Viyahapannatti 14.8.626

14.8.626

esa ṇaṃ bhaṃte! uṃbaralaṭṭhiyā uṇhābhihayā taṇhābhihayā davaggijālābhihayā kālamāse kālaṃ kiccā kahiṃ gamihiti? kahiṃ uvavajjihiti?
goyamā! iheva jaṃbuddīve dīve bhārahe vāse pāḍaliputte nagare pāḍalirukkhattāe paccāyāhiti| se ṇaṃ tattha acciya-vaṃdiya-pūiya-sakkāriya-sammāṇie divve sacce saccovāe sannihiyapāḍihere lāulloiya-mahie yāvi bhavissai|
se ṇaṃ bhaṃte! taohiṃto anaṃtaraṃ uvvaṭṭittā kahiṃ gamihiti? kahiṃ uvavajjihiti?
goyamā! mahāvidehe vāse sijjhihiti jāva savvadukkhāṇaṃ aṃtaṃ kāhiti|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ ammaḍassa parivvāyagassa satta aṃtevāsisayā gimhakālasamayaṃsi jeṭṭhāmūlamāsaṃmi gaṃgāe mahānadīe ubhaokūleṇaṃ kaṃpillapurāo nagarāo purimatālaṃ nayaraṃ saṃpaṭṭhiyā vihārāe|
tae ṇaṃ tesiṃ parivvāyagāṇaṃ tīse agāmiyāe chiṇṇāvāyāe dīhamaddhāe aḍavīe kaṃci desaṃtaramaṇupattāṇaṃ se puvva-gahie udae aṇupuvveṇaṃ paribhuṃjamāṇe jjhīṇe|
tae ṇaṃ te parivvāyā jjhīṇodagā samāṇā taṇhāe pārabbhamāṇā-pārabbhamāṇā udagadātārama-passamāṇā annamannaṃ saddāveṃti, saddāvettā evaṃ vayāsī– evaṃ khalu devānuppiyā! amhaṃ imīse agāmiyāe chiṇṇāvāyāe dīhamaddhāe aḍavīe kaṃci desaṃtaramanupattāṇaṃ se puvvaggahie udae anupuvveṇaṃ paribhuṃjamāṇe jjhīṇe| taṃ seyaṃ khalu devānuppiyā! amhaṃ imīse agāmiyāe chiṇṇāvāyāe dīhamaddhāe aḍavīe udagadātārassa savvao samaṃtā maggaṇa-gavesaṇaṃ karittae tti kaṭṭu annamannassa aṃtie eyamaṭṭhaṃ paḍisuṇeti, paḍisuṇettā tīse agāmiyāe chiṇṇāvāyāe dīhamaddhāe aḍavīe udagadātārassa savvao samaṃtā maggaṇa-gavesaṇaṃ kareṃti, karettā udagadātāramalabhamāṇā doccaṃ pi annamannaṃ saddāveṃti, saddāvettā evaṃ vayāsī–
ihaṇṇaṃ devānuppiyā! udagadātāro natthi taṃ no khalu kappai amhaṃ adinnaṃ giṇhittae, adinnaṃ sāijjittae, taṃ mā ṇaṃ amhe iyāṇiṃ āvaikālaṃ pi adinnaṃ giṇhāmo, adinnaṃ sāijjāmo, mā ṇaṃ amhaṃ tavalove bhavissai| taṃ seyaṃ khalu amhaṃ devānuppiyā! tidaṃḍae ya kuṃḍiyāo ya kaṃcaṇiyāo ya karoḍiyāo ya bhisiyāo ya channālae ya aṃkusae ya kesariyāo ya pavittae ya gaṇettiyāo ya chattae ya vāhaṇāo ya dhāurattāo ya egaṃte eḍittā gaṃgaṃ mahānaiṃ ogāhittā vāluyāsaṃthārae saṃtharittā saṃlehaṇājjhūsiyāṇaṃ bhattapāna-paḍiyāikkhiyāṇaṃ pāovagayāṇaṃ kālaṃ anavakaṃkhamāṇāṇaṃ viharittae tti kaṭṭu annamannassa aṃtie eyamaṭṭhaṃ paḍisuṇeṃti, paḍisuṇettā tiṃdaḍae ya kuṃḍiyāo ya kaṃcaṇiyāo ya karoḍiyāo ya bhisiyāo ya chaṇṇālae ya aṃkusae ya kesariyāo ya pavittae ya gaṇettiyāo ya chattae ya vāhaṇāo ya dhāura-ttāo ya egaṃte eḍeṃti, eḍettā gaṃgaṃ mahānaiṃ ogāheṃti, ogāhettā vāluyāsaṃthārae saṃtharaṃti, saṃtharittā vāluyāsaṃthārayaṃ duruhaṃti, duruhittā puratthābhimuhā saṃpaliyaṃka-nisaṇṇā karayalapariggahiyaṃ sirasāvattaṃ matthae aṃjaliṃ kaṭṭu evaṃ vayāsī–
