Viyahapannatti 18.7.744

18.7.744

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nāmaṃ nagare| guṇasilae ceie–vaṇṇao jāva puḍhavisilāpaṭṭao| tassa ṇaṃ guṇa silassa ceiyassa adūrasāmaṃte bahave annautthiyā parivasaṃti, taṃ jahā–kālodāī, selodāī, sevālodāī, udae, nāmudae, nammudae, annavālae, selavālae, saṃkhavālae, suhatthī gāhāvaī|
tae ṇaṃ tesiṃ annautthiyāṇaṃ annayā kayāi egayao sahiyāṇaṃ samuvāgayāṇaṃ sanniviṭṭhāṇaṃ saṇṇisaṇṇāṇaṃ aya-meyārūve mihokahāsamullāve samuppajjitthā–evaṃ khalu samaṇe nāyaputte paṃca atthikāe pannaveti, taṃ jahā–dhammatthikāyaṃ jāva pogga-latthikāyaṃ|
tattha ṇaṃ samaṇe nāyaputte cattāri atthikāe ajīvakāe pannaveti, taṃ jahā–dhammatthikāyaṃ, adhammatthikāyaṃ, āgāsatthikāyaṃ, poggalatthikāyaṃ| egaṃ ca ṇaṃ samaṇe nāyaputte jīvatthikāyaṃ arūvikāyaṃ jīvakāyaṃ pannaveti|
tattha ṇaṃ samaṇe nāyaputte cattāri atthikāe arūvikāe pannaveti, taṃ jahā–dhammatthikāyaṃ, adhammatthikāyaṃ, āgāsatthikāyaṃ, jīvatthikāyaṃ| egaṃ ca ṇaṃ samaṇe nāyaputte poggalatthikāyaṃ rūvikāyaṃ ajīvakāyaṃ pannaveti| se kahameyaṃ manne evaṃ?
tattha ṇaṃ rāyagihe nagare maddue nāmaṃ samaṇovāsae parivasati–aḍḍhe jāva bahujaṇassa aparibhūe, abhigayajīvājīve jāva viharai|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre annayā kadāyi puvvānupuvviṃ caramāṇe gāmānugāmaṃ dūijjamāṇe suhaṃsuheṇaṃ vihara-māṇe jeṇeva rāyagihe nagare jeṇeva guṇasilae ceie teṇeva samosaḍhe parisā jāva pajjuvāsati|
tae ṇaṃ maddue samaṇovāsae imīse kahāe laddhaṭṭhe samāṇe haṭṭhatuṭṭhacittamānaṃdie naṃdie pīīmaṇe paramasomaṇassie harisavasavisappamāṇahiyae ṇhāe jāva appamahagghābharaṇālaṃkiyasarīre sayāo gihāo paḍinikkhamai, paḍinikkhamittā pādavihā-racāreṇaṃ rāyagihaṃ nagaraṃ majjhaṃmajjheṇaṃ niggacchati, niggacchittā tesiṃ annautthiyāṇaṃ adūrasāmaṃteṇaṃ vīīvayai|
tae ṇaṃ te annautthiyā madduyaṃ samaṇovāsayaṃ adūrasāmaṃteṇaṃ vīīvayamāṇaṃ pāsaṃti, pāsittā annamannaṃ saddāveṃti, saddāvettā evaṃ vayāsī–evaṃ khalu devānuppiyā! amhaṃ imā kahā avippakaḍā, imaṃ ca ṇaṃ maddue samaṇovāsae amhaṃ adūrasāmaṃteṇaṃ vīīvayai, taṃ seyaṃ khalu devānuppiyā! amhaṃ madduyaṃ samaṇovāsayaṃ eyamaṭṭhaṃ pucchittae tti kaṭṭu annamannassa aṃtiyaṃ eyamaṭṭhaṃ paḍisuṇeti paḍisuṇettā jeṇeva maddue samaṇovāsae teṇeva uvāgacchaṃti, uvāgacchittā madduyaṃ samaṇovāsayaṃ evaṃ vadāsī–evaṃ khalu madduyā! tava dhammāyarie dhammovadesae samaṇe nāyaputte paṃca atthikāe pannavei, taṃ jahā–dhammatthikāyaṃ jāva poggalatthikāyaṃ| taṃ ceva jāva rūvi-kāyaṃ ajīvakāyaṃ pannavei| se kahameyaṃ madduyā! evaṃ?
tae ṇaṃ se maddue samaṇovāsae te annautthie evaṃ vayāsī–jati kajjaṃ kajjati jāṇāmo-pāsāmo, ahe kajjaṃ na kajjati na jāṇāmo na pāsāmo|
