Viyahapannatti 9.33.464

9.33.464

tae ṇaṃ se jamālī khattiyakumāre samaṇeṇaṃ bhagavayā mahāvīreṇaṃ evaṃ vutte samāṇe haṭṭhatuṭṭhe samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ karei, karettā vaṃdai namaṃsai, vaṃdittā namaṃsittā tameva cāugghaṃṭaṃ āsarahaṃ duruhai, duruhittā samaṇassa bhagavao mahāvīrassa aṃtiyāo bahusālāo ceiyāo paḍinikkhamai, paḍinikkhamittā sakoreṃṭa malladāmeṇaṃ chatteṇaṃ dharijjamāṇeṇaṃ mahayābhaḍacaḍagara pahakaravaṃdaparikkhitte, jeṇeva khattiyakuṃḍaggāme nayare teṇeva uvāgacchai, uvāgacchittā khattiyakuṃḍaggāmaṃ nayaraṃ majjhaṃmajjheṇaṃ jeṇeva sae gehe jeṇeva bāhiriyā uvaṭṭhāṇasālā teṇeva uvāgacchai, uvāgacchittā turae nigiṇhai, nigiṇhittā rahaṃ ṭhavei, ṭhavettā rahāo paccoruhai, paccoruhittā jeṇeva abbhiṃtariyā uvaṭṭhāṇasālā, jeṇeva ammāpiyaro teṇeva uvāgacchai, uvāgacchittā ammāpiyaro jaeṇaṃ vijaeṇaṃ baddhāvei, baddhāvettā evaṃ vayāsī–evaṃ khalu ammatāo! mae samaṇassa bhagavao mahāvīrassa aṃtiyaṃ dhamme nisaṃte, se vi ya me dhamme icchie, paḍicchie abhiruie|
tae ṇaṃ taṃ jamāli khattiyakumāraṃ ammāpiyaro evaṃ vayāsī–dhanne si ṇaṃ tumaṃ jāyā! kayatthe si ṇaṃ tumaṃ jāyā! kayapuṇṇe si ṇaṃ tumaṃ jāyā! kayalakkhaṇe si ṇaṃ tumaṃ jāyā! jaṇṇaṃ tume samaṇassa bhagavao mahāvīrassa aṃtiyaṃ dhamme nisaṃte, se vi ya te dhamme icchie, paḍicchie, abhiruie|
tae ṇaṃ se jamālī khattiyakumāre ammāpiyaro doccaṃ pi evaṃ vayāsī–evaṃ khalu mae ammatāo! samaṇassa bhagavao mahāvīrassa aṃtie dhamme nisaṃte, se vi ya me dhamme icchie, paḍicchie, abhiruie| tae ṇaṃ ahaṃ ammatāo! saṃsārabhauvvigge, bhīte jammaṇa-maraṇeṇaṃ, taṃ icchāmi ṇaṃ ammatāo! tubbhehiṃ abbhaṇuṇṇāe samāṇe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ sā jamālissa khattiyakumārassa mātā taṃ aniṭṭhaṃ akaṃtaṃ appiyaṃ amaṇuṇṇaṃ amaṇāmaṃ assuyapuvvaṃ giraṃ soccā nisamma seyāgayaromakūvapagalaṃtaciliṇagattā, sogabharapaveviyaṃgamaṃgī nitteyā dīṇavimaṇavayaṇā, karayalamaliya vva kamalamālā takkhaṇaoluggadubbalasarīralāyaṇṇasunnanicchāyā, gayasirīyā pasiḍhilabhūsaṇa-paḍaṃtakhuṇṇiyasaṃcuṇṇiyadhavalavalaya-pabbhaṭṭhauttarijjā, mucchāvasaṇaṭṭha-cetagaruī, sukumālavikiṇṇakesahatthā, parasuṇiyatta vva caṃpagalayā, nivvattamahe vva iṃdalaṭṭhī, vimukkasaṃdhibaṃdhaṇā koṭṭimatalaṃsi dhasatti savvaṃgehiṃ saṃnivaḍiyā|
