Viyahapannatti 11.9.508

11.9.508

tae ṇaṃ se sive rāyarisī doccaṃ chaṭṭhakkhamaṇaṃ uvasaṃpajjittāṇaṃ viharai|
tae ṇaṃ se sive rāyarisī docce chaṭṭhakkhamaṇapāraṇagaṃsi āyāvaṇabhūmīo paccoruhai, paccoruhittā vāgalavatthaniyatthe jeṇeva sae uḍae teṇeva uvāgacchai, uvāgacchittā kiḍhiṇa-saṃkāiyagaṃ giṇhai, giṇhittā dāhiṇagaṃ disaṃ pokkhei, dāhiṇāe disāe jame mahārāyā patthāṇe patthiyaṃ abhirakkhau sivaṃ rāyarisiṃ, sesaṃ taṃ ceva jāva tao pacchā appaṇā āhāramāhārei|
tae ṇaṃ se sive rāyarisī taccaṃ chaṭṭhakkhamaṇaṃ uvasaṃpajjittāṇaṃ viharai|
tae ṇaṃ se sive rāyarisi tacce chaṭṭhakkhamaṇapāraṇagaṃsi āyāvaṇabhūmīo paccoruhai, paccoruhittā vāgalavatthaniyatthe jeṇeva sae uḍae teṇeva uvāgacchai, uvāgacchittā kiḍhiṇa-saṃkāiyagaṃ giṇhai, giṇhittā paccatthimaṃ disaṃ pokkhei, paccatthimāe disāe varuṇe mahārāyā patthāṇe patthiyaṃ abhirakkhau sivaṃ rāyarisiṃ, sesaṃ taṃ ceva jāva tao pacchā appaṇā āhāramāhārei|
tae ṇaṃ se sive rāyarisī cautthaṃ chaṭṭhakkhamaṇaṃ uvasaṃpajjittāṇaṃ viharai|
tae ṇaṃ se sive rāyarisī cautthe chaṭṭhakkhamaṇa pāraṇagaṃsi āyāvaṇabhūmīo paccoruhai, paccoruhittā vāgalavatthaniyatthe jeṇeva sae uḍae teṇeva uvāgacchai, uvāgacchittā kiḍhiṇa-saṃkāiyagaṃ giṇhai, giṇhittā uttaradisaṃ pokkhei, uttarāe disāe vesamaṇe mahārāyā patthāṇe patthiyaṃ abhirakkhau sivaṃ rāyarisiṃ, sesaṃ taṃ ceva jāva tao pacchā appaṇā āhāramāhārei|
tae ṇaṃ tassa sivassa rāyarisissa chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ disācakkavāleṇaṃ tavokammeṇaṃ uḍḍhaṃ bāhāo pagijjhiya-pagijjhiya sūrābhimuhassa āyāvaṇabhūmīe āyāvemāṇassa pagaibhaddayāe pagaiuvasaṃtayāe pagaipayaṇukohamāṇamāyālobhayāe miu-maddavasaṃpannayāe allīṇayāe viṇīyayāe annayā kayāi tayāvaraṇijjāṇaṃ kammāṇaṃ khaovasameṇaṃ īhāpūhamaggaṇagavesaṇaṃ karemāṇassa vibbhaṃge nāmaṃ nāṇe samuppanne| se ṇaṃ teṇaṃ vibbhaṃganāṇeṇaṃ samuppanneṇaṃ pāsati assiṃ loe satta dīve satta samudde, teṇa paraṃ na jāṇai, na pāsai|
tae ṇaṃ tassa sivassa rāyarisissa ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–atthi ṇaṃ mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya–evaṃ saṃpehei, saṃpehettā āyāvaṇabhūmīo paccoruhai, paccoruhittā vāgalavatthaniyatthe jeṇeva sae uḍae teṇeva uvāgacchai, uvāgacchittā subahuṃ lohī-lohakaḍāha-kaḍacchuya taṃbiyaṃ tāvasa bhaṃḍagaṃ kiḍhiṇa-saṃkāiyagaṃ ca geṇhai, geṇhittā jeṇeva hatthiṇāpure nagare jeṇeva tāvasāva-sahe teṇeva uvāgacchai, uvāgacchittā bhaṃḍanikkhevaṃ karei, karettā hatthiṇāpure nagare siṃdhāḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu bahujaṇassa evamāikkhai jāva evaṃ parūvei atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya|
tae ṇaṃ tassa sivassa rāyarisissa aṃtiyaṃ eyamaṭṭhaṃ soccā nisamma hatthiṇāpure nagare siṃdhāḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu bahujano annamannassa evamāikkhai jāva parūvei–evaṃ khalu devānuppiyā! sive rāyarisī evamāikkhai jāva parūvei–atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya| se kahameyaṃ manne evaṃ?
