14.2 The Story about the Twin Miracle
Yamakapāṭihāriyavatthu

“Those wise ones intent on meditation,” this Dhamma teaching was given by the Teacher at the gate of the city of Saṅkassa with reference to many Devas and humans. But the story begins at Rājagaha. {3.199}

2a Piṇḍola Bhāradvāja Performs a Miracle

For once upon a time a rich man of Rājagaha went to the river Ganges to sport in the water. To avoid the risk of losing his jewels and clothing and to prevent them from slipping away while his mind was otherwise occupied, he put them in an openwork wicker basket. Now a certain red sandalwood tree which grew on the bank of the Ganges above, whose roots were washed by the waters of the Ganges, fell into the Ganges, was gradually broken up by the rocks in the river, and went to pieces. A fragment of the tree about the size of a water-jar, which had been ground by the rocks and washed by the waves until it was round and smooth, and which had been carried along by the current and in the course of time had become wrapped round and round with Blyxa plants, finally drifted against the rich man’s wicker basket, and was caught there.

“What is this?” said the rich man. “A fragment of a tree,” replied his companions. The rich man ordered it brought to him. [30.36] “What kind of wood is it?” thought the rich man. In order to find out for himself, he proceeded to pare it with the blade of an adze, and immediately discovered that it was a block of red sandalwood of the color of red lac. {3.200}

Now the rich man was neither orthodox nor heretical in his views, but was impartial to both. He thought to himself: “I have a great quantity of red sandalwood in my house; what shall I do with this?” Then the following thought occurred to him: “There are many men living in the world who say: ‘We are Arahats, we are Arahats.’ For my part, however, I know not a single Arahat. I will have the lathe in my house started up and a bowl turned; and this bowl I will suspend in the air by a cord from a series of bamboos, sixty cubits from the ground. Then I will make the following proclamation: ‘If any be an Arahat, let him fly through the air and take the bowl.’ If any shall succeed in taking the bowl, I will become his disciple, and my son and my wife likewise.” Accordingly he had a bowl turned, suspended it from a series of bamboos, and made the following proclamation: “If any in this world be an Arahat, let him fly through the air and take this bowl.”

The six religious teachers said to him: “This bowl is just the thing for us; give it to us.” But the rich man replied: “Fly through the air and take it.” On the sixth day the Nigaṇṭha Nāthaputta said to his disciples: “Go say to the rich man: ‘This bowl is just the thing for our teacher. Do not insist on our flying through the air for the sake of a mere trifle. Give us the bowl.’” {3.201} They went and delivered his message to the rich man, who replied: “He only shall have the bowl who can fly through the air and take it.”

Nāthaputta himself desired to go. Accordingly he gave orders to his disciples: “I will lift up a single hand and a single foot, and act as though I were about to fly up. Then you must say to me: ‘Teacher, what are you doing? Do not reveal the hidden powers of Arahatship to the multitude merely for the sake of a wooden bowl.’ So saying, you must grasp me by the hands and feet, pull me down, and throw me on the ground.” Then Nāthaputta went and said to the rich man: “Rich man, this bowl is not at all the thing for others. Do not insist on my flying through the air for the sake of a mere trifle. Give me the bowl.” – “Venerable Sir, fly through the air and take it; that is the only way.”

Then Nāthaputta said to his disciples: “Well then, come away, come away.” So saying, he led them away. Then he said: “I shall now fly up into the air.” So saying, he lifted up a single hand and a [30.37] a single foot. Thereupon his disciples said to him: “Teacher, teacher, what is it you are doing? All for the sake of a wretched, miserable, wooden bowl, why need you reveal hidden powers to the multitude?” Forthwith they grasped him by the hands and feet and dragged him down and threw him on the ground. Then he said to the rich man: “Rich man, my disciples will not permit me to fly up into the air; pray give me the bowl.” – “Fly up and take it, venerable Sir.” Thus did the six sectarians strive for six days; but for all their striving, they did not succeed in obtaining the bowl.

On the seventh day the venerable Elder Mahā Moggallāna and the venerable Elder Piṇḍola Bhāradvāja set out to make an almsround in Rājagaha; and taking their stand on a flat rock, they proceeded to robe themselves. {3.202} Just at that moment some rogues began the following conversation: “Friends, six religious teachers used to go about pretending to be Arahats. But when, seven days ago, the rich man of Rājagaha suspended a bowl and said: ‘If any be an Arahat, let him fly through the air and take the bowl,’ not one of those who pretended to be Arahats could fly through the air. Today we know for certain that there are no Arahats in the world.”

Hearing this talk, the venerable Mahā Moggallāna said to the venerable Elder Piṇḍola Bhāradvāja: “Friend Bhāradvāja, you have heard the conversation of these men; they talk as though they were challenging the dispensation of the Buddha. Now you are possessed of great psychic power, you are possessed of great power; go fly through the air and take this bowl.” – “Friend Moggallāna, you are known far and wide as ‘Foremost of those that possess psychic power,’ you take this bowl; if you take it, I will take it.” Moggallāna replied: “You go, friend.” Accordingly the venerable Elder Piṇḍola Bhāradvāja entered into the absorption that was a basis for the super knowledges, and, arising from the absorption, he encircled the flat rock three leagues in extent with the tip of his foot, and then raising it aloft as easily as if it were silk-cotton, he walked seven times about in a circle over the city of Rājagaha.

Now the city of Rājagaha was exactly three leagues in extent, and the rock appeared like a covering over the city. The residents of the city thought to themselves: “The rock will fall upon us and crush us,” and terrified with fear, they placed winnowing-baskets on their heads and hid themselves here and there. {3.203} The seventh time the elder encircled the city he rent the flat rock asunder and showed [30.38] himself plainly before the people. When the multitude saw the elder, they cried out: “Venerable Piṇḍola Bhāradvāja, take firm hold of the rock; do not destroy us all.” Thereupon the elder kicked the rock away from him, whereupon the rock settled in the same place in which it had lain before. And the elder lighted on the top of the rich man’s house.

When the elder saw him, he prostrated himself on his breast and said: “Master, pray descend.” When the elder had descended, the rich man provided him with a seat, caused him to lower his bowl, filled it with the four sweet foods, and returned it to the elder. The elder took his bowl and set out in the direction of the monastery. Thereupon all those who, because of absence either in the forest or in the village, had not seen that miracle, gathered together and began to follow the elder, saying to him: “Venerable Sir, show us also the miracle.” So the elder repeated the miracle for them also, and having so done, continued his course to the monastery.