tae ṇaṃ sā jamālissa khattiyakumārassa māyā sasaṃbhamovattiyāe turiyaṃ kaṃcaṇabhiṃgāramuha-viniggaya-sīyalajalavima-ladhāraparisiccamāṇanivvāviyagāyalaṭṭhī, ukkhevaya-tāliyaṃṭa-vīyaṇaga-jaṇiyavāeṇaṃ, saphusieṇaṃ aṃteuraparijaṇeṇaṃ āsāsiyā samāṇī royamāṇī kaṃdamāṇī soyamāṇī vilavamāṇī jamāliṃ khattiyakumāraṃ evaṃ vayāsī–tumaṃ si ṇaṃ jāyā! amhaṃ ege putte iṭṭhe kaṃte pie maṇuṇṇe maṇāme thejje vesāsie saṃmae bahumae anumae bhaṃḍakaraṃḍagasamāṇe rayaṇe rayaṇabbhūe jīviūsavie hiyayanaṃdijaṇaṇe uṃbarapupphaṃ piva dullabhe savaṇayāe, kimaṃga! puṇapāsaṇayāe? taṃ no khalu jāyā! amhe icchāmo tubbhaṃ khaṇamiva vippayogaṃ, taṃ acchāhi tāva jāyā! jāva tāva amhe jīvāmo tao pacchā amhehiṃ kālagaehiṃ samāṇehiṃ pariṇayavae vaḍḍhiyakulavaṃsataṃtukajjammi niravayakkhe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaihisi|
tae ṇaṃ se jamālī khattiyakumāre ammāpiyaro evaṃ vayāsī–tahā vi ṇaṃ taṃ ammatāo! jaṇṇaṃ tubbhe mama evaṃ vadaha –tumaṃ si ṇaṃ jāyā! amhaṃ ege putte iṭṭhe kaṃtaṃ taṃ ceva jāva pavvaihisi, evaṃ khalu ammatāo! māṇussae bhave anegajāi-jarā-maraṇa -roga-sārīramāṇasapakāmadukkhaveyaṇa-vasaṇa-satovaddavābhibhūe adhuve anitie asāsae saṃjjhabbharāgasarise jalabubbudasamāṇe kusagga-jala-biṃdusannibhe suviṇadaṃsaṇovame vijjulayācaṃcale anicce saḍaṇa-paḍaṇa-viddhaṃsaṇadhamme, puvviṃ vā pacchā vā avassavippajahiyavve bhavissai, se kesa ṇaṃ jāṇai ammatāo! ke puvviṃ gamaṇayāe, ke pacchā gamaṇayāe? taṃ icchāmi ṇaṃ ammatāo! tubbhehiṃ abbhaṇuṇṇāe samāṇe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ taṃ jamāliṃ khattiyakumāraṃ ammāpiyaro evaṃ vayāsī– imaṃ ca te jāyā! sarīragaṃ pavisiṭṭharūvaṃ lakkhaṇa-vaṃjaṇa-guṇovaveyaṃ uttamabala-vīriyasattajuttaṃ vinnāṇaviyakkhaṇaṃ sasohagga-guṇasamūsiyaṃ abhijāyamahakkhamaṃ vivihavāhirogarahiyaṃ, niruvahaya-udatta-laṭṭhapaṃciṃdiyapaḍuṃ paḍhama-jovvaṇatthaṃ anegauttamaguṇehiṃ saṃjuttaṃ, taṃ aṇuhohi tāva jāyā! niyagasarīrarūva-sohagga-jovvaṇaguṇe, tao pacchā aṇubhūya niyagasarīrarūva-sohagga-jovvaṇaguṇe amhehiṃ kālagaehiṃ samāṇehiṃ pariṇayavae vaḍḍhiyakulavaṃsataṃtukajjammi niravayakkhe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaihisi|
tae ṇaṃ se jamālī khattiyakumāre ammāpiyaro evaṃ vayāsī–tahā vi ṇaṃ taṃ ammatāo! jaṇṇaṃ tubbhe mamaṃ evaṃ vadaha –imaṃ ca ṇaṃ te jāyā! sarīragaṃ taṃ ceva jāva pavvaihisi, evaṃ khalu ammatāo! māṇussagaṃ sarīraṃ dukkhāyayaṇaṃ, vivihavāhisayasaṃniketaṃ, aṭṭhiyakaṭṭhuṭṭhiyaṃ, chirāṇhārujāla-oṇaddhasaṃpiṇaddhaṃ, maṭṭiyabhaṃḍaṃ va dubbalaṃ, asuisaṃkiliṭṭhaṃ, aniṭṭhaviya-savvakālasaṃṭhappayaṃ, jarā-kuṇimajajjaragharaṃ va