C³¼anibrahmadattopi nagare kol±hala½ sutv± amacce evam±ha– “ambho, amhesu aµµh±rasa-akkhobhaºiy± sen±ya nagara½ pariv±retv± µhitesu nagarav±s²na½ bhaya½ v± s±rajja½ v± natthi, ±nandit± somanassappatt± apphoµenti nadanti se¼enti naccanti g±yanti, ki½ n±metan”ti? Atha na½ upanikkhittakapuris± mus±v±da½ katv± evam±ha½su “deva, maya½ ekena kammena c³¼adv±rena nagara½ pavisitv± chaºanissita½ mah±jana½ disv± pucchimh± ‘ambho sakalajambud²par±j±no ±gantv± tumh±ka½ nagara½ parikkhipitv± µhit±, tumhe pana atipamatt±, ki½ n±metan’ti? Te evam±ha½su ‘ambho, amh±ka½ rañño kum±rak±le eko manoratho ahosi sakalajambud²par±j³hi nagare pariv±rite chaºa½ kariss±m²ti, tassa ajja manoratho matthaka½ patto, tasm± chaºabheri½ car±petv± saya½ mah±tale mah±p±na½ pivat²”’ti.

R±j± tesa½ katha½ sutv± kujjhitv± sena½ ±º±pesi– “bhonto, gacchatha, khippa½ ito cito ca nagara½ avattharitv± parikha½ bhinditv± p±k±ra½ maddant± dv±raµµ±lake bhindant± nagara½ pavisitv± sakaµehi kumbhaº¹±ni viya mah±janassa s²s±ni gaºhatha, videharañño s²sa½ ±harath±”ti. Ta½ sutv± s³rayodh± n±n±vudhahatth± dv±rasam²pa½ gantv± paº¹itassa purisehi sakkharav±lukakalalasiñcanap±s±ºapatan±d²hi upaddut± paµikkamanti. “P±k±ra½ bhindiss±m±”ti parikha½ otiººepi antaraµµ±lakesu µhit± ususattitomar±d²hi vijjhant± mah±vin±sa½ p±penti. Paº¹itassa yodh± c³¼anibrahmadattassa yodhe hatthavik±r±d²ni dassetv± n±nappak±rehi akkosanti paribh±santi tajjenti. “Tumhe kilamant± bhatta½ alabhant± thoka½ pivissatha kh±dissath±”ti sur±piµµhak±ni ceva macchama½sas³l±ni ca pas±retv± sayameva pivanti kh±danti, anup±k±re caªkamanti. Itare kiñci k±tu½ asakkont± c³¼anibrahmadattassa santika½ gantv± “deva, µhapetv± iddhimante aññehi niddharitu½ na sakk±”ti vadi½su.

R±j± catupañc±ha½ vasitv± gahetabbayuttaka½ apassanto kevaµµa½ pucchi “±cariya, nagara½ gaºhitu½ na sakkoma, ekopi upasaªkamitu½ samattho natthi, ki½ k±tabban”ti. Kevaµµo “hotu, mah±r±ja, nagara½ n±ma bahi-udaka½ hoti, udakakkhayena na½ gaºhiss±ma, manuss± udakena kilamant± dv±ra½ vivarissant²”ti ±ha. So “attheso up±yo”ti sampaµicchi. Tato paµµh±ya udaka½ pavesetu½ na denti. Paº¹itassa upanikkhittakapuris± paººa½ likhitv± kaº¹e bandhitv± ta½ pavatti½ pesesu½. Tenapi paµhamameva ±ºatta½ “yo yo kaº¹e paººa½ passati, so so me ±harat³”ti. Atheko puriso ta½ disv± paº¹itassa dassesi. So ta½ pavatti½ ñatv± “na me paº¹itabh±va½ j±nant²”ti saµµhihattha½ ve¼u½ dvidh± ph±letv± parisuddha½ sodh±petv± puna ekato katv± cammena bandhitv± upari kalalena makkhetv± himavantato iddhimantat±pasehi ±n²ta½ kudr³sakumudab²ja½ pokkharaºit²re kalalesu rop±petv± upari ve¼u½ µhap±petv± udakassa p³r±pesi. Ekaratteneva va¹¹hitv± puppha½ ve¼umatthakato uggantv± ratanamatta½ aµµh±si.

