Thus have I heard. On one occasion the Blessed One was dwelling at Nālandā in the mango grove of Pāvārika. Now, Nigaṇṭha Nātaputta was also staying at Nālandā at that time in a large company of naked ascetics. And Dīgha Tapassī, the naked ascetic, having been for alms in Nālandā and returned from his begging round, proceeded, after the meal was over, to the mango grove of Pāvārika where the Blessed One was. Coming into his presence, he exchanged friendly greetings with the Blessed One, and after the customary words of courtesy remained standing nearby. Standing thus at a little distance, the Blessed One addressed him as follows:
“There are seats, Tapassī. Be seated, if you wish.”
Thereupon Dīgha Tapassī, the naked ascetic, took one of the low seats and sat on one side. Then the Blessed One spoke to him thus:
“Well, Tapassī, how many modes of action does Nigaṇṭha Nātaputta declare there are, in doing and perpetrating evil deeds?“
“No, Venerable Gotama, ‘action’ is not the word used by Nigaṇṭha Nātaputta in his teaching. ‘Offence,’ ‘Offence’ is the word he uses.”
“Well, Tapassī, how many modes of ‘offence’ does he declare there are, in doing and perpetrating evil deeds? “
“Verily, Venerable Gotama, there are three (modes of) ‘offence’, declares Nigaṇṭha Nātaputta, in doing and perpetrating evil deeds, namely: ‘Offence’ of body, of word, and of mind.”
“Then, Tapassī, is bodily offence one, verbal offence another, and mental offence still another?”
“Bodily offence, Venerable Gotama, is one, verbal another; and mental still another.”
“Then, Tapassī, these three offences, thus analyzed and differentiated; which offence does Nigaṇṭha Nātaputta declare to be the most heinous in doing and perpetrating evil deeds? Is it bodily, verbal or mental offence?”
“Of these three offences, Venerable Gotama, thus analyzed and differentiated; bodily offence, declares Nigaṇṭha Nātaputta is the most heinous in doing and perpetrating evil deeds; verbal offence and mental offence are not so (heinous).”
“Bodily offence! you say, Tapassī?”
“Bodily offence! I say, Venerable Gotama.”
“Bodily offence! you say, Tapassī?”
“Bodily offence! I say, Venerable Gotama.”
“Bodily offence! you say, Tapassī?”
“Bodily offence! I say, Venerable Gotama.”
Thus did the Blessed One make Dīgha Tapassī confirm this statement even up to the third time.
Thereupon Dīgha Tapassī, the naked ascetic, addressed the Blessed One as follows:
“Well, Venerable Gotama, how many modes of offence do you declare there are, in doing and perpetrating evil deeds?”
“No, Tapassī, the Accomplished One does not use the word ‘offence’ in His Teaching. ‘Action.’ ‘Action’ is what he recognizes.”
“Well, Venerable Gotama, how many modes of ‘action’ do you declare there are, in doing and perpetrating evil deeds?”
“Verily, Tapassī, there are three modes of ‘action’ I declare, in doing and perpetrating evil deeds, namely: ‘Action” of body, of word, and of mind.”
“Then, Venerable Gotama, is bodily action one, verbal action another and mental action still another?”
“Bodily action, Tapassī, is one, verbal another and mental still another.”
“Then, Venerable Gotama, of these three actions, thus analyzed and differentiated, which action do you declare to be the most heinous in doing and perpetrating evil deeds? Is it bodily, or verbal or mental action?”
“Of these three actions, Tapassī, thus analyzed and differentiated, mental action, I declare, is the most heinous in doing and perpetrating evil deeds. Bodily action and verbal action are not so (heinous).”
“Mental action! you say, Venerable Gotama?”
“Mental action! say I, Tapassī.”
“Mental action! you say, Venerable Gotama?”
“Mental action! say I, Tapassī.”
“Mental action! you say, Venerable Gotama?
“Mental action! say I, Tapassī.”
Thus did Dīgha Tapassī, the naked ascetic, make the Blessed One confirm this statement for the third time; and rising from his seat he went to Nigaṇṭha Nātaputta.
Now Nigaṇṭha Nātaputta was seated at that time with many large companies of laymen, including the villagers of Bālaka headed by Upāli. Nigaṇṭha Nātaputta, perceiving Dīgha Tapassī, the naked ascetic, coming in the distance addressed him as follows:
“Well, Tapassī, from where do you come in the middle of the day?”
“I come, Venerable Sir, direct from the presence of the Samaṇa Gotama.”
“Had you any conversation, then, with the Samaṇa Gotama?”
“Indeed, Venerable Sir, I had some conversation with the Samaṇa Gotama.
“Well, Tapassī, what was the trend of the conversation you had with the Samaṇa Gotama?”
Thereupon Dīgha Tapassī, the naked ascetic, told Nigaṇṭha Nātaputta everything, the exact conversation he had with the Blessed One.
When he had finished, Nātaputta said to him:
“Excellent, excellent, Tapassī! As by a learned disciple who knows the doctrine of his teacher perfectly, even so by Dīgha Tapassī, the naked ascetic, was it explained to the Samaṇa Gotama. Of what avail is the insignificant mental offence when compared with the gross bodily offence? Hence, bodily offence is the most heinous in doing and perpetrating evil deeds; verbal offence and mental offence are not so (heinous).”
Thereupon Upāli, the householder, addressed Nigaṇṭha Nātaputta as follows:
“Excellent, excellent, Venerable Sir, [on the part of] Dīgha Tapassī! As by a learned disciple has it been expounded to the Samaṇa Gotama, by the Venerable Sir Tapassī, that bodily offence is the most heinous, whereas verbal offence and mental offence are not so (heinous).
“Well, Venerable Sir, I shall go and refute the Samaṇa Gotama on this matter. If the Samaṇa Gotama should affirm likewise to me as he was made to affirm by the venerable Tapassī, then, just as a strong man would seize a long-haired ram by its fleece and pull it along, draw it towards him, and drag it hither and thither, even so will I pull up, draw towards, me, and drag the Samaṇa Gotama hither and thither in the debate. Or, just as a sturdy distillery-man would fling a huge distillery strainer into a deep vat and holding the rim pull it up, draw it towards him, and drag it hither and thither … or, just as a strong distillery labourer would grip the sieve by the rim and turn it over, turn it back, and shake it to and fro … or, just as an elephant of sixty years plunges into a deep lake and plays a kind of game called ‘the washing of hemp’, even so will I sport, as it were, with the Samaṇa Gotama. Well, Venerable Sir, I shall go and refute the Samaṇa Gotama on this matter.”
“Go, householder, and refute the Samaṇa Gotama on this matter; for either I or Dīgha Tapassī, the naked ascetic, or you should refute the Samaṇa Gotama.”
When he had spoken thus, Dīgha Tapassī, the naked ascetic, addressed Nigaṇṭha Nātaputta as follows:
“Really, Venerable Sir, it does not please me that Upāli, the householder, should engage the Samaṇa Gotama in debate; for the Samaṇa Gotama, Venerable Sir, is a magician; he knows an enticing spell by which he lures the disciples of other religions.”
“It is absolutely impossible, Tapassī; it can never happen that Upāli, the householder, should become a disciple of the Samaṇa Gotama; but there is certainly a possibility of this—that the Samaṇa Gotama might become a disciple of Upāli, the householder! Go, householder, and refute the Samaṇa Gotama on this matter; for Dīgha Tapassī, the naked ascetic, or you or I should refute the Samaṇa Gotama.”
