14: Conversion of the Kassapa Brothers
The Miracles
After having established the Auspicious Group-of-Thirty princes in the three lower paths and fruitions (magga-phala) and ordaining them, the Buddha continued on his journey and arrived at Uruvelā.
At that time, there were three recluse brothers: 1) Uruvelā Kassapa, who was the eldest brother and leader and teacher of 500 recluse disciples; 2) Nadī Kassapa, who was the middle brother and leader and teacher of 300 recluse disciples; and 3) Gayā Kassapa, the youngest brother, the leader and teacher of 200 recluse disciples.
The First Miracle
The Buddha went to the hermitage of Uruvelā Kassapa and made a request thus: “If it is not too much of a burden to you, O Kassapa, I would like to stay in your fire-house for one night.” – “It is no burden for me,” replied Uruvelā Kassapa, “but what I want to tell you is that, at this fire-house, there is a very savage and powerful Nāga (serpent), having highly poisonous and instantly harmful venom. I do not like it that the Nāga King may harm you, monk.” The Buddha made the request for the second time, and also for the third time, and Uruvelā Kassapa gave the same reply. When the Buddha requested for the fourth time saying: “The Nāga King, O Kassapa, cannot do any harm to me, the Buddha. I am only asking you to let me stay at the fire-house.” Uruvelā Kassapa finally gave his assent by saying: “Stay happily, O monk, as long as you desire!”
When permission had been given by Uruvelā Kassapa, the Buddha entered the fire-house, spread the small grass mat and sat cross-legged on it, keeping his body upright and directing his mind intently on the object of meditation. When the Nāga saw the Buddha entering the fire-house, he was very angry and blew forth fumes incessantly towards the Buddha with intent to destroy him and turn him to ashes.
Then the Buddha thought: “What if I overwhelm the Nāga’s power with mine, without injuring his skin or hide, flesh or sinews, bones or marrow!” and then he blew forth fumes which were far more violent than the fumes of the Nāga by exerting his supernatural power, but not to harm or hurt any part of its body. Being unable to contain his anger, the Nāga sent out blazing flames again. By developing the absorption (jhāna) of the fire meditation device (tejo-kasiṇa), the Buddha produced more violent flames. The whole fire-house appeared to be blazing because of the enormous flames of the Buddha and the Nāga.
Then the recluses, led by their teacher Uruvelā Kassapa, gathered round the fire-house and in fear Uruvelā Kassapa said: “Friends! The immensely handsome great monk has been harmed by the Nāga!” When the night had passed and the morning came, the Buddha, having overwhelmed the Nāga by his power without touching or hurting any part of its body, placed him inside his alms bowl and showed him to Uruvelā Kassapa, saying: “Kassapa! Is this the Nāga you spoke of? I have overwhelmed him with my power.”
Thereupon, Uruvelā Kassapa thought: “The monk is indeed very mighty and powerful since he is able to overwhelm the savage and powerful Nāga King who has highly poisonous and instantly harmful venom. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants (āsava) have been destroyed.”
Being very much impressed by this first performance of a miracle (pāṭihāriya) by taming the Nāga, Uruvelā Kassapa extended his invitation to the Buddha, saying: “Do take up residence just here O, great monk, I will offer you a constant supply of food.”
The Second Miracle
Thereafter, the Buddha lived in a wood near the hermitage of Uruvelā Kassapa. When the first watch of the night was over and midnight came, the Four Great Kings of the four regions (Cātu-mahā-rājika), in their very pleasing splendour, illuminating the whole forest with their bodily radiance, went into the presence of the Buddha, made obeisance to him with due respect and devotion, and stood at a proper distance like four big bonfires in the four quarters.
When the night had passed and at daybreak, on the following morning, Uruvelā Kassapa came and asked the Buddha: “It is meal time, O, great monk! The meal is ready. Please come and have it. O, great monk! Who were they, with very pleasing splendour, who came into your presence, illuminating the whole forest with their bodily radiance after the night had well advanced up to midnight, and after paying respects with due respect and devotion, stood like four big bonfires in the four quarters?” When the Buddha replied: “They were the Four Great Kings of the four regions, O, Kassapa! They came to me to listen to the Dhamma.” Uruvelā Kassapa thought: “Even the Four Great Kings of the four regions come to this monk to listen to the Dhamma. This monk is indeed very mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
At that time, although the Buddha was aware of what was in the mind of Uruvelā Kassapa, he restrained himself and remained patient, waiting for the maturing of the ascetic’s sense faculties, and he stayed on in the wood, accepting and taking the food offered by Uruvelā Kassapa.