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ sāmī samosaḍhe, parisā niggayā| dhammo kahio parisā paḍigayā|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇassa bhagavao mahāvīrassa jeṭṭhe aṃtevāsī iṃdabhūī nāmaṃ anagāre jahā bitiyasae niyaṃṭhuddesae jāva gharasamudānassa bhikkhāyariyāe aḍamāṇe bahujanasaddaṃ nisāmei, bahujano annamannassa evamāikkhai jāva evaṃ parūvei– evaṃ khalu devānuppiyā! sive rāyarisi evamāikkhai jāva evaṃ parūvei–atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya| se kahameyaṃ manne evaṃ?
tae ṇaṃ bhagavaṃ goyame bahujaṇassa aṃtiyaṃ eyamaṭṭhaṃ soccā nisamma jāyasaḍḍhe jāva samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vadāsī–evaṃ khalu bhaṃte! ahaṃ tubbhehiṃ abbhaṇuṇṇāe samāṇe hatthiṇāpure nayare uccanīya-majjhimāṇi kulāṇi gharasamudānassa bhikkhāyariyāe aḍamāṇe bahujaṇasaddaṃ nisāmemi– evaṃ khalu devānuppiyā! sive rāyarisī evamāikkhai jāva parūvei–atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya|
se kahameyaṃ bhaṃte! evaṃ?
goyamādi! samaṇe bhagavaṃ mahāvīre bhagavaṃ goyamaṃ evaṃ vayāsī–jaṇṇaṃ goyamā! evaṃ khalu eyassa sivassa rāyarisissa chaṭṭhaṃchaṭṭheṇaṃ anikkhiteṇaṃ disācakkavāleṇaṃ tavokammeṇaṃ uḍḍhaṃ bāhāo pagijjhiya-pagijjhiya sūrābhimuhassa āyāvaṇabhūmīe āyāvemāṇassa pagaibhaddayāe pagaiuvasaṃtayāe pagaipayaṇukohamāṇamāyālobhayāe miumaddavasaṃpannayāe allīṇayāe viṇīyayāe annayā kayāi tayāvaraṇijjāṇaṃ kammāṇaṃ khaovasameṇaṃ īhāpūhamaggaṇagavesaṇaṃ karemāṇassa vibbhaṃge nāmaṃ nāṇe samuppanne| taṃ ceva savvaṃ bhāṇiyavvaṃ jāva bhaṃḍa-nikkhevaṃ karei, karettā hatthiṇāpure nagare siṃghāḍaga-tiga-caukka-caummuha-mahāpaha-pahesu bahujaṇassa evamāikkhai jāva evaṃ parūvei–atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya|
tae ṇaṃ tassa sivassa rāyarisissa aṃtie eyamaṭṭhaṃ soccā nisamma hatthiṇāpure nagare siṃghāḍaga-tiga-caukka-caccara-caummuha-mahā-paha-pahesu bahujano annamannassa evamāikkhai jāva parūvei–evaṃ khalu devānuppiyā! sive rāyarisī evamāikkhai jāva parūvei–
atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya, taṇṇaṃ micchā| ahaṃ puṇa goyamā! evamāikkhāmi jāva parūvemi–evaṃ khalu jaṃbuddīvādīyā dīvā, lavaṇādīyā samuddā saṃṭhāṇao egavihivihāṇā, vitthārao anegavihivihāṇā evaṃ jahā jīvābhigame jāva sayaṃbhūramanapajjavasāṇā assiṃ tiriyaloe asaṃkhejjā dīvasamuddā pannattā samaṇāuso!
