MN 56 With Upāli

Reference Translation by Bhikkhu Sujato (CC0).

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.

Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ.

At that time the Jain ascetic of the Ñātika clan was residing at Nāḷandā together with a large assembly of Jain ascetics.

Atha kho dīghatapassī nigaṇṭho nāḷandāyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from almsround, he went to Pāvārika’s mango grove. There he approached the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca:

When the greetings and polite conversation were over, he stood to one side. The Buddha said to him,

“saṁvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā”ti.

“There are seats, Tapassī. Please sit if you wish.”

Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

When he said this, Dīgha Tapassī took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca:

The Buddha said to him,

“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Tapassī, how many kinds of deed does the Jain ascetic of the Ñātika clan describe for performing bad deeds?”

“Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ;

“Reverend Gotama, the Jain Ñātika doesn’t usually speak in terms of ‘deeds’.

‘daṇḍaṁ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa paññapetun”ti.

He usually speaks in terms of ‘rods’.”

“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Then how many kinds of rod does the Jain Ñātika describe for performing bad deeds?”

“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṁ—

“The Jain Ñātika describes three kinds of rod for performing bad deeds:

kāyadaṇḍaṁ, vacīdaṇḍaṁ, manodaṇḍan”ti.

the physical rod, the verbal rod, and the mental rod.”

“Kiṁ pana, tapassi, aññadeva kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti?

“But are these kinds of rod all distinct from each other?”

“Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti.

“Yes, each is quite distinct.”

“Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan”ti?

“Of the three rods thus analyzed and differentiated, which rod does the Jain Ñātika describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”

“Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan”ti.

“The Jain Ñātika describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“I say the physical rod, Reverend Gotama.”

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“I say the physical rod, Reverend Gotama.”

“Kāyadaṇḍanti, tapassi, vadesi”?

“Do you say the physical rod, Tapassī?”

“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti.

“I say the physical rod, Reverend Gotama.”

Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi.

Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.

Evaṁ vutte, dīghatapassī nigaṇṭho bhagavantaṁ etadavoca:

When this was said, Dīgha Tapassī said to the Buddha,

“tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”

“Na kho, tapassi, āciṇṇaṁ tathāgatassa ‘daṇḍaṁ, daṇḍan’ti paññapetuṁ;

“Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’.

‘kammaṁ, kamman’ti kho, tapassi, āciṇṇaṁ tathāgatassa paññapetun”ti?

He usually speaks in terms of ‘deeds’.”

“Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Then how many kinds of deed do you describe for performing bad deeds?”

“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ—

“I describe three kinds of deed for performing bad deeds:

kāyakammaṁ, vacīkammaṁ, manokamman”ti.

physical deeds, verbal deeds, and mental deeds.”

“Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti?

“But are these kinds of deed all distinct from each other?”

“Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti.

“Yes, each is quite distinct.”

“Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman”ti?

“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”

“Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti.

“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“Manokammanti, tapassi, vadāmi”.

“I say mental deeds, Tapassī.”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“Manokammanti, tapassi, vadāmi”.

“I say mental deeds, Tapassī.”

“Manokammanti, āvuso gotama, vadesi”?

“Do you say mental deeds, Reverend Gotama?”

“Manokammanti, tapassi, vadāmī”ti.

“I say mental deeds, Tapassī.”

Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he rose from his seat and went to see the Jain Ñātika.

Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya.

Now at that time the Jain Ñātika was sitting together with a large assembly of Bālaki laypeople headed by Upāli.

Addasā kho nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ;

The Jain Ñātika saw Dīgha Tapassī coming off in the distance

disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca:

and said to him,

“handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā”ti?

“So, Tapassī, where are you coming from in the middle of the day?”

“Ito hi kho ahaṁ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti.

“Just now, sir, I’ve come from the presence of the ascetic Gotama.”

“Ahu pana te, tapassi, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?

“But did you have some discussion with him?”

“Ahu kho me, bhante, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti.

“I did.”

“Yathā kathaṁ pana te, tapassi, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?

“And what kind of discussion did you have with him?”

Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi.

Then Dīgha Tapassī informed the Jain Ñātika of all they had discussed.

