Then the Blessed One, traveling by stages, arrived at Uruvelā.

At that time, three coiled-hair ascetics were staying in Uruvelā: Uruvelakassapa, Nadīkassapa,[1] and Gayākassapa.

Among them, Uruvelakassapa was the leader of five hundred coiled-hair ascetics — their trainer, foremost, and chief.

Nadīkassapa was the leader of three hundred coiled-hair ascetics — their trainer, foremost, and chief.

Gayākassapa was the leader of two hundred coiled-hair ascetics — their trainer, foremost, and chief.

Then the Blessed One went to Uruvelakassapa’s ashram and, on arrival, said to him,

“If it’s not a burden for you, we would stay one night in your fire-hall.”

“It’s not a burden for me, great contemplative. But there is a fierce nāga king there — powerful, with poisonous fangs, terrifyingly poisonous — may he not harass you.

A second time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.”

“It’s not a burden for me, great contemplative. But there is a fierce nāga king there — powerful, with poisonous fangs, terrifyingly poisonous — may he not harass you.”

A third time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.”

“It’s not a burden for me, great contemplative. But there is a fierce nāga king there — powerful, with poisonous fangs, terrifyingly poisonous — may he not harass you.”

“Perhaps he wouldn’t harass me. Please, Kassapa, allow the fire-hall.”

“Stay as you like, great contemplative.”

Then the Blessed One, having entered the fire-hall and laid out a grass mat, sat down cross-legged with his body erect, establishing mindfulness to the fore.

The nāga saw that the Blessed One had entered and, on seeing him, upset and disgruntled, emitted smoke.

The thought occurred to the Blessed One, “Why don’t I — without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow — consume (the nāga’s) fire with (my own) fire?

Then the Blessed One fabricated such a fabrication of psychic power that he emitted smoke.

The nāga, unable to bear the insult, blazed up.

The Blessed One entered the fire property and blazed up.

With both of them all ablaze, it was as if the fire-hall were on fire — flaming and blazing.

Then the coiled-hair ascetics surrounded the fire-hall and thought, “That fine-looking great contemplative is being harassed by the nāga!”

Then, as the night was ending, the Blessed One, having consumed (the nāga’s) fire with (his own) fire — without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow — put him in his bowl and showed him to Uruvelakassapa the coiled-hair ascetic, (saying,)

“Here, Kassapa, is your nāga. His fire was consumed by fire.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that, with his own fire, he consumed the fire of the fierce nāga king — powerful, with poisonous fangs, terrifyingly poisonous! But still, he’s not an arahant like me.”

At the Nerañjarā, the Blessed One

said to the coiled-hair ascetic Uruvelakassapa,

“If it’s not a burden, Kassapa,

I’ll stay a day in your fire-refuge [or: fire-hall].”

“It’s no burden, great contemplative,

but desiring your comfort, I forbid it.

A fierce nāga king is there,

powerful, with poisonous fangs,

terrifyingly poisonous.

I don’t want him to harass you.”

“Perhaps he won’t harass me.

Come now, Kassapa, allow me the fire-hall.”

Knowing that, “It’s given,”

fearless — beyond fear — he entered.

Seeing the seer enter,

the nāga-snake, disgruntled,

emitted smoke.

With a joyous mind, a confident mind,

the nāga[2] among men

also emitted smoke.

Not bearing the insult,

the nāga-snake blazed up like an inferno.

Skilled in the fire property,

the nāga of a man

blazed up right there as well.

With both of them ablaze,

the fire-hall was burning,

flaming and blazing.

The coiled-hair ascetics stared —

“That fine-looking great contemplative,

is being harassed by the nāga!”

they said.

Then at the night’s end

the nāga-snake’s flames were no more.

But the many-colored flames

of the Powerful One remained.

Blue, and also red,

crimson, yellow,

and the color of quartz,

on the body of the Radiant One:

Many-colored were the flames.

Putting him in his bowl,

he showed the nāga snake to the brahman.

“This is your nāga, Kassapa,

his fire by fire consumed.”

