Viyahapannatti 15.652

15.652

ajjoti! samaṇe bhagavaṃ mahāvīre samaṇe niggaṃthe āmaṃtettā evaṃ vayāsī–ajjo! se jahānāmae taṇarāsī i vā kaṭṭharāsī i vā pattarāsī i vā tayārāsī i vā tusarāsī i vā bhusarāsī i vā gomayarāsī i vā avakararāsī i vā aganijjhāmie aganijjhūsie aganipariṇāmie hayatee gayatee naṭṭhatee bhaṭṭhatee luttatee viṇaṭṭhatee jāe, evāmeva gosāle maṃkhaliputte mamaṃ vahāe sarīragaṃsi teyaṃ nisirittā hayatee gayatee naṭṭhatee bhaṭṭhatee luttatee viṇaṭṭhatee jāe, taṃ chaṃdeṇaṃ ajjo! tubbhe gosālaṃ maṃkhaliputtaṃ dhammiyāe paḍicoyaṇāe paḍicoeha, dhammiyāe paḍisāraṇāe paḍisāreha, dhammieṇaṃ paḍoyāreṇaṃ paḍoyāreha, aṭṭhehi ya heūhi ya pasiṇehi ya vāgaraṇehi ya kāraṇehi ya nippaṭṭhapasiṇavāgaraṇaṃ kareha|
tae ṇaṃ te samaṇā niggaṃthā samaṇeṇaṃ bhagavayā mahāvīreṇaṃ evaṃ vuttā samāṇā samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdaṃti namaṃsaṃti, vaṃdittā namaṃsittā jeṇeva gosāle maṃkhaliputte teṇeva uvāgacchaṃti, uvāgacchittā gosālaṃ maṃkhaliputtaṃ dhammiyāe paḍicoyaṇāe paḍicoeṃti, dhammiyāe paḍisāraṇāe paḍisāreṃti, dhammieṇaṃ paḍoyāreṇaṃ paḍoyāreṃti, aṭṭhehi ya heūhi ya kāraṇehi ya nippaṭṭhapasiṇavāgaraṇaṃ kareṃti|
tae ṇaṃ se gosāle maṃkhaliputte samaṇehi niggaṃthehiṃ dhammiyāe paḍicoyaṇāe paḍicoijjamāṇe, dhammiyāe paḍisāra-ṇāe paḍisārijjamāṇe, dhammieṇaṃ paḍoyāreṇa ya paḍoyārejjamāṇe, aṭṭhehi ya heūhi ya pasiṇehi ya vāgaraṇehi ya kāraṇehi ya nippaṭṭhapasiṇavāgaraṇe kīramāṇe āsurutte ruṭṭhe kuvie caṃḍikkie misimisemāṇe no saṃcāeti samaṇāṇaṃ niggaṃthāṇaṃ sarīragassa kiṃci ābāhaṃ vā vābāhaṃ vā uppāettae, chavicchedaṃ vā karettae|
tae ṇaṃ se ājīviyā therā gosālaṃ maṃkhaliputtaṃ samaṇehiṃ niggaṃthehiṃ dhammiyāe paḍicoyaṇāe paḍicoejjamāṇaṃ, dhammiyāe paḍisāraṇāe paḍisārijjamāṇaṃ, dhammieṇaṃ paḍoyāreṇa ya paḍoyārejjamāṇaṃ, aṭṭhehi ya heūhi ya pasiṇehi ya vāgaraṇehi ya kāraṇehi ya nippaṭṭhapasiṇavāgaraṇaṃ kīramāṇaṃ, āsuruttaṃ ruṭṭhaṃ kuviyaṃ caṃḍikkiyaṃ misimisemāṇaṃ samaṇāṇaṃ niggaṃthāṇaṃ sarīragassa kiṃci ābāhaṃ vā vābāhaṃ vā chavicchedaṃ vā akaremāṇaṃ pāsaṃti, pāsittā gosālassa maṃkhaliputtassa aṃtiyāo āyāe avakkamaṃti, avakkamittā jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchaṃti, uvāgacchittā samaṇaṃ bhagavaṃ mahāvīraṃ tikkhutto āyāhiṇa-payāhiṇaṃ kareṃti, karettā vaṃdaṃti namaṃsaṃti, vaṃdittā namaṃsittā samaṇaṃ bhagavaṃ mahāvīraṃ uvasaṃpajjittāṇaṃ viharaṃti| atthegatiyā ājīviyā therā gosālaṃ ceva maṃkhaliputtaṃ uvasaṃpajjittāṇaṃ viharaṃti|