The Teacher, who was following the elder, heard the noise of the multitude as they roared out their applause, and asked the Elder Ānanda: “Ānanda, who is it they are applauding?” – “Venerable Sir,” replied the Elder Ānanda, “Piṇḍola Bhāradvāja flew up into the air and took the bowl made of red sandalwood, and the multitude are applauding him.” So the Teacher summoned Bhāradvāja and said to him: “Is the report true that you have done this?” – “Yes, venerable Sir, it is true.” – “Bhāradvāja, why did you do this?” Thereupon the Teacher rebuked the elder, caused him to break that bowl to pieces, and directed him to give the fragments to the bhikkhus to grind into powder for sandal-paste. And he laid down a precept forbidding the exercise of the miracles for such purposes in the future. {3.204}

2b The Buddha Promises to Perform a Miracle

When the sectarians heard that the ascetic Gotama had caused that bowl to be broken to pieces and that he had laid down a precept forbidding his disciples to perform miracles, they said: “Even if their lives depend upon it, the disciples of the ascetic Gotama will not disobey the precept which he has laid down. Moreover the ascetic Gotama will also keep that precept. Now is our chance!”

So they went through the streets of the city proclaiming: “It is our wont to keep our own powers hidden, and it was for this reason that on a recent [30.39] occasion we refused to display our own powers for the sake of a wooden bowl. But the disciples of the ascetic Gotama displayed their powers to the multitude all for the sake of a paltry bowl. The ascetic Gotama in his wisdom caused that bowl to be broken to pieces and laid down a precept forbidding his disciples to perform miracles. Henceforth we will perform miracles only with him.”

King Bimbisāra heard their talk, went to the Teacher, and said: “Venerable Sir, is the report true that you have forbidden your disciples to perform miracles?” – “Yes, great king.” – “The sectarians are saying: ‘We will perform miracles with you,’ what do you intend to do about this?” – “If they perform miracles, I will do the same.” – “Have you not laid down a precept forbidding the performance of miracles?” – “Great king, I have not laid down a precept for myself; the precept was intended to apply only to my disciples.” – “Do you mean that the precept which you laid down was intended to apply to everyone but yourself?”

“Well, great king, I will answer that question by another. Great king, it is true, is it not, that you have a pleasure-garden in your kingdom?” – “Yes, venerable Sir.” – “Great king, if the populace should eat the mangoes and other fruits in your garden, what would you do to them?” – “I should inflict punishment upon them, venerable Sir.” – “But you would have the right to eat them yourself?” – “Yes, venerable Sir: I am not liable to punishment; I should have the right to eat whatever belongs to me.” – “Great king, even as {3.205} your authority extends throughout your kingdom thirty leagues in extent, and you are not yourself liable to punishment for eating mangoes and other fruits in your own garden, while others are liable to punishment for doing so, even so my authority extends throughout hundreds of thousands of millions of worlds, and while I may overstep the precepts which I have myself laid down, others may not so do; therefore, great king, I shall perform a miracle.”

When the sectarians heard these words, they said to each other: “Now we are lost; the ascetic Gotama declares that the precept which he laid down was intended to apply to his disciples, but not to himself, and he further declares that it is his intention to perform a miracle himself; what are we to do?” And they took counsel together.

The king asked the Teacher: “Venerable Sir, when do you intend to perform this miracle?” – “On the day of full moon of the month Āsāḷha (July), four months hence.” – “Where will you perform it, venerable Sir?” – “Near Sāvatthī, great king.”

Now why did the Teacher appoint [30.40] a place so far distant? Because Sāvatthī is the place where all the Buddhas have performed their great miracles; it was likewise to permit the assembly of a great multitude. For these reasons the Teacher appointed a place far distant.

The sectarians, hearing these words, said to each other: “Four months hence the ascetic Gotama will perform a miracle at Sāvatthī. Henceforth, therefore, we must pursue him unremittingly. When the populace see us, they will ask: ‘What does this mean?’ and we will reply: ‘You will remember that we said: “We will perform a miracle with the ascetic Gotama,” now he is running away from us; but since we are not willing that he should get away from us, we are pursuing him.’”

When the Teacher had gone his rounds for alms in Rājagaha, he came forth from the city. The sectarians likewise came forth in his train. Wherever he took his meal, there they lodged for the night; wherever he lodged for the night, there they took their breakfast. When the people asked them: “What does this mean?” they gave the same answer they had before agreed upon. {3.206} “We will see the miracle,” cried out the multitude, and followed after. In due course the Teacher reached Sāvatthī. The sectarians accompanied him there. On reaching the city they stirred up their retainers, obtained for themselves 100,000 coins, caused a pavilion to be erected with pillars of acacia wood, and caused it to be covered with blue lotus flowers. Having so done, they sat down and said: “Here we will perform a miracle.”

King Pasenadi Kosala approached the Teacher and said: “Venerable Sir, the sectarians have caused a pavilion to be erected; shall I also erect a pavilion for you?” – “There is no need of so doing, great king; I have a pavilion-maker.” – “Venerable Sir, who is there here besides me that can build a pavilion for you?” – “Sakka, the Lord of the Devas, great king.” – “Venerable Sir, where will you perform the miracle?” – “At the foot of what is called Gaṇḍa’s mango tree, great king.” The sectarians heard the words: “He will perform the miracle at the foot of a mango tree.” Straightaway they tore up by the roots all of the mango trees for a league around, even those that had sprung up that very day, and threw them all into the forest. [30.41]

2c Preliminary Miracles

On the day of full moon of the month Āsāḷha (July) the Teacher entered the city. On the same day Gaṇḍa, the king’s gardener, seeing a large ripe mango in a basket of leaves made by red ants, drove away the crows which had been attracted by its savor and flavor, picked up the mango, and set out with it, intending to take it to the king. But seeing the Teacher by the way, he thought to himself: “If the king eats this mango, he will possibly give me eight or sixteen coins for it, and that will not suffice to keep me alive during one state of existence; but if I give this to the Teacher, {3.207} it will be beneficial for time without end.” Accordingly he presented the ripe mango to the Teacher.

The Teacher looked at the Elder Ānanda. The elder removed the outer covering from the gift intended for the great king and placed the mango in the Teacher’s hands. The Teacher presented his bowl, received the ripe mango, and intimated that he desired to sit down right there. The elder spread his robe and presented it. When the Teacher was seated, the elder strained water, crushed the ripe mango, made a sherbet, and gave it to the Teacher. When the Teacher had drunk the mango-sherbet, he said to Gaṇḍa: “Dig up the earth right here and plant the seed of the mango.” The gardener did as he was told.

The Teacher washed his hands over the place where the mango had been planted. The very moment he washed his hands, a mango tree sprang up, with a stalk as thick as a plow-handle, fifty cubits in height. Five great branches shot forth, each fifty cubits in length, four to the four cardinal points and one to the heavens above. Instantly the tree was covered with flowers and fruits; indeed on one side it bore a cluster of ripe mangoes. Approaching from behind, the bhikkhus picked the ripe mangoes, ate them, and then withdrew. When the king heard that a mango tree so wonderful had sprung up, he gave orders that no one should cut it down, and posted a guard. Because the tree had been planted by the gardener Gaṇḍa, it became known as Gaṇḍa’s mango tree.