The Third Miracle
On the next night when the first watch of the night was over and midnight came, Sakka, the Lord of the Devas, with very pleasing splendour, illuminating the whole forest with his bodily radiance that was more pleasing and even greater in brightness than those of the previous Four Great Kings of the four regions, came into the presence of the Buddha, made obeisance to him with due respect and devotion, and stood at a proper distance like a big bonfire.
When the night was over, on the following morning, Uruvelā Kassapa went and asked the Buddha; “It is meal time, O, great monk! The meal is ready. Please come and have it. O great monk! Who was he, in very pleasing splendour, who came into your presence after the night had well-advanced up to midnight, illuminating the whole forest with his bodily radiance that was more pleasing and even greater in brightness than those of the previous Four Great Kings of the four regions, and who, after paying respects to you with due respect and devotion, stood at a proper distance like a big bonfire?”
When the Buddha replied: “That was Sakka, the Lord of the Devas, O, Kassapa; he came to me to listen to the Dhamma,” Uruvelā Kassapa thought: “Even Sakka, the Lord of the Devas, has to come to this monk to listen to the Dhamma. This monk is indeed very mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
At that time, although the Buddha was aware of what was in the mind of Uruvelā Kassapa, he restrained himself and remained patient, waiting for the maturing of the ascetic’s sense faculties, and he stayed on in the wood, accepting and taking the food offered by Uruvelā Kassapa.
The Fourth Miracle
Again the next night, when the first watch of the night was over and midnight came, Brahma Sahampati, with very pleasing splendour, illuminating the whole forest with his bodily radiance, that was more pleasing and even greater in brightness than those of the Four Great Kings and Sakka, came into the presence of the Buddha, made obeisance to
Then when the night had passed, at daybreak, on the following morning, Uruvelā Kassapa went and asked the Buddha: “It is meal time, O, great monk! The meal is ready. Please come and have it. O great monk! Who was he, in very pleasing splendour, who came into your presence after the night had well-advanced up to midnight, illuminating the whole forest with his bodily radiance that was more pleasing and even greater in brightness than those of the Four Great Kings and Sakka, and who, after paying respects to you with due respect and devotion, stood at a proper distance like a big bonfire.”
When the Buddha replied: “That was Brahma Sahampati, Kassapa! He came to me to listen to the Dhamma,” again Uruvelā Kassapa thought thus: “Even Brahma Sahampati has to come to this monk to listen to the Dhamma. This monk is indeed very mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
At that time, although the Buddha was aware of what was in the mind of Uruvelā Kassapa, he restrained himself and remained patient, waiting for the maturing of the ascetic’s sense faculties, and he stayed on in the wood, accepting and taking the food offered by Uruvelā Kassapa.
The Fifth Miracle
It was the custom of the people of the Aṅga and Magadha countries to pay homage to Uruvelā Kassapa in a monthly alms giving festival, which was held on a grand scale. While the Buddha was staying in Uruvelā forest, the day for holding the festival approached. On the festive eve, people were making arrangements to prepare food and dishes and to go to Uruvelā Kassapa the following morning for making their obeisance. Then Uruvelā Kassapa thought: “The great festival of paying homage to me is now underway. The entire populace of Aṅga and Magadha will come to my hermitage at daybreak, bringing with them large quantities of food, hard and soft. When they arrive and assemble, if the great monk, possessing great psychic power displays miracles in the midst of those people, they will show much devotion to him. Then his gains would increase day by day. As for myself since their faith in me would become less, gifts and offerings will decline day after day. It will be good if the great monk obligingly refrains from coming to my hermitage for his meal the next day.”
The Buddha, knowing the thought of Uruvelā Kassapa by his super knowledge of reading others’ minds (ceto-pariyāya-abhiññā), proceeded to the northern continent, Uttarakuru, and, after gathering alms food there he ate it near Lake Anotatta in the Himālayas and passed the day in the sandalwood grove by the lake. Then on the following day, even before dawn, he returned to Uruvelā forest and stayed there.
