Viyahapannatti 8.7.410

8.7.410

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nayare–vaṇṇao, guṇasilae ceie–vaṇṇao jāva puḍhavi-silāvaṭṭao| tassa ṇaṃ guṇasilassa ceiyassa adūrasāmaṃte bahave annautthiyā parivasaṃti| teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇe bhagavaṃ mahāvīre ādigare jāva samosaḍhe jāva parisā paḍigayā|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇassa bhagavao mahāvīrassa bahave aṃtevāsī therā bhagavaṃto jātisaṃpannā kulasaṃpannā balasaṃpannā vinayasaṃpannā nāṇasaṃpannā daṃsaṇasaṃpannā cārittasaṃpannā lajjāsaṃpannā lāghava-saṃpannā oyaṃsī teyaṃsī vaccaṃsī jasaṃsī jiyakohā jiyamāṇā jiyamāyā jiyalobhā jiyaniddā jiiṃdiyā jiyaparīsahā jīviyāsamaraṇabhayavippamukkā samaṇassa bhagavao mahāvīrassa adūrasāmaṃte uḍḍhaṃjāṇū ahosirā jjhāṇakoṭṭhovagayā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇā viharaṃti|
tae ṇaṃ te annautthiyā jeṇeva therā bhagavaṃto teṇeva uvāgacchaṃti, uvāgacchittā te there bhagavaṃte evaṃ vayāsī– tubbhe ṇaṃ ajjo tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihayaṃ–paccakkhāyapāvakammā, sakiriyā, asaṃvuḍā, agaṃtadaṃḍā egaṃtabālā yā vi bhavaha|
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–keṇa kāraṇeṇaṃ ajjo! amhe tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā, sakiriyā, asaṃvuḍā, egaṃtadaṃḍā, egaṃta-bālā yā vi bhavāmo?
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī–tubbhe ṇaṃ ajjo! adinnaṃ geṇhaha, adinnaṃ bhuṃjaha, adinnaṃ sāti jjaha| tae ṇaṃ te tubbhe adinnaṃ geṇhamāṇā, adinnaṃ bhuṃjamāṇā, adinnaṃ sātijjamāṇā tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihaya-pacca-kkhāyapāvakammā jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–keṇa kāraṇeṇaṃ ajjo! amhe adinnaṃ geṇhāmo, adinnaṃ bhuṃjāmo, adinnaṃ sātijjāmo, jae ṇaṃ amhe adinnaṃ geṇhamāṇā, adinnaṃ bhuṃjamāṇā adinnaṃ sātijjamāṇā tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā jāva egaṃtabālā yā vi bhavāmo?
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī– tubbhaṇṇaṃ ajjo! dijjamāṇe adinne, paḍiggāhejjamāṇe apaḍiggāhie, nissirijjamāṇe anisiṭṭhe| tubbhaṇṇaṃ ajjo! dijjamāṇaṃ paḍiggahagaṃ asaṃpattaṃ ettha ṇaṃ aṃtarā kei avaharejjā gāhāvaissa ṇaṃ taṃ, no khalu taṃ tubbhaṃ, tae ṇaṃ tubbhe adinnaṃ geṇhaha, adinnaṃ bhuṃjaha, adinnaṃ sātijjaha| tae ṇaṃ tubbhe adinnaṃ geṇhamāṇā jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–no khalu ajjo! amhe adinnaṃ geṇhāmo, adinnaṃ bhuṃjāmo, adinnaṃ sātijjāmo| amhe ṇaṃ ajjo! dinnaṃ geṇhāmo, dinnaṃ bhuṃjāmo, dinnaṃ sātijjāmo| tae ṇaṃ amhe dinnaṃ geṇhamāṇā, dinnaṃ bhuṃja-māṇā, dinnaṃ sātijjamāṇā tivihaṃ tiviheṇaṃ saṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā, akiriyā, saṃvuḍā egaṃtapaṃḍiyā yā vi bhavāmo|
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī–keṇa kāraṇeṇaṃ ajjo! tumhe dinnaṃ geṇhaha, dinnaṃ bhuṃjaha, dinnaṃ sātijjaha, jae ṇaṃ tubbhe dinnaṃ geṇhamāṇā jāva egaṃtapaṃḍiyā yā vi bhavaha?