Men of the baser sort also ate the ripe mango fruits and cried out: “You rascally sectarians, when you heard that the ascetic Gotama would do a miracle at the foot of Gaṇḍa’s mango tree, you caused all the young mangoes {3.208} for a league around, even those that have sprung up this very day, to be torn up by the roots; yet here is Gaṇḍa’s [30.42] mango tree.” So saying, they took the seeds and cores of the mango fruits which remained, and threw them at the sectarians.

Sakka ordered the Devaputta Vātavalāhaka (Wind-Cloud): “Uproot the pavilion of the sectarians with your winds and throw it into the cesspool.” Devaputta Vātavalāhaka did so. Then Sakka ordered the Devaputta Sun: “Check the course of the sun’s disk and scorch them.” The Devaputta Sun did so. Then Sakka again ordered Vātavalāhaka: “Vātavalāhaka, set the chariot of the wind in motion and go forth.” Vātavalāhaka did so. Now the bodies of the sectarians were streaming with sweat, and Vātavalāhaka sprinkled them with a shower of dust until they looked like red ants. Then Sakka again ordered Vātavalāhaka: “Cause countless great drops of rain to fall.” Vātavalāhaka did so, and the sectarians looked like mottled cows. Naked as they were, they fled helter-skelter.

As they were running away, a certain farmer who was a supporter of Pūraṇa Kassapa, thought: “Tomorrow is the day when my noble teachers will perform their miracle; I must go see the miracle.” So unyoking his cattle and taking with him a vessel of broth which he had brought with him early in the morning, and a rope, he set out to return home. When he saw Pūraṇa running away in such wise, he said to him: “Venerable Sir, I set out with the thought in my mind: ‘I will go see my noble teachers perform their miracle.’ Where are you going?” Pūraṇa replied: “Why should you wish to see a miracle? Give me your waterpot and rope.” {3.209} The farmer did so. Pūraṇa took the waterpot and rope, and going to the bank of the river, tied the waterpot to his neck with the rope, and threw himself into the stream. There was a splash of water-bubbles, and Pūraṇa died and was reborn in the Avīci Hell.

2d The Jeweled Walk

The Teacher created a jeweled walk in the air, one end of which rested upon the eastern rim of the world and the other upon the western rim. As the shadows of evening drew on, there assembled a multitude thirty-six leagues in extent. The Teacher, thinking to himself: “This is the time for me to perform the miracle,” came forth from the Perfumed Chamber and stood on the terrace.

At that moment a female lay disciple named Gharaṇī, a woman possessed of psychic power, who had attained the fruition of Non-returning, approached the Teacher and said: “Venerable Sir, so long as you have a daughter like me remaining alive, you will have no occasion to weary yourself; I will perform a miracle.” – “Gharaṇī, what miracle will you perform?” – “Venerable Sir, I will convert the great earth which lies enclosed within the circle of the world into water, [30.43] and then I will dive into the water like a water-bird and reappear at the eastern rim of the world. Likewise will I reappear at the western rim, and at the northern rim, and at the southern rim of the world, and at the centre. People will ask: ‘Who is that?’ and other people will answer: ‘That is Gharaṇī. If such is the supernatural power of a mere woman, what must the supernatural power of a Buddha be like?’ {3.210} Under such circumstances the sectarians will flee away without so much as waiting to see you.”

The Teacher replied: “I know very well, Gharaṇī, that you are perfectly able to perform such a miracle as you describe; but this basket of flowers was not prepared for you.” With these words he declined her offer. Gharaṇī said to herself: “The Teacher declines my offer; doubtless there is someone else able to perform a greater miracle than that which I am able to perform.” So saying, she stepped aside.

The Teacher thought to himself: “Thus will the merits of these persons also become manifest; thus will they send up their shouts of applause in the midst of a company thirty-six leagues in extent.” And he asked yet others: “What manner of miracle will you perform?” – “Thus and thus will we perform a miracle, venerable Sir,” they replied; and standing before the Teacher, they sent up shouts of applause.

It seems that among others Culla Anāthapiṇḍika thought to himself: “So long as the Teacher has a son like me alive, a lay disciple who has attained the fruition of Non-returning, he will have no occasion to weary himself.” Accordingly he said to the Teacher: “Venerable Sir, I will perform a miracle.” – “What manner of miracle will you perform?” asked the Teacher. “Venerable Sir, I will assume a form like that of Mahā Brahma, twelve leagues in size, and in the midst of this company, with a sound like the roar of thunder that accompanies a heavy rainstorm, I will shake the earth even as Mahā Brahma shakes the earth. The multitude will ask: ‘What sound is that?’ and the answer will be: ‘That is the sound of an earthquake produced by Culla Anāthapiṇḍika.’ The sectarians will say: ‘If such is the supernatural power of a lay disciple, what must be the supernatural power of a Buddha?’ And they will flee away without so much as waiting to see you.”

The Teacher repeated the answer he had given to Gharaṇī: “I know that you possess this power,” and declined his offer to perform the miracle.

Now a certain seven-year-old girl, a novice named Cīrā, who had attained the analytic knowledges, {3.211} worshipped the Teacher and said: “Venerable Sir, I will perform a miracle.” – “What miracle will you [30.44] perform, Cīrā?” – “Venerable Sir, I will fetch Mount Sineru here, and the range of mountains that encircles the earth, and Himālaya likewise, and I will set them up in a row; and then I will soar like a wild-goose up and over the tops of these mountains without so much as touching them and return here. When the populace see me, they will ask: ‘Who is that?’ and the answer will be: ‘That is the female novice Cīrā.’ The sectarians will say: ‘It is a mere seven-year-old novice who possesses this supernatural power; what must the supernatural power of a Buddha be like?’ So saying, they will flee away without so much as waiting to see you.”

The same words are to be understood here as occurred in the previous answers.

To her likewise did the Fortunate One reply: “I know your supernatural power,” and declined her offer to perform the miracle.

Now a certain novice named Cunda, who, although he had attained the analytic knowledges and the destruction of the pollutants, yet was only seven years old, worshipped the Teacher and said: “Fortunate One, I will perform a miracle.” – “What miracle will you perform?” asked the Teacher. Cunda replied: “Venerable Sir, I will take upon my shoulder a great rose-apple tree, which is the emblem of Jambudīpa, and I will wave it back and forth, and I will bring fragments of rose-apple and give to this company to eat thereof, and I will also bring flowers of the coral tree.”

Then the bhikkhunī Uppalavaṇṇā worshipped the Teacher and said: “Venerable Sir, I will perform a miracle.” – “What miracle will you perform?” asked the Teacher. “Venerable Sir,” replied Uppalavaṇṇā: “Before the eyes of a multitude extended twelve leagues on all sides, I will surround myself with a retinue thirty-six leagues round about, and I will take the form of a Universal Monarch and will come to you and will worship you.” {3.212} The Teacher said: “I know your supernatural power,” and declined her offer to perform the miracle.

