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Viyahapannatti 15

English (machine translation) 15

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English

15.637

Homage to the venerable Śrutadevatā.
At that time, in that period, there was a city named Śrāvastī—[to be described in full]. Outside that city of Śrāvastī, in the northeastern direction, there was a caitya named Koṣṭhaka—[to be described in full]. In that city of Śrāvastī lived a potter woman named Hālāhalā, an Ājīvika lay-follower, rich, up to unvanquished by the populace. She had attained the meaning, grasped the meaning, inquired into the meaning, and ascertained the meaning in the Ājīvika doctrine, and was impassioned with love and devotion [penetrating] to the marrow of her bones: ‘O long-lived ones! This Ājīvika doctrine is the true purpose, this is the supreme purpose, all else is worthless’; thus she passed her time cultivating her soul with the Ājīvika doctrine.
At that time, in that period, Gośāla Maṅkhaliputra, with an ascetic standing of twenty-four years, dwelt in the potter shop of the potter woman Hālāhalā, surrounded by the Ājīvika saṅgha, cultivating his soul with the Ājīvika doctrine.
Then, on a certain occasion, these six wanderers of the quarters appeared in the presence of that Gośāla Maṅkhaliputra, namely: Sāṇa, Kalanda, Karṇikāra, Acchidra, Agniveśyāyana, and Arjuna Gomāyūputra.
Then those six wanderers of the quarters extracted [the doctrine] consisting of the eightfold Pūrva texts and the Tenth Path by their own individual intellects and views; having extracted it, they waited upon Gośāla Maṅkhaliputra.
Then that Gośāla Maṅkhaliputra, by merely a brief glance at that eightfold great lore of omens, declared to all breathing beings, all existent beings, all living beings, all sentient beings these six unavoidable declarations, namely: gain, loss, pleasure, pain, life, and death.
Then that Gośāla Maṅkhaliputra, by merely a brief glance at that eightfold great lore of omens, in the city of Śrāvastī, though not a Jina, declared himself to be a Jina; though not an arhat, declared himself to be an arhat; though not a kevalin, declared himself to be a kevalin; though not omniscient, declared himself to be omniscient; and though not a Jina, he lived proclaiming the name of Jina.

15.638

Then, in the city of Sāvatthī, at triangular junctions, three-way junctions, crossroads, squares, four-faced openings, highways, and lanes, many people told one another, spoke thus, declared thus, expounded thus: “Indeed, beloved of the gods! Gośāla Maṅkhaliputra wanders as a Jina, proclaiming himself a Jina, an arhat proclaiming himself an arhat, a kevalin proclaiming himself a kevalin, omniscient proclaiming himself omniscient, proclaiming the designation of a Jina. How, indeed, is this to be regarded?”
At that time, in that period, the Master arrived [in a samavasaraṇa], […] until the assembly dispersed.
At that time, in that period, the senior disciple of the ascetic Lord Mahāvīra, the homeless ascetic named Indrabhūti Gautama by lineage—seven cubits tall, of symmetrical bodily proportions, of vajra-ṛṣabha-nārāca physique, fair-complexioned with fine hairs resembling touchstone markings on gold, of fierce austerity, brilliant austerity, blazing austerity, great austerity, noble, formidable, of formidable virtues, practicing formidable austerities, abiding in formidable celibacy, disregarding his physical body, having concentrated his vast te悍leśyā, continually engaged in the austerity of a two-day fast (chaṭṭha)—dwelled disciplining himself through self-restraint and austerity.
Then the venerable Gautama, on the day of breaking his two-day fast, in the first quarter of the day engaged in recitation; in the second quarter, engaged in meditation; in the third quarter, without haste, without agitation, and composed, inspected his mouth-cloth (mukhapotikā), and having inspected it, inspected his vessels and robes, and having inspected them, wiped his vessels, and having wiped them, took up his vessels, and having taken them up, approached the ascetic Lord Mahāvīra. Having approached, he bowed down and paid homage to the ascetic Lord Mahāvīra, and having bowed down and paid homage, said thus: “With your permission, Venerable Sir, on the breaking of my two-day fast, I wish to wander for alms from house to house among high, low, and middle families in the city of Sāvatthī.” “As it pleases you, beloved of the gods, do not cause hindrance.”
Then the venerable Gautama, permitted by the ascetic Lord Mahāvīra, departed from the presence of the ascetic Lord Mahāvīra from the Koṭṭhaga caitya. Having departed, without haste, without agitation, composed, with his gaze directed a yoke’s length ahead, continually inspecting the path before him, he approached the city of Sāvatthī. Having approached, he wandered for alms from house to house among high, low, and middle families in the city of Sāvatthī.
Then the venerable Gautama, as he wandered for alms from house to house among high, low, and middle families in the city of Sāvatthī, heard the talk of many people. Many people told one another, spoke thus, declared thus, expounded thus: “Indeed, beloved of the gods! Gośāla Maṅkhaliputra wanders as a Jina, proclaiming himself a Jina, […] proclaiming the designation of a Jina. How, indeed, is this to be regarded?”
Then the venerable Gautama, having heard and understood this matter from the people, with faith aroused, […] with curiosity arisen, collected sufficient alms. Having collected it, he departed from the city of Sāvatthī. Without haste, without agitation, composed, with his gaze directed a yoke’s length ahead, continually inspecting the path before him, he went to the Koṭṭhaga caitya, to where the ascetic Lord Mahāvīra was. Having approached, at an appropriate distance from the ascetic Lord Mahāvīra, he performed pratikramaṇa for his going and coming. Having performed pratikramaṇa, he examined [the food] for acceptability and unacceptability; having examined it, he displayed the food and drink; having displayed it, he bowed down and paid homage to the ascetic Lord Mahāvīra. Having bowed down and paid homage, neither too near nor too far, desiring to listen, paying homage, facing him, respectfully joining his palms, waiting upon him, he said thus: “Indeed, Venerable Sir, on the breaking of my two-day fast, permitted by you, as I was wandering for alms from house to house among high, low, and middle families in the city of Sāvatthī, I heard the talk of many people. Many people told one another, spoke thus, declared thus, expounded thus: ‘Indeed, beloved of the gods! Gośāla Maṅkhaliputra wanders as a Jina, proclaiming himself a Jina, […] proclaiming the designation of a Jina. How, Venerable Sir, is this to be regarded?’ Therefore, Venerable Sir, I desire to hear related the origin and career of Gośāla Maṅkhaliputra.”
Addressing Gautama and others, the ascetic Lord Mahāvīra said thus to the venerable Gautama: “As for what, Gautama, those many people tell one another, speak thus, declare thus, expound thus, namely: ‘Indeed, Gośāla Maṅkhaliputra wanders as a Jina, proclaiming himself a Jina, […] proclaiming the designation of a Jina’—that is false. But I, Gautama, tell thus, […] expound thus:
Indeed, of this Gośāla Maṅkhaliputra, his father was a picture-shower (maṅkha) named Maṅkhali. That picture-shower Maṅkhali had a wife named Bhadrā, with delicate hands and feet, […] handsome. Then that wife Bhadrā on a certain occasion became pregnant.
At that time, in that period, there was a settlement named Saravaṇa—rich, prosperous, affluent, […] resembling the Nandana grove, pleasing, handsome, agreeable, charming. There in that settlement of Saravaṇa lived a brāhmaṇa named Gobahula—wealthy, […] respected by many people, fully versed in the Ṛgveda, […] in the priestly and mendicant doctrines. And that brāhmaṇa Gobahula had a cowshed (gośālā).
Then on a certain occasion, that picture-shower Maṅkhali, with his pregnant wife Bhadrā, carrying a picture-board in his hand, maintaining himself through the profession of a picture-shower, wandering sequentially from village to village, arrived at the settlement of Saravaṇa, at the cowshed of the brāhmaṇa Gobahula. Having arrived, he deposited his baggage in a corner of the cowshed of the brāhmaṇa Gobahula. Having done so, wandering for alms from house to house among high, low, and middle families in the settlement of Saravaṇa, he searched and looked all around for lodging. While searching and looking all around for lodging, finding no lodging elsewhere, he took up residence for the rainy season in a corner of that very cowshed of the brāhmaṇa Gobahula.
Then that wife Bhadrā, after nine full months and seven and a half days and nights had passed, gave birth to a boy with delicate hands and feet, […] handsome.
Then the parents of that boy, after the eleventh day had passed and the impure post-natal rites were completed, when the twelfth day arrived, gave him an appropriate, secondary, quality-based name: ‘Since this boy of ours was born in the cowshed of the brāhmaṇa Gobahula, let the name of this boy of ours be Gośāla, Gośāla.’ Then the parents of that boy gave him the name Gośāla.
Then that boy Gośāla, having emerged from childhood, having attained understanding and discernment, and having reached youth, fashioned a picture-board for himself alone. Having done so, with the picture-board in hand, maintaining himself through the profession of a picture-shower, he wandered about.”

