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Medium Discourses Collection 56 – Majjhima Nikāya 56
MN 56 With Upāli – Upālisutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
2.1
At that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a large assembly of Jain ascetics.
Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ.
2.2
Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from almsround, he went to Pāvārika’s mango grove. There he approached the Buddha, and exchanged greetings with him.
Atha kho dīghatapassī nigaṇṭho nāḷandāyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
2.3
When the greetings and polite conversation were over, he stood to one side. The Buddha said to him,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca:
2.4
“There are seats, Tapassī. Please sit if you wish.”
“saṁvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā”ti.
3.1
When he said this, Dīgha Tapassī took a low seat and sat to one side.
Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
3.2
The Buddha said to him,
Ekamantaṁ nisinnaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca:
3.3
“Tapassī, how many kinds of deed does Nigaṇṭha Nātaputta describe for performing bad deeds?”
“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
3.4
“Reverend Gotama, Nigaṇṭha Nātaputta doesn’t usually speak in terms of ‘deeds’.
“Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ;
3.5
He usually speaks in terms of ‘rods’.”
‘daṇḍaṁ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa paññapetun”ti.
3.6
“Then how many kinds of rod does Nigaṇṭha Nātaputta describe for performing bad deeds?”
“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
3.7
“Nigaṇṭha Nātaputta describes three kinds of rod for performing bad deeds:
“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṁ—
3.8
the physical rod, the verbal rod, and the mental rod.”
kāyadaṇḍaṁ, vacīdaṇḍaṁ, manodaṇḍan”ti.
3.9
“But are these kinds of rod all distinct from each other?”
“Kiṁ pana, tapassi, aññadeva kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti?
3.10
“Yes, each is quite distinct.”
“Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti.
3.11
“Of the three rods thus analyzed and differentiated, which rod does Nigaṇṭha Nātaputta describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”
“Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan”ti?
3.12
“Nigaṇṭha Nātaputta describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
“Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan”ti.
3.13
“Do you say the physical rod, Tapassī?”
“Kāyadaṇḍanti, tapassi, vadesi”?
3.14
“I say the physical rod, Reverend Gotama.”
“Kāyadaṇḍanti, āvuso gotama, vadāmi”.
3.15
“Do you say the physical rod, Tapassī?”
“Kāyadaṇḍanti, tapassi, vadesi”?
3.16
“I say the physical rod, Reverend Gotama.”
“Kāyadaṇḍanti, āvuso gotama, vadāmi”.
3.17
“Do you say the physical rod, Tapassī?”
“Kāyadaṇḍanti, tapassi, vadesi”?
3.18
“I say the physical rod, Reverend Gotama.”
“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti.
3.19
Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.
Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi.
4.1
When this was said, Dīgha Tapassī said to the Buddha,
Evaṁ vutte, dīghatapassī nigaṇṭho bhagavantaṁ etadavoca:
4.2
“But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”
“tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
4.3
“Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’.
“Na kho, tapassi, āciṇṇaṁ tathāgatassa ‘daṇḍaṁ, daṇḍan’ti paññapetuṁ;
4.4
He usually speaks in terms of ‘deeds’.”
‘kammaṁ, kamman’ti kho, tapassi, āciṇṇaṁ tathāgatassa paññapetun”ti?
4.5
“Then how many kinds of deed do you describe for performing bad deeds?”
“Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?
4.6
“I describe three kinds of deed for performing bad deeds:
“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ—
4.7
physical deeds, verbal deeds, and mental deeds.”
kāyakammaṁ, vacīkammaṁ, manokamman”ti.
4.8
“But are these kinds of deed all distinct from each other?”
“Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti?
4.9
“Yes, each is quite distinct.”
“Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti.
4.10
“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”
“Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman”ti?
4.11
“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”
“Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti.
4.12
“Do you say mental deeds, Reverend Gotama?”
“Manokammanti, āvuso gotama, vadesi”?
4.13
“I say mental deeds, Tapassī.”
“Manokammanti, tapassi, vadāmi”.
4.14
“Do you say mental deeds, Reverend Gotama?”
“Manokammanti, āvuso gotama, vadesi”?
4.15
“I say mental deeds, Tapassī.”
“Manokammanti, tapassi, vadāmi”.
