Jambuddivapannatti 2.44

2.44

usabhe ṇaṃ arahā kosalie saṃvaccharaṃ sāhiyaṃ cīvaradhārī hotthā, teṇa paraṃ acelae|
jappabhiiṃ ca ṇaṃ usabhe arahā kosalie muṃḍe bhavittā agārāo anagāriyaṃ pavvaie, tappabhiiṃ ca ṇaṃ usabhe arahā kosalie niccaṃ vosaṭṭhakāe ciyattadehe je kei uvasaggā uppajjaṃti, taṃ jahā–divvā vā mānussā vā tirikkhajoṇiyā vā paḍilomā vā anulomā vā| tattha paḍilomā–vetteṇa vā tayāe vā chiyāe vā layāe vā kaseṇa vā kāe āuṭṭejjā, anulomā–vaṃdejja vā namaṃsejja vā sakkārejja vā sammānejja vā kallāṇaṃ maṃgalaṃ devayaṃ ceiyaṃ pajjuvāsejja vā te savve sammaṃ sahai khamai titikkhai ahiyāsei|
tae ṇaṃ se bhagavaṃ samaṇe jāe īriyāsamie bhāsāsamie esaṇāsamie āyāṇabhaṃḍamatta- nikkhevaṇāsamie uccāra-pāsavaṇa-khela-siṃghāṇa-jalla-pāriṭṭhāvāṇiyāsamie manasamie vaisamie kāyasamie managutte vaigutte kāyagutte gutte guttiṃdie gutta baṃbhayārī akohe amāne amāe alohe saṃte pasaṃte uvasaṃte parinivvuḍe chinnasoe niruvaleve saṃkhamiva niraṃjane, jaccakanagamiva jāyarūve, ādarisapalibhāge iva pāgaḍabhāve, kummo iva guttiṃdie, pukkharapattamiva niruvaleve, gaganamiva nirālaṃbane, anile iva nirālae, caṃdo iva somadaṃsaṇe, sūro viva teyassī, vihago viva apaḍibaddhagāmī, sāgaro viva gaṃbhīre, maṃdaro viva akaṃpe, puḍhavī viva savvaphāsavisahe, jīvo viva appaḍihayagatī|
natthi ṇaṃ tassa bhagavaṃtassa katthai paḍibaṃdhe| se paḍibaṃdhe cauvvihe bhavati, taṃ jahā–davvao khettao kālao bhāvao| davvao–iha khalu māyā me piyā me bhāyā me bhaginī me bhajjā me puttā me dhūyā me nattā me suṇhā me sahī me sayaṇa saṃgaṃthasaṃthuyā me hiraṇṇaṃ me suvaṇṇaṃ me dhanaṃ me dhannaṃ me kaṃsaṃ me dūsaṃ me vipuladhana-kanaga-rayaṇa-maṇi-mottiya-saṃkha-sila-ppavāla-ratta rayaṇa-saṃtasāra-sāvateyaṃ me uvagaraṇaṃ me|
ahavā samāsao saccitte vā acitte vā mīsae vā davvajāe sevaṃ tassa ṇa bhavai| khettao gāme vā ṇagare vā araṇṇe vā khette vā khale vā gehe vā aṃgane vā evaṃ tassa ṇa bhavai| kālao–thove vā lave vā muhutte vā ahoratte vā pakkhe vā māse vā uū vā ayaṇe vā saṃvacchare vā annayare vā dīhakālapaḍibaṃdhe evaṃ tassa ṇa bhavai| bhāvao–kohe vā māne vā māyāe vā lohe vā bhae vā hāse vā evaṃ tassa na bhavai|
se ṇaṃ bhagavaṃ vāsāvāsavajjaṃ hemaṃta-gimhāsu gāme egarāie, nagare paṃcarāie, vavagayahāsa-soga-arai-bhayaparittāse nimmame nirahaṃkāre lahubhūe agaṃthe vāsītacchaṇe aduṭṭhe, caṃdanānulevane aratte, leṭṭhuṃmi kaṃcanaṃmi ya same, ihaparaloe ya apaḍibaddhe, jīviyamaraṇe niravakaṃkhe saṃsārapāragāmī kamma-saṃganigghāyaṇaṭṭhāe abbhuṭṭhie viharai|
