Viyahapannatti 13.6: Uddeśaka 6: upapāta

At Rājagṛha, up to he said thus: "Venerable Sir, do inhabitants of hell take birth at intervals, or do inhabitants of hell take birth without intervals?"
"Gautama! Inhabitants of hell take birth both at intervals and without intervals. Thus also for the asurakumāras. Thus, just as in the Gāṅgeya [uddeśaka], likewise the two sets up to: celestial beings fall both at intervals and without intervals."

"Where, Venerable Sir, is the dwelling named Camara-cañca of Camara, the Indra of the asuras, king of the asurakumāras, declared to be?"
"Gautama! In the continent of Jambūdvīpa, south of Mount Mandara, horizontally across innumerable continents and oceans—thus just as the exposition in the uddeśaka on the assembly in the second śataka is to be understood in its entirety without omission. To the southwest of that capital of Camara-cañcā, crossing horizontally across Arunodaka Ocean for six hundred and fifty-five crores, thirty-five hundred thousand, and fifty thousand [yojanas], there the dwelling named Camara-cañca of Camara, the Indra of the asuras, king of the asurakumāras, is declared to be: eighty-four thousand yojanas in length and breadth, two hundred and sixty-five thousand six hundred and thirty-two yojanas and somewhat more in circumference. It is surrounded on all sides all around by a rampart. That rampart is one and a half hundred yojanas in height; thus the description of the capital Camara-cañcā is to be spoken, omitting the assembly, up to the four rows of palaces."
"Venerable Sir, does Camara, the Indra of the asuras, king of the asurakumāras, make his residence in the dwelling Camara-cañca?"
"This meaning is not competent."
"For what reason then, Venerable Sir, is it said: 'the dwelling Camara-cañca, the dwelling Camara-cañca'?"
"Gautama! Just as, for instance, here in the human world there are resting caves, garden caves, excursion caves, or rain shelters, and there many men and women sit, recline, stand, sit down, lie down, laugh, play, sport, frolic, sing, and enjoy themselves, experiencing the special fruition of good deeds done formerly, well-practised, well-undertaken, and auspicious, but take their residence elsewhere; even so, Gautama, the dwelling Camara-cañca of Camara, the Indra of the asuras, king of the asurakumāras, is solely for the sake of sport and pleasure, but he takes his residence elsewhere. For that reason, Gautama, it is said: 'the dwelling Camara-cañca, the dwelling Camara-cañca'."
"So it is, Venerable Sir! So it is, Venerable Sir!" [Gautama] up to wandered.

Then the ascetic, the Lord Mahāvīra, on a certain occasion departed from the Guṇaśīla caitya outside the city of Rājagṛha, and having departed, was wandering on tour through the countryside.
At that time, in that period, there was a city named Campā—[to be described as in the standard description]. There was the Puṇṇabhadra caitya—[description]. Then the ascetic, the Lord Mahāvīra, wandering on in regular succession, passing from village to village, dwelling in great ease, arrived at the city of Campā and the Puṇṇabhadra caitya. Having arrived, he took up a suitable lodging, and having taken it up, dwelt disciplining himself through self-restraint and austerity.
At that time, in that period, in the region of Sindhu-Sauvīra, there was a city named Vītībhaya—[description]. Outside that city of Vītībhaya, in the north-eastern direction, there was a park named Migavaṇa, rich in the flowers and fruits of all seasons—[description]. There, in the city of Vītībhaya, lived a king named Udāyaṇa, possessing the strength of the great Himavant, Malaya, Mandara, and Mahendra mountains—[description]. That King Udāyaṇa had a queen named Padmāvatī, with delicate hands and feet—[description]. King Udāyaṇa [also] had a queen named Prabhāvatī—[description, up to] she lived. King Udāyaṇa had a son born of Queen Prabhāvatī named Prince Abhīci, whose hands and feet were delicate, whose body had all five sense organs intact and complete, who was endowed with bodily signs and marks, who had well-formed, beautiful limbs of full standard and proportion, moon-like in gentle appearance, lovely, pleasing to behold, handsome, and charming.