atthi ṇaṃ bhaṃte! jaṃbuddīve dīve davvāiṃ–savaṇṇāiṃ pi, avaṇṇāiṃ pi sagaṃdhāiṃ pi agaṃdhāiṃ pi, sarasāiṃ pi arasāiṃ pi, saphāsāiṃ pi aphāsāiṃ pi, annamannabaddhāiṃ annamannapuṭṭhāiṃ annamannabaddhapuṭṭhāiṃ annamannaghaḍattāe ciṭṭhaṃti?
haṃtā atthi|
atthi ṇaṃ bhaṃte! lavaṇasamudde davvāiṃ–savaṇṇāiṃ pi avaṇṇāiṃ pi, sagaṃdhāiṃ pi agaṃdhāiṃ pi, sarasāiṃ pi arasāiṃ pi, saphāsāiṃ pi aphāsāiṃ pi annamannabaddhāiṃ annamannapuṭṭhāiṃ annamannabaddhapuṭṭhāiṃ annamanna ghaḍattāe ciṭṭhaṃti?
haṃtā atthi|
atthi ṇaṃ bhaṃte! ghāyaisaṃḍe dīve davvāiṃ savaṇṇāiṃ pi avaṇṇāiṃ pi, sagaṃdhāiṃ pi agaṃdhāiṃ pi, sarasāiṃ pi arasāiṃ pi, saphāsāiṃ pi aphāsāiṃ pi annamannabaddhāiṃ annamannapuṭṭhāiṃ annamannabaddhapuṭṭhāiṃ annamannaghaḍattāe ciṭṭhaṃti?
haṃtā atthi| evaṃ jāva–
atthi ṇaṃ bhaṃte! sayaṃbhūramaṇasamudde davvāiṃ–savaṇṇāiṃ pi avaṇṇāiṃ pi, sagaṃdhāiṃ pi, agaṃdhāiṃ pi, sarasāiṃ pi ara-sāiṃ pi, saphāsāiṃ pi aphāsāiṃ pi annamannabaddhāiṃ annamannapuṭṭhāiṃ annamannabaddhapuṭṭhāiṃ annamannaghaḍattāe ciṭṭhaṃti?
haṃtā atthi|
tae ṇaṃ sā mahatimahāliyā mahaccaparisā samaṇassa bhagavao mahāvīrassa aṃtie eyamaṭṭhaṃ soccā nisamma haṭṭhatuṭṭhā samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā jāmeva disaṃ pāubbhūyā tāmeva disaṃ paḍigayā|
tae ṇaṃ hatthiṇāpure nagare siṃghāḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu bahujano annamannassa evamāi-kkhai jāva parūvei jaṇṇaṃ devānuppiyā! sive rāyarisī evamāikkhai jāva parūvei–atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya| taṃ no iṇaṭṭhe samaṭṭhe, samaṇe bhagavaṃ mahāvīre evamāikkhai jāva parūvei–evaṃ khalu eyassa sivassa rāyarisissa chaṭṭhaṃchaṭṭheṇaṃ taṃ ceva jāva bhaṃḍanikkhevaṃ karei, karettā hatthiṇāpure nagare siṃghāḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu bahujaṇassa evamāikkhai jāva evaṃ parūvei–atthi ṇaṃ devānuppiyā! mamaṃ atisese nāṇadaṃsaṇe samuppanne, evaṃ khalu assiṃ loe satta dīvā satta samuddā, teṇa paraṃ vocchinnā dīvā ya samuddā ya|
tae ṇaṃ tassa sivassa rāyarisissa aṃtiyaṃ eyamaṭṭhaṃ soccā nisamma jāva teṇa paraṃ vocchinnā dīvā ya samuddā ya taṇṇaṃ micchā, samaṇe bhagavaṃ mahāvīre evamāikkhai– evaṃ khalu jaṃbuddīvādīyā dīvā lavaṇādīyā samuddā taṃ ceva jāva asaṃkhejjā dīvasamuddā pannattā samaṇāuso!
