Atha kho bhagavā anupubbena cārikaṁ caramāno yena uruvelā tadavasari. Tena kho pana samayena uruvelāyaṁ tayo jaṭilā paṭivasanti— uruvelakassapo, nadīkassapo, gayākassapoti. Tesu uruvelakassapo jaṭilo pañcannaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho. Nadīkassapo jaṭilo tiṇṇaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho. Gayākassapo jaṭilo dvinnaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.
Then the Blessed One, wandering by stages, arrived at Uruvelā. At that time three matted-hair ascetics were living at Uruvelā: Uruvelakassapa, Nadīkassapa, and Gayākassapa. Of them, the matted-hair ascetic Uruvelakassapa was the leader, guide, chief, foremost, and head of five hundred matted-hair ascetics. The matted-hair ascetic Nadīkassapa was the leader, guide, chief, foremost, and head of three hundred. The matted-hair ascetic Gayākassapa was the leader, guide, chief, foremost, and head of two hundred.
Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṁ jaṭilaṁ etadavoca— “sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti? “Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti. Dutiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca— “sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti? “Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti. Tatiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca— “sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti? “Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti. “Appeva maṁ na viheṭheyya, iṅgha tvaṁ, kassapa, anujānāhi agyāgāran”ti. “Vihara, mahāsamaṇa, yathāsukhan”ti.
Then the Blessed One approached the hermitage of the matted-hair ascetic Uruvelakassapa and said to him: “Kassapa, if it is not troublesome for you, may I stay one night in the fire hall?” “It is not troublesome for me, great ascetic. But a fierce serpent king is in there, powerful, a venomous snake, terribly venomous. May he not harm you.” A second time the Blessed One said to the matted-hair ascetic Uruvelakassapa: “Kassapa, if it is not troublesome for you, may I stay one night in the fire hall?” “It is not troublesome for me, great ascetic. But a fierce serpent king is in there, powerful, a venomous snake, terribly venomous. May he not harm you.” A third time the Blessed One said to the matted-hair ascetic Uruvelakassapa: “Kassapa, if it is not troublesome for you, may I stay one night in the fire hall?” “It is not troublesome for me, great ascetic. But a fierce serpent king is in there, powerful, a venomous snake, terribly venomous. May he not harm you.” “Perhaps he will not harm me. Come, Kassapa, allow the fire hall.” “Stay, great ascetic, as you like.”
Atha kho bhagavā agyāgāraṁ pavisitvā tiṇasanthārakaṁ paññapetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Addasā kho so nāgo bhagavantaṁ paviṭṭhaṁ, disvāna dummano padhūpāyi. Atha kho bhagavato etadahosi— “yannūnāhaṁ imassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyeyyan”ti.
Then the Blessed One entered the fire hall, spread a grass mat, and sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. The serpent saw that the Blessed One had entered. Seeing him, he was dejected and blew smoke. Then it occurred to the Blessed One: “Suppose I were to overcome this serpent’s fire with fire, without harming his skin, his hide, his flesh, his sinews, his bones, or his bone-marrow.”
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharitvā padhūpāyi. Atha kho so nāgo makkhaṁ asahamāno pajjali. Bhagavāpi tejodhātuṁ samāpajjitvā pajjali. Ubhinnaṁ sajotibhūtānaṁ agyāgāraṁ ādittaṁ viya hoti sampajjalitaṁ sajotibhūtaṁ. Atha kho te jaṭilā agyāgāraṁ parivāretvā evamāhaṁsu— “abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī”ti.
Then the Blessed One performed such a feat of psychic power and blew smoke. Then the serpent, unable to bear the rivalry, blazed. The Blessed One too, having attained the fire element, blazed. With both of them ablaze, the fire hall was as if on fire, burning and ablaze. Then those matted-hair ascetics surrounded the fire hall and said: “The great ascetic is handsome indeed, and he is being harmed by the serpent.”
Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi— “ayaṁ te, kassapa, nāgo pariyādinno assa tejasā tejo”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṁ pariyādiyissati, na tveva ca kho arahā yathā ahan”ti.