saḍaṇa-paḍaṇa-viddhaṃsaṇadhammaṃ, puvviṃ vā pacchā vā avassavippajahiyavvaṃ bhavissai| se kesa ṇaṃ jāṇai ammatāo! ke puvviṃ gamaṇayāe ke pacchā gamaṇayāe? taṃ icchāmi ṇaṃ ammatāo! tubbhehiṃ abbhaṇuṇṇāe samāṇe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ taṃ jamāliṃ khattiyakumāraṃ ammāpiyaro evaṃ vayāsī–imāo ya te jāyā! vipulakulavāliyāo kalākusalasavvakālalāliya-suhociyāo, maddavaguṇajutta-niuṇaviṇaova-yārapaṃḍiya-viyakkhaṇāo, maṃjulamiyamahurabhaṇiya-vihasiya-vippe-kkhiya-gati-vilāsa-ciṭṭhiya-visāradāo, avikalakula-sīlasāliṇīo, visuddhakulavaṃsasaṃtāṇataṃtuvaddhaṇa-ppabbhubbhavapabhā-viṇīo, maṇāṇukūlahiyaicchiyāo, aṭṭha tujjha guṇavallahāo uttamāo, niccaṃ bhāvāṇuratta-savvaṃgasuṃdarīo| taṃ bhuṃjāhi tāva jāyā! etāhiṃ saddhiṃ viule māṇussae kāmabhoge, tao pacchā bhuttabhogī visaya-vigayavocchinna-kouhalle amhehiṃ kālagaehiṃ samāṇehiṃ pariṇaya-vae vaḍḍhiyakulavaṃsataṃtukajjammi niravayakkhe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaihisi|
tae ṇaṃ se jamālī khattiyakumāre ammāpiyaro evaṃ vayāsī–tahā vi ṇaṃ taṃ ammatāo! jaṇṇaṃ tubbhe mama eyaṃ vadaha –imāo te jāyā! vipulakulabāliyāo jāva pavvaihisi, evaṃ khalu ammatāo! māṇussagā kāmabhogā uccāra-pāsavaṇa-khela-siṃghāṇaga-vaṃta-pitta-pūya-sukka-soṇiya-samubbhavā, amaṇunnaduruya-mutta-pūiya-purīsapuṇṇā, mayagaṃdhussāsa-asubhanissāsauvveyaṇagā, bībhacchā, appa-kāliyā, lahusagā, kalamalāhivāsadukkhā bahujaṇasāhāraṇā, parikilesakicchadukkhasajjhā, abuhajaṇaṇiseviyā, sadā sāhugarahaṇijjā, anaṃtasaṃsāravaddhaṇā, kaḍugaphalavivāgā cuḍalliva amuccamāṇa, dukkhāṇubaṃdhiṇo, siddhigamaṇavigghā| se kesa ṇaṃ jāṇai ammatāo! ke puvviṃ gamaṇayāe? ke pacchā gamaṇayāe? taṃ icchāmi ṇaṃ ammatāo! tubbhehiṃ abbhaṇuṇṇāe samāṇe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ taṃ jamāliṃ khattiyakumāraṃ ammāpiyaro evaṃ vayāsī–ime ya te jāyā! ajjaya-pajjaya-piupajjayāgae subahū hiraṇṇe ya, suvaṇṇe ya, kaṃse ya, dūse ya, viuladhaṇa-kanaga-rayaṇa-maṇi-mottiya-saṃkha-sila-ppavālarattarayaṇa-saṃtasāra-sāvaejje, alāhi jāva āsattamāo kulavaṃsāo pakāmaṃ dāuṃ, pakāmaṃ bhottuṃ, paribhāeuṃ, taṃ aṇuhohi tāva jāyā! viule māṇussae iḍḍhi-sakkārasamudae, tao pacchā aṇuhūyakallāṇe, vaḍḍhiyakulavaṃsa taṃtukajjammi niravayakkhe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaihisi|
