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भगवती सूत्र शः २ उः १
without a beginning and without end, of the infernal, sub. human, human and celestial existences. Hence he enlongens his stay by dying the death of the fool.
से किं तं पंडियमरणे ? पंडियमरणे दुविहे पन्नते तं जहा-पाओवगमणे य भत्तपच्चक्खाणे य। से कि तं पाओवगमणे ? पाओवगमणे दुविहे पन्नत्ते तं जहा-नीहारिमे य अनिहारिमे य नियमा अप्पडिकम्मे। सेत्तं पाओवगमणे। से किं तं भत्तपच्चक्खाणे ? भत्तपच्चक्खाणे दुविहे पन्नते तं जहा-नीहारिमे य अनीहारिमे य नियमा सपडिकम्मे सेत्तं भत्तपच्चक्खाणे। इच्चेतेणं खंदया। दुविहेणं पंडियमरणेणं मरमाणे जीवे अणंतेहिं नेरइयभवग्गहणेहिं अप्पाणं विसंजोएइ जाव...वीईवयइ । सेत्तं मरमाणे हायइ। सेतं पंडियमरणे। इच्चेएणं खंदया ! दुविहेणं मरणेणं मरमाणे जीवे वड्ढइ वा हायइ वा।
And what about dying the death of the prudent ? Death of the prudent may take place in (either of) the two ways, which are, by lying steadfast (till death) like a tree, and by rejecting all intakes (of food). And what about lying steadfast like a tree ? This (again) may be of two types, which are, lying in the midst of a human surrounding (such as a town or a village), and lying far away from such surrounding (in an unfrequented, lonely place). (Both these), as a rule, entail a total restraint of movement and care. Even death by renouncing intake of food may be of two types, which are (as before) in the midst of a human surrounding and far away from such a surrounding, (but these) as a rule, allow movement and care. This much about courting death by renouncing the intake of food. By courting, (either of) these two forms of death, the soul may cut down his innumerable glidings back and forth, may wholly surpass limitless stays in the wilderness of infernal and other existences. Thus he cuts short his stay in these. Such is (the outcome of) dying the death of the prudent. So, you see, oh Skandaka, how the living beings by courting one or the other of the two types of death (of the fool or of the prudent) enlongen or cut short their stay (in various existences).