Then, at the end of that night, the Blessed One, having overcome that serpent’s fire with fire without harming his skin, his hide, his flesh, his sinews, his bones, or his bone-marrow, placed him in his bowl and showed him to the matted-hair ascetic Uruvelakassapa: “This, Kassapa, is your serpent. His fire has been overcome by fire.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that he overcomes with fire the fire of a fierce serpent king, powerful, a venomous snake, terribly venomous. But he is not an arahant as I am.”
Nerañjarāyaṁ bhagavā, Uruvelakassapaṁ jaṭilaṁ avoca; “Sace te kassapa agaru, Viharemu ajjaṇho aggisālamhī”ti. “Na kho me mahāsamaṇa garu, Phāsukāmova taṁ nivāremi; Caṇḍettha nāgarājā, Iddhimā āsiviso ghoraviso; So taṁ mā viheṭhesī”ti. “Appeva maṁ na viheṭheyya, Iṅgha tvaṁ kassapa anujānāhi agyāgāran”ti; Dinnanti naṁ viditvā, Abhīto pāvisi bhayamatīto. Disvā isiṁ paviṭṭhaṁ, Ahināgo dummano padhūpāyi; Sumanamanaso adhimano, Manussanāgopi tattha padhūpāyi. Makkhañca asahamāno, Ahināgo pāvakova pajjali; Tejodhātusukusalo, Manussanāgopi tattha pajjali. Ubhinnaṁ sajotibhūtānaṁ, Agyāgāraṁ ādittaṁ hoti sampajjalitaṁ sajotibhūtaṁ; Udicchare jaṭilā, “Abhirūpo vata bho mahāsamaṇo; Nāgena viheṭhiyatī”ti bhaṇanti.
At the Nerañjarā the Blessed One
said to the matted-hair ascetic Uruvelakassapa:
“If it is not troublesome for you, Kassapa,
let us stay this night in the fire hall.”
“It is not troublesome for me, great ascetic.
I would spare you, and so I hold you back.
A fierce serpent king is in there,
powerful, a venomous snake, terribly venomous.
May he not harm you.”
“Perhaps he will not harm me.
Come, Kassapa, allow the fire hall.”
Knowing it was given, unafraid,
he entered, gone beyond fear.
Seeing the sage who had entered,
the serpent, dejected, blew smoke.
The human nāga too, joyful and intent,
blew smoke there.
Unable to bear the rivalry,
the serpent blazed like a fire.
The human nāga too, skilled in the fire element,
blazed there.
With both of them ablaze,
the fire hall was on fire, burning and ablaze.
The matted-hair ascetics cried out:
“The great ascetic is handsome indeed,
and he is being harmed by the serpent.”
Atha tassā rattiyā accayena, Hatā nāgassa acciyo honti; Iddhimato pana ṭhitā, Anekavaṇṇā acciyo honti. Nīlā atha lohitikā, Mañjiṭṭhā pītakā phalikavaṇṇāyo; Aṅgīrasassa kāye, Anekavaṇṇā acciyo honti. Pattamhi odahitvā, Ahināgaṁ brāhmaṇassa dassesi; “Ayaṁ te kassapa nāgo, Pariyādinno assa tejasā tejo”ti. Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṁ etadavoca— “idheva, mahāsamaṇa, vihara, ahaṁ te dhuvabhattenā”ti. Paṭhamaṁ pāṭihāriyaṁ.
Then, at the end of that night, the serpent’s flames were destroyed, while the flames of the powerful one remained, flames of many colors. Blue, and red, crimson, yellow, and the color of crystal — on the body of the Radiant One there were flames of many colors. Having placed the serpent in the bowl, he showed him to the brahmin: “This, Kassapa, is your serpent. His fire has been overcome by fire.” Then the matted-hair ascetic Uruvelakassapa, pleased by this wonder of psychic power, said to the Blessed One: “Stay right here, great ascetic. I will provide you with a regular meal.” This was the first wonder.
Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi. Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā.