According to the Mahāvaṁsa, at this time the Buddha proceeded to Laṅkādīpa (Ceylon) all alone in the evening knowing that this would be the place where the Dispensation (Sāsana) would flourish in the future, and after the Yakkhas had been subdued and tamed, he gave a handful of his hairs to Sumana Deva to be worshipped forever.
On the next day, when it was time for his meal, Uruvelā Kassapa went into the presence of the Buddha and spoke to him courteously: “It is meal time, O, great monk! The meal is ready, please come and have it. O, great monk! Why did you not come yesterday? We were wondering why you did not show up. A portion of food had been kept aside for you.”
The Buddha said: “Yesterday, Kassapa! Did it not occur to you, thus: ‘The great festival of paying homage to me is now underway. The entire populace of Aṅga and Magadha will come to my hermitage at daybreak, bringing with them large quantities of food,
Again Uruvelā Kassapa thought thus: “The great monk can indeed read my mind. This monk is indeed very mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
At that time, although the Buddha was aware of what was in the mind of Uruvelā Kassapa, he restrained himself and remained patient, waiting for the maturing of the ascetic’s sense faculties, and he stayed on in the wood, accepting and taking the food offered by Uruvelā Kassapa.
The Sixth Miracle
One day, when a merchant’s slave girl of Senānigama, by the name of Puññā, died, her corpse (utuja-rūpa) was wrapped in a hemp fibre cloth and abandoned in the graveyard. After gently getting rid of a great load of maggots, the Buddha picked up the hemp fibre cloth to be worn by him as robe made of rags taken from a rubbish heap (paṁsukūla). Rags from a rubbish heap (paṁsukūla). Wearing rag robes (paṁsukulikaṅga) is one of the thirteen ascetic practices. See the Further Explanations for more details.
The great earth then shook violently with a roaring sound by way of acclamation. The whole sky also roared with thundering sounds and all the Devas and Brahmas applauded by calling out: Well done! The Buddha went back to his dwelling in Uruvelā forest thinking: “Where should I wash these rags?” Sakka, being aware of what the Buddha was thinking, created by means of his supernormal power a four-sided pond by just touching the earth with his hand and addressed him: “Exalted Buddha! May you wash the rags in this pond.”
The Buddha washed the rags in the pond created by the Sakka. At that time also the earth shook, the entire sky roared and all the Devas and Brahmas applauded by calling out: Well done! After the Buddha had washed the rags, he considered: “Where should I dye these rags?” Sakka, being aware of what the Buddha had in mind, addressed him thus: “Exalted Buddha! May you dye the cloth on this stone slab,” and he created a large stone slab by his supernatural power and placed it near the pond.
After the Buddha had dyed the cloth on the stone slab created by the Sakka, he considered: “Where shall I hang up this cloth to dry?” Then a deity living on an Indian laurel (Kakudha) PED: Kakudha = Terminalia Arjuna. tree near the hermitage, being aware of what the Buddha had in mind, addressed him: “Exalted Buddha! May you hang the rags to dry on this Indian laurel tree,” and he caused the branch of the tree to bend down.
After the Buddha had hung up the cloth to dry on the Indian laurel branch, he considered: “Where should I spread it out to make it flat and even?” Sakka, being aware of what the Buddha had in mind, addressed him: “Exalted Buddha! May you spread out the cloth on this stone slab to make it flat and even,” and he placed a large stone slab there.
When the morning came, Uruvelā Kassapa approached the Buddha and asked him: “It is
Thereupon, the Buddha related all that had happened beginning with his picking up the rags. Uruvelā Kassapa thought thus: “Even Sakka, the ruler of Devas, has to come and do all the sundry tasks for this monk. This monk is indeed very mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
At that time, although the Buddha was aware of what was in the mind of Uruvelā Kassapa, he restrained himself and remained patient, waiting for the maturing of the ascetic’s sense faculties, and he stayed on in the wood, accepting and taking the food offered by Uruvelā Kassapa.
The Seventh Miracle
When the morrow came, Uruvelā Kassapa approached the Buddha and invited him, saying: “It is meal time, O, great monk! The meal is ready. Please come and have it!” Then the Buddha sent him away by saying: “You go ahead, O, Kassapa I will follow.” The Buddha went thereafter to the rose-apple (Jambu) tree at the tip of Jambudīpa and, bringing with him a rose-apple fruit, came back ahead of Uruvelā Kassapa and sat down in Uruvelā Kassapa’s fire-house.