tae ṇaṃ te annautthiyā madduyaṃ samaṇovāsayaṃ evaṃ vayāsī–kesa ṇaṃ tumaṃ madduyā! samaṇovāsagāṇaṃ bhavasi, je ṇaṃ tumaṃ eyamaṭṭhaṃ na jāṇasi na pāsasi?
tae ṇaṃ se maddue samaṇovāsae te annautthie evaṃ vayāsī–
atthi ṇaṃ āuso! vāuyāe vāti? haṃtā atthi|
tubbhe ṇaṃ āuso! vāuyāyassa vāyamāṇassa rūvaṃ pāsaha?
no iṇaṭṭhe samaṭṭhe|
atthi ṇaṃ āuso! ghāṇasahagayā poggalā?
haṃtā atthi|
tubbhe ṇaṃ āuso! ghāṇasahagayāṇaṃ poggalāṇaṃ rūvaṃ pāsaha?
no iṇaṭṭhe samaṭṭhe|
atthi ṇaṃ āuso! araṇisahagae aganikāe?
haṃtā atthi|
tubbhe ṇaṃ āuso! araṇisahagayassa aganikāyassa rūvaṃ pāsaha?
no iṇaṭṭhe samaṭṭhe|
atthi ṇaṃ āuso! samuddassa pāragayāiṃ rūvāiṃ?
haṃtā atthi|
tubbhe ṇaṃ āuso! samuddassa pāragayāiṃ rūvāiṃ pāsaha?
no iṇaṭṭhe samaṭṭhe|
atthi ṇaṃ āuso! devalogagayāiṃ rūvāiṃ?
haṃtā atthi|
tubbhe ṇaṃ āuso! devalogagayāiṃ rūvāiṃ pāsaha? no iṇaṭṭhe samaṭṭhe|
evāmeva āuso! ahaṃ vā tubbhe vā anno vā chaumattho jai jo jaṃ na jāṇai na pāsai taṃ savvaṃ na bhavati, evaṃ bhe subahue loe na bhavissatī ti kaṭṭu te annautthie evaṃ paḍibhaṇai, paḍibhaṇittā jeṇeva guṇasilae ceie, jeṇeva samaṇe bhagavaṃ mahāvīre, teṇeva uvāgacchai, uvāgacchittā samaṇaṃ bhagavaṃ mahāvīraṃ paṃcaviheṇaṃ abhigameṇaṃ jāva pajjuvāsati|
madduyādī! samaṇe bhagavaṃ mahāvīre madduyaṃ samaṇovāsagaṃ evaṃ vayāsī–suṭṭhu ṇaṃ madduyā! tumaṃ te annautthie evaṃ vayāsī, sāhu ṇaṃ madduyā! tumaṃ te annautthie evaṃ vayāsī, je ṇaṃ madduyā! aṭṭhaṃ vā heuṃ vā pasiṇaṃ vā vāgaraṇaṃ vā annāyaṃ adiṭṭhaṃ assutaṃ amuyaṃ aviṇṇāyaṃ bahujaṇamajjhe āghaveti pannaveti parūveti daṃseti nidaṃseti uvadaṃseti, se ṇaṃ arahaṃtāṇaṃ āsādaṇāe vaṭṭati, arahaṃtapannattassa dhammassa āsādaṇāe vaṭṭati, kevalīṇaṃ āsādaṇāe vaṭṭati, kevalipaṇṇattassa dhammassa āsādaṇāe vaṭṭati, taṃ suṭṭhu ṇaṃ tumaṃ madduyā! te annautthie evaṃ vayāsī, sāhu ṇaṃ tumaṃ madduyā! te annautthie evaṃ vayāsī|
tae ṇaṃ maddue samaṇovāsae samaṇeṇaṃ bhagavayā mahāvīreṇaṃ evaṃ vutte samāṇe haṭṭhatuṭṭhe samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdati namaṃsati, vaṃdittā namaṃsittā naccāsaṇṇe nātidūre sussūsamāṇe namaṃsamāṇe abhimuhe vinaeṇaṃ paṃjaliyaḍe pajjuvāsai|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre madduyassa samaṇovāsagassa tīse ya mahatimahāliyāe parisāe dhammaṃ parikahei jāva parisā paḍigayā|
tae ṇaṃ maddue samaṇovāsae samaṇassa bhagavao mahāvīrassa aṃtie dhammaṃ soccā nisamma haṭṭhatuṭṭhe pasiṇāiṃ pucchati pucchittā aṭṭhāiṃ pariyādiyati, pariyādiittā uṭṭhāe uṭṭhei, uṭṭhettā samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae|
bhaṃteti! bhagavaṃ goyame samaṇe bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–pabhū ṇaṃ bhaṃte! maddue samaṇovāsae devānuppiyāṇaṃ aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae?
no iṇaṭṭhe samaṭṭhe| evaṃ jaheva saṃkhe taheva aruṇābhe jāva aṃtaṃ kāhiti|

