Viyahapannatti 16.4: Uddeśaka 4: jāvaṃtiya

16.4.672

rāyagihe jāva evaṃ vayāsī–
jāvatiyaṃ ṇaṃ bhaṃte! annagilāyae samaṇe niggaṃthe kammaṃ nijjareti evatiyaṃ kammaṃ naraesu neraiyā vāseṇa vā vāsehiṃ vā vāsasaeṇa vā khavayaṃti? no iṇaṭṭhe samaṭṭhe|
jāvatiyaṃ ṇaṃ bhaṃte! cautthabhattie samaṇe niggaṃthe kammaṃ nijjareti evatiyaṃ kammaṃ naraesu neraiyā vāsasaeṇa vā vāsasaehiṃ vā vāsasahasseṇa vā khavayaṃti? no iṇaṭṭhe samaṭṭhe|
jāvatiyaṃ ṇaṃ bhaṃte! chaṭṭhabhattie samaṇe niggaṃthe kammaṃ nijjareti evatiyaṃ kammaṃ naraesu neraiyā vāsasahasseṇa vā vāsasahassehiṃ vā vāsasayasahasseṇa vā khavayaṃti? no iṇaṭṭhe samaṭṭhe|
jāvatiya ṇaṃ bhaṃte! aṭṭhamabhattie samaṇe niggaṃthe kammaṃ nijjareti evatiyaṃ kammaṃ naraesu neraiyā vāsasayasahasseṇa vā vāsasayasahassehiṃ vā vāsakoḍīe vā khavayaṃti? no iṇaṭṭhe samaṭṭhe|
jāvatiya ṇaṃ bhaṃte! dasamabhattie samaṇe niggaṃthe kammaṃ nijjareti evatiyaṃ kammaṃ naraesu neraiyā vāsakoḍīe vā vāsakoḍīhiṃ vā vāsakoḍākoḍīe vā khavayaṃti? no iṇaṭṭhe samaṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jāvatiyaṃ annagilāyae samaṇe niggaṃthe kammaṃ nijjareti evatiyaṃ kammaṃ naraesu neraiyā vāseṇa vā vāsehiṃ vā vāsasaeṇa vā no khavayaṃti, jāvatiyaṃ cautthabhattie–evaṃ taṃ ceva puvvabhaṇiyaṃ uccāreyavvaṃ jāva vāsakoḍākoḍīe vā no khavayaṃti?
goyamā! se jahānāmae kei purise juṇṇe jarājajjariyadehe siḍhilatayāvalitaraṃga- saṃpiṇaddhagatte pavirala-parisaḍiya-daṃtaseḍhī uṇhābhihae taṇhābhihae āure jjhusie pivāsie dubbale kilaṃte egaṃ mahaṃ kosaṃbagaṃḍiyaṃ sukkaṃ jaḍilaṃ gaṃṭhillaṃ cikkaṇaṃ vāiddhaṃ apattiyaṃ muṃḍeṇa parasuṇā akkamejjā, tae ṇaṃ se purise mahaṃtāiṃ-mahaṃtāiṃ saddāiṃ karei, no mahaṃtāiṃ-mahaṃtāiṃ dalāiṃ avaddālei, evāmeva goyamā! neraiyāṇaṃ pāvāiṃ kammāiṃ gāḍhīkayāiṃ, cikkaṇīkayāiṃ, siliṭṭhīkayāiṃ, khilībhūtāiṃ bhavaṃti| saṃpagāḍhaṃ pi ya ṇaṃ te vedanaṃ vedemāṇā no mahānijjarā no mahāpajjavasāṇā bhavaṃti|
se jahānāmae kei purise ahikaraṇiṃ āuḍemāṇe mahayā-mahayā saddeṇaṃ, mahayā-mahayā ghosenaṃ, mahayā-mahayā paraṃparāghāeṇaṃ no saṃcāei, tīse ahigaraṇīe kei ahābāyare poggale parisāḍittae, evāmeva goyamā! neraiyāṇaṃ pāvāiṃ kammāiṃ gāḍhīkayāiṃ, cikkaṇīkayāiṃ, silaṭṭhīkayāiṃ khalībhūtāiṃ bhavaṃti| saṃpagāḍhaṃ pi ya ṇaṃ te vedanaṃ vedemāṇā no mahānijjarā no mahāpajjavasāṇā bhavaṃti|
se jahānāmae kei purise taruṇe balavaṃ jāva mehāvī niuṇasippovagae egaṃ mahaṃ sāmali-gaṃḍiyaṃ ullaṃ ajaḍilaṃ agaṃṭhillaṃ acikkaṇaṃ avābaiddhaṃ sapattiyaṃ tikkheṇa parasuṇā akkamejjā, tae ṇaṃ se purise no mahaṃtāiṃ-mahaṃtāiṃ saddāiṃ kareti, mahaṃtāi-mahaṃtāiṃ dalāiṃ avaddāleti, evāmeva goyamā! samaṇāṇaṃ niggaṃthāṇaṃ ahābādarāiṃ kammāiṃ siḍhilīkayāiṃ, niṭṭhiyāiṃ kayāiṃ, vippariṇāmiyāiṃ khippāmeva parividdhatthāiṃ bhavaṃti jāvatiyaṃ tāvatiyaṃ pi ṇaṃ te vedanaṃ vedemāṇā mahānijjarā mahāpajjavasāṇā bhavaṃti|
se jahā vā kei purise sukkataṇahatthagaṃ jāyateyaṃsi pakkhivejjā–se nūnaṃ goyamā! se sukke taṇahatthagae jāyateyaṃsi pakkhitte samāṇe khippāmeva masamasāvijjati?
haṃtā masamasāvijjati|
evāmeva goyamā! samaṇāṇaṃ niggaṃthāṇaṃ ahābāyarāiṃ kammāiṃ, siḍhilīkayāiṃ, niṭṭhiyāiṃ kayāiṃ, vippariṇāmiyāiṃ khippāmeva viddhatthāiṃ bhavaṃti| jāvatiyaṃ tāvatiyaṃ pi ṇaṃ te vedanaṃ vedemāṇā mahānijjarā mahāpajjavasāṇā bhavaṃti|
se jahānāmae kei purise tattaṃsi ayakavallaṃsi udagabiṃduṃ pakkhivejjā, se nūnaṃ goyamā! se udagabiṃdu tattaṃsi ayakavallaṃsi pakkhitte samāṇe khippāmeva viddhaṃsamāgacchai?
haṃtā viddhaṃsamāgacchai|
evāmeva goyamā! samaṇāṇaṃ niggaṃthāṇaṃ ahābāyarāiṃ kammāiṃ siḍhilīkayāiṃ, niṭṭhiyāiṃ kayāiṃ, vippariṇāmiyāiṃ khippāmeva viddhatthāiṃ bhavaṃti| jāvatiyaṃ tāvatiyaṃ pi ṇaṃ te vedanaṃ vedemāṇā mahānijjarā mahāpajjavasāṇā bhavaṃti| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jāvatiyaṃ annagilāyae samaṇe niggaṃthe kammaṃ nijjareti taṃ ceva jāva vāsakoḍākoḍīe vā no khavayaṃti|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai|