For a second and a third time did Dīgha Tapassī, the naked ascetic, address Nigaṇṭha Nātaputta thus:
“Really, Venerable Sir, it does not please me that Upāli should engage the Samaṇa Gotama in debate. The Samaṇa Gotama lures the disciples of the other religions.”
“It is absolutely impossible, Tapassī, (that Upāli should be converted). One of us should refute the Samaṇa Gotama.”
“Certainly, Venerable Sir,” said Upāli, the householder, in response; and rising from his seat he respectfully saluted Nigaṇṭha Nātaputta, passed round him to the right and proceeded to the mango grove of Pāvārika where the Blessed One was. Approaching the Blessed One, he respectfully saluted him and sat on one side. Thus seated, Upāli, the householder, addressed the Blessed One as follows:
“Venerable Sir, did Dīgha Tapassī, the naked ascetic, come this way?”
“He came this way, householder.”
“Had you, Venerable Sir, any conversation with him?”
”Certainly, householder, I had some conversation with him.”
“What then, Venerable Sir, was the trend of the conversation you had with him?”
Thereupon the Blessed One told him everything, the exact conversation he had with Dīgha Tapassī, the naked ascetic.
When he had finished, Upāli, the householder, said to the Blessed One,
”Excellent, excellent, Venerable Sir, [on the part of] Dīgha Tapassī! As by a learned disciple who knows the doctrine of his teacher perfectly, even so by Dīgha Tapassī the naked ascetic, was it explained to the Blessed One. Of what avail is the insignificant mental offence when compared with the gross bodily offence? Hence, bodily offence is the most heinous in doing and perpetrating evil deeds; verbal offence and mental offence are not so (heinous).”
“If you, O householder, holding fast to the truth, would debate, then, we may have a conversation on this matter.”
”I, holding fast to the truth, Venerable Sir, will debate. Let us have a talk on this matter.”
“What then do you think, householder? Suppose there was a naked ascetic here, afflicted with disease, suffering, seriously ill, who refused cold water and lived on hot water. He, not taking cold water, would die. Now, householder, where does Nigaṇṭha Nātaputta hold that he would be reborn?”
“There are, Venerable Sir, deities known as ‘mind-attached’; there is he reborn—and for what reason? Because, Venerable Sir, he dies with mental attachment.”
“Householder, householder, think carefully, before you reply. The latter does not agree with your former (statement), nor the former with the latter; and these, householder, were the words spoken by you: ‘I holding fast to the truth, Venerable Sir, will debate; let us have a talk on this matter’.”
“Although, Venerable Sir, the Blessed One speaks thus, nevertheless, Venerable Sir, bodily offence is certainly the most heinous in doing and perpetrating evil deeds; verbal offence and mental offence not being so (heinous).”
“What then do you think, householder? Suppose there was a naked ascetic here restrained with the four kinds of restraint: He is restrained as regards all evil; is devoted to restraint as regards all evil; has shaken off all evil; is pervaded with restraint as regards all evil; he, whilst walking up and down, inflicts destruction upon many tiny creatures. Now, householder, what does Nigaṇṭha Nātaputta declare is the result of this?”
“Nigaṇṭha Nātaputta, Venerable Sir, declares that what is unintentional is not heinous.”
”But, householder, if it is intentional?”
”Then, Venerable Sir, it is heinous.”
”In which (offence), O householder, does Nātaputta recognize intention?”
“In mental offence, Venerable Sir.”
“Householder, householder, think carefully before you reply. This latter does not agree with your former statement …”
“Although, Venerable Sir, the Blessed One speaks thus, nevertheless bodily offence is certainly the most heinous.”
“What then do you think of this, householder? This (town of) Nālandā has flourished and prospered, has a vast population, and is crowded with men?”
“Yes, Venerable Sir, this (town of) Nālandā, it is true, has flourished and prospered, has a vast population, and is crowded with men.”
“And what then do you think, householder? Suppose someone were to come here with uplifted sword and say: ‘In one moment—no, in an instant, I will make a shambles—one single mass of flesh, of every living creature in this (town of) Nālandā.’
Do you think, householder, that it is really possible for that individual in one moment—no, in an instant, to make a shambles—one single mass of flesh, of every living creature in this (town of) Nālandā?”
“Even ten persons, Venerable Sir—no, twenty, thirty, forty, or even fifty persons, will not suffice! Then of what avail is one insignificant person.”
“What then do you think, householder? Suppose a Samaṇa or Brahmin, possessed of supernormal psychic powers and mastery of mind were to come here and say: ‘This (town of) Nālandā will I reduce to ashes by one thought of intense hatred.’
Do you think, householder, that it is really possible for such a one to reduce this Nālandā to ashes by one thought of intense hatred?”
“Even ten Nālandās, Venerable Sir—no, twenty, thirty, forty, or even fifty Nālandās, is that Samaṇa or Brahmin, possessed of supernormal psychic powers and mastery of mind, able to reduce to ashes by one thought of intense hatred! What, then, does one insignificant Nālandā avail?”
“Householder, householder, think carefully before you reply. This does not agree with your earlier views.”
“Nevertheless, Venerable Sir, bodily offence is the most heinous; verbal and mental offence not being so (heinous).”
“What then do you think of this, householder? You have heard of the forests—Daṇḍaka, Kālinga, Mejjha and Mātaṅga—and how they became forests?”
“Yes, Venerable Sir, I have heard of them, and of how they became forests.”
“And what do you think (of them), householder? What have you heard? By what means did they become forests? “
“This is what I have heard, Venerable Sir: It was by a mental act of intense hatred of the ascetics that they became forests!”
“Householder, householder, think carefully before you reply … The latter does not agree with your former (statement), nor the former with the latter; and verily these, householder, were the words spoken by you: ‘I, holding fast to the truth, Venerable Sir, will debate; let us have a talk on this matter.”’
“With the very first illustration, Venerable Sir, I was satisfied and delighted with the Blessed One. Nevertheless, as I wished to hear the Blessed One’s beautiful expositions of these problems, I thought of contradicting the Blessed One.
Excellent, Venerable Sir, excellent! It is, Venerable Sir, as if a man were to set upright that which was overturned, or were to reveal that which was hidden, or were to point the way to one who had gone astray, or were to hold a lamp amidst the darkness, so that those who have eyes may see.
Even so has the doctrine been expounded in various ways by the Blessed One.
I, too, Venerable Sir, take refuge in the Buddha, the Doctrine, and the Order. May the Blessed One receive me a follower, as one who has taken refuge from this very day to life’s end.”
“Householder, make a thorough investigation! It is good for a distinguished man like you to (first) make a thorough investigation.”
“Venerable Sir, I am still more satisfied and delighted with the Blessed One because he cautions me thus: ‘Householder, make a thorough investigation! It is well for a distinguished man like you to (first) make a thorough investigation.’ For, Venerable Sir, other religious bodies having acquired me as a disciple, would carry banners round the whole of Nālandā, saying, ‘Upāli, the householder, has become a disciple of ours!’ The Blessed One, on the contrary, admonishes me to (first) make a thorough investigation. For the second time, Venerable Sir, I take refuge in the Buddha, the Doctrine, and the Order.”
