Viyahapannatti 7.10.377

7.10.377

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nāmaṃ nagare hotthā–vaṇṇao| guṇasilae ceie–vaṇṇao jāva puḍhavisilāpaṭṭao| tassa ṇaṃ guṇasilayassa ceiyassa adūrasāmaṃte bahave annautthiyā parivasaṃti, taṃ jahā–kālodāī, selodāī, sevālodāī, udae, nāmudae, nammudae, annavālae, selavālae, saṃkhavālae, suhatthī gāhāvaī|
tae ṇaṃ tesiṃ annautthiyāṇaṃ annayā kayāi egayao sahiyāṇaṃ samuvāgayāṇaṃ sanniviṭṭhāṇaṃ sannisannāṇaṃ ayameyārūve mihokahāsamullāve samuppajjitthā–evaṃ khalu samaṇe nāyaputte paṃca atthikāe pannaveti, taṃ jahā–dhammatthikāyaṃ jāva poggalatthikāyaṃ| tattha ṇaṃ samaṇe nāyaputte cattāri atthikāe ajīvakāe pannaveti, taṃ jahā–dhammatthikāyaṃ, adhammatthikāyaṃ, āgāsatthikāyaṃ, poggala-tthikāyaṃ| egaṃ ca ṇaṃ samaṇe nāyaputte jīvatthikāyaṃ arūvikāyaṃ jīvakāyaṃ pannaveti|
tattha ṇaṃ samaṇe nāyaputte cattāri atthikāe arūvikāe pannaveti, taṃ jahā–dhammatthikāyaṃ, adhammatthikāyaṃ, āgāsatthikāyaṃ, jīvatthikāyaṃ| egaṃ ca ṇaṃ samaṇe nāyaputte poggalatthikāyaṃ rūvikāyaṃ ajīvakāyaṃ pannaveti| se kahameyaṃ maṇṇe evaṃ?
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇe bhagavaṃ mahāvīre jāva guṇasilae ceie samosaḍhe jāva parisā paḍigayā|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇassa bhagavao mahāvīrassa jeṭṭhe aṃtevāsī iṃdabhūī nāmaṃ anagāre goyame gotteṇaṃ jāva bhikkhāyariyāe aḍamāṇe ahāpajjataṃ bhatta-pānaṃ paḍiggāhittā rāyagihāo nagarāo paḍinikkhamai, aturiyamacavalamasaṃbhaṃtaṃ jugaṃtarapaloyaṇāe diṭṭhīe purao riyaṃ sohemāṇe-sohemāṇe tesiṃ annautthiyāṇaṃ adūrasāmaṃteṇaṃ vīīvayati|
tae ṇaṃ te annautthiyā bhagavaṃ goyamaṃ adūrasāmaṃteṇaṃ vīīvayamāṇaṃ pāsaṃti, pāsittā annamannaṃ saddāveṃti, saddāvettā evaṃ vayāsī–evaṃ khalu devānuppiyā! amhaṃ imā kahā avippakaḍā, ayaṃ ca ṇaṃ goyame amhaṃ adūrasāmaṃteṇaṃ vīīvayai, taṃ seyaṃ khalu devānuppiyā! amhaṃ goyamaṃ eyamaṭṭhaṃ pucchittae tti kaṭṭu annamannassa aṃtie eyamaṭṭhaṃ paḍisuṇaṃti, paḍisuṇittā jeṇeva bhagavaṃ goyame teṇeva uvāgacchaṃti, uvāgacchittā bhagavaṃ goyamaṃ evaṃ vayāsī–
evaṃ khalu goyamā! tava dhammāyarie dhammovadesae samaṇe nāyaputte paṃca atthikāe pannaveti, taṃ jahā–dhammatthikāyaṃ jāva poggalatthikāyaṃ| taṃ ceva jāva rūvikāyaṃ ajīvakāyaṃ pannaveti| se kahameyaṃ goyamā! evaṃ?