At that time and in that period, there was a city named Rājagṛha. The Guṇaśīla caitya—the description [should be supplied] up to the slab of black rock. Not far from that Guṇaśīla caitya, many followers of other doctrines dwelt, namely: Kālodāyin, Śailodāyin, Śaivālodāyin, Udaka, Nāmudaka, Nammudaka, Annavālaka, Śailavālaka, Śaṅkhavālaka, [and] the householder Suhastin.

Then, on one occasion, when those followers of other doctrines had gathered together, assembled, seated, and settled in one place, this mutual conversation and discussion arose among them: “Indeed, the śramaṇa Jñātṛputra expounds five existent entities (astikāyas), namely: the entity of Dharma up to the entity of pudgala.

Therein, the śramaṇa Jñātṛputra expounds four existent entities as non-living bodies (ajīvakāyas), namely: the entity of Dharma, the entity of Adharma, the entity of space (ākāśa), [and] the entity of pudgala. And the śramaṇa Jñātṛputra expounds one existent entity—the entity of jīva—as a formless body (arūvikāya), a living body (jīvakāya).

Therein, the śramaṇa Jñātṛputra expounds four existent entities as formless bodies, namely: the entity of Dharma, the entity of Adharma, the entity of space, [and] the entity of jīva. And the śramaṇa Jñātṛputra expounds one existent entity—the entity of pudgala—as a corporeal body (rūvikāya), a non-living body. Now, how can this, indeed, be so?”

There in the city of Rājagṛha, a lay follower of the śramaṇas named Madduka dwelt—affluent, up to not disparaged by many people, one who comprehended the living and the non-living, up to lived.

Then, at some time, the śramaṇa, the Lord Mahāvīra, wandering in regular succession, journeying from village to village, dwelling in ease, arrived where the city of Rājagṛha was, where the Guṇaśīla caitya was, and stayed there. The assembly went forth up to pays homage.

Then, when the lay follower Madduka received news of this matter, being glad, pleased, delighted in heart, joyful, happy-minded, exceedingly cheerful, his heart expanding with joy, he bathed, up to adorned his body with few but costly ornaments, and departed from his own house. Having departed, walking on foot, he went through the midst of the city of Rājagṛha; having gone forth, he passed near those followers of other doctrines.

Then those followers of other doctrines saw the lay follower Madduka passing nearby. Having seen him, they called to one another and spoke thus: “Indeed, beloved of the gods, this discussion of ours remains unresolved, and here the lay follower Madduka is passing near us. Therefore, it would surely be better, beloved of the gods, for us to ask this matter of the lay follower Madduka.” Having thus agreed to this proposition among themselves, they approached where the lay follower Madduka was. Having approached, they said this to the lay follower Madduka: “Indeed, Madduka, your master of Dharma, teacher of Dharma, the śramaṇa Jñātṛputra expounds five existent entities, namely: the entity of Dharma up to the entity of pudgala; and so on up to expounds [the entity of pudgala] as a corporeal body, a non-living body. Now, how can this be so, Madduka?”

