Viyahapannatti 15.655-657

Then, at another time, the Śramaṇa, the Blessed Mahāvīra, departed from the Koṭṭhaga caitya in the city of Śrāvastī; having departed, he wandered about wandering through the countryside.
At that time, in that period, there was a city named Meṇḍhiyagrāma—[it should be described]. Outside that city of Meṇḍhiyagrāma, in the northeastern direction, there was a caitya named Sāṇakoṭṭhaga—[it should be described, up to] a slab of stone resting on the ground. Near, in the vicinity of that Sāṇakoṭṭhaga caitya, there was a large thicket of māluyā vines—black, black-lustred, [up to] resembling a mass of great clouds, with leaves, flowers, and fruits, green, delightful, extremely splendid, standing exceedingly beautiful. There in that city of Meṇḍhiyagrāma lived a householder's wife named Revatī—wealthy, [up to] unassailable by many people.
Then the Śramaṇa, the Blessed Mahāvīra, at another time, wandering in succession, passing from village to village, dwelling in great ease, arrived at the city of Meṇḍhiyagrāma and went towards the Sāṇakoṭṭhaga caitya [and delivered a sermon, up to] the assembly dispersed.
Then in the body of the Śramaṇa, the Blessed Mahāvīra, there arose a severe and fatal sickness—burning, extensive, intense, harsh, bitter, fierce, painful, terrible, acute, difficult to endure; his body was overtaken by bilious fever and possessed by a burning sensation, and he passed bloody stools, and the people of the four classes declared: "Indeed, the Śramaṇa, the Blessed Mahāvīra, overcome by the fiery heat of Gośāla Maṅkhaliputra's austerity, his body overtaken by bilious fever and possessed by a burning sensation, will die within six months while still an unliberated pupil [chadmastha]."
At that time, in that period, a disciple of the Śramaṇa, the Blessed Mahāvīra, a homeless ascetic named Sīha—gentle-natured by disposition, [up to] disciplined—near, in the vicinity of the māluyā thicket, observing continuous fasting of two consecutive meals [chaṭṭhaṃ-chaṭṭha] without break, with upraised arms, facing the sun on the ground for penance [ātāpanā], was dwelling and practicing heat-austerity.
Then to that homeless ascetic Sīha, while resting in an interval between meditation, this kind of internal, reflected, desired, mental thought arose: "Indeed, in the body of my Dharma-master, my Dharma-instructor, the Śramaṇa, the Blessed Mahāvīra, a severe and fatal sickness has arisen—burning [up to] he will die while still an unliberated pupil [chadmastha]; and the adherents of other sects will say: 'He died while still an unliberated pupil!'" Overwhelmed by this kind of great mental and psychological grief, he descended from the ground for penance; having descended, he went towards the māluyā thicket; having arrived, he entered deep within the māluyā thicket; having entered, he wept loudly, sobbing: "Kuhu, kuhu!"
"O Āryas!" Addressing the śramaṇas and nirgranthas, the Śramaṇa, the Blessed Mahāvīra, spoke thus: "Indeed, O Āryas! My disciple, the homeless ascetic named Sīha—gentle-natured by disposition, [up to] disciplined—near, in the vicinity of the māluyā thicket, observing continuous fasting of two consecutive meals without break, with upraised arms, facing the sun on the ground for penance, was dwelling and practicing heat-austerity.
Then to that homeless ascetic Sīha, while resting in an interval between meditation, this kind of internal, reflected, desired, mental thought arose: 'Indeed, in the body of my Dharma-master, my Dharma-instructor, the Śramaṇa, the Blessed Mahāvīra, a severe and fatal sickness has arisen—burning [up to] he will die while still an unliberated pupil; and the adherents of other sects will say: "He died while still an unliberated pupil!"' Overwhelmed by this kind of great mental and psychological grief, he descended from the ground for penance; having descended, he went towards the māluyā thicket; having arrived, he entered deep within the māluyā thicket; having entered, he wept loudly, sobbing: 'Kuhu, kuhu!' Therefore, go, O Āryas, and summon the homeless ascetic Sīha!"
