Viyahapannatti 9.33.462

9.33.462

tae ṇaṃ samaṇe bhagavaṃ mahāvīre usabhadattassa māhaṇassa devānaṃdāe māhaṇīe tīse ya mahatimahāliyāe isiparisāe muṇiparisāe jaiparisāe devaparisāe anegasayāe anegasayavaṃdāe anegasayavaṃda-pariyālāe ohabale aibale mahabbale aparimiya-bala-vīriya-teya-māhappa-kaṃti-jutte sāraya-navatthaṇiya-mahuragaṃbhīra-koṃcanigghosa-duṃdubhissare ure vitthaḍāe kaṃṭhe vaṭṭiyāe sire samāiṇṇāe agaralāe amammaṇāe suvvattakkhara-saṇṇivāiyāe puṇṇarattāe savvabhāsāṇugāmiṇīe sarassaīe joyaṇaṇīhāriṇā sareṇaṃ addha-māgahāe bhāsāe bhāsai–dhammaṃ parikahei jāva parisā paḍigayā|
tae ṇaṃ se usabhadatte māhaṇe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ dhammaṃ soccā nisamma haṭṭhatuṭṭhe uṭṭhāe uṭṭhei, uṭṭhettā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vadāsī–
evameyaṃ bhaṃte! tahameyaṃ bhaṃte! avitahameyaṃ bhaṃte! asaṃdiddhameyaṃ bhaṃte! icchiyameyaṃ bhaṃte! paḍicchiyameyaṃ bhaṃte! icyicha-paḍicchiyameyaṃ bhaṃte! –se jaheyaṃ tubbhe vadaha tti kaṭṭa uttarapuratthimaṃ disi-bhāgaṃ avakkamati, avakkamittā sayameva ābharaṇamallālaṃkāraṃ omuyai, omuittā sayameva paṃcamuṭṭhiyaṃ loyaṃ karei, karettā jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā 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 nissesayāe ānugāmiyattāe bhavissai|
evāmeva devānuppiyā! majjha vi āyā ege bhaṃḍe iṭṭhe kaṃte pie maṇuṇṇe maṇāme thejje vessāsie sammae bahumae aṇumae bhaṃḍa-karaṃḍagasamāṇe, 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 phusaṃtu 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 āyāragoyaraṃ vinaya-veṇaiya-caraṇa-karaṇa jāyāmāyāvattiyaṃ dhammamāikkhiyaṃ|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre usabhadattaṃ māhaṇaṃ sayameva pavvāvei, sayameva muṃḍāvei, sayameva sehāvei, sayameva sikkhāvei, sayameva āyāra-goyaraṃ vinaya-veṇaiya caraṇa-karaṇa jāyāmāyāvattiyaṃ 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 usabhadatte māiṇe samaṇassa bhagavao mahāvīrassa imaṃ eyārūvaṃ dhammiyaṃ uvaesaṃ sammaṃ saṃpaḍivajjaiṃ jāva sāmāiyamāiyāiṃ ekkārasa aṃgāiṃ ahijjai, ahijjittā bahūhiṃ cauttha-chaṭṭhaṭṭhama-dasama-duvālasehiṃ, māsaddhamāsakhamaṇehiṃ vicittehiṃ tavoka-mmehiṃ appāṇaṃ bhāvemāṇe bahūiṃ vāsāiṃ sāmaṇṇapariyāgaṃ pāuṇai, pāuṇittā māsiyāe saṃlehaṇāe attāṇaṃ jjhūsei, jjhūsettā saṭṭhiṃ bhattāiṃ anasanāe chedei, chedettā jassaṭṭhāe kīrati naggabhāve jāva tamaṭṭhaṃ ārāhei, ārāhettā caramehiṃ ussāsa-nīsāsehiṃ siddhe buddhe mukke parinivvuḍe savvadukkhappahīne|
tae ṇaṃ sā devānaṃdā māhaṇī samaṇassa bhagavao mahāvīrassa aṃtiyaṃ dhammaṃ soccā nisamma haṭṭhatuṭṭhā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–evameyaṃ bhaṃte! tahameyaṃ bhaṃte! evaṃ jahā usabhadatto taheva jāva dhammamāikkhiyaṃ|
tae ṇaṃ samaṇe bhagavaṃ mahāvīre devāṇaṃdaṃ māhaṇiṃ sayameva pavvāvei, pavvāvettā sayameva ajjacaṃdaṇāe ajjāe sīsiṇittāe dalayai|
tae ṇaṃ sā ajjacaṃdanā ajjā devānaṃdaṃ māhaṇiṃ sayameva muṃḍāveti, sayameva sehāveti| evaṃ jaheva usabhadatto taheva ajjacaṃdanāe ajjāe imaṃ eyārūvaṃ dhammiyaṃ uvadesaṃ sammaṃ saṃpaḍivajjai, tamāṇāe taha gacchai jāva saṃjameṇaṃ saṃjamati|
tae ṇaṃ sā devānaṃdā ajjā ajjacaṃdaṇāe ajjāe aṃtiyaṃ sāmāiyamāiyāiṃ ekkārasa aṃgāiṃ ahijjai, ahijjittā bahūhiṃ cauttha-chaṭṭhaṭṭhama-dasama-duvālasehiṃ, māsaddhamāsakhamaṇehiṃ vicittehiṃ tavokammehiṃ appāṇaṃ bhāvemāṇī bahūiṃ vāsāiṃ sāmaṇṇapariyāgaṃ pāuṇai, pāuṇittā māsiyāe saṃlehaṇāe attāṇaṃ jjhūsei, jjhūsettā saṭṭhiṃ bhattāiṃ anasanāe chedei, chedettā caramehiṃ ussāsa-nīsāsehiṃ siddhā buddhā mukkā parinivvuḍā savvadukkhappahīṇā|