Prince Abhīci was also the crown prince. He lived overseeing the realm, territory, army, mounts, treasury, granary, city, and inner apartments of King Udāyaṇa all by himself. King Udāyaṇa had an uterine nephew, a prince named Keśī, who had delicate hands and feet, [up to] was handsome. King Udāyaṇa ruled and protected sixteen regions headed by Sindhu-Sauvīra, three hundred and sixty-three cities and mines headed by Vītībhaya, ten diadem-crowned kings headed by Mahāsena who were granted umbrellas, whisks, and hair-fans, and many other kings, feudal lords, governors, local rulers, householders, wealthy men, guild-heads, commanders, and caravan leaders, exercising suzerainty, leadership, lordship, mastery, and command of the army. He was a śramaṇopāsaka, with comprehension of living and non-living beings, [up to] dwelling disciplining himself with accepted austerities.
Then on a certain occasion, King Udāyaṇa went to the fasting hall, as in the case of Śaṅkha, [up to] observing the fortnightly posadha, chaste, with jewelry and gold removed, without garlands, unguents, or ointments, having laid aside weapons and pestles, alone without a second, seated on a layer of darbha grass, remaining awake.
Then, in the period between the first and last watches of the night, as King Udāyaṇa was awake in spiritual wakefulness, this inner, reflected, desired, mental thought arose in him: ‘Blessed are those villages, mines, cities, market towns, bad villages, isolated towns, port towns, coastal marts, hermitages, and settlements where the ascetic, the Lord Mahāvīra dwells! Blessed are those kings, feudal lords, governors, local rulers, householders, wealthy men, guild-heads, commanders, and caravan leaders who venerate, pay homage to, [up to] wait upon the ascetic, the Lord Mahāvīra! If only the ascetic, the Lord Mahāvīra, wandering in regular succession, passing from village to village, dwelling in great ease, would come here, would arrive here, and right here outside the city of Vītībhaya, in the Migavaṇa park, taking up a suitable lodging, would dwell disciplining himself through austerity, then I would venerate, pay homage to, [up to] wait upon the ascetic, the Lord Mahāvīra!’
Then the ascetic, the Lord Mahāvīra, knowing this inner, reflected, desired, mental thought that had arisen in King Udāyaṇa, departed from the city of Campā and the Puṇṇabhadra caitya. Having departed, wandering in regular succession, passing from village to village, dwelling in great ease, he arrived at the Sindhu-Sauvīra country, at the city of Vītībhaya, and at the Migavaṇa park. Having arrived, [up to] he dwelt disciplining himself through self-restraint and austerity.
Then in the city of Vītībhaya, at the crossroads, triangles, squares, courtyards, four-way intersections, and royal highways, [news spread, and up to] the assembly waited upon him.
Then King Udāyaṇa, having received this news, rejoiced and delighted, summoned his household attendants, and having summoned them, spoke thus: ‘Quickly, O beloved of the gods! [Adorn] the city of Vītībhaya inside and out, as did Kūṇika in the Aupapātika, [up to] he waited upon him.’ Queen Padmāvatī and the other queens likewise waited upon him. The sermon was delivered.
Then King Udāyaṇa, having heard and grasped the Dharma from the ascetic, the Lord Mahāvīra, rejoiced and delighted, rose from his seat. Having risen, he paid homage to the ascetic, the Lord Mahāvīra three times, [up to] and spoke thus: ‘It is so, Venerable Sir! It is true, Venerable Sir! It is not false, Venerable Sir! It is beyond doubt, Venerable Sir! It is desired, Venerable Sir! It is accepted, Venerable Sir! It is desired and accepted, Venerable Sir! It is just as you say.’ Saying this, [he added:] ‘Except only this, O beloved of the gods: I shall establish Prince Abhīci on the throne, and then, shaved, I will renounce the household life for homelessness in the presence of the beloved of the gods.’
‘[Do] as pleases you, beloved of the gods; do not cause delay.’
