Part IV





  Tathagata  

The Deer park was situated north of Benares. It was a beautiful park, planted with different kinds of trees and maintained by the city authorities. The park was guarded and not accessible for everyone. Sramanas, ascetics, Brahmins and other holy people, however, were allowed into it.  Two guards met the Blessed One when he approached Isipatana. Impressed by his clear voice, his appearance and humble but dignified behaviour, they answered his questions and showed him where the group of the five were staying.  The Blessed One headed towards them. The five Brahmins saw him from afar and recognized him. They quickly gathered and decided among themselves thus:  “Friends, here comes the ascetic Gautama, who lives luxuriously, who gave up his striving and reverted to opulence. We should not pay homage to him or rise up for him or receive his bowl and outer robe. But a seat may be prepared for him. If he likes, he may sit down with us.”  However, as he approached the Brahmins found themselves unable to keep their agreement. One came to meet him and take his bowl and outer robe, another prepared a seat and another set out water for his feet. They addressed him by name or called him “friend”.  The Perfect One washed his feet and his hands, then turned to the group of five and said: “Hermits, do not address the Tathagata by name or call him “friend”. The Tathagata is an Arahant, a Perfectly Enlightened One. Listen, hermits, the Deathless has been attained. I shall instruct you, I shall teach you the Dharma. Practicing as you are instructed, by realizing it for yourselves and now also through direct knowledge, you will soon enter and live in that supreme state of holy life. For this, people rightly go forth from their home life to one of homelessness”.  When this was said, the Brahmins of the group of five answered him thus: “Friend Gautama, by the conduct, the practice, and the performance of austerities that you undertook, you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. Since you now live luxuriously, having given up your striving and reverted to opulence, how could you have achieved any superhuman distinction in knowledge and vision worthy of the noble ones?”.  Having heard these words, the Perfect One told them: “The Tathagata does not live luxuriously, nor has he given up his striving and reverted to opulence. The Tathagata is an Arahant, a Perfectly Enlightened One. Listen, hermits, the Deathless has been attained. I shall instruct you, I shall teach you the Dharma. Practicing as you are instructed, by realizing it for yourselves here and now through direct knowledge, you will soon enter and dwell in that ultimate place in the life of the holy man, for the sake of which one belonging to a clan rightly leaves his home and goes forth to homelessness”.  For a second and third time the Brahmins asked him the same, and for a second and third time the Blessed One answered them the same words. Finally he asked them: “Hermits, have you ever heard me speaking like this before?”. “No, venerable sir “ they replied. The Blessed One continued: “This is all because the Tathagata is an Arahant, a Perfectly Enlightened One. Listen, monks , Immortality has been reached. I shall instruct you, I shall teach you the Law. If you take the road I show you, you will live ere long, even in this life. Like the ones who know themselves completely, like those who have seen the incomparable, the goal of the holy life, for the sake of which people leave their home and family and go forth to homelessness”.  And it became possible for the Perfect One to convince the five Brahmins. And they began to listen to him with attention. Then the Blessed One started to prepare to preach to the group of five. He sometimes instructed two of the monks, while the other three went for alms. And the six of them lived on what those three monks brought back from their alms round. Sometimes he instructed three of the monks, while the other two went for alms. And the six of them lived on what those two monks brought back from their alms round. So in a short time the five monks were ready for a sermon.      


