24: The 6th Year (Miracles)
The Buddha’s Journeys
The Buddha took up residence at the Great Wood in Vesālī country during the fifth Rains Retreat (Vassa) emancipating those sentient beings who were deserving. He left there after the conclusion of the Rains Retreat, and travelled towards the countries of Sāvatthī and Rājagaha on a similar mission.
There are two kinds of journey undertaken by the Buddha, according to circumstances: the kind of journey made quickly (turita-cārika) and an itinerary with stops at villages and towns, covering distances from one to two leagues regularly per day (aturita-cārika).
1. The journey undertaken quickly when the Buddha sees someone deserving of emancipation (turita-cārika). There are many instances, such as the Buddha setting out all of a sudden to receive Ven. Mahā Kassapa covering three miles; then he covered a journey of 30 leagues in no time to save Yakkha Āḷavaka; he did the same thing at the time of saving Aṅgulimāla, a notorious robber; he covered 45 leagues swiftly to preach to King Pakkusāti after he had become a monastic; he covered 120 leagues in no time to save King Mahā Kappina; he covered seven hundred leagues in no time to save Dhaniya, the wealthy owner of bullocks and his wife. Such journeys made suddenly on such missions are termed journeys made quickly (turita-cārika).
2. When the Buddha left a certain place at the end of a period of the Rains Retreat (Vassa), and set out on a journey, he usually touched in at every intermediate town and village to receive aims or to preach, covering a distance of one or two leagues per day. Such journeys honouring all people along the route by receiving alms or teaching to them are known as journeys not made quickly (aturita-cārika).
The Buddha used to make three types of journey with varying circumferential dimensions: 1) A journey covering the most widespread territory (mahā-maṇḍala); 2) a journey with a medium coverage of territory (majjhima-maṇḍala); 3) a journey with the smallest coverage of territory (anto-maṇḍala).
Of these three types the great zone (mahā-maṇḍala) has an area of 900 leagues; the medium zone (majjima-maṇḍala) has an area of 600 leagues; 3) the inner zone (anto-maṇḍala) has an area of 300 leagues. This will now be clarified:
The Buddha held the Invitation (Pavāraṇā) ceremony at the end of the Rains Retreat (Vassa) on the full moon day of October (Assayuja). Should there be no special reason to wait, such as to save a worthy sentient being from the round of existence, he started his journey on the first waning moon of October, in the company of a large number of monastics, covering one or two leagues per day.
He continued wandering thus for nine months till the full moon day of July (Āsāḷha) of the next year. At each stop on the way to the destination, enthusiastic supporters from all directions, within an area of 100 leagues came in groups to pay homage with offerings. Those who came late scarcely got the chance of extending an invitation to the Buddha to their places. These two other regions formed part and parcel of this great zone. The Buddha stayed a day or two at villages and towns within the vast great zone, to bless the people of the locality by receiving alms from them and by teaching the Dhamma to them, he thus developed their merit to escape from the round of rebirths. Thus the Buddha usually spent nine months on the way before he ended his itinerary.
The journey lasting nine months covered a distance of 300 leagues from the beginning to the
In case the monastics had not reached maturity in their practice of concentration and insight meditation, the Invitation Ceremony of the Saṅgha which fell on the full moon of October (Assayuja), was put off till full moon of November (Kattikā). Then only on the first waning moon of November, the Buddha would start the journey attended by the monastics.
If for some other reason he wished to go on a medium zone journey (majjima-maṇḍala), he would tarry till the full moon of November, a full four months at wherever he had kept the Rains Retreat (Vassa), and then set out on the journey. In the above manner, the Buddha would spend an eight-month journey honouring the populace with his visits and teaching the Dhamma. The journey of eight months would cover 200 leagues from the beginning to the end. Each area on either side of the road measured 200 leagues. People from these areas also had the opportunity of doing meritorious deeds such as offering alms and listening to the Dhamma. Thus these areas may be considered as also been visited by the Buddha. Hence the statement above that a medium zone journey (majjima-maṇḍala) has an area of six hundred leagues is explained.
Although Buddha had spent four months observing the Rains Retreat (Vassa) at a certain place, up to and inclusive of the full moon of November (Kattikā), if deserving beings were still lacking in maturity of faculties, he continued his stay at the same place for another month. When necessary, such time of grace was prolonged, month after month, even for four months right up to the full moon of February (Phussa), as occasion demanded, and then only did he leave that place in the company of a great number of monastics, to set out on the inner zone journey (anto-maṇḍala).
As in the previous case the Buddha spent these months, blessing people by his visits and teaching. The length of time necessary for traversing the country was reduced from seven to four months, for reasons described above. Because of the shortage of time that a seven, six, five or four month journey had, it only took in a distance of 100 leagues. As in the above manner, the areas on either side of this 100 leagues journey were also visited. Hence it is said: “The inner zone journey (anto-maṇḍala) ranges altogether 300 leagues.”
It should be borne in mind that the Buddha had set out on these itineraries, not for receiving the four requisites: robes, food, shelter, medicines, but out of compassionate consideration and with the sole purpose of affording an opportunity to the poor, the ignorant, the aged, the sick, who would have no means of paying homage to him at any other time. Of them, some would be pleased just to see him, some would like to offer flowers and sweet scents, or a morsel of hard earned food, and there would be those who had given up wrong view (micchā-diṭṭhi) to take up right view (sammā-diṭṭhi). Such encounters with him would bring about lasting peace, prosperity and happiness for these people.
This was how the Buddha, after having kept the fifth Rains Retreat (Vassa) in the Great Wood at Vesālī, travelled to Sāvatthī and Rājagaha with the villages on their outskirts for the uplift of all living beings and administering the elixir of the Dhamma with his teaching.
Ven. Piṇḍola Bharadvāja and the Sandalwood Bowl
The Buddha kept the sixth Rains Retreat (Vassa) at Mount Makula monastery, which was situated by the side of the ocean and was shaded and walled by a forest of star flower trees, saving all deserving humans, Devas and Brahmas from the sufferings of sentient existence.