“For a long time now, householder, your family has been like a fountain to the naked ascetics. Hence, you must bear in mind that alms should be given to those who come.”
“Such words, Venerable Sir, make me still more satisfied and delighted with the Blessed One.
I have heard, Venerable Sir, that the Samaṇa Gotama speaks thus: ‘To me alone should alms be given, not to others; to my disciples alone should alms be given, not to the disciples of others. Alms given to me alone is productive of much fruit, not so the alms given to others; alms given to my disciples alone is productive of much fruit, not so the alms given to the disciples of others,’
But, on the contrary, the Blessed One advises me to bestow alms on the naked ascetics also! Well, Venerable Sir, we shall know when that is suitable.
For the third time, Venerable Sir, I take refuge in the Buddha, the Doctrine, and the Order.
May the Blessed One receive me as a follower; as one who has taken refuge from this very day to life’s end.”
Then the Blessed One discoursed to him a graduated sermon, that is to say, he spoke on the subjects of liberality, virtue, the heavens, on the evil consequences, the vanity and the depravity of sensual pleasures, and on the advantages of renunciation.
When the Blessed One perceived that the mind of Upāli, the householder, was prepared, pliant, free from obstacles, elevated and lucid, then he revealed to him that exalted doctrine of the Buddhas, viz. Suffering, its Cause, its Ceasing and the Path.
Just as a clean cloth, free from stain, would take the dye perfectly, even so, to Upāli, the householder, whilst seated in that place, there arose (in him) the spotless, stainless vision of Truth. He knew: Whatsoever has causally arisen must inevitably pass utterly away.’
Then Upāli, the householder, having thus, in the Dispensation of the Exalted One seen the Truth; attained to the Truth; comprehended the Truth, penetrated the Truth, overcome doubt; cast off uncertainty and gained full confidence without dependence on another, said to the Blessed One:
“Well, Venerable Sir, we must be going now. We have much to do.”
“You, householder, are aware of the hour.”
Thereupon Upāli, the householder, delighted with the words of the Blessed One, having expressed his gratitude, rose from his seat, saluted the Blessed One respectfully, passed round him to the right, and proceeded to his residence.
Reaching home, he summoned his gate-keeper: “From today, my good gate-keeper, to naked ascetics, male and female, my gates are shut; but wide open are they to Bhikkhus and Bhikkhunis, male and female lay disciples of the Blessed One. If any naked ascetic comes, you should say to him: ‘Halt, Venerable Sir do not enter. Henceforth Upāli, the householder, having become a disciple of the Samaṇa Gotama shuts the gate against the naked ascetics, male and female, but open are they to the Bhikkhus, the Bhikkhunis, and to the male and female lay disciples of the Blessed One. If, Venerable Sir, you are in need of alms, stand just here; they will bring it here to you.’”
”Very good, Venerable Sir,” said the gate-keeper, in response to Upāli, the householder.
Now Dīgha Tapassī, the naked ascetic, heard that Upāli, the householder, had become a disciple of the Samaṇa Gotama. So he went to Nigaṇṭha Nātaputta and said:
“I am given to understand Venerable Sir, that Upāli has become a disciple of the Samaṇa Gotama.”
“It is absolutely impossible, Tapassī, it can never happen that Upāli, the householder, should become a disciple of the Samaṇa Gotama; but there is certainly a possibility of this—that the Samaṇa Gotama might become a disciple of Upāli, the householder!”
A second and third time did Dīgha Tapassī, the naked ascetic, address Nātaputta thus:
“I am given to understand Venerable Sir that Upāli has become a disciple of the Samaṇa Gotama.”
“It is absolutely impossible, Tapassī, but the Samaṇa Gotama may have become a disciple of Upāli, the householder!“
“Yet, Venerable Sir, I am going to find out whether Upāli has become a disciple of the Samaṇa Gotama or not.”
“Go, Tapassī, and find out whether Upāli has become a disciple of the Samaṇa Gotama or not.”
Then Dīgha Tapassī proceeded to the residence of Upāli, and the door-keeper, seeing him coming in the distance, said, “Halt Venerable Sir, do not enter. Henceforth Upāli, the householder, having become a disciple of the Samaṇa Gotama shuts the gate against the naked ascetics, male and female, but open are they to the Bhikkhus, the Bhikkhunīs and to the male and female lay disciples of the Blessed One. If, Venerable Sir, you are in need of alms, stand just here; they will bring it here to you.”
“I am not in need of alms, friend,” said he.
Thereupon turning back, he went to Nigaṇṭha Nātaputta and said, “It is only too true Venerable Sir, that Upāli has become a disciple of the Samaṇa Gotama. I was not heeded by you, Venerable Sir, with regard to my disapproval of his going to refute the Samaṇa Gotama. Undoubtedly, he is enticed from you, Venerable Sir, by the alluring magic of the Samaṇa Gotama.”
“It is absolutely impossible, Tapassī, but the Samaṇa Gotama may have become a disciple of Upāli, the householder!“
For a second and a third time did Dīgha Tapassī, the naked ascetic, address Nātaputta thus:
“It is only too true, Venerable Sir, that Upāli has become a disciple of the Samaṇa Gotama. I was not heeded by you, Venerable Sir, with regard to my disapproval of his going to refute the Samaṇa Gotama. Undoubtedly he is enticed from you, Venerable Sir, by the alluring magic of the Samaṇa Gotama.”
“It is absolutely impossible, Tapassī, but the Samaṇa Gotama may have become a disciple of Upāli, the householder! Nevertheless, Tapassī, I shall go and find out whether Upāli has become a disciple of the Samaṇa Gotama or not.”
So Nigaṇṭha Nātaputta with a large company of naked ascetics proceeded to the residence of Upāli. Seeing him coming in the distance, the door-keeper said:
“Halt, Venerable Sir, do not enter. If you are in need of alms, stand just here; they will bring it here to you.”
“Well then, my good gate-keeper, go and inform Upāli that Venerable Sir Nigaṇṭha, the son of Nāta, with a large company of naked ascetics, is standing (in the porch) outside the gates and wishes to see him.”
“Very good,” replied the gate-keeper, and going to Upāli, the householder, he informed him to that effect.
“In that case, my good gate-keeper, prepare seats in the central vestibule.”
“Very good, Venerable Sir,” he replied.
Having prepared seats in the central vestibule, he went and informed Upāli, “The seats are arranged, Venerable Sir, in the central vestibule. Now (we can proceed), if you consider it is time for it.”
Thereupon Upāli, the householder, went to the central vestibule, and sitting on the highest, finest, greatest, and most valuable seat, he said to the door-keeper:
“Now then, my good door-keeper, go to Nigaṇṭha Nātaputta and say: ‘Venerable Sir, Upāli, the householder, says ‘You may enter, Venerable Sir, if you wish.’”
“Very good, Venerable Sir,” replied the door-keeper.
Going to Nātaputta he said: “Venerable Sir, Upāli, the householder, says ‘Enter then, Venerable Sir, if you wish’”
So Nigaṇṭha Nātaputta, with the large company of naked ascetics, proceeded to the central vestibule.
