent’s body with his right hand and spoke these verses:

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“Serpent, escaping is so hard to do,
One serpent and another have come together.
Serpent, don’t have harmful thoughts;
Escaping is so hard to do, serpent.

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Numbering like the Gaṅgā River’s sands,
Buddhas [have attained] parinirvāṇa.
You haven’t met any of them;
That’s the reason for your hateful fire.

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Have good thoughts towards the Tathāgata;
Quickly abandon this hateful venom.
Once the venom of hate is gone,
Then you’ll be born up in heaven.”

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The evil serpent then stuck out its tongue, licked the Tathāgata’s hand, and looked up at his face.

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Early the next morning, the Bhagavān carried the evil serpent in his hand and went to Kāśyapa. He said to Kāśyapa, “Here is the evil serpent that’s so dangerous. I’ve tamed it.”

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When he saw the evil serpent, Kāśyapa was terrified and said to the Bhagavān, “Stop! Stop, ascetic! Don’t come any closer! That serpent looks ready to strike!”

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The Bhagavān said, “Kāśyapa, don’t be afraid. I’ve tamed it. It’ll never harm anyone because this serpent has accepted my instruction.”

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Kāśyapa and his 500 disciples then praised this unprecedented thing. [He thought,] “Amazing! Extraordinary! This ascetic Gautama has such miraculous power; he can tame this evil serpent and make it do no evil. Even so, it’s not the same as the truth that I’ve attained.”

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Kāśyapa said to the Bhagavān, “Great ascetic, will you accept my invitation to stay for ninety days? I’ll supply you with all the clothes, food, seats, bedding, and medicines that you’ll need.”

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The Bhagavān then silently accepted Kāśyapa’s invitation.

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The Bhagavān released that magical serpent into the ocean, and the evil serpent lived a short time longer. After its life ended, it was born up in the heaven of the four god kings. The Tathāgata then returned to stay in the cave.

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Kāśyapa arranged for a variety of foods to be provided, and then went and said to the Bhagavān, “A meal is ready; you can go eat.”

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The Bhagavān told him, “Kāśyapa, you go first; I’ll be right behind you.” After Kāśyapa left, he went to the top of Jambudvīpa and picked a Jambu fruit from under the Jambu tree there. He then returned to sit in the cave before Kāśyapa arrived.

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When he saw the Bhagavān there in the cave, Kāśyapa said to him, “Ascetic, what path did you take to come to this cave?”

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The Buddha told Kāśyapa, “After you left, I went to the top of Jambudvīpa and picked a Jambu fruit from under the Jambu tree. I then returned to sit here. Kāśyapa, you should know that this fruit is fragrant. You can take it for your meal.”

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Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.” Then Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. He’s even able to go to the top of Jambudvīpa and pick this delicious fruit. Even so, it’s not the same as the truth that I’ve attained.”

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After he had eaten, the Bhagavān returned to his place for the night.

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Early in the morning, Kāśyapa went to the Buddha and said to him, “Mealtime has arrived; you can go eat.”

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The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa left, he went to the top of Jambudvīpa and picked an āmalaka fruit. He then returned to sit in the cave before Kāśyapa arrived.

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Kāśyapa said to the Bhagavān, “Ascetic, what path did you take to get here?”

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The Bhagavān told him, “After you left, I went to the top of Jambudvīpa, picked this fruit, and came back. It’s very fragrant. If you need it, you can have it to eat.”

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Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.”

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Then Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. After I left, he picked this fruit and came back. Even so, it’s not the same as the truth that I’ve attained.”

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After he had eaten, the Bhagavān returned to his place for the night.

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The next day, Kāśyapa went to the Bhagavān and said, “Mealtime has arrived; you can go eat.”

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The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa had left, the Bhagavān went north to Uttarakuru, took some naturally cooked rice and came back. He returned to the cave before Kāśyapa arrived.

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Kāśyapa asked the Buddha, “Ascetic, what path did you take to come and sit here?”