The Buddha, having kept the sixth Rains Retreat (Vassa) at the Mount Makula monastery, left for Rājagaha and took up residence at the Veḷuvana monastery there.
At that time, a rich man of Rājagaha, being desirous of disporting himself in the river
At that time, a red sandalwood tree was drifting down the Ganges from the upper reaches of the river. The current of the river had caused it to fall by washing away the sand at its base. The tree lost its size, shape and form as it dashed against the cliffs and rocks while floating along the swift current during the course of a long journey. It had been battered, broken into pieces, tattered and finally a heartwood piece of red sandalwood, with constant abrasion, had taken the form of a block of wood with a smooth surface. As it floated down, it was caught in the rich man’s net with all the duckweeds wrapped around it. The servants and attendants brought it to their master, the rich man.
At that time, the rich man of Rājagaha was a man without any religious belief; he did not hold right view (sammā-diṭṭhi) or wrong view (micchā-diṭṭhi) either. He brought the bowl of sandalwood to his house and had the upper layer chipped off with an adze. They found the reddish heartwood emitting the sweet fragrance of sandalwood.
It set him thinking: “I have so many kinds of sandalwood in my home, what should I do with this one?” and it eventually dawned on him: “In the world today, there are many people, who profess themselves to be Arahats. I have no idea as to who is a real Arahat. I will have a lathe installed in my house and get the block of sandalwood made into an alms bowl; the wood dust from the lathe I will use, but the bowl I will donate out of generosity. I will put it into a containing frame and keep it hanging from a pole made by tying a series of bamboos, end to end, to a height of 60 cubits, and announce: “Anyone who can prove himself to be an Arahat by flying into the air through absorption (jhāna) power and securing the bowl can have it. And the Arahat who can actually come by air and claim the bowl as announced I, together with my family, will accept him and worship him as our teacher.”
He, accordingly, had the sandalwood made into an alms bowl, and kept it hanging in a framework from a series of bamboos tied together to a height of 60 cubits, and announced: “Any real Arahat in the world can take this bowl by flying through the sky.”
The Six Sectarian Teachers
At that time, there were residing in Rājagaha the six sectarian teachers who professed themselves to be Arahats and sages of their own sects. They were:
1. Purāṇa Kassapa. His proper name is Purāṇa, and he belonged to a clan known as Kassapa, and he came to be known as Purāṇa Kassapa. This is a brief account of this sectarian teacher: There was a rich man who had 99 slaves, and Purāṇa was born as the 100th slave, hence he was named Purāṇa or centenary slave. [This is a very strange etymology, as purāṇa cannot mean centenery, but rather old, ancient]. He was considered an auspicious slave for being the hundredth one, and he was not criticized for his misdeeds or blamed for his negligence of duty. With all that, he absconded with a conceited idea: “Why should I stay in this house?” But he ran straight into a gang of robbers who stripped him bare. He had not enough decency to clad himself in leaves or grass. He went into a village with his body altogether naked. People misplaced their faith in him, speaking highly of him: “This recluse is an Arahat; he is so self-denying and continent; there is no one like him.” They went to him with offerings of hard and soft food. He thought to himself: “My being naked is the cause of gaining such gifts.” From that time on, he remained unclothed even when he had clothing offered him. He became fixed in his belief that nakedness was a condition of a recluse. He had 500 men who became his disciples by adopting such a way of life. In this way he became a leader of a sect, an illustrious teacher, a god to his followers.
He and the following five sect leaders, in their self-acclaimed positions, made speculations and pronounced them as creeds of their own. For details, the reader may refer to the Discourse on the Fruits of the Ascetic Life (Sāmañña-phala-sutta, DN 2).
2. Makkhali Gosāla. His proper name was Makkhali, Gosāla was added to his name as he was born at the village of Gosāla, or as he was born in a cow-shed (go-sala) where bullocks were kept during the rainy season. A short account of his life: He was also a slave, like Purāṇa. One day as he was going across a muddy spot with an oil-pot on his shoulder, his master warned him to be careful not to slip and fall, saying: “My lad, don’t slip.” But he was so careless that he did slip and fall and so he tried to run away out of fear of his master. When his master caught him by a portion of his nether garment, he abandoned his clothings and escaped through the fingers of his master. The rest of the story is identical with that of Purāṇa Kassapa.
3. Ajita Kesakambala. He was also the teacher of a sect. His proper name was Ajita. He used to wear a garment (kambala) made of human hair (kesa), and he came to be known as Ajita Kesakambala.
4. Pakudha Kaccāyana. He was also the teacher of a sect. His proper name was Pakudha. He belonged to Kaccāyana clan, so he came to be known as Pakudha Kaccāyana. He eschewed cold water. He used either warm water or vinegar to tidy up after defecating, or to wash away dirt or dust. He considered himself to have breached the precepts whenever he had crossed a stream or a river. Such lapses had to be atoned for by piling sand in small heaps and taking the precepts before he could continue his journey.
5. Sañjaya Belaṭṭhaputta: he was also the teacher of a sect. Vens. Sāriputta and Mahā Moggallāna lived with him when they started leading the life of wandering ascetics. His proper name was Sañjaya. He was the son of a man called Belaṭṭha, and so he came to be known as Sañjaya Belaṭṭhaputta.
6. Nigaṇṭha Nāthaputta: he was also the teacher of a sect. He professed: “We have no defilements binding us; we are free from fettering defilements.” Hence the term fetter-free (Nigaṇṭha). In fact they were far from being free from defilements. His father was called Nātha and he came to be known as Nigaṇṭha Nāthaputta.