Now, on previous occasions, immediately Upāli sees Nigaṇṭha Nātaputta coming in the distance, instantly he goes forward to meet him; and having dusted with his upper garment the highest, finest, greatest, and most valuable seat there, holding (the Nigaṇṭha) lightly (by means of the garment), makes him sit down. But on this occasion, Upāli himself occupied the highest, finest, greatest, and most valuable seat there and spoke thus to Nigaṇṭha,
“There are seats, Venerable Sir, be seated if you wish.”
When he spoke thus, Nigaṇṭha said to Upāli, “Are you mad, or are you stupid, householder! ‘I go, Venerable Sir’ (you said) ‘and I shall refute the Samaṇa Gotama’, but you have returned bound by the great entanglement of controversy. It is as if, householder, a gelder were to go and return emasculated himself, or else, as if a person who throws a casting net (for fish) were to go and return with the mesh destroyed. Just so, householder, you went saying that you would refute the Samaṇa Gotama, but you have returned bound by the great entanglement of controversy. Verily, you are caught in the alluring juggling of the Samaṇa Gotama.”
“Excellent, Venerable Sir, is the enticing juggling! Beautiful, Venerable Sir, is the enticing magic! If, Venerable Sir, my beloved kinsmen and blood relatives were caught in this alluring magic, long would it conduce to their well-being and happiness. If, Venerable Sir, all the warriors, Brahmins, merchants, menials were caught in this alluring magic long would it conduce to the well-being and happiness of all. If, Venerable Sir, the world, together with the worlds of the Gods, of Māras, and Brahmas, including the communities of Samaṇas and Brahmins, gods and men, were caught in this alluring magic, long would it conduce to their well-being and happiness. Well then, Venerable Sir, I will give you an illustration, for, in this world, certain intelligent people perceive the meaning of what is said by means of an illustration.
It happened long ago, Venerable Sir, that a certain decrepit hoary old Brahmin had a very young wife who was about to be confined. Then, Venerable Sir, that young woman said to the Brahmin:
’Go, Brahmin; purchase and bring from the market a young monkey. It will be a plaything for my child.’
When she spoke thus, Venerable Sir, he said to her, ‘Wait, dear until the advent of your confinement. If, dear, a boy is born to you, I will purchase and bring you from the market a young male monkey, which will be a plaything for him. But, dear, should a girl be born to you, I will purchase and bring you from the market a young female monkey, which will be a plaything for her.’
For a second time she repeated her request, and he again advised her to wait.
For a third time she repeated her request.
Then Venerable Sir, that Brahmin, moved by the powerful bond of love for that young woman, purchased and brought from the market a young male monkey and said to her, ‘I have purchased and brought you, dear, this young male monkey from the market. It will be a plaything for your boy.’
When he had spoken thus, that young woman said to the Brahmin, ‘Take this young monkey, Brahmin, and go to Rattapāṇi, the son of the laundry-man, and tell him, ‘My good Rattapāṇi, I want this young monkey to be dyed the kind of colour known as “Golden Pride” to be pounded and beaten repeatedly (in the dye), and smoothed back and front.’
Then, Venerable Sir, that Brahmin, moved by the mental bond towards the young woman, took that young monkey to Rattapāṇi, the son of the laundry-man and gave him the necessary instructions.
Whereupon Rattapāṇi said to the Brahmin, ‘This young monkey of yours, Venerable Sir, can certainly be dyed but it cannot be pounded or smoothed.’
In the same way, Venerable Sir, the doctrine of the Nigaṇṭhas can certainly delight foolish people, but not the wise. It cannot be applied or investigated.
Then, Venerable Sir, that Brahmin, on a subsequent occasion, taking a couple of new cloths, went to Rattapāṇi, the son of the laundry-man, and said, ‘My good Rattapāni, I want this couple of new cloths dyed the kind of colour known as “Golden Pride”, to be pounded and turned repeatedly (in the dye) and smoothed back and front.’
Whereupon Rattapāṇi said to the Brahmin, ‘Certainly, Venerable Sir, this couple of new cloths of yours can be dyed, and can also be pounded and smoothed.’
In the same way, Venerable Sir, the doctrine of that exalted, fully enlightened Blessed One can delight the wise only, but not the foolish. It can he applied and investigated.”
“The people, householder, together with the king, know that you, Upāli, the householder, are a disciple of Nigaṇṭha Nātaputta. But, as whose disciple shall we (now) regard you, householder?”
Thereupon Upāli rose from his seat, covered one shoulder with his upper garment and raising joined hands in reverence in the direction of the Blessed One, said to Nigaṇṭha Nātaputta, “Well then Venerable Sir, hear whose disciple I am—
Of him who is wise, free from ignorance,
who has destroyed obstinacy, victor over conquerors,
who is free from suffering, possesses a perfectly impartial mind,
has developed conduct, possesses excellent wisdom,
has passed beyond insecurity, is without stain,
of that Blessed One am I a disciple.
Of him who has no perplexities, is content,
has rejected worldly pleasures, is sympathetic,
has completed the duties of one who renounces the world,
is born as man, bears his last body,
the Man incomparable and without blemish,
of that Blessed One am I a disciple.
Of him who has no doubts, is skilful,
disciplines others, is an excellent guide,
unrivalled, whose nature is pure,
who is free from uncertainty, an Enlightener,
who has cut off pride and is heroic,
of that Blessed One am I a disciple.
Of him who is supreme, immeasurable,
profound, has attained to wisdom,
establishes security, learned, righteous, restrained,
has overcome passion and is delivered,
of that Blessed One am I a disciple.
Of him who is faultless, abides in seclusion,
has cast off the fetters, is emancipated,
possesses the power of wise discussion, sage,
has done away with his banner (i.e. the fight being over),
subdued and free from obsessions,
of that Blessed One am I a disciple.
Of him who is the Seventh of the Sages,
is not a hypocrite, is possessed of the threefold knowledge,
has attained to supremacy, has washed off impurity,
skilful in the composition of verses, is tranquilized,
has comprehended knowledge, gave alms in the past and
is capable, of that Blessed One am I a disciple.
Of him who is noble, is developed,
has attained to advantage, mindful, intuitive,
free from like and dislike,
is devoid of craving and has attained mastery,
of that Blessed One am I a disciple.
Of him who has fared well, is absorbed in meditation,
is independent, is pure, is unattached, is to be abandoned,
is secluded, has attained to pre-eminence,
has crossed (the Ocean of Sorrow) and
causes others to cross,
of that Blessed One am I a disciple.
Of him who is calm, greatly wise, profoundly wise,
who is devoid of greed, accomplished, exalted,
unequalled, peerless, is confident and skilful,
of that Blessed One am I a disciple.
Of him who has cut off craving, enlightened,
devoid of fumes (of desire), free from taint,
worthy of personal offerings, powerful,
the Highest of Individuals, incomparable,
worshipful and attained to supreme glory,
of that Blessed One am I a disciple.
“And when, householder, were these accomplishments of the Samaṇa Gotama gathered thus by you?”
“It is as if, Venerable Sir, there were a huge heap of flowers of many kinds and a skilful garland-maker, or garland-maker’s apprentice, were to make a beautiful garland of it. In the same way, Venerable Sir, many hundreds are the virtues of the Blessed One. Then, Venerable Sir, who will not extol one who is so worthy of praise? “
Then and there hot blood gushed from the mouth of Nigaṇṭha Nātaputta, who could not endure the homage paid to the Blessed One.