4.16
“Do you say mental deeds, Reverend Gotama?”
“Manokammanti, āvuso gotama, vadesi”?
4.17
“I say mental deeds, Tapassī.”
“Manokammanti, tapassi, vadāmī”ti.
4.18
Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see Nigaṇṭha Nātaputta.
Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.
5.1
Now at that time Nigaṇṭha Nātaputta was sitting together with a large assembly of laypeople of Bālaka headed by Upāli.
Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya.
5.2
Nigaṇṭha Nātaputta saw Dīgha Tapassī coming off in the distance
Addasā kho nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ;
5.3
and said to him,
disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca:
5.4
“So, Tapassī, where are you coming from in the middle of the day?”
“handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā”ti?
5.5
“Just now, sir, I’ve come from the presence of the ascetic Gotama.”
“Ito hi kho ahaṁ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti.
5.6
“But did you have some discussion with him?”
“Ahu pana te, tapassi, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?
5.7
“I did.”
“Ahu kho me, bhante, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti.
5.8
“And what kind of discussion did you have with him?”
“Yathā kathaṁ pana te, tapassi, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?
5.9
Then Dīgha Tapassī informed Nigaṇṭha Nātaputta of all they had discussed.
Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi.
6.1
When he had spoken, Nigaṇṭha said to him,
Evaṁ vutte, nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ etadavoca:
6.2
“Good, good, Tapassī!
“sādhu sādhu, tapassi.
6.3
Dīgha Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ.
6.4
For how impressive is the measly mental rod when compared with the substantial physical rod?
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.
6.5
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
7.1
When he said this, the householder Upāli said to him,
Evaṁ vutte, upāli gahapati nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
7.2
“Good, sir! Well done, Dīgha Tapassī!
“sādhu sādhu, bhante dīghatapassī.
7.3
The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ bhadantena tapassinā samaṇassa gotamassa byākataṁ.
7.4
For how impressive is the measly mental rod when compared with the substantial physical rod?
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.
7.5
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.
7.6
I’d better go and refute the ascetic Gotama’s doctrine regarding this point.
Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi.
7.7
If he stands by the position that he stated to Dīgha Tapassī, I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about!
Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
7.8
Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
7.9
Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!
Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi.
7.10
I’ll play a game of ear-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of ear-washing!
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi.
7.11
Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.”
Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī”ti.
7.12
“Go, householder, refute the ascetic Gotama’s doctrine on this point.
“Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.
7.13
For either I should do so, or Dīgha Tapassī, or you.”
Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.
8.1
When he said this, Dīgha Tapassī said to Nigaṇṭha Nātaputta,
Evaṁ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
8.2
“Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.
8.3
For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.
8.4
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
8.5
But it is possible that Gotama could become Upāli’s disciple.
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.
8.6
Go, householder, refute the ascetic Gotama’s doctrine on this point.
Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.
8.7
For either I should do so, or Dīgha Tapassī, or you.”
Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.
9.1
For a second time …
Dutiyampi kho dīghatapassī …pe…
9.2
and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta,
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
9.3
“Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
“na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.
9.4
For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.
9.5
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
9.6
But it is possible that Gotama could become Upāli’s disciple.
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.
9.7
Go, householder, refute the ascetic Gotama’s doctrine on this point.
Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.
9.8
For either I should do so, or Dīgha Tapassī, or you.”
Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.
9.9
“Yes, sir,” replied the householder Upāli to Nigaṇṭha Nāṭaputta. He got up from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him,
“Evaṁ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho upāli gahapati bhagavantaṁ etadavoca:
9.10
“Sir, did the Jain ascetic Dīgha Tapassī come here?”
“āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti?
9.11
“He did, householder.”
“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.
9.12
“But did you have some discussion with him?”
“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti?
9.13
“I did.”
“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti.
9.14
“And what kind of discussion did you have with him?”
“Yathā kathaṁ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti?
9.15
Then the Buddha informed Upāli of all they had discussed.
Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṁ kathāsallāpo taṁ sabbaṁ upālissa gahapatissa ārocesi.
10.1
When he said this, the householder Upāli said to him,
Evaṁ vutte, upāli gahapati bhagavantaṁ etadavoca:
10.2
“Good, sir, well done by Tapassī!