The sandalwood bowl was kept hanging from the top of a pole made up of a number of bamboos, to a height of 60 cubits. A general announcement was made to the effect that: “Anyone who has become an Arahat in this world may receive the bowl by flying through space with absorption (jhāna) power.” Whereupon, the teacher, Purāṇa Kassapa came to the rich man of Rājagaha and said: “Rich man, I am an Arahat and I am also one with power, so give the bowl to me.” He made such a bold claim without any rhyme or reason. The rich man of Rājagaha tactfully made a meaningful reply: “Venerable sir, I have already offered the bowl to any real Arahat who possesses power. If you be a real Arahat and if you have such power, bring down and take away the bowl with your powers.”
Since Purāṇa Kasssapa was not an Arahat replete with meditational power, he had to return with his hopes dashed to the ground.
The other teachers also came to claim the bowl in like manner as Purāṇa Kassapa: on the
On the sixth day, Nigaṇṭha Nāthaputta summoned his disciples and confided to them: “Go to the rich man of Rājagaha and tell him: ‘The bowl is only fit for our great sage; do not make our great teacher come all the way through the sky for a negligible wooden bowl such as that; exempt our great sage from such a task and offer it to him.’ ”
His disciples went to the rich man of Rājagaha and told him as instructed by their teacher. Whereupon, the rich man gave them a firm reply: “Only those who can come through the sky may have the bowl.”
Nigaṇṭha Nāthaputta had a desire to go there personally and so he confided these instructions to his disciples: “I will make a sham attempt by lifting one of my legs and hands, as though I am about to shoot up into the sky, and you all come saying: ‘O great sage, what are you going to do? Please do not demonstrate the secrets of the virtues of the Arahat fruition for the sake of a wooden bowl,’ and then you will push and make me fall to the ground.” He thus confided to them his plans.
After conspiring with his disciples, Nāthaputta went to the rich man and said: “Rich man, this bowl is not fit for anybody else, why should you want me to fly in the air for such a paltry wooden bowl. Please offer it to me.” – “Venerable sir, just fly up into the sky and take it,” was the rich man’s terse reply.
Whereupon, Nāthaputta said: “If that is the case I will shoot up into the sky,” and turning to his disciples he asked them to move aside and he lifted one of his hands and feet. Then his disciples hastened to their teacher as previously arranged and said to him: ‘Great teacher, what do you mean by this! It is not worth demonstrating the virtues of the Arahat fruition for the sake of a worthless wooden bowl.” They pulled him by his hands and feet and caused him to fall to the ground. Nāthaputta, while still lying on the ground, told the rich man: “Rich man, you have seen that my disciples will not allow me to fly into the sky. I urge you to offer me that bowl.” But the rich man was not to be moved. He calmly repeated: “Please take it by flying in the sky.” Thus the six teachers made six attempts for six days in succession, but to no purpose.
Ven. Mahā Moggallāna and Ven. Piṇḍola
On the seventh day, the two venerables, Mahā Moggallāna and Piṇḍola came out of the Veḷuvana monastery to enter the city of Rājagaha for their usual round of receiving alms food. When they were putting on their robes, while stood on a huge rock near the city, they overheard the calumniating remarks of some drunken persons: “Friends, those six sectarian teachers used to go round announcing themselves as Arahats in the past. It is now the seventh day since the rich man of Rājagaha made the announcement: “If there is an Arahat, let him fly through the sky and take the bowl,” after hanging the sandalwood bowl from a series of bamboo poles tied together to a height of 60 cubits. Not even one person declaring of himself: “I am an Arahat,” has been able to fly into the sky. Today we know very well there are no Arahats in the world.”
On hearing that remark, Ven. Mahā Moggallāna asked Ven. Piṇḍola: “Friend, do you hear the derogatory remark of those drunken persons? His sweeping calumniating remark also affects the prestige of the Buddha’s Dispensation. You possess power; you are mighty; go and bring the sandalwood bowl by flying through the sky.” Whereupon, Ven. Piṇḍola Bharadvāja replied: “Friend, the Buddha has elevated you to the foremost position (etad-agga) with respect to your supernormal power, and, as such, I wish you to do it yourself. I will accomplish the task only if you do not undertake it.”
This
Whereupon, Ven. Mahā Moggallāna willingly permitted Ven. Piṇḍola to accomplish the task himself; having obtained permission from Ven. Mahā Moggallāna, Ven. Piṇḍola entered into the fourth absorption (jhāna), it being the basis for supernormal psychic power, and rising therefrom, he caused the huge slab of rock on which they stood to put on their robes, to rise into space by means of his supernormal will. The rock, with neatly and elegantly trimmed sides, was made to fly like a piece of silk cotton-wool and circle seven times round above the city of Rājagaha which had an area of three miles. The huge slab of rock was like an enormous lid covering the city of Rājagaha.
The citizens were frightened at the sight of the huge rock hanging over their heads, and thinking: “This huge slab of rock has covered and presses down on us,” ran helter-skelter and took shelter under nearby places, covering their heads with trays. When the huge rock had made its seventh round above the city, Ven. Piṇḍola made himself visible through the rock. Whereupon the citizens appealed to him: “Venerable sir, please hold the rock fast, lest it destroys all of us.” Even as the people looked on, Ven. Piṇḍola caused the huge rock to return to its original position by kicking and tossing it with his toes.
Ven. Piṇḍola stood in the sky right above the residence of the rich man. The latter, on seeing him, crawled on his breast on the ground and invited Ven. Piṇḍola to descend. Once he was in his house, he had the bowl brought down and filled it with the four sweets (catu-madhu) to its brim. He then offered it to Ven. Piṇḍola with due respect.
As Ven. Piṇḍola was on the way to the monastery with the bowl, people who had missed the opportunity of seeing his supernormal power, through their being away in the fields, came rallying round Ven. Piṇḍola and requested: “Venerable sir, please let us see your supernormal performance like the others saw.” They followed him right up to the monastery hoping to witness the miracle demonstrated by Ven. Piṇḍola.