Then the Elder Mahā Moggallāna worshipped the Fortunate One and said: “Venerable Sir, I will perform a miracle.” – “What miracle will you perform?” asked the Teacher. “Venerable Sir, I will put Mount Sineru, king of mountains, between my teeth and crunch it like a kidney-bean.” – “What else will you do?” – “I will roll up this earth like a mat and thrust it between my fingers.” – “What else will you do?” – “I will cause the earth to revolve like a potter’s wheel and I will give the multitude the essence of earth to eat.” – “What else will [30.45] you do?” – “I will place the earth in my left hand, and I will remove all these living beings to another continent.” – “What else will you do?” – “I will use Mount Sineru as an umbrella-stick, uplift the great earth, place it thereon, and taking it in one hand, even as a bhikkhu carries an umbrella in his hand, walk about in the air.”

The Teacher said: “I know your supernatural power,” but declined to permit him to perform the miracles. Moggallāna said: “Doubtless the Teacher knows of someone able to perform a miracle more wonderful than any that I am able to perform.” So saying, he stepped aside.

Then the Teacher said to him: “Moggallāna, this basket of flowers was not prepared for you. The burden which I bear is like the burden of none other; mine is a burden which none other is able to bear. Indeed it is not strange that there is now no one who can bear my burden. In previous states of existence, also, in which, solely through my own volition, I was born as an animal, no one was able to bear my burden.”

When the Teacher had thus spoken, {3.213} the elder asked him: “When was this, venerable Sir, and how was this?” The Teacher then related in detail

2e The Birth Story about the Bull Blackie: BG: Ja 29. AJ: I include the story, the commentary had only the verse.

In the past when Brahmadatta was reigning in Benares, the Bodhisatta came to life as a bull. And while he was still a young calf, his owners, who had been lodging with an old woman, made him over to her in settlement of their reckoning. She reared him like her own child, feeding him on rice-gruel and rice and on other good cheer. The name he became known by was: “Granny’s Blackie (Ayyikā Kāḷaka).”

Growing up, he used to range about with the other cattle of the village, and was as black as jet. The village urchins used to catch hold of his horns and ears and dewlaps, and have a ride; or they would hold on to his tail in play, and mount on his back.

One day he thought to himself: “My mother is very poor; she has painfully reared me, as if I were her own child. What if I were to earn some money to ease her hard lot?” Thenceforth he was always looking out for a job. Now, one day a young merchant at the head of a caravan came with five hundred wagons to a ford the bottom of which was so rough that his oxen could not pull the wagons through. And even when he took out the five hundred pairs of oxen and yoked the lot together to form one team, they could not get a single cart by itself across the river.

Close by that ford the Bodhisatta was about with the other cattle of the village, and the young merchant, being a judge of cattle, ran his eye over the herd to see whether among them there was a thoroughbred bull who could pull the wagons across. When his eye fell on the Bodhisatta, he felt sure he would do so; and, to find out the Bodhisatta’s owner, he said to the herdsmen: “Who owns this animal? If I could yoke him on and get my wagons across, I would pay for his services.” They said: “Take him and harness him, then; he has got no master hereabouts.”

But when the young merchant slipped a cord through the Bodhisatta’s nose and tried to lead him off, the bull would not budge. For, we are told, the Bodhisatta would not go till his pay was fixed. Understanding his meaning, the merchant said: “Master, if you will pull these five hundred wagons across, I will pay you two coins per cart, or a thousand coins in all.”

It now required no force to get the Bodhisatta to come. Away he went, and the men harnessed him to the carts. The first he dragged over with a single pull, and landed it high and dry; and in like manner he dealt with the whole string of wagons.

The young merchant tied round the Bodhisatta’s neck a bundle containing five hundred coins, or at the rate of only one for each cart. Thought the Bodhisatta to himself: “This fellow is not paying me according to contract! I won’t let him move on!” So he stood across the path of the foremost wagon and blocked the way. And try as they would, they could not get him out of the way. “I suppose he knows I’ve paid him short,” thought the merchant; and he wrapped up a thousand coins in a bundle, which he tied round the Bodhisatta’s neck, saying: “Here’s your pay for pulling the wagons across.” And away went the Bodhisatta with the thousand coins to his mother.

“What’s that round the neck of Kāḷaka?” cried the children of the village, running up to him. But the Bodhisatta made at them from afar and made them scamper off, so that he reached his mother all right. Now he appeared worn out, with his eyes bloodshot, from dragging all those five hundred wagons over the river. The pious woman, finding a thousand coins round his neck, cried out: “Where did you get this, my child?” Learning from the herdsmen what had happened, she exclaimed: “Have I any wish to live on your earnings, my child? Why did you go through all this fatigue?” So saying, she washed the Bodhisatta with warm water and rubbed him all over with oil; she gave him drink and regaled him with due victuals. And when her life closed, she passed away, with the Bodhisatta, to fare according to her deeds.

However onerous the load,
however deep the pathway is,
at that time they harness Kaṇha,
and he carries away the load.

Having related this Birth Story, to make the matter clearer, he related in detail also the Birth Story about the Bull Nandivisāla: BG: Ja 28. AJ: I include the story, the commentary had only the verse.

In the past at Taxila in the land of Gandhāra there was a king reigning there, and the Bodhisatta came to life as a bull. When he was quite a tiny calf, he was presented by his owners to a Brahmin who came in – they being known to give away presents of oxen to such-like holy men. The Brahmin called it Nandivisāla (Great Joy), and treated it like his own child, feeding the young creature on rice-gruel and rice. When the Bodhisatta grew up, he thought thus to himself: “I have been brought up by this Brahmin with great pains, and all Jambudīpa cannot show the bull which can draw what I can. How if I were to repay the Brahmin the cost of my nurture by making proof of my strength?” Accordingly, one day he said to the Brahmin: “Go, Brahmin, to some merchant rich in herds, and wager him a thousand pieces that your bull can draw a hundred loaded carts.”

The Brahmin went his way to a merchant and got into a discussion with him as to whose oxen in the town were the strongest. “Oh, So-and-so’s, or So-and-so’s,” said the merchant. “But,” added he, “there are no oxen in the town which can compare with mine for real strength.” Said the Brahmin: “I have a bull who can pull a hundred loaded carts.” – “Where’s such a bull to be found?” laughed the merchant. “I’ve got him at home,” said the Brahmin. “Make it a wager.” – “Certainly,” said the Brahmin, and staked a thousand pieces.

Then he loaded a hundred carts with sand, gravel, and stones, and tied the lot together, one behind the other, by cords from the axle tree of the one in front to the trace-bar of its successor. This done, he bathed Nandivisāla, gave him a measure of perfumed rice to eat, hung a garland round his neck, and harnessed him all alone to the leading cart. The Brahmin in person took his seat upon the pole, and flourished his goad in the air, shouting: “Now then, you rascal! Pull them along, you rascal!”