tae ṇaṃ se jamālī khattiyakumāre ammāpiyaro evaṃ vayāsī–tahā vi ṇaṃ taṃ ammatāo! jaṇṇaṃ tubbhe mamaṃ evaṃ vadaha –imaṃ ca te jāyā! ajjaya-pajjaya-piupajjayāgae jāva pavvaihisi, evaṃ khalu ammatāo! hiraṇṇe ya, suvaṇṇe ya jāva sāvaejje aggisāhie, corasāhie, rāyasāhie, maccusāhie, dāiyasāhie, aggisāmaṇṇe, corasāmaṇṇe, rāyasāmaṇṇe, maccusāmaṇṇe, dāiya sāmaṇṇe, adhuve, anitie, asāsae, puvviṃ vā pacchā vā avassavippajahiyavve bhavissai, se kesa ṇaṃ jāṇai ammatāo! ke puvviṃ gamaṇayāe, ke pacchā gamaṇayāe? taṃ icchāmi ṇaṃ ammatāo! tubbhehiṃ abbhaṇuṇṇāe samāṇe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ taṃ jamāliṃ khattiyakumāraṃ ammatāo jāhe no saṃcāeṃti visayāṇulomāhiṃ bahūhiṃ āghavaṇāhi ya pannavaṇāhi ya saṇṇavaṇāhi ya vinnavaṇāhi ya, āghavettae vā pannavettae vā sannavettae vā vinnavettae vā, tāhe visayapaḍikūlāhiṃ saṃjamabhayuvveyaṇakarīhiṃ pannavaṇāhiṃ pannavemāṇā evaṃ vayāsī–evaṃ khalu jāyā! niggaṃthe pāvayaṇe sacce anuttare kevale paḍipuṇṇe neyāue saṃsuddhe sallagattaṇe siddhimagge muttimagge nijjāṇamagge nivvāṇamagge avitahe avisaṃdhi savvadukkhappahīṇamagge, etthaṃ ṭhiyā jīvā sijjhaṃti muccaṃti parinivāyaṃti savvadukkhāṇaṃ aṃtaṃ kareṃti|
ahīva egaṃtadiṭṭhīe, khuro iva egaṃtadhārāe, lohamayā javā cāveyavvā, vāluyākavale iva nissāe, gaṃgā vā mahānadī paḍisoyaṃ-gamaṇayāe, mahāsamuddo vā bhuyāhiṃ duttaro, tikkhaṃ kamiyavvaṃ, garuyaṃ laṃbeyavvaṃ, asidhāragaṃ vayaṃ cariyavvaṃ|
no khalu kappai jāyā! samaṇāṇaṃ niggaṃthāṇaṃ ahākammie i vā, uddesie i vā, missajāe i vā, ajjhoyarae i vā, pūie i vā, kīte i vā, pāmicce i vā, acchejje i vā, aṇisaṭṭhe i vā, abhihaḍe i vā, kaṃtārabhatte i vā, dubbhikkhabhatte i vā, gilāṇabhatte i vā, vaddaliyābhatte i vā, pāhuṇagabhatte i vā, sejjāyarapiṃḍe i vā, rāyapiṃḍe i vā, mūlabhoyaṇe i vā, kaṃdabhoyaṇe i vā, phalabhoyaṇe i vā, hariyabhoyaṇe i vā, bhottae vā pāyae vā|
tumaṃ si ca ṇaṃ jāyā! suhasamucie no ceva ṇaṃ duhasamucie, nālaṃ sīyaṃ, nālaṃ uṇhaṃ, nālaṃ khuhā, nālaṃ pivāsā, nālaṃ corā, nālaṃ vālā, nālaṃ daṃsā, nālaṃ masagā, nālaṃ vāiya-pittiya-seṃbhiya-sannivāie vivihe rogāyaṃke, parissahovasagge udiṇṇe ahiyāsettae| taṃ no khalu jāyā! amhei icchāmo tubbhaṃ khaṇamavi vippayogaṃ, taṃ acchāhi tāva jāyā! jāva tāva amhe jīvāmo tao pacchā amhehiṃ kālagaehiṃ samāṇehiṃ pariṇayavae, vaḍḍhiyakulavaṃsataṃtukajjammi niravayakkhe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaihisi|