On hearing the uproar, the Buddha asked Ven. Ānanda: “Dear son Ānanda, why are they clamouring?” Ven. Ānanda replied: “Most exalted Buddha, Ven. Piṇḍola had flown up into the sky and brought down the sandalwood bowl offered by the rich man of Rājagaha. Hearing the news many people have followed at his heels. Those clamorous voices are the voices of the people.”
Whereupon, the Buddha caused the Saṅgha to be assembled and asked Ven. Piṇḍola: “Dear son Piṇḍola, is it true that you obtained the sandalwood bowl of the rich man of Rājagaha by means of a miracle (pāṭihāriya)?” When Ven. Piṇḍola replied it was true, the Buddha censured him, giving many reasons and taught some discourses by way of exhortation, and then he prescribed a ruling: Na, bhikkhave, gihīnaṁ uttari-manussa-dhammaṁ iddhi-pāṭihāriyaṁ dassetabbaṁ. Yo dasseyya, āpatti dukkaṭassa, “monastics, no monastic shall display a miracle to householders; the one who does so is guilty of a wrong-doing.”
He then continued by saying that the sandalwood bowl should be broken into pieces and distributed amongst the monastics to be powdered for use as eye medicine, and then he prescribed another ruling that no monastic should make use of wooden bowls, anyone doing so would be guilty of a wrong-doing.
Upon hearing that the Buddha had prohibited the monastics from demonstrating miracles, the heretics were confident that all the disciples of the Buddha would not breach such a ruling even on pain of death. They considered how they could take advantage of such a situation.
They went about the streets and alleys of the town bragging to the people: “In the past, to uphold our prestige, we had not made any attempt to display our supernormal power for the sake of a wooden alms bowl. Only the disciples of the ascetic Gotama have shamelessly done such things. It is said that the ascetic Gotama, being a wise man, had caused all trace of the bowl to be lost by having it broken into pieces, and he has also prescribed a ruling prohibiting the monastics from performing miracles. We can now take advantage of the situation and challenge Gotama to perform a miracle.”
The Buddha’s Miracles
The Twin Miracle
On hearing the above news, King Bimbisāra approached the Buddha and discussed the question with him in this dialogue:
King: Most exalted Buddha, did you prescribe a rule prohibiting the monastics from a performance of miracles?
Buddha: Yes, I did, Gracious King!
King: Sectarians have been going round boasting that they would challenge the Buddha to feats of miracles. What will you do now?
Buddha: If they are going to stage a performance of miracles, I too shall stage a performance of miracles.
King: Have you not prescribed a ruling prohibiting the performance of miracles?
Buddha: Gracious King, I have not prescribed the rule for myself, I have prescribed the ruling for my disciples!
King: Could a ruling be prescribed exclusively for the disciples, and not for the Buddha?
Buddha: Gracious King, in such a case, I will put a question to you: Are there mango trees and fruits in your garden?
King: Yes, there are, Revered Sir.
Buddha: What action would you take against a person who chanced to pluck the fruits and eat them?
King: I will have to punish him in that case.
Buddha: But do you have the right to enjoy the fruits yourself?
King: Yes, I have, exalted Lord, no action need be taken against me when I enjoy my own property.
Buddha: Gracious King, just as your authority prevails in this country with an area of 300 leagues, so my authority extends to one trillion world-elements (āṇā-khetta). There cannot be any ruling for me; only my disciples are subject to restrictions. I shall perform miracles.
King: Exalted Buddha, when will you perform the miracles?
Buddha: Gracious King, four months from today, on the full moon day of July (Āsāḷha), the miracles will be performed by me.
King: Exalted Buddha, at which place?
Buddha: Gracious King, near the Kaṇḍamba mango tree in the country of Sāvatthī.
The term Kaṇḍamba means the white mango tree; but what the Buddha meant by the Kaṇḍamba mango tree (Kaṇḍamba-rukkha) was the mango tree planted by a gardener by the name of Kaṇḍamba.
The Buddha chose that place firstly, because this is the place where all the previous Buddhas used to perform miracles; secondly, to enable a greater number of people to witness the great event. The Buddha had decided on this place which was a distance of 45 leagues, and the time, after a lapse of four months.
When the heretics heard of the bold declaration by the Buddha that he would perform miracles on the full moon day of July (Āsāḷha), near the Kaṇḍamba mango tree, in the country of Sāvatthī they foresaw that they would be doomed forever. They, however, devised ways to mislead the people by false pretensions. They therefore agreed amongst themselves to follow the steps of the Buddha on the way to Sāvatthī, and to tell people, should they ask for explanation, that they had decided to stage a parallel performance of miracles in competition with the ascetic Gotama, but that the ascetic Gotama was now running away from them in fear and thus they were following his footsteps not to lose sight of him, and thereby give him the chance to escape. “With this scheme of ours, we will even receive much gain and fame,” thought the heretics hopefully.
The Buddha Leaves Rājagaha for Sāvatthī
The matter of a performance of miracles cropped up some time about the full moon day of March (Phagguṇa), in the year 523 BCE. It was about the first waning of March that the Buddha went on alms round in Rājagaha and left that city for Sāvatthī in the company of his disciples.
The heretics also started their journey simultaneously and travelled almost together, trailing behind the Buddha all along the way, receiving food and partaking from the same place, starting off and halting at the same time, sleeping at the same place and resuming the journey after breakfast at the same time the next morning. When asked by the people: “What makes you go along with the Buddha?” They gave the answer as stated above. Crowds of people went along intending to witness the performance of miracles.
The Buddha travelled along the route, and on arrival at Sāvatthī, took residence at the Jetavana monastery. The heretics, having travelled along with him, built a pavilion out of heartwood from the fund of 100,000 coins raised by their disciples at their request. They decorated the pavilion in a grand and novel way with blue lotus blooms and boastfully announced that this would be the centre for their performance of miracles.
