Viyahapannatti 18.10.756

18.10.756

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ vāṇiyagāme nāmaṃ nagare hotthā–vaṇṇao| dūtipalāsae ceie–vaṇṇao| tattha ṇaṃ vāṇiyagāme nagare somile nāmaṃ māhaṇe parivasati aḍḍhe jāva bahujaṇassa aparibhūe, rivveda jāva supariniṭṭhie, paṃcaṇhaṃ khaṃḍiyasayāṇaṃ, sayassa ya, kuḍuṃbassa āhevaccaṃ porevaccaṃ sāmittaṃ bhaṭṭittaṃ āṇā-īsara-senāvaccaṃ kāremāṇe pālemāṇe viharai| tae ṇaṃ samaṇe bhagavaṃ mahāvīre jāva samosaḍhe jāva parisā pajjuvāsati|
tae ṇaṃ tassa somilassa māhaṇassa imīse kahāe laddhaṭṭhassa samāṇassa ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–evaṃ khalu samaṇe nāyaputte puvvānupuvviṃ caramāṇe gāmānugāmaṃ dūijjamāṇe suhaṃsuheṇaṃ viharamāṇe ihamāgae ihasaṃpatte ihasamosaḍhe iheva vāṇiyagāme nagare dūtipalāsae ceie ahāpaḍirūvaṃ oggahaṃ ogiṇhittā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇe viharai| taṃ gacchāmi ṇaṃ samaṇassa nāyaputtassa aṃtiyaṃ pāubbhavāmi, imāiṃ ca ṇaṃ eyārūvāiṃ aṭṭhāiṃ heūiṃ pasiṇāiṃ kāraṇāiṃ vāgaraṇāiṃ pucchissāmi, taṃ jai me se imāiṃ eyārūvāiṃ aṭṭhāiṃ jāva vāgaraṇāiṃ vāgarehiti tato ṇaṃ vaṃdīhāmi namaṃsīhāmi jāva pajjuvāsīhāmi, aha me se imāiṃ aṭṭhāiṃ jāva vāgaraṇāiṃ no vāgarehitī to ṇaṃ eehiṃ ceva aṭṭhehi ya jāva vāgaraṇehiṃ ya nippaṭṭha-pasiṇavāgaraṇaṃ karessāmi ti kaṭṭu evaṃ saṃpehei, saṃpehettā ṇhāe jāva appamahagghābharaṇālaṃkiyasarīre sāo gihāo paḍinikkhamati, paḍinikkhamittā pāyavihāracāreṇaṃ egeṇaṃ khaṃḍiyasaeṇaṃ saddhiṃ saṃparivuḍe vāṇiyagāmaṃ nagaraṃ majjhaṃmajjheṇaṃ niggacchai, niggacchittā jeṇeva dūtipalāsae ceie, jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā samaṇassa bhagavao mahāvīrassa adūrasāmaṃte ṭhiccā samaṇaṃ bhagavaṃ mahāvīraṃ evaṃ vayāsī–
jattā te bhaṃte? javaṇijjaṃ te bhaṃte? avvābāhaṃ te bhaṃte? phāsuyavihāraṃ te bhaṃte?
somilā! jattā vi me, javaṇijjaṃ pi me, avvābāhaṃ pi me, phāsuyavihāraṃ pi me|
kiṃ te bhaṃte! jattā?
somilā! jaṃ me tava-niyama-saṃjaya-sajjhāya-jjhāṇāvassagamādīesu jogesu jayaṇā, settaṃ jattā|
kiṃ te bhaṃte! javaṇijjaṃ?
somilā! javaṇijje duvihe pannatte, taṃ jahā–iṃdiyajavaṇijje ya, noiṃdiyajavaṇijje ya|
se kiṃ taṃ iṃdiyajavaṇijje?
iṃdiyajavaṇijje–jaṃ me soiṃdiya-cakkhiṃdiya-ghāṇiṃdiya-jibbhiṃdiya-phāsiṃdiyāiṃ niruvahayāiṃ vase vaṭṭaṃti, settaṃ iṃdiyajavaṇijje|
se kiṃ taṃ noiṃdiyajavaṇijje?
noiṃdiyajavaṇijje–jaṃ me koha-māna-māyā-lobhā vocchinnā no udīreṃti, settaṃ noiṃdiyajavaṇijje, settaṃ javaṇijje|
kiṃ te bhaṃte! avvābāhaṃ?
somilā! jaṃ me vātiya-pittiya-saṃbhiya-sannivāiyā vivihā rogāyaṃkā sarīragayā dosā uvasaṃtā no udīreṃti, settaṃ avvābāhaṃ|
kiṃ te bhaṃte! phāsuyavihāraṃ?
somilā! jaṇṇaṃ ārāmesu ujjāṇesu devakulesu sabhāsu pavāsu itthī-pasu-paṃḍagavivajjiyāsu vasahīsu phāsuesaṇijjaṃ pīḍha-phalaga-sejjā-saṃthāragaṃ uvasaṃpajjittāṇaṃ viharāmi, settaṃ phāsuyavihāraṃ