tassa ṇaṃ bhagavaṃtassa eteṇaṃ vihāreṇaṃ viharamāṇassa ege vāsasahasse viikkaṃte samāṇe purimatālassa nagarassa bahiyā sagaḍamuhaṃsi ujjāṇaṃsi naggohavarapāyavassa ahe jhāṇaṃtariyāe vaṭṭamāṇassa phagguṇabahulassa ikkāsīe puvvaṇhakālasamayaṃsi aṭṭhameṇaṃ bhatteṇaṃ apānaeṇaṃ uttarāsāḍhānakkhatteṇaṃ jogamuvāgaeṇaṃ anuttareṇaṃ nāṇeṇaṃ anuttareṇaṃ daṃsaṇeṇaṃ anuttareṇaṃ caritteṇaṃ anuttareṇaṃ taveṇaṃ baleṇaṃ vīrieṇaṃ ālaeṇaṃ vihāreṇaṃ bhāvaṇāe khaṃtīe guttīe muttīe tuṭṭhīe ajjaveṇaṃ maddaveṇaṃ lāghaveṇaṃ sucariyasovaciyaphalanivvāṇamaggeṇaṃ appāṇaṃ bhāvemāṇassa anaṃte anuttare nivvāghāe nirāvaraṇe kasiṇe paḍipuṇṇe kevalavaranāṇadaṃsaṇe samuppanne, jine jāe kevalī savvannu savvadarisī saneraiyatiriyanarāmarassa logassa pajjave jāṇai pāsai, taṃ jahā–
āgaiṃ gaiṃ ṭhiiṃ uvavāyaṃ bhuttaṃ kaḍaṃ paḍiseviyaṃ āvīkammaṃ rahokammaṃ taṃ taṃ kālaṃ manavaikāie joge evamādī jīvānavi savvabhāve ajīvānavi savvabhāve mokkhamaggassa visuddhatarāe bhāve jāṇamāṇe pāsamāṇe, esa khalu mokkhamagge mama annesiṃ ca jīvāṇaṃ hiyasuhanissesakare savvadukkha vimokkhaṇe paramasuhasamānane bhavissai|
tate ṇaṃ se bhagavaṃ samaṇāṇaṃ niggaṃthāṇa ya ṇiggaṃthīṇa ya paṃca mahavvayāiṃ sabhāvaṇagāiṃ chacca jīvanikāe dhamme desa-māne viharati, taṃ jahā–puḍhavikāie bhāvanāgameṇaṃ paṃca mahavvayāiṃ sabhāvaṇagāiṃ bhāṇiyavvāiṃ|
usabhassa ṇaṃ arahao kosaliyassa caurāsītiṃ gaṇaharā hotthā|
usabhassa ṇaṃ arahao kosaliyassa usabhasenapāmokkhāo culasīiṃ samaṇasāhassīo ukkosiyā samaṇasaṃpayā hotthā|
usabhassa ṇaṃ arahao kosaliyassa baṃbhī-suṃdarīpāmokkhāo tinni ajjiyāsayasāhassīo ukkosiyā ajjiyāsaṃpayā hotthā|
usabhassa ṇaṃ arahao kosaliyassa sejjaṃsapāmokkhāo tinni samaṇovāsagasayasāhassīo paṃca ya sāhassīo ukkosiyā samaṇovāsagasaṃpayā hotthā|
usabhassa ṇaṃ arahao kosaliyassa subhaddāpāmokkhāo paṃca samaṇovāsiyāsayasāhassīo caupannaṃ ca sahassā ukkosiyā samaṇovāsiyāsaṃpayā hotthā|
usabhassa ṇaṃ arahao kosaliyassa ajiṇāṇaṃ jiṇasaṃkāsāṇaṃ savvakkharasannivāīṇaṃ jino viva avitahaṃ vākaremāṇāṇaṃ cattāri cauddasapuvvīsahassā addhaṭṭhamā ya sayā ukkosiyā caudasapuvvī-saṃpayā hotthā|
usabhassa ṇaṃ arahao kosaliyassa nava ohinānisahassā ukkosiyā ohināṇisaṃpayā hotthā|
usabhassa ṇaṃ arahao kosaliyassa–vīsaṃ jinasahassā, vīsaṃ veuvviyasahassā chacca sayā ukkosiyā, bārasa viulamaīsahassā chacca sayā pannāsā, bārasa vāīsahassā chacca sayā pannāsā|
usabhassa ṇaṃ arahao kosaliyassa gaikallāṇāṇaṃ ṭhiikallāṇāṇaṃ āgamesibhaddāṇaṃ bāvīsaṃ anuttarovavāiyāṇaṃ sahassā nava ya sayā|
usabhassa ṇaṃ arahao kosaliyassa vīsaṃ samaṇasahassā siddhā, cattālīsaṃ ajjiyāsahassā siddhā– saṭṭhi aṃtevāsīsahassā siddhā|
arahao ṇaṃ usabhassa bahave aṃtevāsī anagārā bhagavaṃto appegaiyā māsapariyāyā evaṃ jahā ovavāie sacceva anagāravaṇṇao jāva uḍḍhaṃ jāṇū ahosirā jhāṇakoṭṭhovagayā saṃjameṇaṃ tavasā appāṇaṃ bhāvemāṇā viharaṃti|
arahao ṇaṃ usabhassa duvihā aṃtakarabhūmī hotthā, taṃ jahā–jugaṃtakarabhūmī ya pariyāyaṃtakara-bhūmī ya| jugaṃtakarabhūmī jāva asaṃkhejjāiṃ purisajugāiṃ, pariyāyaṃtakarabhūmī aṃtomuhuttapariyāe aṃtamakāsī|

The Arhat Usabha of Kosala wore clothing for a little over a year; after that he went unclothed.