“sādhu sādhu, bhante tapassī.
10.3
The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.
Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ.
10.4
For how impressive is the measly mental rod when compared with the substantial physical rod?
Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya?
10.5
Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
10.6
“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”
“Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.
10.7
“I will debate on the basis of truth, sir.
“Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
10.8
Let us have some discussion about this.”
hotu no ettha kathāsallāpo”ti.
11.1
“What do you think, householder?
“Taṁ kiṁ maññasi, gahapati,
11.2
Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water.
idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī.
11.3
Not getting cold water, they might die.
So sītodakaṁ alabhamāno kālaṁ kareyya.
11.4
Now, where does Nigaṇṭha Nātaputta say they would be reborn?”
Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī”ti?
11.5
“Sir, there are gods called ‘mind-bound’. They would be reborn there.
“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.
11.6
Why is that?
“Taṁ kissa hetu”?
11.7
Because they died with mental attachment.”
“Asu hi, bhante, manopaṭibaddho kālaṁ karotī”ti.
11.8
“Think about it, householder! You should think before answering.
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.
11.9
What you said before and what you said after don’t match up.
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
11.10
But you said that you would debate on the basis of truth.”
Bhāsitā kho pana te, gahapati, esā vācā:
11.11
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi,
11.12
hotu no ettha kathāsallāpo’”ti.
11.13
“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
12.1
“What do you think, householder?
“Taṁ kiṁ maññasi, gahapati,
12.2
Take a Jain ascetic who is restrained in the fourfold restraint: obstructed by all water, devoted to all water, shaking off all water, pervaded by all water.
idhassa nigaṇṭho nāṭaputto cātuyāmasaṁvarasaṁvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo.
12.3
When going out and coming back they accidentally injure many little creatures.
So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti.
12.4
Now, what result does Nigaṇṭha Nātaputta say they would incur?”
Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṁ vipākaṁ paññapetī”ti?
12.5
“Sir, Nigaṇṭha Nātaputta says that unintentional acts are not very blameworthy.”
“Asañcetanikaṁ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṁ paññapetī”ti.
12.6
“But if they are intentional?”
“Sace pana, gahapati, cetetī”ti?
12.7
“Then they are very blameworthy.”
“Mahāsāvajjaṁ, bhante, hotī”ti.
12.8
“But where does Nigaṇṭha Nātaputta say that intention is classified?”
“Cetanaṁ pana, gahapati, nigaṇṭho nāṭaputto kismiṁ paññapetī”ti?
12.9
“In the mental rod, sir.”
“Manodaṇḍasmiṁ, bhante”ti.
12.10
“Think about it, householder! You should think before answering.
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.
12.11
What you said before and what you said after don’t match up.
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
12.12
But you said that you would debate on the basis of truth.”
Bhāsitā kho pana te, gahapati, esā vācā:
12.13
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
12.14
hotu no ettha kathāsallāpo’”ti.
12.15
“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
13.1
“What do you think, householder?
“Taṁ kiṁ maññasi, gahapati,
13.2
Is this Nāḷandā successful and prosperous and full of people?”
ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti?
13.3
“Indeed it is, sir.”
“Evaṁ, bhante, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti.
13.4
“What do you think, householder?
“Taṁ kiṁ maññasi, gahapati,
13.5
Suppose a man were to come along with a drawn sword
idha puriso āgaccheyya ukkhittāsiko.
13.6
and say:
So evaṁ vadeyya:
13.7
‘In one moment I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’
‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti.
13.8
What do you think, householder?
Taṁ kiṁ maññasi, gahapati,
13.9
Could he do that?”
pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun”ti?
13.10
“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that.
“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṁsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātuṁ.
13.11
How impressive is one measly man?”
Kiñhi sobhati eko chavo puriso”ti.
13.12
“What do you think, householder?
“Taṁ kiṁ maññasi, gahapati,
13.13
Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along
idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto.
13.14
and say:
So evaṁ vadeyya:
13.15
‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’
‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti.
13.16
What do you think, householder?
Taṁ kiṁ maññasi, gahapati,
13.17
Could he do that?”
pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti?
13.18
“Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will.
“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ.
13.19
How impressive is one measly Nāḷandā?”