King Pasenadi Kosala went to the Buddha and asked: “Most exalted Buddha, the heretics have already got a pavilion built. May I have your permission to build a pavilion for you.” He replied: “Gracious King, you need not build it. I have a supporter at hand who is prepared to build it.” – “Is there any person capable of building a pavilion for you other than myself?” – “Gracious King, Sakka, the Lord of the Devas, will build it,” was the reply. The king asked: “Most exalted Buddha, at which place would you be pleased to perform miracles?” – “Gracious King near the Kaṇḍamba mango tree,” was the reply.
The heretics were greatly shaken when they heard the news that the Buddha will perform miracles near a mango tree, and so they discussed with their lay supporters to buy and fell all the mango trees, even day-old sprouts, growing within a radius of one league around the city of Sāvatthī. The Buddha entered the city of Sāvatthī, accompanied by his disciples, to receive food on the morning of full moon day of July (Āsāḷha).
The Kaṇḍamba Mango Tree
Incidentally, the royal gardener, named Kaṇḍa, was scaring away crows which were attracted by the scent of a big ripe mango fruit within the folds of an old nest of red ants on the mango tree. He eventually picked it with the idea of offering it to the king. On his way, he beheld the Buddha and then a fresh idea dawned on him: “If the king were to enjoy this mango fruit, my reward would be something like eight or sixteen pieces of money, which would not keep me going for the whole of my life; if it was offered to the Buddha, I would get, in return, immeasurable benefit throughout the cycle of rebirths.”
With this devotional faith, he offered it to the Buddha while on his way to the king. Whereupon, the Buddha turned round and looked at Ven. Ānanda, who being
Ven. Ānanda spread a robe over the spot for the Buddha and went ahead to prepare some mango squash and offered it to him. After partaking of the mango squash, the Buddha called upon the royal gardener and said: “Lay devotee Kaṇḍa, scrape the earth and have that mango seed planted here.” When Kaṇḍa had sowed the seed, the Buddha washed his hand right on top of the mango seed.
As soon as Buddha had washed his hands over the seed, a sprout of the size of the stock of a plough came up; the sprout continued to grow gradually to a height of 50 cubits even as they looked on. The main stem put out four main branches sideways, into four directions, and the fifth shooting upwards each one measuring 50 cubits. The main branches, in turn, put out small branches and an abundance of fruits, till gradually the whole tree was full of bunches of ripe fruit.
All the monastics who arrived later could also partake of the fruits, there being enough and to spare. On hearing the marvellous appearance of the strange mango tree, King Pasenadi Kosala issued a royal order to the effect that no one should cut the tree and caused a number of security personnel to be posted around the tree.
The mango tree was named after the gardener, Kaṇḍa, who planted the tree, hence it was called Kaṇḍamba tree. The Buddha was referring to this mango tree when he had told King Bimbisāra and King Pasenadi Kosala that he would perform miracles near the Kaṇḍamba mango tree, in answer to their query. This was a fact unknown to the heretics, and they had therefore arranged with their followers for the destruction of all mango trees, inclusive of sprouts, in and around the city of Sāvatthī, at their own expense so that the Buddha could not a perform miracle without breaking his word.
Drunken men of the locality also had their share of fruits to enjoy with great satisfaction. They turned to the heretics and they decried their low and selfish motives saying: “Ha, you ruined heretics, you have destroyed all the mango trees, and uprooted even day-old sprouts in and around the city of Sāvatthī, for fear that the ascetic Gotama would perform miracles near them; but the miracles will take place near the mango tree planted by the gardener Kaṇḍa,” and they attacked the heretics by throwing the seeds of the mangoes they had eaten at them.
Sakka ordered the wind god: “Blow down the pavilion of the heretics, uprooting even the posts and dump it in the garbage.” The wind god did as he was told. Sakka asked the sun god to cause intense heat for the sectarians by taking his mansion down a little. The sun god did as he was bid. The wind god was asked again by Sakka to create a whirlwind exclusively at the place of the heretics. The wind god did as he was bid, with the result that the heretics were soaked with perspiration and covered with dust, and they resembled big red ant-hills. Sakka then asked the rain god to pour torrential rain together with hail stones. The rain god did as he was bid, with the result that the heretics looked like oxen with red and white spots all over their bodies.
The heretics, with their pavilion wrecked beyond repair, could not withstand the intense heat and the force of the whirlwind accompanied by hail, they became crestfallen under the hopeless conditions, and there was no alternative but to run away helter-skelter wherever their legs could carry.
Purāṇa Kassapa Drowned Himself
Thus the six heretic teachers ran away in different directions. Meanwhile, a male servitor and devotee of Purāṇa Kassapa, who was a farmer, thought: “Now it must be time for my noble teachers, to perform miracles. I will go and see the miracles.” He released the
It is natural that those who are ignorant and unenlightened are destined to suffer for a long time, through many transient existences; while those who are noble, virtuous, intelligent and enlightened enjoy the maximum of peace, joy and benefits. Such is the nature of the world.
Sakka Has a Pavilion Built
Towards the evening on that day, Sakka realized that it was his duty to arrange for the creation of a jewelled pavilion for the Buddha and so he commanded Vissakamma to create a great pavilion extending over twelve leagues, profusely covered with blue lotus blooms and adorned with the seven kinds of jewels. The Saṅgha and the laity would assemble around the Buddha in this pavilion.
Towards the evening on that day, the Buddha left his scented chamber to take up temporary residence at the pavilion, which was created by Vissakamma, getting ready for the demonstration of the miracle, and on arrival he sat on the jewelled throne of the size of one league and under a white celestial umbrella of the size of three leagues.
It will be recalled that a period of four months had elapsed since the last full moon day of March (Phagguṇa), when the Buddha had given intimation to King Bimbisāra of his desire to demonstrate a miracle near the Kaṇḍamba mango tree. This news had spread far and wide ever since, and now all the male and female monastics and male and female lay devotees had gathered around the Buddha on all four sides: at the front, back, left and right, and for a stretch of 12 leagues long on each side; 24 leagues from end to end and 72 leagues in circumference. All the celestial beings from the 10,000 world-element had also assembled at this place at the same time.