Thus have I heard: At one time the Lord was staying near Nāḷandā in Pāvārika's Mango Grove. Now at that time Nātaputta the Jain was residing in Nāḷandā with a large company of Jains. Then Dīghatapassin the Jain, having walked in Nāḷandā for almsfood, returning from the alms-gathering after the meal, approached Pāvārika's Mango Grove and the Lord; having approached, he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he stood at a respectful distance. The Lord spoke thus to Dīghatapassin the Jain as he was standing at a respectful distance:
“There are seats, Tapassin; if you wish, do sit down.” When this had been said, Dīghatapassin the Jain, having taken a low seat, sat down at a respectful distance. The Lord spoke thus to Dīghatapassin the Jain as he was sitting down at a respectful distance:
“How many (kinds of) deeds, Tapassin, does Nātaputta the Jain lay down for the effecting of an evil deed, for the rolling on of an evil deed?” “Friend Gotama, it is not the custom of Nātaputta the Jain to lay down ‘deed, deed’; friend Gotama, it is the custom of Nātaputta the Jain to lay down ‘wrong, wrong.’”
“How many (kinds of) wrongs, Tapassin, does Nātaputta the Jain lay down for the effecting of an evil deed, for the rolling on of an evil deed?” “Friend Gotama, Nātaputta the Jain lays down three (kinds of) wrongs for the effecting of an evil deed, for the rolling on of an evil deed, that is to say wrong of body, wrong of speech, wrong of mind.”
“But, Tapassin, is wrong of body one thing, wrong of speech another, wrong of mind another?” “Friend Gotama, wrong of body is one thing, wrong of speech another, wrong of mind another.”
“But, Tapassin, of these three wrongs thus divided, thus particularised, which is the wrong that Nātaputta the Jain lays down as the more blamable in the effecting of an evil deed, in the rolling on of an evil deed? Is it wrong of body or is it wrong of speech or is it wrong of mind?” “Friend Gotama, of these three wrongs thus divided, thus particularised, Nātaputta the Jain lays down that wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed; wrong of speech is not like it, wrong of mind is not like it.” “Do you say ‘wrong of body,’ Tapassin?” “I say ‘wrong of body,’ friend Gotama.” “Do you say ‘wrong of body,’ Tapassin?” “I say ‘wrong of body,’ friend Gotama.” “Do you say ‘wrong of body,’ Tapassin?” “I say ‘wrong of body,’ friend Gotama.” In this way did the Lord up to the third time pin down Dīghatapassin the Jain to this point of controversy.
When this had been said, Dīghatapassin the Jain spoke thus to the Lord: “But, friend Gotama, how many (kinds of) wrongs do you lay down for the effecting of an evil deed, for the rolling on of an evil deed?” “Tapassin, it is not the custom of a Tathāgata to lay down ‘wrong, wrong’; Tapassin, it is the custom for a Tathāgata to lay down ‘deed, deed.’” “But how many (kinds of) deeds do you lay down, friend Gotama, for the effecting of an evil deed, for the rolling on of an evil deed?” “I, Tapassin, lay down three (kinds of) deeds for the effecting of an evil deed, for the rolling on of an evil deed, that is to say deed of body, deed of speech, deed of mind.”
“But, friend Gotama, is deed of body one thing, deed of speech another, deed of mind another?” “Tapassin, deed of body is one thing, deed of speech another, deed of mind another.”
“But, friend Gotama, of these three deeds thus divided, thus particularised, which deed do you lay down as the more blamable in the effecting of an evil deed, in the rolling on of an evil deed? Is it deed of body or is it deed of speech or is it deed of mind?” “Tapassin, of these three deeds thus divided, thus particularised, I lay down that deed of mind is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed; deed of body is not like it, deed of speech is not like it.” “Do you say ‘deed of mind,’ friend Gotama?” “I say ‘deed of mind,’ Tapassin.” “Do you say ‘deed of mind,’ friend Gotama?” “I say ‘deed of mind,’ Tapassin.” “Do you say ‘deed of mind,’ friend Gotama?” “I say ‘deed of mind,’ Tapassin.” In this way did Dīghatapassin the Jain, having up to the third time pinned down the Lord to the point of controversy, rising from his seat, approach Nātaputta the Jain.
Now at that time Nātaputta the Jain was sitting down together with a very large company of householders headed by Upāli of Bālaka village. Nātaputta the Jain saw Dīghatapassin the Jain coming in the distance; having seen him, he spoke thus to Dīghatapassin the Jain. “Well, where are you coming from, Tapassin, in the heat of the day?” “I, revered sir, am coming from the presence of the recluse Gotama.” “Now, did you, Tapassin, have any conversation together with the recluse Gotama?” “Indeed, revered sir, I did have some conversation with the recluse Gotama.”
“On what topic, Tapassin, was there some conversation between you and the recluse Gotama?” Then Dīghatapassin the Jain told Nātaputta the Jain the whole of the conversation he had had with the Lord. When this had been said, Nātaputta the Jain spoke thus to Dīghatapassin the Jain: “It is good, it is good, Tapassin, that the recluse Gotama was answered thus by Dīghatapassin the Jain, an instructed disciple who understands aright the teacher's instruction. For how can an insignificant wrong of mind shine out in comparison with this important wrong of body, since wrong of body itself is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed, wrong of speech is not like it, wrong of mind is not like it.”
When this had been said, Upāli the householder spoke thus to Nātaputta the Jain: “Good, revered sir, is Tapassin, he is good, in that the recluse Gotama was answered thus by the revered Tapassin, an instructed disciple who understands aright the teacher's instruction. For how can an insignificant wrong of mind shine out in comparison with this important wrong of body since wrong of body itself is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed, wrong of speech is not like it, wrong of mind is not like it. But, if you please, I am going, revered sir, I will refute the words of the recluse Gotama on this point of controversy. If the recluse Gotama pins me down as he pinned down the revered Tapassin, then as a strong man who has taken hold of the fleece of a long-fleeced ram, might tug it towards him, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards. And even as a powerful distiller of spirituous liquor, having sunk his cask for the spirituous liquor in a deep pool of water, taking it by a corner might tug it forwards, might tug it backwards, might tug it forwards and backwards, even so will I, speech by speech, tug the recluse Gotama forwards, tug him backwards, tug him forwards and backwards. And even as a powerful drunkard of abandoned life, having taken hold of a hair-sieve at the corner, would shake it upwards, would shake it downwards, would toss it about, even so will I, speech by speech, shake the recluse Gotama upwards, shake him downwards, toss him about. And even as a full-grown elephant, sixty years old, having plunged into a deep tank, plays at the game called the ‘merry-washing,’ even so methinks will I play the game of ‘merry-washing’ with the recluse Gotama. But, if you please, I am going, revered sir, I will refute the words of the recluse Gotama on this point of controversy.” “Go you, householder, refute the words of the recluse Gotama on this point of controversy. For, householder, either I or Dīghatapassin the Jain or you could refute the words of the recluse Gotama.”
When this had been said, Dīghatapassin the Jain spoke thus to Nātaputta the Jain: “I am not pleased, revered sir, that the householder Upāli should refute the words of the recluse Gotama. For the recluse Gotama is deceitful, revered sir, he knows the ‘enticing device’ by which he entices disciples of other sects.” “It is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama. But this situation exists, that the recluse Gotama might come to discipleship under the householder Upāli. Go you, householder, refute the words of the recluse Gotama on this point of controversy. Either I, householder, could refute the recluse Gotama, or Dīghatapassin the Jain, or you.”