Evaṁ vutte, nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ etadavoca:

When he had spoken, the Jain Ñātika said to him,

“sādhu sādhu, tapassi.

“Good, good, Tapassī!

Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ.

Dīgha Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions.

Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.

For how impressive is the measly mental rod when compared with the solid physical rod?

Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

Evaṁ vutte, upāli gahapati nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

When he said this, the householder Upāli said to him,

“sādhu sādhu, bhante dīghatapassī.

“Good, sir! Well done, Dīgha Tapassī!

Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ bhadantena tapassinā samaṇassa gotamassa byākataṁ.

The Honorable Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions.

Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.

For how significant is the measly mental rod when compared with the solid physical rod?

Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.

Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.

Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi.

I’d better go and refute the ascetic Gotama’s doctrine regarding this point.

Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.

If he stands by the position that he stated to Dīgha Tapassī, I’ll take him on in debate and drag him to and fro and round about, like a strong man would grab a fleecy sheep and drag it to and fro and round about!

Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.

Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!

Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi.

Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!

Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi.

I’ll play a game of hemp-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing!

Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī”ti.

Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.”

“Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.

“Go, householder, refute the ascetic Gotama’s doctrine on this point.

Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.

For either I should do so, or Dīgha Tapassī, or you.”

Evaṁ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

When he said this, Dīgha Tapassī said to the Jain Ñātika,

“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.

“Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.

Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.

For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.”

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.

“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.

Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.

But it is possible that Gotama could become Upāli’s disciple.

Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.

Go, householder, refute the ascetic Gotama’s doctrine on this point.

Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.

For either I should do so, or Dīgha Tapassī, or you.”

Dutiyampi kho dīghatapassī …pe…

For a second time …

tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

and a third time, Dīgha Tapassī said to the Jain Ñātika,

“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.

“Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.

Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.

For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.”

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.

“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.

Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.

But it is possible that Gotama could become Upāli’s disciple.

Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.

Go, householder, refute the ascetic Gotama’s doctrine on this point.

Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.

For either I should do so, or Dīgha Tapassī, or you.”

“Evaṁ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho upāli gahapati bhagavantaṁ etadavoca:

“Yes, sir,” replied the householder Upāli to the Jain Ñātika. He rose from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him,

“āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti?

“Sir, did the Jain ascetic Dīgha Tapassī come here?”

“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.

“He did, householder.”

“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti?

“But did you have some discussion with him?”

“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti.

“I did.”

“Yathā kathaṁ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti?

“And what kind of discussion did you have with him?”

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṁ kathāsallāpo taṁ sabbaṁ upālissa gahapatissa ārocesi.

Then the Buddha informed Upāli of all they had discussed.

Evaṁ vutte, upāli gahapati bhagavantaṁ etadavoca:

When he said this, the householder Upāli said to him,

“sādhu sādhu, bhante tapassī.

“Good, sir, well done by Tapassī!

Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ.

The Jain ascetic Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions.

Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya?

For how significant is the measly mental rod when compared with the solid physical rod?

Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

“Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.

“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”

“Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;

“I will debate on the basis of truth, sir.

hotu no ettha kathāsallāpo”ti.

Let us have some discussion about this.”

“Taṁ kiṁ maññasi, gahapati,

“What do you think, householder?

idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī.

Take a Jain ascetic who is sick, suffering, gravely ill. They turn down cold water and use only hot water.

So sītodakaṁ alabhamāno kālaṁ kareyya.

Not getting cold water, they might die.

Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī”ti?

Now, where does the Jain Ñātika say they would be reborn?”

“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.

“Sir, there are gods called ‘mind-bound’. They would be reborn there.

“Taṁ kissa hetu”?

Why is that?

“Asu hi, bhante, manopaṭibaddho kālaṁ karotī”ti.

Because they died with mental attachment.”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.

“Think about it, householder! You should think before answering.

Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.

What you said before and what you said after don’t match up.

Bhāsitā kho pana te, gahapati, esā vācā:

But you said that you would debate on the basis of truth.”

‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi,

hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

“Taṁ kiṁ maññasi, gahapati,

“What do you think, householder?

idhassa nigaṇṭho nāṭaputto cātuyāmasaṁvarasaṁvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo.