15.639

“At that time, in that period, O Gautama, after dwelling for thirty years within household life, when my parents had passed to the realm of the gods, having fulfilled my pledge as described in the Bhāvanā, up to taking a single divine cloth, shaving my head, I renounced the household life and entered the homeless state.
Then, O Gautama, fasting during the first year for half a month at a time, I spent my first rainy-season retreat relying on Asthikagrāma. Fasting during the second year for a month at a time, wandering in due succession from village to village, I came to where the city of Rājagṛha was, to where the suburb of Nālandā was, to where the weaver’s workshop was; and having arrived, having requested a suitable shelter, I spent the rainy-season retreat in a corner of that weaver’s workshop.
Then, O Gautama, I dwelt having undertaken my first one-month fast.
Then Gośāla Maṅkhaliputra, holding a picture board in his hand, maintaining himself in the profession of a picture-shower, wandering in due succession from village to village, came to where the city of Rājagṛha was, to where the suburb of Nālandā was, to where the weaver’s workshop was; and having arrived, he put down his baggage in a corner of that weaver’s workshop. Having done so, wandering for alms through high, low, and middling families in the city of Rājagṛha, he searched all around for lodging; and searching all around for lodging, finding no lodging anywhere else, he took up his rainy-season retreat in a corner of that very weaver’s workshop where I was, O Gautama.
Then, O Gautama, on the day of breaking my first one-month fast, I went out from the weaver’s workshop. Having gone out, I passed through the middle of the suburb of Nālandā; having passed through, I went to where the city of Rājagṛha was; and having arrived, wandering for alms through high, low, and middling families in the city of Rājagṛha, I entered the house of the householder Vijaya.
Then the householder Vijaya saw me coming; and having seen me, thrilled, delighted, joyful-minded, pleased, in high spirits, supremely glad, his heart expanding with joy, he at once rose from his seat, stepped down from his footstool, removed his shoes, arranged his robe over one shoulder, folded his hands in supplication, walked seven or eight paces toward me, circumambulated me three times from right to left, venerated and paid homage to me; and having venerated and paid homage to me, he rejoiced at the thought, ‘I shall present him with abundant food, drink, delicacies, and savouries’; he rejoiced while presenting it, and he rejoiced after having presented it.
Then, through that gift of the householder Vijaya—pure in substance, pure in giver, pure in recipient, threefold and pure through the three modes of action—after I had been served, celestial lifespan was bound, the cycle of rebirth was curtailed, and these five divine wonders manifested in his house: namely, a shower of gold fell, blossoms of five colours showered down, clothes were waved, celestial drums sounded, and in the midst of the sky a proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’
Then, in the city of Rājagṛha, at triangular places, crossroads, squares, courtyards, junctions of four roads, and thoroughfares, many people spoke, said, stated, and declared to one another: ‘Blessed indeed, O beloved of the gods, is the householder Vijaya! Attained of his aim is the householder Vijaya! Blessed with merit is the householder Vijaya! Endowed with auspicious marks is the householder Vijaya! Made fruitful are the worlds for the householder Vijaya, O beloved of the gods! Well-gained is the fruit of human birth and life for the householder Vijaya, in whose house, upon presenting alms to such an ascetic of ascetic conduct, these five divine wonders manifested: namely, a shower of gold fell, up to the proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’ Truly blessed, attained of his aim, blessed with merit, endowed with auspicious marks, made fruitful are the worlds, well-gained is the fruit of human birth and life for the householder Vijaya, for the householder Vijaya!’
Then Gośāla Maṅkhaliputra, having heard and understood this matter from many people, doubt having arisen, curiosity having arisen, went to where the house of the householder Vijaya was. Having gone there, he saw the shower of gold fallen in the house of the householder Vijaya, the blossoms of five colours showered down, and he saw me coming out from the house of the householder Vijaya. Having seen me, thrilled and delighted, he came to my presence; and having come, he circumambulated me three times from right to left, venerated and paid homage to me; and having venerated and paid homage to me, he spoke thus: ‘You, Venerable Sir, are my religious teacher; I am your religious disciple.’
Then, O Gautama, I did not heed this statement of Gośāla Maṅkhaliputra, nor did I accept it; I remained silent.
Then, O Gautama, I went out from the city of Rājagṛha; having gone out, I passed through the middle of the suburb of Nālandā; having passed through, I went to where the weaver’s workshop was; and having arrived, I dwelt having undertaken my second one-month fast.
Then, O Gautama, on the day of breaking my second one-month fast, I went out from the weaver’s workshop; having gone out, I passed through the middle of the suburb of Nālandā; having passed through, I went to where the city of Rājagṛha was; and having arrived, wandering for alms through high, low, and middling families in the city of Rājagṛha, I entered the house of the householder Ānanda.
Then the householder Ānanda saw me coming; and having seen me, thrilled, delighted, joyful-minded, pleased, in high spirits, supremely glad, his heart expanding with joy, he at once rose from his seat, stepped down from his footstool, removed his shoes, arranged his robe over one shoulder, folded his hands in supplication, walked seven or eight paces toward me, circumambulated me three times from right to left, venerated and paid homage to me; and having venerated and paid homage to me, he rejoiced at the thought, ‘I shall present him with an abundance of choice cooked food’; he rejoiced while presenting it, and he rejoiced after having presented it.