Then the Blessed One stayed in a certain forest grove not far from the hermitage of the matted-hair ascetic Uruvelakassapa. Then, when the night was far advanced, the Four Great Kings, of excellent appearance, lighting up the whole forest grove, approached the Blessed One, paid homage, and stood at the four directions like great masses of fire.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu, upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā”ti. “Ete kho, kassapa, cattāro mahārājāno yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi. Dutiyaṁ pāṭihāriyaṁ.
Then, at the end of that night, the matted-hair ascetic Uruvelakassapa approached the Blessed One and said: “It is time, great ascetic. The meal is ready. Who were they, great ascetic, who, when the night was far advanced, of excellent appearance, lighting up the whole forest grove, approached you, paid homage, and stood at the four directions like great masses of fire?” “They, Kassapa, were the Four Great Kings, who approached me to hear the Dhamma.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even the Four Great Kings approach him to hear the Dhamma. But he is not an arahant as I am.” Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that same forest grove. This was the second wonder.
Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.
Then, when the night was far advanced, Sakka, lord of the gods, of excellent appearance, lighting up the whole forest grove, approached the Blessed One, paid homage, and stood to one side like a great mass of fire, more excellent and more refined than the previous splendor.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti? “Eso kho, kassapa, sakko devānamindo yenāhaṁ tenupasaṅkami dhammassavanāyā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi. Tatiyaṁ pāṭihāriyaṁ.
Then, at the end of that night, the matted-hair ascetic Uruvelakassapa approached the Blessed One and said: “It is time, great ascetic. The meal is ready. Who was he, great ascetic, who, when the night was far advanced, of excellent appearance, lighting up the whole forest grove, approached you, paid homage, and stood to one side like a great mass of fire, more excellent and more refined than the previous splendor?” “He, Kassapa, was Sakka, lord of the gods, who approached me to hear the Dhamma.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even Sakka, lord of the gods, approaches him to hear the Dhamma. But he is not an arahant as I am.” Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that same forest grove. This was the third wonder.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.
Then, when the night was far advanced, Brahmā Sahampati, of excellent appearance, lighting up the whole forest grove, approached the Blessed One, paid homage, and stood to one side like a great mass of fire, more excellent and more refined than the previous splendor.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti? “Eso kho, kassapa, brahmā sahampati yenāhaṁ tenupasaṅkami dhammassavanāyā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi. Catutthaṁ pāṭihāriyaṁ.
Then, at the end of that night, the matted-hair ascetic Uruvelakassapa approached the Blessed One and said: “It is time, great ascetic. The meal is ready. Who was he, great ascetic, who, when the night was far advanced, of excellent appearance, lighting up the whole forest grove, approached you, paid homage, and stood to one side like a great mass of fire, more excellent and more refined than the previous splendor?” “He, Kassapa, was Brahmā Sahampati, who approached me to hear the Dhamma.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even Brahmā Sahampati approaches him to hear the Dhamma. But he is not an arahant as I am.” Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that same forest grove. This was the fourth wonder.
Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamitukāmā honti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti. Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati. Aho nūna mahāsamaṇo svātanāya nāgaccheyyā”ti.
At that time a great sacrifice was at hand for the matted-hair ascetic Uruvelakassapa, and all of Aṅga and Magadha wanted to come, bringing abundant food, hard and soft. Then it occurred to the matted-hair ascetic Uruvelakassapa: “Now my great sacrifice is at hand, and all of Aṅga and Magadha will come, bringing abundant food, hard and soft. If the great ascetic performs a wonder of psychic power before the great crowd, the great ascetic’s gains and honor will increase, and my gains and honor will decline. If only the great ascetic would not come tomorrow.”
Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsi. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Kiṁ nu kho, mahāsamaṇa, hiyyo nāgamāsi? Api ca mayaṁ taṁ sarāma— kiṁ nu kho mahāsamaṇo nāgacchatīti? Khādanīyassa ca bhojanīyassa ca te paṭivīso ṭhapito”ti.
Then the Blessed One, knowing with his own mind the reflection in the mind of the matted-hair ascetic Uruvelakassapa, went to Uttarakuru, brought almsfood from there, ate it at Lake Anotatta, and spent the day right there. Then, at the end of that night, the matted-hair ascetic Uruvelakassapa approached the Blessed One and said: “It is time, great ascetic. The meal is ready. Why, great ascetic, did you not come yesterday? We remembered you, thinking: ‘Why does the great ascetic not come?’ A share of the food, hard and soft, was set aside for you.”
