Viyahapannatti 15.649-654

Then the ascetic, the Lord Mahāvīra, said to Gośāla Maṅkhaliputra: “Gośāla! Just as if there were a thief who, being pursued round and round by villagers, unable to find any pit, cave, fortress, depression, mountain, or rugged place, might stand covering himself with a single large strand of wool, a strand of hemp, a flake of cotton, or a blade of grass; though uncovered, he thinks himself covered; though unconcealed, he thinks himself concealed; though unhidden, he thinks himself hidden; though not escaped, he thinks himself escaped—even so, Gośāla, though you are not another, you present yourself as another! Therefore, do not do so, Gośāla! It does not befit you, Gośāla! You are indeed that very same form, none other.”

Then that Gośāla Maṅkhaliputra, having been spoken to thus by the ascetic, the Lord Mahāvīra, became enraged, furious, angry, terribly agitated, and burning with fury. He reviled the ascetic, the Lord Mahāvīra, with diverse abuses; assaulted him with diverse assaults; berated him with diverse beratings; and denounced him with diverse denunciations. Having denounced him, he said thus: “You are ruined perhaps, destroyed perhaps, fallen perhaps, ruined, destroyed, and fallen perhaps! Today you will not survive; there is no well-being for you at my hands!”

At that time, in that period, an ascetic named Sarvānubhūti, a disciple of the ascetic, the Lord Mahāvīra, born in the eastern country, naturally gentle, naturally tranquil, naturally slender in anger, pride, deceit, and greed, endowed with mildness and gentleness, humble, well disciplined, out of devotion to his teacher of the Dharma, not enduring this state of affairs, arose from his seat; having arisen, he went to where Gośāla Maṅkhaliputra was; having gone, he spoke thus to Gośāla Maṅkhaliputra:
“Even anyone, O Gośāla, who hears even a single noble, pious, wholesome word from such a śramaṇa or brāhmaṇa, he bows down to him, pays homage to him, honours him, respects him, and attends upon him as an auspicious, fortunate, divine caitya. How much more so then you, O Gośāla, who were initiated by the Lord himself, shaved by the Lord himself, instructed by the Lord himself, trained by the Lord himself, made very learned by the Lord himself, and yet have turned to falsehood against the Lord himself? Therefore do not [act] thus, O Gośāla! It is not befitting you, O Gośāla! Truly she is your same shadow, none other.”
Then that Gośāla Maṅkhaliputra, being addressed thus by the ascetic Sarvānubhūti, became furious, enraged, angry, ferocious, seething with wrath, and by his austerity and fiery energy, with a single strike, as if with a blow from a mallet, turned the ascetic Sarvānubhūti into a heap of ashes.
Then that Gośāla Maṅkhaliputra, having by his austerity and fiery energy, with a single strike, as if with a blow from a mallet, turned the ascetic Sarvānubhūti into a heap of ashes, a second time reviled the ascetic, the Lord Mahāvīra, with diverse abuses, disparaged him with diverse insults, reproached him with diverse rebukes, and scorned him with diverse derisive words; having scorned him, he spoke thus: “You are utterly lost, you are utterly destroyed, you are utterly fallen, you are utterly lost, destroyed, and fallen! Today you shall not live; there is no well-being for you from me!”
At that time, in that period, an ascetic named Sunakkhatta, a disciple of the ascetic, the Lord Mahāvīra, born in the Kosala country, naturally gentle, […] up to well disciplined, out of devotion to his teacher of the Dharma, not enduring this state of affairs, arose from his seat; having arisen, he went to where Gośāla Maṅkhaliputra was; having gone, he spoke thus to Gośāla Maṅkhaliputra:
“Even anyone, O Gośāla, who hears even a single noble, pious, wholesome word from such a śramaṇa or brāhmaṇa, he bows down to him, pays homage to him, honours him, respects him, and attends upon him as an auspicious, fortunate, divine caitya. How much more so then you, O Gośāla, who were initiated by the Lord himself, shaved by the Lord himself, instructed by the Lord himself, trained by the Lord himself, made very learned by the Lord himself, and yet have turned to falsehood against the Lord himself? Therefore do not [act] thus, O Gośāla! It is not befitting you, O Gośāla! Truly she is your same shadow, none other.”