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The Bhagavān told him, “Kāśyapa, you should know that after you left, I went to Uttarakuru and brought back some naturally cooked rice. It’s very fragrant. Kāśyapa, if you need it, you can have it to eat.”

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Kāśyapa replied, “I don’t need it. Ascetic, take it for your own meal.” Kāśyapa again thought, “This ascetic has such miraculous abilities; he’s quite powerful. Even so, it’s not the same as the truth that I’ve attained.”

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After he had eaten, the Bhagavān returned to his place for the night.

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The next day, Kāśyapa went to the Bhagavān and said, “Mealtime has arrived; you can go eat.”

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The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa left, the Bhagavān went to Godānīya, picked a black myrobalan fruit, and returned to sit in the cave before Kāśyapa arrived.

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Kāśyapa asked the Buddha, “Ascetic, what path did you take to come and sit here?”

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The Buddha told Kāśyapa, “After you left, I went to Godānīya and brought back this fruit. It’s very fragrant. Kāśyapa, if you need it, you can take it to eat.”

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After he had eaten, the Bhagavān then returned to his place for the night.

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The next day, Kāśyapa went to the Bhagavān and said, “The time has arrived; you can go eat.”

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The Buddha told Kāśyapa, “You go first; I’ll go later.” After Kāśyapa left, the Bhagavān went to Pūrvavideha, picked a bahera myrobalan fruit, and returned to sit in the cave before Kāśyapa arrived.

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Kāśyapa asked the Buddha, “Ascetic, what path did you take to come and sit here?”

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The Buddha told Kāśyapa, “After you left, I went to Pūrvavideha and brought back this fruit. It’s very fragrant. Kāśyapa, if you need it, you can take it to eat.”

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After he had eaten, the Bhagavān returned to his place for the night.

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Kāśyapa then was going to perform a large sacrifice. His 500 disciples held axes to chop firewood, but once they had lifted the axes in their hands, the axes wouldn’t go down. Kāśyapa thought, “Surely, this is that ascetic’s doing.” Kāśyapa then asked the Bhagavān, “We would like to chop firewood. Why won’t the axes go down?”

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The Bhagavān asked, “You would like the axes to go down?”

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“We would like them to go down.” The axes immediately dropped.

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After the axes had gone down, they couldn’t lift them again. Kāśyapa again asked the Buddha, “Why won’t the axes go up?”

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The Bhagavān asked him, “You would like the axes to go up?”

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“We would like them to go up.” The axes immediately rose up.

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Kāśyapa’s disciples then went to start the fire, but the fire wouldn’t light. Kāśyapa again thought, “Surely, this is the ascetic Gautama’s doing.” Kāśyapa said to the Buddha, “Why won’t the fire light?”

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The Buddha asked Kāśyapa, “You would like to light the fire?”

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“We would like to light it.” The fire immediately started.

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They then went to douse the fire, but the fire wouldn’t go out. Kāśyapa asked the Buddha, “Why won’t the fire go out?”

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The Buddha asked, “You would like the fire to go out?”

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“We would like it to go out.” The fire immediately went out.

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Kāśyapa then thought, “This ascetic Gautama has a handsome countenance; it’s extraordinary for this world. Tomorrow, I’m going to perform a large sacrifice, so the king and the people will come and gather. If they see this ascetic, I won’t get their offerings anymore. It would be a great fortune if that ascetic didn’t come tomorrow.”

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Knowing that thought in Kāśyapa’s mind, the Bhagavān went to Uttarakuru the next day early in the morning. He took some naturally cooked rice there, went to Godānīya to get milk, and then went to Lake Anavatapta to eat. At the end of the day, he returned to the cave at sunset to spend the night.

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The next day, Kāśyapa went to the Bhagavān and asked, “Ascetic, why didn’t you come yesterday?”

