Viyahapannatti 3.1.160

3.1.160

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nāmaṃ nagare hotthā–vaṇṇao jāva parisā pajjuvāsai|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ īsāne deviṃde devarāyā īsāne kappe īsānavaḍeṃsae vimāne jaheva rāyappaseṇaijje jāva divvaṃ deviḍḍhiṃ divvaṃ devajutiṃ divvaṃ devāṇubhāgaṃ divvaṃ battīsaibaddhaṃ naṭṭavihiṃ uvadaṃsittā jāva jāmeva disiṃ pāubbhūe, tāmeva disiṃ paḍigae|
bhaṃteti! bhagavaṃ goyame samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā| evaṃ vadāsī–aho ṇaṃ bhaṃte! īsāne deviṃde devarāyā mahiḍḍhīe jāva mahānubhāge| īsānassa ṇaṃ bhaṃte! sā divvā deviḍḍhī divvā devajjutī divve devāṇubhāge kahiṃ gate? kahiṃ anupaviṭṭhe?
goyamā! sarīraṃ gate, sarīraṃ anupaviṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–sarīraṃ gate! sarīraṃ anupaviṭṭhe?
goyamā! se jahānāmae kūḍāgārasālā siyā duhao littā guttā guttaduvārā ṇivāyā ṇivāyagaṃbhīrā| tīse ṇaṃ kūḍāgārasālāe adūrasāmaṃte, ettha ṇaṃ mahege jaṇasamūhe egaṃ mahaṃ abbhavaddalagaṃ vā vāsavaddalagaṃ vā mahāvāyaṃ vā ejjamāṇaṃ pāsati, pāsittā taṃ kūḍāgārasālaṃ aṃto anupavisittā ṇaṃ ciṭṭhai| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccati–sarīraṃ gate, sarīraṃ anupaviṭṭhe|
īsāneṇaṃ bhaṃte! deviṃdeṇaṃ devaraṇṇā sā divvā deviḍḍho divvā devajjutī divve devāṇubhāge kiṇṇā laddhe? kiṇṇā patte? kiṇṇā abhisamannāgae? ke vā esa āsi puvvabhave? kiṃnāmae vā? kiṃgotte vā? kayaraṃsi vā gāmaṃsi vā nagaraṃsi vā jāva sannivesaṃsi vā? kiṃ vā daccā? kiṃ vā bhoccā? kiṃ vā kiccā? kiṃ vā samāyarittā? kassa vā tahārūvassa samaṇassa vā māha-ṇassa vā aṃtie egamavi āriyaṃ dhammiyaṃ suvayaṇaṃ soccā nisamma? jaṃ ṇaṃ īsāneṇaṃ deviṃdeṇaṃ devaraṇṇā sā divvā deviḍḍhī divvā devajjutī divve devāṇubhāge laddhe patte abhisamannāgae?
evaṃ khalu goyamā! teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ iheva jaṃbuddīve dīve bhārahe vāse tāmalittī nāmaṃ nayarī hotthā–vaṇṇao
tattha ṇaṃ tāmalittīe nayarīe tāmalī nāmaṃ moriyaputte gāhāvaī hotthā–aḍḍhe ditte jāva bahujanassa aparibhūe yāvi hotthā|
tae ṇaṃ tassa moriyaputtassa tāmalissa gāhāvaissa annayā kayāi puvvarattāvarattakālasamayaṃsi kuṭuṃbajāgariyaṃ jāgaramāṇassa imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppa-jjitthā– atthi tā me purā porāṇāṇaṃ suciṇṇāṇaṃ suparakkaṃtāṇaṃ subhāṇaṃ kallāṇāṇaṃ kaḍāṇaṃ kammāṇaṃ kallāṇaphalavittivisese, jeṇāhaṃ hiraṇṇeṇaṃ vaḍḍhāmi suvaṇṇeṇaṃ vaḍḍhāmi, dhanenaṃ vaḍḍhāmi, dhanneṇaṃ vaḍḍhāmi, puttehiṃ vaḍḍhāmi, pasūhiṃ vaḍḍhāmi, vipuladhaṇa-kanaga-rayaṇa-maṇi-mottiya-saṃkha-sila-ppavāla-rattarayaṇa-saṃtasārasāvaejjeṇaṃ atīva-atīva abhivaḍḍhāmi, taṃ kiṃ ṇaṃ ahaṃ purā porāṇāṇaṃ suciṇṇāṇaṃ suparakkaṃtāṇaṃ subhāṇaṃ kallāṇāṇaṃ kaḍāṇaṃ kammāṇaṃ egaṃtaso khayaṃ uvehamāṇe viharāmi?