The First sermon  

In Isipatana, the Deer park, the Blessed One was sitting on the trunk of a fallen tree. In front of him the five bhikkhu had assembled and looked at him with attention. Two young deer, with small antlers and beautiful white spots on their brown fur, were sitting on the ground next to the people. They kept their exquisite heads upright and in their big dark eyes could be read kindness and understanding. The Blessed One joined his hands before him and spoke thus: “ These two extremes, monks, should be avoided by one who has renounced the world in search of a righteous life. What are these two extremes?  One is a life devoted to pleasure, devoted to pleasure and lust, which is degrading, sensual, vulgar, dishonest and useless. And the other is life devoted to self mortification, which is painful, dishonest and useless. By avoiding these two extremes, Tathagata has gained the knowledge of the Middle way, which leads to insight, which leads to wisdom, which is conducive to calm, to knowledge, to Supreme Enlightenment, to Nirvana. What, monks, is this Middle way, the knowledge of which the Tathagata has gained, which leads to insight, which leads to wisdom, which is conducive to calm, to knowledge, to Supreme Enlightenment, to Nirvana? It is the Noble Eightfold way, which means – right view, right intention, right speech, right conduct, right means of livelihood, right effort, right mindfulness and right concentration. This, monks, is the Middle way the knowledge of which the Tathagata has gained, which gives rise to insight, which gives rise to wisdom, and leads to calm, to knowledge, to perfect enlightenment, to Nirvana. This world, monks, has fallen victim to suffering, grief and sorrow. And this, monks, is the Noble truth of the suffering - birth is suffering, aging is suffering, illness is suffering, death is suffering. Union with what is displeasing is suffering; separation from what is pleasant is suffering – in short, the five aggregates of clinging are suffering. The second noble truth, monks, concerns the origination of suffering. And indeed, it originates from this craving that leads to renewed existence, accompanied by delight and passion, and seeks pleasure now here, now there. That is to say, craving for sensual pleasures, craving for continued life, as well as craving for non-existence.  Suffering could cease and this, monks, is the third noble truth, concerning the cessation of suffering. Truly, it is the complete cessation of craving so that no passion remains. The laying aside of, the giving up, the liberation from, this craving.  There is a way, monks, which leads to the cessation of suffering, and this, monks, is the forth noble truth, concerning the way which leads to the cessation of suffering. Truly, it is this noble eightfold way. That is to say – right views, right intention, right speech, right conduct, right means of livelihood, right effort, right mindfulness and right concentration.  These are the noble truths concerning suffering. Thus, monks, in regard to things unheard before, there arose in me insight, knowledge, understanding, wisdom and light.  These noble truths concerning suffering have been fully understood. Thus, monks, in regard to things unheard before, there arose in me insight, knowledge, understanding, wisdom and light.  So long, monks, as my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was not thoroughly purified in this way, I did not claim to have been awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this population with its ascetics and Brahmins, its devas and humans. But when my knowledge and vision of these Four Noble Truths as they really are in their three phases and twelve aspects was thoroughly purified in this way, then I claimed to have been awakened to the unsurpassed perfect enlightenment in this world with its devas, Mara, and Brahma, in this population with its ascetics and Brahmins, its devas and humans.  The knowledge and vision arose in me: “Unshakable is the liberation of my mind. This is my last birth. For me, there is no more renewed existence.” These were the words of the Blessed One. The five monks were delighted, and they rejoiced at his sermon. And while this discourse was being spoken, there arose in the venerable Kondanna the pure, stainless vision of the Dharma, and he said: “Whatever is subject to origination is also subject to cessation”.  And when the wheel of the Dharma had been set in motion by the Blessed One, the earth-dwelling and the heavenly devas, one after the other, together also expressed their joy. The ground shook with a dull rumble.  The Blessed one turned to the five bhikkhu and said: “Kondanna has understood. Kondanna has indeed understood”. Thus the oldest of the five bhikkhu was the first to show that he has understood. And the venerable Kondanna was named Annata, for this occasion. Having seen the Dharma, having penetrated the Dharma, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on nobody else for knowledge of the Doctrine and the Teacher, Annata Kondanna spoke to the Blessed One: “Lord, let me become a recluse under the Blessed One! Let me receive ordination!”. The Perfect One said: “Come, bhikkhu! Well taught is the Dharma. Lead a holy life for the sake of the complete ending of suffering”. Thus this venerable person received ordination. The Blessed One continued with the instructions and the guidance concerning the Dharma. And the venerable Vappa and the venerable Bhadrika, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dharma, obtained the pure and stainless vision of the Dharma: “Whatever is subject to origination is all subject to cessation.” And having seen the Dharma, having mastered the Dharma, having understood the Dharma, having overcome uncertainty, having dispelled all doubts, having won confidence, dependent on nobody else for knowledge of the Doctrine and the Teacher, they thus spoke to the Blessed One: “Lord, let us become recluses under the Blessed One! Let us receive ordination!”. The Blessed One said: “Come, bhikkhu! Well taught is the Dharma. Lead a holy life for the sake of the complete ending of suffering”.  Thus these venerable people received ordination. Soon the venerable Mahanama and the venerable Assaji, when they received from the Blessed One such extortion and instruction by discourses relating to the Dharma, also obtained the pure, stainless vision of the Dharma: “Whatever is subject to origination is all subject to cessation.” They also asked for ordination and received such ordination from the Blessed One.  At that time there were six Arahants in the world.