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The Buddha told Kāśyapa, “Yesterday, you had the thought, ‘This ascetic Gautama has a handsome countenance; it’s extraordinary for this world. Tomorrow will be my large sacrifice. If the king and the people see him, they’ll stop supporting me. It would be a great fortune if that ascetic didn’t come.’ I immediately knew that thought in your mind, so I went to Uttarakuru to get some naturally cooked rice, went to Godānīya for milk, and then went to Lake Anavatapta to eat. At the end of the day, I returned to the cave at sunset to spend the night.”

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Kāśyapa again had this thought, “This ascetic has such miraculous abilities; he’s quite powerful. Even so, it’s not the same as the truth that I’ve attained.”

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After the Bhagavān had eaten, he returned to the cave for the night. That night, the four god kings visited the Bhagavān and listened to the sūtra teachings. The four god kings were radiant, and the Buddha also emitted a great radiance. They illuminated the mountain forest, which blazed with a single color.

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Kāśyapa saw their radiance that night, so he went to the Bhagavān the next day. Upon arriving, he said, “What was so radiant that it illuminated the mountain forest last night?”

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The Bhagavān told him, “The four god kings came to visit me and listened to the teaching. It was the radiance of those four god kings.”

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Kāśyapa again had the thought, “This ascetic Gautama has such miraculous abilities, even the four god kings come to listen to his sūtra teachings. Even though he has this power, it’s not the same as the truth that I’ve attained.”

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After the Bhagavān had eaten, he returned to the cave for the night. In the middle of the night, Śakra the Lord of the Gods visited the Bhagavān to listen to the teachings. The Lord of the Gods’ radiance also illuminated the mountain.

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That night, Kāśyapa got up and looked at the stars, and he saw this radiance. Early the next morning, he went to the Bhagavān and asked, “Gautama, what was that extraordinary radiance last night? What were the causes and conditions for it?”

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The Bhagavān told him, “Last night, the Lord of the Gods visited me to listen to the sūtras. It was just his radiance.”

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Kāśyapa again had the thought, “This ascetic Gautama has such miraculous abilities; he’s quite powerful. Even the Lord of the Gods visits him to listen to his sūtra teachings. Even so, it’s not the same as the truth that I’ve attained.”

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After the Bhagavān had eaten, he returned to the cave for the night. In the middle of the night, the god king Brahmā emitted a great radiance that illuminated the mountain while he visited the Bhagavān and listened to the sūtra teachings.

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That night, Kāśyapa got up and saw the radiance. The next day he went to the Bhagavān and asked, “Last night, there was a radiance that illuminated twice as much as before. It was brighter than the sun and moon! What were the causes and conditions for it?”

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The Bhagavān told him, “Kāśyapa, you should know that last night the great god king Brahmā visited me to listen to the sūtra teachings.”

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Kāśyapa again thought, “This ascetic Gautama has such miraculous ability. Even our ancestral father visits this ascetic to listen to his sūtra teachings. Even so, it’s not the same as the truth that I’ve attained.”

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The Bhagavān had obtained a fivefold robe that was in tatters, and he thought about washing it. He thought, “Where will I go to wash this robe?”

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Śakra the Lord of the Gods then knew that thought in the Bhagavān’s mind. He magically created a bathing pool and said to the Bhagavān, “You can wash your robes there.”

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The Bhagavān again had the thought, “Where will I lay out the robe to wash it?”

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The four god kings then knew that thought in the Bhagavān’s mind, so they presented a large, square stone to him, putting it next to the water. They said to the Bhagavān, “You can lay out your robes here.”

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The Bhagavān had another thought, “Where will I hang these robes to dry?”

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A tree spirit knew that thought in the Bhagavān’s mind, so it lowered a tree limb. It said to the Bhagavān, “Please dry your robes here.”

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The next morning, Kāśyapa went to the Bhagavān and asked him, “It wasn’t here before, but now here’s this pool. It wasn’t here before, but now here’s this tree [limb]. It wasn’t here before, but now here’s this stone. What causes and conditions has brought these things into being?”

