Viyahapannatti 13.9: Uddeśaka 9: anagāravaikriya

13.9.594

rāyagihe jāva evaṃ vayāsī–se jahānāmae kei purise keyāghaḍiyaṃ gahāya gacchejjā, evāmeva anagāre vi bhāviyappā keyāghaḍiyākiccahatthagaeṇaṃ appāṇeṇaṃ uḍḍhaṃ vehāsaṃ uppaejjā?
haṃtā uppaejjā|
anagāre ṇaṃ bhaṃte! bhāviyappā kevatiyāiṃ pabhū keyāghaḍiyākiccahatthagayāiṃ rūvāiṃ viuvvittae?
goyamā! se jahānāmae juvatiṃ juvāṇe hattheṇaṃ hatthe geṇhejjā, cakkassa vā nābhī aragāuttā siyā, evāmeva anagāre vi bhāvi-appā veuvviyasamugghāeṇaṃ samohaṇṇai jāva pabhū ṇaṃ goyamā! anagāre ṇaṃ bhāviappā kevalakappaṃ jaṃbuddīvaṃ dīvaṃ bahūhiṃ itthirūvehiṃ āiṇṇaṃ vitikiṇṇaṃ uvatthaḍaṃ saṃthaḍaṃ phuḍaṃ avagāḍhāvagāḍhaṃ karettae| esa ṇaṃ goyamā! anagārassa bhāviappaṇo ayameyārūve visae, visayamette buie, no ceva ṇaṃ saṃpattīe viuvviṃsu vā viuvvati vā viuvvissati vā|
se jahānāmae kei purise hiraṇṇapelaṃ gahāya gacchejjā, evāmeva anagāre vi bhāviyappā hiraṇṇapelahatthakiccagaeṇaṃ appāṇeṇaṃ uḍḍhaṃ vehāsaṃ uppaejjā?
sesaṃ taṃ ceva evaṃ suvaṇṇapelaṃ, evaṃ rayaṇapelaṃ, vairapelaṃ, vatthapelaṃ, ābharaṇapelaṃ, evaṃ viyalakaḍaṃ, suṃbakaḍaṃ, cammakaḍaṃ, kaṃbalakaḍaṃ, evaṃ ayabhāraṃ, taṃbabhāraṃ, tauyabhāraṃ, sosagabhāraṃ, hiraṇṇabhāraṃ, suvaṇṇabhāraṃ, vairabhāraṃ|
se jahānāmae vaggulo siyā, do vi pāe ullaṃbiyā-ullaṃbiyā uḍḍhaṃpādā ahosirā ciṭṭhejjā, evāmeva anagāre vi bhāviappā vaggulīkiccagaeṇaṃ appāṇeṇaṃ uḍḍhaṃ vehāsaṃ uppaejjā?
