Chapter 14 - Conversion of the Hermit Brothers and their one thousand Ascetics

After having established the thirty Bhaddavaggī princes in the three lower magga-phalas and ordaining them, the Buddha continued on His journey and arrived at Uruvelā.

At that time, the three hermit brothers, (1) Uruvelā-Kassapa (eldest brother), (2) Nadī-Kassapa (middle brother) and (3) Gayā-Kassapa (youngest brother), happened to be dwelling in Uruvelā forest. Of the three, Uruvelā-Kassapa was the leader and teacher of five hundred hermit disciples; Nadī-Kassapa of three hundred and Gayā-Kassapa of two hundred.

The First Pāṭihāriya

The Buddha went to the hermitage of Uruvelā-Kassapa and made a request thus: “If it is not too much of a burden to you, O Kassapa, I, the Buddha, would like to stay at your fireplace for one night.” “It is no burden for me,” replied Uruvelā-Kassapa. “But what I especially want to tell you is that, at this fire-place, there is a very savage and powerful nāga (serpent), of highly and instantly harmful venom. I do not like the nāga king to harm you Monk.” The Buddha made the request for the second time, and also for the third time and Uruvelā-Kassapa hermit likewise gave the same reply. (That he feared the Buddha would be hurt). When the Buddha requested for the fourth time saying: “The nāga king, O Kassapa, cannot certainly do harm to Me, the Buddha. I am asking you only to let Me stay at the fire-place.” Uruvelā-Kassapa finally gave his assent by saying: “You stay happily, O Monk, as long as you desire!”

When permission was given by Uruvelā-Kassapa, the Buddha entered the fire-place, spread the small grass mat and remained sitting cross-legged on it, keeping His body upright and directing His mind intently on the object of meditation. When the nāga saw the Buddha entering the fire-place, he was very angry and blew forth fumes incessantly towards the Buddha (with intent to destroy Him and turn Him to ashes).

Then the Buddha thought: “What if I overwhelm the nāga’s power with mine, without injuring his skin or hide, flesh or sinews, bones or marrow!” and then He blew forth fumes which were far more violent than the fumes of the nāga by exerting His supernatural power not to harm or hurt any part of the its body. Being unable to contain his anger, the nāga sent out blazing flames again. By developing the jhāna of the fire-device (tejokasiṇa), the Buddha produced more violent flames. The whole fire-place appeared to be blazing because of the enormous flames of the Buddha and the Nāga.

Then the hermits, led by their teacher Uruvelā-Kassapa, gathered round the fire-place and he said in fear: “Friends! The immensely handsome Great Monk has been harmed by the nāga!” When the night had passed and the morning came, the Buddha, having overwhelmed the nāga by His power without touching or hurting any part of the its body, placed him inside the alms bowl and showed him to Uruvelā-Kassapa, saying: “O, Kassapa! this is the nāga spoken of by you? I have overwhelmed him by my power.”

Thereupon, Uruvelā-Kassapa thought:

“The monk is indeed very mighty and powerful since He is able to overwhelm the savage and powerful nāga king of highly and instantly harmful venom. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

Being very much devotedly impressed by this first performance of miracle (pāṭihāriya) of taming the nāga, Uruvelā-Kassapa extended his invitation to the Buddha, saying: “Do take up residence just here O, Great Monk, I will offer you a constant supply of food.”

The Second Pāṭihāriya

Thereafter, the Buddha lived in a wood near the hermitage of Uruvelā-Kassapa. When the first watch of the night was over and midnight came, the four Divine Kings of the Four Regions (Cātumahārājikadevas), in their very pleasing splendours, illuminating the whole forest with their bodily halo, went to the presence of the Buddha, made obeisance to Him with due respect and devotion, and remained standing at a proper place like four big heaps of bonfire in the four quarters.

When the night had passed and at daybreak, in the following morning, Uruvelā-Kassapa came and asked the Buddha: “It is meal time, O, Great Monk! the meal is ready. Please come and have it. O, Great Monk! Who were they, with very pleasing splendours, went to your presence, illuminating the whole forest with their bodily halo after the night had well advanced into midnight, and that after making obeisance with due respect and devotion, remained standing like four big heaps of bonfire in the four quarters?”