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–amhaṇṇaṃ ajjo! dijjamāṇe dinne, paḍiggāhijjamāṇe paḍiggāhie, nissirijjamāṇe nisiṭṭhe| amhaṇṇaṃ ajjo! dijjamāṇaṃ paḍiggahagaṃ asaṃpattaṃ ettha ṇaṃ aṃtarā kei avaharejjā, amhaṇṇaṃ taṃ, no khalu taṃ gāhāvaissa, tae ṇaṃ amhe dinnaṃ geṇhāmo, dinnaṃ bhuṃjāmo, dinnaṃ sātijjāmo tae ṇaṃ amhe dinnaṃ geṇhamāṇā, dinnaṃ bhuṃjamāṇā, dinnaṃ sātijjamāṇā tivihaṃ tiviheṇaṃ saṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā jāva egaṃtapaṃḍiyā yā vi bhavāmo| tubbhe ṇaṃ ajjo! appaṇā ceva tivihaṃ tiviheṇaṃ assaṃjaya-virayapaḍihaya-paccakkhāya-pāvakammā jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī– keṇa kāraṇeṇaṃ ajjo! amhe tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā jāva egaṃtabālā yā vi bhavāmo?
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–tubbhe ṇaṃ ajjo! adinnaṃ geṇhaha, adinnaṃ bhuṃjaha, adinnaṃ sāti jjaha, tae ṇaṃ tubbhe adinnaṃ geṇhamāṇā jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī–keṇa kāraṇeṇaṃ ajjo! amhe adinnaṃ geṇhāmo jāva egaṃta-bālā yā vi bhavāmo?
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–tubbhaṇṇaṃ ajjo! dijjamāṇe adinne paḍiggāhejjamāṇe apaḍiggāhie, nissirijjamāṇe anisiṭṭhe| tubbhaṇṇaṃ ajjo! dijjamāṇaṃ paḍiggahagaṃ asaṃpattaṃ ettha ṇaṃ aṃtarā kei avaharejjā, gāhāvaissa ṇaṃ taṃ, no khalu taṃ tubbhaṃ| tae ṇaṃ tubbhe adinnaṃ geṇhaha jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī–tubbhe ṇaṃ ajjo! tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–keṇa kāraṇeṇaṃ ajjo! amhe tivihaṃ tiviheṇaṃ jāva egaṃtabālā yāvi bhavāmo?
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī–tubbhe ṇaṃ ajjo! rīyaṃ rīyamāṇā puḍhaviṃ pecceha abhihaṇaha vatteha leseha saṃghāeha saṃghaṭṭeha paritāveha kilāmeha uddaveha, tae ṇaṃ tubbhe puḍhaviṃ peccemāṇā abhihaṇamāṇā vattemāṇā lesemāṇā saṃghāemāṇā saṃghaṭṭemāṇā paritāvemāṇā kilāmemāṇā uddavemāṇā tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–no khalu ajjo! amhe rīyaṃ rīyamāṇā puḍhaviṃ peccāmo abhihaṇāmo jāva uddavemo| amhe ṇaṃ ajjo! rīyaṃ rīyamāṇā kāyaṃ vā, joyaṃ vā, riyaṃ vā paḍucca desaṃ deseṇaṃ vayāmo, padesaṃ padeseṇaṃ vayāmo, teṇaṃ amhe desaṃ deseṇaṃ vayamāṇā, padesaṃ padeseṇaṃ vayamāṇā no puḍhaviṃ peccemo abhihaṇāmo jāva uddavemo, tae ṇaṃ amhe puḍhaviṃ apeccemāṇā aṇabhihaṇamāṇā jāva aṇoddavemāṇā tivihaṃ tiviheṇaṃ saṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā jāva egaṃtapaṃḍiyā yā vi bhavāmo| tubbhe ṇaṃ ajjo! appaṇā ceva tivihaṃ tiviheṇaṃ assaṃjaya-viraya-paḍihaya-paccakkhāyapāvakammā jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī–keṇa kāraṇeṇaṃ ajjo! amhe tivihaṃ tiviheṇaṃ jāva egaṃta-bālā yā vi bhavāmo?
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī– tubbhe ṇaṃ ajjo! rīyaṃ rīyamāṇā puḍhaviṃ pecceha jāva uddaveha, tae ṇaṃ tubbhe puḍhaviṃ peccemāṇā jāva uddavemāṇā tivihaṃ tiviheṇaṃ jāva egaṃtabālā yā vi bhavaha|
tae ṇaṃ te annautthiyā te there bhagavaṃte evaṃ vayāsī–tubbhaṇṇaṃ ajjo! gammamāṇe agate, vītikkamijjamāṇe avītikkaṃte, rāyagihaṃ nagaraṃ saṃpāviukāme asaṃpatte|
tae ṇaṃ te therā bhagavaṃto te annautthie evaṃ vayāsī–no khalu ajjo! amhaṃ gammamāṇe agate, vītikkamijjamāṇe avītikkaṃte, rāyagihaṃ nagaraṃ saṃpāviukāme asaṃpatte| amhaṇṇaṃ ajjo! gammamāṇe gae, vītikkamijjamāṇe vītikkaṃte, rāyagihaṃ nagaraṃ saṃpāviukāme saṃpatte| tubbhaṇṇaṃ appaṇā ceva gammamāṇe agate, vītikkamijjamāṇe avītikkaṃte, rāyagihaṃ nagaraṃ saṃpāviukāme asaṃpatte tae ṇaṃ te therā bhagavaṃto annautthie evaṃ paḍibhaṇaṃti, paḍibhaṇittā gaippavāyaṃ nāma ajjhayaṇaṃ paṇṇavaiṃsu|