Then Uruvelakassapa, the coiled-hair ascetic, impressed at this marvel of psychic power of the Blessed One, said to him,

“Stay right here, great contemplative. I’ll provide you with regular meals.”

First marvel.

So the Blessed One stayed in a certain forest grove not far from the ashram of Uruvelakassapa the coiled-hair ascetic.

Then, in the far extreme of the night, the Four Great Kings, their extreme radiance lighting up the entirety of the forest grove, went to the Blessed One, and on arrival, bowed down, and stood in the four directions (from the Blessed One) like great masses of fire.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him,

“It’s time, great contemplative. The meal is ready.

“But who were they, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you, and on arrival bowed down, and stood in the four directions like great masses of fire?”

“Those, Kassapa, were the Four Great Kings, who came to me to listen to the Dhamma.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Four Great Kings come to him to listen to the Dhamma. But still, he’s not an arahant like me.”

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

Second marvel.

Then Sakka, King of the Devas, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove, went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire — more extreme and refined than the previous radiances of color.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival, bowed down and stood to one side like a great mass of fire — more extreme and refined than the previous radiances of color?”

“That, Kassapa, was Sakka, King of the Devas, who came to me to listen to the Dhamma.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even Sakka, King of the Devas, comes to him to listen to the Dhamma. But still, he’s not an arahant like me.”

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

Third marvel.

Then the Brahmā Sahampati, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire — more extreme and refined than the previous radiances of color.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival bowed down, and stood to one side like a great mass of fire — more extreme and refined than the previous radiances of color?”

“That, Kassapa, was the Brahmā Sahampati, who came to me to listen to the Dhamma.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Brahmā Sahampati comes to him to listen to the Dhamma. But still, he’s not an arahant like me.”

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

Fourth Marvel.

At that time, Uruvelakassapa had prepared a great sacrifice.

(People from) the whole area of Magadha and Aṅga wanted to come, bringing along lots of staple and non-staple food.

Then the thought occurred to Uruvelakassapa, “Right now I have prepared a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food.

“If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish.

“Oh, I hope the great contemplative doesn’t come tomorrow!”

Then the Blessed One, having known with his awareness the train of thought in Uruvelakassapa’s awareness, went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta[3] Lake and spent the day right there.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

“Why didn’t you come yesterday, great contemplative?

“And we even thought of you, ‘Why isn’t the great contemplative coming?’

“Your share of staple and non-staple food was set aside.”

“Didn’t it occur to you, ‘Right now I am preparing a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food.

“‘If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish.

“‘Oh, I hope the great contemplative doesn’t come tomorrow!’?

“Kassapa, having known with my awareness the train of thought in your awareness, I went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta Lake and spent the day there.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he knew (my) awareness with (his) awareness. But still, he’s not an arahant like me.”

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

Fifth Marvel.

At that time a cast-off cloth accrued to the Blessed One.

He thought, “Where could I wash this cast-off cloth?”

Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, dug a reservoir with his hand and said to the Blessed One,

“Lord, may the Blessed One wash the cast-off cloth here.”

The Blessed One thought, “What will I scrub the cast-off cloth on?”

Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One scrub the cast-off cloth here.”

The Blessed One thought, “What will I hold on to to come out (of the water?)”

Then the deva living in the kakudha[4] tree, having known with her awareness the train of thought in the Blessed One’s awareness, bent down a branch, (saying,) “Lord, may the Blessed One hold on here and come out (of the water.)”

The Blessed One thought, “What will I spread out the cast-off cloth on (to dry)?”

Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One set out the cast-off cloth here (to dry).”

Then, as the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

“Why is it, great contemplative, that before there wasn’t a reservoir here, and now there is a reservoir here?

“Before this rock wasn’t placed here.

“Who placed this rock here?

“Before the branch of this kakudha tree wasn’t bent down — now it’s bent down.”

“Just now, Kassapa, a cast-off cloth accrued to me.

“I thought, ‘Where should I wash this cast-off cloth?’