When the Buddha replied: “They were the Divine Kings of the Four Regions, O, Kassapa! They came to Me to hear the Dhamma”, Uruvelā-Kassapa thought:

“Even the four Divine Kings of the Four Regions have to go to this monk to hear the Dhamma. And so, this monk is indeed very mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

At that time, although the Buddha was aware of what was in the mind of Uruvelā-Kassapa, He restrained himself and remained patient (since the sense faculty (indriya) of the ascetic was not yet mature), awaiting the maturing of the ascetic’s sense faculty, and He stayed on in the wood, accepting and taking the food offered by Uruvelā-Kassapa.

The Third Pāṭihāriya

(In the next night) when the first watch of the night was over and midnight came, Sakka, ruler of the devas, with very pleasing splendours, illuminating the whole forest with his bodily halo that was more pleasing and particularly greater in brightness than those of the previous Four Divine Kings of the Four Regions, went to the presence of the Buddha, made obeisance to Him with due respect and devotion, remained standing at a proper place like a big heap of bonfire.

When the night was over, in the following morning, Uruvelā-Kassapa went and asked the Buddha; “It is meal time, O, Great Monk! and the meal is ready. Please come and have it. O Great Monk! Who was he, in very pleasing splendour, went to your presence after the night had well-advanced into midnight, illuminating the whole forest with his bodily halo that was more pleasing and particularly greater in brightness than those of the previous Four Divine Kings of the Four Regions, and who, after making obeisance to you with due respect and devotion, remained standing at a proper place like a big heap of bonfire?”

When the Buddha replied: “He was Sakka, the ruler of the devas, O, Kassapa; he came to Me to hear the Dhamma,” Uruvelā-Kassapa thought:

“Even Sakka, the ruler of the devas, has to go to this monk to hear the Dhamma. And so, this monk is indeed very mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up."

At that time, although the Buddha was aware of what was in the mind of Uruvelā- Kassapa, He restrained himself and remained patient (since the sense faculty (indriya) of the ascetic were not yet mature), awaiting the maturing of the ascetic’s sense faculties, and He stayed on in the wood, accepting and taking the food offered by Uruvelā-Kassapa.

The Fourth Pāṭihāriya

(Again in another night), when the first watch of the night was over and midnight came, Sahampati Brahmā, with very pleasing splendours, illuminating the whole forest with his bodily halo, that was more pleasing and particularly greater in brightness than those of the Cātumahārājika devas and Sakka, went to the presence of the Buddha, made obeisance to Him with due respect and devotion, remained standing at a proper place like a big heap of bonfire.

Then when the night had passed, and at daybreak, in the following morning, Uruvelā-Kassapa went and asked the Buddha: “It is meal time, O, Great Monk! the meal is ready. Please come and have it. O Great Monk! Who was he, in very pleasing splendours, went to your presence after the night had well-advanced into midnight, illuminating the whole forest with his bodily halo that was more pleasing and particularly greater in brightness than those of Cātumahārājika devas and Sakka, and who, after making obeisance to you with due respect and devotion, remained standing at a proper place like a big heap of bonfire.”

When the Buddha replied: "He was Sahampati Brahmā, O, Kassapa! he came to Me to hear the Dhamma,” again Uruvelā-Kassapa thought thus:

“Even Sahampati Brahmā has to go to this monk to hear the Dhamma. And so, this monk is indeed very mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

At that time, although the Buddha was aware of what was in the mind of Uruvelā-Kassapa, He restrained himself and remained patient (since the sense faculties (indriya) of the ascetic were not yet mature), awaiting the maturing of the ascetic’s sense faculties, and He stayed on in the wood, accepting and taking the food offered by Uruvelā-Kassapa.

The Fifth Pāṭihāriya

It was the custom of the people of the Aṅga and Mangadha countries to pay homage to Uruvelā-Kassapa in a monthly alms-giving festival, which was held on a grand scale. While the Buddha was staying in Uruvelā forest, the day for holding the festival approached. On the festive eve, peoples were making arrangements to prepare food and dishes and to go (to Uruvelā-Kassapa the following morning) for doing their obeisance.