tae ṇaṃ se sive rāyarisī bahujaṇassa aṃtiyaṃ eyamaṭṭhaṃ soccā nisamma saṃkie kaṃkhie vitigicchie bhedasamāvanne kalusasamāvanne jāe yāvi hotthā| tae ṇaṃ tassa sivassa rāyarisissa saṃkiyassa kaṃkhiyassa vitigicchiyassa bhedasamāvannassa kalusasamāvannassa se vibhaṃge nāṇe khippāmeva parivaḍie|
tae ṇaṃ tassa sivassa rāyarisissa ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–evaṃ khalu samaṇe bhagavaṃ mahāvīre titthagare ādigare jāva savvaṇṇū savvadarisī āgāsagaeṇaṃ cakkeṇaṃ jāva sahasaṃbavane ujjāṇe ahāpaḍirūvaṃ oggahaṃ ogiṇhittā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe viharai, taṃ mahapphalaṃ khalu tahārūvāṇaṃ arahaṃtāṇaṃ bhagavaṃtāṇaṃ nāmagoyassa vi savaṇayāe, kimaṃga puṇa abhigamana-vaṃdana-namaṃsaṇa-paḍipucchaṇa-pajjuvāsaṇayāe?
egassa vi āriyassa dhammiyassa suvayaṇassa savaṇayāe, kimaṃga puṇa viulassa aṭṭhassa gahaṇayāe? taṃ gacchāmi ṇaṃ samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdāmi jāva pajjuvāsāmi, eyaṃ ṇe ihabhave ya parabhave ya hiyāe suhāe khamāe nisseyasāe ānugāmiyattāe bhavissai tti kaṭṭu evaṃ saṃpehei, saṃpehettā jeṇeva tāvasāvasahe teṇeva uvāgacchai, uvāgacchittā tāvasāvasahaṃ anuppavisai anuppavisittā subahuṃ lohī-lohakaḍāha-kaḍacchuyaṃ taṃbiyaṃ tāvasa-bhaṃḍagaṃ kiḍhiṇa-saṃkāiyagaṃ ca geṇhai geṇhittā tāvasāvasahāo paḍinikkhamai, paḍinikkhamittā paḍivaḍiyavibbhaṃge hatthiṇāpuraṃ nagaraṃ majjhaṃmajjheṇaṃ niggacchai, niggacchittā jeṇeva sahasaṃbavane ujjāṇe, jeṇeva samaṇe bhagavaṃ mahāvīre, teṇeva uvāgacchai, uvāgacchittā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto vaṃdai namaṃsai, vaṃdittā namaṃsittā naccāsanne nātidūre sussūsamāṇe namaṃsamāṇe abhimuhe vinaeṇaṃ paṃjalikaḍe pajjuvāsai|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre sivassa rāyarisissa tīse ya mahatisahāliyāe parisāe dhammaṃ parikahei jāva āṇāe ārāhae bhavai|
tae ṇaṃ se sive rāyarisī samaṇassa bhagavao mahāvīrassa aṃtiyaṃ dhammaṃ soccā nisamma jahā khaṃdao jāva uttarapura-tthimaṃ disībhāgaṃ avakkamai, avakkamittā subahuṃ lohī-lohakaḍāha-kaḍacchuyaṃ taṃbiyaṃ tāvasabhaṃḍagaṃ kiḍhiṇa-saṃkāiyagaṃ ca egaṃte eḍei, eḍettā sayameva paṃcamuṭṭhiyaṃ loyaṃ karei, karettā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ jaheva usabhadatto taheva pavvaio, taheva ekkārasa aṃgāiṃ ahijjai, taheva savvaṃ jāva savvadukkhappahīne|

Then the royal sage Śiva took up and lived practicing a second two-day fast.
Then, on the occasion of breaking the second two-day fast, the royal sage Śiva stepped down from the place of heat-endurance; having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took the basket and carrying-sling; having taken them, he sprinkled the southern direction, saying: ‘In the southern direction, may the great king Yama protect the royal sage Śiva who has set out on his course!’ The rest is as before, up to: thereafter, he himself took nourishment.
Then the royal sage Śiva took up and lived practicing a third two-day fast.
Then, on the occasion of breaking the third two-day fast, the royal sage Śiva stepped down from the place of heat-endurance; having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took the basket and carrying-sling; having taken them, he sprinkled the western direction, saying: ‘In the western direction, may the great king Varuṇa protect the royal sage Śiva who has set out on his course!’ The rest is as before, up to: thereafter, he himself took nourishment.
Then the royal sage Śiva took up and lived practicing a fourth two-day fast.