Kiñhi sobhati ekā chavā nāḷandā”ti.
13.20
“Think about it, householder! You should think before answering.
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.
13.21
What you said before and what you said after don’t match up.
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
13.22
But you said that you would debate on the basis of truth.”
Bhāsitā kho pana te, gahapati, esā vācā:
13.23
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
13.24
hotu no ettha kathāsallāpo’”ti.
13.25
“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.
13.26
“What do you think, householder?
“Taṁ kiṁ maññasi, gahapati,
13.27
Have you heard how the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way?”
sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?
13.28
“I have, sir.”
“Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.
14.1
“What have you heard?”
“Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?
14.2
“I heard that it was because of a malevolent act of will by hermits that the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way.”
“Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.
14.3
“Think about it, householder! You should think before answering.
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.
14.4
What you said before and what you said after don’t match up.
Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
14.5
But you said that you would debate on the basis of truth.”
Bhāsitā kho pana te, gahapati, esā vācā:
14.6
‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;
14.7
hotu no ettha kathāsallāpo’”ti.
15.1
“Sir, I was already delighted and satisfied by the Buddha’s very first simile.
“Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho.
15.2
Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way.
Api cāhaṁ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṁ bhagavantaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.
15.3
Excellent, sir! Excellent!
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
15.4
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
15.5
I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
15.6
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
16.1
“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
“Anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.
16.2
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.
16.3
For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying:
Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ nāḷandaṁ paṭākaṁ parihareyyuṁ:
16.4
‘The householder Upāli has become our disciple!’
‘upāli amhākaṁ gahapati sāvakattaṁ upagato’ti.
16.5
And yet the Buddha says:
Atha ca pana maṁ bhagavā evamāha:
16.6
‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’
‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.
16.7
For a second time, I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
16.8
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
17.1
“For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”
“Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.
17.2
“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come.
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti.
17.3
I have heard, sir, that the ascetic Gotama says this:
Sutaṁ metaṁ, bhante, samaṇo gotamo evamāha:
17.4
‘Gifts should only be given to me, not to others.
‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ;
17.5
Gifts should only be given to my disciples, not to the disciples of others.
mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ;
17.6
Only what is given to me is very fruitful, not what is given to others.
mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ;
17.7
Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti.
17.8
Yet the Buddha encourages me to give to the Jain ascetics.
Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti.
17.9
Well, sir, we’ll know the proper time for that.
Api ca, bhante, mayamettha kālaṁ jānissāma.
17.10
For a third time, I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
17.11
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
18.1
Then the Buddha taught the householder Upāli step by step, with
Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
18.2
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
18.3
And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:
Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—
18.4
suffering, its origin, its cessation, and the path.
dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.
18.5
Just as a clean cloth rid of stains would properly absorb dye,
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
18.6
in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli:
evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
18.7
“Everything that has a beginning has an end.”
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
18.8
Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions.
Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
18.9
He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.”
“handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.
18.10
“Please, householder, go at your convenience.”
“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti.
19.1
And then the householder Upāli approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper,
Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āmantesi:
19.2
“My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen.
“ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
19.3
If any Jain ascetics come, say this to them:
Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi:
19.4
‘Wait, sir, do not enter.
‘tiṭṭha, bhante, mā pāvisi.
19.5
From now on the householder Upāli has become a disciple of the ascetic Gotama.
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.
19.6
His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
19.7
If you require almsfood, wait here, they will bring it to you.’”
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti.
19.8
“Yes, sir,” replied the gatekeeper.
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi.
20.1
Dīgha Tapassī heard that
Assosi kho dīghatapassī nigaṇṭho:
20.2
Upāli had become a disciple of the ascetic Gotama.
“upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti.
20.3
He went to Nigaṇṭha Nātaputta and said to him,
Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
20.4
“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”
“sutaṁ metaṁ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti.
20.5
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
20.6
But it is possible that Gotama could become Upāli’s disciple.”
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
20.7
For a second time …
Dutiyampi kho dīghatapassī nigaṇṭho …pe…
20.8
and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta,
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
20.9
“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”
“sutaṁ metaṁ, bhante …
20.10
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
pe…
20.11
But it is possible that Gotama could become Upāli’s disciple.”
upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
20.12
“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”
“Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
20.13
“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”
“Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
21.1
Then Dīgha Tapassī went to Upāli’s home.
Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṁ tenupasaṅkami.
21.2
The gatekeeper saw him coming off in the distance
Addasā kho dovāriko dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ.
21.3
and said to him,
Disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca:
21.4
“Wait, sir, do not enter.
“tiṭṭha, bhante, mā pāvisi.
21.5
From now on the householder Upāli has become a disciple of the ascetic Gotama.
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.
21.6
His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
21.7
If you require almsfood, wait here, they will bring it to you.”
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.
21.8
Saying, “No, mister, I do not require almsfood,” he turned back and went to Nigaṇṭha Nātaputta and said to him,
“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
21.9
“Sir, it’s really true that Upāli has become Gotama’s disciple.
“saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.
21.10
Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.
21.11
For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetīti.
21.12
The householder Upāli has been converted by the ascetic Gotama’s conversion magic!”
Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti.
21.13
“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.
21.14
But it is possible that Gotama could become Upāli’s disciple.”
Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
21.15
For a second time …
Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
21.16
“saccaṁyeva, bhante …pe…
21.17
upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
21.18
and a third time, Dīgha Tapassī told Nigaṇṭha Nātaputta
Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
21.19
that it was really true.
“saccaṁyeva kho, bhante …
21.20
“It is impossible …
pe…
21.21
upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
21.22
Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”
“Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
22.1
Then Nigaṇṭha Nātaputta went to Upāli’s home together with a large following of Jain ascetics.
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapatissa nivesanaṁ tenupasaṅkami.
22.2
The gatekeeper saw him coming off in the distance
Addasā kho dovāriko nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ.
22.3
and said to him:
Disvāna nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
22.4
‘Wait, sir, do not enter.
“tiṭṭha, bhante, mā pāvisi.
22.5
From now on the householder Upāli has become a disciple of the ascetic Gotama.
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.
22.6
His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.
22.7
If you require almsfood, wait here, they will bring it to you.”
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.
22.8
“Well then, my good gatekeeper, go to Upāli and say:
“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṁ gahapatiṁ evaṁ vadehi:
22.9
‘Sir, Nigaṇṭha Nātaputta is waiting outside the gates together with a large following of Jain ascetics.
‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;
22.10
He wishes to see you.’”
so te dassanakāmo’”ti.
22.11
“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said.
“Evaṁ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:
22.12
“nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;
22.13
so te dassanakāmo”ti.
22.14
Upāli said to him, “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”
“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.
22.15
“Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said,
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:
22.16
“Sir, seats have been prepared in the hall of the middle gate.
“paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni.
22.17
Please go at your convenience.”
Yassadāni kālaṁ maññasī”ti.
23.1
Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper,
Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi:
23.2
“Well then, my good gatekeeper, go to Nigaṇṭha Nātaputta and say to him:
“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi:
23.3
‘Sir, Upāli says
‘upāli, bhante, gahapati evamāha—
23.4
you may enter if you wish.’”
pavisa kira, bhante, sace ākaṅkhasī’”ti.
23.5
“Yes, sir,” replied the gatekeeper. He went to Nigaṇṭha Nātaputta and relayed what was said.
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
23.6
“upāli, bhante, gahapati evamāha:
23.7
‘pavisa kira, bhante, sace ākaṅkhasī’”ti.
23.8
Then Nigaṇṭha Nātaputta went to the hall of the middle gate together with a large following of Jain ascetics.
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami.
24.1
Atha kho upāli gahapati—
24.2
Previously, when Upāli saw Nigaṇṭha Nātaputta coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would put his arms around him and sit him down.
yaṁ sudaṁ pubbe yato passati nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ disvāna tato paccuggantvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca taṁ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so—
24.3
But today, having seated himself on the highest and finest seat, he said to Nigaṇṭha Nātaputta,
dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
24.4
“There are seats, sir.
“saṁvijjanti kho, bhante, āsanāni;
24.5
Please sit if you wish.”
sace ākaṅkhasi, nisīdā”ti.
25.1
When he said this, Nigaṇṭha Nātaputta said to him:
Evaṁ vutte, nigaṇṭho nāṭaputto upāliṁ gahapatiṁ etadavoca:
25.2
“You’re mad, householder! You’re a moron!
“ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati.
25.3
You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.
‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.
25.4
Suppose a man went to deliver a pair of balls, but came back castrated. Or they went to deliver eyes, but came back blinded.
Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;
25.5
In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.
evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.
25.6
You’ve been converted by the ascetic Gotama’s conversion magic!”
Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti.
26.1
“Sir, this conversion magic is excellent.
“Bhaddikā, bhante, āvaṭṭanī māyā;
26.2
This conversion magic is lovely!
kalyāṇī, bhante, āvaṭṭanī māyā;
26.3
If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.
piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya;
26.4
If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.
sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā …pe… vessā …pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya;
26.5
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness.
sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti.
26.6
Well then, sir, I shall give you a simile.
Tena hi, bhante, upamaṁ te karissāmi.
26.7
For by means of a simile some sensible people understand the meaning of what is said.
Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
27.1
Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and about to give birth.
Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.
27.2
Then she said to the brahmin,
Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca,
27.3
‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.
27.4
When she said this, the brahmin said to her,
Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca:
27.5
‘Wait, my dear, until you give birth.
‘āgamehi tāva, bhoti, yāva vijāyati.
27.6
If your child is a boy, I’ll buy you a male monkey,
Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.
27.7
but if it’s a girl, I’ll buy a female monkey.’
Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.
27.8
For a second time,
Dutiyampi kho, bhante, sā māṇavikā …pe…
27.9
and a third time she said to the brahmin,
tatiyampi kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca:
27.10
‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.
27.11
Then that brahmin, because of his love for the brahmin lady, bought a male baby monkey at the market, brought it to her, and said,
Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca:
27.12
‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’
‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.
27.13
When he said this, she said to him,
Evaṁ vutte, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca:
27.14
‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say,
‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi—
27.15
“Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’
icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.
27.16
Then that brahmin, because of his love for the brahmin lady, took the monkey to Rattapāṇi the dyer and said,
Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:
27.17
‘Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’
‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.
27.18
When he said this, Rattapāṇi said to him,
Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca:
27.19
‘Sir, this monkey can withstand a dying, but not a pounding or a pressing.’
‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.
27.20
In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t withstand being scrutinized or pressed.
Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo.
27.21
Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said,
Atha kho, bhante, so brāhmaṇo aparena samayena navaṁ dussayugaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:
27.22
‘Mister Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’
‘icchāmahaṁ, samma rattapāṇi, imaṁ navaṁ dussayugaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.
27.23
When he said this, Rattapāṇi said to him,
Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca:
27.24
‘Sir, this pair of garments can withstand a dying, a pounding, and a pressing.’
‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.
27.25
In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can withstand being scrutinized and pressed.”
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti.
28.1
“Householder, the king and his retinue know you as
“Sarājikā kho, gahapati, parisā evaṁ jānāti:
28.2
a disciple of Nigaṇṭha Nātaputta.
‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti.
28.3
Whose disciple should we remember you as?”
Kassa taṁ, gahapati, sāvakaṁ dhāremā”ti?