Then Uruvelā-Kassapa thought:

“The great festival of paying homage to me is now underway. The entire populace of Aṅga and Mangadha will come to my hermitage at daybreak, bringing with them large quantities of food, hard and soft. When they arrive and assemble, if the Great Monk (possessing, as He was, great psychic power) displays miracles in the midst of those people, they will show much devotion to Him. Then His gains would increase day by day. As for myself, (since their faith in me would become less), gifts and offerings will decline day after day. It will be good if the Great Monk obligingly desist from coming to my hermitage for His meal the next day.”

The Buddha, knowing the thought of Uruvelā-Kassapa by His cetopariya-abhiññā, proceeded to the Northern Continent, Uttarakuru, and, after gathering alms-food there, He ate it near Anotatta Lake at the Himalayas and passed the day in the sandalwood grove by the lake.

(According to the Mahāvaṃsa, the Buddha proceeded to Laṅkādīpa (Ceylon) all alone in the evening knowing that this would be the place where the Teaching (sāsana) would flourish in the future, and after the deva-yakkhas have been subdued and tamed, He gave a handful of His hairs to Sumana Deva to be worshipped forever.)

Then on the following day, even before dawn, He returned to Uruvelā forest and continued staying there.

In the next morning, when it was time for meal, Uruvelā-Kassapa went to the presence of the Buddha and spoke to Him courteously: “It is meal time, O, Great Monk! The meal is ready, please come and have it. O, Great Monk! why did you not come yesterday? We were wondering why you did not show up. A portion of food had been kept aside for you.”

The Buddha said:

“Yesterday, O, Kassapa! did it not occur to you, thus: ‘The great festival of paying homage to me is now underway. The entire populace of Aṅga and Mangadha will come to my hermitage at daybreak, bringing with them large quantities of food, hard and soft. When they arrive and assemble, if the Great Monk (possessing, as He was, great psychic power) displays miracles in the midst of those people, they will show much devotion to Him. Then His gains would increase day by day. As for myself, (since their faith in me would become less), gifts and offerings will decline day after day. It will be good if the Great Monk obligingly desist from coming to my hermitage for His meal the next day.’ ”

“O, Kassapa! I, the Buddha, knowing your thought by my cetopariya-abhiññā, proceeded yesterday morning to the Northern Continent, Uttarakuru, and, after gathering alms-food there, I ate it near Anotatta Lake at the Himalayas and passed the day in the sandalwood grove by the lake.” Again Uruvelā-Kassapa thought thus:

“The Great Monk can indeed read my mind. And so, this monk is indeed very mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

At that time, although the Buddha was aware of what was in the mind of Uruvelā-Kassapa, He restrained himself and remained patient (since the sense faculties (indriya) of the ascetic were not yet mature), awaiting the maturing of the ascetic’s sense faculties, and He stayed on in the wood, accepting and taking the food offered by Uruvelā-Kassapa.

The Sixth Pāṭihāriya

One day, when a merchant’s slave girl of Sena Nigāma, by the name of Paññā, died, her corpse (utujarūpa) was wrapped in a hemp fibre cloth and abandoned in the graveyard. After gently getting rid of a tumba^[1] of maggots, the Buddha picked up the hemp fibre cloth (to be worn by Him) as robe made of rags taken from a heap of dust (Paṃsu-kūlika)^[2].

The great earth then shook violently with a roaring sound by way of acclaim. The whole sky also roared with thundering sounds and all the devas and Brahmās applauded by uttering ‘Sādhu!’ The Buddha went back to His dwelling in Uruvelā forest thinking: “Where should I wash this cloth of rags?” Sakka, being aware of what the Buddha was thinking, created (by means of his supernormal power) a four-sided pond by just touching the earth with his hand and addressed Him: “Glorious Buddha! May You wash the paṃsukūlika cloth in this pond.”

The Buddha washed the paṃsu-kūlika cloth in the pond created by the Sakka. At that time also the earth shook, the entire sky roared and all the devas and Brahmās applauded by uttering ‘Sādhu!’ After the Buddha had washed the rags, He considered: “Where should I dye this cloth by treading on it?” Sakka, being aware of what the Buddha had in mind, addressed the Him thus: “Glorious Buddha! May You tread the cloth on this stone slab for dyeing it” and he created a large stone slab by his supernatural power and placed it near the pond.