The Addresses of the Buddha’s Disciples
At the assembly, Gharaṇī, a female lay devotee and a Non-returner (Anāgāmī) with great power, stood in front of the Buddha and paying obeisance with palms together, made her address: “Most exalted Buddha, when there is a daughter of yours such as myself, we see no need for you to exert yourself. May I be kindly permitted to demonstrate a miracle?” Whereupon, he asked: “Dear daughter Gharaṇī, how would you demonstrate your miracle?”
She replied: “Most exalted Buddha, I shall cause the earth portion of the universe to become water thereby turning the entire world-element into a uniform mass of water. I shall transform myself into a water hen and dive into it and reappear at the eastern edge, then likewise at the western, northern and southern edge of the universe, and then at the centre of the universe.
Whereupon, a certain person might ask who I am, and the people would answer: ‘She is Gharaṇī, daughter of the Buddha, a female Non-returner.’ This would lead the people to say: ‘If this display of power is only the prelude, the power of a
The Buddha told her: “Dear daughter Gharaṇī, I knew you have the power to demonstrate such a miracle, but the bouquet of flowers attached to the winning post was not meant for you.” Gharaṇī considered that the Buddha had not given her permission for good reasons; it might be that there was someone far superior than her in respect of power in the performance of miracles. So she remained at a suitable distance.
The Buddha contemplated: “If, in this manner, I should ask my sons and daughters, in the midst of this spectacle, covering 24 square leagues, they will rise up bravely and with the mien of a lion king, make such wildly confident declarations. In this way, the attribute of my sons and daughters will be already revealed.” He therefore asked other disciples, both males and females, about their individual achievements. The disciples courageously disclosed the way in which they would display their miracles in his presence.
Amongst those male and female disciples, who made such bold statements, Cūḷa Anāthapiṇḍika was one who had this to say: “Most exalted Buddha, when there is a Non-returner (Anāgāmī) disciple of yours such as myself, there is no need to exert yourself. Let me be kindly permitted to demonstrate a miracle.” Whereupon the Buddha asked him: “Dear son Anāthapiṇḍika, in what form would you demonstrate a miracle?”
The lay disciple, Cūḷa Anāthapiṇḍika replied: “I will transform my body into that of Brahma’s body, which measures 12 leagues, and then by slapping one of the upper arms with the open palm of the other hand, produce thunderous sounds of a great rainstorm in the midst of the throngs of people present here.
Whereupon, people would ask: ‘What sort of sound is that?’ and the others would answer: ‘This is the sound of the clapping of the arms by the young rich man, Anāthapiṇḍika, who is a Non-returner disciple of the Buddha.’ This will lead the heretics to say: ‘This is only the prelude, the power of a young lay-disciple. The power of the Buddha cannot even be guessed.’ In consequence, they would naturally lose courage and flee without even daring to glance back at you.”
He told him: “Dear Anāthapiṇḍika, I know that you have the power to display the miracle; but you had better wait.”
A young novice (sāmaṇerī) of seven years old, known as Cīrā, who had acquired analytic knowledge (paṭisambhidā-ñāṇa), after paying obeisance, requested the Buddha: “Most exalted Buddha, may I be permitted to display my miracle?” He asked her: “Dear young daughter Cīrā, in what form would you display your miracle?”
“Most exalted Buddha, I will bring three mountains: Sineru, Cakkavāḷa and the Himālayas to this spot, where the miracles are being demonstrated, and place them in a row. I will transform myself into a Brahmany duck and coming out from these mountains fly about freely without any hindrance.
Whereupon people would ask: ‘Who is this little girl?’ The others will answer: ‘This is Cīrā, a young novice of the Buddha.’ This would lead the heretics to say: ‘This is only the introductory performance, the power of only a seven-year old novice. The power of the Buddha cannot even be conjectured.’ In consequence, they will naturally lose courage and flee without even daring to glance back at you.”
Such remarks as the latter are applicable to subsequent cases of a similar nature and no attempt will be made to reproduce them hereafter.
The Buddha gave the same reply, and she was not
Next, a young seven-year old Arahat novice, Cunda, who had acquired analytic knowledge (paṭisambhidā-ñāṇa), after paying obeisance, made a request: “Most exalted Buddha, may I be kindly permitted to display my miracle?” he asked: “Dear son Cunda, in what form would you display your miracle?”
“Most exalted Buddha, I will shake the golden rose-apple tree which is regarded as the victory pennant of the universe by its stem and bring the fruits that fall to feed the audience here; and again, I will bring flowers from the coral tree in Tāvatiṁsa and give them to the audience here.”
The Buddha gave the same reply as before and did not permit the young novice to display his miracle.
Next, the elder nun Uppalavaṇṇā requested the Buddha to display her miracle and the Buddha asked her: “In what form would you demonstrate it?”
“Most exalted Buddha, I will create an audience extending to the length of 12 leagues, occupying a space of 36 leagues in circumference. I will transform myself into a Universal Monarch and surrounded by a Universal Monarch’s attendants come to pay homage to you.”
He replied: “I know that you have the power,” but did not grant permission for demonstration as in the previous cases.
Next, Ven. Mahā Moggallāna requested permission to demonstrate a miracle. The venerable’s request took the form a dialogue between the Buddha and himself.
Moggallāna: Kindly permit me to perform a miracle.
Buddha: Dear son Moggallāna, how would you perform a miracle?
Moggallāna: I will reduce Mount Meru to the size of a mustard seed, shelve it in between the fissures of my teeth and chew it in the presence of the spectators.
Buddha: What else would you do?
Moggallāna: The earth will be rolled up like a small thin mat and I will keep it in between my fingers.
Buddha: Anything else?
Moggallāna: Like a potter’s wheel for grinding earth, I will turn up the great earth and feed the populace here with the fertile top soil that lies under the surface.