Then the lay follower Madduka spoke thus to those followers of other doctrines: “If an effect is produced, we know and perceive [the cause]; but if no effect is produced, we do not know and do not perceive [it].”

Then those followers of other doctrines spoke thus to the lay follower Madduka: “What sort of lay follower of the śramaṇas are you, Madduka, who does not know and does not perceive this matter?”

Then the lay follower Madduka spoke thus to those followers of other doctrines:
“Long-lived ones, does the wind-body blow?” “Yes, it does.”
“Long-lived ones, do you see the form of the wind-body as it blows?”
“That meaning is not tenable.”
“Long-lived ones, are there material particles connected with the sense of smell?”
“Yes, there are.”
“Long-lived ones, do you see the form of the material particles connected with the sense of smell?”
“That meaning is not tenable.”
“Long-lived ones, is there a fire-body contained within fire-sticks (araṇi)?”
“Yes, there is.”
“Long-lived ones, do you see the form of the fire-body contained within fire-sticks?”
“That meaning is not tenable.”
“Long-lived ones, are there forms situated beyond the ocean?”
“Yes, there are.”
“Long-lived ones, do you see the forms situated beyond the ocean?”
“That meaning is not tenable.”
“Long-lived ones, are there forms situated in the world of the gods?”
“Yes, there are.”
“Long-lived ones, do you see the forms situated in the world of the gods?” “That meaning is not tenable.”
“In the very same manner, long-lived ones, if whatever I, or you, or any other un-omniscient person (chadmastha) does not know or see does not exist, then very many things in the world would cease to exist for you!” Having thus replied to those followers of other doctrines, he went to where the Guṇaśīla caitya was, where the śramaṇa, the Lord Mahāvīra was. Having approached, he worshipped the śramaṇa, the Lord Mahāvīra with the fivefold form of reverence up to attended upon him.

Addressing Madduka, the śramaṇa, the Lord Mahāvīra said to the lay follower Madduka: “Well said, Madduka, to those followers of other doctrines! Excellent, Madduka, was what you said to those followers of other doctrines! For whoever, Madduka, speaks, expounds, explains, shows, demonstrates, or points out among a multitude of people a meaning, a reason, a question, or an answer that is unknown, unseen, unheard, unexperienced, or not understood—that person engages in disrespect toward the arhats, disrespect toward the Dharma expounded by the arhats, disrespect toward the omniscient ones (kevalins), and disrespect toward the Dharma expounded by the omniscient ones. Therefore, Madduka, well said was what you said to those followers of other doctrines! Excellent, Madduka, was what you said to those followers of other doctrines!”

Then the lay follower Madduka, addressed thus by the śramaṇa, the Lord Mahāvīra, became glad and pleased. He praised and bowed down to the śramaṇa, the Lord Mahāvīra; having praised and bowed down, neither too close nor too far, desiring to hear, bowing down, facing [him], he attended with devotion, with hands folded in reverent salutation.

Then the śramaṇa, the Lord Mahāvīra expounded the Dharma to the lay follower Madduka and to that vast assembly, until the assembly dispersed.

Then the lay follower Madduka, having heard and grasped the Dharma before the śramaṇa, the Lord Mahāvīra, glad and pleased, asked questions. Having asked, he grasped the meanings. Having grasped them, he arose from his seat; having arisen, he praised and bowed down to the śramaṇa, the Lord Mahāvīra; having praised and bowed down, he departed in the same direction from which he had come.

“Venerable Sir!” The venerable Gautama praised and bowed down to the śramaṇa, the Lord Mahāvīra; having praised and bowed down, he spoke thus: “Is the lay follower Madduka capable, Venerable Sir, of becoming tonsured and renouncing the householder's life for the homeless state in the presence of the beloved of the gods?”
“That meaning is not tenable. In this manner, just as in the case of Śaṅkha, so also with regard to Aruṇābha, up to he will make an end [of suffering].”