Pramāṇa · Search · About · API

Viyahapannatti 7.9

English (machine translation) 7.9

Language
English

7.9.371

"Is an unrestrained homeless ascetic able, Venerable Sir, without taking in external pudgalas, to transform [his body] into one having a single colour and a single form?"
"That is not so, [Gautama]."
"Is an unrestrained homeless ascetic able, Venerable Sir, having taken in external pudgalas, to transform [his body] into one having a single colour and a single form?"
"Yes, he is able."
"Does he, Venerable Sir, transform by taking in pudgalas present here? By taking in pudgalas present there? By taking in pudgalas present elsewhere?"
"Gautama, he transforms by taking in pudgalas present here, not by taking in pudgalas present there, nor by taking in pudgalas present elsewhere."
In the same manner, [the fourfold permutation]: 2. of a single colour and many forms; 3. of many colours and a single form; 4. of many colours and many forms—the four alternatives.
"Is an unrestrained homeless ascetic able, Venerable Sir, without taking in external pudgalas, to transform black pudgala into the state of blue pudgala? Or blue pudgala into the state of black pudgala?"
"Gautama, that is not so. Having taken [them] in, he is able up to:"
"Is an unrestrained homeless ascetic able, Venerable Sir, without taking in external pudgalas, to transform smooth pudgala into the state of rough pudgala? Or rough pudgala into the state of smooth pudgala?"
"Gautama, that is not so. Having taken [them] in, he is able."
"Does he, Venerable Sir, transform by taking in pudgalas present here? By taking in pudgalas present there? By taking in pudgalas present elsewhere?"
"Gautama, he transforms by taking in pudgalas present here, not by taking in pudgalas present there, nor by taking in pudgalas present elsewhere."

7.9.372

This was known by the Arhat, this was heard by the Arhat, this was fully discerned by the Arhat—the Mahāśilākaṇṭaka battle. "While the Mahāśilākaṇṭaka battle was going on, Venerable Sir, who conquered? Who was defeated?"
"Gautama, Vajjī, the son of Videha, conquered; the nine Mallakis and nine Licchavis—all eighteen confederate kings of Kāśī and Kośala—were defeated."
Then King Koṇika, having known that the Mahāśilākaṇṭaka battle was imminent, summoned his household officers, and having summoned them, spoke thus: 'Quickly, O beloved of the gods, prepare Udāyin, the royal elephant! Equip the fourfold army consisting of horses, elephants, chariots, and excellent warriors! Having equipped it, quickly report this command back to me!'
Then those household officers, having been addressed thus by King Koṇika, delighted, pleased, joyous in mind, up to having placed their folded hands upon their heads, said: 'Yes, Master!' and obediently accepted the command with modesty; having accepted it, quickly, by instructions of skilled masters, intelligence, ingenuity, and expert craftsmanship, with radiant adornments and swift equipment, fully prepared, up to terrible, warlike, irresistible, they prepared Udāyin, the royal elephant, equipped the fourfold army consisting of horses, elephants, chariots, and excellent warriors, and having equipped it, went to where King Kūṇika was; having approached, joining their palms with the ten nails touching, bowing their heads, and placing their folded hands upon their heads, they reported [the execution of] that command to King Kūṇika.
Then King Kūṇika went to the bath-chamber; having approached, he entered the bath-chamber; having entered, he bathed, performed oblations, made auspicious and protective rites, adorned himself with all ornaments, put on joined and tied mail-armour, braced the strap of his bow, fastened his neckpiece and flawless, excellent insignia-band, grasped his weapons and missiles, with an umbrella furnished with a wreath of koraṇṭaka flowers being held over him, his body fanned by four chowrie whisks, hailed with sounds of auspiciousness and victory, up to went to where Udāyin, the royal elephant, was; having approached, he mounted Udāyin, the royal elephant.
Then King Kūṇika, his chest covered and adorned with necklaces, up to being continuously fanned with white, excellent chowries, accompanied and surrounded by the fourfold army consisting of horses, elephants, chariots, and excellent warriors, encompassed by a vast throng of soldiers and warriors, went to where the Mahāśilākaṇṭaka battle was; having approached, he descended into the Mahāśilākaṇṭaka battle. And before him Śakra, the chief of the gods, king of the gods, stood having manifested a great, impenetrable armour resembling a vajra. Thus indeed two Indras fought the battle: namely, the lord of gods and the lord of men. King Kūṇika was able to conquer even with a single elephant; King Kūṇika was able to defeat [the enemies] even with a single elephant.
Then King Kūṇika, fighting the Mahāśilākaṇṭaka battle, routed the nine Mallakis and nine Licchavis—all eighteen confederate kings of Kāśī and Kośala—their excellent heroes slain and crushed, their insignia, banners, and flags struck down and fallen, their lives in distress, in every direction.
"For what reason, Venerable Sir, is it called the Mahāśilākaṇṭaka battle?"
"Gautama, while the Mahāśilākaṇṭaka battle was going on, whatever horse, or elephant, or warrior, or charioteer there was struck by grass, or wood, or a leaf, or a pebble, everyone thought: 'I am struck by a great stone.' For that reason, Gautama, it is called the Mahāśilākaṇṭaka battle."
"While the Mahāśilākaṇṭaka battle was going on, Venerable Sir, how many hundred-thousands of people were killed?"
"Gautama, eighty-four hundred-thousand people were killed."
"Those men, Venerable Sir, lacking virtue, lacking good qualities, lacking bounds of conduct, lacking renunciation and the fasting of the poṣadha, enraged, utterly furious, slain in the battle, unpacified, having died at their appointed time—where did they go? Where were they reborn?"
"Gautama, mostly they were reborn in hell and animal wombs."