taṃ jāvatāva ahaṃ hiraṇṇeṇaṃ vaḍḍhāmi jāva atīva-atīva abhivaḍḍhāmi, jāvaṃ ca me mitta-nāti-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇo āḍhāti pariyāṇāi sakkārei sammāṇei kallāṇaṃ maṃgalaṃ devayaṃ vinaeṇaṃ ceiyaṃ pajjuvāsai, tāvatā me seyaṃ kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte sayameva dārumayaṃ paḍiggahagaṃ karettā viulaṃ asana-pāna-khāima-sāimaṃ uvakkhaḍāvettā, mitta-nāi-niyaga-sayaṇa, saṃbaṃdhi-pariyaṇaṃ āmaṃtettā, taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇaṃ viuleṇaṃ asana-pāna-khāima-sāimeṇaṃ vattha-gaṃdha-mallālaṃkāreṇa ya sakkārettā sammāṇettā, tasseva mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇassa purao jeṭṭhaputtaṃ kuṭuṃbe ṭhāvettā, taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇaṃ jeṭṭhaputtaṃ ca āpucchittā, sayameva dārumayaṃ paḍiggahagaṃ gahāya muṃḍe bhavittā pāṇāmāe pavvajjāe pavvaittae|
pavvaie vi ya ṇaṃ samāṇaṃ imaṃ eyārūvaṃ abhiggahaṃ abhigiṇhissāmi–kappai me jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ uḍḍhaṃ bāhāo pagijjhiya-pagijjhiya sūrābhimuhassa āyāvaṇa bhūmīe āyāvemāṇassa viharittae, chaṭṭhassa vi ya ṇaṃ pāraṇayaṃsi āyāvaṇabhūmīo paccorubhittā sayameva dārumayaṃ paḍiggahagaṃ gahāya tāmalittīe nayarīe ucca-nīya-majjhimāiṃ kulāiṃ gharasamudāṇassa bhikkhāyariyāe aḍittā suddhodaṇaṃ paḍiggāhettā taṃ tisattakkhutto udaeṇaṃ pakkhālettā tao pacchā āhāraṃ āhārittae tti kaṭṭu evaṃ saṃpehei, saṃpehettā kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte sayameva dārumayaṃ paḍiggahagaṃ karei, karettā viulaṃ asana-pāna-khāima-sāimaṃ uvakkhaḍāvei, uvakkhaḍāvettā tato pacchā ṇhāe kayabalikamme kayakouya-maṃgala-pāyacchitte suddhappāvesāiṃ maṃgallāiṃ vatthāiṃ pavara parihie appamahagghābharaṇālaṃkiyasarīre bhoyaṇa-velāe bhoyaṇamaṃḍavaṃsi suhāsaṇa-varagae teṇaṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-parijaṇeṇaṃ saddhiṃ taṃ viulaṃ asana-pāna-khāima-sāimaṃ āsādemāṇe vīsādemāṇe paribhāemāṇe paribhuṃjemāṇe viharai|
jimiyabhuttuttarāgae vi ya ṇaṃ samāṇe āyaṃte cokkhe paramasuibbhūe taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇaṃ viuleṇaṃ asana-pāna-khāima-sāimeṇaṃ vattha-gaṃdha-mallālaṃkāreṇa ya sakkārei sammāṇei, tasseva mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi pariyaṇassa purao jeṭṭhaputtaṃ kuṭuṃbe ṭhāvei, ṭhāvettā taṃ mitta-nāi-niyaga-sayaṇa-saṃbaṃdhi-pariyaṇaṃ jeṭṭhaputtaṃ ca āpucchai, āpucchittā muṃḍe bhavittā pāṇāmāe pavvajjāe pavvaie| pavvaie vi ya ṇaṃ samāṇe imaṃ eyārūvaṃ abhiggahaṃ abhigiṇhai– kappai me jāvajjīvāe chaṭṭhaṃchaṭṭheṇaṃ jāva āhārittae tti kaṭṭu imaṃ eyārūvaṃ abhiggahaṃ abhigiṇhittā jāva-jjīvāe chaṭṭhaṃchaṭṭheṇaṃ anikkhitteṇaṃ tavokammeṇaṃ uḍḍhaṃ bāhāo pagijjhiya-pagijjhiya sūrābhimuhe āyāvaṇabhūmīe āyāvemāṇe viharai|
chaṭṭhassa vi ya ṇaṃ pāraṇayaṃsi āyāvaṇabhūmīo paccorubhai, paccorubhittā sayameva dārumayaṃ paḍiggahagaṃ gahāya tāmalittīe nayarīe ucca nīya-majjhimāiṃ kulāiṃ gharasamudānassa bhikkhāyariyāe aḍai, aḍittā suddhoyaṇaṃ paḍiggāhei, paḍiggāhettā tisattakkhutto udaeṇaṃ pakkhālei, pakkhālettā tao pacchā āhāraṃ āhārei|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– pāṇāmā pavvajjā?