From the time that the Arhat Usabha of Kosala was tonsured and went forth from the household life into homelessness, from that time forth the Arhat Usabha of Kosala, constantly casting off bodily attachment and abandoning the physical body, whatever afflictions arose—namely, divine, human, or animal, whether disagreeable or agreeable—there, disagreeable afflictions, such as being struck on the body with a cane, skin-strap, twig, creeper, or whip; or agreeable ones, such as being venerated, bowed to, honored, respected, or worshipped as auspicious, beneficent, divine, or as a caitya—he patiently bore, endured, tolerated, and withstood all of them in a proper manner.
Then the Blessed One became a śramaṇa, watchful in walking, watchful in speaking, watchful in begging food, watchful in taking up and putting down bowls and utensils, and watchful in disposing of feces, urine, spittle, snot, and bodily dirt; guarded in mind, guarded in speech, and guarded in body; protected, with protected senses, living a chaste life; free from anger, free from conceit, free from deceit, free from greed; tranquil, calm, pacified, and emancipated; with his channels of influx cut off, free from defilement, spotless like a conch, pure-formed like natural gold, manifesting inner purity like the surface of a mirror, with senses retracted like a tortoise, undefiled like a lotus leaf, unsupported like the sky, without a fixed abode like the wind, pleasant to behold like the moon, radiant like the sun, moving unhindered like a bird, deep like the ocean, unshakable like Mount Mandara, bearing all touches like the earth, with unobstructed motion like the soul.
That Blessed One had no attachment anywhere. That attachment is of four kinds: namely, in terms of substance, space, time, and state. In terms of substance: 'Here indeed is my mother, my father, my brother, my sister, my wife, my sons, my daughters, my grandsons, my daughters-in-law, my friends, my relatives, connections, and acquaintances; my gold, my ornaments, my wealth, my grain, my bronze, my fabrics, my abundant riches, gold, gems, jewels, pearls, conches, stone, coral, rubies, lasting wealth, and property, and my requisites'—or, in brief, whether animate, inanimate, or mixed substances, he had no such [attachment]. In terms of space: in a village, a town, a forest, a field, a threshing-floor, a house, or a courtyard—he had no such [attachment]. In terms of time: in a stoka, a lava, a muhūrta, a day-and-night, a fortnight, a month, a season, a half-year, a year, or any other long-term duration—he had no such attachment. In terms of state: in anger, in pride, in deceit, in greed, in fear, or in merriment—he had no such [attachment].