Buddha: And again?
Moggallāna: This earth will be put on the palm of my left hand, and human beings will be placed on another island continent.
Buddha: Any more?
Moggallāna: Most exalted Buddha, I will use Mount Meru like the shaft of an umbrella and placing the earth on top of it like the folds of an umbrella I will walk in space to and fro, holding both in one hand, like a monastic with an umbrella in his hand. The Buddha told Ven. Mahā Moggallāna: “Dear son Moggallāna, I know you have the power to demonstrate these miracles,” but he did not permit him to perform them.
Ven. Mahā Moggallāna came to understand: “Permission was not given because the Realised One has in mind an even greater and nobler miracle than this to perform.” So he remained at a proper distance.
The Buddha further pointed out to Ven. Mahā Moggallāna: “Dear son, this
Creation of a Jewelled Walk
After recounting the Birth Story about the Bull Blackie, the Buddha created a jewelled walk, which extended from one end to the other of the 10,000 world-element, standing from east to west in a row. The 10,000 Great Merus in the 10,000 world-element served as posts in the creation of the walk. The eastern perimeter of the walk rested on the edge of the eastern-most world-element; the western perimeter of the walk rested on the western end of the western-most word system. The width of the walk was twelve leagues. The bordering surfaces on either side of the walk were golden in colour; the middle portion of the entire walk was filled with earth of rubies, and the rafters, beams, purloins were finished with various kinds of shining gems, the roofing was of gold, and balusters lining the walk were of gold; ruby and pearl grains were spread like sand on the entire surface of the structure.
On each of the four sides of the walk, extending to 12 leagues, was the audience of human beings. The number of humans, Devas and Brahmas was uncountable. It was in the midst of such an audience that the Buddha demonstrated the twin miracles. The following is an excerpt, in abridged form, from the commentary (DhpA 14.2).
1. When there were flames of fire appearing from the upper part of the body, there were streams of water flowing from the lower part of the body; and when there were flames of fire appearing from the lower part of the body, there were streams of water flowing from the upper part of the body.
2. When there were flames of fire appearing from the front part of the body, there were streams of water flowing from the back part of the body; and when there were flames of fire appearing from the back part, there were streams of water flowing from the front part of the body.
3. When there were flames of fire appearing from the right eye, there were streams of water flowing from the left eye; and when there were flames of fire appearing from the left eye, there were streams of water flowing from the right eye.
4. When there were flames of fire appearing from the right ear, there were streams of water flowing from the left ear; and when there were flames of fire appearing from the left ear, there were streams of water flowing from the right ear.
5. When there were flames of fire appearing from the right nostril, there were streams of water flowing from the left nostril; and when there were flames of fire appearing from the left nostril, there were streams of water flowing from the right nostril.
6. When there were flames of fire appearing from the edge of the right shoulder, there were streams of water flowing from the edge of the left shoulder; and when there were flames of fire appearing from the edge of the left shoulder, there were streams of water flowing from the edge of the right shoulder.
7. When there were flames of fire appearing from the right hand, there were streams of water flowing from the left hand; and when there were flames of fire appearing from the left hand, there were streams of water flowing from the right hand.
8. When there were flames of fire appearing from the right side of the body, there were streams of water flowing from the left side of the body; and when there were flames of fire appearing from the left side of the body, there were streams of water flowing from the right side of the body.
9. When there were flames of fire appearing from the right leg, there were streams of water flowing from the left leg; and when there were flames of fire appearing from
10. When there were flames of fire appearing from each of the ten fingers and the ten toes, there were streams of water flowing from the spaces between each of the ten fingers and the ten toes; and when there were flames of fire appearing from the spaces between each of the ten fingers and the ten toes, there were streams of water flowing from each of the ten fingers and the ten toes.
11. When there were flames of fire appearing from some individual hairs of the body, there were streams of water flowing from the other hairs.
12. When there were flames of fire appearing from some individual pores of the body, there were streams of water flowing from the other pores.
From these different parts of the body there was an emanation of six different colours of light: dark blue, gold, red, white, crimson and resplendent, in pairs, in streams or in groups.
The Buddha developed the absorption based on the fire device (tejo-kasiṇa-jhāna) for the appearance of flames of fire from the upper part of the body and developed the absorption based on the water device (āpo-kasiṇa-jhāna) for the flow of the streams of water from the lower part of the body. The same principle was applied when reversing the performance of the twin miracle.
It should be borne in mind that the flames of fire did not get mixed with the streams of water and vice versa. They remained in their own orbit. Since there can be no two simultaneous thought moments in one instant of time, the creation of flames of fire and the creation of streams of water took two separate moments, taking turns in alternation, although they would appear to be taking place simultaneously in the minds of the ordinary persons. The mental creation happened at very great speed although separately. This may be attributed to the moment between each state of mind of the Buddha being extremely short, the speed of mind and having reached the climax of mastery in the attainment of absorptions. The flames of fire and streams of water emitted from the Buddha’s body went up to the summit of the universe and descended to the edge of the 10,000 world-element.
The Miracle of Unveiling the Universe
Following the demonstration of the twin miracle, the Buddha performed the miracle of unveiling the universe (loka-vivaraṇa-pāṭihāriya). This is how it was performed. He entered the form world fourth meditation (rūpāvacara-kiriya-catuttha-jhāna) based on the white object meditation device (odata-kasiṇa); arising therefrom, he made the resolution: “Let there be illumination throughout the 10,000 world-element.” Instantaneously, the whole universe, right from the human world up to the Akaniṭṭha Brahma realm became illuminated.
All human beings could have full view of the universes from the Four Great Kings (Catu-mahā-rājika) to the Akaniṭṭha Brahma realm even as they stayed in their own residences. They could see all the celestial beings therein going about their daily life in their many special and various planes with all the lakes, gardens, thrones, couches, tiered-roof mansions, carriages, regalia, in a happy joyous mood, disporting themselves fully and enjoying a luxurious life in the jewelled brilliant flying mansions of their own creation, with both themselves and everything else radiantly bright.