goyamā! pāṇāmāe ṇaṃ pavvajjāe pavvaie samāṇe jaṃ jattha pāsai–iṃdaṃ vā khaṃdaṃ vā ruddaṃ vā sivaṃ vā vesamaṇaṃ vā ajjaṃ vā koṭṭa-kiriyaṃ vā rāyaṃ vā īsaraṃ vā talavaraṃ vā māḍaṃbiyaṃ vā koḍuṃbiyaṃ vā ibbhaṃ vā seṭṭhiṃ seṇāvaiṃ vā satthavāhaṃ vā kākaṃ vā sāṇaṃ vā pāṇaṃ vā–uccaṃ pāsai uccaṃ paṇāmaṃ karei, nīyaṃ pāsai nīyaṃ paṇāmaṃ karei, jaṃ jahā pāsai tassa tahā paṇāmaṃ karei| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai pāṇāmā pavvajjā|
tae ṇaṃ se tāmalī moriyaputte teṇaṃ orāleṇaṃ vipuleṇaṃ payatteṇaṃ paggahieṇaṃ bālatavokammeṇaṃ sukke lukkhe nimmaṃse aṭṭhicammāvaṇaddhe kiḍikiḍiyābhūe kise dhamaṇisaṃtae jāe yāvi hotthā|
tae ṇaṃ tassa tāmalissa bālatavassissa annayā kayāi puvvarattāvarattakālasamayaṃsi anicca-jāgariyaṃ jāgaramāṇassa imeyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–
evaṃ khalu ahaṃ imeṇaṃ orāleṇaṃ vipuleṇaṃ payatteṇaṃ paggahieṇaṃ kallāṇeṇaṃ siveṇaṃ dhanneṇaṃ maṃgalleṇaṃ sassirīeṇaṃ udaggeṇaṃ udatteṇaṃ uttameṇaṃ mahānubhāgeṇaṃ tavokammeṇaṃ sukke lukkhe jāva dhamaṇisaṃtae jāe, taṃ atthi jā me uṭṭhāṇe kamme bale vīrie purisakkāra-parakkame tāvatā me seyaṃ kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte tāmalittīe nagarīe diṭṭhābhaṭṭhe ya pāsaṃḍatthe ya gihatthe ya puvvasaṃgatie ya pariyāyasaṃgatie ya āpucchittā tāmalittīe nagarīe majjhaṃmajjheṇaṃ niggacchittā pāduga-kuṃḍiya-mādīyaṃ uvagaraṇaṃ dārumayaṃ ca paḍiggahagaṃ egaṃte eḍittā tāmalittīe nagarīe uttarapuratthime disibhāe niyattaṇiyamaṃḍalaṃ ālihittā saṃlehaṇā jjhūsaṇā jjhūsiyassa bhattapāṇapaḍiyāikkhiyassa pāovagayassa kālaṃ anavakaṃkhamāṇassa viharittae tti kaṭṭu evaṃ saṃpehei, saṃpehettā kallaṃ pāuppabhāyāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte tāmalittīe nagarīe diṭṭhābhaṭṭhe ya pāsaṃḍatthe ya gihatthe ya puvvasaṃgatie ya pariyāyasaṃgatie ya āpucchai, āpucchittā tāmalittīe nayarīe majjhaṃmajjheṇaṃ niggacchai, niggacchittā pādugakuṃḍiya-mādīyaṃ uvagaraṇaṃ dārumayaṃ ca paḍiggahagaṃ egaṃte eḍei, eḍettā tāmalittīe nagarīe uttarapuratthime disibhāe niyattaṇiyamaṃḍalaṃ ālihai, ālihittā saṃlehaṇājjhūsaṇājjhūsie bhattapāna-paḍiyāikkhie pāovagamaṇaṃ nivaṇṇe|

At that time, in that period, there was a city named Rājagṛha—the description [as in the Aupapātika Sūtra] up to the assembly attends upon him.