Then, through that gift of the householder Ānanda—pure in substance, pure in giver, pure in recipient, threefold and pure through the three modes of action—after I had been served, celestial lifespan was bound, the cycle of rebirth was curtailed, and these five divine wonders manifested in his house: namely, a shower of gold fell, blossoms of five colours showered down, clothes were waved, celestial drums sounded, and in the midst of the sky a proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’
Then, in the city of Rājagṛha, at triangular places, crossroads, squares, courtyards, junctions of four roads, and thoroughfares, many people spoke, said, and declared to one another: ‘Blessed indeed, O beloved of the gods, is the householder Ānanda! Attained of his aim is the householder Ānanda! Blessed with merit is the householder Ānanda! Endowed with auspicious marks is the householder Ānanda! Made fruitful are the worlds for the householder Ānanda, O beloved of the gods! Well-gained is the fruit of human birth and life for the householder Ānanda, in whose house, upon presenting alms to such an ascetic of ascetic conduct, these five divine wonders manifested: namely, a shower of gold fell, up to the proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’ Truly blessed, attained of his aim, blessed with merit, endowed with auspicious marks, made fruitful are the worlds, well-gained is the fruit of human birth and life for the householder Ānanda, for the householder Ānanda!’
Then Gośāla Maṅkhaliputra, having heard and understood this matter from many people, doubt having arisen, curiosity having arisen, went to where the house of the householder Ānanda was. Having gone there, he saw the shower of gold fallen in the house of Ānanda, the blossoms of five colours showered down, and he saw me coming out from the house of the householder Ānanda. Having seen me, thrilled and delighted, he came to my presence; and having come, he circumambulated me three times from right to left, venerated and paid homage to me; and having venerated and paid homage to me, he spoke thus: ‘You, Venerable Sir, are my religious teacher; I am your religious disciple.’
Then, O Gautama, I did not heed this statement of Gośāla Maṅkhaliputra, nor did I accept it; I remained silent.
Then, O Gautama, I went out from the city of Rājagṛha; having gone out, I passed through the middle of the suburb of Nālandā; having passed through, I went to where the weaver’s workshop was; and having arrived, I dwelt having undertaken my third one-month fast.
Then, O Gautama, on the day of breaking my third one-month fast, I went out from the weaver’s workshop; having gone out, I passed through the middle of the suburb of Nālandā; having passed through, I went to where the city of Rājagṛha was; and having arrived, wandering for alms through high, low, and middling families in the city of Rājagṛha, I entered the house of the householder Sunanda.
Then the householder Sunanda saw me coming; and having seen me, thrilled, delighted, joyful-minded, pleased, in high spirits, supremely glad, his heart expanding with joy, he at once rose from his seat, stepped down from his footstool, removed his shoes, arranged his robe over one shoulder, folded his hands in supplication, walked seven or eight paces toward me, circumambulated me three times from right to left, venerated and paid homage to me; and having venerated and paid homage to me, he rejoiced at the thought, ‘I shall present him with abundant food endowed with all desirable qualities’; he rejoiced while presenting it, and he rejoiced after having presented it.
Then, through that gift of the householder Sunanda—pure in substance, pure in giver, pure in recipient, threefold and pure through the three modes of action—after I had been served, celestial lifespan was bound, the cycle of rebirth was curtailed, and these five divine wonders manifested in his house: namely, a shower of gold fell, blossoms of five colours showered down, clothes were waved, celestial drums sounded, and in the midst of the sky a proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’
Then, in the city of Rājagṛha, at triangular places, crossroads, squares, courtyards, junctions of four roads, and thoroughfares, many people spoke, said, stated, and declared to one another: ‘Blessed indeed, O beloved of the gods, is the householder Sunanda! Attained of his aim is the householder Sunanda! Blessed with merit is the householder Sunanda! Endowed with auspicious marks is the householder Sunanda! Made fruitful are the worlds for the householder Sunanda, O beloved of the gods! Well-gained is the fruit of human birth and life for the householder Sunanda, in whose house, upon presenting alms to such an ascetic of ascetic conduct, these five divine wonders manifested: namely, a shower of gold fell, up to the proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’ Truly blessed, attained of his aim, blessed with merit, endowed with auspicious marks, made fruitful are the worlds, well-gained is the fruit of human birth and life for the householder Sunanda, for the householder Sunanda!’
Then Gośāla Maṅkhaliputra, having heard and understood this matter from many people, doubt having arisen, curiosity having arisen, went to where the house of the householder Sunanda was. Having gone there, he saw the shower of gold fallen in the house of the householder Sunanda, the blossoms of five colours showered down, and he saw me coming out from the house of the householder Sunanda. Having seen me, thrilled and delighted, he came to my presence; and having come, he circumambulated me three times from right to left, venerated and paid homage to me; and having venerated and paid homage to me, he spoke thus: ‘You, Venerable Sir, are my religious teacher; I am your religious disciple.’