tae ṇaṃ se gosāle maṃkhaliputte jassaṭṭhāe havvamāgae tamaṭṭhaṃ asāhemāṇe, ruṃdāiṃ paloemāṇe, dīhuṇhāiṃ nīsasamāṇe, dāḍhiyāe lomāiṃ luṃcamāṇe, avaḍuṃ kaṃḍūyamāṇe, puyaliṃ papphoḍemāṇe, hatthe viṇiddhaṇamāṇe, dohi vi pāehiṃ bhūmiṃ koṭṭemāṇe hā hā aho! haohamassi tti kaṭṭu samaṇassa bhagavao mahāvīrassa aṃtiyāo koṭṭhayāo ceiyāo paḍinikkhamati, paḍinikkhamittā jeṇeva sāvatthī nagarī, jeṇeva hālāhalāe kuṃbhakārīe kuṃbhakārāvane teṇeva uvāgacchai, uvāgacchittā hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇaṃsi aṃbakūṇagahatthagae, majjapāṇagaṃ piyamāṇe, abhikkhaṇaṃ gāyamāṇe, abhikkhaṇaṃ naccamāṇe, abhikkhaṇaṃ hālāhalāe kuṃbhakārīe aṃjalikammaṃ karemāṇe, sīyalaeṇaṃ maṭṭiyāpāṇaeṇaṃ āyaṃciṇa-udaeṇaṃ gāyāiṃ parisiṃcamāṇe viharai|
ajjoti! samaṇe bhagavaṃ mahāvīre samaṇe niggaṃthe āmaṃtettā evaṃ vayāsī–jāvatie ṇaṃ ajjo! gosāleṇaṃ maṃkhalipu-tteṇaṃ mamaṃ vahāe sarīragaṃsi teye nisaṭṭhe se ṇaṃ alāhi pajjatte solasaṇhaṃ jaṇavayāṇaṃ, taṃ jahā–1. aṃgāṇaṃ 2. vaṃgāṇaṃ 3. magahāṇaṃ 4. malayāṇaṃ 5. mālavagāṇaṃ 6. acchāṇaṃ 7. vacchāṇaṃ 8. kīcchāṇaṃ 9. pāḍhāṇaṃ 1. lāḍhāṇaṃ 11. vajjīṇaṃ 12. molīṇaṃ 13. kāsīṇaṃ 14. kosalāṇaṃ 15. abāhāṇaṃ 16. suṃbhuttarāṇaṃ ghātāe vahāe ucchādaṇayāe bhāsīkaraṇayāe|
jaṃ pi ya ajjo! gosāle maṃkhaliputte hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇaṃsi aṃbakūṇagahatthagae, majjapāṇaṃ piyamāṇe, abhi-kkhaṇaṃ gāyamāṇe, abhikkhaṇaṃ naccamāṇe, abhikkhaṇaṃ hālāhalāe kuṃbhakārīe aṃjalikammaṃ karemāṇe viharai, tassa vi ya ṇaṃ vajja-ssa pacchādaṇaṭṭhayāe imāiṃ aṭṭha carimāiṃ pannavei, taṃ jahā–1. carime pāṇe 2. carime geye 3. carime naṭṭe 4. carime aṃjalikamme 5. carime pokkhalasaṃvaṭṭae mahāmehe 6. carime seyaṇae gaṃdhahattho 7. carime mahāsilākaṃṭae saṃgāme 8. ahaṃ ca ṇaṃ imīse osappiṇisamāe cauvīsāe titthagarāṇaṃ carime titthagare sijjhissaṃ jāva aṃtaṃ karessaṃ|
jaṃ pi ya ajjo! gosāle maṃkhaliputte sīyalaeṇaṃ maṭṭiyāpāṇaeṇaṃ āyaṃciṇaudaeṇaṃ gāyāiṃ parisiṃcamāṇe viharai, tassa vi ṇaṃ vajjassa pacchādaṇaṭṭhayāe imāiṃ cattāri pāṇagāiṃ cattāri apāṇagāiṃ pannaveti|
se kiṃ taṃ pāṇae?