Except for the monsoon retreat, the Blessed One wandered during winter and summer, staying one night in a village and five nights in a city, free from laughter, sorrow, aversion, fear, and trembling; devoid of possessiveness, devoid of egotism, light-footed, unattached; not harboring ill will toward one hewing him with an adze, nor feeling attachment to one anointing him with sandalwood; impartial toward a clod of earth and gold; unbound to this world or the next; indifferent to life and death; having crossed over saṃsāra; striving earnestly toward the annihilation of the bond of karma, he dwelt.
While that Blessed One was living according to this conduct, when one thousand years had elapsed, outside the city of Purimatāla, in the Śakaṭamukha park, beneath a noble banyan tree, absorbed in deep meditation, during the forenoon of the eleventh day of the dark half of the month of Phālguna, observing a three-day fast without water, when the moon entered conjunction with the asterism Uttarāṣāḍhā, through unsurpassed knowledge, unsurpassed insight, unsurpassed conduct, unsurpassed austerity, strength, vigor, refuge, conduct, contemplation, forbearance, restraint, liberation, contentment, uprightness, gentleness, lightness, and through the path of nirvāṇa with its well-practiced and accumulated fruits, while cultivating the self—there arose [in him] infinite, unsurpassed, unimpeded, unhindered, complete, and full supreme Kevala knowledge and insight; he became a Jina, a Kevalin, omniscient and all-seeing; he knew and saw the modes of the world together with its denizens of hell, animals, humans, and gods—namely:
their arrivals, departures, life-durations, rebirths, what they enjoyed, what they did, what they practiced, public deeds, private deeds, and the activities of mind, speech, and body at various times; knowing and seeing thus all states of both living and non-living beings, as well as the ever purer states of the path to liberation, [knowing]: 'Verily, this path of liberation will bring welfare, happiness, and ultimate beatitude to me and other living beings, liberating from all suffering and culminating in supreme bliss.'
Then that Blessed One dwelt teaching the religion consisting of the five great vows together with their contemplations and the six classes of living beings to the śramaṇas, the nirgrantha monks, and the nirgranthī nuns—namely, the earth-bodied beings, and so forth, according to the tradition of contemplations, the five great vows along with their contemplations are to be expounded.
The Arhat Usabha of Kosala had eighty-four gaṇadharas.
The Arhat Usabha of Kosala had an eminent community of eighty-four thousand śramaṇas headed by Usabhasena.
The Arhat Usabha of Kosala had an eminent community of three hundred thousand āryikā nuns headed by Bambhī and Sundarī.
The Arhat Usabha of Kosala had an eminent community of three hundred and five thousand śramaṇopāsaka laymen headed by Sejjaṃsa.
The Arhat Usabha of Kosala had an eminent community of five hundred and fifty-four thousand śramaṇopāsikā laywomen headed by Subhaddā.
The Arhat Usabha of Kosala had an eminent group of four thousand seven hundred and fifty knowers of the fourteen pūrvas, who, though not Jinas themselves, resembled Jinas, knew all combinations of sounds, and expounded unerringly like a Jina.
The Arhat Usabha of Kosala had an eminent group of nine thousand knowers of avadhijñāna.
The Arhat Usabha of Kosala had twenty thousand omniscient ones, an eminent group of twenty thousand six hundred possessors of vaikriya powers, twelve thousand six hundred and fifty possessors of vipulamati manaḥparyavajñāna, and twelve thousand six hundred and fifty disputants.
The Arhat Usabha of Kosala had twenty-two thousand nine hundred monks who achieved good rebirth, good duration of life, and auspicious futures, being reborn in the Anuttara heavens.
Twenty thousand śramaṇas of the Arhat Usabha of Kosala attained liberation, and forty thousand āryikā nuns attained liberation—thus sixty thousand disciples attained liberation.
Many homeless ascetic disciples of the Arhat Usabha, Blessed Ones, some having an ascetic tenure of one month, and so on as described in the Aupapātika, all the descriptions of ascetics up to sitting with knees raised and head bent, entering the chamber of meditation, dwelt cultivating their souls through restraint and austerities.
The Arhat Usabha had two kinds of periods producing an end [to suffering]: namely, the era-ending period and the ordination-ending period. The era-ending period lasted up to incalculable generations of men, and the ordination-ending period occurred when one made an end within an antarmuhūrta of ordination.