namotthu ṇaṃ arahaṃtāṇaṃ jāva siddhigaināmadheyaṃ ṭhāṇaṃ saṃpattāṇaṃ|
namotthu ṇaṃ samaṇassa bhagavao mahāvīrassa jāva saṃpāviukāmassa|
namotthu ṇaṃ ammaḍassa parivvāyagassa amhaṃ dhammāyariyassa dhammovadesagassa|
puvviṃ ṇaṃ amhehiṃ ammaḍassa parivvāyagassa aṃtie thūlae pāṇāivāe paccakkhāe jāvajjī-vāe, musāvāe adinnādāne paccakkhāe jāvajjīvāe, savve mehuṇe paccakkhāe jāvajjīvāe, thūlae pariggahe paccakkhāe jāvajjīvāe, iyāṇiṃ amhe samaṇassa bhagavao mahāvīrassa aṃtie savvaṃ pāṇāivāyaṃ paccakkhāmo jāvajjīvāe savvaṃ musāvāyaṃ paccakkhāmo jāvajjīvāe savvaṃ adiṇṇādāṇaṃ paccakkhāmo jāvajjīvāe savvaṃ mehuṇaṃ paccakkhāmo jāvajjīvāe savvaṃ pariggahaṃ paccakkhāmo jāvajjīvāe savvaṃ kohaṃ māṇaṃ māyaṃ lohaṃ pejjaṃ dosaṃ kalahaṃ abbhakkhāṇaṃ pesuṇṇaṃ paraparivāyaṃ arairaiṃ māyāmosaṃ micchādaṃsaṇasallaṃ akaraṇijjaṃ jogaṃ paccakkhāmo jāvajjīvāe savvaṃ asanaṃ pānaṃ khāimaṃ sāimaṃ–cauvvihaṃ pi āhāraṃ paccakkhāmo jāvajjīvāe|
jaṃ pi ya imaṃ sarīraṃ iṭṭhaṃ kaṃtaṃ piyaṃ maṇuṇṇaṃ maṇāmaṃ pejjaṃ vesāsiyaṃ saṃmayaṃ bahumayaṃ aṇumayaṃ bhaṃḍa-karaṃḍaga-samāṇaṃ mā ṇaṃ sīyaṃ, mā ṇaṃ uṇhaṃ, mā ṇaṃ khuhā, mā ṇaṃ pivāsā, mā ṇaṃ vālā, mā ṇaṃ corā, mā ṇaṃ daṃsā, mā ṇaṃ masagā, mā ṇaṃ vāiya-pittiya-siṃbhiya-sannivāiya vivihā rogāyaṃkā parīsahovasaggā phusaṃtu tti kaṭṭu eyaṃpi ṇaṃ carimehiṃ ūsāsanīsāsehiṃ vosirāmi tti kaṭṭu saṃlehaṇā-jjhūsiyā bhattapāna-paḍiyāikkhiyā pāovagayā kālaṃ anavakaṃkhamāṇā viharaṃti|
tae ṇaṃ te parivvāyā bahūiṃ bhattāiṃ anasanāe chedeṃti, chedittā āloiya-paḍikkaṃtā samāhi-pattā kālamāse kālaṃ kiccā baṃbhaloe kappe devattāe uvavannā| tahiṃ tesiṃ gaī, tahiṃ tesiṃ ṭhiī, tahiṃ tesiṃ uvavāe pannatte|
tesi ṇaṃ bhaṃte! devāṇaṃ kevatiyaṃ kālaṃ ṭhiī pannattā?
goyamā! dasasāgarovamāiṃ ṭhiī pannattā|
atthi ṇaṃ bhaṃte! tesiṃ devāṇaṃ iḍḍhī i vā juī i vā jase i vā bale i vā vīrie i vā purisakkāra-parakkame i vā?
haṃtā atthi|
te ṇaṃ bhaṃte! devā paralogassa ārāhagā?
haṃtā atthi|

"Venerable Sir, after this young udumbara branch, stricken by heat, stricken by thirst, stricken by the flames of the forest fire, dies in due time, where will it go? Where will it be reborn?"
"Gautama, it will be reborn right here in Jambūdvīpa island, in the realm of Bhārata, in the city of Pāṭaliputra, as a pāṭalī tree. There, it will be worshipped, revered, honoured, respected, highly esteemed, divine, true, endowed with truthful means, accompanied by miracles, and adorned with paintings and whitewash."