Then, O Gautama, I did not heed this statement of Gośāla Maṅkhaliputra, nor did I accept it; I remained silent.
Then, O Gautama, I went out from the city of Rājagṛha; having gone out, I passed through the middle of the suburb of Nālandā; having passed through, I went to where the weaver’s workshop was; and having arrived, I dwelt having undertaken my fourth one-month fast.
Not far near that suburb of Nālandā, there was a settlement named Kollāga—description of the settlement. There in the settlement of Kollāga lived a Brahmin named Bahula—rich, up to not held in contempt by the common people, well-versed in the Ṛgveda, up to thoroughly accomplished in the doctrines of the Brahmins and mendicants.
Then that Brahmin Bahula, on the first day after the Kārttika Cāturmāsya, fed Brahmins with abundant sweet milk-rice prepared with honey and ghee, and had them perform the sipping of water.
Then, O Gautama, on the day of breaking my fourth one-month fast, I went out from the weaver’s workshop; having gone out, I passed through the middle of the suburb of Nālandā; having passed through, I went to where the settlement of Kollāga was; and having arrived, wandering for alms through high, low, and middling families in the settlement of Kollāga, I entered the house of the Brahmin Bahula.
Then the Brahmin Bahula saw me coming; and having seen me, thrilled, delighted, joyful-minded, pleased, in high spirits, supremely glad, his heart expanding with joy, he at once rose from his seat, stepped down from his footstool, removed his shoes, arranged his robe over one shoulder, folded his hands in supplication, walked seven or eight paces toward me, circumambulated me three times from right to left, venerated and paid homage to me; and having venerated and paid homage to me, he rejoiced at the thought, ‘I shall present him with abundant sweet milk-rice prepared with honey and ghee’; he rejoiced while presenting it, and he rejoiced after having presented it.
Then, through that gift of the Brahmin Bahula—pure in substance, pure in giver, pure in recipient, threefold and pure through the three modes of action—after I had been served, celestial lifespan was bound, the cycle of rebirth was curtailed, and these five divine wonders manifested in his house: namely, a shower of gold fell, blossoms of five colours showered down, clothes were waved, celestial drums sounded, and in the midst of the sky a proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’
Then, in the city of Rājagṛha, at triangular places, crossroads, squares, courtyards, junctions of four roads, and thoroughfares, many people spoke, said, stated, and declared to one another: ‘Blessed indeed, O beloved of the gods, is the Brahmin Bahula! Attained of his aim is the Brahmin Bahula! Blessed with merit is the Brahmin Bahula! Endowed with auspicious marks is the Brahmin Bahula! Made fruitful are the worlds for the Brahmin Bahula, O beloved of the gods! Well-gained is the fruit of human birth and life for the Brahmin Bahula, in whose house, upon presenting alms to such an ascetic of ascetic conduct, these five divine wonders manifested: namely, a shower of gold fell, up to the proclamation resounded, ‘Oh, what a gift! Oh, what a gift!’ Truly blessed, attained of his aim, blessed with merit, endowed with auspicious marks, made fruitful are the worlds, well-gained is the fruit of human birth and life for the Brahmin Bahula, for the Brahmin Bahula!’
Then Gośāla Maṅkhaliputra, not seeing me in the weaver’s workshop, searched all around for me inside and outside the city of Rājagṛha. Getting no report, news, or word of me anywhere, he went to where the weaver’s workshop was; and having arrived, he gave away his garments, cloths, water pots, shoes, and picture board to Brahmins. Having given them away, he had his head shaved, along with beard and moustache; having done so, he went out from the weaver’s workshop. Having gone out, he passed through the middle of the suburb of Nālandā; having passed through, he went to where the settlement of Kollāga was.
Then outside that settlement of Kollāga, many people spoke, up to declared to one another: ‘Blessed indeed, O beloved of the gods, is the Brahmin Bahula! Attained of his aim is the Brahmin Bahula! Blessed with merit is the Brahmin Bahula! Endowed with auspicious marks is the Brahmin Bahula! Made fruitful are the worlds for the Brahmin Bahula, O beloved of the gods! Well-gained is the fruit of human birth and life for the Brahmin Bahula, for the Brahmin Bahula!’
Then to Gośāla Maṅkhaliputra, having heard and understood this matter from many people, this inward, reflected, wished-for, mental thought arose: ‘Such splendor, brilliance, renown, power, vigor, and manly exertion as have been attained, reached, and acquired by my religious teacher, the instructor in Dharma, the Śramaṇa, the Lord Mahāvīra, indeed no such splendor, brilliance, renown, power, vigor, and manly exertion have been attained, reached, and acquired by any other such śramaṇa or Brahmin. Therefore, without doubt, my religious teacher, the instructor in Dharma, the Śramaṇa, the Lord Mahāvīra, must be right here.’ Having so concluded, he searched all around for me inside and outside the settlement of Kollāga; and searching all around for me, outside the settlement of Kollāga at Paṇiyabhūmi he met with me.
Then Gośāla Maṅkhaliputra, thrilled and delighted, circumambulated me three times from right to left; and having circumambulated me, he venerated and paid homage to me; and having venerated and paid homage to me, he spoke thus: ‘You, Venerable Sir, are my religious teacher; I am your disciple.’
Then, O Gautama, I agreed to this request of Gośāla Maṅkhaliputra.
Then, O Gautama, I dwelt with Gośāla Maṅkhaliputra at Paṇiyabhūmi for six years, experiencing gain and loss, pleasure and pain, honour and dishonour, keeping transient vigilance.”

