Viyahapannatti 7.10.378

7.10.378

tae ṇaṃ samaṇe bhagavaṃ mahāvīre annayā kayāi rāyagihāo nagarāo, guṇasilāo ceiyāo paḍinikkhamati, paḍinikkhamittā bahiyā janavayavihāraṃ viharai|
teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nāmaṃ nagare, guṇasilae ceie| tae ṇaṃ samaṇe bhagavaṃ mahāvīre annayā kayāi jāva samosaḍhe, parisā jāva paḍigayā|
tae ṇaṃ se kālodāī anagāre annayā kayāi jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchati, uvāgacchittā samaṇaṃ bhagavaṃ mahāvīraṃ vaṃdai namaṃsai, vaṃdittā namaṃsittā evaṃ vayāsī–
atthi ṇaṃ bhaṃte! jīvāṇaṃ pāvā kammā pāvaphalavivāgasaṃjuttā kajjaṃti?
haṃtā atthi|
kahannaṃ bhaṃte! jīvāṇaṃ pāvā kammā pāvaphalavivāgasaṃjuttā kajjaṃti?
kālodāī! se jahānāmae kei purise maṇuṇṇaṃ thālīpāgasuddhaṃ aṭṭhārasavaṃjaṇākulaṃ visasaṃmissaṃ bhoyaṇaṃ bhuṃjejjā, tassa ṇaṃ bhoya-ṇassa āvāe bhaddae bhavai, tao pacchā pariṇamamāṇe-pariṇamamāṇe durūvattāe, duvaṇṇattāe, dugaṃdhattāe jāva dukkhattāe–no suhattāe bhujjo-bhujjo pariṇamati| evāmeva kālodāī! jīvāṇaṃ pāṇāivāe jāva micchādaṃsaṇasalle, tassa ṇaṃ āvāe bhaddae bhavai, tao pacchā vipariṇamamāṇe-vipariṇamamāṇe durūvattāe duvaṇṇattāe dugaṃdhattāe jāva dukkhattāe–no suhattāe bhujjo-bhujjo pariṇamati|
evaṃ khalu kālodāī! jīvāṇaṃ pāvā kammā pāvaphalavivāgasaṃjuttā kajjaṃti|
atthi ṇaṃ bhaṃte! jīvāṇaṃ kallāṇā kammā kallāṇaphalavivāgasaṃjuttā kajjaṃti?
haṃtā atthi|
kahannaṃ bhaṃte! jīvāṇaṃ kallāṇā kammā kallāṇaphalavivāgasaṃjuttā kajjaṃti?
kālodāī! se jahānāmae kei purise maṇuṇṇaṃ thālīpāgasuddhaṃ aṭṭhārasavaṃjaṇākulaṃ osahamissaṃ bhoyaṇaṃ bhuṃjejjā, tassa ṇaṃ bhoyaṇassa āvāe no bhaddae bhavai, tao pacchā pariṇamamāṇe-pariṇamamāṇe surūvattāe suvaṇṇattāe jāva suhattāe–no dukkhattāe bhujjo-bhujjo pariṇamati|
evāmeva kālodāī! jīvāṇaṃ pāṇāivāya-veramaṇe jāva pariggahaveramaṇe kohavivege jāva micchādaṃsaṇasallavivege, tassa ṇaṃ āvāe no bhaddae bhavai, tao pacchā pariṇamamāṇe-pariṇamamāṇe surūvattāe suvaṇṇattāe jāva suhattāe–no dukkhattāe bhujjo -bhujjo pariṇamai|
evaṃ khalu kālodāī! jīvāṇaṃ kallāṇā kammā kallāṇaphalavivāgasaṃjuttā kajjaṃti|

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.”