Take a Jain ascetic who is restrained in the fourfold constraint, is restrained in all that is to be restrained, is bridled in all that is to be restrained, has shaken off evil in all that is to be restrained, and is curbed in all that is to be restrained.

So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti.

When going out and coming back they injure many little creatures.

Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṁ vipākaṁ paññapetī”ti?

Now, what result does the Jain Ñātika say they would incur?”

“Asañcetanikaṁ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṁ paññapetī”ti.

“Sir, the Jain Ñātika says that unintentional acts are not very blameworthy.”

“Sace pana, gahapati, cetetī”ti?

“But if they are intentional?”

“Mahāsāvajjaṁ, bhante, hotī”ti.

“Then they are very blameworthy.”

“Cetanaṁ pana, gahapati, nigaṇṭho nāṭaputto kismiṁ paññapetī”ti?

“But where does the Jain Ñātika say that intention is classified?”

“Manodaṇḍasmiṁ, bhante”ti.

“In the mental rod, sir.”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.

“Think about it, householder! You should think before answering.

Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.

What you said before and what you said after don’t match up.

Bhāsitā kho pana te, gahapati, esā vācā:

But you said that you would debate on the basis of truth.”

‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;

hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

“Taṁ kiṁ maññasi, gahapati,

“What do you think, householder?

ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti?

Is this Nāḷandā successful and prosperous, populous, full of people?”

“Evaṁ, bhante, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti.

“Indeed it is, sir.”

“Taṁ kiṁ maññasi, gahapati,

“What do you think, householder?

idha puriso āgaccheyya ukkhittāsiko.

Suppose a man were to come along with a drawn sword

So evaṁ vadeyya:

and say:

‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti.

‘In one hour I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’

Taṁ kiṁ maññasi, gahapati,

What do you think, householder?

pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun”ti?

Could he do that?”

“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṁsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātuṁ.

“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that.

Kiñhi sobhati eko chavo puriso”ti.

How significant is one measly man?”

“Taṁ kiṁ maññasi, gahapati,

“What do you think, householder?

idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto.

Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along

So evaṁ vadeyya:

and say:

‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti.

‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’

Taṁ kiṁ maññasi, gahapati,

What do you think, householder?

pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti?

Could he do that?”

“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ.

“Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will.

Kiñhi sobhati ekā chavā nāḷandā”ti.

How significant is one measly Nāḷandā?”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.

“Think about it, householder! You should think before answering.

Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.

What you said before and what you said after don’t match up.

Bhāsitā kho pana te, gahapati, esā vācā:

But you said that you would debate on the basis of truth.”

‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;

hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

“Taṁ kiṁ maññasi, gahapati,

“What do you think, householder?

sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?

Have you heard how the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way?”

“Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.

“I have, sir.”

“Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?

“What have you heard?”

“Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.

“I heard that it was because of a malevolent act of will by seers that the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way.”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.

“Think about it, householder! You should think before answering.

Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.

What you said before and what you said after don’t match up.

Bhāsitā kho pana te, gahapati, esā vācā:

But you said that you would debate on the basis of truth.”

‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;

hotu no ettha kathāsallāpo’”ti.

“Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho.

“Sir, I was already delighted and satisfied by the Buddha’s very first simile.

Api cāhaṁ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṁ bhagavantaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.

Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way.

Abhikkantaṁ, bhante, abhikkantaṁ, bhante.

Excellent, sir! Excellent!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.

“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”

“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.

“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.

Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ nāḷandaṁ paṭākaṁ parihareyyuṁ:

For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying:

‘upāli amhākaṁ gahapati sāvakattaṁ upagato’ti.

‘The householder Upāli has become our disciple!’

Atha ca pana maṁ bhagavā evamāha:

And yet the Buddha says:

‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.

‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’

Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.

“For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”

“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti.

“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come.

Sutaṁ metaṁ, bhante, samaṇo gotamo evamāha:

I have heard, sir, that the ascetic Gotama says this:

‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ;

‘Gifts should only be given to me, not to others.

mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ;

Gifts should only be given to my disciples, not to the disciples of others.

mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ;

Only what is given to me is very fruitful, not what is given to others.

mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti.

Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’

Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti.

Yet the Buddha encourages me to give to the Jain ascetics.

Api ca, bhante, mayamettha kālaṁ jānissāma.