At that time, in that period, Īśāna, the Indra of gods, king of gods, in the Īśāna heaven, in the Īśānāvataṃsaka celestial abode, just as related in the Rājapraśnīya Sūtra, having displayed his divine celestial splendour, divine celestial brilliance, divine celestial majesty, [and] the divine thirty-two-fold theatrical performance, up to returned to the very same direction from which he had appeared.
Venerable Sir! Lord Gautama paid homage and made obeisance to the ascetic Lord Mahāvīra. Having paid homage and made obeisance, he spoke thus: "Oh, Venerable Sir! Īśāna, the Indra of gods, king of gods, has great splendour up to great majesty. Venerable Sir, where did that divine celestial splendour, divine celestial brilliance, [and] divine celestial majesty of Īśāna go? Where did it enter?"
"Gautama, it went into his body; it entered his body."
"For what reason, Venerable Sir, is it said: 'It went into his body; it entered his body'?"
"Gautama! It is just like a gabled hall that might be plastered on both sides, secure, with secure doors, sheltered from the wind, [and] deep within the shelter from the wind. In the vicinity of that gabled hall, a large crowd of people sees a great cloudburst, or a rainstorm, or a great gale approaching; having seen it, they enter within that gabled hall and stay there. For that reason, Gautama, it is said: 'It went into his body; it entered his body.'"
"Venerable Sir, by what means was that divine celestial splendour, divine celestial brilliance, [and] divine celestial majesty acquired, attained, [and] fully achieved by Īśāna, the Indra of gods, king of gods? Who was he in his previous existence? What was his name? What was his clan? In which village, town, up to settlement [did he live]? What did he give? What did he consume? What did he do? What did he practice? Or from which suitable śramaṇa or brāhmaṇa, having heard and grasped even a single noble, religious, good word, did Īśāna, the Indra of gods, king of gods, acquire, attain, [and] fully achieve that divine celestial splendour, divine celestial brilliance, [and] divine celestial majesty?"
"Thus indeed, Gautama! At that time, in that period, here in the continent of Jambūdvīpa, in the realm of Bhārata, there was a city named Tāmraliptī—the description [is to be supplied].
There in the city of Tāmraliptī, there was a householder named Tāmalī, a son of the Mauryas—rich, prosperous, up to not disregarded by many people.
Then, once upon a time, during the late hours of the night, while keeping watch over his household affairs, such an inward, thoughtful, earnest wish and intention arose in that householder Tāmalī, son of the Mauryas:
'There is indeed for me a particular fruition of auspicious results from good deeds, well-performed, well-exerted, auspicious, and beneficial, performed in previous times, by which I increase in silver, I increase in gold, I increase in wealth, I increase in grain, I increase in sons, I increase in cattle, and I exceedingly increase in vast riches of money, gold, jewels, gems, pearls, conches, crystals, coral, red gems, and essential property. Why, then, should I not dwell looking exclusively toward the exhaustion of those deeds well-performed, well-exerted, auspicious, and beneficial, performed in previous times?
Therefore, so long as I increase in silver up to exceedingly increase, and so long as my friends, kinsmen, relations, relatives, connections, and attendants respect me, understand me, honour me, esteem me, and attend upon me with reverence as a blessing, an auspicious presence, a deity, and a shrine, so long is it better for me, tomorrow when the night has brightened into dawn up to when the sun, the day-maker of a thousand rays, has risen blazing with heat, to fashion a wooden alms-bowl myself, have abundant food, drink, delicacies, and savouries prepared, invite my friends, kinsmen, relations, relatives, connections, and attendants, honour and esteem those friends, kinsmen, relations, relatives, connections, and attendants with abundant food, drink, delicacies, and savouries, and with garments, perfumes, garlands, and ornaments; to install my eldest son over the household in the presence of those very friends, kinsmen, relations, relatives, connections, and attendants; and, having taken leave of those friends, kinsmen, relations, relatives, connections, and attendants and of my eldest son, to take up the wooden alms-bowl myself, be tonsured, and enter into the prāṇāmā initiation.