Uruvelā Kassapa, on seeing the Buddha, who had come after him but who had arrived at the fire-house before him sitting there, he asked the Buddha thus: “Monk! Even though I have come ahead of you and you have come after me, you have arrived at the fire-house before me and are sitting here. By what route did you come, monk?” the Buddha replied: “Kassapa, after I told you to go ahead, I went to the rose-apple tree at the tip of Jambudīpa and, bringing with me a rose-apple fruit, I came back ahead of you and sat down in the fire-house. This rose-apple fruit O, Kassapa has good colour, smell and taste. Eat it, if you so desire.” Uruvelā Kassapa then replied: “Great monk! Enough! You are the one who deserves the fruit. You should eat it.”
Again, Uruvelā Kassapa thought thus: “After telling me to go ahead, this monk went to the rose-apple tree at the tip of Jambudīpa and, bringing with him a rose-apple fruit, came back ahead of me and sat down in the fire-house. This monk is indeed very mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
At that time, although the Buddha was aware of what was in the mind of Uruvelā Kassapa, he restrained himself and remained patient as before, waiting for the maturing of the ascetic’s sense faculties, and he stayed on in the wood accepting and taking the food offered by Uruvelā Kassapa.
The Eighth, Ninth, Tenth and Eleventh Miracles
The following morning, when Uruvelā Kassapa went into the presence of the Buddha and invited him saying: “It is meal time, O, great monk! The meal is ready. Please come and have it!” the Buddha sent him away saying: “Kassapa! Go ahead. I will follow,” and then:
1. Going to the mango tree which was near the rose-apple tree, at the tip of Jambudīpa and bringing with him a mango fruit the Buddha came back ahead of Uruvelā Kassapa and sat down in Uruvelā Kassapa’s fire-house …
2. Going to the emblic myrobalan Emblic myrobalan: amataka: phyllanthus emblica. tree which was near the rose-apple tree, at the tip of Jambudīpa and bringing with him an emblic myrobalan fruit the Buddha came back ahead of Uruvelā Kassapa and sat down in Uruvelā Kassapa’s fire-house …
3. Going to the yellow myrobalan Yellow myrobalan: haritakī: Terminalia citrina. tree which was near the rose-apple tree, at the tip of Jambudīpa and bringing with him a yellow myrobalan fruit the Buddha came back ahead of Uruvelā Kassapa and sat down in Uruvelā Kassapa’s fire-house …
4. Going to the Tāvatiṁsa Deva realm and bringing with him a coral flower, the Buddha came back ahead of Uruvelā Kassapa and sat down in Uruvelā Kassapa’s fire-house.
On seeing the Buddha, who had followed him but who had arrived at the fire-house ahead of him and was sitting there, Uruvelā Kassapa asked the Buddha thus: “Even though I came ahead of you, monk, you who came after me arrived at the fire-house ahead of me and are sitting here. By what route have you come, monk?”
The Buddha replied: “After I told you to go ahead, O, Kassapa, I went to the mango tree … the emblic myrobalan tree … the yellow myrobalan tree … Tāvatiṁsa and, bringing with me a coral flower, came back ahead of you and sat down in the fire-house. This coral flower, O, Kassapa has good colour and scent. Take it if you so desire,” and Uruvelā Kassapa replied: “Enough! O, great monk! You are the one who deserves the coral flower. You should take it.”
Again, Uruvelā Kassapa thought thus: “After telling me to go ahead, this monk went to the Tāvatiṁsa Deva realm and, bringing with him the coral flower, came back ahead of me and sat down in the fire-house. This monk is indeed very mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
The Twelfth Miracle
On one occasion, the 500 recluses, being desirous of performing fire-worship, made efforts to split firewood into pieces but were unable to do so. Thereupon they thought: “Our inability to split firewood must certainly be due to the supernormal power of the monk.”
When Uruvelā Kassapa reported the matter to the Buddha, the Buddha asked: “Do you want O, Kassapa to have the logs split?” and Uruvelā Kassapa replied: “We want, O, great monk, to have them split.” By means of the supernormal power of the Buddha, the 500 logs of firewood were at once split into pieces making cracking sounds simultaneously.