“Then Sakka, King of the Devas, having known with his awareness the train of thought in my awareness, dug a reservoir with his hand and said to me, ‘Lord, may the Blessed One wash the cast-off cloth here.’

“Kassapa, this reservoir was dug with a non-human hand.

“I thought, ‘What will I scrub the cast-off cloth on?’’

“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One scrub the cast-off cloth here.’

“Kassapa, this rock was placed by a non-human being.

“I thought, ‘What will I hold on to to come out (of the water?)’

“Then the deva living in the kakudha tree, having known with her awareness the train of thought in my awareness, bent down a branch, (saying,) ‘Lord, may the Blessed One hold on here and come out (of the water.)’

“This kakudha tree was brought to my hand.

“I thought, ‘What will I set out the cast-off cloth on (to dry)?’

“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One set out the cast-off cloth here (to dry).’

“Kassapa, this rock was placed by a non-human being.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that Sakka, King of the Devas, performed services for him. But still, he’s not an arahant like me.”

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival said to him, “It’s time, great contemplative. The meal is ready.

Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a fruit from the rose-apple tree after which the Rose-apple Continent[5] is named, arrived first and sat down in the fire-hall.

Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said to him,

“By which road did you come, great contemplative?

“I set out before you, but you, arriving first, are sitting in the fire-hall.”

“Just now, Kassapa, sending you away and then taking[6] a fruit from the rose-apple tree after which the Rose-apple Continent is named, I arrived first, and am sitting down in the fire-hall.

“This is the rose-apple, consummate in color, consummate in aroma, and consummate in flavor.

“Eat it if you like.”

“Enough, great contemplative, you yourself brought[7] it, you eat it yourself.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, took a fruit from the rose-apple tree after which the Rose-apple Continent is named, arrived first and sat down in the fire-hall. But still, he’s not an arahant like me.”

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a mango from not far from the rose-apple tree after which the Rose-apple Continent is named, …

… a myrobalan from not far from it …

… a yellow myrobalan from not far from it …

… having gone to the (Heaven of the) Thirty-Three he took a coral tree flower, arrived first, and sat down in the fire-hall.

Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said, “By which road did you come, great contemplative?

“I set out before you, but you, arriving first, are sitting in the fire-hall.”

“Just now, Kassapa, sending you away and then going to the (Heaven of the) Thirty-Three, I took a coral tree flower, arrived first, and am sitting down in the fire-hall.

“This is the coral tree flower, consummate in color and consummate in aroma.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, went to the (Heaven of the) Thirty-Three, took a coral tree flower, arrived first, and sat down in the fire-hall. But still, he’s not an arahant like me.”

At that time the coiled-hair ascetics, wanting to tend to the fires, were unable to split the firewood.

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to split the firewood.”

Then the Blessed One said to Uruvelakassapa, “Kassapa, May the firewood be split!”

“May it be split, great contemplative!”

At once, five hundred pieces of firewood were split.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the pieces of firewood were split. But still, he’s not an arahant like me.”

At that time the coiled-hair ascetics, wanting to attend to the fires, were unable to light the fires.

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to light the fires.”

Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires be lit!”

“May they be lit, great contemplative!”

At once, five hundred fires were lit.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires were lit. But still, he’s not an arahant like me.”

At that time the coiled-hair ascetics, having attended to the fires, were unable to put out the fires.

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to put out the fires.”

Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires go out!”

“May they go out, great contemplative!”

At once, five hundred fires went out.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires went out. But still, he’s not an arahant like me.”

Then at that time, the coiled-hair ascetics, in the cold, winter “Eight In-between[8]” days, the time of snowfall — were emerging and submerging in the Nerañjarā River — doing submerging-and-emerging.

‘Eight In-between’: ‘four at the end of the month of Māgha, four at the beginning of the month of Phagguṇa’ thus eight days in between the two.

The Blessed One materialized five hundred charcoal heaters, where, having come out, the coiled-hair ascetics warmed up [lit: unsewed].

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that these charcoal heaters have materialized.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he materialized so many charcoal heaters. But still, he’s not an arahant like me.”