15.640

Then, O Gautama, on another occasion, in the first period of autumn when rain was scarce, I set out on a wandering along with Gośāla Maṅkhaliputra from the town of Siddhārthagrāma toward the town of Kūrmagrāma. Between that town of Siddhārthagrāma and the town of Kūrmagrāma, there stood a large sesame plant, having leaves, having flowers, flourishing with greenery, and exceptionally resplendent with beauty.
Then that Gośāla Maṅkhaliputra saw that sesame plant; having seen it, he paid homage and bowed to me; having paid homage and bowed, he spoke thus: ‘Venerable Sir! Will this sesame plant yield fruit or will it not yield fruit? And these seven living beings of the sesame flowers, having perished, where will they go? Where will they go? Where will they be reborn?’
Then, O Gautama, I spoke thus to Gośāla Maṅkhaliputra: ‘Gośāla! This sesame plant will yield fruit, it will not fail to yield fruit. And these seven living beings of the sesame flowers, having perished, will be reborn as seven sesame seeds within a single sesame pod of this very sesame plant.’
Then, when I had explained this, that Gośāla Maṅkhaliputra did not believe this matter, did not trust it, did not find it pleasing. Not believing, not trusting, and not finding pleasing this matter, and thinking toward me, “Let him turn out to be a liar,” he slowly withdrew backwards away from my presence. Having withdrawn, he approached where that sesame plant was; having approached, he uprooted that sesame plant together with its clod of earth, and having uprooted it, threw it aside in a secluded spot. And at that very moment, O Gautama, a divine mass of clouds appeared.
Then that divine mass of clouds quickly thundered, quickly flashed with lightning, and quickly rained down divine shower-water in scattered drops that laid dust and dirt to rest, producing neither too much water nor too much mud, so that that sesame plant revived, took root, and was firmly established right there. And those seven living beings of the sesame flowers, having perished, were reborn as seven sesame seeds in a single sesame pod of that very sesame plant.

15.641

Then, Gautama, together with Gośāla Maṅkhaliputra, I arrived at Kūrmagrāma town. Outside that Kūrmagrāma town, an ignorant ascetic named Vaiśyāyana was dwelling, performing unbroken austerities of two-day fasts, raising his arms aloft, facing the sun, exposing himself to heat on the sun-penance ground. Lice, scorched by the heat of the sun, were falling from him on all sides, and out of compassion for breathing things, creatures, living beings, and souls, as they fell, he would place them back right there again and again.
Then Gośāla Maṅkhaliputra saw the ignorant ascetic Vaiśyāyana. Having seen him, he quietly drew back from near me, and having drawn back, he approached the ignorant ascetic Vaiśyāyana. Having approached, he said to the ignorant ascetic Vaiśyāyana: "Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?"
Then the ignorant ascetic Vaiśyāyana paid no regard to this statement of Gośāla Maṅkhaliputra, took no notice of it, and remained silent.
Then Gośāla Maṅkhaliputra said to the ignorant ascetic Vaiśyāyana a second time and a third time: "Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?"
Then the ignorant ascetic Vaiśyāyana, being addressed thus a second time and a third time by Gośāla Maṅkhaliputra, became furious, wrathful, enraged, violently angry, grinding his teeth, and stepped down from the sun-penance ground. Having stepped down, he engaged in fiery projection, and having done so, retreated seven or eight steps, and having retreated, discharged fiery energy at the body of Gośāla Maṅkhaliputra to kill him.
Then I, Gautama, out of compassion for Gośāla Maṅkhaliputra and to neutralize the hot fiery energy of the ignorant ascetic Vaiśyāyana, discharged cool te悍leśyā in between them, by which cool te悍leśyā of mine the hot te悍leśyā of the ignorant ascetic Vaiśyāyana was repelled.
Then the ignorant ascetic Vaiśyāyana, knowing his hot te悍leśyā to have been repelled by my cool te悍leśyā and seeing that no illness, injury, or cut in the skin was inflicted on Gośāla Maṅkhaliputra's body, withdrew his hot te悍leśyā. Having withdrawn it, he said to me: "It is perceived, Lord! It is completely perceived, Lord!"
Then Gośāla Maṅkhaliputra said to me: "Venerable Sir, why did this dwelling-place for lice say to you: 'It is perceived, Lord! It is completely perceived, Lord!'?"
Then I, Gautama, said to Gośāla Maṅkhaliputra: "Gośāla, you saw the ignorant ascetic Vaiśyāyana, and having seen him, you quietly drew back from near me, approached the ignorant ascetic Vaiśyāyana, and having approached, said to the ignorant ascetic Vaiśyāyana: 'Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?' Then the ignorant ascetic Vaiśyāyana paid no regard to your statement, took no notice of it, and remained silent. Then you, Gośāla, said to the ignorant ascetic Vaiśyāyana a second time and a third time: 'Sir, are you a sage? A [true] sage? Or a dwelling-place for lice?'
Then the ignorant ascetic Vaiśyāyana, being addressed thus by you a second time and a third time, became furious […] stepped back, and having stepped back, discharged te悍leśyā at your body to kill you.
Then I, Gośāla, out of compassion for you and to neutralize the hot fiery energy of the ignorant ascetic Vaiśyāyana, discharged cool te悍leśyā in between them, by which cool te悍leśyā of mine the hot te悍leśyā of the ignorant ascetic Vaiśyāyana was repelled.
Then the ignorant ascetic Vaiśyāyana, knowing his hot te悍leśyā to have been repelled by my cool te悍leśyā and seeing that no illness, injury, or cut in the skin was inflicted on your body, withdrew his hot te悍leśyā and said to me: 'It is perceived, Lord! It is completely perceived, Lord!'"
Then Gośāla Maṅkhaliputra, having heard and understood this matter from me, became frightened, terrified, distressed, alarmed, and filled with fear. He paid homage and bowed to me, and having paid homage and bowed, said: "Venerable Sir, how does one come to possess condensed and extensive te悍leśyā?"
Then I, Gautama, said to Gośāla Maṅkhaliputra: "Gośāla, whoever, [subsisting on] a fistful of beans along with nails and a mouthful of water, with unbroken austerity of two-day fasts, raising his arms aloft, facing the sun, dwells exposing himself to heat on the sun-penance ground—within six months he comes to possess condensed and extensive te悍leśyā."
Then Gośāla Maṅkhaliputra properly and reverently accepted this matter from me.