evaṃ jaṇṇovaiyavattavvayā bhāṇiyavvā jāva viuvvissati vā|
se jahānāmae jaloyā siyā, udagaṃsi kāyaṃ uvvihiyā-uvvihiyā gacchejjā, evāmeva anagāre, sesaṃ jahā vaggulīe|
se jahānāmae bīyaṃbīyagasauṇe siyā, do vi pāe samaturaṃgemāṇe-samaturaṃgemāṇe gacchejjā, evāmeva anagāre, sesaṃ taṃ ceva|
se jahānāmae pakkhivirālae siyā, rukkhāo rukkhaṃ ḍevemāṇe-ḍevemāṇe gacchejjā, evāmeva anagāre, sesa taṃ ceva|
se jahānāmae jīvaṃjīvagasauṇe siyā, do vi pāe samaturaṃgemāṇe-samaturaṃgemāṇe gacchejjā, evāmeva anagāre, sesaṃ taṃ ceva|
se jahānāmae haṃse siyā, tīrāo tīraṃ abhiramamāṇe-abhiramamāṇe gacchejjā, evāmeva anagāre vi bhāviappā haṃsakiccagaeṇaṃ appāṇeṇaṃ, taṃ ceva|
se jahānāmae samuddavāyasae siyā, bīīo bīiṃ ḍevemāṇe-ḍevemāṇe gacchejjā, evāmeva anagāre, taheva|
se jahānāmae kei purise cakkaṃ gahāya gacchejjā, evāmeva anagāre vi bhāviappā cakkahatthakiccagaeṇaṃ appāṇeṇaṃ, sesaṃ jahā keyāghaḍiyāe| evaṃ chattaṃ, evaṃ cammaṃ|
se jahānāmae kei purise rayaṇaṃ gahāya gacchejjā, evaṃ ceva| evaṃ vairaṃ, veruliyaṃ jāva riṭṭhaṃ| evaṃ uppalahatthagaṃ, evaṃ paumahatthagaṃ, kumudahatthagaṃ, naliṇahatthagaṃ, subhagahatthagaṃ, sugaṃdhiyahatthagaṃ, poṃḍarīyahatthagaṃ, mahāpoṃḍarīyahatthagaṃ, sayapattahatthagaṃ, se jahānāmae kei purise sahassapattagaṃ gahāya gacchejjā, evaṃ ceva|
se jahānāmae kei purise bhisaṃ avaddāliya-avaddāliya gacchejjā, evāmeva anagāre vi bhisakiccagaeṇaṃ appāṇeṇaṃ taṃ ceva|
se jahānāmae muṇāliyā siyā, udagaṃsi kāyaṃ ummajjiyā-ummajjiyā ciṭṭhejjā, evāmeva, sesaṃ jahā vaggulīe|
se jahānāmae vanasaṃḍe siyā–kiṇhe kiṇhobhāse jāva mahāmehanikuraṃbabhūe, pāsādīe darisaṇijje abhirūve paḍirūve, evāmeva anagāre vi bhāviappā vaṇasaṃḍakiccagaeṇaṃ appāṇeṇaṃ uḍḍhaṃ vehāsaṃ uppaejjā? sesaṃ taṃ ceva|
se jahānāmae pukkharaṇī siyā–caukkoṇā, samatīrā, aṇupuvvasujāyavappagaṃbhīrasīyalajalā jāva saddunnaiyamahurasaraṇādiyā pāsādīyā darisaṇijjā abhirūvā paḍirūvā, evāmeva anagāre vi bhāviappā pokkharaṇīkiccagaeṇaṃ appāṇeṇaṃ uḍḍhaṃ vehāsaṃ uppaejjā?
haṃtā uppaejjā|
anagāre ṇaṃ bhaṃte! bhāviappā kevatiyāiṃ pabhū pokkharaṇīkiccagayāiṃ rūvāiṃ viuvvittae? sesaṃ taṃ ceva jāva viuvvissati vā|
se bhaṃte! kiṃ māyī viuvvati? amāyī viuvvati?
goyamā! māyī viuvvati, no amāyī viuvvati| māyī ṇaṃ tassa ṭhāṇassa anāloiya paḍikkaṃte kālaṃ karei, natthi tassa ārāhaṇā| amāyī ṇaṃ tassa ṭhāṇassa āloiya-paḍikkaṃte kālaṃ karei, atthi tassa ārāhaṇā|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai|

In Rājagṛha […] he spoke thus: “Just as some man holding a water-clock might walk, in the same way, can a self-cultivated homeless ascetic too, with himself having taken the role of holding a water-clock, fly up into the air?”
“Yes, he can fly up.”
“Venerable Sir, how many forms in the role of holding a water-clock is a self-cultivated homeless ascetic capable of transforming?”
“Gautama, just as a youth might take a maiden by the hand, or as the hub of a wheel might be fitted with spokes, in the same way, a self-cultivated homeless ascetic too undergoes transformative expansion […] Gautama, a self-cultivated homeless ascetic is capable of making the entire Jambūdvīpa island filled, pervaded, overlaid, spread over, encompassed, and thoroughly penetrated with many female forms. Gautama, such indeed is the range of a self-cultivated homeless ascetic; it is spoken of only as [his] range, but not that [such forms] were transformed, are transformed, or will be transformed in actual realization.
