Viyahapannatti 15.648

15.648

jāvaṃ ca ṇaṃ ānaṃde there goyamāīṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ eyamaṭṭhaṃ parikahei, tāvaṃ ca ṇaṃ se gosāle maṃkhaliputte hālā halāe kuṃbhakārīe kuṃbhakārāvaṇāo paḍinikkhamai, paḍinikkhamittā ājīviya-saṃghasaṃparivuḍe mahayā amarisaṃ vahamāṇe sigghaṃ turiyaṃ sāvatthiṃ nagariṃ majjhaṃmajjheṇaṃ niggacchai, niggacchittā jeṇeva koṭṭhae ceie, jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāga-cchittā samaṇassa bhagavao mahāvīrassa adūrasāmaṃte ṭhiccā samaṇaṃ bhagavaṃ mahāvīraṃ evaṃ vadāsī–suṭṭhu ṇaṃ āuso kāsavā! mamaṃ evaṃ vayāsī, sāhū ṇaṃ āuso kāsavā! mamaṃ evaṃ vayāsī–gosāle maṃkhaliputte mamaṃ dhammaṃtevāsī, gosāle maṃkhaliputte mamaṃ dhammaṃtevāsī|
je ṇaṃ se gosāle maṃkhaliputte tava dhammaṃtevāsī se ṇaṃ sukke sukkābhijāie bhavittā kālamāse kālaṃ kiccā annayaresu su devaloesu devattāe uvavanne, ahaṇṇaṃ udāī nāmaṃ kuṃḍiyāyaṇīe ajjuṇassa goyamaputtassa sarīragaṃ vippajahāmi, vippajahittā gosālassa maṃkhaliputtassa sarīragaṃ anuppavisāmi, anuppavisittā imaṃ sattamaṃ pauṭṭaparihāraṃ pariharāmi|
je vi āiṃ āuso kāsavā! amhaṃ samayaṃsi kei sijjhiṃsu vā sijjhaṃti vā sijjhissaṃti vā savve te caurāsītiṃ mahākappasa-yasahassāiṃ, satta divve, satta saṃjūhe, satta saṇṇigabbhe, satta pauṭṭaparihāre, paṃca kammaṇi sayasahassāiṃ saṭṭhiṃ ca sahassāiṃ chacca sae tinni ya kammaṃse anupuvveṇaṃ khavaittā tao pacchā sijjhaṃti bujjhaṃti muccaṃti parinivvāyaṃti savvadukkhāṇamaṃtaṃ kareṃsu vā kareṃti vā karissaṃti vā|
se jahā vā gaṃgā mahānadī jao pavūḍhā, jahiṃ vā pajjuvatthiyā, esa ṇaṃ addhā paṃcajoyaṇasayāiṃ āyāmeṇaṃ, addhajoyaṇaṃ vikkhaṃ-bheṇaṃ, paṃca dhanusayāiṃ uvveheṇaṃ| eeṇaṃ gaṃgāpamāṇeṇaṃ satta gaṃgāo sā egā mahāgaṃgā| satta mahāgagāā sā egā sādīṇagaṃgā| satta-sādīnagaṃgāo sā egā madugaṃgā| satta madugaṃgāo sā egā lohiyagaṃgā| satta lohiyagaṃgāo sā egā āvatīgaṃgā| satta āvatīgaṃgāo sā egā paramāvatī| evāmeva sapuvvāvareṇaṃ egaṃ gaṃgāsayasahassaṃ sattara sahassā chacca aguṇapannaṃ gaṃgāsayā bhavaṃtīti makkhāyā|
tāsiṃ duvihe uddhāre pannatte, taṃ jahā–suhumaboṃdikalevare ceva, bāyaraboṃdikalevare ceva| tattha ṇaṃ je se suhumaboṃdikalevare se ṭhappe| tattha ṇaṃ je se bāyaraboṃdikalevare tao ṇaṃ vāsasae gae, vāsasae gae egamegaṃ gaṃgābāluyaṃ avahāya jāvatieṇaṃ kāleṇaṃ se koṭṭhe khīṇe nīrae nilleve niṭṭhie bhavati settaṃ sare sarappamāṇe| eeṇaṃ sarappamāṇeṇaṃ tinni sarasayasāhassīo se ege mahākappe, caurāsītiṃ mahākappasayasahassāiṃ se ege mahāmāṇase|
1. anaṃtāo saṃjūhāo jīve cayaṃ caittā uvarille māṇase saṃjūhe deve uvavajjati| se ṇaṃ tattha divvāiṃ bhogabhogāiṃ bhuṃjamāṇe viharai, viharittā tāo devalogāo āukkhaeṇaṃ bhavakkhaeṇaṃ ṭhiikkhaeṇaṃ anaṃtaraṃ cayaṃ caittā paḍhame saṇṇigabbhe jīve paccāyāti|
2. se ṇaṃ taohiṃto anaṃtaraṃ uvvaṭṭittā majjhille māṇase saṃjūhe deve uvavajjai| se ṇaṃ tattha divvāiṃ bhogabhogāiṃ bhuṃjamāṇe viharai, viharittā tāo devalogāo āukkhaeṇaṃ bhavakkhaeṇaṃ ṭhiikkhaeṇaṃ anaṃtaraṃ cayaṃ caittā docce saṇṇigabbhe jīve paccāyāti
