Viyahapannatti 9.33.466-467

Then, once upon a time, Jamāli, the homeless ascetic, went to where the śramaṇa, the Lord Mahāvīra, was. Having gone there, he venerated and bowed down to the śramaṇa, the Lord Mahāvīra, and, having venerated and bowed down to him, spoke thus: “I wish, Venerable Sir, with your permission, to wander abroad in the country with five hundred homeless ascetics.”
Then the śramaṇa, the Lord Mahāvīra, did not consent to this matter of Jamāli the homeless ascetic, did not acknowledge it, and remained silent.
Then Jamāli the homeless ascetic spoke thus to the śramaṇa, the Lord Mahāvīra, a second time and a third time: “I wish, Venerable Sir, with your permission, to wander abroad in the country with five hundred homeless ascetics.”
Then the śramaṇa, the Lord Mahāvīra, a second time and a third time did not consent to this matter of Jamāli the homeless ascetic, did not acknowledge it, and remained silent.
Then Jamāli the homeless ascetic venerated and bowed down to the śramaṇa, the Lord Mahāvīra. Having venerated and bowed down to him, he departed from the presence of the śramaṇa, the Lord Mahāvīra, from the Bahusāla caitya; and having departed, he wandered abroad in the country with five hundred homeless ascetics.
At that time and in that age there was a city named Sāvatthī—[it is to be] described—and the Koṭṭhaga caitya—[it is to be] described down to the park. At that time and in that age there was a city named Campā—[it is to be] described—and the Puṇṇabhadda caitya—[it is to be] described down to the stone slab.
Then, once upon a time, Jamāli the homeless ascetic, accompanied by five hundred homeless ascetics, wandering in due succession, journeying from village to village, went to where the city of Sāvatthī was, to where the Koṭṭhaga caitya was. Having gone there, he took up a suitable lodging, and having taken it up, he lived cultivating his soul through self-restraint and austerity.
Then, once upon a time, the śramaṇa, the Lord Mahāvīra, wandering in due succession, journeying from village to village, wandering in complete ease, went to where the city of Campā was, to where the Puṇṇabhadda caitya was. Having gone there, he took up a suitable lodging, and having taken it up, he lived cultivating his soul through self-restraint and austerity.
Then, once upon a time, on account of tasteless, disagreeable, coarse, dry, rough, meager, stale, and improper food and drink, an extensive, agonizing illness arose in the body of Jamāli the homeless ascetic—fiery, intense, severe, harsh, bitter, fierce, painful, terrible, acute, and difficult to endure; his body was overtaken by bilious fever, and he lived overcome by burning heat.
Then Jamāli the homeless ascetic, overcome by pain, called the śramaṇa Nirgranthas, and having called them, spoke thus: “O beloved of the gods, prepare my bed and straw mat.”
Then those śramaṇa Nirgranthas obediently listened to this matter of Jamāli the homeless ascetic, and having listened, they prepared the bed and straw mat of Jamāli the homeless ascetic.
Then Jamāli the homeless ascetic, overcome even more severely by pain, called the śramaṇa Nirgranthas a second time, and having called them, spoke thus: “O beloved of the gods, is my bed and straw mat prepared, or is it being prepared?”
Then those śramaṇa Nirgranthas spoke thus to Jamāli the homeless ascetic: “Truly, beloved of the gods, your bed and straw mat is not prepared; it is being prepared.”
Then in the mind of Jamāli the homeless ascetic, this inner thought, reflection, desire, and purpose arose: “What the śramaṇa, the Lord Mahāvīra, declares and expounds—namely: ‘Truly, that which is moving has moved, that which is being prematurely activated has been prematurely activated, that which is being experienced has been experienced, that which is fading has faded, that which is being cut has been cut, that which is being broken has been broken, that which is being burned has been burned, that which is dying is dead, that which is being dissipated has dissipated’—that is false. And it is directly seen before our eyes that a bed and straw mat, while being made, is unmade, and while being spread, is unspread. Because a bed and straw mat, while being made, is unmade, and while being spread, is unspread, therefore that which is moving has not moved […] and that which is being dissipated has not dissipated.” Thinking thus, he called the śramaṇa Nirgranthas, and having called them, spoke thus: “Beloved of the gods, what the śramaṇa, the Lord Mahāvīra, declares and expounds—namely: ‘Truly, that which is moving has moved […] down to: that which is being dissipated has dissipated’—that is false. And it is directly seen before our eyes that a bed and straw mat, while being made, is unmade, and while being spread, is unspread. Because a bed and straw mat, while being made, is unmade, and while being spread, is unspread, therefore that which is moving has not moved, down to: that which is being dissipated has not dissipated.”