15.642

Then, Gautama, at another time, I set out on wandering together with Gośāla Maṅkhaliputra from the town of Kūrmagrāma to the town of Siddhārthagrāma. When we reached that area quickly where that sesame plant was, Gośāla Maṅkhaliputra spoke thus to me: “Venerable Sir, at that time you explained [and] expounded thus to me: ‘Gośāla! This sesame plant will mature, it will not fail to mature; and these seven sesame-flower jīvas, having passed away repeatedly, will be reborn as seven sesame seeds in a single seedpod of this very sesame plant.’ That is false! And this is seen right before our eyes: this sesame plant has not matured; it is completely immature; and those seven sesame-flower jīvas, having passed away repeatedly, have not been reborn as seven sesame seeds in a single seedpod of this very sesame plant.”
Then, Gautama, I spoke thus to Gośāla Maṅkhaliputra: “Gośāla, when I explained [and] expounded this matter to you at that time, you did not believe it, did not trust it, did not accept it. Disbelieving, mistrusting, not accepting this matter, [and] aiming at me with the thought, ‘May he become a speaker of falsehood,’ you stepped back slowly from my presence. Having stepped back, you approached that sesame plant. Having approached, you uprooted that sesame plant together with its clod of earth, and having uprooted it, threw it aside in a secluded spot. At that very moment, Gośāla, a divine mass of clouds appeared. Then that divine mass of clouds quickly thundered, quickly lightened, [and] quickly rained divine water—rain with neither too much water nor too much mud, with sparse drops, destroying dust and grit—so that that sesame plant revived, was reborn, took root, and was established right there.
And those seven sesame-flower jīvas, having passed away repeatedly, were reborn as seven sesame seeds in a single seedpod of that very sesame plant. Therefore, Gośāla, that sesame plant has indeed matured, not remained immature; and those seven sesame-flower jīvas, having passed away repeatedly, were reborn as seven sesame seeds in a single seedpod of this very sesame plant. Thus indeed, Gośāla, plant-bodied beings undergo entry into an abandoned [body].”
Then Gośāla Maṅkhaliputra, when I explained [and] expounded this matter, did not believe it, did not trust it, did not accept it. Disbelieving, mistrusting, not accepting this matter, he approached that sesame plant. Having approached, he plucked that sesame seedpod from that sesame plant, and having plucked it, cracked open the seven sesame seeds in the palm of his hand.
Then, as Gośāla Maṅkhaliputra was counting those seven sesame seeds, this internal, thought, desired, mentally conceived notion arose: ‘Thus indeed all jīvas too undergo entry into an abandoned [body].’ This, Gautama, was Gośāla Maṅkhaliputra’s [doctrine of] entry [into an abandoned body]; this, Gautama, is declared to be Gośāla Maṅkhaliputra’s departure from my presence with his own [path].”

15.643

Then Gośāla Maṅkhaliputra lived performing heat penance in a heat-penance ground facing the sun, with his arms constantly raised upward, with unbroken penance of fasting every sixth meal, [subsisting on] a fistful of sour gruel measured with nails and a single mouthful of water. Then, within six months, Gośāla Maṅkhaliputra came to possess concentrated and extensive te悍leśyā.