Then King Udāyaṇa, thus addressed by the ascetic, the Lord Mahāvīra, rejoiced and delighted, venerated and paid homage to the ascetic, the Lord Mahāvīra. Having venerated and paid homage, he mounted the coronation elephant. Having mounted, he departed from the presence of the ascetic, the Lord Mahāvīra in the Migavaṇa park, and having departed, set out toward the city of Vītībhaya.
Then this inner, reflected, desired, mental thought arose in King Udāyaṇa: ‘Indeed, Prince Abhīci is my only son, dear, beloved, pleasing, charming, agreeable, trustworthy, reliable, respected, esteemed, and cherished, like a jewel-casket, a treasure, the very essence of my life, the delight of my heart, rare even to hear of like the flower of the udumbara tree, let alone to see! If I establish Prince Abhīci on the throne and, shaved, renounce the household life for homelessness in the presence of the ascetic, the Lord Mahāvīra, then Prince Abhīci will become infatuated, greedy, attached, and bound to the realm, territory, army, mounts, treasury, granary, city, inner apartments, country, and human pleasures, and will wander in the beginningless, endless, long wilderness of the fourfold saṃsāra. Therefore, it is indeed not beneficial for me to establish Prince Abhīci on the throne and, shaved, renounce the household life for homelessness in the presence of the ascetic, the Lord Mahāvīra. Indeed, it is better for me to establish my uterine nephew, Prince Keśī, on the throne and, shaved, renounce the household life for homelessness in the presence of the ascetic, the Lord Mahāvīra.’
Having reflected thus, he proceeded to the city of Vītībhaya. Having arrived, passing through the middle of the city of Vītībhaya, he went to his own palace and to the outer assembly hall. Having arrived, he halted the coronation elephant, dismounted from the coronation elephant, went to the lion-throne, and sat facing east on the noble lion-throne. Having sat down, he summoned his household attendants, and having summoned them, spoke thus: ‘Quickly, O beloved of the gods, sprinkle, sweep, and smear the city of Vītībhaya inside and out, [up to] make it fragrant with the best fragrances and like a ball of perfume, and have it made so; having done so and having caused it to be done, report back that the order has been executed.’ They also reported back the execution of the order.
Then King Udāyaṇa summoned the household attendants a second time, and having summoned them, spoke thus: ‘Quickly, O beloved of the gods, [perform] the great, costly, worthy, extensive coronation of Prince Keśī, as was described for Prince Śivabhadra, so it is to be recited, [up to:] “May you live out your full lifespan, surrounded by dear people; rule and protect the sixteen regions headed by Sindhu-Sauvīra, the three hundred and sixty-three cities and mines headed by Vītībhaya, the ten kings headed by Mahāsena, and many other kings, feudal lords, governors, local rulers, householders, wealthy men, guild-heads, commanders, caravan leaders, and others, exercising suzerainty, leadership, lordship, mastery, and command of the army!”’ Saying this, they uttered shouts of ‘Victory! Victory!’
Then Prince Keśī became king—possessing the strength of the great Himavant, Malaya, Mandara, and Mahendra mountains, [up to] he lived ruling the kingdom.
Then King Udāyaṇa took leave of King Keśī.
Then King Keśī summoned his household attendants—exactly as in the case of Jamāli, inside and out, [up to] they prepared the consecration for renunciation.
Then King Keśī, surrounded by many leaders of gaṇas, generals, kings, feudal lords, governors, local rulers, householders, wealthy men, guild-heads, commanders, caravan leaders, messengers, and border-guards, seated King Udāyaṇa facing east on the noble lion-throne. Having seated him, with one hundred and eight golden pitchers, exactly as in the case of Jamāli, [up to] consecrated him with the great renunciation-consecration. Having consecrated him, joining his hands with ten fingernails touching upon his head, he hailed him with victory and triumph, and spoke thus: ‘Speak, master! What shall we give? What shall we bestow? Or what is your wish?’
Then King Udāyaṇa spoke thus to King Keśī: ‘I wish, O beloved of the gods, for the broom and the alms-bowl to be brought from the general store, and for the barber to be summoned’—all as in the case of Jamāli, with the exception that Padmāvatī received the first locks of hair, finding the separation from her beloved unbearable.