7.9.373

“This has been known by the Arhat, this has been heard by the Arhat, this has been specifically cognised by the Arhat—namely, the Rathamusala battle. Venerable Sir! When the Rathamusala battle was taking place, who won? Who was defeated?”
“Gautama! The Vajjī, the son of Videha, and Camara the Asura-king, king of the Asurakumāras, won; the nine Mallakis and the nine Licchavis were defeated.”
Then King Kūṇika, knowing that the Rathamusala battle had arrived, summoned his household servants, and having summoned them, spoke thus: “Quickly indeed, O beloved of the gods! Equip the royal elephant Bhūtānanda; armour the fourfold army consisting of horses, elephants, chariots, and excellent warriors; and having armoured them, report back this order of mine quickly!”
Then those household servants, having been spoken to thus by King Kūṇika, glad, delighted, joyous in mind, up to placing their cupped hands upon their heads, respectfully received the order with humility, saying: “Yes, Master! So be it!” Having received it, quickly, by very skilled methods, plans, and instructions of expert teachers, they equipped the royal elephant Bhūtānanda, adorned with bright costumes and articles of equipment, well prepared, up to formidable, suited for war, invincible; and they armoured the fourfold army consisting of horses, elephants, chariots, and excellent warriors. Having armoured them, they went to where King Kūṇika was, and having approached, holding their joined hands with ten fingers together on their heads, they reported back that order to King Kūṇika.
Then King Kūṇika went to where the bathhouse was, and having approached, entered the bathhouse. Having entered, bathed, performed the offerings, made propitiatory rites, auspicious ceremonies, and expiations, adorned with all ornaments, fully equipped, bound and armoured in coat of mail, with his bow-belt tightened, wearing neck ornaments, with the spotless, excellent crest-band tied, holding weapons in both hands, with an umbrella draped with Koreṇṭa flower garlands held over him, fanned by four chowries, accompanied by auspicious shouts of victory, up to went to where the royal elephant Bhūtānanda was, and having approached, mounted the royal elephant Bhūtānanda.
Then King Kūṇika, his chest adorned with garlands, well adorned, up to being continuously fanned with white, excellent chowries, accompanied by the fourfold army consisting of horses, elephants, chariots, and excellent warriors, surrounded by a great troop of bold warriors, went to where the Rathamusala battle was, and having arrived, descended into the Rathamusala battle. In front of him, Śakra, the king of the gods, the lord of gods, stood, having magically created a great impenetrable armour in the likeness of diamond. And behind him, Camara, the Asura-king, king of the Asurakumāras, stood, having magically created a great shield in the likeness of iron. Thus indeed three Indras fought the battle, namely: the lord of gods, the lord of humans, and the lord of Asuras. With just one elephant, King Kūṇika was able to conquer; with just one elephant, King Kūṇika was able to defeat [them].
Then King Kūṇika, fighting the Rathamusala battle, routed the nine Mallakis and the nine Licchavis—all eighteen confederate kings of Kāśī and Kośala—with their champions slain and crushed, their excellent heroes killed, their insignia, banners, and standards fallen, having barely escaped with their lives, fleeing in all directions.
“For what reason, Venerable Sir, is it called ‘the Rathamusala battle’?”
“Gautama! While the Rathamusala battle was taking place, a single chariot—without horses, without a charioteer, without a rider, [yet] mounted with a pestle—ran about in all directions, causing great destruction of people, slaughter of people, crushing of people, like a deluge upon humanity, making a mire of blood. For that reason, Gautama, it is called ‘the Rathamusala battle’.”
“Venerable Sir, while the Rathamusala battle was taking place, how many hundreds of thousands of people were killed?”
“Gautama! Ninety-six hundred thousand people were killed.”
“Venerable Sir, those men—devoid of moral discipline, devoid of virtues, unrestrained, devoid of renunciation and the fasting of pauṣadha, enraged, utterly furious, slain in battle, not pacified—having died when their time was completed, where did they go? Where were they reborn?”
“Gautama! Among them, ten thousand were reborn in the belly of a single fish. One was reborn in the heavenly realms. One was reborn in a noble family. The rest were predominantly reborn in hell and among animal destinies.”