Atha na½ upp±µetv± “ida½ c³¼anibrahmadattassa deth±”ti attano puris±na½ d±pesi. Te tassa daº¹aka½ valaya½ katv± “ambho, brahmadattassa p±dam³lik± ch±takena m± marittha, gaºhatheta½ uppala½ pi¼andhitv± daº¹aka½ kucchip³ra½ kh±dath±”ti vatv± khipi½su. Tameko paº¹itassa upanikkhittakapuriso uµµh±ya gaºhi, atha ta½ rañño santika½ ±haritv± “passatha, deva, imassa daº¹aka½, na no ito pubbe eva½ d²ghadaº¹ako diµµhapubbo”ti vatv± “minatha nan”ti vutte paº¹itassa puris± saµµhihattha½ daº¹aka½ as²tihattha½ katv± mini½su. Puna raññ± “kattheta½ j±tan”ti vutte eko mus±v±da½ katv± evam±ha– “deva, aha½ ekadivasa½ pip±sito hutv± ‘sura½ piviss±m²’ti c³¼adv±rena nagara½ paviµµho, n±gar±na½ udakak²¼atth±ya kata½ mah±pokkharaºi½ passi½, mah±jano n±v±ya nis²ditv± pupph±ni gaºh±ti. Tattha ida½ t²rappadese j±ta½, gambh²raµµh±ne j±tassa pana daº¹ako satahattho bhavissat²”ti.

Ta½ sutv± r±j± kevaµµa½ ±ha– “±cariya, na sakk± udakakkhayena ida½ gaºhitu½, haratheka½ up±yan”ti. “Tena hi, deva, dhaññakkhayena gaºhiss±ma, nagara½ n±ma bahidhañña½ hot²”ti. Eva½ hotu ±cariy±ti, paº¹ito purimanayeneva ta½ pavatti½ ñatv± “na me kevaµµabr±hmaºo paº¹itabh±va½ j±n±t²”ti anup±k±ramatthake kalala½ katv± v²hi½ tattha rop±pesi. Bodhisatt±na½ adhipp±yo n±ma samijjhat²ti v²h² ekaratteneva vuµµh±ya p±k±ramatthake n²l± hutv± paññ±yanti. Ta½ disv± c³¼anibrahmadatto “ambho, kimeta½ p±k±ramatthake n²la½ hutv± paññ±yat²”ti pucchi. Paº¹itassa upanikkhittakapuriso rañño vacana½ mukhato jivha½ luñcanto viya gahetv± “deva, gahapatiputto mahosadhapaº¹ito an±gatabhaya½ disv± pubbeva raµµhato dhañña½ ±har±petv± koµµh±g±r±d²ni p³r±petv± sesadhañña½ p±k±rapasse nikkhip±pesi. Te kira v²hayo ±tapena sukkhant± vassena tement± tattheva sassa½ janesu½. Aha½ ekadivasa½ ekena kammena c³¼adv±rena pavisitv± p±k±ramatthake v²hir±sito v²hi½ hatthena gahetv± v²thiya½ cha¹¹ente passi½. Atha te ma½ parih±sant± ‘ch±tosi maññe, v²hi½s±µakadasante bandhitv± tava geha½ haritv± koµµetv± pac±petv± bhuñj±h²’ti vadi½s³”ti ±rocesi.