Then those śramaṇas and nirgranthas, having been thus addressed by the Śramaṇa, the Blessed Mahāvīra, bowed and paid homage to the Śramaṇa, the Blessed Mahāvīra; having bowed and paid homage, they departed from the presence of the Śramaṇa, the Blessed Mahāvīra, out of the Sāṇakoṭṭhaga caitya; having departed, they went to where the māluyā thicket was, to where the homeless ascetic Sīha was; having arrived, they said thus to the homeless ascetic Sīha: "O Sīha! The Dharma-master summons [you]."
Then that homeless ascetic Sīha, together with the śramaṇas and nirgranthas, came out of the māluyā thicket; having come out, he went towards the Sāṇakoṭṭhaga caitya, towards the Śramaṇa, the Blessed Mahāvīra; having arrived, he circumambulated the Śramaṇa, the Blessed Mahāvīra, three times from left to right, [up to] sat in attendance.
"O Sīha!" Addressing the homeless ascetic Sīha, the Śramaṇa, the Blessed Mahāvīra, spoke thus: "Is it true, O Sīha, that while resting in an interval between meditation, this kind of internal, reflected, desired, mental thought arose to you: 'Indeed, in the body of my Dharma-master, my Dharma-instructor, the Śramaṇa, the Blessed Mahāvīra, a severe and fatal sickness has arisen—burning [up to] he will die while still an unliberated pupil; and the adherents of other sects will say: "He died while still an unliberated pupil!"' And that, overwhelmed by this kind of great mental and psychological grief, having descended from the ground for penance, having gone towards the māluyā thicket, having entered deep within the māluyā thicket, you wept loudly, sobbing: 'Kuhu, kuhu!' Is this matter true, O Sīha?"
"Yes, it is so."
"Therefore, O Sīha, I shall indeed not die within six months, overcome by the fiery heat of Gośāla Maṅkhaliputra's austerity, my body overtaken by bilious fever and possessed by a burning sensation, while still an unliberated pupil! I shall live on for sixteen and a half years as a Jina, healthy like an elephant. Therefore go, O Sīha, to the city of Meṇḍhiyagrāma, to the house of the householder's wife Revatī; there two pigeon-bodies [fruits of a gourd] have been prepared by the householder's wife Revatī for my sake—there is no need for them; she has another dish, yesterday's leftover cat-killed cock's flesh [a medicinal citrus preparation]; fetch that, for there is need of that."
Then that homeless ascetic Sīha, having been thus addressed by the Śramaṇa, the Blessed Mahāvīra, glad, rejoiced, mind delighted, joyful, pleased, extremely contented, his heart overflowing with joy, bowed and paid homage to the Śramaṇa, the Blessed Mahāvīra; having bowed and paid homage, without haste, without unsteadiness, without bewilderment, he inspected his mouth-cloth [mukhapotikā]; having inspected it, he inspected the cloths for his alms-bowls; having inspected them, he wiped the bowls; having wiped them, he took up the bowls; having taken them up, he went to where the Śramaṇa, the Blessed Mahāvīra was; having arrived, he bowed and paid homage to the Śramaṇa, the Blessed Mahāvīra; having bowed and paid homage, he departed from the presence of the Śramaṇa, the Blessed Mahāvīra, from the Sāṇakoṭṭhaga caitya; having departed, without haste, without unsteadiness, without bewilderment, casting his gaze the distance of a yoke's length ahead, carefully purifying his steps in front, he went towards the city of Meṇḍhiyagrāma; having arrived, passing through the midst of the city of Meṇḍhiyagrāma, he went to where the house of the householder's wife Revatī was; having arrived, he entered the house of the householder's wife Revatī.
Then that householder's wife Revatī saw the homeless ascetic Sīha coming; seeing him, glad and rejoiced, she quickly rose from her seat; having risen, she went seven or eight steps forward to meet the homeless ascetic Sīha; having gone forward, she circumambulated him three times from left to right; having done so, she bowed and paid homage; having bowed and paid homage, she spoke thus: "Command, O beloved of the gods! What is the purpose of your coming?"
Then that homeless ascetic Sīha spoke thus to the householder's wife Revatī: "Indeed, O beloved of the gods, two pigeon-bodies were prepared by you for the sake of the Śramaṇa, the Blessed Mahāvīra; there is no need for them. You have another dish, yesterday's leftover cat-killed cock's flesh; fetch that, for there is need of that."
