Viyahapannatti 2.1.115

2.1.115

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nagare samosaraṇaṃ jāva parisā paḍigayā|
tae ṇaṃ tassa khaṃdayassa anagārassa annayā kayāi puvvarattāvarattakālasamayaṃsi dhammajāgariyaṃ jāgaramāṇassa imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–
evaṃ khalu ahaṃ imeṇaṃ eyārūveṇaṃ orāleṇaṃ viuleṇaṃ payatteṇaṃ paggahieṇaṃ kallāṇeṇaṃ siveṇaṃ dhanneṇaṃ maṃgalleṇaṃ sassirīeṇaṃ udaggeṇaṃ udatteṇaṃ uttameṇaṃ udāreṇaṃ mahānubhāgeṇaṃ tavokammeṇaṃ sukke lukkhe nimmaṃse aṭṭhicammāvaṇaddhe kiḍikiḍiyābhūe kise dhamaṇisaṃtae jāe| jīvaṃjīveṇaṃ gacchāmi, jīvaṃjīveṇaṃ ciṭṭhāmi, bhāsaṃ bhāsittā vi gilāmi, bhāsaṃ bhāsamāṇe gilāmi, bhāsaṃ bhāsissāmīti gilāmi|
se jahānāmae kaṭṭhasagaḍiyā i vā, pattasagaḍiyā i vā, patta-tila-bhaṃḍagasagaḍiyā i vā, eraṃḍakaṭṭhasagaḍiyā i vā, iṃgālasagaḍiyā i vā–uṇhe diṇṇā sukkā samāṇī sasaddaṃ gacchai, sasaddaṃ ciṭṭhai, evāmeva ahaṃ pi sasaddaṃ gacchāmi, sasaddaṃ ciṭṭhāmi|
taṃ atthi tā me uṭṭhāṇe kamme bale vīrie purisakkāra-parakkame taṃ jāvatā me atthi uṭṭhāṇe kamme bale vīrie purisakkāra-parakkame jāva ya me dhammāyarie dhammovadesae samaṇe bhagavaṃ mahāvīre jine suhatthī viharai, tāvatā me seyaṃ kallaṃ pāuppabhāyāe rayaṇīe, phulluppalakamalakomalummi-liyammi ahapaṃḍure pabhāe, rattāsoyappakāse, kiṃsuya-suyamuhaguṃjaddharāgasarise, kamalāgarasaṃḍabohae, uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdittā namaṃsittā naccā-sanne nātidūre sussūsamāṇe abhimuhe vinaeṇaṃ paṃjaliyaḍe pajjuvāsittā...
...samaṇeṇaṃ bhagavayā mahāvīreṇaṃ abbhaṇuṇṇāe samāṇe sayameva paṃca mahavvayāṇi ārovettā, samaṇā ya samaṇīo ya khāmettā tahārūvehiṃ therehiṃ kaḍāīhiṃ saddhiṃ vipulaṃ pavvayaṃ saṇiyaṃ-saṇiyaṃ duruhittā mehaghaṇasaṃnigāsaṃ devasannivātaṃ puḍhavīsilāpaṭṭayaṃ paḍilehittā, dabbhasaṃthāragaṃ saṃtharittā dabbhasaṃthārovagayassa saṃlehaṇājjhūsaṇā-jjhūsiyassa bhattapāṇapaḍiyāikkhiyassa pāovagayassa kālaṃ anavakaṃkhamāṇassa viharittae tti kaṭṭu evaṃ saṃpehei, saṃpehettā kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā naccāsanne ṇātidūre sussūsamāṇe namaṃsamāṇe abhimuhe vinaeṇaṃ paṃjaliyaḍe pajjuvāsai|
khaṃdayāi! samaṇe bhagavaṃ mahāvīre khaṃdayaṃ anagāraṃ evaṃ vayāsī– se nūnaṃ tava khaṃdayā! puvvarattāvaratta kālasamayaṃsi dhammajāgariyaṃ jāgaramāṇassa imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–
evaṃ khalu ahaṃ imeṇaṃ eyārūveṇaṃ taveṇaṃ orāleṇaṃ viuleṇaṃ taṃ ceva jāva kālaṃ anavakaṃkhamāṇassa viharittae tti kaṭṭu evaṃ saṃpehesi, saṃpehettā kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte jeṇeva mamaṃ aṃtie teṇeva havvamāgae| se nūnaṃ khaṃdayā! aṭṭhe samaṭṭhe?
haṃtā atthi|
ahāsuhaṃ devānuppiyā! mā paḍibaṃdhaṃ|