Ta½ sutv± r±j± kevaµµa½ “±cariya, dhaññakkhayenapi gaºhitu½ na sakk±, ayampi anup±yo”ti ±ha. “Tena hi, deva, d±rukkhayena gaºhiss±ma, nagara½ n±ma bahid±ruka½ hot²”ti. “Eva½ hotu, ±cariy±”ti. Paº¹ito purimanayeneva ta½ pavatti½ ñatv± p±k±ramatthake v²hi½ atikkamitv± paññ±yam±na½ d±rur±si½ k±resi. Paº¹itassa manuss± c³¼anibrahmadattassa purisehi saddhi½ parih±sa½ karont± “sace ch±tattha, y±gubhatta½ pacitv± bhuñjath±”ti mahantamahant±ni d±r³ni khipi½su. R±j± “p±k±ramatthakena d±r³ni paññ±yanti, kimetan”ti pucchitv± “deva, gahapatiputto kira mahosadhapaº¹ito an±gatabhaya½ disv± d±r³ni ±har±petv± kul±na½ pacch±gehesu µhap±petv± atirek±ni p±k±ra½ niss±ya µhap±pes²”ti upanikkhittak±naññeva santik± vacana½ sutv± kevaµµa½ ±ha– “±cariya, d±rukkhayenapi na sakk± amhehi gaºhitu½, ±haratheka½ up±yan”ti. “M± cintayittha, mah±r±ja, añño up±yo atth²”ti. “¾cariya, ki½ up±yo n±mesa, n±ha½ tava up±yassa anta½ pass±mi, na sakk± amhehi vedeha½ gaºhitu½, amh±ka½ nagarameva gamiss±m±”ti. “Deva, ‘c³¼anibrahmadatto ekasatakhattiyehi saddhi½ vedeha½ gaºhitu½ n±sakkh²’ti amh±ka½ lajjanaka½ bhavissati, ki½ pana mahosadhova paº¹ito, ahampi paº¹itoyeva, eka½ lesa½ kariss±m²”ti. “Ki½ leso n±ma, ±cariy±”ti. “Dhammayuddha½ n±ma kariss±ma, dev±”ti. “Kimeta½ dhammayuddha½ n±m±”ti? “Mah±r±ja na sen± yujjhissanti, dvinna½ pana r±j³na½ dve paº¹it± ekaµµh±ne bhavissanti. Tesu yo vandissati, tassa par±jayo bhavissati. Mahosadho pana ima½ manta½ na j±n±ti, aha½ mahallako, so daharo, ma½ disv±va vandissati, tad± videho par±jito n±ma bhavissati, atha maya½ videha½ par±jetv± attano nagarameva gamiss±ma, eva½ no lajjanaka½ na bhavissati. Ida½ dhammayuddha½ n±m±”ti.

Paº¹ito tampi rahassa½ purimanayeneva ñatv± “sace kevaµµassa parajj±mi, n±ha½ paº¹itosm²”ti cintesi. C³¼anibrahmadattopi “sobhano, ±cariya, up±yo”ti vatv± “sve dhammayuddha½ bhavissati, dvinnampi paº¹it±na½ dhammena jayapar±jayo bhavissati. Yo dhammayuddha½ na karissati, sopi par±jito n±ma bhavissat²”ti paººa½ likh±petv± c³¼adv±rena vedehassa pesesi. Ta½ sutv± vedeho paº¹ita½ pakkos±petv± tamattha½ ±cikkhi. Ta½ pavatti½ sutv± paº¹ito “s±dhu, deva, sve p±tova pacchimadv±re dhammayuddhamaº¹ala½ sajjessanti, ‘dhammayuddhamaº¹ala½ ±gacchat³’ti peseth±”ti ±ha. Ta½ sutv± r±j± ±gatad³tasseva hatthe paººaka½ ad±si. Paº¹ito punadivase “kevaµµasseva par±jayo hot³”ti pacchimadv±re dhammayuddhamaº¹ala½ sajj±pesi. Tepi kho ekasatapuris± “ko j±n±ti, ki½ bhavissat²”ti paº¹itassa ±rakkhatth±ya kevaµµa½ pariv±rayi½su. Tepi ekasatar±j±no dhammayuddhamaº¹ala½ gantv± p±c²nadisa½ olokent± aµµha½su, tath± kevaµµabr±hmaºopi.