15.644

Then, at some other time, there appeared before that Gośāla Maṅkhaliputra these six wanderers of the quarters, namely: Sāṇa, Kalaṃda, Kaṇṇiyāra, Acchida, Aggivesāyaṇa, and Ajjuṇa Gomāyuputta. Then those six wanderers of the quarters extracted by means of their respective intellects and views the eightfold text consisting of the Pūrvas, with the Maggas as the tenth, and having extracted it, they waited upon Gośāla Maṅkhaliputra. Then, that Gośāla Maṅkhaliputra, merely by a glance at that eightfold great lore of omens, declared these six inescapable declarations for all breathing beings, all existent entities, all souls, and all sentient beings, namely: gain, loss, pleasure, pain, life, and likewise death.
Then that Gośāla Maṅkhaliputra, merely by a glance at that eightfold great lore of omens, in the city of Śrāvastī, though not a Jina, spoke as a Jina; though not an arhat, spoke as an arhat; though not a kevalin, spoke as a kevalin; though not omniscient, spoke as an omniscient one; and though not a Jina, lived proclaiming the designation of ‘Jina’. Indeed, Gautama, Gośāla Maṅkhaliputra does not live as a Jina speaking as a Jina, an arhat speaking as an arhat, a kevalin speaking as a kevalin, an omniscient one speaking as an omniscient one, a Jina proclaiming the designation of ‘Jina’; Gośāla Maṅkhaliputra lives as one not a Jina speaking as a Jina, not an arhat speaking as an arhat, not a kevalin speaking as a kevalin, not omniscient speaking as an omniscient one, and not a Jina proclaiming the designation of ‘Jina’.
Then that exceedingly vast assembly, having heard and grasped this matter in the presence of the ascetic Lord Mahāvīra, became joyous and pleased, paid homage and obeisance to the ascetic Lord Mahāvīra, and having paid homage and obeisance, returned in the very direction from which they had appeared.
Then in the city of Śrāvastī, at the triangular plots, junctions of three roads, crossroads, squares, four-faced openings, and highways, many people were telling and expounding to one another up to: “O beloved of the gods! That Gośāla Maṅkhaliputra lives as a Jina speaking as a Jina up to proclaiming the designation of ‘Jina’, that is false! The ascetic Lord Mahāvīra tells and expounds up to: ‘Thus indeed that Gośāla Maṅkhaliputra had a father named Maṅkhali, who was a maṅkha.’ Then all that should be told in the same way, up to: ‘not a Jina, he lives proclaiming the designation of Jina. Thus indeed Gośāla Maṅkhaliputra does not live as a Jina speaking as a Jina up to; Gośāla Maṅkhaliputra lives as one not a Jina speaking as a Jina up to; the ascetic Lord Mahāvīra is a Jina speaking as a Jina up to proclaiming the designation of Jina.’”
Then that Gośāla Maṅkhaliputra, having heard and grasped this matter from many people, became enraged, angered, wrathful, furious, and burning with rage, descended from the penance-ground, and having descended, went through the middle of the city of Śrāvastī to the potter-shop of the potter-woman Hālāhalā, and having gone there, he stayed in the potter-shop of the potter-woman Hālāhalā surrounded by the Ājīvika saṅgha, harboring great resentment.