Then that householder's wife Revatī spoke thus to the homeless ascetic Sīha: "Who, O Sīha, is that knower or ascetic by whom this matter, which was kept secret by me, was quickly revealed to you, whence you know it?"
Then that homeless ascetic Sīha spoke thus to the householder's wife Revatī: "Indeed, O Revatī, my Dharma-master, my Dharma-instructor, the Śramaṇa, the Blessed Mahāvīra, possessor of arisen knowledge and vision, arhat, jina, kevalin, knower of past, present, and future, omniscient, all-seeing, by him this matter, which was kept secret by you, was quickly revealed to me, whence I know it."
Then that householder's wife Revatī, having heard and grasped this matter from the homeless ascetic Sīha, glad and rejoiced, went towards the food-store; having arrived, she uncovered the vessel; having uncovered it, she went to where the homeless ascetic Sīha was; having arrived, she properly poured out all of it into the alms-bowl of the homeless ascetic Sīha.
Then, when the homeless ascetic Sīha had been served by that householder's wife Revatī with that gift which was pure in substance, pure in the giver, pure in the receiver, threefold, and pure in the three instruments, celestial lifespan was bound by her, saṃsāra was shortened for her, and in her house these five celestial portents manifested—namely: a rain of treasures fell, flowers of five colors dropped down, there was waving of celestial garments, divine drums sounded, and in the intervening sky the shout was proclaimed: 'Ah, the gift! Ah, the gift!'
Then, in the city of Rājagṛha, at crossways, triangles, squares, intersections, quadrangles, highways, and thoroughfares, many people explained, spoke, taught, and expounded to one another thus: "Blessed, O beloved of the gods, is the householder's wife Revatī! Successful, O beloved of the gods, is the householder's wife Revatī! Virtuous, O beloved of the gods, is the householder's wife Revatī! Fortunate, O beloved of the gods, is the householder's wife Revatī! The world has been made fruitful for her, O beloved of the gods! Well-attained is the fruit of human birth and life by the householder's wife Revatī, in whose house, when such a monk, a true monk, was served, these five celestial portents manifested—namely, a rain of treasures fell [up to] the shout was proclaimed: 'Ah, the gift! Ah, the gift!' Therefore, blessed, successful, virtuous, fortunate, the world made fruitful for her, well-attained is the fruit of human birth and life by the householder's wife Revatī!"
Then that homeless ascetic Sīha departed from the house of the householder's wife Revatī; having departed, he passed through the midst of the city of Meṇḍhiyagrāma; having gone out, just as Gautamasvāmin [would], [up to] he presented the food and drink; having presented it, he properly poured it all into the hands of the Śramaṇa, the Blessed Mahāvīra.
Then the Śramaṇa, the Blessed Mahāvīra, uninfatuated, ungreedy, unattached, unimpassioned, like a serpent [entering] a hole, cast that food into his body-cavity.
Then, when that food was eaten by the Śramaṇa, the Blessed Mahāvīra, that severe and fatal sickness immediately subsided; he became joyful, free of disease, of strong body. The monks were pleased, the nuns were pleased, the laymen were pleased, the laywomen were pleased, the gods were pleased, the goddesses were pleased; the whole world with gods, humans, and asuras was pleased and joyful, saying: "The Śramaṇa, the Blessed Mahāvīra, has become happy! The Śramaṇa, the Blessed Mahāvīra, has become happy!"

"Venerable Sir!" Lord Gautama paid homage and bowed down to the Śramaṇa, the Blessed Mahāvīra, and having paid homage and bowed down, he spoke thus: "Indeed, Venerable Sir, the Beloved of the gods had a disciple, a homeless ascetic named Sarvānubhūti from the eastern country, who was naturally gentle, [upright, soft-natured,] up to well-disciplined. Venerable Sir, when he was reduced to a heap of ashes by Gośāla Maṅkhaliputra with the fiery power of his austerities, where did he go? Where was he reborn?"