“I’m not the rascal he calls me,” thought the Bodhisatta to himself; and so he planted his four feet like so many posts, and budged not an inch.

Straightaway, the merchant made the Brahmin pay over the thousand pieces. His money gone, the Brahmin took his bull out of the cart and went home, where he lay down on his bed in an agony of grief. When Nandivisāla strolled in and found the Brahmin a prey to such grief, he went up to him and enquired if the Brahmin were taking a nap. “How should I be taking a nap, when I have lost a thousand pieces?” – “Brahmin, all the time I have lived in your house, have I ever broken a pot, or squeezed up against anybody, or made messes about?” – “Never, my child.” – “Then, why did you call me a rascal? It’s you who are to blame, not I. Go and bet him two thousand this time. Only remember not to call me rascal again.”

When he heard this, the Brahmin went off to the merchant, and laid a wager of two thousand. Just as before, he tied the hundred carts to one another and harnessed Nandivisāla, very spruce and fine, to the leading cart. If you ask how he harnessed him, well, he did it in this way: first, he fastened the cross-yoke on to the pole; then he put the bull in on one side, and made the other fast by fastening a smooth piece of wood from the cross-yoke on to the axle-tree, so that the yoke was taut and could not skew round either way. Thus a single bull could draw a cart made to be drawn by two.

So now seated on the pole, the Brahmin stroked Nandivisāla on the back, and urged on him in this style, “Now then, my fine fellow! Pull them along, my fine fellow!” With a single pull the Bodhisatta tugged along the whole string of the hundred carts till the hindermost stood where the foremost had started. The merchant, rich in herds, paid up the two thousand pieces he had lost to the Brahmin. Other folks, too, gave large sums to the Bodhisatta, and the whole passed into the hands of the Brahmin. Thus did he gain greatly by reason of the Bodhisatta.

Thus … the Teacher, after Fully Awakening, uttered this verse:

You should surely speak pleasantly,
and speak nothing unpleasantly,
for the one who spoke pleasantly
he pulled a very heavy load,
because of that he received wealth
and satisfaction, it is said.

Now when the Teacher had related these Birth Stories, he came down the jeweled walk. His retinue extended twelve leagues before him to the east, twelve leagues behind him, twelve leagues on his left hand, and twelve leagues on his right. And standing erect in the midst of this numerous company extending twenty-four leagues in all directions, the Fortunate One performed the Twin Miracle. According to the Sacred Text, the facts are to be understood as follows:

2f The Buddha Performs the Twin Miracle

What is known regarding the Twin Miracle performed by the Realised One? On this occasion the Realised One performed the Twin Miracle, a miracle far more wonderful than any performed by his disciples. From the upper part of his body proceeded flames of fire, and from the lower part of his body a stream of water. {3.214} From [30.46] the lower part of his body proceeded flames of fire and from the upper part of his body a stream of water. From the front part of his body proceeded flames of fire, and from the back part of his body a stream of water. From the back part of his body proceeded flames of fire, and from the front part of his body a stream of water.

Flames of fire and streams of water proceeded from his right and left eyes, from his right and left ears, from his right and left nostrils, from his right and left shoulders, from his right and left hands, from his right and left sides, from his right and left feet, from the tips of his fingers and from the roots of his fingers; from every pore of his body proceeded forth flames of fire, and from every pore of his body proceeded forth a stream of water. Six-colored they were: blue, gold, white, red, pink and glittering colours. The Fortunate One walked, and a counterpart of him stood or sat or lay down … his counterpart lay down and the Fortunate One walked or stood or sat. This is the tradition regarding the Twin Miracle performed by the Fortunate One.

This miracle, therefore, the Teacher performed as he walked up and down the jeweled walk. By means of a absorption induced by meditation on the element of fire, flames of fire proceeded from the upper part of his body; and by means of a absorption induced by meditation on the element of water, {3.215} a stream of water proceeded from the lower part of his body. The words “From the lower part of his body,” and “From the upper part of his body,” are used to show that from the same part of the body from which a stream of water proceeded, from that part also flames of fire proceeded; and that from the same part of the body from which flames of fire proceeded, from that part also a stream of water also proceeded. The same principle of interpretation applies also to the following expressions. Now the flames of fire were not mingled with the stream of water, nor was the stream of water mingled with the flames of fire. Both the flames of fire and the stream of water shot upwards as far as the world of Brahma, and streamed thence to the rim of the universe. With reference to the “six colors,” rays of six colors, like molten gold running out of crucibles, or like an ooze of king’s yellow coming out of a tube, shot upwards from the interior of one universe to the world of Brahma, whence they streamed back to the rim of the universe. Thus each universe was arched with rays of light shaped as crooked as a rafter, and the Bodhi tree building AJ: Bodhighara. was suffused with an even light. [30.47]

On that day the Teacher walked up and down performing his Twin Miracle, and as he did so, he taught the Dhamma to the multitude from time to time, not wearying them with uninterrupted discourse, but giving them sufficient opportunity to refresh themselves from time to time. Thereupon the multitude sent up shouts of applause. Hearing the shouts of applause which proceeded from the multitude, the Teacher straightaway looked into the hearts of the great multitude, and in sixteen ways perceived the disposition of mind of each one. So quick is the movement of the mind of the Buddhas, {3.216} that in case any person took pleasure in any portion of the Dhamma or in any miracle, the Buddha taught the Dhamma and performed a miracle in accordance with the temper and disposition of every such person. As he thus taught the Dhamma and performed miracles, a great multitude of living beings obtained clear comprehension of the Dhamma.

Since the Teacher saw in that vast throng none other than himself who understood his mind and could ask him questions, he put forth his supernatural power and created a Nimitta Buddha; AJ: a mind-created Buddha image. who then asked him questions and the Teacher answered them. While the Fortunate One walked up and down, the Nimitta Buddha occupied himself otherwise; while the Nimitta Buddha walked up and down, the Fortunate One occupied himself otherwise. It is in order to make this point clear that the statement: “The Nimitta Buddha walked,” and so forth, is introduced. Seeing the Teacher perform his miracle thus and hearing him teach the Dhamma, two hundred millions of living beings in that vast throng had comprehension of the Dhamma.

2g The Ascent of the Buddha to the Realm of the Thirty-Three

As the Teacher performed his miracle, he considered within himself: “Where have Buddhas of the past kept residence after performing this miracle?” Straightaway he became aware of the following: “It has been their invariable custom to enter upon residence in the Realm of the Thirty-Three and to expound the Abhidhamma Basket to their mother.” Thereupon he lifted up his right foot and set it down on the summit of Yugandhara, and then he lifted up his left foot and set it down on the summit of Sineru, and thus in three strides, setting his foot on the earth but twice, he spanned 6,800,000 leagues. One must not conclude: “When the Teacher took those strides he lengthened his stride,” the true explanation is that when he lifted up his foot the mountains huddled under his feet, and {3.217} [30.48] when he strode forward they rose again and stood in their proper places.