tae ṇaṃ se jamālī khattiyakumāre ammāpiyaro evaṃ vayāsī–tahā vi ṇaṃ taṃ ammatāo! jaṇṇaṃ tubbhe mamaṃ evaṃ vadaha –evaṃ khalu jāyā! niggaṃthe pāvayaṇe sacce anuttare kevale taṃ ceva jāva pavvaihisi, evaṃ khalu ammatāo! niggaṃthe pāvayaṇe kīvāṇaṃ kāyarāṇaṃ kāpurisāṇaṃ ihalogapaḍivaddhāṇaṃ paralogaparaṃmuhāṇaṃ visayatisiyāṇaṃ duraṇucare pāgayajaṇassa, dhīrassa nicchiyassa vavasiyassa no khalu etthaṃ kiṃci vi dukkaraṃ karaṇayāe, taṃ icchāmi ṇaṃ ammatāo! tubbhehiṃ abbhaṇuṇṇāe samāṇe samaṇassa bhagavao mahāvīrassa aṃtiyaṃ muṃḍe bhavittā agārāo anagāriyaṃ pavvaittae|
tae ṇaṃ taṃ jamāliṃ khattiyakumāraṃ ammāpiyaro jāhe no saṃcāeṃti visayānulomāhi ya, visayapaḍikūlāhi ya bahūhiṃ āghavaṇāhi ya pannavaṇāhi ya sannavaṇāhi ya vinnavaṇāhi ya āghavettae vā pannavettae vā sannavettae vā vinnavettae vā, tāhe akāmāiṃ ceva jamālissa khattiyakumārassa nikkhamaṇaṃ anumannitthā|

Then, having been spoken to in this way by the Śramaṇa, the Blessed Mahāvīra, the kṣatriya prince Jamāli was joyful and glad. He circumambulated the Śramaṇa, the Blessed Mahāvīra, three times from left to right, and having done so, he paid homage and bowed down. Having paid homage and bowed down, he mounted that very four-belled horse-drawn chariot, and having mounted it, he departed from the Bahusālaya caitya, from the presence of the Śramaṇa, the Blessed Mahāvīra. Having departed, shaded by an umbrella adorned with kuruvinda garlands, surrounded by a great troop of champions, foot-soldiers, and a retinue of attendants, he went toward the town of Kṣatriyakuṇḍagrāma. Having arrived, passing through the middle of the town of Kṣatriyakuṇḍagrāma, he proceeded to his own house, to the outer audience hall. Having arrived, he reined in the horses, and having reined them in, he brought the chariot to a halt. Having brought the chariot to a halt, he descended from the chariot, and having descended, he proceeded toward the inner audience hall, toward where his parents were. Having arrived, he greeted his parents with cries of "Victory! Triumph!" and having greeted them, he said:
"Truly, mother and father! I have heard the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, and that Dharma was wished for by me, welcomed, and delighted in."

Then his parents said to the kṣatriya prince Jamāli: "Blessed are you, child! Accomplished are you, child! Of fulfilled merit are you, child! Marked with auspicious marks are you, child!—that you have heard the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, and that Dharma was wished for by you, welcomed, and delighted in!"