"Indeed, Gautama, my disciple, the homeless ascetic named Sarvānubhūti from the eastern country, was naturally gentle, up to well-disciplined. When he was reduced to a heap of ashes by Gośāla Maṅkhaliputra with the fiery power of his austerities, having bypassed upwards [the realm of] the moon and sun, up to the Brahma, Lāntaka, and Mahāśukra heavens, he was reborn as a deity in the Sahasrāra heaven. There, a lifespan duration of eighteen sāgaropamas is declared for some deities; there, a lifespan duration of eighteen sāgaropamas is declared for the deity Sarvānubhūti as well."

"Venerable Sir, when that deity Sarvānubhūti falls immediately from that celestial realm upon the exhaustion of his lifespan, the exhaustion of his rebirth-state, and the exhaustion of his duration, where will he go? Where will he be reborn?"

"Gautama, he will attain perfection in the Mahāvideha realm, up to making an end of all suffering."

"Indeed, Venerable Sir, the Beloved of the gods had a disciple, a homeless ascetic named Sunakkhatta from the Kosala country, who was naturally gentle, up to well-disciplined. Venerable Sir, when he was afflicted by Gośāla Maṅkhaliputra with the fiery power of his austerities, having passed away at the appointed time of death, where did he go? Where was he reborn?"

"Indeed, Gautama, my disciple, the homeless ascetic named Sunakkhatta, was naturally gentle, up to well-disciplined. When he was afflicted by Gośāla Maṅkhaliputra with the fiery power of his austerities, he went to my presence, and having come, paid homage and bowed down; having paid homage and bowed down, he himself undertook the five great vows. Having undertaken them, he begged forgiveness of the monks and nuns; having begged forgiveness, having confessed and repented, having attained spiritual tranquility, he passed away at the appointed time of death. Having bypassed upwards [the realm of] the moon and sun, up to the Ānata, Prāṇata, and Āraṇa heavens, he was reborn as a deity in the Acyuta heaven. There, a lifespan duration of twenty-two sāgaropamas is declared for some deities; there, a lifespan duration of twenty-two sāgaropamas is declared for the deity Sunakkhatta as well."

"Venerable Sir, when that deity Sunakkhatta falls immediately from that celestial realm upon the exhaustion of his lifespan, the exhaustion of his rebirth-state, and the exhaustion of his duration, where will he go? Where will he be reborn?"

"Gautama, he will attain perfection in the Mahāvideha realm, up to making an end of all suffering."

"Indeed, Venerable Sir, as to the disciple and bad pupil of the Beloved of the Gods, named Gośāla Maṅkhaliputra—where did he go, where was he reborn, after passing away in the fullness of time?"
"Indeed, Gautama, my disciple and bad pupil named Gośāla Maṅkhaliputra, a slayer of śramaṇas […] having passed away while still an unliberated mortal in the fullness of time, was reborn as a deva up above the moon and sun, […] in the Acyuta heaven. There, a lifespan duration of twenty-two sāgaropamas is declared for some devas; there, a lifespan duration of twenty-two sāgaropamas is also declared for the deva Gośāla."
"Venerable Sir, where will that deva Gośāla go, where will he be reborn, immediately upon descending from that celestial world with the exhaustion of his lifespan, the exhaustion of his state of existence, and the exhaustion of his duration?"
"Gautama! Right here on the continent of Jambūdvīpa, in the realm of Bhārata, at the foot of Mount Vindhya, in the Puṇḍra country, in the city of Śatadvāra, he will be reborn as a son in the womb of Bhadrā, the wife of King Saṃmuti. There, when nine full months and seven and a half days and nights have elapsed, […] she will give birth to a handsome boy.
And on the night that boy is born, showers of lotuses and showers of jewels will rain down, weight by weight and jar by jar, inside and outside the city of Śatadvāra.
Then, when the eleventh day has passed and the rites of post-birth impurity have been performed, on the arrival of the twelfth day, that boy's parents will give him a secondary, merit-derived name in this manner: 'Since, when this boy of ours was born, showers of lotuses and showers of jewels rained down inside and outside the city of Śatadvāra, weight by weight and jar by jar, let this boy of ours be named Mahāpadma, Mahāpadma.' Then the boy's parents will give him the name Mahāpadma.