sarisavā te bhaṃte! kiṃ bhakkheyā? abhakkheyā?
somilā! sarisavā me bhakkheyā vi abhakkheyā vi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–sarisavā me bhakkheyā vi abhakkheyā vi?
se nūnaṃ bhe somilā! baṃbhaṇṇaesu naesu duvihā sarisavā pannattā, taṃ jahā mittasarisavā ya, dhannasarisavā ya|
tattha ṇaṃ jete mittasarisavā te tivihā pannattā, taṃ jahā–sahajāyayā, sahavaḍḍhiyayā, sahapaṃsukīliyayā, te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā|
tattha ṇaṃ jete dhannasarisavā te duvihā pannattā, taṃ jahā–satthapariṇayā ya, asatthapariṇayā ya| tattha ṇaṃ jete asatthapariṇayā te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā| tattha ṇaṃ jete satthapariṇayā te duvihā pannattā, taṃ jahā–esaṇijjā ya, aṇesaṇijjā ya| tattha ṇaṃ jete aṇesaṇijjā te samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā| tattha ṇaṃ jete esaṇijjā te duvihā pannattā, taṃ jahā–jāiyā ya, ajāiyā ya| tattha ṇaṃ jete ajāiyā te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā| tattha ṇaṃ jete jāiyā te duvihā pannattā, taṃ jahā–laddhā ya, aladdhā ya| tattha ṇaṃ jete aladdhā te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā| tattha ṇaṃ jete laddhā te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ bhakkheyā| se teṇaṭṭheṇaṃ somilā! evaṃ vuccai–sarisavā me bhakkheyā vi abhakkheyā vi|
māsā te bhaṃte! kiṃ bhakkheyā? abhakkheyā?
somilā! māsā me bhakkheyā vi, abhakkheyā vi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–māsā me bhakkheyā vi abhakkheyā vi?
se nūnaṃ bhe somilā! baṃbhaṇṇaesu naesu duvihā māsā pannattā, taṃ jahā–davvamāsā ya, kālamāsā ya|
tattha ṇaṃ jete kālamāsā te ṇaṃ sāvaṇādīyā āsāḍhapajjavasāṇā duvālasa pannattā, taṃ jahā–sāvaṇe, bhaddavae, āsoe, kattie, maggasire, pose, māhe, phagguṇe, cette, vaisāhe, jeṭṭhāmūle, āsāḍhe| te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā|
tattha ṇaṃ jete davvamāsā te duvihā pannattā, taṃ jahā–atthamāsā ya, dhaṇṇamāsā ya|
tattha ṇaṃ jete atthamāsā te duvihā pannattā, taṃ jahā–suvaṇṇamāsā ya, ruppamāsā ya| te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā|
tattha ṇaṃ jete dhaṇṇamāsā te duvihā pannattā, taṃ jahā–satthapariṇayā ya, asatthapariṇayā ya| evaṃ jahā dhaṇṇasarisavā jāva se teṇaṭṭheṇaṃ jāva abhakkheyā vi|
kulatthā te bhaṃte! kiṃ bhakkheyā? abhakkheyā?
somilā! kulatthā me bhakkheyā vi abhakkheyā vi|
se keṇaṭṭheṇaṃ jāva abhakkheyā vi?
se nūnaṃ bhe somilā! baṃbhaṇṇaesu naesu duvihā kulatthā pannattā, taṃ jahā–itthikulatthā ya, dhaṇṇakulatthā ya|
tattha ṇaṃ jete itthikulatthā te tivihā pannattā, taṃ jahā–kulavadhuyā i vā, kulamāuyā i vā, kuladhuyā i vā| te ṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ abhakkheyā|
tattha ṇaṃ jete dhaṇṇakulatthā evaṃ jahā dhaṇṇasarisavā| se teṇaṭṭheṇaṃ jāva abhakkheyā vi|