"Venerable Sir, after passing away from that existence without interruption, where will it go? Where will it be reborn?"
"Gautama, in the realm of Mahāvideha it will attain perfection, up to making an end to all suffering."
At that time and in that age, seven hundred disciples of the wandering mendicant Ambaḍa set out during the summer season, in the month of Jyeṣṭhāmūla, along both banks of the great river Gaṅgā, travelling from the city of Kāmpilyapura to the city of Purimatāla.
Then, as those wandering mendicants reached a certain tract of that waterless, desolate, long-distance wilderness, the water previously collected by them was gradually consumed and exhausted.
Then, with their water exhausted, overcome with thirst and not seeing anyone to give them water, those wandering mendicants called out to one another. Having called out, they spoke thus: "Truly, beloved of the gods! As we reached a certain tract of this waterless, desolate, long-distance wilderness, the water previously collected has been gradually consumed and exhausted. Therefore, truly, beloved of the gods, it is better for us to search and seek on every side in this waterless, desolate, long-distance wilderness for someone to give water." Having agreed among themselves to this matter, they searched and sought on every side in that waterless, desolate, long-distance wilderness for someone to give water. Having done so and finding no giver of water, they called out to one another a second time. Having called out, they spoke thus:
"Here, beloved of the gods, there is no giver of water. Truly, it is not permissible for us to take what is not given, or to approve of what is not given. Therefore, even in a time of calamity, let us not take what is not given, nor approve of what is not given, lest our austerities be impaired. Therefore, truly, beloved of the gods, it is better for us to cast aside in a solitary place our triple staffs, water-pots, bowls, skull-vessels, mattresses, hides, hooks, brushes, sacred rings, rosaries, umbrellas, shoes, and red-ochre robes, enter into the great river Gaṅgā, spread a bed of sand, and, emaciated by religious mortification, having renounced food and water, undergoing voluntary death like a felled tree, to dwell not anticipating death." Having agreed among themselves to this matter, they cast aside in a solitary place their triple staffs, water-pots, bowls, skull-vessels, mattresses, hides, hooks, brushes, sacred rings, rosaries, umbrellas, shoes, and red-ochre robes. Having cast them aside, they entered into the great river Gaṅgā, spread a bed of sand, mounted the bed of sand, sat facing east in cross-legged posture, and joining their hands together, placed their cupped palms reverently to their foreheads, and spoke thus:
"Homage to the arhats, up to those who have reached the abode named the state of perfection!
Homage to the ascetic Lord Mahāvīra, up to who desires to attain [the same]!
Homage to the wandering mendicant Ambaḍa, our teacher of Dharma, our instructor of Dharma!
Previously, in the presence of the wandering mendicant Ambaḍa, gross injury to living beings was renounced by us for life, false speech and taking what is not given were renounced for life, all unchastity was renounced for life, and gross possessions were renounced for life. Now, in the presence of the ascetic Lord Mahāvīra, we renounce all injury to living beings for life, we renounce all false speech for life, we renounce all taking what is not given for life, we renounce all unchastity for life, we renounce all possessions for life, we renounce all anger, pride, deceit, greed, attachment, hatred, strife, slander, backbiting, fault-finding with others, dissatisfaction and satisfaction, deceitful untruth, the thorn of wrong view, and all wrongful activity for life. We renounce all eatable, drinkable, chewable, and tasteable food—all four kinds of food—for life.
And as for this body—cherished, beloved, dear, pleasing, delightful, attached, trusted, accepted, highly regarded, approved, like a vessel of jewels—lest cold, lest heat, lest hunger, lest thirst, lest wild beasts, lest thieves, lest biting flies, lest mosquitoes, lest diverse diseases and afflictions born of wind, bile, phlegm, and their combination, and afflictions and hardships touch it, saying: 'This too with my final inhalations and exhalations I renounce,' emaciated by religious mortification, having renounced food and water, undergoing voluntary death like a felled tree, they dwelt not anticipating death."
Then those wandering mendicants skipped many meals through fasting, and having confessed, repented, and attained tranquility, they died in due time and were reborn as gods in the Brahmaloka heaven. There was their destination, there their lifespan, there their rebirth set forth.
"Venerable Sir, how long is the lifespan duration of those gods declared to be?"
"Gautama, a lifespan duration of ten sāgaropamas is declared."
"Venerable Sir, do those gods possess supernatural power, splendour, fame, strength, energy, and manly valour?"
"Yes, they do."
"Venerable Sir, are those gods accomplishers of the other world?"
"Yes, they are."