Then, knowing that the boy Mahāpadma has reached a little over eight years of age, on an auspicious tithi, karaṇa, day, asterism, and muhūrta, his parents will consecrate him with a grand royal consecration. He will become a king there, possessed of the strength of the great Himavat, the great Malaya, Mandara, and Mahendra [mountains], […] and will dwell [there].
Then, at another time, two devas of great majesty, […] of great renown, namely Pūrṇabhadra and Māṇibhadra, will perform the service of an army for that King Mahāpadma.
Then many subordinate kings, talavaras, village chiefs, householders, wealthy men, merchants, generals, caravan leaders, and others in the city of Śatadvāra will call upon one another, and having summoned one another, will speak thus: 'Since, O beloved of the gods, two devas of great majesty, […] of great renown, namely Pūrṇabhadra and Māṇibhadra, perform the service of an army for King Mahāpadma, therefore, O beloved of the gods, let our King Mahāpadma have a second name, Devasena, Devasena.' Then that King Mahāpadma's second name will be Devasena.
Then, at another time, a jewel of an elephant will be born to King Devasena, white as the surface of a conch shell, spotless, and four-tusked. Then King Devasena, mounted upon that four-tusked jewel of an elephant—white as the surface of a conch shell and spotless—will frequently enter and depart right through the center of the city of Śatadvāra. Then many subordinate kings, talavaras, village chiefs, householders, wealthy men, merchants, generals, caravan leaders, and others in the city of Śatadvāra will call upon one another, and having summoned one another, will speak: 'Since, O beloved of the gods, a jewel of an elephant—white as the surface of a conch shell, spotless, and four-tusked—has been born to our King Devasena, therefore, O beloved of the gods, let our King Devasena have a third name, Vimalavāhana, Vimalavāhana.' Then that King Devasena's third name will be Vimalavāhana.
Then, at another time, King Vimalavāhana will adopt a wrong course toward the Śramaṇa Nirgranthas: he will abuse some, deride some, tear some away, reproach some, bind some, imprison some, mutilate the skin of some, slay some, torment some; he will seize, tear to pieces, destroy, and carry off the robes, bowls, blankets, and broom-dusters of some; he will cut off the food and drink of some, expel some from the city, and banish some from the realm.
Then many subordinate kings, talavaras, village chiefs, householders, wealthy men, merchants, generals, caravan leaders, and others in the city of Śatadvāra will call upon one another, and having summoned one another, will speak thus: 'Indeed, O beloved of the gods, King Vimalavāhana has taken a wrong course toward the Śramaṇa Nirgranthas: he abuses some, […] and banishes some from the realm. Truly, O beloved of the gods, this is not good for us; truly this is not good for King Vimalavāhana; truly this is not good for the kingdom, or the territory, or the army, or the conveyances, or the town, or the inner quarters, or the country—that King Vimalavāhana has taken a wrong course toward the Śramaṇa Nirgranthas. Therefore, O beloved of the gods, it is better for us to inform King Vimalavāhana of this matter.' They will mutually agree upon this matter among themselves, and having agreed, will approach King Vimalavāhana. Having approached, raising their ten fingertips together to their foreheads in a respectful gesture, they will greet King Vimalavāhana with wishes of victory and triumph, and having hailed him, they will speak thus:
'Indeed, O beloved of the gods, you have taken a wrong course toward the Śramaṇa Nirgranthas: you abuse some, […] and banish some from the realm. Truly this is not good for you, O beloved of the gods, nor is this good for us, nor is this good for the kingdom, […] or the country, that you, O beloved of the gods, have taken a wrong course toward the Śramaṇa Nirgranthas. Therefore, O beloved of the gods, desist from committing this act!'
Then, when informed of this matter by those many subordinate kings, talavaras, village chiefs, householders, wealthy men, merchants, generals, caravan leaders, and others, King Vimalavāhana—thinking 'there is no Dharma, there is no austerity'—will accept the matter only with false deference.
To the north-east direction outside that city of Śatadvāra, there will be a park named Subhūmibhāga, rich in flowers and fruits of all seasons, […].