“Nanu te, kassapa, etadahosi— ‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’ti.
“Did it not occur to you, Kassapa: ‘Now my great sacrifice is at hand, and all of Aṅga and Magadha will come, bringing abundant food, hard and soft. If the great ascetic performs a wonder of psychic power before the great crowd, the great ascetic’s gains and honor will increase, and my gains and honor will decline. If only the great ascetic would not come tomorrow’?
So kho ahaṁ, kassapa, tava cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsin”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṁ pajānissati, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi. Pañcamaṁ pāṭihāriyaṁ.
“So I, Kassapa, knowing with my own mind the reflection in your mind, went to Uttarakuru, brought almsfood from there, ate it at Lake Anotatta, and spent the day right there.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that he knows even a mind with his mind. But he is not an arahant as I am.” Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that same forest grove. This was the fifth wonder.
Tena kho pana samayena bhagavato paṁsukūlaṁ uppannaṁ hoti. Atha kho bhagavato etadahosi— “kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan”ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā bhagavantaṁ etadavoca— “idha, bhante, bhagavā paṁsukūlaṁ dhovatū”ti. Atha kho bhagavato etadahosi— “kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan”ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— “idha, bhante, bhagavā paṁsukūlaṁ parimaddatū”ti.
At that time a rag-robe had come to the Blessed One. Then it occurred to the Blessed One: “Where should I wash this rag-robe?” Then Sakka, lord of the gods, knowing with his own mind the reflection in the Blessed One’s mind, dug a pond with his hand and said to the Blessed One: “Here, venerable sir, may the Blessed One wash the rag-robe.” Then it occurred to the Blessed One: “On what should I rub the rag-robe?” Then Sakka, lord of the gods, knowing with his own mind the reflection in the Blessed One’s mind, placed a large stone nearby: “Here, venerable sir, may the Blessed One rub the rag-robe.”
Atha kho bhagavato etadahosi— “kimhi nu kho ahaṁ ālambitvā uttareyyan”ti? Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṁ onāmesi— “idha, bhante, bhagavā ālambitvā uttaratū”ti. Atha kho bhagavato etadahosi— “kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan”ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— “idha, bhante, bhagavā paṁsukūlaṁ vissajjetū”ti.
Then it occurred to the Blessed One: “Holding on to what should I come up out of the water?” Then a deity living in a kakudha tree , knowing with his own mind the reflection in the Blessed One’s mind, bent down a branch: “Here, venerable sir, may the Blessed One hold on and come up.” Then it occurred to the Blessed One: “On what should I lay out the rag-robe?” Then Sakka, lord of the gods, knowing with his own mind the reflection in the Blessed One’s mind, placed a large stone nearby: “Here, venerable sir, may the Blessed One lay out the rag-robe.”
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Kiṁ nu kho, mahāsamaṇa, nāyaṁ pubbe idha pokkharaṇī, sāyaṁ idha pokkharaṇī. Nayimā silā pubbe upanikkhittā. Kenimā silā upanikkhittā? Nayimassa kakudhassa pubbe sākhā onatā, sāyaṁ sākhā onatā”ti.
Then, at the end of that night, the matted-hair ascetic Uruvelakassapa approached the Blessed One and said: “It is time, great ascetic. The meal is ready. How is it, great ascetic, that this pond was not here before, and now this pond is here? These stones were not placed here before. By whom were these stones placed here? This kakudha tree’s branch was not bent down before, and now the branch is bent down.”
“Idha me, kassapa, paṁsukūlaṁ uppannaṁ ahosi. Tassa mayhaṁ, kassapa, etadahosi— ‘kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā maṁ etadavoca— ‘idha, bhante, bhagavā paṁsukūlaṁ dhovatū’ti. Sāyaṁ, kassapa, amanussena pāṇinā khaṇitā pokkharaṇī. Tassa mayhaṁ, kassapa, etadahosi— ‘kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— ‘idha, bhante, bhagavā paṁsukūlaṁ parimaddatū’ti. Sāyaṁ, kassapa, amanussena upanikkhittā silā.