  Yasa the noble youth  

There lived in Benares a young man, Yasa by name, son of a wealthy banker and gildmaster. The father had provided three palaces for his son – one for the summer season, one for the winter and one for the rainy season. Yasa was married but spent most of his time in the big hall surrounded by friends, sons of other wealthy merchants. Three female musicians entertained the young men every night with their music and dance. On this evening the sons of the wealthy merchants had gathered again. After another celebration all of them, men and musicians, had sunk into a heavy sleep. Late in the night Yasa woke up and as he arose he saw the female musicians asleep in the middle of the big hall. Their appearance provoked disgust. The ointment with which one had made up her face was mottled with the saliva that flowed from the mouth of the other and a third was wheezing in her sleep. Disgusted the young Yasa put on his slippers decorated with gold, and left the palace.  “This is terrible. It’s disgusting”, repeated the young man, while walking through the streets of the sleeping town.  Without being fully aware he left the city and headed north to Isipatana, the Deer park. When he reached the river Varuna he left his gold slippers on the shore and crossed it. “This is terrible. It’s disgusting”, continued  the young man while approaching the Deer park. He reached the park at dawn. There, in the middle of a vast lawn, the young Yasa saw a man sitting on the ground in meditation whose features were beaming like the break of dawn. Yasa went to the sramana and cried: “Please help me, holy man, I suffer!”. The Blessed One slowly turned and looked at Yasa. He quickly perceived what was happening in the young man’s soul and showed him a place to sit near him. The young Yasa sat down at a respectful distance and looked at the Blessed One. This man was dressed only with the three yellow robes of the wandering sramana, but, without any decorations on his body, he suggested majesty, serenity and beauty. Then, involuntarily, Yasa looked at the necklace of pearls and that of diamonds which lay on his chest, the heavy golden bracelets which adorned his wrists. He felt ashamed. The Blessed One turned to him and said: “As the wind can overturn a frail tree, so Mara the Tempter will overturn those who live in search of pleasure, who do not control their feelings, who are immoderate in eating, idle and lazy”.  Feeling a strong empathy, Yasa bent his head and wept. The Blessed One continued his speech: “But as the wind cannot break a rocky mountain, so Mara the Tempter cannot break those who do not live in search of pleasures, who control their feelings, who are moderate in eating, full of faith and strong”. Then the Blessed one comforted Yasa and explained to him the necessity of giving alms to those in need, the necessity of self-discipline and respect to others, the worthlessness of sensual pleasures.  The young Yasa took all this in with open eyes, ears and mind. For the first time for a long time, a real joy and happiness arose in him. Seeing this the Blessed One preached the Four noble truths, concerning suffering, its origin, its cessation, and the way to achieve this.  Meanwhile in the vast house of Yasa’s family in Benares, a great excitement occurred. Early in the morning, one of the servants found Yasa missing and told his father about it. They could not find Yasa anywhere and his mother, worried that some misfortune could have happened to her son, asked his father to go and find him. Yasa’s father discovered the footprints of his son’s golden slippers and traced them to the river Varuna. There he knew where his son had gone.  Still worried, the wealthy merchant reached Isipatana and found the Blessed One and six monks sitting together. His great excitement prevented him from recognizing his son, who was among them. He began questioning the Blessed One to find out if he had seen Yasa. The Blessed One asked him to sit down and relax. Then the Awakened One introduced to him the moral principals of his doctrine and Yasa’s father declared that from now on he would become a lay follower of the holy man.  “I take my refuge in Awakened One, I take my refuge in Dharma, I take my refuge in Sangha!”, declared Yasa’s father. At last he recognized his son, sitting among those surrounding the Blessed One, and asked him to go home immediately because of his worried mother. Yasa looked with dismay at the Blessed One. The Perfect One saw the request in the eyes of the young man, and thus addressed his father:  “It is not possible for someone who led so scornful life as Yasa to return to his former existence”. The father did not know what to answer but he invited the Blessed One, his disciples and Yasa to his house for lunch the next day. The Blessed One greeted the invitation with silence, which meant that he had agreed. As soon as his father left, Yasa asked the Blessed One for ordination.  “If you are ready for it”, the Perfect One replied. “Take off all your decorations, cut your hair off and put on the yellow robe”.  Once this was done the Perfect One ordained the young Yasa. On the next day, before noon, the Blessed One and the six monks were welcomed into the big house of the wealthy merchant in Benares. Yasa’s mother and his former wife greeted the guests. Before accepting the meal the Blessed One preached the moral principles of his teaching and the two women also took their refuge in the Awakened One, in the Dharma, and the Sangha.  The four closest friends of Yasa soon learned about the events that had taken place. They were very surprised and excited by the things that had happened and sought a meeting with the Blessed One at Isipatana. After speaking with him, Vimala, Subahu, Punnaji and Gavampati also wished to become monks and after Yasa’s intercession they received ordination.  The news of all this quickly spread around Benares. Soon another fifty young men from prominent families sought to join the Sangha. All of them received ordination and were adopted into it.  That is how the followers of the Awakened One had risen to the number of sixty.       