pāṇae cauvvihe pannatte, taṃ jahā–1. gopuṭṭhae 2. hatthamaddiyae 3. ātavatattae 4. silāpabbhaṭṭhae| settaṃ pāṇae|
se kiṃ taṃ apāṇae?
apāṇae cauvvihe pannatte, taṃ jahā–1. thālapāṇae 2. tayāpāṇae 3. siṃbalipāṇae 4. suddhapāṇae|
se kiṃ taṃ thālapāṇae?
thālapāṇae–je ṇaṃ dāthālagaṃ vā dāvāragaṃ vā dākuṃbhagaṃ vā dākalasaṃ vā sītalagaṃ ullagaṃ hatthehiṃ parāmusai, na ya pāṇiyaṃ piyai| settaṃ thālapāṇae|
se kiṃ taṃ tayāpāṇae?
tayāpāṇae–je ṇaṃ aṃbaṃ vā aṃbāḍagaṃ vā jahā paogapade jāva voraṃ vā teṃbaruyaṃ vā taruṇagaṃ āmagaṃ āsagaṃsi āvīleti vā pavī-leti vā, na ya pāṇiyaṃ piyai| settaṃ tayāpāṇae|
se kiṃ taṃ siṃbalipāṇae?
siṃbalipāṇae–je ṇaṃ kalasaṃgaliyaṃ vā muggasaṃgaliyaṃ vā māsasaṃgaliyaṃ vā siṃbalisaṃgaliyaṃ vā taruṇiyaṃ āmiyaṃ āsagaṃsi āvīleti vā pavīleti vā, na ya pāṇiyaṃ piyati| settaṃ siṃbalipāṇae|
se kiṃ taṃ suddhapāṇae?
suddhapāṇae–je ṇaṃ chammāse suddhakhāimaṃ khāi, do māse puḍhavisaṃthārovagae, do māse kaṭṭhasaṃthārovagae, do māse dabbhasaṃthārovagae, tassa ṇaṃ bahupaḍipuṇṇāṇaṃ chaṇhaṃ māsāṇaṃ aṃtimarāīe ime do devā mahiḍḍhiyā jāva mahesakkhā aṃtiyaṃ pāubbhavaṃti, taṃ jahā–puṇṇabhadde ya māṇibhadde ya| tae ṇaṃ te devā sīyalaehiṃ ullaehiṃ hatthehiṃ gāyāiṃ parāmusaṃti, je ṇaṃ te deve sāijjaṃti, se ṇaṃ āsīvisattāe kammaṃ pakareti, je ṇaṃ te deve no sāijjati tassa ṇaṃ saṃsi sarīragaṃsi aganikāe saṃbhavati, se ṇaṃ saeṇaṃ teeṇaṃ sarīragaṃ jjhāmeti, jjhāmettā tao pacchā sijjhati jāva aṃtaṃ kareti| settaṃ suddhapāṇae|
tattha ṇaṃ sāvatthīe nayarīe ayaṃpule nāmaṃ ājīviovāsae parivasai–aḍḍhe, jahā hālāhalā jāva ājīviyasama-eṇaṃ appāṇaṃ bhāvemāṇe viharai| tae ṇaṃ tassa ayaṃpulassa ājīviovāsagassa annayā kadāyi puvvarattāvarattakālasamayaṃsi kuḍuṃba-jāgariyaṃ jāgaramāṇassa ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–kiṃsaṃṭhiyā ṇaṃ hallā pannattā?
