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gave a Dhamma talk and addressed the bhikkhus: "Here, bhikkhus, as I was in seclusion, reflecting, this thought arose in my mind: 'Now, bhikkhus from various directions, from various districts, bring those seeking ordination and those seeking full admission, thinking: "The Blessed One will ordain them, will give them full admission." There, the bhikkhus grow weary, and those seeking ordination, and those seeking full admission, also grow weary. What if I were to allow the bhikkhus to ordain and give full admission themselves, now, bhikkhus, in those various directions, in those various districts?' I allow you, bhikkhus, to ordain and give full admission yourselves, now, in those various directions, in those various districts. And thus, bhikkhus, should one be ordained and given full admission: First, having had his hair and beard shaved off, having been dressed in saffron robes, having had his upper robe arranged over one shoulder, having been made to pay homage at the bhikkhus' feet, having been made to squat, having been made to raise his hands in anjali, he should be told to say this: I go for refuge to the Buddha, I go for refuge to the Dhamma, I go for refuge to the Saṅgha; A second time, I go for refuge to the Buddha... I go for refuge to the Dhamma for the second time, I go for refuge to the Sangha for the second time; I go for refuge to the Buddha for the third time, I go for refuge to the Dhamma for the third time, I go for refuge to the Sangha for the third time.” “I allow, monks, ordination and full admission by these three refuges.” The discourse on full admission by the three refuges is finished. 10. The Second Discourse on Māra 35. Then the Blessed One, having completed the rains retreat, addressed the monks: “Monks, through proper attention, through proper exertion, the unsurpassed liberation has been attained by me, the unsurpassed liberation has been realized. You too, monks, through proper attention, through proper exertion, may attain the unsurpassed liberation, may realize the unsurpassed liberation.” Then Māra, the Evil One, approached the Blessed One. Having approached, he addressed the Blessed One with a verse: “You are bound by Māra’s snares, both divine and human; You are bound by a great bond, you will not escape me, ascetic.” “I am freed from Māra’s snares, both divine and human; I am freed from the great bond, you are defeated, Ender.” Then Māra, the Evil One— “The Blessed One knows me, the Fortunate One knows me”— sad and dejected, vanished right there. The second discourse on Māra is finished. 11. The Story of the Bhaddavaggiya Group 36. Then the Blessed One, having stayed in Bārāṇasī as long as he wished, set out on a journey towards Uruvelā. Then the Blessed One, turning off the road, approached a certain forest grove. Having approached, he entered that forest grove and sat down at the foot of a certain tree. Now at that time, about thirty Bhaddavaggiya companions, with their wives, were enjoying themselves in that forest grove. One of them had no wife; for his sake, a courtesan had been brought. Then that courtesan while they were heedless, enjoying themselves, she took their belongings and ran away. Then those companions, doing a service for their companion, searching for that woman, wandering through that forest grove, saw the Blessed One seated at the foot of a certain tree. Having seen him, they approached the Blessed One, and having approached, they said to the Blessed One: "Did the Blessed One, sir, see a woman?" "What is it to you, young men, with a woman?" "Here, sir, we thirty Bhaddavaggiya companions, with our wives, were enjoying ourselves in this forest grove. One of us had no wife; for his sake, a courtesan was brought. Then, sir, that courtesan, while we were heedless, enjoying ourselves, took our belongings and ran away. We, sir, doing a service for our companion, searching for that woman, are wandering through this forest grove." "What do you think, young men? Which is better for you: that you search for a woman, or that you search for yourselves?" "This, sir, is better for us: that we search for ourselves." "Then, young men, sit down, I will teach you the Dhamma." "Yes, sir," those Bhaddavaggiya companions, having saluted the Blessed One, sat down to one side. To them, the Blessed One gave a gradual discourse, that is, he spoke of giving, of morality, of heaven, of the danger, the degradation, the defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew their minds to be ready, to be pliant, to be free from hindrances, to be uplifted, to be confident, then he expounded the teaching peculiar to the Buddhas: suffering, its origin, its cessation, the path. Just as a clean cloth, free from stains, would perfectly absorb the dye, even so, in those very seats, there arose in them the dustless, stainless Dhamma-eye: "Whatever is of the nature to arise, all that is of the nature to cease." ...the nature of cessation." They, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, having crossed over doubt, having dispelled perplexity, having attained confidence, independent of others in the Teacher's Dispensation, said to the Blessed One: "May we, Venerable Sir, receive the going forth in the presence of the Blessed One, may we receive the full ordination." "Come, monks," the Blessed One said, "the Dhamma is well-proclaimed. Lead the holy life for the complete ending of suffering." That was the full ordination for those venerable ones. The story of the Bhaddavaggiya companions is finished. The Second Recitation Section. 