29.1
When he had spoken, the householder Upāli got up from his seat, arranged his robe over one shoulder, raised his joined palms in the direction of the Buddha, and said to Nigaṇṭha Nātaputta,
Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:
29.2
“Well then, sir, hear whose disciple I am:
“tena hi, bhante, suṇohi yassāhaṁ sāvako”ti:
29.3
The wise one, free of delusion,
“Dhīrassa vigatamohassa,
29.4
rid of barrenness, victor in battle;
Pabhinnakhīlassa vijitavijayassa;
29.5
he’s untroubled and so even-minded,
Anīghassa susamacittassa,
29.6
with the virtue of an elder and the wisdom of a saint,
Vuddhasīlassa sādhupaññassa;
29.7
immaculate in the midst of it all:
Vesamantarassa vimalassa,
29.8
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.9
He has no indecision, he’s content,
Akathaṅkathissa tusitassa,
29.10
joyful, he has spat out the world’s bait;
Vantalokāmisassa muditassa;
29.11
he has completed the ascetic’s task as a human,
Katasamaṇassa manujassa,
29.12
a man who bears his final body;
Antimasārīrassa narassa;
29.13
he’s beyond compare, he’s stainless:
Anopamassa virajassa,
29.14
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.15
He’s free of doubt, he’s skillful,
Asaṁsayassa kusalassa,
29.16
he’s a trainer, an excellent charioteer;
Venayikassa sārathivarassa;
29.17
supreme, with brilliant qualities,
Anuttarassa ruciradhammassa,
29.18
confident, his light shines forth;
Nikkaṅkhassa pabhāsakassa;
29.19
he has cut off conceit, he’s a hero:
Mānacchidassa vīrassa,
29.20
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.21
The chief bull, immeasurable,
Nisabhassa appameyyassa,
29.22
profound, sagacious;
Gambhīrassa monapattassa;
29.23
he is the builder of sanctuary, knowledgeable,
Khemaṅkarassa vedassa,
29.24
firm in principle and restrained;
Dhammaṭṭhassa saṁvutattassa;
29.25
he has got over clinging and is liberated:
Saṅgātigassa muttassa,
29.26
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.27
He’s a giant, living remotely,
Nāgassa pantasenassa,
29.28
he’s ended the fetters and is liberated;
Khīṇasaṁyojanassa muttassa;
29.29
he’s skilled in dialogue and cleansed,
Paṭimantakassa dhonassa,
29.30
with banner put down, desireless;
Pannadhajassa vītarāgassa;
29.31
he’s tamed, and doesn’t proliferate:
Dantassa nippapañcassa,
29.32
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.33
He is the seventh sage, free of deceit,
Isisattamassa akuhassa,
29.34
with three knowledges, he has attained to holiness,
Tevijjassa brahmapattassa;
29.35
he has bathed, he knows philology,
Nhātakassa padakassa,
29.36
he’s tranquil, he understands what is known;
Passaddhassa viditavedassa;
29.37
he crushes resistance, he is the lord:
Purindadassa sakkassa,
29.38
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.39
The noble one, evolved,
Ariyassa bhāvitattassa,
29.40
he has attained the goal and explains it;
Pattipattassa veyyākaraṇassa;
29.41
he is mindful, discerning,
Satimato vipassissa,
29.42
neither leaning forward nor pulling back,
Anabhinatassa no apanatassa;
29.43
he’s unstirred, attained to mastery:
Anejassa vasippattassa,
29.44
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.45
He has risen up, he practices absorption,
Samuggatassa jhāyissa,
29.46
not following inner thoughts, he is pure,
Ananugatantarassa suddhassa;
29.47
independent, and fearless;
Asitassa hitassa,
29.48
secluded, he has reached the peak,
Pavivittassa aggappattassa;
29.49
crossed over, he helps others across:
Tiṇṇassa tārayantassa,
29.50
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.51
He’s peaceful, his wisdom is vast,
Santassa bhūripaññassa,
29.52
with great wisdom, he’s free of greed;
Mahāpaññassa vītalobhassa;
29.53
he is the Realized One, the Holy One,
Tathāgatassa sugatassa,
29.54
unrivaled, unequaled,
Appaṭipuggalassa asamassa;
29.55
assured, and subtle:
Visāradassa nipuṇassa,
29.56
he is the Buddha, and I am his disciple.
Bhagavato tassa sāvakohamasmi.
29.57
He has cut off craving and is awakened,
Taṇhacchidassa buddhassa,
29.58
free of fuming, unsullied;
Vītadhūmassa anupalittassa;
29.59
a mighty spirit worthy of offerings,
Āhuneyyassa yakkhassa,
29.60
best of men, inestimable,
Uttamapuggalassa atulassa;
29.61
grand, he has reached the peak of glory:
Mahato yasaggapattassa,
29.62
he is the Buddha, and I am his disciple.”
Bhagavato tassa sāvakohamasmī”ti.
30.1
“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?”
“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?
30.2
“Sir, suppose there was a large heap of many different flowers. A deft garland-maker or their apprentice could tie them into a colorful garland.
“Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya;
30.3
In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities.
evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.
30.4
Who, sir, would not praise the praiseworthy?”
Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī”ti?
31.1
Unable to bear this honor paid to the Buddha, Nigaṇṭha Nātaputta spewed hot blood from his mouth there and then.
Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti.
31.2
Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.