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The Bhagavān told him, “Last night, Śakra the Lord of the Gods knew that I wanted to wash my robes, so he created this bathing pool. I then had the thought, ‘Where will I lay out my robes to wash them?’ The four god kings knew that thought in my mind, and they brought me this stone. I also thought, ‘Where will I hang up these robes to dry?’ A tree spirit knew that thought in my mind, so it lowered this tree limb.”

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Kāśyapa again thought, “This ascetic Gautama may be miraculous, but it’s not the same as the truth that I’ve attained.”

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After the Bhagavān had eaten, he returned to his place for the night. In the middle of the night, a large, black cloud appeared, and it brought a great rainstorm. The great Nairañjanā River became a raging torrent. Kāśyapa thought, “The river is a raging torrent. Surely that ascetic will be swept away! I’ll go look for him now!”

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Kāśyapa and his 500 disciples went to river, and there was the Bhagavān walking on top of the water, and his legs weren’t wet. When Kāśyapa saw the Bhagavān walking on the water from a distance, he thought, “Amazing! Extraordinary! The ascetic Gautama can walk on water. I’m able to walk on water, too, but I’m not able to keep my legs from getting wet. Despite this ascetic’s miracles, it’s not the same as the truth I’ve attained.”

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The Bhagavān said to Kāśyapa, “You are still not an arhat, and you don’t know the awakening of an arhat. You aren’t even aware of the name ‘arhat,’ so how could you attain that awakening? You are a blind man without the eyes to see. The Tathāgata has performed so many miracles, yet you say, ‘It’s not the same as the truth I’ve attained.’ You say, ‘I’m able to walk on water.’ Now is the right time. Can you walk on the water with me? You can abandon the wrong views in your mind now, and nothing will cause you to experience this suffering for long.”

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When he heard what the Bhagavān said, Kāśyapa faced him and bowed at his feet. “Now, I repent my mistake, deeply knowing what’s not the teaching. I’ve come into contact with a Tathāgata. Please accept my repentance!” He repeated this three times.

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The Bhagavān told him, “I accept your repentance since you’re able to recognize that you’ve come into contact with a Tathāgata.”

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Kāśyapa then addressed his 500 disciples, “Each of you should do what you think is fitting, but I’m taking refuge in the ascetic Gautama.”

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His 500 disciples then said to Kāśyapa, “We had that thought about the ascetic Gautama before when he tamed the serpent. We immediately wanted to take refuge in him. If the teacher himself takes refuge in Gautama, then we 500 disciples will all take refuge in Gautama as well.”

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Kāśyapa replied, “Now is the right time. It was just that my mind was attached to this foolishness: Seeing so many miracles, my mind still didn’t understand, so I said, ‘My truth is correct.’”

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Kāśyapa then led his 500 disciples who surrounded him in front and behind, and they went to the Bhagavān. They bowed their heads at his feet and withdrew to stand to one side. He then said to the Bhagavān, “Please, Bhagavān, permit us to become ascetics and cultivate the pure practice.”

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The eternal rule of Buddhas is that if they say, “Welcome, monk!” then one becomes an ascetic. The Bhagavān told Kāśyapa, “Welcome, monk! This teaching is subtle. Cultivate the religious life well!” The robes that Kāśyapa and the 500 disciples were wearing all turned into reddish-brown robes, and their hair fell out on its own. They looked like they shaved their heads, and it lasted for seven days. Kāśyapa then took his implements for studying magic and incantations and tossed them all into the river.

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The 500 disciples then said to the Bhagavān, “Please, Bhagavān, permit us to become ascetics!”

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The Bhagavān said, “Welcome, monks!” The 500 disciples became ascetics wearing reddish-brown robes, and the hair on their heads fell out on its own.