At that time, in that period, there will be a pupil's pupil of the Arhat Vimala named Sumaṅgala, a homeless ascetic endowed with noble birth, [described] as in the description of Dharmaghoṣa, […] who has compressed his extensive te悍leśyā and is endowed with three types of knowledge. Near that Subhūmibhāga park, undertaking the unremitted austerity of two consecutive days of fasting, stretching his arms upwards, he will dwell performing heat-penance on the penance-ground facing the sun.
Then at another time, King Vimalavāhana will go out on a chariot drive.
Then King Vimalavāhana, while taking his chariot drive near the Subhūmibhāga park, will see the homeless ascetic Sumaṅgala undertaking the unremitted austerity of two consecutive days of fasting, stretching his arms upwards, performing heat-penance on the penance-ground facing the sun. Having seen him, enraged, furious, wrathful, fierce, and burning with fury, he will push down the homeless ascetic Sumaṅgala with the front of his chariot.
Then the homeless ascetic Sumaṅgala, having been knocked down by King Vimalavāhana with the front of his chariot, will slowly rise up, and having risen, will for a second time stretch his arms upwards and dwell performing heat-penance on the penance-ground facing the sun.
Then King Vimalavāhana will knock down the homeless ascetic Sumaṅgala a second time with the front of his chariot.
Then the homeless ascetic Sumaṅgala, having been knocked down a second time by King Vimalavāhana with the front of his chariot, will slowly rise up, and having risen, will apply his clairvoyant knowledge. Having applied it, he will examine King Vimalavāhana's past, and having discerned it, will speak thus to King Vimalavāhana: 'You are indeed not King Vimalavāhana, you are not King Devasena, you are not King Mahāpadma; in the third birth before this, you were Gośāla Maṅkhaliputra, a slayer of śramaṇas, […] who died while still an unliberated mortal. If at that time the homeless ascetic Sarvānubhūti, though capable, properly endured, forgave, tolerated, and bore [your assault]; if at that time the homeless ascetic Sunaksatra, though capable, properly endured, forgave, tolerated, and bore [your assault]; if at that time the Śramaṇa, the Lord Mahāvīra, though capable, properly endured, forgave, tolerated, and bore [your assault]; yet I shall certainly not properly endure, forgive, tolerate, and bear you in that manner! Rather, with my austerity and heat-power, I shall reduce you together with your horses, chariot, and charioteer to a single heap of ashes with a crushing blow!'
Then King Vimalavāhana, being addressed thus by the homeless ascetic Sumaṅgala, enraged, furious, wrathful, fierce, and burning with fury, will knock down the homeless ascetic Sumaṅgala a third time with the front of his chariot.
Then the homeless ascetic Sumaṅgala, having been knocked down a third time by King Vimalavāhana with the front of his chariot, enraged […] and burning with fury, will descend from the penance-ground. Having descended, he will enter the transformation of fiery matter, and having entered it, he will step back seven or eight paces. Having stepped back, with his austerity and heat-power he will reduce King Vimalavāhana together with his horses, chariot, and charioteer to a single heap of ashes with a crushing blow.
Venerable Sir, after reducing King Vimalavāhana together with his horses […] to a heap of ashes, where will the homeless ascetic Sumaṅgala go, where will he be reborn?
"Gautama! After reducing King Vimalavāhana together with his horses […] to a heap of ashes, the homeless ascetic Sumaṅgala will purify himself through many varied austerities of two-, three-, four-, and five-day fasts, half-month fasts, and month-long fasts, and will fulfill many years of ascetic career. Having fulfilled it, emaciating himself through a one-month saṃlekhanā and cutting off sixty meals through fasting, having confessed and repented, attaining mental composure, passing beyond the moon […] and the hundreds of Graiveyaka celestial abodes, he will be reborn as a deva in the great celestial abode of Sarvārthasiddha. There, a lifespan duration of thirty-three sāgaropamas, neither less nor more, is declared for the devas; there, a lifespan duration of thirty-three sāgaropamas, neither less nor more, is also declared for the deva Sumaṅgala."
"Venerable Sir, where will the deva Sumaṅgala go, where will he be reborn, immediately upon descending from that celestial world with the exhaustion of his lifespan, the exhaustion of his state of existence, and the exhaustion of his duration?"
"Gautama! In the region of Mahāvideha he will attain liberation […] and put an end to all suffering."