Again Uruvelā Kassapa thought thus: “This monk is capable of splitting at once the logs which my disciples could not do. This monk is indeed mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
The Thirteenth Miracle
On another occasion, the 500 recluses were unable to make fire burn for the performance of fire-worship despite their attempts. Thereupon, they thought: “Our inability to make fire burn must certainly be due to the supernormal power of the monk.”
When Uruvelā Kassapa reported the matter to the Buddha, he asked: “Do you want, Kassapa, to have the fires blazing?” and Uruvelā Kassapa replied: “We want, great monk, to have the fires blazing!” By means of the supernormal power of the Buddha, 500 big bonfires marvellously blazed forth all at once.
Again Uruvelā Kassapa thought thus: “This monk makes the 500 bonfires to blaze forth simultaneously, which my disciples could not do. This monk is indeed mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
The Fourteenth Miracle
Again on another occasion, the 500 recluses were unable to put out the blazing fires after the performance of the fire-worship. Thereupon they thought: “Our inability to put out the blazing fires must certainly be due to the supernormal power of the monk.”
When Uruvelā Kassapa reported the matter to the Buddha, he asked: “Do you want, Kassapa, to have the flames extinguished?” and Uruvelā Kassapa replied: “We want, O great monk, to have them extinguished.” By means of the supernormal power of the Buddha, the 500 big bonfires marvellously became extinguished all at once.
Again Uruvelā Kassapa thought thus: “This monk can simultaneously put out the 500 big bonfires which could not be extinguished by my disciples. This monk is indeed mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
The Fifteenth Miracle
Still on another occasion, the 500 recluses went down into the river Nerañjarā during the winter nights called the eight-in-between (antaraṭṭhaka), Antaraṭṭhaka: here it means the eight days which fall between the end of one month and the beginning of the following month. At the end of this fifteenth miracle the author had a long discussion, on which of two months should be considered in this context, quoting numerous authorities including Sanskrit texts, Pāli commentaries and sub-commentaries. We have left out this portion from our translation. when there was very heavy snowfall and when it was terribly cold. Some of the recluses wrongly believing that: “By emerging from the water once, evil deeds can be cleansed,” climbed up the bank after submerging their whole bodies and emerging from water only once. Many were those who entertained such a belief. They submerged themselves just because there could be no emergence without submergence. Some of the recluses wrongly believing that: “By submerging once, evil deeds can be cleansed,” plunged but once with their heads under water and came up on the bank as soon as they rose from the water, but only a few entertained such belief.
Some of the recluses wrongly believing that: “If a bath is taken by repeatedly immersing and emerging evil deeds can be cleansed,” bathed in the river, constantly immersing and emerging from it. There were many of them who held such a belief.
Thereupon, the Buddha created 500 braziers. The recluses warmed themselves at the 500 braziers when they came out of the water. Thereupon, the 500 recluses thought: “The creation of these 500 braziers must certainly be due to the supernormal power of the monk.”
And Uruvelā Kassapa thought thus: “This great monk can indeed create these braziers which number 500. This monk is indeed mighty and powerful. But even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
The Sixteenth Miracle
One day, there was a great downpour of unseasonal rain in Uruvelā forest, where the Buddha was residing; a torrential stream of water flowed incessantly. The place where the Buddha was staying was low-lying and therefore liable to be inundated. Thereupon, it occurred to the Buddha thus: “It would be good if I ward off the flow of water all around and walk to and fro on the bare ground encircled by water and thickly covered with dust.” Accordingly, he warded off the flow of water all around and walked to and fro on the bare ground encircled by water and thickly covered with dust.
At that time, Uruvelā Kassapa, thinking: “Let not the monk be hit by the torrent and
Again, Uruvelā Kassapa thought: “Even the torrential stream rushing down with great force cannot carry away the monk. This monk is indeed mighty and powerful. But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.”
Uruvelā Kassapa and His Disciples Become Monastics
In the former days as the recluses’ faculties were still immature, the Buddha had been patiently bearing their disdain and waiting the time when their faculties would reach maturity. Nearly three months had passed since then. Now that their faculties had matured, the Buddha would address them candidly and instruct them in a way leading to their liberation.
Although the Buddha had thus shown the miracle of not being overwhelmed by the flood, the great recluse thought wrongly as before that only he himself was an Arahat without pollutants and that the Buddha was not yet an Arahat whose pollutants were completely destroyed.