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They followed the river downstream to where the ascetic named Nadī Kāśyapa lived on the riverbank. Nadī Kāśyapa saw all their implements of magical incantation floating in the water. He then thought, “What? Did my older brother drown in the river?” Nadī Kāśyapa then led his 300 disciples upstream searching for his brother’s body. He saw the Bhagavān sitting under a tree from a distance, surrounded in front and behind by Great Kāśyapa and his 500 disciples. He said, “What’s the reason for this marvel? A man who was once a teacher now is a disciple! Why did my older brother become a disciple of that ascetic that he’s accompanying?”

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Uruvelā Kāśyapa replied, “It’s wonderful! There are no faults here.” He then spoke a verse to Nadī Kāśyapa,

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“This teacher is esteemed by humans and gods;
He is the teacher whom I serve now.
Buddhas arise in the world,
But it’s so rare to meet one!”

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When Nadī Kāśyapa heard the name “Buddha,” he felt ecstatic and danced with joy, unable to control himself. He went before the Bhagavān and said, “May I hear about the path?”

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The Bhagavān told him, “Welcome, monk! Cultivate the religious life well until the end of suffering!”

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Nadī Kāśyapa then became an ascetic along with his 300 disciples. All of them wore reddish-brown robes, and their hair fell out on its own. Nadī Kāśyapa and his 300 disciples threw all their implements of magical incantation into the water.

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They then followed the river downstream to where the ascetic named Gayā Kāśyapa was living on the riverbank. He saw the implements of magical incantation floating in the river from a distance and thought, “I have two brothers upstream who are religious mendicants. Now, all these implements of magical incantation are floating in the river. Surely, the river has killed those two older Kāśyapas!” He then led his 200 disciples upstream until they reached that place where the incantations had been studied. He saw from a distance that his two brothers had become ascetics, so he said, “What marvel is this? Men who before were honored now are this ascetic’s disciples!”

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Kāśyapa replied, “It’s so wonderful! There are no faults here.”

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Gayā Kāśyapa then thought, “Now, these two brothers of mine knew much and were erudite. This must be a virtuous place for my two brothers to stay here as religious mendicants. I can also stay here as a religious mendicant.” Gayā Kāśyapa then went before the Bhagavān and said, “Please, Bhagavān, permit me to become an ascetic!”

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The Bhagavān told him, “Welcome, monk! Cultivate the religious practice well until the end of suffering.”

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Gayā Kāśyapa then became an ascetic who wore the reddish-brown robes, and his hair fell out on its own. He looked like he shaved his head, and it lasted for seven days.

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The Bhagavān then stayed there on the riverbank under a banyan tree. It hadn’t been long since he became a Buddha, and he led a thousand disciples. They were the elders and resided there a long time. The Bhagavān taught them in three ways. What were the three? He taught them with miraculous abilities, taught them with verbal teachings, and taught them with instructions.

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How did he teach them with miraculous abilities? The Bhagavān sometimes divided into any number of forms and then combined them into one again. Sometimes, he disappeared and reappeared. Sometimes, he passed through stone walls without being obstructed at all. Sometimes, he entered the earth as though it were a flowing river without being blocked by it. Sometimes, he sat cross-legged and went up into the sky like a bird flying without being obstructed at all. He also could be like a giant volcano that produces smoke without measure. His great miraculous power wasn’t limited even by the sun and moon, which he could touch with his hand. He could go physically up to the Brahma heaven. Thus, the Bhagavān demonstrated miraculous abilities.

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How did he teach them with verbal teachings? The Bhagavān instructed the monks, “You must abandon that and establish this.” “You must stay close to this and away from that.” “You must think this and let that go.” “You must contemplate this and not contemplate that.”

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“What must be cultivated and not cultivated? You must cultivate the seven factors of awakening, and the three bonds are to be ceased.”

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“What must be contemplated and not contemplated? You must contemplate the three bonds and the virtues of the ascetic, which are the happiness of escape, the happiness of having no hostility, and the happiness of having no anger. What must not be contemplated? That’s the three pains of the ascetic. What are the three? They are contemplation of desires, contemplation of hostility, and the contemplation of anger.”