At that time, in that period, there was a city named Vāṇiyagāma—[to be described as before]; the caitya was Dūtipalāsa—[to be described as before]. In that city of Vāṇiyagāma lived a brāhmaṇa named Somila, wealthy, up to not humiliated by many people, well versed in the Ṛgveda up to thoroughly accomplished, exercising and maintaining mastery, leadership, lordship, supremacy, authority, sovereignty, and command over five hundred pupils and his own family. Then the Śramaṇa, the Lord Mahāvīra, arrived up to the assembly paid homage to him.

Then, when this news was heard by that brāhmaṇa Somila, this kind of internal, reflective, wished-for mental thought arose: “Indeed, the Śramaṇa Jñātṛputra, wandering in succession, traveling from village to village, dwelling comfortably, has arrived here, reached here, come here, and having taken up suitable lodging right here in the city of Vāṇiyagāma at the Dūtipalāsa caitya, dwells disciplining his self through self-restraint and austerity. Therefore, I shall go to the presence of the Śramaṇa Jñātṛputra and ask these matters, reasons, questions, causes, and expositions. If he answers these matters up to expositions for me, then I will pay homage, revere, and attend upon him; but if he does not answer these matters up to expositions for me, then with these very matters up to expositions I will make him one whose questioned expositions are refuted.” Having considered thus, having bathed, his body adorned with precious ornaments, he went out from his house; having gone out, accompanied by one hundred pupils on foot, he walked through the middle of the city of Vāṇiyagāma. Having gone out, he approached the Dūtipalāsa caitya, where the Śramaṇa, the Lord Mahāvīra, was; having approached and stood not far from the Śramaṇa, the Lord Mahāvīra, he spoke thus to the Śramaṇa, the Lord Mahāvīra:

“Is there spiritual progress (yātrā) for you, Venerable Sir? Is there vitality (yāpanīya) for you, Venerable Sir? Is there freedom from affliction (avyābādha) for you, Venerable Sir? Is there pure wandering (prāsuka-vihāra) for you, Venerable Sir?”

“Somila! I have spiritual progress, I have vitality, I have freedom from affliction, and I have pure wandering.”

“What is your spiritual progress, Venerable Sir?”

“Somila! My diligence in the spiritual activities of austerity, vows, self-restraint, recitation, meditation, daily obligations, and so on—that is spiritual progress.”

“What is your vitality, Venerable Sir?”

“Somila! Vitality is declared to be of two kinds: sense-faculty vitality and quasi-sense-faculty vitality.”

“What is sense-faculty vitality?”

“Sense-faculty vitality: that my ear-faculty, eye-faculty, nose-faculty, tongue-faculty, and touch-faculty remain uninjured and under control—that is sense-faculty vitality.”