While he was so thinking, it occurred to the Buddha thus: “Should I continue to keep on disregarding him, this vain man, Uruvelā Kassapa, who is too remote from the paths and fruitions, will continue thinking wrongly for a long time: ‘This monk is indeed mighty and powerful! But, even though he is so mighty and powerful, he is not yet an Arahat like me, whose pollutants have been destroyed.’ What if I should instill in him a sense of spiritual urgency?”
Having thought thus, the Buddha candidly spoke to Uruvelā Kassapa these three sets of words: “Kassapa, 1) you are not an Arahat with the pollutants destroyed; 2) you are not one who has attained the Arahat path; 3) not to speak of such an attainment, you have not even the least practice of the right path for the attainment of the Arahat paths and fruitions.”
Thereupon, Uruvelā Kassapa, feeling a strong sense of spiritual urgency, prostrated himself with his head on the feet of the Buddha and made the request: “Exalted Buddha, may I receive the going forth to the order and ordination as a monastic in your presence.”
The Fortunate One, knowing the maturity of their faculties, said to him: “Kassapa, you are the leader, chief, and principal of 500 recluses, it would not be proper if you do not inform them. You should first seek their permission, then these 500 disciples of yours may do whatever they think fit.”
So Uruvelā Kassapa went to his 500 disciples and told them: “I want to lead the holy life, O recluses, under the great monk. You may do whatever you think fit.” – “Great teacher, we have long had faith in the great monk, since the taming of the Nāga,” replied the recluses. “If you lead the holy life under him, all of us 500 disciples will do likewise.”
Then Uruvelā Kassapa and the 500 recluses took their hair, their matted locks, their requisites, and the paraphernalia of the fire sacrifice such as shoulder yokes and fire-stirrers and set them adrift in the current of the river Nerañjarā. Then they went to the Buddha and prostrated themselves with their heads at the feet of the Buddha, and made the request: “Exalted Buddha, may we receive the going forth and higher ordination as monastics in your presence.”
Thereupon, the Fortunate One said: Etha bhikkhave, etc. meaning: “Come, monks. Receive the going-forth and higher ordination you have asked for. The Dhamma has been well taught by me. Strive to undergo the noble trainings in its three higher aspects so as to bring about the end of the round of suffering.” Instantly, when: Etha bhikkhave … was spoken by the Buddha, who stretched out his golden right hand, Uruvelā Kassapa and his 500 recluses turned into fully fledged monastics, like senior monks of 60 years’ standing, readily dressed up and equipped with the eight supernaturally created requisites, each in its proper place, paying homage to the Buddha with due respect. Their signs of being recluses disappeared miraculously, and they were transformed into monastics.
The very utterance by the Buddha: “Come, monks …” meant those recluses became accomplished monastics. There was no need to be ordained with the procedure in an ordination hall.
Nadī Kassapa and His Disciples Became Monastics
When Nadī Kassapa, who lived downstream, saw the requisites of the recluses set adrift by Uruvelā Kassapa and his 500 disciples, he thought: “I hope no harm has befallen my older brother.” He sent ahead with one or two of his disciples, saying: “Go and find out about my brother,” and he went himself with the rest of his 300 disciples to where Uruvelā Kassapa was dwelling. Approaching his eldest brother, he asked: “Brother Kassapa, is this state of a monastic noble and praiseworthy?”
Upon being replied to by Uruvelā Kassapa: “Indeed, brother, this state of a monastic is noble and praiseworthy,” Nadī Kassapa and his 300 disciples, as previously Uruvelā Kassapa and his followers had done, took their recluses’ requisites and paraphernalia of fire sacrifice, and set them adrift in the current of the river Nerañjarā. Then they went to the Buddha and prostrated themselves with their heads at the feet of the Buddha, and made the request: “Exalted Buddha, may we receive the going forth and the higher ordination as monastics in your presence.”
Thereupon, the Buddha said: Etha bhikkhave, etc. meaning: “Come, monks. Receive the going forth and the higher ordination you have asked for. The Dhamma has been well taught by me. Strive to undergo the noble training in its three higher aspects so as to bring about the end of the round of suffering.” Instantly, when: Etha bhikkhave … was spoken by the Buddha, who stretched out his golden right hand, Nadī Kassapa and his 300 recluses turned into fully fledged monastics, like senior monks of 60 years’ standing, readily dressed and equipped with the eight supernaturally created requisites, each in its proper place, paying homage to the Buddha with due respect. The signs of being recluses disappeared miraculously as they were transformed into monastics.