Then the kṣatriya prince Jamāli said to his parents a second time: "Truly, mother and father! I have heard the Dharma in the presence of the Śramaṇa, the Blessed Mahāvīra, and that Dharma was wished for by me, welcomed, and delighted in. Therefore, mother and father, I am anxious through fear of saṃsāra, terrified of birth and death. So I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the mother of the kṣatriya prince Jamāli, hearing and taking in that voice—undesired, unlovely, disagreeable, unpleasant, unwelcome, never heard before—had her body drenched with sweat pouring from every pore, her limbs trembling with a heavy burden of grief, bereft of luster, her face dejected and sorrowful. Like a lotus garland crushed in the palm of a hand, her body suddenly shrank, grew weak, lost its charm and brightness, and was stripped of splendor. Her ornaments slipped loose, the white bangles at her wrists shattered and turned to powder, and her upper garment fell away. Her consciousness was overcome and destroyed by swooning, her delicate masses of hair disheveled; like a campaka vine felled by an axe, like an Indra-pole after the festival has ended, with the bindings of her joints giving way, she collapsed with all her limbs heavily onto the paved floor.

Then, as the mother of the kṣatriya prince Jamāli lay fallen, her attendants rushed in haste, sprinkling her body with a cool, spotless stream of water flowing from the spout of a golden pitcher to revive her limbs. With the air stirred by upraised fans and palmyra-leaf fans, with sprinkling, and soothed by the retinue of the inner apartments, she regained consciousness. Weeping, crying out, grieving, and lamenting, she said to the kṣatriya prince Jamāli:
"You, child, are our only son—desired, lovely, dear, pleasant, agreeable, steady, trustworthy, accepted, highly esteemed, cherished, like a jewel-casket, a jewel, jewel-like, the very core of our life, bringing joy to our heart, rare even to hear about like the flower of the udumbara tree, how much more so to behold! Therefore, child, we do not wish for your separation even for a moment. So stay, child, as long as we live! Then afterwards, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say to me: 'You, child, are our only son, desired, lovely...' up to 'you may go forth'—truly, mother and father, human existence is overwhelmed by the hundreds of calamities of various births, old age, death, sickness, physical and mental suffering, afflictions, and miseries; it is unstable, impermanent, non-eternal, resembling the red glow of twilight, like a water bubble, similar to a drop of water on the tip of a blade of kuśa grass, comparable to the vision of a dream, flickering like a flash of lightning, transient, subject to decay, falling, and destruction; sooner or later it must inevitably be abandoned. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then his parents said to the kṣatriya prince Jamāli: "Child, this body of yours has an exquisite form, endowed with auspicious marks and signs, possessed of supreme strength, vigor, and energy, discerning with knowledge, heightened by the quality of charm, nobly born, highly capable, free from various ailments and diseases, with unimpaired, exalted, splendid, and sharp five senses, in the prime of youth, and endowed with many supreme qualities. So enjoy, child, the qualities of your own body's form, charm, and youth! Then afterwards, having enjoyed the qualities of your own body's form, charm, and youth, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say to me: 'Child, this body of yours...' up to 'you may go forth'—truly, mother and father, the human body is an abode of suffering, an inn for hundreds of various diseases, erected on bones like timber, bound and tied with a network of veins and sinews, fragile like an earthen vessel, defiled by impurities, requiring ceaseless maintenance at all times, like a dilapidated house of decaying corpses, subject to decay, falling, and destruction; sooner or later it must inevitably be abandoned. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then his parents said to the kṣatriya prince Jamāli: "And these, child, are daughters of noble families, skilled in the arts, accustomed to tender comfort at all times, endowed with gentleness, proficient in delicate manners and etiquette, clever, skillful in sweet, measured, and pleasant speech, smiling, looking, graceful movements, and playfulness, radiant with flawless family conduct, capable of expanding the pure continuum of the family lineage, in accord with your mind and pleasing to your heart—eight wives, beloved for their virtues, supreme, always devoted with affection, beautiful in every limb! So enjoy, child, vast human sensual pleasures with them! Then afterwards, having enjoyed pleasures, when your curiosity for sensual objects has ceased and ended, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say this to me: 'Child, these daughters of noble families...' up to 'you may go forth'—truly, mother and father, human sensual pleasures arise from feces, urine, phlegm, snot, vomit, bile, pus, semen, and blood; they are full of unpleasant, repulsive urine and foul excrement; causing distress with breaths reeking of corpses and foul exhalations; they are loathsome, short-lived, trivial, misery residing in filth, common to many people, achieved with great torment, difficulty, and distress, indulged in by foolish folk, always censured by the virtuous, increasing boundless saṃsāra, having bitter karmic fruition, clingy like pitch that cannot be shaken off, pursued by suffering, and obstacles to reaching perfection. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then his parents said to the kṣatriya prince Jamāli: "And here, child, is abundant uncoined gold, coined gold, bronze, cloth, and vast wealth—gold, jewels, pearls, conch-shells, corals, and red stones—property that is substantial wealth, inherited from your grandfathers, great-grandfathers, and father, sufficient to give, enjoy, and distribute at will down to the seventh generation of the family line! So enjoy, child, vast human fortune, honor, and prosperity! Then afterwards, having experienced good fortune, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say this to me: 'Child, this [wealth] inherited from your grandfathers, great-grandfathers, and father...' up to 'you may go forth'—truly, mother and father, uncoined gold, coined gold, up to property, belongs to fire, belongs to thieves, belongs to kings, belongs to death, belongs to co-heirs; it is shared with fire, shared with thieves, shared with kings, shared with death, shared with co-heirs; it is unstable, impermanent, non-eternal; sooner or later it must inevitably be abandoned. Who knows, mother and father, who will depart first and who will depart later? Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then, when the mother and father of the kṣatriya prince Jamāli were unable to instruct, explain, make understand, or entreat him with many explanations, teachings, instructions, and entreaties conforming to sensual desires, they instructed him with teachings opposed to sensual desires that evoke fear and dread of self-restraint, saying thus:
"Truly, child, the Nirgrantha doctrine is true, unsurpassed, unadulterated, complete, leading to liberation, wholly pure, cutting out thorns, the path to perfection, the path to liberation, the path to departure, the path to nirvāṇa, unerring, unbroken, the path that eradicates all suffering. Standing on this, souls attain perfection, become liberated, attain final nirvāṇa, and put an end to all suffering.

Yet it is like a serpent in its unwavering gaze, like a razor in its single sharp edge, like iron grains that must be chewed, tasteless like a mouthful of sand, like swimming against the current of the great river Gaṅgā, or like the great ocean difficult to cross with one's arms; one must walk on sharpness, endure heavy burdens, and practice a vow like a sword's edge.

Truly, child, it is not permissible for Nirgrantha śramaṇas to eat or drink food that is prepared specifically for them, or intended for them, or mixed, or cooked in anticipation, or defiled, or bought, or borrowed, or seized, or given without permission, or brought from elsewhere, or food prepared for a wilderness journey, or food during famine, or food prepared for the sick, or food prepared on rainy days, or food for guests, or alms from the owner of the lodgings, or food given by a king, or eating roots, bulbous roots, fruits, or greens.

And you, child, are accustomed to comfort, not at all accustomed to hardship. You are not capable of enduring cold, nor heat, nor hunger, nor thirst, nor thieves, nor savage beasts, nor gadflies, nor mosquitoes, nor various illnesses and afflictions arising from wind, bile, phlegm, and their combination, nor hardships and afflictions when they arise. Therefore, child, we truly do not wish for your separation even for a moment. So stay, child, as long as we live! Then afterwards, when we have passed away, when you are advanced in years, when the line of our family lineage has been continued, free from duty, you may shave your head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then the kṣatriya prince Jamāli said to his parents: "Even though it is so, mother and father, that you say to me: 'Truly, child, the Nirgrantha doctrine is true, unsurpassed, unadulterated...' up to 'you may go forth'—truly, mother and father, the Nirgrantha doctrine is difficult to follow for the weak, the cowardly, the despicable, those bound to this world, turned away from the next world, thirsty for sensual pleasures, and ordinary people; but for the steadfast, the resolved, the determined, there is nothing here that is difficult to do. Therefore I wish, mother and father, permitted by you, to shave my head and go forth from home into the homeless life in the presence of the Śramaṇa, the Blessed Mahāvīra."

Then, when the parents of the kṣatriya prince Jamāli were unable to instruct, explain, make understand, or entreat him through many explanations, teachings, instructions, and entreaties, whether conforming to sensual desires or opposed to sensual desires, they then, entirely against their own will, consented to the renunciation of the kṣatriya prince Jamāli.