In Rājagṛha, up to [Gautama] spoke thus:
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who is indifferent to food dissipates, do the inhabitants of hell in the hells exhaust that much karma in a year, or in years, or in a hundred years?"
"This meaning is not competent [to be accepted]."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the fourth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a hundred years, or in hundreds of years, or in a thousand years?"
"This meaning is not competent."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the sixth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a thousand years, or in thousands of years, or in a hundred thousand years?"
"This meaning is not competent."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the eighth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a hundred thousand years, or in hundreds of thousands of years, or in a crore of years?"
"This meaning is not competent."
"Venerable Sir! As much karma as a śramaṇa Nirgrantha who fasts for the tenth meal dissipates, do the inhabitants of hell in the hells exhaust that much karma in a crore of years, or in crores of years, or in a koṭākoṭi of years?"
"This meaning is not competent."
"For what reason, Venerable Sir, is it said: 'As much karma as a śramaṇa Nirgrantha who is indifferent to food dissipates, that much karma the inhabitants of hell in the hells do not exhaust in a year, or in years, or in a hundred years; as much as one who fasts for the fourth meal—thus the aforementioned is to be repeated—up to: they do not exhaust in a koṭākoṭi of years'?"
"Gautama! Just as if some man—old, his body worn out by old age, his limbs enveloped in waves of wrinkles from slackened skin, with a sparse and fallen-out row of teeth, overcome by heat, overcome by thirst, afflicted, emaciated, thirsty, weak, and exhausted—should strike a large log of the kośāmba tree, dry, tangled, full of knots, sticky, crooked, and unsupported, with a blunt axe; then that man makes very great sounds, but does not split off very great chips. Just so, Gautama, the evil karmas of the inhabitants of hell are made tight, made sticky, made tightly adhering, and turned into obstacles. Even while experiencing intense feeling, they are not of great dissipation [of karma], nor of great culmination.
Just as if some man, striking an anvil with a very great sound, with a very great roar, with very great successive blows, is unable to knock off whatever gross particles from that anvil. Just so, Gautama, the evil karmas of the inhabitants of hell are made tight, made sticky, made tightly adhering, and turned into obstacles. Even while experiencing intense feeling, they are not of great dissipation [of karma], nor of great culmination.
Just as if some man—young, strong, up to intelligent, skilled in craft—should strike a large log of the śālmali tree, moist, free of tangles, knotless, non-sticky, straight, and well-supported, with a sharp axe; then that man makes no very great sounds, but splits off very great chips. Just so, Gautama, the gross karmas of śramaṇa Nirgranthas are made slack, made exhausted, transformed, and quickly shattered; experiencing whatever feeling they do, they are of great dissipation [of karma], of great culmination.
Or just as if a man were to throw a handful of dry grass into fire—is it not so, Gautama, that that handful of dry grass, having been thrown into fire, is quickly reduced to ashes?"
"Yes, it is reduced to ashes."
"Just so, Gautama, the gross karmas of śramaṇa Nirgranthas are made slack, made exhausted, transformed, and quickly shattered; experiencing whatever feeling they do, they are of great dissipation [of karma], of great culmination.
Just as if some man were to cast a drop of water onto a heated iron vessel—is it not so, Gautama, that that drop of water, having been cast onto the heated iron vessel, quickly meets with destruction?"
"Yes, it meets with destruction."
"Just so, Gautama, the gross karmas of śramaṇa Nirgranthas are made slack, made exhausted, transformed, and quickly shattered; experiencing whatever feeling they do, they are of great dissipation [of karma], of great culmination. For that reason, Gautama, it is said: 'As much karma as a śramaṇa Nirgrantha who is indifferent to food dissipates, up to: they do not exhaust in a koṭākoṭi of years.'"
"That is so, Venerable Sir! That is so, Venerable Sir!" up to he wanders.