After the Buddha had dyed the cloth by treading on it on the stone slab created by the Sakka, He considered: “Where shall I hang up this cloth to dry?” Then a deity living on a Kakudha^[3] tree near the hermitage being aware of what the Buddha had in mind, addressed Him: “Glorious Buddha! May you hang the paṃsu-kūlika cloth to dry on this Kakudha tree.” and caused the branch of the tree to bend down.

After the Buddha had hung up the cloth to dry on the Kakudha branch, He considered: “Where should I spread it out to make it flat and even?” Sakka, being aware of what the Buddha had in mind, addressed Him: “Glorious Buddha! May you spread out the cloth on this stone slab to make it flat and even.” and he placed a large stone slab.

When the morning came, Uruvelā-Kassapa approached the Buddha and asked Him: “It is meal time, O, Great Monk. The meal is ready. Please come and have it. How is it, Great Monk? This four-sided pond was not here before. But now, here lies this pond! These two large stone slabs were not placed here (by us). Who has come and placed them? This Kakudha branch was not bent before but, why is it now bending?”

Thereupon, when the Buddha related all that had happened serially beginning with His picking up the paṃsu-kūlika robe, Uruvelā-Kassapa thought thus:

“Even Sakka, the ruler of devas, has to come and do all the sundry tasks for this monk. And so, this monk is indeed very mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas had dried up.”

At that time, although the Buddha was aware of what was in the mind of Uruvelā-Kassapa, He restrained himself and remained patient (since the sense faculties (indriya) of the ascetic were not yet mature), awaiting the maturing of the ascetic’s sense faculties, and He stayed on in the wood, accepting and taking the food offered by Uruvelā-Kassapa.

The Seventh Pāṭihāriya

When the morrow came, Uruvelā-Kassapa approached the Buddha and invited Him. saying: “It is meal time, O, Great Monk! The meal is ready. Please come and have it!” Then the Buddha sent him away by saying: “You go ahead, O, Kassapa I, the Buddha, will follow.” The Buddha went thereafter to the rose apple (Jambu) tree at the tip of Jambudīpa Island and, bringing with Him a rose-apple fruit, came back ahead of Uruvelā-Kassapa and remained sitting at Uruvelā-Kassapa’s fire-place.

Uruvelā-Kassapa, on seeing the Buddha, who had come after him but who had arrived at the fire-place before him and was sitting there, asked the Buddha thus: “O, Monk! Even though I have come ahead of You, You, who have come after me, have arrived at the fireplace before me and are sitting here. By what route have you come, Monk?” The Buddha replied: “O, Kassapa, after I have told you to go ahead, I went to the ‘rose-apple’ tree at the tip of Jambudīpa Island and, bringing with Me a rose-apple fruit, came back ahead of you and remained sitting at the fire-place. This rose-apple fruit O, Kassapa has colour, smell and taste. Eat it if you so desire.” Uruvelā-Kassapa then replied: “O, Great Monk! Enough! you are the one who deserves the fruit. You should eat it.”

Again, Uruvelā-Kassapa thought thus:

“After telling me to go ahead, this monk went to the rose apple tree at the tip of Jambudīpa and, bringing with Him a rose-apple fruit, came back ahead of me and remained sitting at the fire-place. And so, this monk is indeed very mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

At that time, although the Buddha was aware of what was in the mind of Uruvelā-Kassapa, He restrained himself and remained patient as before, awaiting the maturing of the ascetic’s sense faculties and He stayed on in the wood accepting and taking the food offered by Uruvelā-Kassapa.

The Eighth, Ninth, Tenth and Eleventh Pāṭihāriya

In the following morning, when Uruvelā-Kassapa went to the presence of the Buddha and invited him saying, “It is meal time, O, Great Monk! The meal is ready. Please come and have it!” The Buddha sent him away saying: “You O, Kassapa! go ahead. I, the Buddha, will follow.” and then,

(a) going to the mango tree which was near the rose-apple tree, at the tip of Jambudīpa and bringing with Him a mango fruit......, (continue from * in (d))

(b) going to the emblic myrobalan^[4] tree which was near the rose-apple tree, at the tip of Jambudīpa and bringing with Him an emblic myrobalan fruit,......, (continue

from * in (d))

(c) going to the yellow myrobalan^[5] tree which was near the rose-apple tree, at the tip of Jambudīpa and bringing with Him a yellow myrobalan fruit,......., (continue from * in (d))

(d) going to the Tāvatiṃsa deva-world and bringing with Him a coral flower, * the Buddha came back ahead of Uruvelā-Kassapa and remained sitting at Uruvelā- Kassapa’s fire-place.