3. se ṇaṃ taohiṃto anaṃtaraṃ uvvaṭṭittā heṭṭhille māṇase saṃjūhe deve uvavajjai| se ṇaṃ tattha divvāiṃ bhogabhogāiṃ jāva caittā tacce saṇṇigabbhe jīve paccāyāti|
4. se ṇaṃ taohiṃto jāva uvvaṭṭittā uvarille māṇusuttare saṃjūhe deve uvavajjai| se ṇaṃ tattha divvāiṃ bhogabhogāiṃ jāva caittā cautthe saṇṇigabbhe jīve paccāyāti|
5. se ṇaṃ taohiṃto anaṃtaraṃ uvvaṭṭittā majjhille māṇusuttare saṃjūhe deve uvavajjai| se ṇaṃ tattha divvāiṃ bhogabhogāiṃ jāva caittā paṃcame saṇṇigabbhe jīve paccāyāti|
6. se ṇaṃ taohiṃto anaṃtaraṃ uvvaṭṭittā hiṭṭhille māṇusuttare saṃjūhe deve uvavajjai| se ṇaṃ tattha divvāiṃ bhogabhogāiṃ jāva caittā chaṭṭhe saṇṇigabbhe jīve paccāyāti|
7. se ṇaṃ taohiṃto anaṃtaraṃ uvvaṭṭittā–baṃbhaloge nāmaṃ se kappe pannatte–pāīṇapaḍīṇāyate udīṇadāhiṇavicchiṇṇe, jahā ṭhāṇa-pade jāva paṃca vaḍeṃsagā pannattā, taṃ jahā–asogavaḍeṃsae jāva paḍirūvā–se ṇaṃ tattha deve uvavajjai| se ṇaṃ tattha dasa sāgarovamāiṃ divvāiṃ bhogabhogāiṃ jāva caittā sattame saṇṇigabbhe jīve paccāyāti|
se ṇaṃ tattha navaṇhaṃ māsāṇaṃ bahupaḍipuṇṇāṇaṃ addhaṭṭhamāṇaṃ rāiṃdiyāṇaṃ vītikkaṃtāṇaṃ sukumāla-gabhaddalae miu-kuṃḍalakuṃciya-kesae maṭṭhagaṃḍatala-kaṇṇapīḍhae devakumārasappabhae dārae payāti| se ṇaṃ ahaṃ kāsavā! tae ṇaṃ ahaṃ āuso kāsavā! komāriyapavvajjāe komāraeṇaṃ baṃbhaceravāsenaṃ aviddhakaṇṇae ceva saṃkhāṇaṃ paḍilabhāmi, paḍilabhittā ime satta pauṭṭaparihāre pariharāmi, taṃ jahā–
1. eṇejjassa 2. mallarāmassa 3. maṃḍiyassa 4. rohassa 5. bhāraddāissa 6. ajjuṇagassa goyamaputtassa 7. gosālassa maṃkhaliputtassa|
tattha ṇaṃ je se paḍhame pauṭṭaparihāre se ṇaṃ rāyagihassa nagarassa bahiyā maṃḍikucchiṃsi ceiyaṃsi udāissa kuṃḍiyāyaṇassa sarīraṃ vippajahāmi, vippajahittā eṇejjagassa sarīragaṃ anuppavisāmi, anuppavisittā bāvīsaṃ vāsāiṃ paḍhamaṃ pauṭṭaparihāraṃ pariharāmi|
tattha ṇaṃ je se docce pauṭṭaparihāre se ṇaṃ uddaṃḍapurassa nagarassa bahiyā caṃdoyaraṇaṃsi ceiyaṃsi eṇejjagassa sarīragaṃ vippajahāmi, vippajahittā mallarāmassa sarīragaṃ anuppavisāmi, anuppa-visittā ekavīsaṃ vāsāiṃ doccaṃ pauṭṭaparihāraṃ pariharāmi|
tattha ṇaṃ je se tacce pauṭṭaparihāre se ṇaṃ caṃpāe nagarīe bahiyā aṃgamaṃdiraṃsi ceiyaṃsi mallarāmassa sarīragaṃ vippajahāmi, vippajahittā maṃḍiyassa sarīragaṃ anuppavisāmi, anuppavisittā vīsaṃ vāsāiṃ taccaṃ pauṭṭaparihāraṃ pariharāmi|
tattha ṇaṃ je se cautthe pauṭṭaparihāre se ṇaṃ vāṇārasīe nagarīe bahiyā kāmamahāvaṇaṃsi ceiyaṃsi maṃḍiyassa sarīragaṃ vippajahāmi, vippajahittā rohassa sarīragaṃ anuppavisāmi, anuppavisittā ekūṇavīsaṃ vāsāiṃ cautthaṃ pauṭṭaparihāraṃ pariharāmi|
tattha ṇaṃ je se paṃcame pauṭṭaparihāre se ṇaṃ ālabhiyāe nagarīe bahiyā pattakālagaṃsi ceiyaṃsi rohassa sarīragaṃ vippajahāmi, vippajahittā bhāraddāissa sarīragaṃ anuppavisāmi, anuppavisittā aṭṭhārasa vāsāiṃ paṃcamaṃ pauṭṭaparihāraṃ pariharāmi|
