Viyahapannatti 18.8: Uddeśaka 8: anagāra kriyā

At Rājagṛha, and so on, he spoke thus: "Venerable Sir, when a cultivated homeless ascetic, looking forward and to both sides to the extent of a yoke, walking with care, happens to crush under his foot a young cock, a young quail, or a sparrow chick, does an airyāpathikī action accrue to him, Venerable Sir, or a sāmparāyikī action?"
"Gautama, when a cultivated homeless ascetic, looking forward and to both sides to the extent of a yoke, walking with care, happens to crush under his foot a young cock, a young quail, or a sparrow chick, an airyāpathikī action accrues to him, not a sāmparāyikī action."
"For what reason, Venerable Sir, is it said thus?"
"Gautama, he whose anger, pride, deceit, and greed are severed, incurs an airyāpathikī action; he whose anger, pride, deceit, and greed are not severed, incurs a sāmparāyikī action. For one walking according to the scriptures, an airyāpathikī action accrues; for one walking contrary to the scriptures, a sāmparāyikī action accrues. And he walks according to the scriptures. For that reason [it is said thus]."
"So it is, Venerable Sir! So it is, Venerable Sir!", and so on, he dwelt.
Then the ascetic, the Lord Mahāvīra, at some other time, departed from the city of Rājagṛha, from the Guṇaśīla caitya, and having departed, wandered in a wandering tour through the countryside.

At that time, in that period, there was a city named Rājagṛha. There was the Guṇaśīla caitya—description, down to the slab of rock. In the close vicinity of that Guṇaśīla caitya, many adherents of other doctrines resided. Then the ascetic, the Lord Mahāvīra, arrived, down to the assembly dispersed.
At that time, in that period, the eldest disciple of the ascetic, the Lord Mahāvīra, the homeless ascetic named Indrabhūti, up to sitting with knees raised, head lowered, absorbed in meditation, dwelt cultivating himself through self-restraint and austerity.
Then those adherents of other doctrines approached the Lord Gautama; having approached, they spoke thus to the Lord Gautama: "Are you, Venerables, in three ways by three modes, unrestrained, unrenounced, without having checked and renounced evil deeds, active, unrestrained, exclusively violent, and exclusively foolish?"
Then the Lord Gautama spoke thus to those adherents of other doctrines: "For what reason, Venerables, would we be, in three ways by three modes, unrestrained, down to exclusively foolish?"
Then those adherents of other doctrines spoke thus to the Lord Gautama: "You, Venerables, while walking, step on living beings, strike them down, and destroy them. Therefore, you, stepping on living beings and destroying them, are in three ways by three modes, down to exclusively foolish."
Then the Lord Gautama spoke thus to those adherents of other doctrines: "Indeed not, Venerables! We do not, while walking, step on living beings, down to destroy them. We, Venerables, while walking, relying on the body, intention, and movement, walk carefully looking and re-looking in every direction. Thus, walking while looking and re-looking in every direction, we do not step on living beings, down to nor do we destroy them. Therefore, not stepping on living beings, down to not destroying them, we are in three ways by three modes, down to exclusively wise. You, Venerables, are yourselves in three ways by three modes, down to exclusively foolish."
Then those adherents of other doctrines spoke thus to the Lord Gautama: "For what reason, Venerables, are we in three ways by three modes, down to exclusively foolish?"
Then the Lord Gautama spoke thus to those adherents of other doctrines: "You, Venerables, while walking, step on living beings, down to destroy them. Therefore, stepping on living beings, down to destroying them, you are in three ways by three modes, down to exclusively foolish."
Then the Lord Gautama thus answered those adherents of other doctrines; having answered, he approached the ascetic, the Lord Mahāvīra; having approached, he paid homage and bowed down to the ascetic, the Lord Mahāvīra; having paid homage and bowed down, neither too close nor too far, down to he attended upon him.
Addressing him as Gautama, the ascetic, the Lord Mahāvīra spoke thus to the Lord Gautama: "Well said, Gautama, did you speak to those adherents of other doctrines! Excellently, Gautama, did you speak to those adherents of other doctrines! Gautama, I have many disciples who are non-omniscient śramaṇa Nirgranthas, who are not capable of giving such an answer as you did. Therefore, well said, Gautama, did you speak to those adherents of other doctrines! Excellently, Gautama, did you speak to those adherents of other doctrines!"
Then the Lord Gautama, addressed in this way by the ascetic, the Lord Mahāvīra, became joyous and pleased, paid homage and bowed down to the ascetic, the Lord Mahāvīra; having paid homage and bowed down, he spoke thus:—

"Venerable Sir! Does an unliberated human being know and see an ultimate atom of matter? Or does he neither know nor see [it]?"
"Gautama! One [such human being] knows but does not see; another neither knows nor sees."
"Venerable Sir! Does an unliberated human being know and see a two-space-point aggregate? Or does he neither know nor see [it]?"
"Gautama! One knows but does not see; another neither knows nor sees. In this manner up to an aggregate of innumerable space-points."
"Venerable Sir! Does an unliberated human being know and see an aggregate of infinite space-points? Or does he neither know nor see [it]?"
"Gautama! One knows and sees; another knows but does not see; another does not know but sees; another neither knows nor sees."
"Venerable Sir! Does a human being possessing lower clairvoyance know and see an ultimate atom of matter? Or does he neither know nor see [it]?"
"As for the unliberated [human], so also for one possessing lower clairvoyance, up to an aggregate of infinite space-points."
"Venerable Sir! Does a human being possessing supreme clairvoyance see at the very time that he knows an ultimate atom of matter? Does he know at the very time that he sees?"
"This meaning is not valid."
"Venerable Sir! For what reason is it said: 'A human being possessing supreme clairvoyance does not see at the very time that he knows an ultimate atom of matter, and does not know at the very time that he sees'?"
"Gautama! His knowledge has determinate form, while his intuition has indeterminate form. For that reason, Gautama, it is said: 'A human being possessing supreme clairvoyance does not see at the very time that he knows an ultimate atom of matter, and does not know at the very time that he sees.' In this manner up to [an aggregate of] infinite space-points."
"Venerable Sir! Does an omniscient human being see at the very time that he knows an ultimate atom of matter? Does he know at the very time that he sees?"
"This meaning is not valid."
"Venerable Sir! For what reason is it said: 'An omniscient human being does not see at the very time that he knows an ultimate atom of matter, and does not know at the very time that he sees'?"
"Gautama! His knowledge has determinate form, while his intuition has indeterminate form. For that reason, Gautama, it is said: 'An omniscient human being does not see at the very time that he knows an ultimate atom of matter, and does not know at the very time that he sees.' In this manner up to [an aggregate of] infinite space-points."
"That is so, Venerable Sir! That is so, Venerable Sir!"