First rain retreat  

As the hot months approached the sun shone more and more brightly in the expansive sky. Fields quickly turned grey and trees lost their leaves. The Blessed One, and the sixty disciples, were preparing for the rainy season by building a temporary shelter in Isipatana. During the rainy season the movement of people, goods, and trade ceased completely. The heavy rains turned the almost dry flows of water into large rivers, turgid and deep. Sticky mud engulfed roads and paths.  The Blessed One used the time of the rainy season to strengthen the knowledge of the bhikkhu and to purify their faith completely. He advised the monks to aim towards systematic thought and consider things as they really are, without passion or prejudice.  One day the Blessed One spoke to the monks again saying: “Bhikkhu, to teach the Dharma you should be rid of even the smallest vice and imperfection”.  Then the Blessed One told them the story of king Pacetana who had ordered the making of two wheels by a famous carriage maker. The master made the first wheel with great care and it took him six months to finish. The second wheel, however, he made quickly and it took him six days to finish. When the chariot was tested in a serious race the first wheel remained in place. The second wheel, however, tottered and fell from the axle because of the flaws in its construction.  “In the same way, bhikkhu”, continued the Blessed One, “you must get rid of even the smallest imperfections in your deeds, words and thought”.  The rainy season was coming to an end and the Awakened One sent the monks in all directions to spread the Dharma. Before that he addressed them with these words: “Free am I, bhikkhu, from all fetters – earthly and divine. Now you are free also. Go forth, bhikkhu, out of compassion for the world, for the profit, gain and happiness of gods and men. Let no two go together. Teach the Teaching that is lovely in its beginning, lovely in its middle, and lovely in its ending. Propagate the perfectly pure holy life. I will go to Uruvela, there to preach the Dharma”.  Having followed the instruction of the Blessed One, the monks went forth in all directions. Before long they had brought many men to Isipatana who were willing to join the new community. The Blessed One personally ordained the newcomers but many monks asked for permission to be able to ordain those willing to join the community. The Perfect One reflected for some time on this request. One morning he gathered the monks again and said: “I allow you, monks, in the various countries and districts to grant the going forth into homelessness and the ordination. It is to be done in this way: Let he who is ready to join the Sangha first have his hair and beard shaved off. Let him put on yellow robes and cover the left shoulder with his upper robe. When he has saluted the feet of the ordaining monk let him squat down and honour the ordaining monk with joined palms. Then he should be bidden to repeat: “I take my refuge in the Awakened One, I take my refuge in the Dharma, I take my refuge in the Sangha.”  This he must repeat a second and a third time. I allow you, monks, to grant the going forth and the ordination of a new bhikkhu by means of this threefold refuge” The rainy season had passed completely and the roads were opened again. Before finally separating and leaving in different directions, the Awakened One gathered the monks once more and said: “And remember, bhikkhu. Those willing to put on the yellow robes without being purified completely from sin, or those with a disregard for temperance and truth, are not worthy of the yellow robes”. The monks gathered the opened palms of their hands before their bodies and silently bowed.  “But he, whoever is purified from sin, knows all the virtues, respects temperance and truth – he is worthy of the yellow robes”.  The monks bowed again. On the next day, early in the morning, they all set off.       