Then, on the occasion of breaking the fourth two-day fast, the royal sage Śiva stepped down from the place of heat-endurance; having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took the basket and carrying-sling; having taken them, he sprinkled the northern direction, saying: ‘In the northern direction, may the great king Vaiśramaṇa protect the royal sage Śiva who has set out on his course!’ The rest is as before, up to: thereafter, he himself took nourishment.
Then, as the royal sage Śiva was carrying out uninterrupted two-day fasts with the ascetic practice of the cycle of directions, raising his arms upward, facing the sun, exposing himself to heat on the place of heat-endurance, because of his natural goodness, natural calmness, natural attenuation of anger, pride, deceit, and greed, endowed with gentleness and humility, self-contained, and disciplined—one day, through the destruction-cum-suppression of the obscuring karmas, as he was engaging in reflection, deliberation, searching, and investigation, the clairvoyant cognition termed vibhaṅga arose in him. Through that arisen vibhaṅga cognition, he saw seven continents and seven oceans in this world; beyond that, he neither knew nor saw.
Then to the royal sage Śiva this internal, reflected, desired, mental thought arose: ‘An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’ Having contemplated thus, he stepped down from the place of heat-endurance. Having stepped down, wearing garments of bark cloth, he approached his own hut. Having approached, he took numerous iron pans, iron cauldrons, ladles, copper pots, ascetic vessels, and the basket and carrying-sling; having taken them, he went to the city of Hastināpura, to the ascetics' hermitage. Having gone there, he deposited his gear; having done so, at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura, he declared up to set forth to the multitude of people: ‘O beloved of the gods! An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’
Then, having heard and understood this matter from the royal sage Śiva, the multitude of people at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura declared and expounded to one another: ‘Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.” How can this be believed to be so?’
At that time, at that period, the Master arrived; the assembly went out; the Dharma was preached; the assembly departed.
At that time, at that period, the senior disciple of the ascetic Lord Mahāvīra, the homeless ascetic named Indrabhūti—as related in the second śataka, in the Nirgrantha Uddeśaka, up to wandering on his alms-round collecting food from house to house—heard the voice of the multitude of people; the multitude of people were declaring and expounding to one another: ‘Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.” How can this be believed to be so?’
Then the venerable Gautama, having heard and grasped this matter from the multitude of people, filled with faith, up to paid homage and reverenced the ascetic Lord Mahāvīra, and having paid homage and reverenced him, spoke thus: ‘Indeed, Venerable Sir, with your permission, as I was wandering for alms among high, low, and middle-class households in the city of Hastināpura, I heard the voice of the multitude of people: “Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: ‘O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’” How is this so, Venerable Sir?’
Addressing him, ‘O Gautama!’, the ascetic Lord Mahāvīra said to the venerable Gautama: ‘Gautama, as to what—namely, to that royal sage Śiva, through uninterrupted two-day fasts with the ascetic practice of the cycle of directions, raising his arms upward, facing the sun, exposing himself to heat on the place of heat-endurance, because of his natural goodness, natural calmness, natural attenuation of anger, pride, deceit, and greed, endowed with gentleness and humility, self-contained, and disciplined—one day, through the destruction-cum-suppression of the obscuring karmas, as he was engaging in reflection, deliberation, searching, and investigation, the clairvoyant cognition termed vibhaṅga arose in him; all that is to be recited as before, up to: he deposited his gear; having done so, at the cross-roads, three-way junctions, squares, intersections, high roads, and thoroughfares in the city of Hastināpura, he declared up to set forth to the multitude of people: “O beloved of the gods! An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.”
Then, having heard and understood this matter from the royal sage Śiva, the multitude of people at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura declared and expounded to one another: “Indeed, beloved of the gods, the royal sage Śiva declares and expounds thus: ‘O beloved of the gods! An exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.’” That is false! But I, O Gautama, declare and expound thus: namely, the continents beginning with Jambūdvīpa and the oceans beginning with Lavaṇa are of one single configuration in shape, but manifold in extent, as expounded in the Jīvājīvābhigama up to ending with the Svayambhūramaṇa ocean; in this horizontal world, countless continents and oceans have been declared, O long-lived ascetics!’