15.645

At that time and in that period, there was a senior monk named Ānanda, a disciple of the Śramaṇa, the Lord Mahāvīra, who was gentle-natured up to well-disciplined, and dwelt cultivating himself through self-restraint and austerity by unbroken two-day fasts.
Then, on the occasion of breaking his two-day fast, in the first quarter of the day, just as with master Gautama, he likewise took permission, and likewise, wandering for collecting alms among high, low, and middle families, passed not far from the workshop of the potter-woman Hālāhalā.
Then Gośāla Maṅkhaliputra saw senior monk Ānanda passing not far from the workshop of the potter-woman Hālāhalā. Having seen him, he spoke thus: "Come here, Ānanda! Listen to a great parable from me!"
Then the senior monk Ānanda, addressed thus by Gośāla Maṅkhaliputra, went to where the workshop of the potter-woman Hālāhalā was, to where Gośāla Maṅkhaliputra was.
Then Gośāla Maṅkhaliputra spoke thus to the senior monk Ānanda: "Indeed, Ānanda, a long time ago in the past, certain diverse merchants—desiring wealth, coveting wealth, searching for wealth, craving wealth, thirsting for wealth—set out in search of wealth with carts and wagons filled with diverse and abundant goods for trade, and taking very much food, drink, and provisions for the road, entered a great, uninhabited, untrodden, pathless, long wilderness.
Then, when those merchants had reached a certain part of that uninhabited, untrodden, pathless, long wilderness, the previously taken water, being consumed one after another, was exhausted.
Then those merchants, having run out of water and overcome by thirst, called to one another and, having called, spoke thus: 'Indeed, beloved of the gods! Having reached a certain part of this uninhabited, untrodden, pathless, long wilderness, our previously taken water, being consumed one after another, has run out. Therefore, it is indeed better, beloved of the gods, that we conduct a search and quest for water all around this uninhabited [up to] wilderness.' Having said so, they agreed to this proposal among one another. Having agreed, they conducted a search and quest for water all around that uninhabited [up to] wilderness. Conducting a search and quest for water all around, they came upon a great grove of trees—black, of black appearance [up to] resembling a mass of great rainclouds, delightful, handsome, attractive, and charming.
Right in the middle of that grove of trees, they came upon a great anthill. That anthill had four mounds that were elevated, projected outward, well extended crosswise, shaped like half-snakes below, situated in the form of half-snakes, delightful, handsome, attractive, and charming.
Then those merchants, joyful and delighted, called to one another and, having called, spoke thus: 'Indeed, beloved of the gods! As we were conducting a search and quest for water all around this uninhabited, untrodden, pathless, long wilderness, this grove of trees was found—black, of black appearance. Right in the middle of this grove of trees, this anthill was found. This anthill has four mounds that are elevated, projected outward, well extended crosswise, shaped like half-snakes below, situated in the form of half-snakes, delightful, handsome, attractive, and charming. Therefore, it is indeed better, beloved of the gods, that we break open the first mound of this anthill; perhaps we will obtain an excellent water-treasure.'
Then those merchants agreed to this proposal among one another. Having agreed, they broke open the first mound of that anthill. There they obtained a clear, wholesome, pure, thin, crystal-colored, excellent water-treasure. Then those merchants, joyful and delighted, drank the water; having drunk, they gave drink to their draught animals; having given drink, they filled their vessels. Having filled them, they spoke a second time to one another thus: 'Indeed, beloved of the gods! Upon breaking open the first mound of this anthill, we obtained an excellent water-treasure. Therefore, it is indeed better, beloved of the gods, that we also break open the second mound of this anthill; perhaps we will obtain an excellent gold-treasure here.'
Then the merchants agreed to this proposal among one another. Having agreed, they broke open the second mound of that anthill as well. There they obtained clear, genuine, refined, valuable, precious, highly worthy, excellent gold-treasure. Then those merchants, joyful and delighted, filled their vessels; having filled them, they filled their conveyances. Having filled them, they spoke a third time to one another thus: 'Indeed, beloved of the gods! Upon breaking open the first mound of this anthill, we obtained an excellent water-treasure; upon breaking open the second mound, we obtained an excellent gold-treasure. Therefore, it is indeed better, beloved of the gods, that we also break open the third mound of this anthill; perhaps we will obtain an excellent jewel-treasure here.'
Then those merchants agreed to this proposal among one another. Having agreed, they broke open the third mound of that anthill as well. There they obtained spotless, flawless, round, without defect, valuable, precious, highly worthy, excellent jewel-treasure. Then those merchants, joyful and delighted, filled their vessels; having filled them, they filled their conveyances. Having filled them, they spoke a fourth time to one another thus: 'Indeed, beloved of the gods! Upon breaking open the first mound of this anthill, we obtained an excellent water-treasure; upon breaking open the second mound, we obtained an excellent gold-treasure; upon breaking open the third mound, we obtained an excellent jewel-treasure. Therefore, it is indeed better, beloved of the gods, that we also break open the fourth mound of this anthill; perhaps we will obtain the supreme, precious, highly worthy, excellent diamond-treasure.'
Then among those merchants, one merchant—wishing [their] welfare, wishing [their] happiness, wishing what is wholesome, compassionate, seeking their ultimate good, wishing [their] welfare, happiness, and ultimate good—spoke thus to those merchants: 'Indeed, beloved of the gods! Upon breaking open the first mound of this anthill, we obtained an excellent water-treasure; upon breaking open the second mound, we obtained an excellent gold-treasure; upon breaking open the third mound, we obtained an excellent jewel-treasure. Let it be! Enough, this is sufficient for us! Let not this fourth mound be broken open! For the fourth mound may well be accompanied by affliction.'
Then those merchants did not believe, did not trust, did not appreciate this matter explained [up to] propounded by that merchant who wished [their] welfare, wished [their] happiness, wished what was wholesome, was compassionate, sought their ultimate good, wished [their] welfare, happiness, and ultimate good. Not believing, not trusting, not appreciating this matter, they broke open the fourth mound of that anthill as well. There they disturbed a sight-poisoned snake of fierce poison, cruel poison, dreadful poison, terrible poison, overgrown body, enormous body, black as soot or a crucible, with eyes full of poison and wrath, possessing the luster of a heap of collyrium, red-eyed, with twin flickering moving tongues, resembling a braid of hair on the surface of the earth, skilled in expanding its huge, prominent, curved, coiled, rough, terrible hood, roaring like the blast of a blacksmith's bellows, having unchecked, furious, intense wrath, facing them, swift, agile, and hissing.
Then that sight-poisoned snake, being disturbed by those merchants, enraged, angry, furious, wrathful, burning with rage, slowly rose up. Having risen up, with a rustling sound it climbed onto the top of the anthill. Having climbed, it gazed at the sun; having gazed, it looked intently at those merchants all around with an unwinking gaze.
Then those merchants, being looked intently at all around with an unwinking gaze by that sight-poisoned snake, were immediately reduced to a heap of ashes, as if struck all at once, as if struck by a mallet, together with all their merchandise, utensils, and equipment. But that merchant among those merchants who wished [their] welfare, wished [their] happiness, wished what was wholesome, was compassionate, sought their ultimate good, wished [their] welfare, happiness, and ultimate good—he was delivered to his own city along with his merchandise, utensils, and equipment by a compassionate deity.
In this very way, Ānanda! Your Dharma-teacher, the preacher of Dharma, the Śramaṇa Jñātṛputra has attained an excellent spiritual standing; his excellent fame, praise, reputation, and renown are sung, made, and chanted throughout the world including gods, men, and asuras: 'Such indeed is the Śramaṇa, the Lord Mahāvīra! Such indeed is the Śramaṇa, the Lord Mahāvīra!' But if he says anything at all about me today, then by my austerity and fiery energy I will reduce him to a heap of ashes, as if struck all at once, as if struck by a mallet, just as those merchants [were destroyed] by the snake. And you, Ānanda, I shall protect and shelter, just as that merchant who wished the welfare [up to] ultimate good of those merchants was delivered to his own city with his merchandise, utensils, and equipment by a compassionate deity. So go, Ānanda! Report this matter to your Dharma-teacher, the preacher of Dharma, the Śramaṇa Jñātṛputra."
Then senior monk Ānanda, addressed thus by Gośāla Maṅkhaliputra, frightened [up to] filled with fear, departed from the presence of Gośāla Maṅkhaliputra, from the workshop of the potter-woman Hālāhalā. Having departed, he quickly, swiftly went out through the middle of the city of Śrāvastī. Having gone out, he approached the Koṣṭhaka caitya, where the Śramaṇa, the Lord Mahāvīra was. Having approached, he circumambulated the Śramaṇa, the Lord Mahāvīra three times from right to left, and having circumambulated, revered and paid homage to him. Having revered and paid homage, he spoke thus: "Indeed, Venerable Sir, with your permission on the occasion of breaking my two-day fast, while wandering for collecting alms among high, low, and middle families in the city of Śrāvastī, I was passing not far from the workshop of the potter-woman Hālāhalā. Then Gośāla Maṅkhaliputra, seeing me passing not far from the workshop of the potter-woman Hālāhalā, spoke thus: 'Come here, Ānanda! Listen to a great parable from me!'
Then, addressed thus by Gośāla Maṅkhaliputra, I went to where the workshop of the potter-woman Hālāhalā was, to where Gośāla Maṅkhaliputra was.
Then Gośāla Maṅkhaliputra spoke thus to me: 'Indeed, Ānanda, a long time ago in the past, certain diverse merchants...' — all should be repeated without omission down to 'delivered to his own city. So go, Ānanda! Report this matter to your Dharma-teacher, the preacher of Dharma, the Śramaṇa Jñātṛputra.'"

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