At that time, in that period, in the city of Rājagṛha—[to be described as before]—at the Guṇaśīla caitya—[described] up to the slab of stone; not far from that Guṇaśīla caitya, many followers of other sects were living. At that time, in that period, the Śramaṇa, the Lord Mahāvīra, the initiator […] arrived […] the assembly returned.

At that time, in that period, many elder monks who were disciples of the Śramaṇa, the Lord Mahāvīra, endowed with noble birth, endowed with noble lineage, endowed with strength, endowed with modesty, endowed with knowledge, endowed with faith, endowed with conduct, endowed with shame, endowed with lightness, radiant, majestic, brilliant, renowned, who had conquered anger, conquered pride, conquered deceit, conquered greed, conquered sleep, conquered the senses, conquered the afflictions, and were free from the desire for life and the fear of death, were staying not far from the Śramaṇa, the Lord Mahāvīra, with raised knees and lowered heads, absorbed in the chamber of meditation, cultivating themselves through self-restraint and austerity.

Then those followers of other sects approached those venerable elders; having approached, they spoke thus to those venerable elders: “O noble sirs! You are threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, active, unguarded, without non-violence, and entirely foolish!”

Then those venerable elders spoke thus to those followers of other sects: “For what reason, O noble sirs, are we threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, active, unguarded, without non-violence, and entirely foolish?”

Then those followers of other sects spoke thus to those venerable elders: “O noble sirs! You take what is not given, you consume what is not given, you relish what is not given. Therefore, taking what is not given, consuming what is not given, relishing what is not given, you are threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, up to entirely foolish.”

Then those venerable elders spoke thus to those followers of other sects: “For what reason, O noble sirs, do we take what is not given, consume what is not given, relish what is not given, so that taking what is not given, consuming what is not given, relishing what is not given, we are threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, up to entirely foolish?”

Then those followers of other sects spoke thus to those venerable elders: “According to you, O noble sirs, that which is being given is not [yet] given, that which is being received is not [yet] received, that which is being relinquished is not [yet] relinquished. If, O noble sirs, while [alms] are being given, before reaching the bowl, someone midway were to snatch it away, it belongs to the householder, it certainly does not belong to you; therefore, you take what is not given, consume what is not given, relish what is not given. Therefore, taking what is not given, […] you are entirely foolish.”

Then those venerable elders spoke thus to those followers of other sects: “Indeed not, O noble sirs! We do not take what is not given, do not consume what is not given, do not relish what is not given. O noble sirs, we take what is given, consume what is given, relish what is given. Therefore, taking what is given, consuming what is given, relishing what is given, we are threefold with the threefold [actions] restrained, renounced, with repelled and renounced evil karma, inactive, guarded, and entirely wise.”