tae ṇaṃ se bhagavaṃ goyame te annautthie evaṃ vayāsī–no khalu vayaṃ devānuppiyā! atthibhāvaṃ natthi tti vadāmo, natthibhāvaṃ atthi tti vadāmo| amhe ṇaṃ devānuppiyā! savvaṃ atthibhāvaṃ atthi tti vadāmo, savvaṃ natthibhāvaṃ natthi tti vadāmo| taṃ ceyasā khalu tubbhe devānuppiyā! eyamaṭṭhaṃ sayameva paccuvekkhaha tti kaṭṭu te annautthie evaṃ vadāsī, vadittā jeṇeva guṇasilae ceie, jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai jāva bhatta-pāṇaṃ paḍidaṃseti, paḍidaṃsettā samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā naccāsaṇṇe jāva pajjuvāsati|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ samaṇe bhagavaṃ mahāvīre mahākahāpaḍivaṇṇe yā vi hotthā| kālodāī ya taṃ desaṃ havvamāgae| kālodāīti! samaṇe bhagavaṃ mahāvīre kālodāiṃ evaṃ vayāsī–se nūnaṃ bhe kālodāī! annayā kayāi egayao sahiyāṇaṃ samuvāgayāṇaṃ sanniviṭṭhāṇaṃ saṇṇisaṇṇāṇaṃ ayameyārūve mihokahā-samullāve samuppajjitthā–evaṃ khalu samaṇe nāyaputte paṃca atthikāe pannaveti taheva jāva se kahameyaṃ maṇṇe evaṃ? se nūnaṃ kālodāī! atthe samatthe?
haṃtā atthi| taṃ sacce ṇaṃ esamaṭṭhe kālodāī! ahaṃ paṃcatthikāyaṃ pannavemi, taṃ jahā–dhammatthikāyaṃ jāva poggalatthikāyaṃ|
tattha ṇaṃ ahaṃ cattāri atthikāe ajīvakāe pannavemi, taṃ jahā–dhammatthikāyaṃ, adhammatthi-kāyaṃ, āgāsatthikāyaṃ, poggalatthikāyaṃ| egaṃ ca ṇaṃ ahaṃ jīvatthikāyaṃ arūvīkāyaṃ jīvakāyaṃ pannavemi|
tattha ṇaṃ ahaṃ cattāri atthie arūvīkāe pannavemi, taṃ jahā–dhammatthikāyaṃ, adhammatthikāyaṃ, āgāsatthikāyaṃ, jīvatthikāyaṃ| egaṃ ca ṇaṃ ahaṃ poggalatthikāyaṃ rūvikāyaṃ pannavemi|
tae ṇaṃ se kālodāī samaṇaṃ bhagavaṃ mahāvīraṃ evaṃ vadāsī–eyaṃsi ṇaṃ bhaṃte! dhammatthikāyaṃsi, adhammatthikāyaṃsi, āgāsatthikāyaṃsi arūvikāyaṃsi ajīvakāyaṃsi cakkiyā kei āsaittae vā? saittae vā? ciṭhṭhaittae vā? nisīittae vā? tuyaṭṭittae vā?
no tiṇaṭṭhe samaṭṭhe| kālodāī! egaṃsi ṇaṃ poggalatthikāyaṃsi rūvikāyaṃsi ajīvakāyaṃsi cakkiyā kei āsaittae vā, saittae vā, ciṭṭhaittae vā, nisīittae vā, tuyaṭṭittae vā|
eyaṃsi ṇaṃ bhaṃte! poggalatthikāyaṃsi rūvikāyaṃsi ajīvakāyaṃsi jīvāṇaṃ pāvā kammā pāvaphala-vivāgasaṃjuttā kajjaṃti?
no tiṇaṭṭhe samaṭṭhe| kālodāī! eyaṃsi ṇaṃ jīvatthikāyaṃsi arūvikāyaṃsi jīvāṇaṃ pāvā kammā pāvaphalavivāgasaṃjuttā kajjaṃti| ettha ṇaṃ se kālodāī saṃbuddhe samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–
icchāmi ṇaṃ bhaṃte! tubbhaṃ aṃtiyaṃ dhammaṃ nisāmettae| evaṃ jahā khaṃdae taheva pavvaie, taheva ekkārasa aṃgāiṃ ahijjai jāva vicittehiṃ tavokammehiṃ appāṇaṃ bhāvemāṇe viharai|

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.