Bodhisatto pana p±tova gandhodakena nhatv± satasahassagghanaka½ k±sikavattha½ niv±setv± sabb±laªk±rapaµimaº¹ito n±naggarasabhojana½ bhuñjitv± mahantena pariv±rena r±jadv±ra½ gantv± “pavisatu me putto”ti vutte pavisitv± r±j±na½ vanditv± ekamanta½ µhatv± “kuhi½ gamissasi, t±t±”ti vutte “dhammayuddhamaº¹ala½ gamiss±m²”ti ±ha. “Ki½ laddhu½ vaµµat²”ti? “Deva, kevaµµabr±hmaºa½ maºiratanena vañcetuk±momhi, aµµhavaªka½ maºiratana½ laddhu½ vaµµat²”ti. “Gaºha, t±t±”ti. So ta½ gahetv± r±j±na½ vanditv± r±janivesan± otiººo sahaj±tehi yodhasahassehi parivuto navutikah±paºasahassagghanaka½ setasindhavayutta½ rathavaram±ruyha p±tar±savel±ya dv±rasam²pa½ p±puºi. Kevaµµo pana “id±ni ±gamissati, id±ni ±gamissat²”ti tass±gamana½ olokentoyeva aµµh±si, olokanena d²ghag²vata½ patto viya ahosi, s³riyatejena sed± muccanti. Mah±sattopi mah±pariv±rat±ya mah±samuddo viya ajjhottharanto kesaras²ho viya achambhito vigatalomaha½so dv±ra½ vivar±petv± nagar± nikkhamma rath± oruyha s²ho viya vijambham±no p±y±si. Ekasatar±j±nopi tassa r³pasiri½ disv± “esa kira siriva¹¹hanaseµµhiputto mahosadhapaº¹ito paññ±ya sakalajambud²pe adutiyo”ti ukkuµµhisahass±ni pavattayi½su.

Sopi marugaºaparivuto viya sakko anomena sirivibhavena ta½ maºiratana½ hatthena gahetv± kevaµµ±bhimukho agam±si. Kevaµµopi ta½ disv±va sakabh±vena saºµh±tu½ asakkonto paccuggamana½ katv± evam±ha– “paº¹ita mahosadha, maya½ dve paº¹it±, amh±ka½ tumhe niss±ya ettaka½ k±la½ vasant±na½ tumhehi paºº±k±ramattampi na pesitapubba½, kasm± evamakatth±”ti? Atha na½ mah±satto “paº¹ita, tumh±ka½ anucchavika½ paºº±k±ra½ olokent± ajja maya½ ima½ maºiratana½ labhimh±, handa, ima½ maºiratana½ gaºhatha, evar³pa½ n±ma añña½ maºiratana½ natth²”ti ±ha. So tassa hatthe jalam±na½ maºiratana½ disv± “d±tuk±mo me bhavissat²”ti cintetv± “tena hi, paº¹ita, deh²”ti hattha½ pas±resi. Mah±satto “gaºh±hi, ±cariy±”ti khipitv± pas±ritahatthassa aªgul²su p±tesi. Br±hmaºo garu½ maºiratana½ aªgul²hi dh±retu½ n±sakkhi. Maºiratana½ pariga¼itv± mah±sattassa p±dam³le pati. Br±hmaºo lobhena “gaºhiss±mi nan”ti tassa p±dam³le oºato ahosi. Athassa mah±satto uµµh±tu½ adatv± ekena hatthena khandhaµµhike, ekena piµµhikacch±ya½ gahetv± “uµµhetha ±cariya, uµµhetha ±cariya, aha½ atidaharo tumh±ka½ nattumatto, m± ma½ vandath±”ti vadanto apar±para½ katv± mukha½ bh³miya½ gha½sitv± lohitamakkhita½ katv± “andhab±la, tva½ mama santik± vandana½ pacc±s²sas²”ti g²v±ya½ gahetv± khipi. So usabhamatte µh±ne patitv± uµµh±ya pal±yi. Maºiratana½ pana mah±sattassa manuss±yeva gaºhi½su.