“Here, Kassapa, a rag-robe had come to me. Then, Kassapa, it occurred to me: ‘Where should I wash this rag-robe?’ Then, Kassapa, Sakka, lord of the gods, knowing with his own mind the reflection in my mind, dug a pond with his hand and said to me: ‘Here, venerable sir, may the Blessed One wash the rag-robe.’ This pond, Kassapa, was dug by a non-human’s hand. Then, Kassapa, it occurred to me: ‘On what should I rub the rag-robe?’ Then, Kassapa, Sakka, lord of the gods, knowing with his own mind the reflection in my mind, placed a large stone nearby: ‘Here, venerable sir, may the Blessed One rub the rag-robe.’ This stone, Kassapa, was placed here by a non-human.
Tassa mayhaṁ, kassapa, etadahosi— ‘kimhi nu kho ahaṁ ālambitvā uttareyyan’ti? Atha kho, kassapa, kakudhe adhivatthā devatā mama cetasā cetoparivitakkamaññāya sākhaṁ onāmesi— ‘idha, bhante, bhagavā ālambitvā uttaratū’ti. Svāyaṁ āharahattho kakudho. Tassa mayhaṁ, kassapa, etadahosi— ‘kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— ‘idha, bhante, bhagavā paṁsukūlaṁ vissajjetū’ti. Sāyaṁ, kassapa, amanussena upanikkhittā silā”
“Then, Kassapa, it occurred to me: ‘Holding on to what should I come up out of the water?’ Then, Kassapa, a deity living in the kakudha tree, knowing with his own mind the reflection in my mind, bent down a branch: ‘Here, venerable sir, may the Blessed One hold on and come up.’ So this kakudha tree had a branch brought within reach. Then, Kassapa, it occurred to me: ‘On what should I lay out the rag-robe?’ Then, Kassapa, Sakka, lord of the gods, knowing with his own mind the reflection in my mind, placed a large stone nearby: ‘Here, venerable sir, may the Blessed One lay out the rag-robe.’ This stone, Kassapa, was placed here by a non-human.”
Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṁ karissati, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even Sakka, lord of the gods, performs a service for him. But he is not an arahant as I am.” Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that same forest grove.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattan”ti. “Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.
Then, at the end of that night, the matted-hair ascetic Uruvelakassapa approached the Blessed One and announced the time: “It is time, great ascetic. The meal is ready.” “You go, Kassapa. I am coming.” Having sent the matted-hair ascetic Uruvelakassapa on ahead, he took a fruit from the rose-apple tree by which the Rose-apple Land is known, arrived first, and sat in the fire hall.
Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca— “katamena tvaṁ, mahāsamaṇa, maggena āgato? Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.
The matted-hair ascetic Uruvelakassapa saw the Blessed One sitting in the fire hall. Seeing him, he said to the Blessed One: “By which road did you come, great ascetic? I left before you, and yet you arrived first and are sitting in the fire hall.”
“Idhāhaṁ, kassapa, taṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. Idaṁ kho, kassapa, jambuphalaṁ vaṇṇasampannaṁ gandhasampannaṁ rasasampannaṁ. Sace ākaṅkhasi paribhuñjā”ti. “Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ paribhuñjāhī”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
“Here, Kassapa, having sent you on ahead, I took a fruit from the rose-apple tree by which the Rose-apple Land is known, arrived first, and am sitting in the fire hall. This rose-apple fruit, Kassapa, is excellent in color, excellent in scent, and excellent in taste. If you wish, eat it.” “Enough, great ascetic. You deserve it. You eat it.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that, having sent me on ahead, he takes a fruit from the rose-apple tree by which the Rose-apple Land is known, arrives first, and sits in the fire hall. But he is not an arahant as I am.” Then the Blessed One, having eaten the meal of the matted-hair ascetic Uruvelakassapa, stayed in that same forest grove.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi— “kālo, mahāsamaṇa, niṭṭhitaṁ bhattan”ti. “Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tassā avidūre ambo …pe… tassā avidūre āmalakī …pe… tassā avidūre harītakī …pe… tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi. Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca— “katamena tvaṁ, mahāsamaṇa, maggena āgato? Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.
