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 accept it. Pûrna returned suddenly to the Assembly (around Buddha) and performed a miracle. The king of Surparaka, on his side, made preparations on the grandest scale for the reception of the Buddhist hierarchy, which came to his city by all kinds of supernatural means. Pûrna, standing by him, explained the various prodigies as they occurred. Omitting some marvelous conversions wrought by the Buddha on his way, it may be mentioned that he descended into the middle of the town of Surparaka from the air, and there taught the law, by which hundreds of thousands of living beings attained the several degrees of knowledge which lead, sooner or later, to salvation.

Passing over a passage in which two royal Nâgas (or serpent-kings) make their appearance to receive the law, and another in which Gautama proceeds to another universe to instruct the mother of his disciple Maudgalyâyana, we arrive at the moral which always forms the conclusion of these Buddhist tales. The monks surrounding the Buddha inquired what actions Pûrna had performed in order, first, to be born in a rich family; secondly, to be the son of a slave; and lastly, "when he had entered on a religious life, to behold the condition of an Arhat face to face, after having annihilated all the corruptions of evil?" Buddha replied, that in the very age in which we live, but at a period of it when men lived twenty thousand years, there was a venerable Tathâgata, or Buddha, named Kâsyapa, who resided near Benares. Pûrna, who had adopted a religious life under him, "fulfilled among the members of the Church the duties of servant of the law." The servant of a certain Arhat set himself to sweep the monastery, but the wind blowing the dirt from side to side, he gave up the attempt, intending to proceed when the wind should have abated. The servant of the law coming in, and finding the monastery unswept, allowed himself to be carried away by rage, and to utter these offensive words: "This is the servant of some slave's son."