“What is quasi-sense-faculty vitality?”

“Quasi-sense-faculty vitality: that my anger, pride, deceit, and greed have been severed and do not rise—that is quasi-sense-faculty vitality; that is vitality.”

“What is your freedom from affliction, Venerable Sir?”

“Somila! That my various bodily illnesses and pains arising from wind, bile, phlegm, and their combination, as well as bodily defects, are appeased and do not rise—that is freedom from affliction.”

“What is your pure wandering, Venerable Sir?”

“Somila! That in pleasure-gardens, parks, temples, assembly-halls, sheds, and lodgings free from women, animals, and eunuchs, having accepted pure and permissible stools, planks, beds, and mats, I dwell—that is pure wandering.”

“Are sarisavas edible or inedible for you, Venerable Sir?”

“Somila! Sarisavas are both edible and inedible for me.”

“Why is it said, Venerable Sir, that sarisavas are both edible and inedible for you?”

“Indeed, Somila! In brāhmaṇa doctrines, sarisavas are declared to be of two kinds: friend-sarisavas (equals) and grain-sarisavas (mustard seeds).
Therein, friend-sarisavas are declared to be of three kinds: born together, grown together, and played-in-the-dust-together; they are inedible for Śramaṇa Nirgranthas.
Therein, grain-sarisavas are declared to be of two kinds: transformed by a weapon and not transformed by a weapon. Therein, those not transformed by a weapon are inedible for Śramaṇa Nirgranthas. Therein, those transformed by a weapon are declared to be of two kinds: permissible and impermissible. Therein, those that are impermissible are inedible for Śramaṇa Nirgranthas. Therein, those that are permissible are declared to be of two kinds: begged and unbegged. Therein, those that are unbegged are inedible for Śramaṇa Nirgranthas. Therein, those that are begged are declared to be of two kinds: obtained and not obtained. Therein, those that are not obtained are inedible for Śramaṇa Nirgranthas. Therein, those that are obtained are edible for Śramaṇa Nirgranthas. For that reason, Somila, it is said that sarisavas are both edible and inedible for me.”

“Are māsas edible or inedible for you, Venerable Sir?”

“Somila! Māsas are both edible and inedible for me.”

“Why is it said, Venerable Sir, that māsas are both edible and inedible for you?”

“Indeed, Somila! In brāhmaṇa doctrines, māsas are declared to be of two kinds: substance-māsas and time-māsas (months).
Therein, time-māsas are declared to be twelve, beginning with Śrāvaṇa and ending with Āṣāḍha: Śrāvaṇa, Bhādrapada, Āśvina, Kārtika, Mārgaśīrṣa, Pauṣa, Māgha, Phālguna, Caitra, Vaiśākha, Jyeṣṭhamūla, and Āṣāḍha; they are inedible for Śramaṇa Nirgranthas.
Therein, substance-māsas are declared to be of two kinds: wealth-māsas (coins) and grain-māsas (beans).
Therein, wealth-māsas are declared to be of two kinds: gold-māsas and silver-māsas; they are inedible for Śramaṇa Nirgranthas.
Therein, grain-māsas are declared to be of two kinds: transformed by a weapon and not transformed by a weapon; in the same way as grain-sarisavas up to for that reason up to inedible as well.”

“Are kulatthas edible or inedible for you, Venerable Sir?”

“Somila! Kulatthas are both edible and inedible for me.”

“Why is it said up to inedible as well?”

“Indeed, Somila! In brāhmaṇa doctrines, kulatthas are declared to be of two kinds: woman-kulatthas (family women) and grain-kulatthas (horse-gram).
Therein, woman-kulatthas are declared to be of three kinds: family-brides, family-mothers, and family-daughters; they are inedible for Śramaṇa Nirgranthas.
Therein, grain-kulatthas [are treated] in the same way as grain-sarisavas; for that reason up to inedible as well.”