tae ṇaṃ tassa ayaṃpulassa ājīviovāsagassa doccaṃ pi ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–evaṃ khalu mamaṃ dhammāyarie dhammovadesae gosāle maṃkhaliputte uppannanāṇadaṃsaṇadhare jine arahā kevalī savvaṇṇū savva-darisī iheva sāvatthīe nagarīe hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇaṃsi ājīviyasaṃghasaṃparivuḍe ājīviyasamaeṇaṃ appāṇaṃ bhāvemāṇe viharai, taṃ seyaṃ khalu me kallaṃ pāuppabhāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte gosālaṃ maṃkhaliputtaṃ vaṃdittā jāva pajjuvāsittā imaṃ eyārūvaṃ vāgaraṇaṃ vāgarittae tti kaṭṭu evaṃ saṃpeheti, saṃpehettā kallaṃ pāuppabhāe rayaṇīe jāva uṭṭhiyammi sūre sahassarassimmi dinayare teyasā jalaṃte ṇhāe kayabalikamme jāva appamahagghābharaṇālaṃkiyasarīre sāo gihāo paḍinikkhamati, paḍinikkhamittā pāyavihāracāreṇaṃ sāvatthiṃ nagariṃ majjhaṃmajjheṇaṃ jeṇeva hālāhalāe kuṃbhakārīe kuṃbhakārāvane teṇeva uvāgacchai, uvāgacchittā gosālaṃ maṃkhaliputtaṃ hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇaṃsi aṃbakūṇagahatthagayaṃ majjapāṇagaṃ pīyamāṇaṃ abhikkhaṇaṃ naccamāṇaṃ, abhikkhaṇaṃ hālāhalāe kuṃbhakārīe aṃjalikammaṃ karemāṇaṃ sīyalaeṇaṃ maṭṭiyā pāṇaeṇaṃ āyaṃciṇa-udaeṇaṃ gāyāiṃ parisiṃcamāṇaṃ pāsai, pāsittā lajjie vilie viḍḍe saṇiyaṃ-saṇiyaṃ paccosakkai|
tae ṇaṃ te ājīviyā therā ayaṃpulaṃ ājīviyovāsagaṃ lajjiyaṃ jāva paccosakkamāṇaṃ pāsai, pāsittā evaṃ vayāsī–ehi tāva ayaṃpulā! ito|
tae ṇaṃ se ayaṃpule ājīviyovāsae ājīviyatherehiṃ evaṃ vutte samāṇe jeṇeva ājīviyā therā teṇeva uvāgacchai, uvāgacchittā ājīvie there vaṃdai namaṃsai, vaṃdittā namaṃsittā naccāsanne jāva pajjuvāsai|
ayaṃpulāti! ājīviyā therā ayaṃpulaṃ ājīviyovāsagaṃ evaṃ vayāsī–se nūnaṃ te ayaṃpulā! puvvarattāvarattakālasamayaṃsi kuḍuṃbajāgariyaṃ jāgaramāṇassa ayameyārūve ajjhatthie ciṃtie patthie manogae saṃkappe samuppajjitthā–kiṃsaṃṭhiyā ṇaṃ hallā pannattā?
tae ṇaṃ tava ayaṃpulā! doccaṃ pi ayameyārūve taṃ ceva savvaṃ bhāṇiyavvaṃ jāva sāvatthiṃ nagariṃ majjhaṃmajjheṇaṃ jeṇeva hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇe, jeṇeva ihaṃ teṇeva havvamāgae| se nūnaṃ te ayaṃpulā! aṭṭhe samaṭṭhe?
haṃtā atthi|
jaṃ pi ya ayaṃpulā! tava dhammāyarie dhammovadesae gosāle maṃkhaliputte hālāhalāe kuṃbhakārīe kuṃbhakārāvaṇaṃsi aṃbakūṇagahattha-gae jāva aṃjaliṃ karemāṇe viharai, tattha vi ṇaṃ bhagavaṃ imāiṃ aṭṭha carimāiṃ pannaveti, taṃ jahā–carime pāṇe jāva aṃtaṃ karessati|
jaṃ pi ya ayaṃpulā! tava dhammāyarie dhammovadesae gosāle maṃkhaliputte sīyalaeṇaṃ maṭṭiyā pāṇaeṇaṃ āyaṃciṇa-udaeṇaṃ gāyāiṃ parisiṃcamāṇe viharai, tattha vi ṇaṃ bhagavaṃ imāiṃ cattāri pāṇagāiṃ, cattāri apāṇagāiṃ pannaveti|