Then King Keśī had the lion-throne arranged facing north a second time, and having arranged it, bathed King Udāyaṇa with white and yellow pitchers. Having bathed him, the rest is as in the case of Jamāli, [up to] when he was adorned with the fourfold ornaments, fully adorned, he arose from the lion-throne. Having arisen, circumambulating the palanquin, he mounted the palanquin. Having mounted, he sat facing east on the noble lion-throne; likewise the foster mother, with the difference that Padmāvatī, taking a garment marked with swans, circumambulated the palanquin and mounted it; having mounted, she sat on the noble auspicious seat on the right side of King Udāyaṇa. The rest is the same, [up to] he saw the miraculous signs of the Tīrthaṅkara, such as the umbrella and other insignia. Having seen them, he halted the palanquin carried by a thousand men, dismounted from the palanquin carried by a thousand men, and went to the ascetic, the Lord Mahāvīra. Having approached, he venerated and paid homage to the ascetic, the Lord Mahāvīra three times, and having venerated and paid homage, stepped aside toward the north-eastern direction. Having stepped aside, he himself took off his ornaments, garlands, and adornments.
Then Queen Padmāvatī received the ornaments, garlands, and adornments in the garment marked with swans. Having received them, shedding tears bright like necklaces, torrents of water, sinduvāra berries, and broken strings of pearls, she spoke thus to King Udāyaṇa: ‘Strive, master! Exert yourself, master! Display valor, master! And in this matter, do not be indolent!’ Saying this, King Keśī and Padmāvatī venerated and paid homage to the ascetic, the Lord Mahāvīra, and having venerated and paid homage, departed in the same direction from which they had come.
Then King Udāyaṇa himself performed the plucking of the hair in five handfuls; the rest is as in the case of Ṛṣabhadatta, [up to] he became free from all suffering.

Then, at another time, during the middle of the night while keeping vigil over family affairs, the following inner reflection, thought, desire, and mental intention arose in prince Abhīci: 'Indeed, I am the son of Udāyana, born of Queen Prabhāvatī. Yet King Udāyana, forsaking me, established his own nephew, prince Keśin, on the throne, shaved his head, and went forth from the household life into homelessness near the ascetic Lord Mahāvīra.' Overcome by such great, displeasing, mental and psychological grief, surrounded by his inner quarters and retinue, taking his goods, vessels, and equipment, he departed from the city of Vītībhaya. Having departed, proceeding in succession and wandering from village to village, he approached the city of Campā where King Kūṇika was. Having arrived, he entered into the service of King Kūṇika and resided there. There too, he came to possess abundant pleasures and prosperity. Then prince Abhīci became a lay follower of the śramaṇas—comprehending the soul and the non-soul, up to dwelling while cultivating himself through the austerities he had undertaken; but he still harbored an enduring hostility toward the royal sage Udāyana.
In this Ratnaprabhā earth, bordering the hell abodes, sixty-four hundred thousand abodes of the Asurakumāras are declared to be. Then prince Abhīci spent many years living as a lay follower; having completed them, he carried out a half-month fasting mortification cutting off thirty meals by abstaining from food. Passing away at his appointed time without having confessed or repented of that condition [of hatred], he was reborn as an Ātāpa-Asurakumāra god in one among the sixty-four hundred thousand Ātāpa-Asurakumāra abodes bordering the hell abodes in this Ratnaprabhā earth. There, some Ātāpaka-Asurakumāra gods have an established lifespan of one palyopama; there, the lifespan of the god Abhīci was also established at one palyopama.
'Venerable Sir, when that god Abhīci falls from that realm of the gods upon the exhaustion of his lifespan, the exhaustion of his state of existence, and the exhaustion of his duration, where will he go immediately after? Where will he be reborn?'
'Gautama, he will attain perfection in the Mahāvideha realm, up to making an end of all suffering.' 'Truly so, Venerable Sir! Truly so, Venerable Sir!'