Well, sir, we’ll know the proper time for that.

Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—

Then the Buddha taught the householder Upāli step by step, with

dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.

a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.

Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—

And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.

suffering, its origin, its cessation, and the path.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;

Just as a clean cloth rid of stains would properly absorb dye,

evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:

in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli:

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

“Everything that is liable to arise is liable to cease.”

Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:

Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.

“handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.

He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.”

“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti.

“Please, householder, go at your convenience.”

Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āmantesi:

And then the householder Upāli approved and agreed with what the Buddha said. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper,

“ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.

“My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen.

Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi:

If any Jain ascetics come, say this to them:

‘tiṭṭha, bhante, mā pāvisi.

‘Wait, sir, do not enter.

Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.

From now on the householder Upāli has become a disciple of the ascetic Gotama.

Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.

His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.

Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti.

If you require almsfood, wait here, they will bring it to you.’”

“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi.

“Yes, sir,” replied the gatekeeper.

Assosi kho dīghatapassī nigaṇṭho:

Dīgha Tapassī heard that

“upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti.

Upāli had become a disciple of the ascetic Gotama.

Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

He went to the Jain Ñātika and said to him,

“sutaṁ metaṁ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti.

“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.

“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.

Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.

But it is possible that Gotama could become Upāli’s disciple.”

Dutiyampi kho dīghatapassī nigaṇṭho …pe…

For a second time …

tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

and a third time, Dīgha Tapassī said to the Jain Ñātika,

“sutaṁ metaṁ, bhante …

“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”

pe…

“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.

upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.

But it is possible that Gotama could become Upāli’s disciple.”

“Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.

“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”

“Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.

“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”

Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṁ tenupasaṅkami.

Then Dīgha Tapassī went to Upāli’s home.

Addasā kho dovāriko dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ.

The gatekeeper saw him coming off in the distance

Disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca:

and said to him,

“tiṭṭha, bhante, mā pāvisi.

“Wait, sir, do not enter.

Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.

From now on the householder Upāli has become a disciple of the ascetic Gotama.

Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.

His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.

Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.

If you require almsfood, wait here, they will bring it to you.”

“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

Saying, “No, worthy man, I do not require almsfood,” he turned back and went to the Jain Ñātika and said to him,

“saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.

“Sir, it’s really true that Upāli has become Gotama’s disciple.

Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.

Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.

Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetīti.

For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.

Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti.

The householder Upāli has been converted by the ascetic Gotama’s conversion trick!”

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.

“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.

Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.

But it is possible that Gotama could become Upāli’s disciple.”

Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

For a second time …

“saccaṁyeva, bhante …pe…

upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.

Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

and a third time, Dīgha Tapassī told the Jain Ñātika

“saccaṁyeva kho, bhante …

that it was really true.

pe…

“It is impossible …

upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.

“Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.

Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapatissa nivesanaṁ tenupasaṅkami.

Then the Jain Ñātika went to Upāli’s home together with a large following of Jain ascetics.

Addasā kho dovāriko nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ.

The gatekeeper saw him coming off in the distance

Disvāna nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

and said to him:

“tiṭṭha, bhante, mā pāvisi.

“Wait, sir, do not enter.

Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.

From now on the householder Upāli has become a disciple of the ascetic Gotama.

Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.

His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.

Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.

If you require almsfood, wait here, they will bring it to you.”

“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṁ gahapatiṁ evaṁ vadehi:

“Well then, my good gatekeeper, go to Upāli and say:

‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;

‘Sir, the Jain Ñātika is waiting outside the gates together with a large following of Jain ascetics.

so te dassanakāmo’”ti.

He wishes to see you.’”

“Evaṁ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:

“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said.

“nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;

so te dassanakāmo”ti.

“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.

Upāli said to him, “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”

“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:

“Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said,

“paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni.

“Sir, seats have been prepared in the hall of the middle gate.

Yassadāni kālaṁ maññasī”ti.

Please go at your convenience.”

Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi:

Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper,

“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi:

“Well then, my good gatekeeper, go to the Jain Ñātika and say to him:

‘upāli, bhante, gahapati evamāha—

‘Sir, Upāli says

pavisa kira, bhante, sace ākaṅkhasī’”ti.

you may enter if you wish.’”