12. The Story of the Uruvela Miracles. 37. Then the Blessed One, wandering by stages, arrived at Uruvela. Now at that time, three matted-hair ascetics were living in Uruvela: Uruvelakassapa, Nadīkassapa, and Gayākassapa. Among them, Uruvelakassapa the ascetic was the leader of five hundred matted-hair ascetics, their guide, chief, foremost, and head. Nadīkassapa the ascetic was the leader of three hundred matted-hair ascetics, their guide, chief, foremost, and head. Gayākassapa the ascetic was the leader of two hundred matted-hair ascetics, their guide, chief, foremost, and head. Then the Blessed One approached the hermitage of Uruvelakassapa the ascetic. Having approached, he said to Uruvelakassapa the ascetic: "If it is not troublesome for you, Kassapa, we would like to stay one night in the fire-house." "It is not troublesome for me, Great Ascetic, but there is a fierce Naga king here, powerful, venomous, deadly. He might harm you." A second time the Blessed One said to Uruvelakassapa the ascetic: "If it is not troublesome for you, Kassapa, we would like to stay one night in the fire-house." "It is not troublesome for me, Great Ascetic, but there is a fierce Naga king here, powerful, venomous, deadly. He might harm you." A third time the Blessed One said to Uruvelakassapa the ascetic: "If it is not troublesome for you, Kassapa, we would like to stay one night in the fire-house." "It is not troublesome for me, Great Ascetic, but there is a fierce Naga king here, powerful, venomous, deadly. He might harm you." Great ascetic, master, here is a fierce Naga king, powerful, a venomous snake, with dreadful poison; may he not harm you. Perhaps he will not harm me. Come now, Kassapa, permit me the fire-hut. Dwell, great ascetic, as you please. Then the Blessed One, having entered the fire-hut, spread out a grass mat, and sat down, crossing his legs, holding his body erect, and establishing mindfulness in front of him. 38. That Naga saw the Blessed One enter. Seeing him, displeased, he emitted smoke. Then it occurred to the Blessed One: "What if I were to overcome this Naga's fiery power with my own fiery power, without harming his skin, or hide, or flesh, or sinews, or bones, or bone marrow?" Then the Blessed One, having performed such a feat of psychic power, emitted smoke. Then that Naga, unable to bear the insult, blazed forth. The Blessed One also, entering the fire element, blazed forth. As both became fiery, the fire-hut appeared as if ablaze, burning brightly, full of light. Then those ascetics, surrounding the fire-hut, said this: "Alas, the great ascetic, so handsome, is being tormented by the Naga!" Then the Blessed One, when that night had passed, having overcome that Naga's fiery power with his own, without harming his skin, or hide, or flesh, or sinews, or bones, or bone marrow, put him in his bowl and showed him to Uruvelakassapa the ascetic: "Here, Kassapa, is your Naga, his fiery power overcome by mine." Then it occurred to Uruvelakassapa the ascetic: "Great indeed is the psychic power and great the might of this great ascetic! For he has overcome the fiery power of a fierce Naga king, powerful, a venomous snake, with dreadful poison. But he is not an Arahant like me." 39. At Nerañjarā, the Blessed One spoke to Uruvelakassapa the ascetic: "If it is not troublesome to you, Kassapa, we would dwell tonight in the fire-hall." "No, great ascetic, I do not mind; I only prevent you for your comfort; Here is a fierce Naga king; Powerful, venomous, with deadly poison; May he not harm you." "Perhaps he will not harm me; Come, Kassapa, allow me the fire-house." Knowing it was granted; Fearless, he entered, having overcome fear. Seeing the ascetic enter, the Naga, displeased, fumed; With a joyful mind, with great delight, the human Naga also fumed there. Unable to bear the insult, the Naga blazed like fire; Skilled in the element of heat, the human Naga also blazed there. As both were shining brightly; The fire-house was ablaze, burning brightly, shining brightly; The matted-hair ascetics exclaimed; "Indeed, the great ascetic is handsome; He is being tormented by the Naga," they said. Then, at the end of that night; The Naga's flames were not extinguished; But from the powerful one, there arose; Flames of many colors.