In the sixteen form world (rūpāvacara) planes, some radiant Brahmas, still and serene as statues made of assorted jewels, were seen enjoying the tranquillity of their attainments (samāpatti), while others were seen engaged in discussing the profound and delicate essence of the Dhamma. They were clearly seen with human eyes by virtue of the glories of the Fortunate One.
In the same way, down and deep in the earth, there are eight great infernal planes, and each plane has four sides or minor regions of punishment, sixteen in all, known as Ussada Niraya. In between every three universes is a minor region of punishment known as Lokantara Niraya. These are regions of utter darkness. In each plane of misery, there are
All the Devas and Brahmas in the 10,000 world-element, who had arrived by means of their great powers, could be seen paying homage to the Buddha with hands raised and heads bowed in adoration and with minds filled with overwhelming wonder and devotion. They uttered verses in praise of the splendours and glories of the Buddha and spoke words of exuberant joy and happiness.
All these strange phenomena, such as the twin miracle, the six radiations from the body of the Buddha and witnessing the 10,000 world-element could be seen by all the people on this earth, caused much delight and reverential faith.
The Miraculous Display of Six Colours
The Buddha, who had demonstrated the twin miracles, had caused, by virtue of the twin miracle (yamaka-pāṭihariya-ñāṇa), the following radiations from his body:
1. Dark blue (nīla) radiation emanated from where the hair and the beard grew and from the iris of the eye, with the result that the whole sky appeared to have been sprinkled and scattered with powder of antimony or covered by the butterfly pea and blue lotus flowers; it resembled a moving fan made of bluish-green rubies; the whole sky was flooded with sapphire blue light.
2. Yellow (pīta) radiation emanated from the skin and the sockets of the eyes and all the golden parts of the Buddha. The entire environs were brightened by a golden colour as though the whole area was poured over with liquid gold or covered by a garment of gold, or as if saffron was sprinkled and golden silk cotton flowers strewn over it.
3. Red (lohita) radiation emanated from the flesh and blood and certain parts of the eyes and other red parts of the body. The entire environs was brightened by the red light as though dyed with vermilion or coated over with red lac, or covered with red velvet, or as if cloaked with noon flowers (Pentapeters phonecea), and Indian coral was strewn over it. The whole area was strangely and beautifully brightened by this radiation.
4. White (odata) radiation emanated from the bones, teeth and the eye-tooth of the Buddha, and from the whites of the eyes. The whole area looked as though covered with milk flowing constantly from silver pots, or with a silver ceiling hung with silver leaves and plates laid out layer upon layer, or a silver fan in motion, or as if wild jasmine, white lores, toothbrush tree, jasmine and Arabian jasmine were strewn all over the place.
5. Crimson (mañjeṭṭha) radiation emanated from the palms of the hands and soles of the feet, thereby beautifully brightening up the environs as though covered by a net of coral and flowers of the porcupine flower (Barleria prioniti) species.
6. Resplendent (pabhassara) radiation emanated from a single hair on the Buddha’s forehead, nails of the fingers and toes, and all parts that shone, thereby brightening up the region as though filled with many constellations of the evening star and with flashes of lightning and currents of electricity. It was indeed a wondrously beautiful scene. These are excerpts from the Path of Discrimination (Paṭisambhidā-magga) commentary.
The emanation of the six-hued radiance was indeed a strange phenomenon which resembled the continuous flow of streams of liquid gold, silver and ruby from a fountainhead shooting up to the roof of the universe and then descending to the edge of the universe. All the thousands of universes merged into a great, elegant, wonderful and beautiful golden mansion as it were with beams, rafters of assorted precious jewels.
On that day, the Buddha taught discourses in harmony with the inclinations of the people, at intervals, while demonstrating the twin miracles on the walk, which was laid from east to west, across the thousands of world-elements. He suspended the performance of miracles to allow a short interval of rest for the audience who, in return, said: Sādhu as
As stated above, the Buddha performed miracles and taught the Dhamma in harmony with the disposition and inclinations of the people, only after he had looked into and considered their mind process, with the result that numerous beings were emancipated from sentient existence through realization of the four noble truths. Indeed, it was the occasion of a great triumph of the Dhamma (Dhammābhisamaya).
The Creation of the Buddha’s Double
The Buddha looked into the minds of individual persons, amongst a great company of beings, to find out if there were any who were capable of raising questions according to his own desire so that he might furnish the right answer, in return but he could not find anyone. So, he created his own double that gradually grew into two, then into three into four, and into hundreds, by multiplication.
There was an exchange of a series of questions and answers between himself and the mind-made Buddhas, alternately taking turns to raise questions and to answer. The mind-made Buddhas took up different postures while engaging in the dialogue: some were standing, some lying down, some walking and some sitting.
The glow and splendour of the six hues, together with the flames of fire and streams of water of the twin miracles of the Buddha, and brilliancy of the mind-made Buddhas, combined to light up the whole stretch of the sky, producing a clear array to an extent that lay beyond the capability of the disciples (sāvaka).
A great number of Devas and Brahmas spoke eulogies in praise of the glory, greatness and grace of the Buddha. The whole sky rang with the songs of the celestial beings. They poured showers of celestial flowers, the music from the thousands of musical instruments of the celestial beings combined with those of the human beings rent the air. It was indeed, as if a single grand festival of all beings was being celebrated.
Such an uncommon feat of the twin miracle was demonstrated by the Buddha by virtue of the wisdom peculiar to the Fully Self-Awakened Buddhas and not shared with Paccekabuddhas and disciples (asādhārana-ñāṇa). Having had the opportunity to witness the miracles as well as listen to the teaching delivered at intervals, 200 million human beings, celestial Brahmas and other beings were emancipated at this great gathering performance of miracles.