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“What’s to be thought and not thought? You must think about the truth of suffering, think about the truth of formation, think about the truth of cessation, and think about the truth of the path. Don’t think about wrong truths, which are the view of permanence, view of impermanence, view of limits, and view of limitlessness as well as what’s a person, what’s not the soul, what’s not the person, ‘the Tathāgata’s life ends,’ ‘the Tathāgata’s life doesn’t end,’ ‘existence ends,’ ‘existence doesn’t end,’ and ‘neither existence nor inexistence ends.’ Don’t think those things.”

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How did he teach with instructions? “Furthermore, you must do this to let go and shouldn’t do that to let go.” “Do this when you arrive; you shouldn’t do that when you arrive.” “Be silent, or do this when you speak.” “You must hold your robes this way; you shouldn’t hold your robes in that way.” “You should enter a town this way; you shouldn’t enter a town in that way.” This was how he taught them with instructions.

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The Bhagavān then taught those 1,000 monks in these three ways. When the monks had received the Buddha’s teaching, all 1,000 of them became arhats, and the Bhagavān saw that those 1,000 monks had become arhats. At that point, the region of Jambudvīpa had 1,000 arhats, plus the five monks and the Buddha made six teachers. He then turned to sit facing Kapilavastu.

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Then Uruvilvā Kāśyapa had the thought, “Why does the Bhagavān sit facing Kapilavastu?” Uruvilvā Kāśyapa then knelt down before the Bhagavān and asked, “Judge not, Tathāgata, but why do you sit facing Kapilavastu?”

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The Bhagavān told him, “When a Tathāgata is present in the world, he should do five things. What are the five? First is to turn the Dharma wheel. Second is to explain the teaching to his father. Third is to explain the teaching to his mother. Fourth is to lead ordinary men to establish the bodhisattva practice. Fifth is to give the prediction [of becoming a Buddha] to a bodhisattva. These, Kāśyapa, are the five things a Tathāgata appears in the world to do.”

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Uruvilvā Kāśyapa again thought, “It’s because the Tathāgata is thinking of his native kinsmen that he sits facing that way.”

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The five monks eventually came to the bank of the Nairañjanā River. They bowed their heads to the Bhagavān’s feet when they arrived and then sat to one side.

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Venerable Udāyī then saw the Bhagavān sitting facing Kapilavastu from a distance. Seeing that, he thought, “Surely, the Bhagavān will go to Kapilavastu to see his relatives there.” Udāyī then knelt before the Bhagavān and said, “I have a question now that’s worthy of asking, if you would please explain it fully.”

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The Bhagavān told him, “If you have a question, then ask it.”

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Udāyī said to the Bhagavān, “Examining the Tathāgata’s mind, [I see] he wants to head for Kapilavastu.”

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The Bhagavān told him, “It’s as you say. Udāyī, you should know that before I visit King Śuddhodana, I need to be his equal, then after that I will go. Why is that? Before the warrior caste honors someone, a messenger announces them. Afterward, the Tathāgata will go. When you arrive, tell the king this: ‘In seven days, the Tathāgata will come to see the king.’”

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Udāyī replied, “Yes, Bhagavān.” Udāyī then rose from his seat, adjusted his robes, bowed at the Bhagavān’s feet, and then disappeared from in front of him. He went to Kapilavastu to visit King Śuddhodana. He appeared standing before the king.

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King Śuddhodana was seated in a great hall with his concubines. Udāyī then flew up into the air. King Śuddhodana saw Udāyī holding a bowl in his hand, so he picked up his staff and stood before him. Looking at [Udāyī], he was frightened and said, “What is this person? Is he human or non-human? A god or demon? A yakṣa, rākṣasa, god, nāga, or demonic spirit?”

Linked texts (1)

增壹阿含經 — Classical Chinese