And a second time…
And a third time did Dīghatapassin the Jain speak thus to Nātaputta the Jain: “I am not pleased…” “Either I, householder, could refute the recluse Gotama, or Dīghatapassin the Jain, or you.” “Very well, revered sir,” and the householder Upāli, having answered Nātaputta the Jain in assent, rising from his seat, having greeted Nātaputta the Jain keeping his right side towards him, approached Pāvārika's Mango Grove and the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.
As he was sitting down at a respectful distance, the householder Upāli spoke thus to the Lord: “Revered sir, did not Dīghatapassin the Jain come here?” “Yes, householder, Dīghatapassin the Jain did come here.” “And did you, revered sir, have any conversation with Dīghatapassin the Jain?” “Indeed, householder, I did have some conversation with Dīghatapassin the Jain.” “But on what topic did you, revered sir, have this conversation with Dīghatapassin the Jain?” Then the Lord told the householder Upāli the whole of the conversation he had had with Dīghatapassin the Jain.
When this had been said, the householder Upāli spoke thus to the Lord: “Good, revered sir, is Tapassin, he is good, in that the Lord was answered thus by Dīghatapassin the Jain, an instructed disciple who understands aright the teacher's instruction. For how can an insignificant wrong of mind shine out in comparison with this important wrong of body, since wrong of body is itself the more blamable in the effecting of an evil deed, in the rolling of an evil deed, wrong of speech is not like it, wrong of mind is not like it.” “If you, householder, were to speak as one grounded on the truth, there might be some conversation here.” “I, revered sir, will speak as one grounded on the truth. Let us have some conversation here.”
“What do you think about this, householder? There might be a Jain here who, although sick, suffering, very ill, refuses cold water and takes (only) warm water; not getting cold water, he might pass away. Now, householder, where is it that Nātaputta the Jain lays down that there is uprising for him?” “Revered sir, there are devas called ‘Mind attached.’ He uprises there. What is the reason for this? It is, revered sir, that when he passed away he was devoted to mind.”
“Householder, householder! Take care how you explain, householder. Your earlier (remarks) do not tally with your later, nor your later with your earlier. And yet these words were spoken by you, householder: ‘I, revered sir, will speak as one grounded on the truth. Let us have some conversation here.’” “Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed, wrong of speech is not like it, wrong of mind is not like it.”
“What do you think about this, householder? There might be a Jain here who is controlled by the control of the fourfold watch: he is wholly restrained in regard to water; he is bent on warding off all evil; he has shaken off all evil; he is permeated with the (warding off) of all evil, but while going out or returning he brings many small creatures to destruction. What result, householder, does Nātaputta the Jain lay down for him?” “Nātaputta the Jain, revered sir, lays down that, being unintentional, there is no great blame.” “But if he does intend it, householder?” “It is of great blame, revered sir.” “In what (division), householder does Nātaputta the Jain lay down ‘intention’?” “In that of wrong of mind, revered sir.”
“Householder, householder! Take care how you explain, householder. Your earlier (remarks) do not tally with your later, nor your later with your earlier. And yet these words were spoken by you, householder: ‘I, revered sir, will speak as one grounded on the truth. Let us have some conversation here.’” “Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed, wrong of speech is not like it, wrong of mind is not like it.”
“What do you think about this, householder? Is this Nāḷandā rich and wealthy, crowded and populous?” “Yes, revered sir, this Nāḷandā is rich and wealthy, crowded and populous.” “What do you think about this, householder? A man might come here with a drawn sword and speak thus: ‘In a moment, in a second, I will make all the living creatures in this Nāḷandā into one heap of flesh, one mass of flesh.’ What do you think about this, householder? Is that man able in one moment, one second, to make all the living creatures in this Nāḷandā into one heap of flesh, one mass of flesh?” “Even ten men, revered sir, even twenty, thirty, forty men, even fifty men are not able in one moment, one second, to make all the living creatures in this Nāḷandā into one heap of flesh, one mass of flesh. How then can one insignificant man shine out at this?” “What do you think about this, householder? A recluse or a brahman might come here, one of psychic power and attained to mastery of thought, and he might speak thus: ‘I will reduce this Nāḷandā to cinders by one (act of) ill-will of mind.’ What do you think about this, householder? Is that recluse or brahman who is of psychic power and attained to mastery of thought, able to reduce this Nāḷandā to cinders by one (act of) ill-will of mind?” “That recluse or brahman, revered sir, by one (act of) ill-will of mind is able to reduce even ten Nāḷandās to cinders, or even twenty, thirty, forty or fifty Nāḷandās. How then can one insignificant Nāḷandā shine out at this?”
“Householder, householder! Take care how you explain, householder. Your earlier (remarks) do not tally with your later, nor your later with your earlier. And yet these words were spoken by you, householder: ‘I, revered sir, will speak as one grounded on the truth. Let us have some conversation here.’” “Although, revered sir, the Lord speaks thus, yet wrong of body is the more blamable in the effecting of an evil deed, in the rolling on of an evil deed, wrong of speech is not like it, wrong of mind is not like it.”
“What do you think about this, householder? Have you heard that the (former) forests of Daṇḍaka, Kālinga, Mejjha and Mātanga became forests again?” “Yes, revered sir, I have heard that the (former) forests of Daṇḍaka, Kālinga, Mejjha and Mātanga became forests again.” “What do you think about this, householder? Perhaps you have heard how it was that the (former) forests of Daṇḍaka, Kālinga, Mejjha and Mātanga became forests again?” “Yes, revered sir, I have heard that through (an act of) ill-will of mind on the part of seers the forests of Daṇḍaka, Kālinga, Mejjha and Mātanga became forests again.”
“Householder, householder! Take care how you explain, householder. Your earlier (remarks) do not tally with your later, nor your later with your earlier. And yet these words were spoken by you, householder: ‘I, revered sir, will speak as one grounded on the truth. Let us have some conversation here.’”
“I, revered sir, was pleased and satisfied with the Lord's first illustration. But because I wanted to hear the Lord's diversified ways of putting questions, I judged that I must make myself his adversary. It is excellent, revered sir; revered sir, it is excellent. As, revered sir, one might set upright what had been upset, or disclose what had been covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes, even so in many a figure has Dhamma been made clear by the Lord. I, revered sir, am going to the Lord for refuge and to Dhamma and to the Order of monks. May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts.”
“Now, householder, make a proper investigation. Proper investigation is right in the case of well-known men like yourself.” “I, revered sir, am even exceedingly pleased and satisfied with that which the Lord has said to me: ‘Now, householder, make a proper investigation… like yourself.’ For if, revered sir, members of other sects had secured me as a disciple, they would have paraded a banner all round Nāḷandā, saying: ‘The householder Upāli has joined our disciplehood.’ But then the Lord spoke to me thus: ‘Now, householder, make a proper investigation. Proper investigation is right in the case of a well-known man like yourself.’ So I, revered sir, for the second time am going to the Lord for refuge and to Dhamma and to the Order of monks. May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts.”