Then that Gośāla Maṅkhaliputra, being addressed thus by the ascetic Sunakkhatta, became furious, enraged, angry, ferocious, seething with wrath, and tormented the ascetic Sunakkhatta with his austerity and fiery energy.
Then that ascetic Sunakkhatta, being tormented by Gośāla Maṅkhaliputra with his austerity and fiery energy, went to where the ascetic, the Lord Mahāvīra was; having gone, he bowed down and paid homage to the ascetic, the Lord Mahāvīra, three times; having bowed down and paid homage, he personally undertook the five great vows; having undertaken them, he asked forgiveness of the monks and nuns; having asked forgiveness, having confessed and repented, attained equanimity, he died in due course.
Then that Gośāla Maṅkhaliputra, having tormented the ascetic Sunakkhatta with his austerity and fiery energy, a third time reviled the ascetic, the Lord Mahāvīra, with diverse abuses, disparaged him with diverse insults, reproached him with diverse rebukes, and scorned him with diverse derisive words; having scorned him, he spoke thus: “You are utterly lost, you are utterly destroyed, you are utterly fallen, you are utterly lost, destroyed, and fallen! Today you shall not live; there is no well-being for you from me!”
Then the ascetic, the Lord Mahāvīra, spoke thus to Gośāla Maṅkhaliputra: “Even anyone, O Gośāla, who hears even a single noble, pious, wholesome word from such a śramaṇa or brāhmaṇa, he bows down to him, pays homage to him, honours him, respects him, and attends upon him as an auspicious, fortunate, divine caitya. How much more so then, O Gośāla, you who were initiated by me myself, shaved by me myself, instructed by me myself, trained by me myself, made very learned by me myself, and yet have turned to falsehood against me myself? Therefore do not [act] thus, O Gośāla! It is not befitting you, O Gośāla! Truly she is your same shadow, none other.”
Then that Gośāla Maṅkhaliputra, being addressed thus by the ascetic, the Lord Mahāvīra, became furious, enraged, angry, ferocious, seething with wrath, and engaged in the fiery transformation; having engaged in it, he stepped back seven or eight paces; having stepped back, he discharged the fiery energy at the body of the ascetic, the Lord Mahāvīra, to kill him—just as a gust of wind or a whirlwind, being obstructed or checked by a rock, a wall, a pillar, or a stupa, does not affect it, does not penetrate it; even so the austerity and fiery energy of Gośāla Maṅkhaliputra, when discharged at the body of the ascetic, the Lord Mahāvīra, to kill him, did not affect it, did not penetrate it; it coiled around, having coiled around it circumambulated from left to right, having circumambulated it soared high into the sky; then, repulsed, turning back, repeatedly burning the body of that same Gośāla Maṅkhaliputra, it entered right inside.
Then that Gośāla Maṅkhaliputra, overcome by his own fiery energy, spoke thus to the ascetic, the Lord Mahāvīra: “You indeed, O venerable Kāśyapa, being overcome by my austerity and fiery energy, with your body afflicted with bilious fever, succumbing to burning heat, shall die within six months while still an unliberated one!”
Then the ascetic, the Lord Mahāvīra, spoke thus to Gośāla Maṅkhaliputra: “I indeed, O Gośāla, shall not, being overcome by your austerity and fiery energy, with my body afflicted with bilious fever, succumbing to burning heat, die within six months while still an unliberated one. I shall wander happily as a Jina for another sixteen years. But you yourself, O Gośāla, being overcome by your own fiery energy, with your body afflicted with bilious fever, succumbing to burning heat, shall die within seven nights while still an unliberated one!”
Then in the city of Śrāvastī, at fork-roads, cross-roads, squares, courtyards, four-way intersections, main highways, and roads, many people declared to one another, […] up to expounded thus: “Thus indeed, O beloved of the gods, outside the city of Śrāvastī, at the Koṣṭhaka caitya, two Jinas are conversing—one says, ‘You will die first,’ the other says, ‘You will die first.’ Who among them is the truth-speaker? Who is the speaker of falsehood?”
There, whoever was the preeminent person among the people said: “The ascetic, the Lord Mahāvīra, is the truth-speaker; Gośāla Maṅkhaliputra is the speaker of falsehood.”