Then, at the end of that night, the matted-hair ascetic Uruvelakassapa approached the Blessed One and announced the time: “It is time, great ascetic. The meal is ready.” “You go, Kassapa. I am coming.” Having sent him on ahead, he went, in the same way, to a mango tree not far from that rose-apple, then to an emblic myrobalan, then to a yellow myrobalan, and then to the Tāvatiṁsa heaven, took a flower of the coral tree, arrived first, and sat in the fire hall. The matted-hair ascetic Uruvelakassapa saw the Blessed One sitting in the fire hall. Seeing him, he said: “By which road did you come, great ascetic? I left before you, and yet you arrived first and are sitting in the fire hall.”
“Idhāhaṁ, kassapa, taṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. Idaṁ kho, kassapa, pāricchattakapupphaṁ vaṇṇasampannaṁ gandhasampannaṁ. Sace ākaṅkhasi gaṇhā”ti. “Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ gaṇhā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.
“Here, Kassapa, having sent you on ahead, I went to the Tāvatiṁsa heaven, took a flower of the coral tree, arrived first, and am sitting in the fire hall. This coral-tree flower, Kassapa, is excellent in color and excellent in scent. If you wish, take it.” “Enough, great ascetic. You deserve it. You take it.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that, having sent me on ahead, he goes to the Tāvatiṁsa heaven, takes a flower of the coral tree, arrives first, and sits in the fire hall. But he is not an arahant as I am.”
Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti kaṭṭhāni phāletuṁ. Atha kho tesaṁ jaṭilānaṁ etadahosi— “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma kaṭṭhāni phāletun”ti. Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca— “phāliyantu, kassapa, kaṭṭhānī”ti. “Phāliyantu, mahāsamaṇā”ti. Sakideva pañca kaṭṭhasatāni phāliyiṁsu. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā ahan”ti.
At that time those matted-hair ascetics, wanting to tend the fire, were unable to split the logs. Then it occurred to those matted-hair ascetics: “Surely this is the great ascetic’s psychic power, that we are unable to split the logs.” Then the Blessed One said to the matted-hair ascetic Uruvelakassapa: “Kassapa, let the logs split.” “Let them split, great ascetic.” At once five hundred logs split. Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even the logs split. But he is not an arahant as I am.”
Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti aggiṁ ujjaletuṁ. Atha kho tesaṁ jaṭilānaṁ etadahosi— “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ ujjaletun”ti. Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca— “ujjaliyantu, kassapa, aggī”ti. “Ujjaliyantu, mahāsamaṇā”ti. Sakideva pañca aggisatāni ujjaliyiṁsu. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā ahan”ti.
At that time those matted-hair ascetics, wanting to tend the fire, were unable to kindle the fires. Then it occurred to them: “Surely this is the great ascetic’s psychic power, that we are unable to kindle the fires.” Then the Blessed One said to the matted-hair ascetic Uruvelakassapa: “Kassapa, let the fires kindle.” “Let them kindle, great ascetic.” At once five hundred fires kindled. Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even the fires kindle. But he is not an arahant as I am.”
Tena kho pana samayena te jaṭilā aggiṁ paricaritvā na sakkonti aggiṁ vijjhāpetuṁ. Atha kho tesaṁ jaṭilānaṁ etadahosi— “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ vijjhāpetun”ti. Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca— “vijjhāyantu, kassapa, aggī”ti. “Vijjhāyantu, mahāsamaṇā”ti. Sakideva pañca aggisatāni vijjhāyiṁsu. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā ahan”ti.
At that time those matted-hair ascetics, having tended the fire, were unable to put the fires out. Then it occurred to them: “Surely this is the great ascetic’s psychic power, that we are unable to put the fires out.” Then the Blessed One said to the matted-hair ascetic Uruvelakassapa: “Kassapa, let the fires go out.” “Let them go out, great ascetic.” At once five hundred fires went out. Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even the fires go out. But he is not an arahant as I am.”
Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti. Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṁ. Atha kho tesaṁ jaṭilānaṁ etadahosi— “nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā”ti. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā ahan”ti.
