Upāli, the Householder
Upāli (MN 56)
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.
This translation is an extract from Three Discourses from the Majjhima Nikāya, by Nārada Thera & Mahinda Thera.
The Wheel Publication No. 98/99, Buddhist Publication Society, Kandy, Sri Lanka.
First Edition 1966; Second Printing 1985.
BPS Online Edition © (2008)
Digital Transcription Source: BPS Transcription Project
For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.
Prepared for SuttaCentral by Blake Walsh.
“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.
This translation is an extract from Three Discourses from the Majjhima Nikāya, by Nārada Thera & Mahinda Thera.
The Wheel Publication No. 98/99, Buddhist Publication Society, Kandy, Sri Lanka.
First Edition 1966; Second Printing 1985.
BPS Online Edition © (2008)
Digital Transcription Source: BPS Transcription Project
For free distribution. This work may be republished, reformatted, reprinted and redistributed in any medium. However, any such republication and redistribution is to be made available to the public on a free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.
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