Addressing the śramaṇa Nirgrantha ascetics, the Venerable Ascetic Mahāvīra said: "Noble ones! Just as a heap of grass, wood, leaves, bark, chaff, husks, dung, or sweepings, once scorched, shriveled, and altered by fire, becomes depleted of energy, devoid of energy, ruined, degraded, lost, and destroyed; even so, Gośāla Maṅkhaliputra, having emitted fiery energy upon my body to kill me, has become depleted of energy, devoid of energy, ruined, degraded, lost, and destroyed. Therefore, noble ones, go forward and confront Gośāla Maṅkhaliputra with legitimate interrogation, recall him with legitimate reminders, treat him with legitimate refutation, and with arguments, reasons, questions, answers, and causes, silence him completely with cross-examination."

Then those śramaṇa Nirgranthas, thus instructed by the Venerable Ascetic Mahāvīra, paid homage and obeisance to the Venerable Ascetic Mahāvīra, and having paid homage and obeisance, they approached Gośāla Maṅkhaliputra. Having approached him, they confronted Gośāla Maṅkhaliputra with legitimate interrogation, recalled him with legitimate reminders, treated him with legitimate refutation, and with arguments, reasons, questions, answers, and causes, silenced him with cross-examination.

Then Gośāla Maṅkhaliputra, being confronted by the śramaṇa Nirgranthas with legitimate interrogation, recalled with legitimate reminders, treated with legitimate refutation, and silenced by cross-examination through arguments, reasons, questions, answers, and causes, became enraged, furious, angry, violent, and gnashing his teeth, yet he was unable to inflict any illness, harm, or laceration of the skin upon the bodies of the śramaṇa Nirgranthas.

Then the elder Ājīvikas saw Gośāla Maṅkhaliputra being confronted by the śramaṇa Nirgranthas with legitimate interrogation, recalled with legitimate reminders, treated with legitimate refutation, and silenced with cross-examination through arguments, reasons, questions, answers, and causes; and they saw that even while enraged, furious, angry, violent, and gnashing his teeth, he was unable to cause any illness, harm, or skin laceration to the bodies of the śramaṇa Nirgranthas. Having seen this, they abandoned Gośāla Maṅkhaliputra and departed. Having departed, they approached the Venerable Ascetic Mahāvīra. Having approached him, they circumambulated the Venerable Ascetic Mahāvīra three times from left to right, paid homage and obeisance, and took refuge in the Venerable Ascetic Mahāvīra and dwelt with him. Some elder Ājīvikas, however, remained taking refuge in Gośāla Maṅkhaliputra.

Then Gośāla Maṅkhaliputra, unable to accomplish the purpose for which he had hurriedly come, looked about in bewilderment, sighed long and hot breaths, plucked the hairs of his beard, scratched the back of his neck, slapped his thighs, shook his hands, stamped the ground with both feet, and crying out, "Alas, alas! Ah, I am ruined!", departed from the presence of the Venerable Ascetic Mahāvīra at the Koṭṭhaka shrine. Having departed, he went to the city of Śrāvastī, to the workshop of the potter-woman Hālāhalā. Having arrived, he remained in the pottery shop of the potter-woman Hālāhalā with an unripe mango stone in his hand, drinking liquor, singing repeatedly, dancing repeatedly, repeatedly bowing reverently with folded hands to the potter-woman Hālāhalā, and sprinkling his limbs with cold, muddy water and rinsed wash-water.

Addressing the śramaṇa Nirgranthas, the Venerable Ascetic Mahāvīra said: "Noble ones! That fiery energy which Gośāla Maṅkhaliputra emitted against my body to kill me was sufficient to destroy, slaughter, extirpate, and reduce to ashes sixteen countries, namely: 1. Aṅga, 2. Vaṅga, 3. Magadha, 4. Malaya, 5. Mālavaka, 6. Accha, 7. Vaccha, 8. Kīccha, 9. Pāḍha, 10. Lāḍha, 11. Vajji, 12. Moli, 13. Kāśī, 14. Kosala, 15. Avāha, and 16. Sambhuttara.

And moreover, noble ones, as Gośāla Maṅkhaliputra resides in the workshop of the potter-woman Hālāhalā holding an unripe mango stone in his hand, drinking liquor, singing repeatedly, dancing repeatedly, and repeatedly bowing with folded hands to the potter-woman Hālāhalā, he proclaims these eight finalities in order to conceal his fault, namely: 1. the last drink, 2. the last song, 3. the last dance, 4. the last gesture of reverence, 5. the last great deluge cloud Pokkhalasaṃvaṭṭaka, 6. the last scented elephant Seyaṇaga, 7. the last battle with great catapult stones, and 8. 'I myself am the final tīrthaṅkara among the twenty-four tīrthaṅkaras of this descending era, and I shall attain liberation and put an end [to all suffering].'