se kiṃ taṃ pāṇae? pāṇae jāva tao pacchā sijjhati jāva aṃtaṃ kareti|
taṃ gaccha ṇaṃ tumaṃ ayaṃpulā! esa ceva tava dhammāyarie dhammovadesae gosāle maṃkhaliputte imaṃ eyārūvaṃ vāgaraṇaṃ vāgarehiti|
tae ṇaṃ se ayaṃpule ājīviovāsae ājīviehiṃ therehiṃ evaṃ vutte samāṇe haṭṭhatuṭṭhe uṭṭhāe uṭṭhei, uṭṭhettā jeṇeva gosāle maṃkhaliputte teṇeva pahārettha gamaṇāe|
tae ṇaṃ te ājīviyā therā gosālassa maṃkhaliputtassa aṃbakūṇaga-eḍāvaṇaṭṭhayāe egaṃtamaṃte saṃgāraṃ kuvvaṃti|
tae ṇaṃ se gosāle maṃkhaliputte ājīviyāṇaṃ therāgaṃ saṃgāraṃ paḍicchai, paḍicchittā aṃbakūṇagaṃ egaṃtamaṃte eḍei|
tae ṇaṃ se ayaṃpule ājīviyovāsae jeṇeva gosāle maṃkhaliputte teṇeva uvāgacchai, uvāgacchittā gosālaṃ maṃkhali-puttaṃ tikkhutto jāva pajjuvāsati|
ayaṃpulādi! gosāle maṃkhaliputte ayaṃpulaṃ ājīviyovāsagaṃ evaṃ vayāsī–se nūnaṃ ayaṃpulā! pavvarattāvarattakāla-samayaṃsi jāva jeṇeva mamaṃ aṃtiyaṃ teṇeva havvamāgae| se nūnaṃ ayaṃpulā! aṭṭhe samaṭṭhe?
haṃtā atthi|
taṃ no khalu esa aṃbakūṇae, aṃbacoyae ṇaṃ ese kiṃsaṃṭhiyā hallā pannattā? vaṃsīmūlasaṃṭhiyā hallā pannattā| vīṇaṃ vāehi re vīragā! vīṇaṃ vāehi re vīragā!
tae ṇaṃ se ayaṃpule ājīviyovāsae gosāleṇaṃ maṃkhaliputteṇaṃ imaṃ eyārūvaṃ vāgaraṇaṃ vāgarie samāṇe haṭṭhatuṭṭha citta-mānaṃdie naṃdie pīimaṇe paramasomaṇassie harisavasavisappamāṇahiyae gosālaṃ maṃkhaliputtaṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā pasiṇāiṃ pucchai, pucchittā aṭṭhāiṃ pariyādiyai, pariyādiittā uṭṭhāe uṭṭhei, uṭṭhettā gosālaṃ maṃkhaliputtaṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā jāmeva disaṃ pāubbhūe tāmeva disaṃ paḍigae|
tae ṇaṃ se gosāle maṃkhaliputte appaṇo maraṇaṃ ābhoei, ābhoettā ājīvie there saddāvei, saddāvettā evaṃ vayāsī –tubbhe ṇaṃ devānuppiyā! mamaṃ kālagayaṃ jāṇittā surabhiṇā gaṃdhodaeṇaṃ ṇhāṇeha, ṇhāṇettā pamhalasukumālāe gaṃdhakāsāīe gāyāiṃ lūheha, lūhettā sarasenaṃ gosīsacaṃdaṇeṇaṃ gāyāiṃ aṇuliṃpaha, aṇuliṃpittā maharihaṃ haṃsalakkhaṇaṃ paḍasāḍagaṃ niyaṃseha, niyaṃsettā savvālaṃkāravibhūsiyaṃ kareha, karettā purisasahassavāhiṇiṃ sīyaṃ duruheha, duruhettā sāvatthīe nayarīe siṃghāḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu mahayā-mahayā saddeṇaṃ ugghosemāṇā-ugghosemāṇā evaṃ vadaha–evaṃ khalu devānuppiyā! gosāle maṃkhaliputte jine jinappalāvī, arahā arahappalāvī, kevalī kevalippalāvī, savvaṇṇū savvaṇṇuppalāvī, jine jinasaddaṃ pagāsemāṇe viharittā imīse osappiṇīe cauvīsāe titthagarāṇaṃ carime titthagare, siddhe jāva savvadukkhappahīne–iḍḍhisakkārasamudaeṇaṃ mama sarīragassa nīharaṇaṃ kareha|
tae ṇaṃ te ājīviyā therā gosālassa maṃkhaliputtassa eyamaṭṭhaṃ vinaeṇaṃ paḍisuṇeṃti|

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.