Viyahapannatti 9.33.467

9.33.467

tae ṇaṃ se jamālī anagāre annayā kayāi tāo rogāyaṃkāo vippamukke haṭṭhe jāe, aroe valiyasarīre sāva-tthīo nayarīo koṭṭhagāo ceiyāo paḍinikkhamai, paḍinikkhamittā puvvānupuvviṃ caramāṇe, gāmāṇuggāmaṃ dūijjamāṇe jeṇeva caṃpā nayarī, jeṇeva puṇṇabhadde ceie, jeṇeva samaṇe bhagavaṃ mahāvīre teṇeva uvāgacchai, uvāgacchittā samaṇassa bhagavao mahāvīrassa adūrasāmaṃte ṭhiccā samaṇaṃ bhagavaṃ mahāvīraṃ evaṃ vayāsī–jahā ṇaṃ devānuppiyāṇaṃ bahave aṃtevāsī samaṇā niggaṃthā chaumatthāvakkamaṇeṇaṃ ava-kkaṃtā, no khalu ahaṃ tahā chaumatthāvakkamaṇeṇaṃ avakkaṃte, ahaṃ ṇaṃ uppannanāṇa-daṃsaṇadhare arahā jine kevalī bhavittā kevaliavakkamaṇeṇaṃ avakkaṃte|
tae ṇaṃ bhagavaṃ jamāliṃ anagāraṃ evaṃ vayāsī–no khalu jamālī! kevalissa nāṇe vā daṃsaṇe vā selaṃsi vā thaṃbhaṃsi vā thūbhaṃsi vā āvarijjai vā nivārijjai vā, jadi ṇaṃ tumaṃ jamālī! uppannanāṇa-daṃsaṇadhare arahā jine kevali bhavittā kevalia-vakkamaṇeṇaṃ avakkaṃte, to ṇaṃ imāiṃ do vāgaraṇāiṃ vāgarehi–sāsae loe jamālī! asāsae loe jamālī? sāsae jīve jamālī! asāsae jīve jamālī?
tae ṇaṃ se jamālī anagāre bhagavayā goyameṇaṃ evaṃ vutte samāṇe saṃkie kaṃkhie vitigicchie bhedasamāvaṇṇe kalusasamāvaṇṇe jāe yā vi hotthā, no saṃcāeti bhagavao goyamassa kiṃci vi pamokkhamāikkhittae, tusiṇīe saṃciṭṭhai|
jamālīti! samaṇe bhagavaṃ mahāvīre jamāliṃ anagāraṃ evaṃ vayāsī–atthi ṇaṃ jamālī! mamaṃ bahave aṃtevāsī samaṇā niggaṃthā chaumatthā, je ṇaṃ pabhū eyaṃ vāgaraṇaṃ vāgarittae, jahā ṇaṃ ahaṃ, no ceva ṇaṃ etappagāraṃ bhāsaṃ bhāsittae, jahā ṇaṃ tumaṃ|
sāsae loe jamālī! jaṃ na kayāi nāsi, na kayāi na bhavai, na kayāi na bhavissai–bhuviṃ ca, bhavai ya, bhavissai ya–dhuve, nitie sāsae, akkhae, avvae, avaṭṭhie nicce| asāsae loe jamālī! jaṃ osappiṇī bhavittā ussappiṇī bhavai, ussappiṇī bhavittā osappiṇī bhavai|
sāsae jīve jamālī! jaṃ na kayāi nāsi, na kayāi na bhavai, na kayāi na bhavissai–bhuviṃ ca, bhavai ya, bhavissai ya–dhuve, nitie, sāsae, akkhae, avvae, avaṭṭhie nicce|
asāsae jīve jamālī! jaṇṇaṃ neraie bhavittā tirikkhajoṇie bhavai, tirikkhajoṇie bhavittā manusse bhavai, manusse bhavittā deve bhavai|
tae ṇaṃ se jamālī anagāre samaṇassa bhagavao mahāvīrassa evamāikkhamāṇassa jāva evaṃ parūvemāṇassa etamaṭṭhaṃ no saddahai no pattiyai no roei, etamaṭṭhaṃ asaddahamāṇe apattiyamāṇe aroemāṇe doccaṃ pi samaṇassa bhagavao mahāvīrassa aṃtiyāo āyāe avakkamai, avakkamittā bahūhiṃ asabbhāvubbhāvaṇāhiṃ micchattābhiṇivesehiṃ ya appāṇaṃ ca paraṃ ca tadubhayaṃ ca vuggāhemāṇe vuppāemāṇe bahūiṃ vāsāiṃ sāmaṇṇapariyāgaṃ pāuṇai, pāuṇittā addhamāsiyāe saṃlehaṇāe attāṇaṃ jjhūsei, jjhūsettā tīsaṃ bhattāiṃ anasaṇāe chedei, chedettā tassa ṭhāṇassa anāloiyapaḍikkaṃte kālamāse kālaṃ kiccā laṃtae kappe terasasāgarovamaṭhitīesu devakivvisiesu devesu devakivvisiyattāe uvavanne|

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.