And furthermore, noble ones, as Gośāla Maṅkhaliputra resides sprinkling his limbs with cold, muddy water and wash-water, he proclaims these four permitted drinks and four unpermitted drink-substitutes in order to conceal his fault.

What are the four drinks?
The drinks are declared to be of four kinds, namely: 1. that collected from a cow’s back, 2. that squeezed by hand, 3. that heated by the sun, 4. that dripping from a rock. Such are the drinks.

What are the four unpermitted drink-substitutes?
The unpermitted drink-substitutes are declared to be of four kinds, namely: 1. plate-drink, 2. rind-drink, 3. pod-drink, and 4. pure drink.

What is the plate-drink?
The plate-drink is when one touches with one’s hands a moist, cool wooden dish, a wooden vessel, a wooden pot, or a wooden jar, but does not drink the water. Such is the plate-drink.

What is the rind-drink?
The rind-drink is when one puts in the mouth and squeezes or sucks the fresh, unripe fruit of a mango or hog-plum, up to jujube or tinduka (as detailed in the Prayogapada), but does not drink the liquid. Such is the rind-drink.

What is the pod-drink?
The pod-drink is when one puts in the mouth and presses or chews a tender, raw pod of peas, mung beans, māṣa beans, or silk-cotton tree beans, but does not swallow the juice. Such is the pod-drink.

What is the pure drink?
The pure drink is when one consumes pure dry food for six months: two months lying on a bed of bare earth, two months lying on a bed of wood, and two months lying on a bed of darbha grass. To him, upon the final night of the completed six months, these two deities of great splendor and majesty appear before him, namely: Puṇṇabhadra and Māṇibhadra. Then those deities stroke his limbs with cool, moist hands. If he welcomes those deities, he forms karma leading to birth as an Āśīviṣa deity; if he does not welcome those deities, an element of fire arises within his own body. He burns his body with his own fiery energy, and thereafter he attains liberation and puts an end [to suffering]. Such is the pure drink.

Now, in that city of Śrāvastī there lived an Ājīvika lay devotee named Ayaṃpula—wealthy, affluent, up to being devoted to cultivating himself in the Ājīvika doctrine. Then on a certain occasion, during the period between the first and second watches of the night while keeping watch over his household, Ayaṃpula the Ājīvika lay devotee had this internal, thoughtful, reflective notion arise in his mind: 'What is the shape of the hallā insect declared to be?'

Then a second time, this internal, thoughtful, reflective notion arose in the mind of Ayaṃpula the Ājīvika lay devotee: 'Indeed, my religious teacher and instructor Gośāla Maṅkhaliputra has arisen with knowledge and vision, an arhat, jina, kevalin, omniscient, and all-seeing, and he resides right here in the city of Śrāvastī in the workshop of the potter-woman Hālāhalā, surrounded by the Ājīvika saṅgha, cultivating himself in the Ājīvika doctrine. It would be best for me tomorrow, when night yields to dawn, up to when the thousand-rayed, day-making sun rises blazing with luster, to pay homage to Gośāla Maṅkhaliputra, attend upon him, and receive an explanation of this matter.' Having thus resolved, the next day, when the night yielded to dawn and the thousand-rayed sun arose blazing with luster, he bathed, offered oblations, adorned his body with few but costly ornaments, and stepped out from his house. Proceeding on foot through the center of the city of Śrāvastī, he came to the pottery shop of the potter-woman Hālāhalā. Arriving there, he saw Gośāla Maṅkhaliputra in the workshop of the potter-woman Hālāhalā holding an unripe mango stone in his hand, drinking liquor, dancing repeatedly, bowing with folded hands to the potter-woman Hālāhalā, and sprinkling his body with cold muddy wash-water. Seeing this, he was embarrassed, ashamed, and disgusted, and quietly stepped back.

Then the elder Ājīvikas saw Ayaṃpula the Ājīvika lay devotee embarrassed, ashamed, and stepping back, and having seen him, said: 'Come here, Ayaṃpula!'

Then Ayaṃpula the Ājīvika lay devotee, thus addressed by the elder Ājīvikas, approached the elder Ājīvikas. Having approached, he paid homage and obeisance to the elder Ājīvikas, and sat neither too close nor too far, attending upon them.