On seeing the Buddha, who had followed him but who had arrived at the fire-place ahead of him and was sitting there, Uruvelā-Kassapa asked the Buddha thus: “Even though I have come ahead of you, O, Monk, You who have come after me, arrived at the fire-place ahead of me and are sitting here. By what route have you come, Monk?” The Buddha replied: “After I have told you to go ahead, O, Kassapa, I went to Tāvatiṃsa and, bringing with me a coral flower, came back ahead of you and remained sitting at the fire-place. This coral flower, O, Kassapa has colour and scent. Take it if you so desire,” and Uruvelā-Kassapa replied: “Enough! O, Great Monk! You are the one who deserves the coral flower. You should take it.”

Again, Uruvelā-Kassapa thought thus:

“After telling me to go ahead, this monk went to Tāvatiṃsa and, bringing with Him the coral flower, came back ahead of me and remained sitting at the fire-place. And so, this monk is indeed very mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

The Twelfth Pāṭihāriya

On one occasion, the five hundred hermits, being desirous of performing fire-worship, made efforts to split firewood into pieces but were unable to do so. Thereupon they thought: “Our inability to split firewood might certainly be due to the supernormal power of the Monk.”

When Uruvelā-Kassapa reported the matter to the Buddha, the Buddha asked: “Do you want O, Kassapa to have the logs split?” and Uruvelā-Kassapa replied: “We want, O, Great Monk, to have them split.” By means of the supernormal power of the Buddha, the five hundred logs of firewood were at once marvellously split into pieces making sounds simultaneously.

Again Uruvelā-Kassapa thought thus:

“This monk is capable of splitting at once the logs which my disciples could not do in any way. And so, this monk is indeed mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

The Thirteenth Pāṭihāriya

On another occasion, the five hundred hermits were unable to make fire ablaze for the performance of fire-worship despite their attempts. Thereupon, they thought: “Our inability to make fire burn ablaze might certainly be due to the supernormal power of the Monk.”

When Uruvelā-Kassapa reported the matter to the Buddha, He asked: “Do you want, O, Kassapa, to have the fires blazing?” and Uruvelā-Kassapa replied: “We want, O Great Monk, to have the fires blazing!” By means of the supernormal power of the Buddha, five hundred big heaps of bonfire marvellously blazed forth all at once.

Again Uruvelā-Kassapa thought thus:

“This monk makes the five hundred heaps of bonfire to blaze forth simultaneously, which my disciples could not do in any way. And so, this monk is indeed mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

The Fourteenth Pāṭihāriya

Again on another occasion, the five hundred hermits were unable to put out the blazing flames after the performance of fire-worship. Thereupon they thought: “Our inability to put out the blazing fires might certainly be due to the supernormal power of the Monk.”

When Uruvelā-Kassapa reported the matter to the Buddha, He asked: “Do you want, O, Kassapa, to have the flames extinguished?” and Uruvelā-Kassapa replied: “We want, O Great Monk, to have them extinguished.” By means of the supernormal power of the Buddha, the five hundred big heaps of bonfire marvellously became extinguished all at once.

Again Uruvelā-Kassapa thought thus:

“This monk can simultaneously put out the five hundred big heaps of blazing bonfire which could not be extinguished in any way by my disciples. And so, this monk is indeed mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

The Fifteenth Pāṭihāriya

Still on another occasion, the five hundred hermits went down into the River Nerañjarā during winter nights (called Antaraṭṭhaka)^[6], when there was very heavy snowfall and when it was terribly cold. Some of the hermits wrongly believing that “by emerging from the water once, evil deeds can be cleansed”, climbed up the bank by emerging from water only once (after submerging their whole bodies). (Many were those who entertained such belief. They submerged themselves just because there could be no emerging without submerging). Some of the hermits wrongly believing that “by submerging once, evil deeds can be cleansed”, plunged but once with their heads, under water and came up on the bank as soon as they rise from water. (Only a few entertained such belief.)