Then, while Jamāli the homeless ascetic was declaring and expounding thus, some śramaṇa Nirgranthas believed, were convinced by, and accepted this doctrine, while some śramaṇa Nirgranthas did not believe, were not convinced by, and did not accept this doctrine. Thereupon, those śramaṇa Nirgranthas who believed, were convinced by, and accepted this doctrine of Jamāli the homeless ascetic lived having taken refuge with Jamāli the homeless ascetic himself. But those śramaṇa Nirgranthas who did not believe, were not convinced by, and did not accept this doctrine of Jamāli the homeless ascetic departed from the presence of Jamāli the homeless ascetic, from the Koṭṭhaga caitya; and having departed, wandering in due succession, journeying from village to village, they went to where the city of Campā was, to where the Puṇṇabhadda caitya was, and to where the śramaṇa, the Lord Mahāvīra, was. Having arrived, they circumambulated the śramaṇa, the Lord Mahāvīra, three times from left to right, venerated and bowed down to him, and having venerated and bowed down to him, lived having taken refuge with the śramaṇa, the Lord Mahāvīra.

Then, on another occasion, that homeless ascetic Jamāli, freed from that disease and affliction, became glad, healthy, and of strong body. He set out from the Koṭṭhaga caitya in the city of Sāvatthī; having set out, wandering in regular succession, journeying from village to village, he approached the city of Caṃpā, the Puṇṇabhadra caitya, where the Śramaṇa, the Lord Mahāvīra was. Having approached, standing not too far and not too close to the Śramaṇa, the Lord Mahāvīra, he spoke thus to the Śramaṇa, the Lord Mahāvīra: “Just as many disciple-śramaṇas, nirgranthas of the Beloved of the Gods, having departed, wander in the state of an unliberated pupil (chadmastha), truly I have not departed to wander in the state of an unliberated pupil. Having become one who has attained knowledge and vision, an arhat, a jina, a kevalin, I have departed to wander in the state of a kevalin.”
Then the Lord spoke thus to the homeless ascetic Jamāli: “Truly, Jamāli, a kevalin’s knowledge or vision is not obstructed or impeded by a rock, a pillar, or a stūpa. If you, Jamāli, having become one who has attained knowledge and vision, an arhat, a jina, a kevalin, have departed to wander in the state of a kevalin, then answer these two questions: Is the world eternal, Jamāli, or is the world non-eternal, Jamāli? Is the jīva eternal, Jamāli, or is the jīva non-eternal, Jamāli?”
Then that homeless ascetic Jamāli, having been addressed thus by the Venerable Gautama, became doubtful, perplexed, wavering, beset with division and defilement; nor was he able to utter any solution to the Venerable Gautama, [and] remained silent.
Addressing him, “O Jamāli!”, the Śramaṇa, the Lord Mahāvīra spoke thus to the homeless ascetic Jamāli: “Jamāli, I have many disciple-śramaṇas, nirgranthas who are unliberated pupils, who are capable of answering this question just as I do; yet they do not utter such speech as you do.
The world is eternal, Jamāli, because it was never not in existence, it never is not, it never will not be—it was, it is, and it will be: constant, permanent, eternal, imperishable, undecaying, stable, and everlasting. The world is non-eternal, Jamāli, because having been an avasarpiṇī it becomes an utsarpinī, and having been an utsarpinī it becomes an avasarpiṇī.
The jīva is eternal, Jamāli, because it was never not in existence, it never is not, it never will not be—it was, it is, and it will be: constant, permanent, eternal, imperishable, undecaying, stable, and everlasting.
The jīva is non-eternal, Jamāli, because having been an inhabitant of hell it becomes an animal, having been an animal it becomes a human, and having been a human it becomes a deity.”
Then that homeless ascetic Jamāli, as the Śramaṇa, the Lord Mahāvīra was explaining up to propounding this matter, did not believe, did not trust, and did not accept this matter. Disbelieving, mistrusting, and not accepting this matter, he departed a second time from the presence of the Śramaṇa, the Lord Mahāvīra on his own. Having departed, misleading and perverting himself, others, and both through many fabrications of non-existent things and obstinate clingings to false views, he fulfilled the ascetic course of life for many years. Having fulfilled it, he emaciated himself with a half-month mortification (saṃlekhanā), cut off thirty meals by fasting, and without having confessed and repented of that transgression, having died at the appointed time of death, he was reborn as a kilbiṣika deity among the devakilbiṣika deities with a lifespan duration of thirteen sāgaropamas in the Lāntaka heaven.