Back in Uruvela  

After thirty days of wandering, the Blessed One reached the land of the kingdom of Magadha. He had stopped for a rest in a grove called Kappasiya when a group of thirty young men came to him. The young men were excited and asked him if he had seen a woman hurrying past. They explained that there were thirty of them who came to the grove with their wives for amusement.  One of them, who was not married, brought instead a courtesan who had stolen some of their property and then disappeared. They wished to find her. “What do you think young men”, the Awakened One asked. “Is it better to look for this woman and your belongings or to search for yourselves?”. The young men looked at each other, surprised by the unexpected question. They answered: “It would be better for us to look for ourselves”. “Well then”, said the Awakened One. “Sit down on the ground beside me and I will tell you something”. The short and clear teachings of the Blessed One and the sermon, comprising the Four Noble Truths, calmed the young men and they forgot about the persecution of the woman. Inspired, they wished to become lay followers of the doctrine. The Blessed One gave his consent. Soon afterwards they parted. The Awakened One continued on his way to Uruvela. When he reached the outskirts of the town he began to meet familiar faces that looked at him with surprise and admiration. The Blessed One passed along the shelter in which alms for the poor and homeless were given and soon reached the place where Kassapa the Elder had set up his community. Not troubled by anyone, he reached the very central tent in which the fire-worshipers kept the eternal fire, upon which they poured libations every morning and evening, singing sacred songs. Told about the appearance of the sramana Gautama, Kassapa the Elder hastened to meet him. He stood in front of the young sramana, looked at him from head to toe and said:   “Haur cam th’ cheil ‘at they caa Sakyamuni. They say ‘at ye waur awreddy an arahat”.  The Blessed One greeted him humbly and asked for permission to stay overnight in the tent where the sacred fire was kept. Kassapa the Elder looked at him inquisitively and asked: “Dae ye nae ken ‘at thaur is a poisonoos snake thaur, ‘at keeps th’ fire? Thes snake will bit ye, will kill ye, ye will die”.  Despite this warning the Perfect One confirmed his request to stay in the tent for the night. “Th’ fowk caa ye th’ sage ay th’ Sakyas, but Ah hink is reit tae caa ye th’ insane”.  After saying these words the old fire-worshiper gave his consent. The Blessed One remained in the tent that kept the burning fire for the whole night. In the morning a great number of people gathered outside. Slowly and solemnly the Perfect One came out. In his hand he was holding his clay bowl. Inside it the snake was coiled up, its head and upper part coming up over the mouth of the clay bowl. Exclamations declaring amazement resounded amongst the multitude. Kassapa was also impressed and said: “ Arhat is Sakyamuni”. Then he quickly added: “ But he isnae greater than me”. The Blessed One left the municipality and spent the next few nights near where the jungle began. For three nights the fire-worshippers watched the woods surrounding the place to where the sage has withdrawn, filled with light. On the first night they saw the Four great kings come down from the sky. On the second night they saw Indra himself, who also visited the sage.  On the third night there was a visit from Brahma Sahampati. Excited by what they had seen, the fire worshippers gathered around their leader and told him of what they had seen. Impressed, he said: “ A holy cheil is Gautama, but Ah am a holy cheil tay.”  