“For a long time, householder, your family has been a well-spring to the Jains. You will bethink you to give alms to those that approach you?” “I, revered sir, am even exceedingly pleased and satisfied that the Lord speaks to me thus: ‘For a long time… to those that approach you?’ I have heard, revered sir, that the recluse Gotama speaks thus: ‘Gifts should be given to me only, not to others should gifts be given. Gifts should be given to my disciples only, not to the disciples of others should gifts be given. What is given to me is alone of great fruit, what is given to others is not of great fruit. What is given to my disciples is alone of great fruit, what is given to disciples of others is not of great fruit.’ But then the Lord urged upon me giving to the Jains also. Indeed, revered sir, we shall know the right time for that. So I, revered sir, for the third time am going to the Lord for refuge and to Dhamma and to the Order of monks. May the Lord accept me as a lay-disciple going for refuge from today forth for as long as life lasts.”
Then the Lord talked a progressive talk to the householder Upāli, that is to say talk on giving, talk on moral habit, talk on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing them. When the Lord knew that the mind of the householder Upāli was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on Dhamma which the Awakened Ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so, as the householder Upāli was (sitting) there on that very seat, Dhamma-vision, dustless, stainless, arose to him that: whatever is of the nature to uprise, all that is of the nature to stop.
Then the householder Upāli, as one who had seen Dhamma, attained to Dhamma, known Dhamma, plunged into Dhamma, who had crossed over doubt, put away uncertainty, who had attained without another's help to full confidence in the Teacher's instruction, spoke thus to the Lord: “Now, I, revered sir, must be going, I am very busy, there is much to be done.” “You, householder, must now do that for which you think it is the right time.”
Then the householder Upāli, having rejoiced in what the Lord had said, having given thanks, rising from his seat, having greeted the Lord keeping his right side towards him, approached his own dwelling; having approached, he said to the door-keeper: “Today, good door-keeper, I am closing the door to men and women Jains; but the door is open to the Lord's monks, nuns, men and women lay-disciples. If any Jain comes you should speak thus to him: ‘Stand still, sir, do not enter. Today the householder Upāli has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord's monks, nuns, men and women lay-disciples. If you, sir, need almsfood, stand still just where you are and they will bring it to you here.’” “Very well, sir,” the door-keeper answered the householder Upāli in assent.
Then Dīghatapassin the Jain heard that the householder Upāli had come to discipleship under the recluse Gotama. Then Dīghatapassin the Jain approached Nātaputta the Jain; having approached he spoke thus to Nātaputta the Jain: “I have heard, revered sir, that the householder Upāli has come to discipleship under the recluse Gotama.” “This is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli.” And a second time…
And a third time did Dīghatapassin the Jain speak thus to Nātaputta the Jain: “I have heard, revered sir, that the householder Upāli has come to discipleship under the recluse Gotama.” “This is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli.”
“If you please, revered sir, I am going to find out whether or not the householder Upāli has come to discipleship under the recluse Gotama.” “Do go, Tapassin, and find out whether or not the householder Upāli has come to discipleship under the recluse Gotama.” Then Dīghatapassin the Jain approached the dwelling of the householder Upāli. The door-keeper saw Dīghatapassin the Jain coming in the distance; seeing him, he spoke thus to Dīghatapassin the Jain: “Stand still, revered sir, do not enter. Today the householder Upāli has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord's monks, nuns, men and women lay-disciples. If you, revered sir, need almsfood, stand still just where you are and they will bring it to you here.” Having said: “Friend, I am not in need of almsfood,” having turned back again, he approached Nātaputta the Jain; having approached, he spoke thus to Nātaputta the Jain: “It is quite true, revered sir, that Upāli the householder has come to discipleship under the recluse Gotama. As to that, I did not agree with you, revered sir, and I said: ‘I am not pleased, revered sir, that the householder Upāli should refute the words of the recluse Gotama. For the recluse Gotama is deceitful, revered sir, he knows the ‘enticing device’ by which he entices disciples of other sects.’ Now, revered sir, your householder Upāli has been enticed by the recluse Gotama by the ‘enticing device.’” “This is impossible, Tapassin, it cannot come to pass that the householder Upāli should have come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli.”
And a second time…
And a third time Dīghatapassin the Jain spoke thus to Nātaputta the Jain: “It is quite true, revered sir, that the householder Upāli has come to discipleship under the recluse Gotama. As to that, I did not agree with you, revered sir, and I said: ‘I am not pleased, revered sir, that the householder Upāli should refute the words of the recluse Gotama…’ Now, revered sir, your householder Upāli has been enticed by the recluse Gotama by the ‘enticing device.’”
“This is impossible, Tapassin, it cannot come to pass that the householder Upāli should come to discipleship under the recluse Gotama; but this situation exists: that the recluse Gotama might come to discipleship under the householder Upāli. But if you please, Tapassin, I am going to find out for myself whether or not the householder Upāli has come to discipleship under the recluse Gotama.”
Then Nātaputta the Jain together with a great company of Jains approached the dwelling of the householder Upāli. The door-keeper saw Nātaputta the Jain coming in the distance; seeing him, he spoke thus to Nātaputta the Jain: “Stand still, revered sir, do not enter. Today the householder Upāli has come to discipleship under the recluse Gotama; the door is closed to Jain men and women, but the door is open to the Lord's monks, nuns, men and women lay-disciples. If you, revered sir, need almsfood, stand still just where you are and they will bring it to you here.” “Well then, good door-keeper, approach the householder Upāli; having approached, speak thus to the householder Upāli: ‘Revered sir, Nātaputta the Jain is standing outside the porch of the door together with a large company of Jains, and he wishes to see you.’” “Very good, revered sir,” and the door-keeper, having answered Nātaputta the Jain in assent, approached the householder Upāli; having approached, he spoke thus to the householder Upāli: “Revered sir, Nātaputta the Jain… wishes to see you.” “Well then, good door-keeper, make ready seats in the middle hall with a door.” “Yes, revered sir,” and the door-keeper, having answered the householder Upāli in assent, having made ready seats in the middle hall with a door, approached the householder Upāli; having approached, he spoke thus to the householder Upāli: “Those seats, revered sir, have been made ready in the middle hall with a door. Do now that for which you think it is the right time.”
Then the householder Upāli approached the middle hall with a door; having approached and having sat down there on the chief and best, the choicest and finest seat, he summoned the door-keeper, and said: “Well now, good door-keeper, approach Nātaputta the Jain; having approached, speak thus to Nātaputta the Jain: ‘The householder Upāli, revered sir, says: “Do come in if you wish, revered sir.”’” “Very good, revered sir,” and the door-keeper having answered the householder Upāli in assent, approached Nātaputta the Jain; having approached, he spoke thus to Nātaputta the Jain: “The householder Upāli, revered sir, says: ‘Do come in if you wish, revered sir.’”
Then Nātaputta the Jain together with the large company of Jains approached the middle hall with a door. Then the householder Upāli, who was there first, saw Nātaputta the Jain coming in the distance; having seen him and gone out to meet him, having with his upper cloth dusted the chief and best, the choicest and finest seat, having taken possession of it, he sat down on it himself; and now when he himself had sat down on the chief and best, the choicest and finest seat, he spoke thus to Nātaputta the Jain: “There are seats, revered sir; do sit down if you wish.”
