Viyahapannatti 7.10: Uddeśaka 10: anyatīrthika

At that time, in that period, there was a city named Rājagṛha—[to be described as in standard texts]. There was the Guṇaśīla caitya—[to be described] up to the slab of earth-stone. In the vicinity, not far from that Guṇaśīla caitya, lived many followers of other sects, namely: Kālodāyī, Śailodāyī, Śaivālodāyī, Udaka, Nāmodaka, Narmodaka, Annapālaka, Śailapālaka, Śaṅkhapālaka, and Suhastin the householder.
Then, on one occasion, when those followers of other sects had gathered together, met, assembled, and were seated together, such mutual conversation and talk arose among them: "Indeed, the śramaṇa Jñātṛputra expounds five astikāyas (existential bodies), namely: dharmāstikāya up to pudgalāstikāya. Therein, the śramaṇa Jñātṛputra expounds four astikāyas as non-soul bodies (ajīvakāya), namely: dharmāstikāya, adharmāstikāya, ākāśāstikāya, and pudgalāstikāya. And the śramaṇa Jñātṛputra expounds one, the jīvāstikāya, as a formless body (arūpikāya), a soul-body (jīvakāya).
Therein, the śramaṇa Jñātṛputra expounds four astikāyas as formless bodies, namely: dharmāstikāya, adharmāstikāya, ākāśāstikāya, and jīvāstikāya. And the śramaṇa Jñātṛputra expounds one, the pudgalāstikāya, as a body with form (rūpikāya), a non-soul body. How, pray, can this be so?"
At that time, in that period, the śramaṇa, the Blessed Lord Mahāvīra, arrived at the Guṇaśīla caitya, up to the assembly departed.
At that time, in that period, the senior disciple of the śramaṇa, the Blessed Lord Mahāvīra, an ascetic named Indrabhūti of the Gautama gotra, up to wandering for alms and having received sufficient food and drink, was departing from the city of Rājagṛha. Moving neither swiftly nor restlessly nor hurriedly, looking ahead the distance of a yoke, continually purifying his path before him, he passed near those followers of other sects.
Then those followers of other sects saw the venerable Gautama passing nearby. Having seen him, they called to one another, and having called, said thus: "Indeed, O beloved of the gods! This discourse of ours is unresolved, and this Gautama is passing near us. Therefore, it would indeed be better, O beloved of the gods, for us to ask Gautama about this matter." Having agreed among themselves on this matter, they approached the venerable Gautama. Having approached, they spoke thus to the venerable Gautama:
"Indeed, Gautama, your teacher of Dharma, the instructor of Dharma, the śramaṇa Jñātṛputra, expounds five astikāyas, namely: dharmāstikāya up to pudgalāstikāya, [and so forth] up to expounding [pudgalāstikāya] as a body with form, a non-soul body. How, Gautama, can this be so?"
Then the venerable Gautama said to those followers of other sects: "Indeed, O beloved of the gods, we do not say that what exists does not exist, nor do we say that what does not exist exists. We, O beloved of the gods, say that whatever exists exists, and whatever does not exist does not exist. Therefore, O beloved of the gods, examine this matter for yourselves with your own intellect." Having spoken thus to those followers of other sects, he went to the Guṇaśīla caitya, to the śramaṇa, the Blessed Lord Mahāvīra, up to showed the food and drink, and having shown it, praised and venerated the śramaṇa, the Blessed Lord Mahāvīra. Having praised and venerated him, he sat neither too close [nor too far] up to attended upon him.
At that time, in that period, the śramaṇa, the Blessed Lord Mahāvīra, was engaged in delivering a great discourse. And Kālodāyī arrived quickly at that place. "Kālodāyī!" the śramaṇa, the Blessed Lord Mahāvīra addressed Kālodāyī thus: "Is it not true, O Kālodāyī, that on one occasion, when [you all] were gathered together, met, assembled, and seated, such mutual conversation and talk arose: 'Indeed, the śramaṇa Jñātṛputra expounds five astikāyas,' exactly as before, up to 'How, pray, can this be so?' Is this matter true, Kālodāyī?"
"Yes, it is so, [Lord]."
"Then indeed, Kālodāyī, this matter is true. I expound five astikāyas, namely: dharmāstikāya up to pudgalāstikāya.
Therein, I expound four astikāyas as non-soul bodies, namely: dharmāstikāya, adharmāstikāya, ākāśāstikāya, and pudgalāstikāya. And I expound one, the jīvāstikāya, as a formless body, a soul-body.
Therein, I expound four astikāyas as formless bodies, namely: dharmāstikāya, adharmāstikāya, ākāśāstikāya, and jīvāstikāya. And I expound one, the pudgalāstikāya, as a body with form."
Then that Kālodāyī spoke thus to the śramaṇa, the Blessed Lord Mahāvīra: "Venerable Sir! Is anyone capable of reclining, lying down, standing, sitting, or resting upon this dharmāstikāya, adharmāstikāya, or ākāśāstikāya, which are formless bodies, non-soul bodies?"
"That meaning is not tenable. Kālodāyī, it is upon the one pudgalāstikāya, which is a body with form, a non-soul body, that someone is capable of reclining, lying down, standing, sitting, or resting."
"Venerable Sir, are evil karmas that entail the fruition of evil results committed by souls upon this pudgalāstikāya, which is a body with form, a non-soul body?"
"That meaning is not tenable. Kālodāyī, it is with this jīvāstikāya, which is a formless body, that evil karmas entailing the fruition of evil results are committed by souls."
Thereupon, that Kālodāyī became enlightened. He praised and venerated the śramaṇa, the Blessed Lord Mahāvīra, and having praised and venerated him, said thus:
"I desire, Venerable Sir, to listen to the Dharma in your presence." Thus, just like Skandaka, he went forth [into asceticism], and in the same manner studied the eleven Aṅgas, up to lived cultivating himself with diverse austerities.

