On Yuan Chwang's Travels in India, 629–645 A.D. v2.c19.163

v2.c19.163

In Julien’s translation of this account of the topes to commemorate Buddha’s complete triumph over the three brothers Kāśyapa there is a rendering which requires to be noticed. According to the pilgrim at the time of Buddha’s visit to them, that is, very soon after he had become Buddha, the three brothers t'ui-shên-t'ung (推神通) according to the old texts, but t'ui-shên-tao (道) in the Ming edition. These words mean “were advanced in iddhi”, or “were adepts in occult sciences”, skilled in supernormal ways. Julien renders the words by “ayant adopté la doctrine sublime du Bouddha”, a rendering which is not in accordance with either the facts of the case, or the meanings of the words. Uruvilvā Kāśyapa was 120,¹ or according to some 300 years old, when Buddha came to visit him with the view of making him a convert.² He was a fire-worshipper, a great astrologer and fortune-teller, he had extraordinary magical powers, and was held in high esteem and reverence by all the people of Magadha.³ In a cave called the Fire-sanctuary he worshipped the fierce wicked Fire-dragon of which Yuan-chuang tells. Buddha coming to Uruvilvā to convert Kāśyapa insisted on being allowed to spend a night in the Fire-sanctuary. His contest with and victory over the dragon there is told in many books.⁴ So also the story of Buddha and the flood at this place is related in other treatises. In some of these, however, the waters amid which Buddha stands and walks on dry ground are only a natural flood, not a magic deluge made by Buddha. These two miraculous exhibitions, along with many others, were made by Buddha in competition, as it were, with Uruvilvā Kāśyapa. This rishi was an arhat of position and distinction, and Buddha was desirous of gaining him over to the Brotherhood he was establishing. So he wrought some thousands of miracles, and argued and expounded until he prevailed on the great Fire-worshipper to give up his religion and prestige, and take the vows of a Buddhist mendicant. When the eldest brother had gone over, his disciples followed his example, and afterwards his two brothers in succession, with their disciples, also became Buddhists. All soon rose to be arhats in the new religion, but we find little mention of them after their ordination beyond certain miraculous exhibitions made by the eldest brother in honour of Buddha.⁵