Then the Śramaṇa, the Blessed Mahāvīra expounded the Dharma in the Ardhamāgadhī language—with a voice carrying for a yojana, with an eloquent Sarasvatī [speech] expanding from the chest, articulated in the throat, gathered in the head, unobstructed, not stammering, arranged with distinct syllables, melodious, and comprehensible to all tongues, having the sound of an autumn storm cloud, sweet, deep, resonant as a krauñca bird, sounding like a kettle-drum, endowed with boundless strength, energy, majesty, power, radiance, and splendour, having natural strength, superior strength, and immense strength—unto the brāhmaṇa Ṛṣabhadatta, the brāhmaṇī Devānandā, and that vast assembly of sages, assembly of munis, assembly of ascetics, and assembly of gods, numbering many hundreds, many hundreds of groups, and many hundreds of retinue groups, up until the assembly dispersed.

Then that brāhmaṇa Ṛṣabhadatta, having heard and grasped the Dharma before the Śramaṇa, the Blessed Mahāvīra, became joyous and delighted. Rising up from his seat, he circumambulated the Śramaṇa, the Blessed Mahāvīra three times from right to left, and having paid homage and veneration, spoke thus:

“So it is, Venerable Sir! Thus it is, Venerable Sir! Without falsehood it is, Venerable Sir! Beyond doubt it is, Venerable Sir! Desired it is, Venerable Sir! Accepted it is, Venerable Sir! Desired and accepted it is, Venerable Sir!—It is just as you say!” Having spoken thus, he moved aside to the northeastern direction. Having moved aside, he took off his ornaments, garlands, and adornments by himself. Having taken them off, he performed the five-handful tonsure of hair by himself. Having done so, he approached the Śramaṇa, the Blessed Mahāvīra. Having approached, he circumambulated the Śramaṇa, the Blessed Mahāvīra three times from right to left, and having paid homage and veneration, spoke thus: “Enflamed indeed, Venerable Sir, is the world! Blazing indeed, Venerable Sir, is the world! Enflamed and blazing indeed, Venerable Sir, is the world with old age and death!