Sakka saw the Teacher and thought to himself: “The Teacher will doubtless keep residence during the coming season of the rains on the Yellowstone Throne; thus will he be of service to Devatās without number. But if the Teacher enters upon residence here, the other Devatās will not be able to lift even a hand. This Yellowstone Throne is sixty leagues long and fifty leagues broad; and even if the Teacher seats himself therein, it will appear as if empty.”

The Teacher perceiving the thought in his mind, threw his own double robe over the stone throne, completely covering it. Thought Sakka: “The robe he threw quite covers the throne, to be sure, but he himself will appear small indeed when he seats himself thereon. The Teacher, perceiving the thought in his mind, enfolded the Yellowstone Throne in a fold of his robe, even as a big bhikkhu clad in refuse-rag robes might cover a low stool with their robes; and when he had so done, seated himself upon the Yellowstone Throne. At that moment the multitude looked for the Teacher, but saw him not; it was as though the moon had just set. Thereupon the multitude said:

Has he gone to Cittakūṭa,
Kelāsa or Yugandhara?
We cannot see the Sambuddha,
the world’s elder, bull of a man. {3.218}

As the multitude repeated this verse, they wept and lamented. Others said to themselves: “The Teacher delights in solitude, and embarrassed at having performed such a miracle before such a throng, has departed to another kingdom or country. Shall we not see him again henceforth?” And weeping and lamenting, they pronounced the following verse:

The wise one, delighting in solitude,
will not come back unto this world.
We cannot see the Sambuddha,
the world’s elder, bull of a man.

Thereupon they asked Mahā Moggallāna: “Where has the Teacher gone, venerable Sir?” Although Mahā Moggallāna himself knew perfectly well where the Teacher had gone, he thought to himself: “Of others also let their wondrous powers become known,” and he therefore answered: “Ask the Elder Anuruddha.”

So they asked the Elder Anuruddha: “Venerable Sir, where has the Teacher gone?” The Elder Anuruddha replied: “He has entered upon the Rains Retreat in the Realm of the Thirty-Three, seated upon the Yellowstone Throne; he went there to expound the Abhidhamma Basket to his mother.” [30.49] – “When will he return, venerable Sir?” – “He will spend these three months expounding the Abhidhamma, and he will return on the day of the Invitation (Pavāraṇā).” Thereupon the multitude exclaimed: “We will not go away until we see the Teacher.” So then and there they pitched camp, with the sky alone for their covering. Although the multitude was so great, what is known as the rubbings of their bodies was not visible; for the earth opened and received all, so that the surface of the earth was everywhere pure.

Before the Teacher ascended, he addressed the Elder Moggallāna: “Moggallāna, do you expound the Dhamma to this company and Culla Anāthapiṇḍika will provide food.” Accordingly, during those three months, Culla Anāthapiṇḍika provided that company with water and rice-porridge {3.219} and hard food, and likewise with betel and garlands and perfumes and ornaments. Mahā Moggallāna expounded the Dhamma to them and answered the questions of all who had come to see a miracle.

When the Teacher had entered upon residence in the Realm of the Thirty-Three, and had seated himself upon the Yellowstone Throne that he might expound the Abhidhamma to his mother, the Devatās of the ten thousand worlds surrounded him and waited upon him. Therefore is it said:

When the Buddha, the supreme man,
dwelt in Tāvatiṁsa,
on the Yellowstone Throne,
at the root of the coral tree.

From the ten world-elements,
the Devatās gathered around,
attending on the Sambuddha,
dwelling on top of the mountain. AJ: CST4 mistakenly prints nāgamuddhani here, in place of nagamuddhani.

Not one of the Devas beauty
outshone the Sambuddha,
surpassing all of the Devas,
the Sambuddha shone forth.

As he sat there, outshining with the splendor of his own body all the Devatās, his mother approached from the palace of the Tusita gods and sat down on his right hand, and Indaka likewise approached and sat down on his right hand, and Aṅkura on his left hand. BG: Cf. Pv-a, 2. 9. See also Dhp-a, 24.12. When those powerful Devatās assembled, Aṅkura withdrew and sat down twelve leagues distant, while Indaka sat down on the right hand of the Teacher. The Teacher surveyed them both, and desiring to make known how great is the fruit that accrues in his dispensation, to him who bestows offerings on those that are worthy of offerings, said to Aṅkura: “After a long time, although for ten thousand years you made a row of fire-places twelve leagues in length [30.50] {3.220} and gave abundant offerings, upon coming to my assembly, you have sat down farthest removed of all, twelve leagues distant. What can be the cause of this?” Moreover it is said:

The Sambuddha, having observed
Aṅkura and then Indaka,
honouring those worthy of gifts,
then spoke this word:

Great gifts were donated by you,
Aṅkura, over a long time,
who do you sit at a distance,
come close to me.

The sound of these words reached the surface of the earth, and all that multitude heard it. When this was said:

Encouraged by the Developed One,
Aṅkura spoke thus: Why is there
nothing through this, my donation,
given by one worthy of gifts?

This Yakkha Indaka
gave but a trifling gift,
and yet he outshines us,
as the moon does the stars.

Now when Aṅkura had thus spoken, the Teacher addressed Indaka: “Indaka, you sit on my right hand; why do you sit there and depart not?” Indaka replied: “Venerable Sir, like a farmer who has sown a little seed in a good field, I have received the blessing of him that is worthy of offerings.” And making clear who are worthy of offerings and who are not, Indaka said:

Just as in soil that is barren,
though a lot of seed is planted,
the fruit will not be extensive,
and does not comfort the farmer.

So it is with a lot of gifts
established in the immoral,
the fruit will not be extensive,
and does not comfort the giver. {3.221}

As in soil that is excellent,
though only few seeds are planted,
after a good rain bestows
a fruit that comforts the farmer.

So too, towards moral people,
such as are virtuous people,
even a little good deed done,
has merit and abundant fruit.

But what was Indaka’s former deed? It seems that on a certain occasion, when the Elder Anuruddha entered the village to receive alms, he gave him a spoonful of his own food. This was Indaka’s work of merit. Although Aṅkura had for ten thousand years made a row of fire-places twelve leagues long, and had given abundant alms, Indaka’s deed received the greater reward. Therefore Indaka spoke as he did.

Thereupon the Teacher said: “Aṅkura, one should use discrimination in giving alms. In that way alms, like seed [30.51] sown on good soil, yield abundant fruit.” But you did not do so. Hence your alms did not become fruitful. To make the matter clearer he said:

You should give gifts discerningly,
where, once given, there is great fruit, AJ: Only the first two lines of this verse are given in the commentary. I fill them out here.
through giving gifts discerningly,
the donor will go to heaven.

Giving gifts discerningly to
those worthy of gifts here in the
world is praised by the Happy One,
in what is given is great fruit,
like seeds that are sewn in good soil.