At that time, on cold winter nights, in the ‘between the eights,’ at a time of snowfall, those matted-hair ascetics were plunging into the river Nerañjarā, emerging, and plunging and emerging. Then the Blessed One created about five hundred braziers, where those matted-hair ascetics came up and warmed themselves. Then it occurred to those matted-hair ascetics: “Surely this is the great ascetic’s psychic power, that these braziers have been created.” Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that he creates even so many braziers. But he is not an arahant as I am.”
Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi. Yasmiṁ padese bhagavā viharati, so padeso udakena na otthaṭo hoti. Atha kho bhagavato etadahosi— “yannūnāhaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyyan”ti. Atha kho bhagavā samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami. Atha kho uruvelakassapo jaṭilo— “mā heva kho mahāsamaṇo udakena vūḷho ahosī”ti nāvāya sambahulehi jaṭilehi saddhiṁ yasmiṁ padese bhagavā viharati taṁ padesaṁ agamāsi. Addasā kho uruvelakassapo jaṭilo bhagavantaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṁ, disvāna bhagavantaṁ etadavoca— “idaṁ nu tvaṁ, mahāsamaṇā”ti? “Ayamahamasmi, kassapā”ti bhagavā vehāsaṁ abbhuggantvā nāvāya paccuṭṭhāsi. Atha kho uruvelakassapassa jaṭilassa etadahosi— “mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati, na tveva ca kho arahā yathā ahan”ti.
At that time a great unseasonal rain cloud rained, and a great flood arose. The place where the Blessed One was staying was not covered by the water. Then it occurred to the Blessed One: “Suppose I were to push the water back all around and walk in the middle on ground covered with dust.” Then the Blessed One pushed the water back all around and walked in the middle on ground covered with dust. Then the matted-hair ascetic Uruvelakassapa thought, “I hope the great ascetic has not been swept away by the water,” and went by boat, with a number of matted-hair ascetics, to the place where the Blessed One was staying. The matted-hair ascetic Uruvelakassapa saw the Blessed One, who had pushed the water back all around and was walking in the middle on ground covered with dust. Seeing him, he said to the Blessed One: “Is this you, great ascetic?” “It is I, Kassapa.” And the Blessed One rose into the air and stood in the boat. Then it occurred to the matted-hair ascetic Uruvelakassapa: “The great ascetic is powerful and mighty, in that even the water does not sweep him away. But he is not an arahant as I am.”
Atha kho bhagavato etadahosi— “cirampi kho imassa moghapurisassa evaṁ bhavissati— ‘mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā ahan’ti; yannūnāhaṁ imaṁ jaṭilaṁ saṁvejeyyan”ti. Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca— “neva ca kho tvaṁ, kassapa, arahā, nāpi arahattamaggasamāpanno. Sāpi te paṭipadā natthi, yāya tvaṁ arahā vā assasi, arahattamaggaṁ vā samāpanno”ti. Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Then it occurred to the Blessed One: “For a long time this misguided man will keep thinking, ‘The great ascetic is powerful and mighty, but he is not an arahant as I am.’ Suppose I were to stir this matted-hair ascetic.” Then the Blessed One said to the matted-hair ascetic Uruvelakassapa: “You are not an arahant, Kassapa, nor have you entered the path to arahantship. You do not even have the practice by which you could be an arahant or one who has entered the path to arahantship.” Then the matted-hair ascetic Uruvelakassapa placed his head at the Blessed One’s feet and said: “Venerable sir, may I receive the going forth in the Blessed One’s presence? May I receive full ordination?”
“Tvaṁ khosi, kassapa, pañcannaṁ jaṭilasatānaṁ nāyako vināyako aggo pamukho pāmokkho. Tepi tāva apalokehi, yathā te maññissanti tathā te karissantī”ti. Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca— “icchāmahaṁ, bho, mahāsamaṇe brahmacariyaṁ carituṁ, yathā bhavanto maññanti tathā karontū”ti. “Cirapaṭikā mayaṁ, bho, mahāsamaṇe abhippasannā, sace bhavaṁ, mahāsamaṇe brahmacariyaṁ carissati, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā”ti.