7.9.374

“Why, Venerable Sir, did Śakra, the king of the gods, the lord of gods, and Camara, the Asura-king, king of the Asurakumāras, give help to King Kūṇika?”
“Gautama! Śakra, the king of the gods, the lord of gods, was an associate from a past life; Camara, the Asura-king, king of the Asurakumāras, was an associate through a mutual pact. In this way indeed, Gautama, Śakra, the king of the gods, the lord of gods, and Camara, the Asura-king, king of the Asurakumāras, gave help to King Kūṇika.”

7.9.375

"Venerable Sir! Many people say to one another up to declare: 'Indeed, many men struck down face-to-face in various superior and inferior battles, having died at the time of death, are reborn as gods in various heavens.'
How is that so, Venerable Sir?"
"Gautama! In that many people say to one another up to declare: 'Indeed, many men struck down face-to-face in various superior and inferior battles, having died at the time of death, are reborn as gods in various heavens'—those who say so, say falsely. But I, Gautama, say up to declare thus: Indeed, Gautama! In that time, in that age, there was a city named Vaiśālī—description [as elsewhere].
There in the city of Vaiśālī lived Nāganaptṛka named Varuṇa—wealthy up to not to be overpowered, a śramaṇa's lay follower, one who understood the sentient and non-sentient up to revering Nirgrantha śramaṇas with suitable, permissible food, drink, delicacies, and savouries, with clothing, alms-bowls, blankets, and broom-dusters, with seats, planks, bedding, and grass mats, and with medicine and remedies, dwelling and purifying his soul with continuous sixth-meal fasts.
Then, at some time, being summoned to the Rahamusala battle by the king's command, by the gana's command, and by the army's command, that Nāganaptṛka Varuṇa, who was on a sixth-meal fast, extended it to an eighth-meal fast. Having extended it, he called his household servants and, having called them, said thus: 'Quickly, O beloved of the gods! Prepare and bring forth the horse-drawn chariot with four bells, harnessed right away; equip the fourfold army endowed with horses, elephants, chariots, and excellent warriors, and having equipped it, report the execution of my order quickly.'
Then those household servants up to having listened, quickly brought forth the horse-drawn chariot with four bells, harnessed right away, with umbrella and banner up to [four bells]; equipped the fourfold army endowed with horses, elephants, chariots, and excellent warriors; and having equipped it, went to Nāganaptṛka Varuṇa, and having approached up to reported the execution of that order.
Then Nāganaptṛka Varuṇa went to the bathhouse, entered the bathhouse, bathed, performed the propitiatory rites, had the auspicious protective rites performed, adorned himself with all ornaments, put on his coat of mail and tightened his armor, had an umbrella with a wreath of kuraṇṭaka flowers held over him, and surrounded by many leaders of gaṇas, generals, royal lords, governors, administrators of villages, householders, wealthy men, guild-heads, commanders, caravan leaders, messengers, and peace-officers, came out of the bathhouse. Having come out, he went to the outer audience hall, where the four-belled horse-drawn chariot was, and having approached, mounted the four-belled horse-drawn chariot. Having mounted it, surrounded by the fourfold army endowed with horses, elephants, chariots, and excellent warriors, encircled by a great host of warriors and foot-soldiers, he went to where the Rahamusala battle was taking place, and having approached, descended into the Rahamusala battle.
Then Nāganaptṛka Varuṇa, having descended into the Rahamusala battle, undertook this resolution: 'As I fight in the Rahamusala battle, it is proper for me to strike back only at him who strikes first; it is not proper for me [to strike] any other.' Having undertaken this resolution, he fought in the Rahamusala battle.
Then, as Nāganaptṛka Varuṇa was fighting in the Rahamusala battle, a man equal to him in appearance, equal in skin, equal in age, and equal in weapons, provisions, and equipment came straight toward him in his chariot, chariot facing chariot.
Then that man said thus to Nāganaptṛka Varuṇa: 'Strike, O Nāganaptṛka Varuṇa! Strike, O Nāganaptṛka Varuṇa!'
Then Nāganaptṛka Varuṇa said to that man: 'Indeed, O beloved of the gods, it is not proper for me to strike one who has not struck first; you strike first!'
Then that man, having been addressed thus by Nāganaptṛka Varuṇa, enraged, angry, furious, wrathful, glowing with rage, took his bow, placed an arrow on it, stood in position, drew the arrow all the way to his ear, and having drawn it, struck Nāganaptṛka Varuṇa a severe blow.
Then Nāganaptṛka Varuṇa, having been struck a severe blow by that man, enraged, angry, furious, wrathful, glowing with rage, took his bow, placed an arrow on it, drew the arrow all the way to his ear, and having drawn it, with a single fatal blow deprived that man of his life as if shattering a mountain peak.
