Viyahapannatti 2.1.113

2.1.113

ettha ṇaṃ se khaṃdae kaccāyaṇasagotte saṃbuddhe samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–icchāmi ṇaṃ bhaṃte! tubbhaṃ aṃtie kevalipannattaṃ dhammaṃ nisāmittae|
ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre khaṃdayassa kaccāyaṇasagottassa, tīse ya mahaimahāliyāe parisāe dhammaṃ parikahei| dhammakahā bhāṇiyavvā|
tae ṇaṃ se khaṃdae kaccāyaṇasagotte samaṇassa bhagavao mahāvīrassa aṃtie dhammaṃ soccā nisamma haṭṭhatuṭṭha cittamānaṃdie ṇaṃdi pīimaṇe paramasomaṇassie harisavasavisappamāṇa hiyae uṭṭhāe uṭṭhei, uṭṭhettā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–
saddahāmi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ,
pattiyāmi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ,
roemi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ,
abbhuṭṭhemi ṇaṃ bhaṃte! niggaṃthaṃ pāvayaṇaṃ|
evameyaṃ bhaṃte! tahameyaṃ bhaṃte! avitahameyaṃ bhaṃte! asaṃdiddhameyaṃ bhaṃte! icchiyameyaṃ bhaṃte! paḍicchiyameyaṃ bhaṃte! icchiya-paḍicchiyameyaṃ bhaṃte! – se jaheyaṃ tubbhe vadaha tti kaṭṭu samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdei namaṃsai, vaṃdittā namaṃsittā uttarapuratthimaṃ disībhāyaṃ avakkamai, avakkamittā tidaṃḍaṃ ca kuṃḍiyaṃ ca jāva dhāurattāo ya egaṃte eḍei, eḍettā jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvā gacchittā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī– ālitte ṇaṃ bhaṃte! loe, palitte ṇaṃ bhaṃte! loe, ālitta-palitte ṇaṃ bhaṃte! loe jarāe maraṇeṇa ya|
se jahānāmae kei gāhāvaī agāraṃsi jjhiyāyamāṇaṃsi je se tattha bhaṃḍe bhavai appabhāre mollagarue, taṃ gahāya āyāe egaṃtamaṃtaṃ avakkamai| esa me nitthārie samāṇe pacchā purā ya hiyāe suhāe khamāe nisseyasāe ānugāmiyattāe bhavissai|
evāmeva devānuppiyā! majjha vi āyā ege bhaṃḍe iṭṭhe kaṃte pie maṇuṇṇe maṇāme thejje vessāsie sammae bahumae aṇumae bhaṃḍakaraṃḍagasamāṇe, mā ṇaṃ sīyaṃ, mā ṇaṃ uṇhaṃ, mā ṇaṃ khuhā, mā ṇaṃ pivāsā, mā ṇaṃ corā, mā ṇaṃ vālā, mā ṇaṃ daṃsā, mā ṇaṃ masayā, mā ṇaṃ vāiya-pittiya-seṃbhiya-sannivāiya vivihā rogāyaṃkā parīsahovasaggā phusatu tti kaṭṭu esa me nitthārie samāṇe paraloyassa hiyāe suhāe khamāe nīsesāe ānugāmiyattāe bhavissai|
taṃ icchāmi ṇaṃ devānuppiyā! sayameva pavvāviyaṃ, sayameva muṃḍāviyaṃ, sayameva sehāviyaṃ, sayameva sikkhāviyaṃ, sayameva āyāra-goyaraṃ vinaya-veṇaiya-caraṇa-karaṇa-jāyāmāyāvattiyaṃ dhammamāikkhiyaṃ|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre khaṃdayaṃ kaccāyaṇasagottaṃ sayameva pavvāvei, sayameva muṃḍāvei, sayameva sehāvei, sayameva sikkhāvei, sayameva āyāra-goyaraṃ vinaya-veṇaiya-caraṇa-karaṇa-jāyāmāyā-vattiyaṃ dhammamāikkhai– evaṃ devānuppiyā! gaṃtavvaṃ, evaṃ ciṭṭhiyavvaṃ, evaṃ nisīiyavvaṃ, evaṃ tuyaṭṭiyavvaṃ, evaṃ bhuṃjiyavvaṃ, evaṃ bhāsiyavvaṃ, evaṃ uṭṭhāya-uṭṭhāya pāṇehiṃ bhūehiṃ jīvehiṃ sattehiṃ saṃjameṇaṃ saṃjamiyavvaṃ, assiṃ ca ṇaṃ aṭṭhe no kiṃci vi pamāiyavvaṃ|
tae ṇaṃ se khaṃdae kaccāyaṇasagotte samaṇassa bhagavao mahāvīrassa imaṃ eyārūvaṃ dhammiyaṃ uvaesaṃ sammaṃ saṃpaḍivajjai–tamāṇāe taha gacchai, taha ciṭṭhai, taha nisīyai, taha tuyaṭṭai, taha bhuṃjai, taha bhāsai, taha uṭṭhāya-uṭṭhāya pāṇehiṃ bhūehiṃ jīvehiṃ sattehiṃ saṃjameṇaṃ saṃjamei, assiṃ ca ṇaṃ aṭṭhe no pamāyai|
tae ṇaṃ se khaṃdae kaccāyaṇasagotte anagāre jāte– iriyāsamie bhāsāsamie esaṇāsamie āyāṇabhaṃḍamattanikkhevaṇāsamie uccāra-pāsavaṇa-khela-siṃdhāṇa-jalla-pāriṭṭhāvaṇiyāsamie mana-samie vaisamie kāyasamie managutte vaigutte kāyagutte gutte guttiṃdie guttabaṃbhayārī cāī lajjū dhanne khaṃtikhame jiiṃdie sohie aniyāṇe appussue abahillese susāmaṇṇarae daṃte iṇameva niggaṃthaṃ pāvayaṇaṃ purao kāuṃ viharai|