“You, Kassapa, are the leader, guide, chief, foremost, and head of five hundred matted-hair ascetics. Ask them first. They will do as they think.” Then the matted-hair ascetic Uruvelakassapa approached those matted-hair ascetics and said: “Sirs, I wish to live the spiritual life under the great ascetic. Do as you think.” “Sir, we have long been pleased with the great ascetic. If you will live the spiritual life under the great ascetic, all of us will live the spiritual life under the great ascetic.”
Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ— “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. “Etha bhikkhavo”ti bhagavā avoca— “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
Then those matted-hair ascetics, having thrown their hair, their matted locks, their carrying-poles, and their fire-worship implements into the water, approached the Blessed One, placed their heads at the Blessed One’s feet, and said: “Venerable sir, may we receive the going forth in the Blessed One’s presence? May we receive full ordination?” The Blessed One said: “Come, bhikkhus. The Dhamma is well proclaimed. Live the spiritual life for the complete ending of suffering.” That was the full ordination of those venerable ones.
Addasā kho nadīkassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi— “mā heva me bhātuno upasaggo ahosī”ti. Jaṭile pāhesi— “gacchatha me bhātaraṁ jānāthā”ti. Sāmañca tīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca— “idaṁ nu kho, kassapa, seyyo”ti? “Āmāvuso, idaṁ seyyo”ti.
The matted-hair ascetic Nadīkassapa saw the hair, the matted locks, the carrying-poles, and the fire-worship implements being carried along in the water. Seeing them, it occurred to him: “I hope no harm has come to my brother.” He sent matted-hair ascetics: “Go and find out about my brother.” And he himself, with three hundred matted-hair ascetics, approached the venerable Uruvelakassapa and said: “Is this better, Kassapa?” “Yes, friend, this is better.”
Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ— “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. “Etha bhikkhavo”ti bhagavā avoca— “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
Then those matted-hair ascetics, having thrown their hair, their matted locks, their carrying-poles, and their fire-worship implements into the water, approached the Blessed One, placed their heads at the Blessed One’s feet, and said: “Venerable sir, may we receive the going forth in the Blessed One’s presence? May we receive full ordination?” The Blessed One said: “Come, bhikkhus. The Dhamma is well proclaimed. Live the spiritual life for the complete ending of suffering.” That was the full ordination of those venerable ones.
Addasā kho gayākassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi— “mā heva me bhātūnaṁ upasaggo ahosī”ti. Jaṭile pāhesi— “gacchatha me bhātaro jānāthā”ti. Sāmañca dvīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca— “idaṁ nu kho, kassapa, seyyo”ti? “Āmāvuso, idaṁ seyyo”ti.
The matted-hair ascetic Gayākassapa saw the hair, the matted locks, the carrying-poles, and the fire-worship implements being carried along in the water. Seeing them, it occurred to him: “I hope no harm has come to my brothers.” He sent matted-hair ascetics: “Go and find out about my brothers.” And he himself, with two hundred matted-hair ascetics, approached the venerable Uruvelakassapa and said: “Is this better, Kassapa?” “Yes, friend, this is better.”
Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ— “labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti. “Etha bhikkhavo”ti bhagavā avoca— “svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
Then those matted-hair ascetics, having thrown their hair, their matted locks, their carrying-poles, and their fire-worship implements into the water, approached the Blessed One, placed their heads at the Blessed One’s feet, and said: “Venerable sir, may we receive the going forth in the Blessed One’s presence? May we receive full ordination?” The Blessed One said: “Come, bhikkhus. The Dhamma is well proclaimed. Live the spiritual life for the complete ending of suffering.” That was the full ordination of those venerable ones.
Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṁsu, phāliyiṁsu; aggī na ujjaliyiṁsu, ujjaliyiṁsu; na vijjhāyiṁsu, vijjhāyiṁsu; pañcamandāmukhisatāni abhinimmini. Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.
By the Blessed One’s resolve, five hundred logs did not split, and then they did; the fires did not kindle, and then they did; they did not go out, and then they did; and five hundred braziers were created. In this way there were three and a half thousand wonders.