Some of the hermits wrongly believing that “if bath is taken by repeatedly immersing and emerging, evil deeds can be cleansed”, bathed in the river, constantly immersing and emerging from it. (There were many of them who held such belief.)

Thereupon, the Buddha created five hundred braziers. The hermits warmed themselves at the five hundred braziers when they came out of the water.

Thereupon, the five hundred hermits thought: “The creation of these five hundred braziers might certainly be due to the supernormal power of the Monk.”

And Uruvelā-Kassapa thought thus:

“This Great Monk can indeed create these braziers which number five hundred. And so, this monk is indeed mighty and powerful. But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up."

The Sixteenth Pāṭihāriya

One day, there was a great down pour of unseasonal rain in Uruvelā Forest, where the Buddha was residing; a torrential stream of water flowed incessantly. The place where the Buddha was staying was low-lying and therefore liable to be inundated. Thereupon, it occurred to the Buddha thus: “It would be good if I ward off the flow of water all around and walk to and fro on the bare ground encircled by water and thickly covered with dust”. Accordingly, He warded off the flow of water all around and walked to and fro on the bare ground encircled by water and thickly covered with dust.

At that time, Uruvelā-Kassapa, intending: “Let not the monk be hit by the torrent and carried away,” went rowing in a boat with many of the hermits to the place where the Buddha was staying. Much to his astonishment, he saw that the flow of water all around had been warded off and that the Buddha was walking to and fro on the bare ground encircled by water and thickly covered with dust. Not believing what he saw, he asked: “O, Great Monk! Is it indeed you walking to and fro on the bare ground encircled by water and thickly covered with dust?” The Buddha replied: “Yes, O, Kassapa, it is I.” and He rose into the sky even while the hermits were looking on and came to rest on their boat.

Again, Uruvelā-Kassapa thought:

“Even the torrential stream rushing down with great force cannot carry away the monk. And so, this monk is indeed mighty and powerful, But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.”

Uruvelā-Kassapa and His Five Hundred Disciples became Bhikkhus

In the former days as the hermits' faculties were still immature, the Buddha had been patiently bearing their disdain and awaiting the time when their faculties would reach maturity. Nearly three months had passed since then. Now that their faculties had matured, the Buddha would address them candidly and instruct them leading to their liberation.

Although the Buddha had thus shown the miracle of not being overwhelmed by the flood, the great hermit thought wrongly as before that only he himself was an arahat without āsavas and that the Buddha was not yet an arahat whose āsavas were completely gone. While he was so thinking wrongly, it occurred to the Buddha thus:

“(Should I continue to keep on disregarding him) this vain man (Uruvelā-Kassapa), who is too remote from the Path and Fruition, will continue thinking wrongly for a long time: ‘This monk is indeed mighty and powerful! But, even though He is so mighty and powerful, He is not yet an arahat like me, whose āsavas have dried up.’ What if I should instil in him a sense of religious urgency.”

Having thought thus, the Buddha candidly spoke to Uruvelā-Kassapa these three sets of words:

“O Kassapa, (1) you are not an arahat with āsavas eradicated. (2) You are not one who has attained the arahatta-magga. (3) (Not to speak of such attainment), you have not even the least practice of the right path for the attainment of the arahattamagga arahatta-phala.”

Thereupon. Uruvelā-Kassapa, feeling a strong sense of religious urgency, prostrated himself with his head rubbing the feet of the Blessed One and made the request: “Glorious Buddha, may I receive admission to the order and ordination as a bhikkhu in your presence.”

The Blessed One (knowing the maturity of their faculties) said to him:

“O Kassapa, you are the leader, chief, and principal of five hundred hermits, (it would not be proper if you do not inform them). You should first seek their permission, then only these five hundred disciples of yours may do whatever they think fit.”

So Uruvelā-Kassapa went to his five hundred disciples and told them: “I want to lead the holy life, O hermits, under the Great Monk. You may do whatever you think fit.” “O great teacher, we have long had faith in the Great Monk.” (since the taming of the nāga), replied the hermits, “If you lead the holy life under Him, all of us, five hundred disciples will do likewise.”