At that time, a great, out-of-season storm-cloud rained down, and a great flood was produced.

The place where the Blessed One was staying was inundated with water.

He thought, “Why don’t I push back the water all around and walk back and forth in the middle on dusty ground?”

Then the Blessed One pushed back the water all around and walked back and forth in the middle on dusty ground.

Then Uruvelakassapa, (thinking,) “May the great contemplative not be carried away by the water!” went by boat with several coiled-hair ascetics to the place where the Blessed One was staying.

Uruvelakassapa saw the Blessed One, having pushed back the water all around, walking back and forth in the middle on dusty ground.

On seeing him, he said, “Are you here, great contemplative?”

(Saying,) “Yes, It’s me, Kassapa,” the Blessed One rose up into the air and came down in the boat.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he wasn’t carried away by the water. But still, he’s not an arahant like me.”

Then the thought occurred to the Blessed One, “For a long time this worthless man keeps having the thought, ‘The great contemplative is powerful and mighty. But still, he’s not an arahant like me.’

“What if I were to terrify this coiled-hair ascetic?”

So he said to Uruvelakassapa, “You’re not an arahant, Kassapa. You’re not even endowed with the path to arahantship.

“You don’t even have a practice by which you would become an arahant, or become endowed with the path to arahantship.”

Then Uruvelakassapa, putting his head down at the feet of the Blessed One, said, “Lord, may I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”

“Kassapa, you are the leader of five hundred coiled-hair ascetics — their trainer, foremost, and chief.

“Inform them of this, (so that) they will do what they think (is appropriate).”

Then Uruvelakassapa went to the coiled-hair ascetics and on arrival said to them,

“Sirs, I want to live the holy life under the great contemplative.

“May you do what you think (is appropriate).”

“For a long time, sir, we have been highly impressed with the great contemplative. If you are going to live the holy life under the great contemplative, all of us will likewise live the holy life under the great contemplative.”

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

“Come, monks.” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

Then Nadīkassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water.

On seeing them he thought, “I hope my brother hasn’t met with disaster!”

So he sent the coiled-hair ascetics, “Go to find out about my brother.”

And he himself went with the three hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa,

“Is this better, Kassapa?”

“Yes, friend, it’s better.”

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

Then Gayākassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brothers haven’t met with disaster!”

So he sent the coiled-hair ascetics, “Go to find out about my brothers.”

And he himself went with the two hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?”

“Yes, friend, it’s better.”

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

Such was the venerable ones’ Acceptance.

By the Blessed One’s determination, five hundred pieces of firewood were not split and then split, (five hundred) fires were not lit and then lit, (five hundred) fires couldn’t be put out and then were put out, and five hundred charcoal heaters were materialized.

By this reckoning, there were three and a half thousand marvels.

Then the Blessed One, having stayed near Uruvelā as long as he liked, set out for Gayā Head[9] with a large Saṅgha of monks — a thousand monks, all of them former coiled-hair ascetics.

And the Blessed One stayed right there at Gayā Head with the thousand monks.

There the Blessed One addressed the monks:[10]

“Monks, the All is aflame.

“What All is aflame?

“The eye is aflame.

“Forms are aflame.

“Consciousness at the eye is aflame.

“Contact at the eye is aflame.

“And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame.

“Aflame with what?

“Aflame with the fire of passion, the fire of aversion, the fire of delusion.

“Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“The ear is aflame. Sounds are aflame…

“The nose is aflame. Aromas are aflame…

“The tongue is aflame. Flavors are aflame…

“The body is aflame. Tactile sensations are aflame…

“The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect — experienced as pleasure, pain or neither-pleasure-nor-pain — that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

“He grows disenchanted with the ear…

“He grows disenchanted with the nose…

“He grows disenchanted with the tongue…

“He grows disenchanted with the body…

“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too.

“Disenchanted, he becomes dispassionate.

“Through dispassion, he is released.

“With release, there is the knowledge, ‘Released.’

“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents.

The Fire explanation is finished.

The third recitation section, on the Marvels at Uruvelā, is finished.