Having thus spoken, he expounded the Dhamma further by pronouncing the following verses:

Dhp 356. Fields are ruined by grassy weeds,
people are ruined by passion,
therefore there is great fruit for that
given to those without passion.

Dhp 357. Fields are ruined by grassy weeds,
people are ruined by hatred,
therefore there is great fruit for that
given to those without hatred.

Dhp 358. Fields are ruined by grassy weeds,
people are ruined by delusion,
therefore there is great fruit for that
given to those without delusion.

Dhp 359. Fields are ruined by grassy weeds,
people are ruined by desire,
therefore there is great fruit for that
given to those without desire. {3.222}

At the end of the teaching Aṅkura and Indaka were established in the fruition of Stream-entry, and those who had assembled also had benefit from the Dhamma teaching.

Then, seated in the midst of the assembly of the gods, for the sake of his mother, the Teacher began the recitation of the Abhidhamma Basket, beginning with the words: “Wholesome thoughts, unwholesome thoughts, thoughts without consequences.” AJ: these are the opening words of the Enumeration of Phenonema (Dhammasaṅgaṇī), the first book in the Abhidhamma Basket. And thus, for the space of three months without interruption, he recited the Abhidhamma Basket.

Now when it was time for him to go on his rounds for alms, he would create a Nimitta Buddha and say to him: “Preach the Dhamma until I return.” Then he would himself go to the Himālaya, and after chewing a betel tooth-stick and rinsing his mouth in the waters of Lake Anotatta, he would bring alms from Uttarakuru, and seating himself in the garden of a man of wealth, he would eat his meal.

The Elder Sāriputta went to the world of the Tusita gods and waited upon the Teacher. When the Teacher had finished his meal, he said: “Sāriputta, today I have recited the Dhamma so-and-so far; therefore do you recite it to the five hundred bhikkhus who depend upon you,” and he taught it to the elder. We are told that through faith in the Twin Miracle five hundred youths of respectable families {3.223} became bhikkhus under the elder, and that it was with reference to these youths that the Teacher thus spoke.

When he had thus [30.52] spoken, he returned to the Deva Realm and taught the Dhamma in person beginning at the place where the Nimitta Buddha had left off. The elder returned to the world of humans and taught the Dhamma to those bhikkhus; while the Teacher yet remained in the Deva Realm, they mastered the seven books.

We are told that in the dispensation of the Buddha Kassapa they were little bats. On a certain occasion, as they hung over a mountain-cave, they overheard two bhikkhus reciting the Abhidhamma as they walked up and down their walk and straightaway fell in love with their voices. As for the expressions: “These aggregates, these elements of being,” AJ: this appears to be a direct quote, but is found only here at present. they did not know what they meant; but solely because they had fallen in love with their voices, when they passed from that state of existence they were reborn in the Deva Realm. There, for the space of an interval between two Buddhas, they enjoyed celestial glory; afterwards they were reborn in Sāvatthī in the households of families of distinction. Receiving faith in the Twin Miracle, they became bhikkhus under the elder and were the first to obtain mastery over the seven books. The Teacher continued for the space of three months in the same way to recite the Abhidhamma Basket. At the conclusion of his recitation of the Dhamma 800,000 million Devatās obtained clear comprehension of the Dhamma, and Mahā Māyā was established in the fruition of Stream-entry. {3.224}

2h The Descent of the Buddha and Attendant Devatās

That multitude thirty-six leagues in extent, knowing that the Invitation would occur seven days later, approached the Elder Mahā Moggallāna and said to him: “Venerable Sir, is it not proper for us to know on what day the Teacher will descend? We will not depart hence until we see the Teacher.” Venerable Mahā Moggallāna replied: “Very well, friends,” and diving into the earth right there, he went to the foot of Mount Sineru.

Then he willed: “Let the multitude behold me as I climb.” Then he climbed the side of Mount Sineru, his form appearing like the thread of a yellow thread pulled through a jewel. The multitude watched him and cried out from time to time: “He has climbed one league! He has climbed two leagues!”

When the elder had climbed the mountain, he prostrated himself before the Teacher, uplifting the Teacher’s feet with the crown of [30.53] his head, and spoke thus to him: “Venerable Sir, the multitude desire to go where they can see you; when will you descend?” – “But, Moggallāna, where is your older brother Sāriputta?” – “Venerable Sir, he is keeping residence at the gate of the city Saṅkassa.” – “Moggallāna, seven days hence I will descend after the Great Invitation to the gate of the city Saṅkassa; those who desire to see me must go there.”

Now the distance from Sāvatthī to Saṅkassa was thirty leagues, and no one could supply the multitude with provisions for so long a journey. So the Teacher said: “Tell them to take upon themselves the vows of the Observance Day, and to go forth as though they were going to a neighboring monastery to hear the Dhamma.” – “Very well, venerable Sir,” replied the elder; and returning to the multitude, he told them what the Teacher had said. {3.225}

When the season of the rains had passed and the Invitation had been celebrated, the Teacher informed Sakka: “Great king, it is my intention to return to the pathways of men.” Thereupon Sakka created three ladders, one of gold, one of jewels, and one of silver. The feet of these ladders rested against the gate of the city Saṅkassa, and their tops against the summit of Mount Sineru. On the right side was the ladder of gold for the Devatās, on the left side the ladder of silver for Mahā Brahma and his train, and in the middle the ladder of jewels for the Realised One.

On the occasion of the descent of the Devas, the Teacher, standing on the summit of Mount Sineru, performed the Twin Miracle and looked up. There was a clear view of the nine worlds of Brahma. As he looked down, he had a clear view as far as the Avīci Hell. Then he looked forth to the four cardinal points and to the four intermediate points, and there was a clear view of countless thousands of worlds. Devas looked upon men, and men looked upon Devas; in all that assembly, thirty-six leagues in circuit, not one looked upon the glory of the Buddha that day but desired for himself the estate of a Buddha.

The Devas descended upon the ladder of gold, Mahā Brahma and his train descended upon the ladder of silver, and the Sambuddha himself descended upon the ladder of jewels. Pañcasikha the celestial musician took his yellow lute of Vilva wood, and descending on the Buddha’s right, rendered honor to the Teacher with the notes of his sweet celestial lute. Mātali the charioteer, {3.226} descending on the Buddha’s left, rendered honor to the Teacher with celestial scents, garlands, and flowers. Mahā Brahma held a parasol, Suyāma a yak’s tail fan. With this retinue did the Teacher descend [30.54] and set foot on earth at the gate of the city Saṅkassa. Elder Sāriputta approached the Teacher and worshipped him. And because he had never before seen the Teacher descend with such majesty, the glorious majesty of a Buddha, he spoke thus:

I have not seen previously,
nor has anyone ever heard,
a teacher of such lovely speech,
come from Tusita with his group.