tattha ṇaṃ je se chaṭṭhe pauṭṭaparihāre se ṇaṃ vesālīe nagarīe bahiyā koṃḍiyāyaṇaṃsi ceiyaṃsi bhāraddāissa sarīraṃ vippajahāmi, vippa jahittā ajjuṇagassa goyamaputtassa sarīragaṃ anuppavisāmi, anuppavisittā sattarasa vāsāiṃ chaṭṭhaṃ pauṭṭaparihāraṃ pariharāmi|
tattha ṇaṃ je se sattame pauṭṭaparihāre se ṇaṃ iheva sāvatthīe nagarīe hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇaṃsi ajjuṇagassa goyama-puttassa sarīragaṃ vippajahāmi, vippajahittā gosālassa maṃkhali-puttassa sarīragaṃ alaṃ thiraṃ dhuvaṃ dhāraṇijjaṃ sīyasahaṃ uṇhasahaṃ khuhāsahaṃ vivihadaṃsamasagaparīsaho-vasaggasahaṃ thirasaṃghayaṇaṃ ti kaṭṭu taṃ anuppavisāmi, anuppavisittā solasa vāsāiṃ imaṃ sattamaṃ pauṭṭaparihāraṃ pariharāmi| evāmeva āuso kāsavā! egeṇaṃ tettīsenaṃ vāsasaeṇaṃ satta pauṭṭaparihārā parihariyā bhavaṃtīti makkhāyā, taṃ suṭṭhu ṇaṃ āuso kāsavā! mamaṃ evaṃ vayāsī–sāhū ṇaṃ āuso kāsavā! mamaṃ evaṃ vayāsī–gosāle maṃkhaliputte mamaṃ dhammaṃtevāsī, gosāle maṃkhaliputte mamaṃ dhammaṃtevāsī|

And while the elder Ānanda was recounting this matter to the śramaṇa Nirgranthas headed by Gautama, meanwhile Gośāla Maṅkhaliputra came out of the potter woman Hālāhalā's potter shop. Having come out, surrounded by the Ājīvika saṅgha, bearing great rage, he went swiftly and hurriedly through the midst of the city of Śrāvastī. Having gone out, he approached the Koṣṭhaka caitya, where the Śramaṇa, the Lord Mahāvīra was. Having approached, standing not far and near to the Śramaṇa, the Lord Mahāvīra, he spoke thus to the Śramaṇa, the Lord Mahāvīra: “Rightly, long-lived Kāśyapa, you say of me; well, long-lived Kāśyapa, you say of me: ‘Gośāla Maṅkhaliputra is my religious disciple, Gośāla Maṅkhaliputra is my religious disciple!’ That Gośāla Maṅkhaliputra who was your religious disciple, having become pure and belonging to the pure category, dying at the appointed time of death, has been reborn as a deity in one of the celestial worlds; whereas I, named Udāyin of the Kauṇḍinyāyana gotra, discarded the body of Arjuna Gautama-putra, and having discarded it, entered into the body of Gośāla Maṅkhaliputra; and having entered, I practice this seventh recurrent embodiment. Whoever in our tradition, long-lived Kāśyapa, have attained perfection, attain perfection, or will attain perfection—all of them, after having gradually exhausted eighty-four hundred thousand mahākalpas, seven divine [existences], seven saṃyūhas, seven conscious wombs, seven recurrent embodiments, five hundred thousand, sixty thousand, six hundred and three karma parts, only then attain perfection, attain enlightenment, are liberated, become extinguished, and have put, put, or will put an end to all suffering. Just as the great river Gaṅgā, from where it rises to where it empties, is five hundred yojanas in length, half a yojana in width, and five hundred bows in depth—by this measure of the Gaṅgā, seven Gaṅgās make one Mahāgaṅgā; seven Mahāgaṅgās make one Sādīnagaṅgā; seven Sādīnagaṅgās make one Madugaṅgā; seven Madugaṅgās make one