When this had been said, Nātaputta the Jain spoke thus to the householder Upāli: “You, householder, are out of your mind; you, householder, are idiotic. Saying: ‘I, revered sir, will refute the recluse Gotama’, and having gone (to him), you have returned enmeshed in a great verbal tangle. Householder, as a man, a gelder, having gone away, might return with removed testicles, or as a man, a gouger, having gone away, might return with removed eyeballs, even so did you, householder, saying, ‘I revered sir, will refute the recluse Gotama,’ having gone (to him), returned enmeshed in a great verbal tangle. You, householder, were enticed by the ‘enticing device’ of the recluse Gotama.” “Auspicious, revered sir, is this ‘enticing device,’ lovely, revered sir, is this ‘enticing device.’ If, revered sir, my dear kith and kin could be enticed by this ‘enticing,’ for long it would be for the welfare and happiness of my dear kith and kin. And, revered sir, if all nobles could be enticed by this ‘enticing,’ for long it would be for the welfare and happiness of all nobles also. And, revered sir, if all brahmans… all merchants… all workers could be enticed by this ‘enticing,’ for long it would be for the welfare and happiness of all workers also. And, revered sir, if the world, with its devas, its Māras, its Brahmās, creation with its recluses and brahmans, its devas and men, could be enticed by this ‘enticing,’ for long it would be for the welfare and happiness of this world with its devas, its Māras, its Brahmās, of creation with its recluses and brahmans, its devas and men.
Well then, revered sir, I will make you a parable, for by a parable some intelligent persons here understand the meaning of what has been said. Once upon a time, revered sir, a certain brahman, worn, old, full of years, had a young brahman wife, pregnant and nearing her confinement. Then, sir, that young brahman woman spoke thus to that brahman: ‘Go you, brahman, having bought a young male monkey at a shop, bring him along so that he can be a playmate for my little boy.’ When this had been said, revered sir, that brahman spoke thus to that young brahman woman: ‘Wait, my dear, until you have given birth. If you, my dear, give birth to a little boy, then having bought a young male monkey at that shop, I will bring him along so that he can be a playmate for your little boy. But if you, my dear, give birth to a little girl, having bought a young female monkey at that shop, I will bring her along so that she can be a playmate for your little girl.’
And a second time…
And a third time that young brahman woman spoke thus to that brahman: ‘Go you, brahman, having bought a young male monkey at a shop, bring him along so that he can be a playmate for my little boy.’
Then, revered sir, that brahman, being passionately in love with that young brahman woman, having bought a young male monkey at that shop, and having brought him back, spoke thus to that young brahman woman: ‘My dear, this is the young male monkey, bought for you at that shop, and who has come to be a playmate for your little boy.’
When this had been said, revered sir, that young brahman woman said to that brahman: ‘Do you go, brahman, and taking that young male monkey, approach Rattapāni, the dyer's son; having approached, speak thus to Rattapāni, the dyer's son: ‘Good Rattapāni, I want this young male monkey dyed a daubed yellow colour, thoroughly pressed all round, and made smooth on each side.’ Then, revered sir, that brahman, being passionately in love with that young brahman woman, taking that young male monkey, approached Rattapāni, the dyer's son; having approached, he spoke thus to Rattapāni, the dyer's son: ‘Good Rattapāni, I want this young male monkey dyed a daubed yellow colour, thoroughly pressed all round, and made smooth on each side.’ When this had been said, Rattapāni, the dyer's son, spoke thus to that brahman: ‘Yes, sir, this young male monkey can take colouring, but he can't take pressing or smoothing.’
Even so, revered sir, is this doctrine of the foolish Jains, for it takes colouring from fools but not from the wise, it does not take (kindly) to examination, it does not take (kindly) to smoothing. Then, revered sir, after a time that brahman, taking a new pair of garments, approached Rattapāni, the dyer's son; having approached, he spoke thus to Rattapāni, the dyer's son: ‘Good Rattapāni, I want this new pair of garments dyed a daubed yellow colour, thoroughly pressed all round, and made smooth on each side.’ When this had been said, Rattapāni, the dyer's son, spoke thus to that brahman: ‘Yes, sir, this new pair of garments of yours can take the colouring and it can take the pressing and it can take the smoothing.’
Even so, revered sir, is the doctrine of this Lord, perfected one, fully Self-Awakened One, for it takes its colouring from the wise, not from fools, and it takes (kindly) to examination and it takes (kindly) to smoothing.” “Householder, this company including the rulers know thus: Upāli the householder is a disciple of Nātaputta the Jain. Householder, whose disciple do we understand you to be?” When this had been said, the householder Upāli, rising from his seat, having arranged his upper cloth over one shoulder, having saluted the Lord with joined palms, spoke thus to Nātaputta the Jain: “Well then, revered sir, hear whose disciple I am:
Of the wise, whose confusion is gone, whose mental barrenness is split asunder, who has won to victory,
Who is without ill, of very even mind, of grown moral habit, of lovely wisdom,
The ‘All-within,’ the stainless, of this Lord the disciple am I.
Of him who has no doubts, rejoicing, the material things of the world renounced, of joyful sympathy,
Who is a recluse, a human being, in his last body, a man,
The peerless, the dustless, of this Lord the disciple am I.
Of him who is sure, skilled, the leader away, the excellent charioteer,
The matchless, the shining, of no incertitude, bringing light,
Breaking pride, the hero, of this Lord the disciple am I.
Of the noblest of men, immeasurable, deep, won to knowledge,
Bringer of security, a knower, on Dhamma standing, self-controlled,
Who has gone beyond attachment, who is freed, of this Lord the disciple am I.
Of the supreme one, whose lodgings are remote, who has destroyed the fetters, who is freed,
Who speaks amiably, who is purified, the flag laid low, passionless,
Tamed, without impediments, of this Lord the disciple am I.
Of the seventh seer, trust gone, of threefold wisdom, Brahma-attained,
Washen, skilled in the lines, tranquil, who discovered knowledge.
Breaker of the citadel, Sakka, of this Lord the disciple am I.
Of the pure one, whose self is developed, who has attained the attainable, the expounder,
The one with recollection, whose vision is clear, not bent on passion, without hatred,
Impassible, attained to mastery, of this Lord the disciple am I.
Of him who has gone to the highest, the meditator, inwardly unobstructed, cleansed,
The unattached, the unaiming, the aloof, the attainer of the highest,
The crossed over, the helper across, of this Lord the disciple am I.
Of the calmed, the one of extensive wisdom, of great wisdom, without greed,
The Tathāgata, the Well-farer, incomparable person, unequalled,
The confident, the accomplished, of this Lord the disciple am I.
Of the cutter off of craving, the Awakened One, obscurity gone, unstained,
Worthy of offerings, the yakkha, the best of persons, beyond measure,
Great, attained to the height of glory, of this Lord the disciple am I.”
“But when were these splendours of the recluse Gotama collected by you, householder?” “Revered sir, it is as if there were a great heap of flowers, of different flowers, which a clever garland-maker or his apprentice might string into a variegated garland; even so, revered sir, this Lord has many splendours, many hundreds of splendours. And who, revered sir, would not give praise to one deserving praise?” But because Nātaputta the Jain could not bear the eulogy of the Lord, then and there hot blood issued from his mouth.
Discourse with Upāli: The Sixth
- Translator: I.B. Horner