Then those followers of other sects spoke thus to those venerable elders: “For what reason, O noble sirs, do you take what is given, consume what is given, relish what is given, so that taking what is given […] you are entirely wise?”

Then those venerable elders spoke thus to those followers of other sects: “According to us, O noble sirs, that which is being given is given, that which is being received is received, that which is being relinquished is relinquished. If, O noble sirs, while being given, before reaching the bowl, someone midway were to snatch it away, it belongs to us, it certainly does not belong to the householder. Therefore we take what is given, consume what is given, relish what is given. Therefore, taking what is given, consuming what is given, relishing what is given, we are threefold with the threefold [actions] restrained, renounced, with repelled and renounced evil karma, up to entirely wise. But you yourselves, O noble sirs, are threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, up to entirely foolish.”

Then those followers of other sects spoke thus to those venerable elders: “For what reason, O noble sirs, are we threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, up to entirely foolish?”

Then those venerable elders spoke thus to those followers of other sects: “O noble sirs, you take what is not given, consume what is not given, relish what is not given; therefore, taking what is not given, […] you are entirely foolish.”

Then those followers of other sects spoke thus to those venerable elders: “For what reason, O noble sirs, do we take what is not given […] up to entirely foolish?”

Then those venerable elders spoke thus to those followers of other sects: “According to you, O noble sirs, that which is being given is not given, that which is being received is not received, that which is being relinquished is not relinquished. If, O noble sirs, while being given, before reaching the bowl, someone midway were to snatch it away, it belongs to the householder, it certainly does not belong to you. Therefore, you take what is not given […] up to entirely foolish.”

Then those followers of other sects spoke thus to those venerable elders: “O noble sirs, you are threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, up to entirely foolish!”

Then those venerable elders spoke thus to those followers of other sects: “For what reason, O noble sirs, are we threefold with the threefold [actions] […] up to entirely foolish?”

Then those followers of other sects spoke thus to those venerable elders: “O noble sirs, while walking along, you crush the earth, strike it, roll over it, injure it, collide with it, rub against it, cause it anguish, fatigue it, destroy it. Therefore, while crushing the earth, striking it, rolling over it, injuring it, colliding with it, rubbing against it, causing it anguish, fatiguing it, destroying it, you are threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, up to entirely foolish.”

Then those venerable elders spoke thus to those followers of other sects: “Indeed not, O noble sirs! While walking along, we do not crush the earth, do not strike it, […] up to do not destroy it. O noble sirs, while walking along, with reference to the body, or application, or movement, we go from space to space, we go from point to point. In going from space to space, going from point to point, we do not crush the earth, do not strike it, […] up to do not destroy it. Therefore, not crushing the earth, not striking it, […] up to not destroying it, we are threefold with the threefold [actions] restrained, renounced, with repelled and renounced evil karma, up to entirely wise. But you yourselves, O noble sirs, are threefold with the threefold [actions] unrestrained, unrenounced, without repelled and renounced evil karma, up to entirely foolish.”

Then those followers of other sects spoke thus to those venerable elders: “For what reason, O noble sirs, are we threefold with the threefold [actions] […] up to entirely foolish?”

Then those venerable elders spoke thus to those followers of other sects: “O noble sirs, while walking along, you crush the earth […] up to destroy it; therefore, crushing the earth […] up to destroying it, you are threefold with the threefold [actions] […] up to entirely foolish.”

Then those followers of other sects spoke thus to those venerable elders: “According to you, O noble sirs, one who is going has not gone, one who is crossing has not crossed, one desiring to reach the city of Rājagṛha has not reached [it].”

Then those venerable elders spoke thus to those followers of other sects: “Indeed not, O noble sirs! According to us, one who is going has not gone, one who is crossing has not crossed, one desiring to reach the city of Rājagṛha has not reached [it] [is not our view]. According to us, O noble sirs, one who is going has gone, one who is crossing has crossed, one desiring to reach the city of Rājagṛha has reached [it]. It is according to yourselves that one who is going has not gone, one who is crossing has not crossed, one desiring to reach the city of Rājagṛha has not reached [it].” Then those venerable elders thus refuted the followers of other sects, and having refuted them, expounded the lecture named ‘The Exposition of Motion’ (Gatipravāda).