Lohiyagaṅgā; seven Lohiyagaṅgās make one Āvatīgaṅgā; seven Āvatīgaṅgās make one Paramāvatī. In this manner, all taken together from first to last, it is declared that there are one hundred and seventy thousand six hundred and forty-nine Gaṅgā hundreds. Of them two extractions are declared, namely: subtle-bodied extraction and gross-bodied extraction. There, let the subtle-bodied extraction be set aside. There, in that gross-bodied extraction, taking away one grain of sand of the Gaṅgā each time a hundred years elapse, the time in which that storehouse becomes exhausted, dustless, clean, and ended—that is one sara, a sara measure. By this sara measure, three hundred thousand saras make one mahākalpa; eighty-four hundred thousand mahākalpas make one mahāmānasa. 1. Passing away from an infinite saṃyūha, a soul is born as a deity in the upper Mānasa saṃyūha. He dwells there enjoying divine pleasures; having dwelt there, upon the exhaustion of lifespan, the exhaustion of rebirth, and the exhaustion of duration from that celestial world, immediately passing away, the soul is reborn in the first conscious womb. 2. Immediately upon departing from there, he is born as a deity in the middle Mānasa saṃyūha. He dwells there enjoying divine pleasures; having dwelt there, upon the exhaustion of lifespan, rebirth, and duration from that celestial world, immediately passing away, the soul is reborn in the second conscious womb. 3. Immediately upon departing from there, he is born as a deity in the lower Mānasa saṃyūha. He dwells there enjoying divine pleasures, and up to passing away, the soul is reborn in the third conscious womb. 4. Departing from there, up to he is born as a deity in the upper Mānuṣottara saṃyūha. He dwells there enjoying divine pleasures, up to passing away, the soul is reborn in the fourth conscious womb. 5. Immediately upon departing from there, he is born as a deity in the middle Mānuṣottara saṃyūha. He dwells there enjoying divine pleasures, up to passing away, the soul is reborn in the fifth conscious womb. 6. Immediately upon departing from there, he is born as a deity in the lower Mānuṣottara saṃyūha. He dwells there enjoying divine pleasures, up to passing away, the soul is reborn in the sixth conscious womb. 7. Immediately upon departing from there—the realm named Brahmaloka is declared to be long east to west and wide north to south, just as described in the Sthāna section up to five crest ornaments are declared, namely: the Aśoka crest ornament up to Pratirūpa—there he is born as a deity. There, having enjoyed divine pleasures for ten sāgaropamas, up to passing away, the soul is reborn in the seventh conscious womb. There, after nine full months and seven and a half nights and days had passed, [the mother] gave birth to a boy delicate and auspicious, with soft curly hair, smooth cheeks and earlobes, radiant like a divine prince. That was