At that time, in that period, there was a descent [of the Lord] in the city of Rājagṛha, up to: the assembly returned.
Then, once upon a time, during the late hours of the night, while keeping the spiritual vigil, such an internal, reflected, desired, mental thought arose to that homeless ascetic Khaṃdaka:
“Indeed, by this such noble, vast, sustained, resolute, auspicious, benign, fortunate, meritorious, splendid, exalted, elevated, supreme, magnanimous, illustrious practice of austerities, I have become emaciated, dry, fleshless, bound only by bone and skin, reduced to a skeleton, frail, covered with networks of veins. Only with extreme effort do I walk; only with extreme effort do I stand. Even having spoken words, I grow weary; while speaking words, I grow weary; thinking ‘I shall speak words,’ I grow weary.
Just as a small wooden cart, or a cart of leaves, or a cart carrying leaves, sesame and vessels, or a cart of castor-wood, or a cart of charcoal—when placed in the heat and dried out, moves with a creak and stops with a creak; even so do I move with creaking and stand with creaking.
Therefore, so long as there still is in me initiative, exertion, strength, vigor, and virile valor, and so long as my master of Dharma, teacher of Dharma, the śramaṇa, Lord Mahāvīra, the Jina, abides in good health, so long is it better for me tomorrow, when the night has turned into dawn, when the soft, blossomed blue and white lotuses have opened, when the morning is pale white, radiating like a red Aśoka blossom, resembling the hue of the palāśa blossom, parrot's beak, and the red half of a guñjā berry, waking up the lotus pools—when the sun, the thousand-rayed day-maker, has risen blazing with splendor, having venerated and paid homage to the śramaṇa, Lord Mahāvīra, staying neither too close nor too far, eager to listen, facing him, respectfully with joined hands, to attend upon him...
...and having been permitted by the śramaṇa, Lord Mahāvīra, having myself renewed the five great vows, having asked forgiveness of the monks and nuns, having climbed slowly up Mount Vipula along with such venerable elders, having inspected the slab of rock that resembles a dark cloud and is a gathering place of deities, having spread a bed of darbha-grass, having mounted the bed of darbha-grass, having purified myself through the observance of saṃlekhanā, having renounced food and water, having entered the pāopagama posture, to abide without yearning for death.” Having reflected thus, tomorrow at dawn, up to when the sun, the thousand-rayed day-maker, has risen blazing with splendor, he approaches the śramaṇa, Lord Mahāvīra. Having approached the śramaṇa, Lord Mahāvīra, he circumambulates him three times from right to left, and having done so, venerates and pays homage to him; having venerated and paid homage to him, staying neither too close nor too far, eager to listen, bowing, facing him with devotion, he attends upon him with joined hands.
“O Khaṃdaka!” The śramaṇa, Lord Mahāvīra addressed the homeless ascetic Khaṃdaka thus: “Surely, Khaṃdaka, during the late hours of the night, while keeping the spiritual vigil, such an internal, reflected, desired, mental thought arose to you:
‘Indeed, by this such noble, vast austerity...’ and so on, up to ‘to abide without yearning for death’—having thought thus, tomorrow at dawn, up to when the sun, the thousand-rayed day-maker, has risen blazing with splendor, you quickly came into my presence. Is this matter so, Khaṃdaka?”
“Yes, it is so.”
“Do as it pleases you, beloved of the gods! Do not cause any impediment.”