Gayā Kassapa and His Disciples Became Monastics
When Gayā Kassapa, who lived downstream, saw the requisites of the recluses set adrift by Uruvelā Kassapa and his 500 disciples and those by Nadī Kassapa and his 300 disciples, he thought: “I hope no harm has befallen my older brothers, Uruvelā Kassapa and Nadī Kassapa.” He sent ahead two or three of his disciples, saying: “Go and find out about my two brothers, and he went himself with his 200 disciples to where Uruvelā Kassapa was dwelling. Approaching his eldest brother, he asked: “Brother Kassapa, is this state of a monastic noble and praiseworthy?”
On Uruvelā Kassapa replying: “Indeed, brother, this state of a monastic is noble and praiseworthy,” Gayā Kassapa and his 200 disciples, as previously Uruvelā Kassapa and his followers had done, took their recluse’s requisites and paraphernalia of the fire sacrifice, and set them adrift in the current of the river Nerañjarā. Then they went to the Buddha and prostrating themselves with their heads at the feet of the Buddha, made the request: “Exalted Buddha, may we receive the going forth to the order and higher ordination as monastics in your presence.”
Thereupon, the Buddha said: Etha bhikkhave … etc. meaning: “Come, monks. Receive the going forth and the higher ordination you have asked for. The Dhamma has been well taught by me. Strive to undergo the noble training in its three higher aspects, so as to bring about the end of the round of suffering.” Instantly, when: Etha bhikkhave … was spoken by the Buddha, who stretched out his golden right hand, Gayā Kassapa and his 200 recluses turned into fully fledged monastics, like senior monks of 60 years’ standing, readily dressed and equipped with the eight supernaturally created requisites, each in its proper place, paying homage to the Buddha with due respect. The signs of being recluses disappeared miraculously as they were transformed into monastics.
In this account of the display of miracles, such as the recluses inability to split the logs, the simultaneous and marvellous splitting of logs, their inability to make the fires, the simultaneous and marvellous blazing of fire; their inability to put out fires, the simultaneous and marvellous extinction of fires; the creation of 500 braziers; all these unusual events were due to the Buddha’s resolve.
The number of miracles, performed by the Buddha in this manner in order to liberate the Kassapa brothers and their 1,000 recluses, mentioned directly in the Pāḷi Canon is sixteen and those not mentioned directly is 3,500, thus totalling 3,516.
The Fire Discourse
After staying at Uruvelā for as long as he wished, and having liberated the brothers and their 1,000 followers, the Buddha set out for Gayāsīsa, where there was a stone slab looking like an elephant’s forehead near Gayā village, together with 1,000 monastics who were formerly recluses. The Buddha took his seat on the stone slab together with the thousand monastics.
Having taken his seat, the Buddha considered: “What kind of discourse will be appropriate for these 1,000 monastics?” and decided thus: “These people worshipped fires every day and every night, if I were to teach them the Instruction about Burning (Āditta-pariyāya-sutta, SN 35.235) describing the continuous burning of the twelve sense spheres (āyatana), by the eleven fires, they could attain the Arahat fruition.”
Having so decided, the Buddha taught the Instruction about Burning which describes in a detailed manner how the six sense doors, the six sense objects, the six forms of consciousness, the six forms of contact, the eighteen kinds of feeling, arising through contact (phassa-paccaya-vedanā), are burning with the fire of lust (rāga), hatred (dosa) and delusion (moha), the fires of birth, ageing and death, sorrow, lamentation, pain, grief and despair.
While the discourse was thus taught by the Buddha, the 1,000 monastics attained the knowledge of the four paths in successive order and became Arahats in whom the pollutants (āsava) were extinguished. Therefore, the minds of the 1,000 monastics were completely released from the pollutants that had become extinguished with no chance of reappearance as they had absolutely eradicated grasping through craving (taṇhā) and wrong view (diṭṭhi) of anything such as: “This I am, this is mine.” They were completely emancipated from the pollutants (āsava), attaining cessation through not arising.