And having renounced, I shall undertake such a vow: "It is proper for me for the rest of my life to dwell enduring penance through uninterrupted sixth-meal fasts, repeatedly raising my arms upward facing the sun, exposing myself to the sun's heat on the sun-exposure ground; and at the breaking of the sixth-meal fast, having descended from the sun-exposure ground, taking up the wooden alms-bowl myself, wandering for the collection of alms through high, low, and middle families of the city of Tāmraliptī, receiving pure boiled rice, washing it twenty-one times with water, only then to take food."' Having reflected thus, tomorrow when the night had brightened into dawn up to when the sun, the day-maker of a thousand rays, had risen blazing with heat, he fashioned a wooden alms-bowl himself, had abundant food, drink, delicacies, and savouries prepared; after that, bathed, having performed offerings, with protective, auspicious, and expiatory rites completed, clad in excellent, auspicious garments fit for entering gatherings, his body adorned with a few highly precious ornaments, at mealtime, in the dining pavilion, seated on an excellent, comfortable seat, he dwelt relishing, tasting, sharing, and enjoying that abundant food, drink, delicacies, and savouries together with those friends, kinsmen, relations, relatives, connections, and attendants.
Having eaten his meal and rinsed his mouth, cleansed and become exceedingly pure, he honoured and esteemed those friends, kinsmen, relations, relatives, connections, and attendants with abundant food, drink, delicacies, and savouries, and with garments, perfumes, garlands, and ornaments. In the presence of those very friends, kinsmen, relations, relatives, connections, and attendants, he installed his eldest son over the household; having done so, he took leave of those friends, kinsmen, relations, relatives, connections, and attendants and of his eldest son, was tonsured, and renounced in the prāṇāmā initiation. And having renounced, he undertook such a vow: 'It is proper for me for the rest of my life through sixth-meal fasts up to to take food.' Having undertaken such a vow, he dwelt for the rest of his life enduring uninterrupted penance of sixth-meal fasts, repeatedly raising his arms upward facing the sun, exposing himself to the heat on the sun-exposure ground.
And at the breaking of the sixth-meal fast, he descended from the sun-exposure ground, took up the wooden alms-bowl himself, wandered for the collection of alms through high, low, and middle families in the city of Tāmraliptī, received pure boiled rice, washed it twenty-one times with water, and only then took food."
"For what reason, Venerable Sir, is it called the prāṇāmā initiation?"
"Gautama! One who has renounced in the prāṇāmā initiation, whatever he sees wherever—whether Indra, or Skanda, or Rudra, or Śiva, or Vaiśramaṇa, or the noble Koṭṭakriyā, or a king, or a lord, or a talavara, or a mādambika, or a head of household, or an ibhya, or a seṭṭhi, or an army chief, or a caravan leader, or a crow, or a dog, or a degraded being—seeing high, he makes a high bow; seeing low, he makes a low bow; however he sees, he makes a bow to it in that manner. For that reason, Gautama, it is called the prāṇāmā initiation."
Then that Tāmalī, son of the Mauryas, by that arduous, extensive, earnest, and strictly observed ignorant asceticism, became dry, emaciated, fleshless, skin-and-bone, frail, thin, and covered with veins.
Then, once upon a time, during the late hours of the night, while keeping watch over the impermanence [of life], such an inward, thoughtful, earnest wish and intention arose in that ignorant ascetic Tāmalī:
'Indeed, by this arduous, extensive, earnest, strictly observed, auspicious, benign, blessed, prosperous, radiant, elevated, noble, excellent, and majestic practice of penance, I have become dry, emaciated, up to covered with veins. Therefore, so long as there is in me energy, exertion, strength, vigour, and manly endurance, so long is it better for me, tomorrow when the night has brightened into dawn up to when the sun, the day-maker of a thousand rays, has risen blazing with heat, to take leave of those seen and met, heretics, householders, old acquaintances, and later acquaintances in the city of Tāmraliptī, depart right through the middle of the city of Tāmraliptī, discard the wooden alms-bowl and equipment such as wooden shoes and water-pitcher in a secluded spot, trace an abstention circle in the north-eastern direction of the city of Tāmraliptī, and dwell emaciated by the emaciation of saṃlekhanā, having renounced food and drink, having undertaken fasting unto death, not awaiting the hour of death.' Having reflected thus, tomorrow when the night brightened into dawn up to when the sun, the day-maker of a thousand rays, rose blazing with heat, he took leave of those seen and met, heretics, householders, old acquaintances, and later acquaintances in the city of Tāmraliptī, departed right through the middle of the city of Tāmraliptī, discarded the equipment such as wooden shoes and water-pitcher and the wooden alms-bowl in a secluded spot, traced an abstention circle in the north-eastern direction of the city of Tāmraliptī, and, emaciated by the emaciation of saṃlekhanā, having renounced food and drink, lay down in fasting unto death.