The great annual gathering was approaching. It was held near the hermitage of the fire-worshippers and included the sacrifice of different animals. People from the whole of Magadha, and even from Anga which lay further to the east, would be coming to the festival. Kassapa the Elder feared that the young sramana might attract some of the jatilas to himself. Without telling anyone, he secretly wished that sramana Gautama might not be present at the time of the festival. And truly, when the event took place, sramana Gautama was nowhere to be seen.  “It is true whit they say – an arahat is Gautama”, said Kassapa , “but Ah am also an arahat.” Several days after the festival, when the jatilas had gathered together and were listening to the speech of their senior leader, the Blessed One showed himself again. Undisturbed, he stood face to face with Kassapa. The Perfect One listened to his speech, then turned to him and said: “Kassapa, you are not an Arahant nor even on the path that leads to perfection. Your way of life is such that you cannot become an Arahant.  Or even take the path that leads to it”. Ice-cold silence swept over the multitude. Kassapa looked dumb. With his gazing eyes staring beyond the horizon, he slowly turned to the Perfect One. The old fire-worshiper stood upright for a little while, then took a step back and silently prostrated his body at the feet of the Blessed One. The Perfect One turned to the multitude of people and said in a loud voice: “Listen well, jatilas! Those who mistake the false for the true and the true for the false will never see the truth. They follow ineffectual desires”.  After that he addressed Kassapa saying: “Rise Kassapa! You are the head of a school of five hundred followers. Discuss your decision first with them, so that they do not remain without a leader. Let them do what they think is right”. Obediently Kassapa stood up. Following the advice of the Blessed One, he explained his decision to the jatilas. Soon he returned to the Blessed One and said: “ It is decided. We will aw follaw th’ doctrine ‘at was preached by th’ sage ay th’ Sakyas.” This time the Perfect One gave his consent. In a short time all five hundred fire-worshippers had cut their long matted-hair, taken off all their distinctive marks and had thrown into the river Neranjara all the implements which they had used to serve the fire cult. The Awakened One personally ordained each of them.  Whilst all this was taking place the younger brother Nadi Kassapa and his three hundred followers, who were further downstream, saw, floating in the water of the river, the cut off plaits of the jatilas, skin couches, tree-bark cloths, staffs, round bowls, and long sacrificial spoons. Nadi Kassapa and his followers, worried that some misfortune might have befallen their brothers, set off to find out what had happened. Upon arrival they saw the Awakened One talking to the five hundred disciples. Before long they realized what had happened and, after seeking advice from the others, also decided to adopt the Doctrine of the Blessed One. Soon, with his two hundred followers, the youngest brother, Gaya Kassapa, appeared. They had been near the town of Gaya and they had also moved up river to try to find out what had happened. After hearing the words of the Blessed One, the newcomers also threw away the implements that served the fire cult, cut off their long matted hair and took off or removed all their distinctive marks.  Thus they became followers of the Blessed One.       


