Viyahapannatti 15.637

15.637

namo suyadevayāe bhagavaīe
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ sāvatthī nāmaṃ nagarī hotthā–vaṇṇao| tīse ṇaṃ sāvatthīe nagarīe bahiyā uttarapuratthime disībhāe, tattha ṇaṃ koṭṭhae nāmaṃ ceie hotthā–vaṇṇao| tattha ṇaṃ sāvatthīe nagarīe hālāhalā nāmaṃ kuṃbhakārī ājīviovāsiyā parivasati–aḍḍhā jāva bahujaṇassa aparibhūyā, ājīviya-samayaṃsi laddhaṭṭhā gahiyaṭṭhā pucchiyaṭṭhā viṇicchiyaṭṭhā aṭṭhimiṃjapemmāṇurāgarattā ayamāuso! ājīviyasamaye aṭṭhe, ayaṃ paramaṭṭhe, sese aṇaṭṭhe tti ājīviyasamaeṇaṃ appāṇaṃ bhāvemāṇī viharai|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ gosāle maṃkhaliputte cauvvīsavāsapariyāe hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇaṃsi ājī-viyasaṃghasaṃparivuḍe ājīviyasamaeṇaṃ appāṇaṃ bhāvemāṇe viharai|
tae ṇaṃ tassa gosālassa maṃkhaliputtassa annadā kadāyi ime cha disācarā aṃtiyaṃ pāubbha-vitthā, taṃ jahā– sāṇe, kalaṃde, kanniyāre, acchide, aggivesāyaṇe, ajjuṇe gomāyuputte|
tae ṇaṃ te cha disācarā aṭṭhavihaṃ puvvagayaṃ maggadasamaṃ saehiṃ-saehiṃ matidaṃsaṇehiṃ nijjūhaṃti, nijjūhittā gosālaṃ maṃkhaliputtaṃ uvaṭṭhāisu|
tae ṇaṃ se gosāle maṃkhaliputte teṇaṃ aṭṭhaṃgassa mahānimittassa keṇai ulloyametteṇaṃ savvesiṃ pāṇāṇaṃ, savvesiṃ bhūyānaṃ, savvesiṃ jīvāṇaṃ, savvesiṃ sattāṇaṃ imāiṃ cha aṇaikkamaṇijjāiṃ vāgaraṇāiṃ vāgareti, taṃ jahā– lābhaṃ alābhaṃ suhaṃ dukkhaṃ, jīviyaṃ maraṇaṃ tahā|
tae ṇaṃ se gosāle maṃkhaliputte teṇaṃ aṭṭhaṃgassa mahānimittassa keṇai ulloyametteṇaṃ sāvatthīe nagarīe ajine jinappalāvī, aṇarahā arahappalāvī, akevalī kevalippalāvī, asavvaṇṇū savvaṇṇuppalāvī, ajine jinasaddaṃ pagāsemāṇe viharai|

Homage to the venerable Śrutadevatā.
At that time, in that period, there was a city named Śrāvastī—[to be described in full]. Outside that city of Śrāvastī, in the northeastern direction, there was a caitya named Koṣṭhaka—[to be described in full]. In that city of Śrāvastī lived a potter woman named Hālāhalā, an Ājīvika lay-follower, rich, up to unvanquished by the populace. She had attained the meaning, grasped the meaning, inquired into the meaning, and ascertained the meaning in the Ājīvika doctrine, and was impassioned with love and devotion [penetrating] to the marrow of her bones: ‘O long-lived ones! This Ājīvika doctrine is the true purpose, this is the supreme purpose, all else is worthless’; thus she passed her time cultivating her soul with the Ājīvika doctrine.
At that time, in that period, Gośāla Maṅkhaliputra, with an ascetic standing of twenty-four years, dwelt in the potter shop of the potter woman Hālāhalā, surrounded by the Ājīvika saṅgha, cultivating his soul with the Ājīvika doctrine.
Then, on a certain occasion, these six wanderers of the quarters appeared in the presence of that Gośāla Maṅkhaliputra, namely: Sāṇa, Kalanda, Karṇikāra, Acchidra, Agniveśyāyana, and Arjuna Gomāyūputra.
Then those six wanderers of the quarters extracted [the doctrine] consisting of the eightfold Pūrva texts and the Tenth Path by their own individual intellects and views; having extracted it, they waited upon Gośāla Maṅkhaliputra.
Then that Gośāla Maṅkhaliputra, by merely a brief glance at that eightfold great lore of omens, declared to all breathing beings, all existent beings, all living beings, all sentient beings these six unavoidable declarations, namely: gain, loss, pleasure, pain, life, and death.
Then that Gośāla Maṅkhaliputra, by merely a brief glance at that eightfold great lore of omens, in the city of Śrāvastī, though not a Jina, declared himself to be a Jina; though not an arhat, declared himself to be an arhat; though not a kevalin, declared himself to be a kevalin; though not omniscient, declared himself to be omniscient; and though not a Jina, he lived proclaiming the name of Jina.