The elder Ājīvikas addressed Ayaṃpula the Ājīvika lay devotee: 'Indeed, Ayaṃpula, between the first and second watches of the night while keeping watch over your household, did not this internal thought and reflection arise in your mind: "What is the shape of the hallā insect declared to be?"

Then to you, Ayaṃpula, a second time did not that same thought arise (all is to be recited as above), up to your coming quickly through the middle of the city of Śrāvastī to the pottery shop of Hālāhalā, right here to this place? Is this not so, Ayaṃpula?'
'Yes, it is so.'

'Moreover, Ayaṃpula, your religious teacher and instructor Gośāla Maṅkhaliputra resides in the workshop of the potter-woman Hālāhalā holding an unripe mango stone in his hand, up to making reverent bows; and therein the Lord proclaims these eight finalities, namely: the last drink, up to putting an end to suffering.

And also, Ayaṃpula, your religious teacher and instructor Gośāla Maṅkhaliputra resides sprinkling his limbs with cold, muddy wash-water; and therein the Lord proclaims these four drinks and four unpermitted drink-substitutes.

What are the drinks? The drinks are […] up to thereafter he attains liberation and puts an end to all suffering.

Therefore go, Ayaṃpula; this very religious teacher and instructor of yours, Gośāla Maṅkhaliputra, will give you this explanation.'

Then Ayaṃpula the Ājīvika lay devotee, thus addressed by the elder Ājīvikas, rose up delighted and pleased, and set out to approach Gośāla Maṅkhaliputra.

Then the elder Ājīvikas gave a secret sign from a secluded corner to Gośāla Maṅkhaliputra to cast away the unripe mango stone.

Gośāla Maṅkhaliputra grasped the elder Ājīvikas' signal, and having grasped it, tossed the mango stone into a secluded corner.

Then Ayaṃpula the Ājīvika lay devotee approached Gośāla Maṅkhaliputra. Having approached, he circumambulated Gośāla Maṅkhaliputra three times and attended upon him.

Gośāla Maṅkhaliputra addressed Ayaṃpula the Ājīvika lay devotee: 'Indeed, Ayaṃpula, in the night, up to you came quickly to my presence. Is this matter not true, Ayaṃpula?'
'Yes, it is so.'

'Now, that was not an unripe mango stone; it was only mango rind. As to what shape the hallā insect is declared to be: the hallā insect is declared to be shaped like a bamboo root. Play the vīṇā, O hero! Play the vīṇā, O hero!'

Then Ayaṃpula the Ājīvika lay devotee, having received this explanation from Gośāla Maṅkhaliputra, with his mind filled with supreme joy, gladness, and exhilaration, paid homage and obeisance to Gośāla Maṅkhaliputra, asked questions, received the meanings, and having received the meanings, rose up, paid homage and obeisance to Gośāla Maṅkhaliputra, and returned in the same direction from which he had come.

Then Gośāla Maṅkhaliputra recognized his impending death. Recognizing it, he summoned the elder Ājīvikas and said to them: 'O beloved of the gods! When you know I have passed away, bathe my body with fragrant scented water; having bathed it, dry my limbs with a soft, delicate fragrant cloth dyed with madder; having dried it, anoint my limbs with fresh Gośīrṣa sandalwood paste; having anointed it, clothe me in a costly robe marked with swan patterns; having clothed me, adorn me with all kinds of ornaments; having adorned me, place me on a palanquin carried by a thousand men; and carrying me through the triangular junctions, crossroads, squares, junctions of four roads, and main highways of the city of Śrāvastī, proclaim with loud voices: "Behold, O beloved of the gods! Gośāla Maṅkhaliputra was a jina who proclaimed jina-hood, an arhat who proclaimed arhat-hood, a kevalin who proclaimed kevalin-hood, an omniscient one who proclaimed omniscience; having lived making known the name of a jina, he is the last of the twenty-four tīrthaṅkaras of this descending era, liberated, up to free from all suffering!" In this manner, carry out the funeral rites of my body with full display of pomp and honor.'

Then those elder Ājīvikas obediently accepted this command of Gośāla Maṅkhaliputra.