Then Nāganaptṛka Varuṇa, having been struck a severe blow by that man, thinking: 'I am devoid of power, devoid of strength, devoid of vigour, devoid of human prowess and effort; [my body] can no longer be sustained,' checked the horses, turned the chariot around, departed from the Rahamusala battle, and having departed, went away to a solitary place. Having gone away, he stopped the horses, halted the chariot, stepped down from the chariot, unyoked the horses, set the horses free, spread a bed of darbha-grass, mounted the bed of darbha-grass, sat facing the east in the paryanka posture, placed his hands together with his ten fingers joined at his forehead, and spoke thus:
'Praise to the arhats, the blessed ones up to who have attained the abode named the state of liberation! Praise to the śramaṇa, the Blessed Mahāvīra, the founder up to who desires to attain the abode named the state of liberation, my Dharma-teacher, instructor of the Dharma! I revere the Blessed One who is there from here; may the Blessed One who is there see me who am here!'—saying this, he venerated and bowed down, and having venerated and bowed down, he spoke thus:
'Formerly, in the presence of the śramaṇa, the Blessed Mahāvīra, I renounced gross killing of living beings for the rest of my life, and so on up to gross possession for the rest of my life. Even now, in the presence of that same Blessed Mahāvīra, I renounce all killing of living beings for the rest of my life up to renounce the thorn of false view for the rest of my life. I renounce all food, drink, delicacies, and savouries—even the fourfold food—for the rest of my life. And also this body, dear, agreeable, beloved up to lest various ailments, sicknesses, hardships, and afflictions arising from wind, bile, phlegm, and their combination affect it—thinking this, I renounce even this with my last breaths.' Saying this, he loosed the armour-strap, pulled out the arrow, confessed his transgressions, repented, attained composure, and in due course passed away.
Then a dear childhood friend of Nāganaptṛka Varuṇa, fighting in the Rahamusala battle, having been struck a severe blow by a man, thinking: 'I am devoid of power, devoid of strength, devoid of vigour, devoid of human prowess and effort; [my body] can no longer be sustained,' saw Nāganaptṛka Varuṇa departing from the Rahamusala battle. Having seen him, he checked his horses, and just as Varuṇa did, up to set the horses free, mounted a bed of cloth, sat facing the east in the paryanka posture, placed his hands together with his ten fingers joined at his forehead, and spoke thus:
'Whatever virtues, vows, secondary vows, abstinences, renunciations, and pauṣadha fasts belonged to my dear childhood friend Nāganaptṛka Varuṇa, Venerable Sir, may those be mine as well!' Saying this, he loosed the armour-strap, pulled out the arrow, and in due course passed away.
Then, knowing that Nāganaptṛka Varuṇa had passed away, the resident Vāṇamantara gods rained down a divine shower of fragrant water, scattered five-coloured flowers, and divine music and songs of the gandharvas resounded.
Then, hearing and seeing that divine heavenly splendor, divine heavenly radiance, and divine heavenly power of Nāganaptṛka Varuṇa, many people said to one another up to declared:
'Indeed, O beloved of the gods! Many men struck down face-to-face in various superior and inferior battles, having died at the time of death, are reborn as gods in various heavens.'"

7.9.376

"Where, Venerable Sir, having died at the time of death, did Varuṇa Nāganaptṛka go? Where was he reborn?"
"Gautama, he was reborn as a deity in the Aruṇābha celestial abode in the Saudharma Kalpa. There, the lifespan duration of some deities is declared to be four palyopamas; there, the lifespan duration of Varuṇa the deity is also declared to be four palyopamas."
"Then, Venerable Sir, having descended immediately upon the exhaustion of life, the exhaustion of existence, and the exhaustion of duration from that realm of deities, where will Varuṇa the deity go? Where will he be reborn?"
"Gautama, in the Mahāvideha realm he will attain perfection, attain enlightenment, attain liberation, attain final nirvāṇa, and make an end to all suffering."
"Where, Venerable Sir, having died at the time of death, did the dear childhood friend of Varuṇa Nāganaptṛka go? Where was he reborn?"
"Gautama, he was reborn into a noble family."
"Then, Venerable Sir, having departed immediately from there, where will he go? Where will he be reborn?"
"Gautama, in the Mahāvideha realm he will attain perfection, up to make an end [to all suffering]."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

Translations (2)

Commentaries (2)

Linked texts (1)