“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

“Yes, sir,” replied the gatekeeper. He went to the Jain Ñātika and relayed what was said.

“upāli, bhante, gahapati evamāha:

‘pavisa kira, bhante, sace ākaṅkhasī’”ti.

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami.

Then the Jain Ñātika went to the hall of the middle gate together with a large following of Jain ascetics.

Atha kho upāli gahapati—

yaṁ sudaṁ pubbe yato passati nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ disvāna tato paccuggantvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca taṁ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so—

Previously, when Upāli saw the Jain Ñātika coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would embrace him and sit him down.

dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

But today, having seated himself on the highest and finest seat, he said to the Jain Ñātika,

“saṁvijjanti kho, bhante, āsanāni;

“There are seats, sir.

sace ākaṅkhasi, nisīdā”ti.

Please sit if you wish.”

Evaṁ vutte, nigaṇṭho nāṭaputto upāliṁ gahapatiṁ etadavoca:

When he said this, the Jain Ñātika said to him:

“ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati.

“You’re mad, householder! You’re a moron!

‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.

You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.

Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;

Suppose a man went to deliver a pair of testicles, but came back castrated. Or they went to deliver eyes, but came back blinded.

evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.

In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.

Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti.

You’ve been converted by the ascetic Gotama’s conversion trick!”

“Bhaddikā, bhante, āvaṭṭanī māyā;

“Sir, this conversion trick is excellent.

kalyāṇī, bhante, āvaṭṭanī māyā;

This conversion trick is lovely!

piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya;

If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.

sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā …pe… vessā …pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya;

If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.

sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti.

If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness.

Tena hi, bhante, upamaṁ te karissāmi.

Well then, sir, I shall give you a simile.

Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

For by means of a simile some sensible people understand the meaning of what is said.

Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.

Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and about to give birth.

Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca,

Then she said to the brahmin,

‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.

‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’

Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca:

When she said this, the brahmin said to her,

‘āgamehi tāva, bhoti, yāva vijāyati.

‘Wait, my dear, until you give birth.

Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.

If your child is a boy, I’ll buy you a male monkey,

Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.

but if it’s a girl, I’ll buy a female monkey.’

Dutiyampi kho, bhante, sā māṇavikā …pe…

For a second time,

tatiyampi kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca:

and a third time she said to the brahmin,

‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.

‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca:

Then that brahmin, because of his love for the brahmin lady, bought a male baby monkey at the market, brought it to her, and said,

‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.

‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’

Evaṁ vutte, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca:

When he said this, she said to him,

‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi—

‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say,

icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.

“Worthy Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:

Then that brahmin, because of his love for the brahmin lady, took the monkey to Rattapāṇi the dyer and said,

‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.

‘Worthy Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’

Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca:

When he said this, Rattapāṇi said to him,

‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.

‘Sir, this monkey can endure a dying, but not a pounding or a pressing.’

Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo.

In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t endure being scrutinized or pressed.

Atha kho, bhante, so brāhmaṇo aparena samayena navaṁ dussayugaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:

Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said,

‘icchāmahaṁ, samma rattapāṇi, imaṁ navaṁ dussayugaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.

‘Worthy Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’

Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca:

When he said this, Rattapāṇi said to him,

‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.

‘Sir, this pair of garments can endure a dying, a pounding, and a pressing.’

Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti.

In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can endure being scrutinized and pressed.”

“Sarājikā kho, gahapati, parisā evaṁ jānāti:

“Householder, the king and his retinue know you as

‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti.

a disciple of the Jain Ñātika.

Kassa taṁ, gahapati, sāvakaṁ dhāremā”ti?

Whose disciple should we remember you as?”

Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

When he had spoken, the householder Upāli rose from his seat, arranged his robe over one shoulder, raised his cupped palms in the direction of the Buddha, and said to the Jain Ñātika,

“tena hi, bhante, suṇohi yassāhaṁ sāvako”ti:

“Well then, sir, hear whose disciple I am:

“Dhīrassa vigatamohassa,

The attentive one, free of delusion,

Pabhinnakhīlassa vijitavijayassa;

with hard-heartedness dissolved, victor in battle;

Anīghassa susamacittassa,

he’s untroubled and very even-minded,

Vuddhasīlassa sādhupaññassa;

with the virtue of an elder and the wisdom of a saint,

Vesamantarassa vimalassa,

immaculate in the midst of it all:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Akathaṅkathissa tusitassa,

He has no indecision, he’s content,

Vantalokāmisassa muditassa;

joyful, he has spat out the world’s bait;

Katasamaṇassa manujassa,

he has completed the ascetic’s task as a man,

Antimasārīrassa narassa;

a man who bears his final body;

Anopamassa virajassa,

he’s beyond compare, he’s stainless:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Asaṁsayassa kusalassa,

He’s free of doubt, he’s skillful,

Venayikassa sārathivarassa;

he’s a trainer, an excellent charioteer;

Anuttarassa ruciradhammassa,

supreme, with brilliant qualities,

Nikkaṅkhassa pabhāsakassa;

confident, his light shines forth;

Mānacchidassa vīrassa,

he has cut off conceit, he’s a hero:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Nisabhassa appameyyassa,

The boss bull, immeasurable,

Gambhīrassa monapattassa;

profound, sagacious;

Khemaṅkarassa vedassa,

he is the maker of sanctuary, knowledgeable,

Dhammaṭṭhassa saṁvutattassa;

firm in principle and restrained;

Saṅgātigassa muttassa,

he has slipped his chains and is liberated:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Nāgassa pantasenassa,

He’s a giant, living remotely,

Khīṇasaṁyojanassa muttassa;

he’s ended the fetters and is liberated;

Paṭimantakassa dhonassa,

he’s skilled in debate and cleansed,

Pannadhajassa vītarāgassa;

with banner lowered, desireless;

Dantassa nippapañcassa,

he’s tamed, and doesn’t proliferate:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Isisattamassa akuhassa,

He is the seventh seer, free of deceit,

Tevijjassa brahmapattassa;

with three knowledges, he has attained to divinity,

Nhātakassa padakassa,

he has bathed, he knows philology,

Passaddhassa viditavedassa;

he’s tranquil, he understands what is known;

Purindadassa sakkassa,

he is Sakka the Able, Purindada the Firstgiver:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Ariyassa bhāvitattassa,

The noble one, evolved,

Pattipattassa veyyākaraṇassa;

he has attained the goal and explains it;

Satimato vipassissa,

he is mindful, discerning,

Anabhinatassa no apanatassa;

neither leaning forward nor pulling back,

Anejassa vasippattassa,

he’s unstirred, attained to mastery:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Samuggatassa jhāyissa,

Transcendent, he practices absorption,

Ananugatantarassa suddhassa;

no inner thoughts arising, he is pure,

Asitassa hitassa,

independent and fearless;

Pavivittassa aggappattassa;

secluded, he has reached the peak,

Tiṇṇassa tārayantassa,

crossed over, he helps others across:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Santassa bhūripaññassa,

He’s peaceful, his wisdom is vast,

Mahāpaññassa vītalobhassa;

with great wisdom, he’s free of greed;

Tathāgatassa sugatassa,

he is the Realized One, the Holy One,

Appaṭipuggalassa asamassa;

unrivaled, unequaled,

Visāradassa nipuṇassa,

self-assured, and subtle:

Bhagavato tassa sāvakohamasmi.

he is the Buddha, and I am his disciple.

Taṇhacchidassa buddhassa,

He has cut off craving and is awakened,

Vītadhūmassa anupalittassa;

free of fuming, unsullied;

Āhuneyyassa yakkhassa,

a mighty spirit worthy of offerings,

Uttamapuggalassa atulassa;

best of men, inestimable,

Mahato yasaggapattassa,

grand, he has reached the peak of glory:

Bhagavato tassa sāvakohamasmī”ti.

he is the Buddha, and I am his disciple.”

“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?

“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?”

“Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya;

“Sir, suppose there was a large heap of many different flowers. A deft garland-maker or their apprentice could tie them into a colorful garland.

evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.

In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities.

Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī”ti?

Who, sir, would not praise the praiseworthy?”

Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti.

Unable to bear this honor paid to the Buddha, the Jain Ñātika spewed hot blood from his mouth there and then.

Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.