Then, as the seven nights were coming to an end, having attained right faith, there arose in that Gośāla Maṅkhaliputra this internal, thought, wished-for, mental reflection: “Indeed, I am no Jina, [though] proclaiming myself a Jina; no arhat, [though] proclaiming myself an arhat; no kevalin, [though] proclaiming myself a kevalin; no omniscient one, [though] proclaiming myself an omniscient one, who lived proclaiming the title of Jina! But I am merely Gośāla Maṅkhaliputra, a slayer of śramaṇas, a killer of śramaṇas, an adversary of śramaṇas, a bringer of dishonor, dispraise, and ill fame upon the ācāryas and upādhyāyas, who, having lived leading astray and misleading oneself, others, or both by many fabrications of falsehood and clingings to wrong view, overpowered by my own heat, with my body afflicted by bilious fever, suffering the onset of a burning sensation, shall die within seven nights as an un-omniscient being alone!
Śramaṇa Lord Mahāvīra is a Jina, proclaiming himself a Jina; an arhat, proclaiming himself an arhat; a kevalin, proclaiming himself a kevalin; an omniscient one, proclaiming himself an omniscient one; he lives proclaiming the title of Jina.” Thus he reflected; having reflected, he summoned the Ājīvika elders; having summoned them, he bound them with various oaths and swore them, and having done so, he spoke thus: “Indeed, I am no Jina, [though] proclaiming myself a Jina, and so forth, who lived proclaiming [the title of Jina]! But I am merely Gośāla Maṅkhaliputra, a slayer of śramaṇas, a killer of śramaṇas, an adversary of śramaṇas, a bringer of dishonor, dispraise, and ill fame upon the ācāryas and upādhyāyas, who, having lived leading astray and misleading oneself, others, or both by many fabrications of falsehood and clingings to wrong view, overpowered by my own heat, with my body afflicted by bilious fever, suffering the onset of a burning sensation, shall die within seven nights as an un-omniscient being alone!
Śramaṇa Lord Mahāvīra is a Jina, proclaiming himself a Jina, and so forth, who lives proclaiming the title of Jina. Therefore, O beloved of the gods, knowing that I have passed away, bind my left foot with a hemp rope; having bound it, spit three times in my face; having spat, dragging [my corpse] back and forth through the junctions of three roads, triangular spaces, crossroads, squares, fourfold crossroads, highways, and paths of the city of Śrāvastī, proclaiming aloud and shouting repeatedly with a very loud voice, say thus: ‘Indeed, O beloved of the gods, Gośāla Maṅkhaliputra was no Jina, [though] proclaiming himself a Jina, and so forth, who lived! This was merely Gośāla Maṅkhaliputra, a slayer of śramaṇas, and so forth, who died as an un-omniscient being alone! Śramaṇa Lord Mahāvīra is a Jina, proclaiming himself a Jina, and so forth, who lives! You should carry out the funeral procession of my body with a great absence of splendor and with total disrespect!’” Having spoken thus, he died.

Then, knowing that Gośāla Maṅkhaliputra had passed away, the Ājīvika elders closed the doors of the pottery shop of the potter woman Hālāhalā; having closed them, they drew the city of Śrāvastī in the exact middle portion of the pottery shop of the potter woman Hālāhalā; having drawn it, they bound the body of Gośāla Maṅkhaliputra by the left foot with a hemp rope; having bound it, they spat three times in his face; having spat, dragging [the corpse] back and forth through the junctions of three roads, triangular spaces, crossroads, squares, fourfold crossroads, highways, and paths of [the drawn city of] Śrāvastī, shouting repeatedly in a low whisper, they said thus: “Indeed, O beloved of the gods, Gośāla Maṅkhaliputra was no Jina, [though] proclaiming himself a Jina, and so forth, who lived! This was merely Gośāla Maṅkhaliputra, a slayer of śramaṇas, and so forth, who died as an un-omniscient being alone! Śramaṇa Lord Mahāvīra is a Jina, proclaiming himself a Jina, and so forth, who lives!” Thus they fulfilled their release from their oath. Having done so, in order to firmly establish reverence and honor a second time, they untied the hemp rope from the left foot of Gośāla Maṅkhaliputra; having untied it, they opened the doors of the pottery shop of the potter woman Hālāhalā; having opened them, they bathed the body of Gośāla Maṅkhaliputra with fragrant perfumed water, and so forth, up to: they carried out the funeral procession of the body of Gośāla Maṅkhaliputra with a great gathering of splendor and honor.