Viyahapannatti 15.641-644

Then, Gautama, together with Gośāla Maṅkhaliputra, I arrived at Kūrmagrāma town. Outside that Kūrmagrāma town, an ignorant ascetic named Vaiśyāyana was dwelling, performing unbroken austerities of two-day fasts, raising his arms aloft, facing the sun, exposing himself to heat on the sun-penance ground. Lice, scorched by the heat of the sun, were falling from him on all sides, and out of compassion for breathing things, creatures, living beings, and souls, as they fell, he would place them back right there again and again.
Then Gośāla Maṅkhaliputra saw the ignorant ascetic Vaiśyāyana. Having seen him, he quietly drew back from near me, and having drawn back, he approached the ignorant ascetic Vaiśyāyana. Having approached, he said to the ignorant ascetic Vaiśyāyana: "Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?"
Then the ignorant ascetic Vaiśyāyana paid no regard to this statement of Gośāla Maṅkhaliputra, took no notice of it, and remained silent.
Then Gośāla Maṅkhaliputra said to the ignorant ascetic Vaiśyāyana a second time and a third time: "Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?"
Then the ignorant ascetic Vaiśyāyana, being addressed thus a second time and a third time by Gośāla Maṅkhaliputra, became furious, wrathful, enraged, violently angry, grinding his teeth, and stepped down from the sun-penance ground. Having stepped down, he engaged in fiery projection, and having done so, retreated seven or eight steps, and having retreated, discharged fiery energy at the body of Gośāla Maṅkhaliputra to kill him.
Then I, Gautama, out of compassion for Gośāla Maṅkhaliputra and to neutralize the hot fiery energy of the ignorant ascetic Vaiśyāyana, discharged cool te悍leśyā in between them, by which cool te悍leśyā of mine the hot te悍leśyā of the ignorant ascetic Vaiśyāyana was repelled.
Then the ignorant ascetic Vaiśyāyana, knowing his hot te悍leśyā to have been repelled by my cool te悍leśyā and seeing that no illness, injury, or cut in the skin was inflicted on Gośāla Maṅkhaliputra's body, withdrew his hot te悍leśyā. Having withdrawn it, he said to me: "It is perceived, Lord! It is completely perceived, Lord!"
Then Gośāla Maṅkhaliputra said to me: "Venerable Sir, why did this dwelling-place for lice say to you: 'It is perceived, Lord! It is completely perceived, Lord!'?"
Then I, Gautama, said to Gośāla Maṅkhaliputra: "Gośāla, you saw the ignorant ascetic Vaiśyāyana, and having seen him, you quietly drew back from near me, approached the ignorant ascetic Vaiśyāyana, and having approached, said to the ignorant ascetic Vaiśyāyana: 'Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?' Then the ignorant ascetic Vaiśyāyana paid no regard to your statement, took no notice of it, and remained silent. Then you, Gośāla, said to the ignorant ascetic Vaiśyāyana a second time and a third time: 'Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?'
Then the ignorant ascetic Vaiśyāyana, being addressed thus by you a second time and a third time, became furious […] stepped back, and having stepped back, discharged te悍leśyā at your body to kill you.
Then I, Gośāla, out of compassion for you and to neutralize the hot fiery energy of the ignorant ascetic Vaiśyāyana, discharged cool te悍leśyā in between them, by which cool te悍leśyā of mine the hot te悍leśyā of the ignorant ascetic Vaiśyāyana was repelled.
Then the ignorant ascetic Vaiśyāyana, knowing his hot te悍leśyā to have been repelled by my cool te悍leśyā and seeing that no illness, injury, or cut in the skin was inflicted on your body, withdrew his hot te悍leśyā and said to me: 'It is perceived, Lord! It is completely perceived, Lord!'"
Then Gośāla Maṅkhaliputra, having heard and understood this matter from me, became frightened, terrified, distressed, alarmed, and filled with fear. He paid homage and bowed to me, and having paid homage and bowed, said: "Venerable Sir, how does one come to possess condensed and extensive te悍leśyā?"
Then I, Gautama, said to Gośāla Maṅkhaliputra: "Gośāla, whoever, [subsisting on] a fistful of beans along with nails and a mouthful of water, with unbroken austerity of two-day fasts, raising his arms aloft, facing the sun, dwells exposing himself to heat on the sun-penance ground—within six months he comes to possess condensed and extensive te悍leśyā."
Then Gośāla Maṅkhaliputra properly and reverently accepted this matter from me.