Just as some man holding a gold casket might walk, in the same way, can a self-cultivated homeless ascetic too, with himself having taken the role of holding a gold casket, fly up into the air?”
The rest is the very same: likewise a jewel casket, a diamond casket, a cloth casket, an ornament casket; likewise a mat of bamboo, a mat of grass, a mat of leather, a mat of blanket; likewise a burden of iron, a burden of copper, a burden of tin, a burden of lead, a burden of silver, a burden of gold, a burden of diamond.
“Just as there might be a bat which, hanging its two feet repeatedly, might stand with its feet upward and its head downward, in the same way, can a self-cultivated homeless ascetic too, with himself having taken the role of a bat, fly up into the air?”
Likewise the statement about the sacrificial thread should be recited up to ‘will be transformed.’
“Just as there might be a leech which might go in water undulating its body repeatedly, in the same way the homeless ascetic;” the rest is as with the bat.
“Just as there might be a bīyambīyaga bird which might walk moving both feet at an even gallop, in the same way the homeless ascetic;” the rest is the very same.
“Just as there might be a flying cat which might go leaping from tree to tree, in the same way the homeless ascetic;” the rest is the very same.
“Just as there might be a jīvañjīvaka bird which might walk moving both feet at an even gallop, in the same way the homeless ascetic;” the rest is the very same.
“Just as there might be a swan which might go sporting from shore to shore, in the same way a self-cultivated homeless ascetic too, with himself having taken the role of a swan;” the very same.
“Just as there might be a sea-crow which might go leaping from wave to wave, in the same way the homeless ascetic;” likewise.
“Just as some man holding a discus might walk, in the same way a self-cultivated homeless ascetic too, with himself having taken the role of holding a discus;” the rest is as with the water-clock. Likewise an umbrella, likewise a shield.
“Just as some man holding a gem might walk,” the very same; likewise a diamond, a beryl, up to a sapphire. Likewise holding a blue lotus, likewise holding a lotus, holding a water lily, holding a red lotus, holding an auspicious lotus, holding a fragrant lotus, holding a puṇḍarīka lotus, holding a great puṇḍarīka lotus, holding a hundred-petaled lotus; “just as some man holding a thousand-petaled lotus might walk,” the very same.
“Just as some man might walk splitting lotus-fibres repeatedly, in the same way a self-cultivated homeless ascetic too, having taken the role of [splitting] lotus-fibres;” the very same.
“Just as there might be a female water-snake which might stay submerging its body repeatedly in water, in the same way;” the rest is as with the bat.
“Just as there might be a forest grove—black, with a black sheen, up to resembling a gathering of great clouds, pleasing, lovely, beautiful, handsome—in the same way, can a self-cultivated homeless ascetic too, with himself having taken the role of a forest grove, fly up into the air?” The rest is the very same.
“Just as there might be a lotus pool—four-cornered, with even banks, with gradual well-formed embankments, deep, with cool water, up to resounding with the high and melodious notes [of birds], pleasing, lovely, beautiful, handsome—in the same way, can a self-cultivated homeless ascetic too, with himself having taken the role of a lotus pool, fly up into the air?”
“Yes, he can fly up.”
“Venerable Sir, how many forms in the role of a lotus pool is a self-cultivated homeless ascetic capable of transforming?” The rest is the very same, up to ‘will be transformed.’
“Venerable Sir, does one with deceit transform, or does one without deceit transform?”
“Gautama, one with deceit transforms, not one without deceit. If one with deceit dies without having confessed and repented of that state, he has no attainment. If one without deceit dies having confessed and repented of that state, he has attainment.”
“It is so, Venerable Sir! It is so, Venerable Sir!” [Gautama said], and up to he wandered.