Then, at another time, the ascetic, the Lord Mahāvīra, departed from the city of Rājagṛha, from the Guṇaśīla caitya; having departed, he wandered on his journey through the countryside.
At that time, in that period, there was the city named Rājagṛha and the Guṇaśīla caitya. Then, at another time, the ascetic, the Lord Mahāvīra, arrived up to [there]; the assembly [listened and] returned.
Then, at another time, that homeless ascetic Kālodāyin approached the ascetic, the Lord Mahāvīra; having approached, he paid homage to and revered the ascetic, the Lord Mahāvīra, and having paid homage to and revered him, he spoke thus:
“Venerable Sir, are bad karmas accompanied by the fruition of bad results performed by souls?”
“Yes, they are.”
“Venerable Sir, how are bad karmas accompanied by the fruition of bad results performed by souls?”
“Kālodāyin, just as if a person were to eat food that is pleasing, cleanly cooked in a pot, mixed with eighteen condiments, but mingled with poison; the initial taste of that food is pleasant, but thereafter, as it transforms and transforms, it transforms again and again into bad form, bad color, bad odor, up to suffering, not happiness. Even so, Kālodāyin, the killing of living beings up to the thorn of wrong view is pleasant to souls at the initial intake, but thereafter, as it undergoes transformation, it transforms again and again into bad form, bad color, bad odor, up to suffering, not happiness.
In this way, indeed, Kālodāyin, bad karmas accompanied by the fruition of bad results are performed by souls.”
“Venerable Sir, are auspicious karmas accompanied by the fruition of auspicious results performed by souls?”
“Yes, they are.”
“Venerable Sir, how are auspicious karmas accompanied by the fruition of auspicious results performed by souls?”
“Kālodāyin, just as if a person were to eat food that is pleasing, cleanly cooked in a pot, mixed with eighteen condiments, and mingled with medicine; the initial taste of that food is not pleasant, but thereafter, as it transforms and transforms, it transforms again and again into good form, good color, up to happiness, not suffering. Even so, Kālodāyin, souls’ abstinence from killing living beings up to abstinence from possessiveness, discrimination from anger up to discrimination from the thorn of wrong view, is not pleasant at its initial intake, but thereafter, as it transforms and transforms, it transforms again and again into good form, good color, up to happiness, not suffering.
In this way, indeed, Kālodāyin, auspicious karmas accompanied by the fruition of auspicious results are performed by souls.”

“Venerable Sir, suppose two men, identical, of the same appearance, of the same age, with identical pots, vessels, and utensils, together begin an activity with fire-bodies; there, one man kindles the fire-body, and one man extinguishes the fire-body.
Between these two men, Venerable Sir, which man incurs more karma, more activity, more inflow [of karma], and more suffering? And which man incurs less karma, less activity, less inflow, and less suffering? Is it the man who kindles the fire-body, or the man who extinguishes the fire-body?”
“Kālodāyin, there, the man who kindles the fire-body is one who incurs more karma, more activity, more inflow, and more suffering.
There, the man who extinguishes the fire-body is one who incurs less karma, less activity, less inflow, and less suffering.”
“For what reason, Venerable Sir, is it said: ‘There, the man who kindles the fire-body is one who incurs more karma, more activity, more inflow, and more suffering; there, the man who extinguishes the fire-body is one who incurs less karma, less activity, less inflow, and less suffering’?”
“Kālodāyin, there, the man who kindles the fire-body undertakes injury to more earth-bodies, undertakes injury to more water-bodies, undertakes injury to fewer fire-bodies, undertakes injury to more air-bodies, undertakes injury to more plant-bodies, and undertakes injury to more mobile beings.
There, the man who extinguishes the fire-body undertakes injury to fewer earth-bodies, undertakes injury to fewer water-bodies, undertakes injury to more fire-bodies, undertakes injury to fewer air-bodies, undertakes injury to fewer plant-bodies, and undertakes injury to fewer mobile beings.
For that reason, Kālodāyin, it is said: ‘There, the man who kindles the fire-body is one who incurs more karma, more activity, more inflow, and more suffering; there, the man who extinguishes the fire-body is one who incurs less karma, less activity, less inflow, and less suffering.’”

"Venerable Sir! Do even insentient matter-particles radiate light, illuminate, radiate heat, and shine?"
"Yes, they do."
"Which insentient matter-particles, Venerable Sir, radiate light, illuminate, radiate heat, and shine?"
"Kālodāyin! When the fire-lesyā released by an enraged homeless ascetic has gone far, it falls far; having reached a location, it falls on that location. And wherever it falls, there even those insentient matter-particles radiate light, illuminate, radiate heat, and shine. By this, Kālodāyin, even those insentient matter-particles radiate light, illuminate, radiate heat, and shine."
Then that Kālodāyin, the homeless ascetic, venerated and paid homage to the Śramaṇa, the Lord Mahāvīra. Having venerated and paid homage, he lived purifying himself through varied austerities: through numerous fourth, sixth, eighth, tenth, and twelfth fasts, and through half-month and month-long fasts.
Then that homeless ascetic Kālodāyin, up to with his final inhalations and exhalations, became liberated, enlightened, freed, completely extinguished, rid of all suffering.
"It is just so, Venerable Sir! It is just so, Venerable Sir!"