Then, Gautama, at another time, I set out on wandering together with Gośāla Maṅkhaliputra from the town of Kūrmagrāma to the town of Siddhārthagrāma. When we reached that area quickly where that sesame plant was, Gośāla Maṅkhaliputra spoke thus to me: “Venerable Sir, at that time you explained [and] expounded thus to me: ‘Gośāla! This sesame plant will mature, it will not fail to mature; and these seven sesame-flower jīvas, having passed away repeatedly, will be reborn as seven sesame seeds in a single seedpod of this very sesame plant.’ That is false! And this is seen right before our eyes: this sesame plant has not matured; it is completely immature; and those seven sesame-flower jīvas, having passed away repeatedly, have not been reborn as seven sesame seeds in a single seedpod of this very sesame plant.”
Then, Gautama, I spoke thus to Gośāla Maṅkhaliputra: “Gośāla, when I explained [and] expounded this matter to you at that time, you did not believe it, did not trust it, did not accept it. Disbelieving, mistrusting, not accepting this matter, [and] aiming at me with the thought, ‘May he become a speaker of falsehood,’ you stepped back slowly from my presence. Having stepped back, you approached that sesame plant. Having approached, you uprooted that sesame plant together with its clod of earth, and having uprooted it, threw it aside in a secluded spot. At that very moment, Gośāla, a divine mass of clouds appeared. Then that divine mass of clouds quickly thundered, quickly lightened, [and] quickly rained divine water—rain with neither too much water nor too much mud, with sparse drops, destroying dust and grit—so that that sesame plant revived, was reborn, took root, and was established right there.
And those seven sesame-flower jīvas, having passed away repeatedly, were reborn as seven sesame seeds in a single seedpod of that very sesame plant. Therefore, Gośāla, that sesame plant has indeed matured, not remained immature; and those seven sesame-flower jīvas, having passed away repeatedly, were reborn as seven sesame seeds in a single seedpod of this very sesame plant. Thus indeed, Gośāla, plant-bodied beings undergo entry into an abandoned [body].”
Then Gośāla Maṅkhaliputra, when I explained [and] expounded this matter, did not believe it, did not trust it, did not accept it. Disbelieving, mistrusting, not accepting this matter, he approached that sesame plant. Having approached, he plucked that sesame seedpod from that sesame plant, and having plucked it, cracked open the seven sesame seeds in the palm of his hand.
Then, as Gośāla Maṅkhaliputra was counting those seven sesame seeds, this internal, thought, desired, mentally conceived notion arose: ‘Thus indeed all jīvas too undergo entry into an abandoned [body].’ This, Gautama, was Gośāla Maṅkhaliputra’s [doctrine of] entry [into an abandoned body]; this, Gautama, is declared to be Gośāla Maṅkhaliputra’s departure from my presence with his own [path].”

Then Gośāla Maṅkhaliputra lived performing heat penance in a heat-penance ground facing the sun, with his arms constantly raised upward, with unbroken penance of fasting every sixth meal, [subsisting on] a fistful of sour gruel measured with nails and a single mouthful of water. Then, within six months, Gośāla Maṅkhaliputra came to possess concentrated and extensive te悍leśyā.

Then, at some other time, there appeared before that Gośāla Maṅkhaliputra these six wanderers of the quarters, namely: Sāṇa, Kalaṃda, Kaṇṇiyāra, Acchida, Aggivesāyaṇa, and Ajjuṇa Gomāyuputta. Then those six wanderers of the quarters extracted by means of their respective intellects and views the eightfold text consisting of the Pūrvas, with the Maggas as the tenth, and having extracted it, they waited upon Gośāla Maṅkhaliputra. Then, that Gośāla Maṅkhaliputra, merely by a glance at that eightfold great lore of omens, declared these six inescapable declarations for all breathing beings, all existent entities, all souls, and all sentient beings, namely: gain, loss, pleasure, pain, life, and likewise death.
Then that Gośāla Maṅkhaliputra, merely by a glance at that eightfold great lore of omens, in the city of Śrāvastī, though not a Jina, spoke as a Jina; though not an arhat, spoke as an arhat; though not a kevalin, spoke as a kevalin; though not omniscient, spoke as an omniscient one; and though not a Jina, lived proclaiming the designation of ‘Jina’. Indeed, Gautama, Gośāla Maṅkhaliputra does not live as a Jina speaking as a Jina, an arhat speaking as an arhat, a kevalin speaking as a kevalin, an omniscient one speaking as an omniscient one, a Jina proclaiming the designation of ‘Jina’; Gośāla Maṅkhaliputra lives as one not a Jina speaking as a Jina, not an arhat speaking as an arhat, not a kevalin speaking as a kevalin, not omniscient speaking as an omniscient one, and not a Jina proclaiming the designation of ‘Jina’.
Then that exceedingly vast assembly, having heard and grasped this matter in the presence of the ascetic Lord Mahāvīra, became joyous and pleased, paid homage and obeisance to the ascetic Lord Mahāvīra, and having paid homage and obeisance, returned in the very direction from which they had appeared.
Then in the city of Śrāvastī, at the triangular plots, junctions of three roads, crossroads, squares, four-faced openings, and highways, many people were telling and expounding to one another up to: “O beloved of the gods! That Gośāla Maṅkhaliputra lives as a Jina speaking as a Jina up to proclaiming the designation of ‘Jina’, that is false! The ascetic Lord Mahāvīra tells and expounds up to: ‘Thus indeed that Gośāla Maṅkhaliputra had a father named Maṅkhali, who was a maṅkha.’ Then all that should be told in the same way, up to: ‘not a Jina, he lives proclaiming the designation of Jina. Thus indeed Gośāla Maṅkhaliputra does not live as a Jina speaking as a Jina up to; Gośāla Maṅkhaliputra lives as one not a Jina speaking as a Jina up to; the ascetic Lord Mahāvīra is a Jina speaking as a Jina up to proclaiming the designation of Jina.’”
Then that Gośāla Maṅkhaliputra, having heard and grasped this matter from many people, became enraged, angered, wrathful, furious, and burning with rage, descended from the penance-ground, and having descended, went through the middle of the city of Śrāvastī to the potter-shop of the potter-woman Hālāhalā, and having gone there, he stayed in the potter-shop of the potter-woman Hālāhalā surrounded by the Ājīvika saṅgha, harboring great resentment.