With this verse and with many others did Elder Sāriputta express his joy. Having so done, he said to the Teacher: “Venerable Sir, today all Devas and humans hold you dear and seek after you.” The Teacher replied: “Sāriputta, with such virtues as these are the Buddhas endowed, and therefore are they dear to Devas and humans alike.” So saying, he expounded the Dhamma by pronouncing the following verse:

181. Ye jhānapasutā dhīrā, nekkhammūpasame ratā,
devā pi tesaṁ pihayanti, Sambuddhānaṁ satīmataṁ.

Those wise ones intent on meditation,
who love the peace of renunciation,
even the gods are envious of them,
the Sambuddhas, the ones who are mindful. {3.227}

At the end of the teaching around 300 million living beings had comprehension of the Dhamma, and 500 bhikkhus who were co-residents of the elder were established in Arahatship.

It is the invariable practice of all the Buddhas, we are told, after they have performed the Twin Miracle, to spend the season of the rains in the Deva Realm, and to descend to the world of humans at the gate of the city Saṅkassa. And there, marking the spot where they set their right foot on the ground, there is a permanent shrine.

There the Teacher took his stand and asked a question within the comprehension of those who were unattained and so on. Those who were unattained readily answered the question which was within their comprehension, but were unable to answer the question adapted to the comprehension of those who had attained Stream-entry.

In like manner, those who had attained Stream-entry were unable to answer the question adapted to the comprehension of those who had attained the fruition of Once-returning. Similarly the rest of the Chief Disciples were unable to answer the question within the range of Mahā Moggallāna, Mahā Moggallāna was unable to answer the question within the range of the Elder Sāriputta, {3.228} and the Elder Sāriputta was unable to answer the question within the range of the Buddha.

The Teacher looked first to the east, and then to each of the other cardinal points. It was one great court. At the four cardinal points and at the four intermediate points stood Devas and humans, to the world of Brahma above; and below, Nāgas and Supaṇṇas stood on the ground in an attitude of reverent supplication. They said: “Venerable [30.55] Sir, there is no one here who can answer this question; consider it no further.” The Teacher said: “Sāriputta is perplexed to hear this question adapted to the comprehension of a Buddha: AJ: see Snp 5.1, Ajitamāṇavapucchā.

Those who have discerned the Dhamma,
and the many in training here,
when I ask the prudent one,
please tell me their conduct, dear Sir.

Thought the Teacher: “Although there is no doubt in Sāriputta’s mind regarding the meaning of the question, since he understands that I am asking a question relating to the walk and conversation of those who are yet under training and to those who have finished their training and attained Arahatship, yet there is doubt in his mind regarding my purpose in asking the question, and he is considering within himself: ‘Of the aggregates, and so on, by which one of these can I best grasp the intent of the Teacher?’ Unless I give him a clue, he will not be able to answer the question; I will therefore give him a clue.”

Therefore he said: “Sāriputta, do you understand the expression: ‘This being’?” Then the following thought occurred to him: “So soon as Sāriputta grasps the thought that is in my mind, {3.229} he will answer the question in terms of the aggregates.” No sooner had the Teacher given him a clue, than the question became clear in a hundred ways and a thousand ways; with the assistance of the clue which the Teacher had given him, the elder straightaway answered the question.

We are told that with the sole exception of the Sambuddha there was no other able to answer the question which the Teacher asked the Elder Sāriputta. Therefore, we are told, the elder took his stand before the Teacher and said with a shout of triumph: “Venerable Sir, I can count the number of drops of rain that have fallen into the great ocean during all the rains which have fallen during an entire cycle of time, and likewise the number of drops of rain that have fallen upon the ground, and likewise the number of drops of rain which have fallen upon the mountains, and I can set down an exact reckoning thereof.” The Teacher replied: “Sāriputta, I know your power of reckoning.” Indeed there is nothing with which may be compared the learning of the venerable Elder Sāriputta. That is why the elder said: [30.56]

The sands along the Ganges waste away,
the waters in the ocean waste away,
the dust of the earth wastes away,
but my intelligence wastes not away.

The meaning of the foregoing verse is as follows: “If, venerable Sir, all-wise protector of the world, after answering this question, I should answer hundreds and thousands of other questions, and for every question I answered I should lay aside a single grain of sand or a single drop of water or a single particle of dust, among all the grains of sand and drops of water and particles of dust that lie along the Ganges, never missing one, the grains of sand and the drops of water and the particles of dust which lie along the Ganges would sooner fail than my ability to answer questions.”

Thus did a bhikkhu so richly endowed, {3.230} although at first he saw neither the beginning nor the end of the question asked him, which lay within the range of the Buddha’s knowledge, by taking advantage of the clue given him by the Teacher, answer the question.

When the bhikkhus heard of this, they began the following discussion: “The Captain of the Dhamma, the Elder Sāriputta, answered all by himself a question which no one else in the whole world was able to answer.”

The Teacher, hearing the discussion, said: “This is not the first time that the Elder Sāriputta has answered a question which the whole world was unable to answer; he did the same thing in a previous state of existence.” And when he had thus spoken, he related this Birth Story in detail:

2i The Birth Story about More than a Thousand (Fools) BG: Ja 99. AJ: I include the story, the commentary had only the verse.

In the past when Brahmadatta was reigning in Benares, the Bodhisatta was born a northern Brahmin and completed his education at Taxila. Putting sensual desires from him and renouncing the world for the ascetic’s life, he won the five super knowledges and eight attainments, and dwelt in the Himālayas, where five hundred ascetics gathered round him. One rainy season, his chief disciple went with half of the ascetics to the haunts of men to get salt and vinegar. And that was the time when the Bodhisatta should die. And his disciples, wishing to know his spiritual attainment, said to him, “What excellence have you won?”

“Won?” said he, “I have won Nothing (Natthi kiñci).” So saying, he died, but was reborn in the Brahma Realm of Radiant Gods. For Bodhisattas even though they may have attained to the highest state are never reborn in the Formless World, because they are incapable of passing beyond the Realm of Form. Mistaking his meaning, his disciples concluded that he had failed to win any spiritual attainment. So they did not pay the customary honours at cremation.

On his return the chief disciple learned that the master was dead, and asked whether they had asked what he had won. “He said he had won nothing,” said they, “so we did not pay him the usual honours at cremation.”

“You did not understood his meaning,” said that chief disciple. “Our master meant that he had attained to the absorption called the Sphere of Nothingness (Ākiñcaññāyatana).” But though he explained this again and again to the disciples, they did not believe him.

Knowing their unbelief, the Bodhisatta cried: “Fools! They do not believe my chief disciple. I will make this thing plain unto them.” And he came from the Brahma Realm and by virtue of his mighty powers rested in mid-air above the hermitage and uttered this verse in praise of the wisdom of the chief disciple:

Of those who gathered, more than a thousand
who were unwise might cry a hundred years,
but one person with wisdom is better,
one who knows the meaning of what is said.