Then that Khaṃdaka of the Kātyāyana gotra, having awakened, paid homage to and bowed before the Śramaṇa Lord Mahāvīra, and having paid homage and bowed, said thus: “I desire, Venerable Sir, to hear from you the Dharma expounded by the Kevalin.”
“As it pleases you, Beloved of the Gods! Do not delay.”
Then the Śramaṇa Lord Mahāvīra expounded the Dharma to Khaṃdaka of the Kātyāyana gotra and to that very large assembly. The discourse on Dharma should be recited.
Then that Khaṃdaka of the Kātyāyana gotra, having heard and grasped the Dharma before the Śramaṇa Lord Mahāvīra, thrilled, delighted, his mind gladdened, rejoicing, pleasant-minded, filled with supreme joy, his heart expanding with joy, arose from his seat; having arisen, he circumambulated the Śramaṇa Lord Mahāvīra three times from right to left, and having done so, paid homage to and bowed before him, and having paid homage and bowed, said thus:
“I have faith, Venerable Sir, in the Nirgrantha doctrine;
I place trust, Venerable Sir, in the Nirgrantha doctrine;
I take pleasure, Venerable Sir, in the Nirgrantha doctrine;
I embrace, Venerable Sir, the Nirgrantha doctrine.
So it is, Venerable Sir! Exactly so, Venerable Sir! Not otherwise, Venerable Sir! Beyond doubt, Venerable Sir! Desired, Venerable Sir! Accepted, Venerable Sir! Both desired and accepted, Venerable Sir! It is just as you say!” Having spoken thus, he paid homage to and bowed before the Śramaṇa Lord Mahāvīra; having paid homage and bowed, he went off toward the northeast quarter; having gone off, he cast aside to a secluded spot his triple staff, water pot, up to his ochre-dyed robes; having cast them aside, he approached the Śramaṇa Lord Mahāvīra; having approached, he circumambulated the Śramaṇa Lord Mahāvīra three times from right to left, and having done so, paid homage to and bowed before him, and having paid homage and bowed, said thus:
“Aflame, Venerable Sir, is the world! Engulfed in flames, Venerable Sir, is the world! Aflame and engulfed in flames, Venerable Sir, is the world by old age and by death!
Just as some householder, when his house is burning, takes whatever goods in it are light in weight but great in value, and goes off to a secluded place with them, thinking: ‘When this has been saved by me, it will be for my welfare, happiness, security, ultimate bliss, and future benefit both in this life and beyond’; even so, Beloved of the Gods, my own self is a single piece of goods: dear, cherished, beloved, agreeable, pleasing, steadfast, trusted, esteemed, highly regarded, approved, like a treasure-casket. Thinking: ‘Let not cold, let not heat, let not hunger, let not thirst, let not thieves, let not predators, let not gnats, let not mosquitoes, let not diverse diseases and afflictions born of wind, bile, phlegm, or their combination, nor hardships and troubles touch it; when this has been saved by me, it will be for my welfare, happiness, security, ultimate bliss, and future benefit in the next world.’
Therefore, I desire, Beloved of the Gods, to be initiated by you yourself, tonsured by you yourself, instructed by you yourself, trained by you yourself, and taught by you yourself the Dharma regarding conduct, alms-seeking, propriety, the fruits of propriety, practice, action, and sustaining ascetic life and bodily maintenance.”
Then the Śramaṇa Lord Mahāvīra himself initiated Khaṃdaka of the Kātyāyana gotra, himself tonsured him, himself instructed him, himself trained him, and himself taught him the Dharma regarding conduct, alms-seeking, propriety, the fruits of propriety, practice, action, and sustaining ascetic life and bodily maintenance, [saying]: “Thus, Beloved of the Gods, one must walk; thus one must stand; thus one must sit; thus one must lie down; thus one must eat; thus one must speak; thus rising up again and again, one must exercise self-restraint toward breathing beings, existing beings, living souls, and sentient beings; and in this matter, one must not be negligent in the least.”
Then that Khaṃdaka of the Kātyāyana gotra properly accepted this religious instruction of such nature from the Śramaṇa Lord Mahāvīra. In accordance with his command, he walked so, stood so, sat so, lay down so, ate so, spoke so, and rising up again and again, exercised self-restraint toward breathing beings, existing beings, living souls, and sentient beings, and was not negligent in this matter.
Then that Khaṃdaka of the Kātyāyana gotra became a homeless ascetic: vigilant in walking, vigilant in speaking, vigilant in begging food, vigilant in taking up and putting down bowls and utensils, vigilant in disposing of feces, urine, spittle, snot, and bodily filth, vigilant in mind, vigilant in speech, vigilant in body, guarded in mind, guarded in speech, guarded in body, guarded, his senses guarded, guarded in celibacy, renouncing, modest, fortunate, patient and forbearing, sense-conquered, purified, free from worldly intent, desireless, free from external attachments, delighting in true asceticism, subdued, and he wandered keeping this very Nirgrantha doctrine before him.