Just as some householder, when his house is on fire, takes whatever goods in it that are of light weight and great value, and having taken them, withdraws to a secluded place [thinking]: ‘When this has been saved by me, it will later and beforehand be for my welfare, happiness, forbearance, ultimate bliss, and future benefit.’

Even so, Beloved of the Gods! I too have one precious good, namely the soul: dear, beloved, pleasing, agreeable, charming, firm, trustworthy, esteemed, highly regarded, approved, like a casket of treasure. [Thinking]: ‘Let not cold, let not heat, let not hunger, let not thirst, let not thieves, let not wicked persons, let not biting insects, let not mosquitoes, let not various diseases and afflictions caused by vāta, pitta, śleṣman, and sannipāta, nor afflictions and troubles touch it,’—when this [soul] is delivered by me, it will be for the welfare, happiness, forbearance, ultimate bliss, and future benefit in the world beyond. Therefore, I desire, Beloved of the Gods, to be initiated by you yourself, tonsured by you yourself, disciplined by you yourself, instructed by you yourself, and taught by you yourself the Dharma consisting of proper conduct, alms-seeking, modesty, humble service, religious practice, virtuous performance, and the duties toward parents!”

Then the Śramaṇa, the Blessed Mahāvīra initiated the brāhmaṇa Ṛṣabhadatta by himself, tonsured him by himself, disciplined him by himself, instructed him by himself, and expounded to him the Dharma consisting of proper conduct, alms-seeking, modesty, humble service, religious practice, virtuous performance, and duties toward parents, saying: “Thus, Beloved of the Gods, should one walk; thus should one stand; thus should one sit; thus should one lie down; thus should one eat; thus should one speak; thus, ever vigilant, should one exercise self-restraint with self-restraint towards breathing beings, organisms, living beings, and sentient entities; and in this matter, one should not be negligent in the slightest!”

Then that brāhmaṇa Ṛṣabhadatta properly accepted this kind of religious instruction of the Śramaṇa, the Blessed Mahāvīra, up to studying the eleven Aṅgas beginning with the Sāmāyika. Having studied them, purifying his soul through diverse austere practices—with numerous fasts of the fourth, sixth, eighth, tenth, and twelfth meals, and fortnightly and monthly fasts—he observed the course of asceticism for many years. Having observed it, he emaciated himself with a month-long sallehanā, broke sixty meals by fasting, and attained that goal for the sake of which nakedness and mendicancy are embraced; having attained that goal, with his final out-breaths and in-breaths, he became liberated, enlightened, freed, emancipated, and rid of all sorrow.

Then that brāhmaṇī Devānandā, having heard and grasped the Dharma before the Śramaṇa, the Blessed Mahāvīra, became joyous and delighted. She circumambulated the Śramaṇa, the Blessed Mahāvīra three times from right to left, and having paid homage and veneration, spoke thus: “So it is, Venerable Sir! Thus it is, Venerable Sir!”—and so on, just like Ṛṣabhadatta, up to the exposition of the Dharma.

Then the Śramaṇa, the Blessed Mahāvīra initiated the brāhmaṇī Devānandā by himself. Having initiated her, he gave her by himself to the noble nun Candanā as a disciple.

Then that noble nun Candanā tonsured the brāhmaṇī Devānandā by herself and disciplined her by herself. In the very same manner as Ṛṣabhadatta, she properly accepted this kind of religious instruction from the noble nun Candanā, and following her command, acted accordingly, up to restraining herself with self-restraint.

Then that noble nun Devānandā studied the eleven Aṅgas beginning with the Sāmāyika before the noble nun Candanā. Having studied them, purifying her soul through diverse austere practices—with numerous fasts of the fourth, sixth, eighth, tenth, and twelfth meals, and fortnightly and monthly fasts—she observed the course of asceticism for many years. Having observed it, she emaciated herself with a month-long sallehanā, and broke sixty meals by fasting; having broken them, with her final out-breaths and in-breaths, she became liberated, enlightened, freed, emancipated, and rid of all sorrow.