I, Kāśyapa! Then, long-lived Kāśyapa, through renunciation in boyhood, living celibacy in boyhood, even with unpierced ears, I attained discernment. Having attained it, I practiced these seven recurrent embodiments, namely: 1. of Eṇejja, 2. of Mallarāma, 3. of Maṇḍiya, 4. of Roha, 5. of Bhāraddāi, 6. of Arjuṇaka Gautama-putra, 7. of Gośāla Maṅkhaliputra. There, in that first recurrent embodiment, outside the city of Rājagṛha at the Maṇḍikukṣi caitya, I discarded the body of Udāyin Kauṇḍinyāyana, and having discarded it, entered into the body of Eṇejja; and having entered, I practiced the first recurrent embodiment for twenty-two years. There, in that second recurrent embodiment, outside the city of Uddaṇḍapura at the Candrāvataraṇa caitya, I discarded the body of Eṇejja, and having discarded it, entered into the body of Mallarāma; and having entered, I practiced the second recurrent embodiment for twenty-one years. There, in that third recurrent embodiment, outside the city of Campā at the Aṅgamandira caitya, I discarded the body of Mallarāma, and having discarded it, entered into the body of Maṇḍiya; and having entered, I practiced the third recurrent embodiment for twenty years. There, in that fourth recurrent embodiment, outside the city of Vārāṇasī at the Kāmamahāvana caitya, I discarded the body of Maṇḍiya, and having discarded it, entered into the body of Roha; and having entered, I practiced the fourth recurrent embodiment for nineteen years. There, in that fifth recurrent embodiment, outside the city of Ālabhiyā at the Pattakālaga caitya, I discarded the body of Roha, and having discarded it, entered into the body of Bhāraddāi; and having entered, I practiced the fifth recurrent embodiment for eighteen years. There, in that sixth recurrent embodiment, outside the city of Vaiśālī at the Kauṇḍinyāyana caitya, I discarded the body of Bhāraddāi, and having discarded it, entered into the body of Arjuṇaka Gautama-putra; and having entered, I practiced the sixth recurrent embodiment for seventeen years. There, in that seventh recurrent embodiment, right here in the city of Śrāvastī, in the potter shop of the potter woman Hālāhalā, I discarded the body of Arjuṇaka Gautama-putra, and having discarded it, entered into the body of Gośāla Maṅkhaliputra, deeming it to be fit, steady, firm, durable, enduring cold, enduring heat, enduring hunger, enduring various afflictions and troubles of bites and mosquitoes, and of firm bodily configuration; and having entered, I have practiced this seventh recurrent embodiment for sixteen years. Thus indeed, long-lived Kāśyapa, it is declared that during one hundred and thirty-three years the seven recurrent embodiments were practiced. Therefore, rightly, long-lived Kāśyapa, you say of me; well, long-lived Kāśyapa, you say of me: ‘Gośāla Maṅkhaliputra is my religious disciple, Gośāla Maṅkhaliputra is my religious disciple!’”