Then Uruvelā-Kassapa and the five hundred hermits took their hair, their matted locks, their requisites, and paraphernalia of the fire sacrifice such as shoulder yokes and firestirrers and set them adrift in the current of river Nerañjarā. Then they went to the Buddha and prostrating themselves with their heads rubbing the feet of the Blessed One, made the request: “Glorious Buddha, may we receive admission to the order and ordination as bhikkhus in your presence.”

Thereupon, the Blessed One said: “Etha bhikkhave, etc.” meaning: “Come, monks. Receive admission and ordination you have asked for. The Dhamma has been well taught by Me. Strive to undergo noble trainings in its three higher aspects so as to bring about the end of the round of suffering.” Instantly, with the call of ‘Etha bhikkhave’ by the Buddha who stretched out His golden right hand, Uruvelā-Kassapa and his five hundred hermits turned into full-fledged bhikkhus, like senior theras of sixty years' standing, readily dressed up and equipped with the eight supernaturally created requisites, each in its proper place, paying homage to the Buddha with due respect. Their state of hermits disappeared miraculously, as they were transformed into bhikkhus. (The very utterance by the Buddha “Come, monks” meant a process for these hermits to become accomplished bhikkhus. There was no need to be ordained with the procedure in an ordination hall.)

Nadī-Kassapa and His Disciples became Bhikkhus

When Nadī-Kassapa, who lived downstream, saw the requisites of hermits set adrift by Uruvelā-Kassapa and his five hundred disciples, he thought: “I hope no harm has befallen my eldest brother.” He sent ahead one or two of his disciples, saying: “Go and find out about my brother” and he went himself with (the rest of) his three hundred disciples where Uruvelā-Kassapa was dwelling. Approaching his eldest brother, he asked: “O Big Brother Kassapa, is this state of a bhikkhu much noble and praiseworthy?”

On being replied by Uruvelā-Kassapa: “Indeed, brother, this state of a bhikkhu is much noble and praiseworthy,” Nadi-Kassapa and his three hundred disciples, as previously done by Uruvelā-Kassapa and his five hundred followers, took their hermits’ requisites and paraphernalia of fire sacrifice, and set them adrift in the current of river Nerañjarā. Then they went to the Buddha and prostrating themselves with their heads rubbing the feet of the Blessed One, made the request: “Glorious Buddha, may we receive admission to the order and ordination as bhikkhus in your presence.”

Thereupon, the Blessed One said: “Etha bhikkhave, etc.” meaning: “Come, monks. Receive admission and ordination you have asked for. The Dhamma has been well taught by Me. Strive to undergo noble trainings in its three higher aspects so as to bring about the end of the round of suffering.” Instantly, with the call of ‘Etha bhikkhave’ by the Buddha who stretched out His golden right hand, Nadī Kassapa and his three hundred hermits turned into full-fledged bhikkhus, like senior theras of sixty years' standing, readily dressed up and equipped with the eight supernaturally created requisites, each in its proper place, paying homage to the Buddha with due respect. Their state of hermits disappeared miraculously as they were transformed into bhikkhus. (The very utterance by the Buddha, ‘Come, monks.’ meant a process for these hermits to become accomplished bhikkhus. There was no need to be ordained with the procedure in an ordination hall.)

Gayā-Kassapa and His Disciples became Bhikkhus

When Gayā-Kassapa, who lived down stream, saw the requisites of hermits set adrift by Uruvelā-Kassapa and his five hundred disciples and by Nadī-Kassapa and his three hundred disciples, he thought: “I hope no harm has befallen the eldest brother, Uruvelā-Kassapa, and the elder brother, Nadī Kassapa.” He sent ahead two or three of his disciples, saying: “Go and find out about my two brothers” and he went himself with (the rest of) his two hundred disciples to where Uruvelā-Kassapa was dwelling. Approaching his eldest brother, he asked: “O Big Brother Kassapa, is this state of a bhikkhu much noble and a praiseworthy?”

On being replied by Uruvelā-Kassapa: “Indeed, brother, this state of a bhikkhu is much noble and praiseworthy,” Gayā Kassapa and his two hundred disciples, as previously done by Uruvelā-Kassapa and his followers, took their hermit’s requisites and paraphernalia of fire sacrifice, and set them adrift in the current of river Nerañjarā. Then they were to the Buddha and prostrating themselves with their heads rubbing the feet of the Blessed One, made the request: “Glorious Buddha, may we receive admission to the order and ordination bhikkhus in your presence.”