King Bimba  

Having remained in the area of Uruvela for as long as he considered necessary, the Blessed One, together with his numerous followers, headed north to Gaya. There they stopped near a hill called Gayatisa to spent the night. Before continuing the journey, the Blessed One climbed to a higher spot and addressing the former jatilas, fire-worshippers, he said: “Everything in this world, o bhikkhu, is burning. The eye is burning, all the senses are burning, thoughts are burning. They all are burning with the fire of lust. There is anger, there is ignorance, there is hatred. As long as the fire can find the inflammable things upon which it can feed, then long will it burn. And there will be birth and death, decay, grief, lamentation, suffering, despair and sorrow. Looking at this, a disciple of the Dharma will see the Four noble truths and walk in the Eightfold path of holiness. He will become wary of his eyes, wary of his senses, wary of his thoughts. He will divest himself of passion and become free. He will be delivered from selfishness and attain the blessed state of impassivity, the blessed state of Nirvana”.  Whispers of approval spread among the former jatilas as soon as the Blessed One had finished his speech. Afterwards he, and his followers, continued on the way northeast to Rajagaha.  Several days later they came to the royal city and saw before them the mighty white walls. They stopped in a grove called Lativana and rested. The news about the advancing multitude of people quickly spread around the city. Messengers appeared before king Bimba and announced: “There he came, followed by a multitude of people, the Great Sramana, the sage Gautama. They say, o king, that the son of the Sakyas has become Buddha – Truly Awakened One”. Hearing this, king Bimba quickly prepared himself and, accompanied by Brahmans, courtiers and guards, left the palace. Many citizens joined the royal entourage and together they went outside the city gates to greet the newcomers.  When they reached the grove called Lativana and saw before them the multitude led by the Blessed One and Kassapa the Elder, the king and the citizens of Rajagaha stopped. Puzzled, they looked at each other wondering who was leading the newcomers – sramana Gautama or Uruvela Kassapa. King Bimba was also puzzled and asked his courtiers who is the teacher and who is the disciple. When the Blessed One felt the embarrassment that had occurred he approached Kassapa and asked in a loud voice: “Kassapa, until recently you practiced the fire-cult near Uruvela. Why did you give it up?” Kassapa turned to the Blessed One and humbly said: “ We worshiped th’ Fire-Agni coz we expected th’ gifts ‘at we will later receife frae it – aw kin’ ay pleasures, bucky an’ kimmers. When Ah foond it ‘at th’ earthly things arenae pure Ah gae up th’ sacrifices.”.  The great multitude of people were listening with attention and were silent. Then the Blessed One asked again: “If your mind no longer finds pleasure in that act of sacrifice, what does it rejoice in now?” Kassapa turned to those who had followed him until recently and also to those who had come from out from the city and said: “ Ah reached th’ state ay peace, which can nae longer be changed, which anyain can fin’ fur himself. An ‘at is truly wa Ah gae up th’ sacrifices”.  After these words, Kassapa kneeled before the Blessed One and declared: “ Th’ Blessed is mah teacher, Ah am his pupil. Th’ Blessed is mah teacher, Ah am his pupil.”. Noise and surprised exclamations spread through the people of Rajagaha. King Bimba stepped forward and looked at the Blessed One with admiration. At the same time the Blessed One turned to the crowd that looked at him with attention and rapture, and amidst the silence preached the main principles of the Dharma.  Having heard the words of the Blessed One there arose in king Bimba the spotless, dust-free vision of the Law. He stepped even closer to the Blessed One and standing before him solemnly announced: “ While expecting to succeed to the throne, I the prince, had five wishes. They have now been completely fulfilled. I wanted to be a king and to be visited in my kingdom by a Fully-enlightened One. I also wished that I might be able to receive that Fully-enlightened One with honour. I wished that he might teach me his doctrine and I secretly hoped that I might understand it. Now all these wishes of mine have been fulfilled. The words spoken by the Blessed One are the words of someone setting up what had been previously been knocked down. They are the words which show the way to a man who has got lost. They are the words of someone who brings an oil lamp into a dark place, so those who are in it can see what is there. They are the words of the Blessed One and with them he has revealed the Dharma. From now on I call him a master and a teacher. I take my refuge in the Awakened One, in the Dharma and the Sangha. I humbly beg the Blessed One to accept me as a lay follower who will serve this new brotherhood as long as life shall last!”. The Blessed One silently consented. Rejoicing, king Bimba invited the Awakened One and all his followers for lunch the next day. He also promised to donate to the Sangha a suitable piece of land near Rajagaha where the monks could settle their community. The Awakened One accepted the invitation and said to king Bimba:   “No one will ever be able to assess the merit of those who venerate the worthy of veneration, be they Awakened Ones or their disciples, who have transcended all the evil and passed beyond sorrow and tears. No one will ever be able to assess the merit of those who pay tribute to those worthy, whose passions are extinguished and for whom there is no more fear”. The soft rays of the noon sun shone over Lativana, penetrating through the branches of the trees to the people below. Among them the Awakened One was stood out. He, who had travelled through the transient world with its vanity and who was free from all doubt and passion. He, who had overcome all suffering and preached the way to salvation. 


                        

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