‘Are there, Venerable Sir, substances in the continent of Jambūdvīpa—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’
‘Are there, Venerable Sir, substances in the Lavaṇa ocean—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’
‘Are there, Venerable Sir, substances in the Dhātakīkhaṇḍa continent—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’ And so on, up to:
‘Are there, Venerable Sir, substances in the Svayambhūramaṇa ocean—both with colour and without colour, with smell and without smell, with taste and without taste, with touch and without touch—bound to one another, touched by one another, bound and touched by one another, existing in the state of mutually unified aggregates?’
‘Yes, Gautama, there are.’
Then that great and immense assembly, having heard and understood this matter in the presence of the ascetic Lord Mahāvīra, gladdened and delighted, paid homage and reverenced the ascetic Lord Mahāvīra, and having paid homage and reverenced him, returned in the very direction from which they had come.
Then, at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura, the multitude of people declared and expounded to one another: ‘As to what the royal sage Śiva declares and expounds, beloved of the gods, saying: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease”—that meaning is not correct. The ascetic Lord Mahāvīra declares and expounds thus: “To this royal sage Śiva, through continuous two-day fasts...” all that as before, up to he deposited his gear; having done so, at the cross-roads, three-way junctions, squares, quadrangles, intersections, high roads, and thoroughfares in the city of Hastināpura, he declared up to set forth to the multitude of people: “O beloved of the gods, an exceptional knowledge and vision has arisen in me: namely, that in this world there are only seven continents and seven oceans; beyond that, continents and oceans cease.” Having heard and grasped this matter from the royal sage Śiva, up to: “beyond that, continents and oceans cease,” that is false! The ascetic Lord Mahāvīra declares thus: “Indeed, the continents beginning with Jambūdvīpa and the oceans beginning with Lavaṇa...” all that as before, up to “countless continents and oceans have been declared, O long-lived ascetics!”’
Then the royal sage Śiva, having heard and understood this matter from the multitude of people, became doubtful, uncertain, skeptical, divided in mind, and troubled. Then, as the royal sage Śiva became doubtful, uncertain, skeptical, divided in mind, and troubled, that vibhaṅga cognition quickly fell away from him.
Then to the royal sage Śiva this internal, reflected, desired, mental thought arose: ‘Indeed, the ascetic Lord Mahāvīra is a tīrthaṅkara, a founder, up to omniscient, all-seeing, who, accompanied by the wheel moving through the air, up to having taken up appropriate residence in the Sahasrāmravana park, lives purifying himself through self-restraint and austerity. Great fruit indeed comes from merely hearing the name and lineage of such arhats and Lords, how much more so from approaching, paying homage, reverencing, inquiring, and attending upon them? Great fruit comes from hearing even a single noble, pious, excellent word, how much more so from comprehending the vast meaning? Therefore, I will go to the ascetic Lord Mahāvīra, pay homage up to attend upon him; this will be for my welfare, happiness, forbearance, ultimate bliss, and future benefit in this world and the next.’ Having reflected thus, he approached the ascetics' hermitage. Having approached, he entered the hermitage. Having entered, he took numerous iron pans, iron cauldrons, ladles, copper pots, ascetic vessels, and the basket and carrying-sling; having taken them, he departed from the hermitage. Having departed, devoid of vibhaṅga cognition, he passed through the middle of the city of Hastināpura. Having passed through, he approached the Sahasrāmravana park, where the ascetic Lord Mahāvīra was. Having approached, he circumambulated the ascetic Lord Mahāvīra three times, paid homage, and reverenced him; having paid homage and reverenced him, neither too close nor too far, listening attentively, revering, facing him, he attended upon him with modesty and folded hands.
Then the ascetic Lord Mahāvīra expounded the Dharma to the royal sage Śiva and to that great assembly, up to he became an observer of his commands.
Then the royal sage Śiva, having heard and grasped the Dharma from the ascetic Lord Mahāvīra, as in the case of Skandaka, up to withdrew to the north-eastern direction; having withdrawn, he discarded the numerous iron pans, iron cauldrons, ladles, copper pots, ascetic vessels, and the basket and carrying-sling in a secluded spot; having discarded them, he personally pulled out his hair in five handfuls; having done so, he circumambulated the ascetic Lord Mahāvīra three times from left to right; having done so, he paid homage and reverenced him; having paid homage and reverenced him, he renounced the world just like Ṛṣabhadatta, studied the eleven Aṅgas just like him, and everything as before, up to he was rid of all suffering.