Thereupon, the Blessed One said: “Etha bhikkhave, etc.” meaning: “Come, monks. Receive admission and ordination you have asked for. The Dhamma has been well taught by Me. Strive to undergo noble trainings in its three higher aspects, so as to bring about the end of the round of suffering.” Instantly, with the call of ‘Etha bhikkhave’ by the Buddha who stretched out His golden right hand, Gayā-Kassapa and his two hundred hermits turned into full-fledged bhikkhus, like senior theras of sixty years' standing, readily dressed up and equipped with the eight supernaturally created requisites, each in its proper place, paying homage to the Buddha with due respect. Their state of hermits disappeared miraculously as they were transformed into bhikkhus. (The very utterance by the Buddha, ‘Come, monks.’, meant a process for these hermits to become accomplished bhikkhus. There was no need to be ordained with the procedure in an ordination hall.)

(In this account of the display of miracles, such as the hermits inability to split the logs, the simultaneous and marvellous splitting of logs, their inability to make the fires, the simultaneous and marvellous blazing of fire; their inability to put out fires, the simultaneous and marvellous extinction of fires; the creation of five hundred braziers: all these unusual events were due to the Buddha’s resolve.)

(The number of miracles, performed by the Buddha in this manner in order to liberate the Kassapa brothers and their one thousand hermits, mentioned directly in the Pāli Canon is sixteen and those not mentioned directly is three thousand five hundred, thus totalling three thousand five hundred and sixteen.)

The Buddha’s Delivery of The Ādittapariyāya Sutta.

After staying at Uruvelā for as long as He wished to liberate the hermit brothers and their one thousand followers, the Buddha set out for Gayāsīsa, where there was a stone slab (looking like an elephant’s forehead) near Gayā village, together with a thousand bhikkhus who were formerly hermits. The Buddha took His seat on the stone slab together with the thousand bhikkhus.

Having taken His seat, the Buddha considered: “What kind of Discourse will be appropriate for these one thousand bhikkhus?” and decided thus: “These people had worshipped fires every day and every night, if I were to teach them the Ādittapariyāya Sutta describing the continuous burning of the twelve sense-bases (āyatana), by the eleven fires, they could attain the arahatta-phala.”

Having so decided, the Buddha taught the Ādittapariyāya Sutta which describes in a detail manner how the six doors of senses, the six objects of senses, the six forms of consciousness, the six forms of contact, the eighteen kinds of feeling, arising through contact (phassa paccaya vedanā), are burning with the fire of lust (rāga), the fire of hate (dosa), the fire of delusion (moha), the fires of birth, ageing and death, sorrow, lamentation, pain, grief and despair.

While the discourse was thus taught by the Buddha, the one thousand bhikkhus attained the Knowledge of the Four Paths in successive order and became arahats in whom āsavas were extinguished. Therefore, the minds of the one thousand bhikkhus were completely released from āsavas that had become extinguished with no chance of reappearance as they (the bhikkhus) had absolutely eradicated grasping through craving (taṇhā) and wrong view (diṭṭhi) of anything as ‘This I am, this is mine.’ They were completely emancipated from āsavas, attaining cessation through not arising.

(Noteworthy facts about the Ādittapariyāya Sutta will be given later in the Chapter on Dhamma Ratana.)

Footnotes and references:

[1]:

tumba: a measure of capacity, esp. used for grain. English-Pāli Dictionary. The Burmese word for it is, one being equal to eight condenced milk tins.

[2]:

Paṃsukūlika rags from a dust heap. Wearing rags robe (Pamsukulik'anga) is one of thc thirteen ascetic practices: read Chapter 17.

[3]:

Kakudha: Terminalia Aṅuna, PED.

[4]:

Emblic myrobalan: amataka: phyllanthus emblica.

[5]:

Yellow myrobalan: haritaka: terminalia citrina.

[6]:

Antarathaka: literally, the eights between the two; here it means “eight days which fall between the end of one month and the beginning of the following month.” At the end of this item (15) the author gives a long discussion, on which two months should be considered in this context, quoting numerous authorities including sanskrit texts, Pāli commentaries and Sub-commentaries. We have left out this portion from our translation.