MN56: Upālisutta - To Upāli
- fdg sc © Translated from the Pali by Bhikkhu Ñanamoli and Bhikkhu Bodhi. (More copyright information)
1Thus have I heard. On one occasion the Blessed One was living at Nāḷandā in Pāvārika's Mango Grove. |
Now on that occasion the Nigaṇṭha Nātaputta was staying at Nāḷandā with a large assembly of Nigaṇṭhas. |
Then, when the Nigaṇṭha named Dīgha Tapassī [n.578] This means “Tall Ascetic,” a name given to him because of his height. had wandered for alms in Nāḷandā and had returned from his almsround, after his meal he went to Pāvārika's Mango Grove to see the Blessed One. He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he stood at one side. As he stood there, the Blessed One said to him: "There are seats, Tapassī, sit down if you like." |
When this was said, Dīgha Tapassī took a low seat and sat down at one side. Then the Blessed One asked him: "Tapassī, how many kinds of action does the Nigaṇṭha Nātaputta describe for the performance of evil action, for the perpetration of evil action?" |
2"Friend Gotama, the Nigaṇṭha Nātaputta is not accustomed to use the description ‘action, action’; the Nigaṇṭha Nātaputta is accustomed to use the description ‘rod, rod.’"[n.579] Daṇḍa, originally a stick or staff, acquires the meaning of rod as an instrument of punishment, and subsequently comes to mean punishment or infliction itself, even without reference to an instrument. Its use here suggests that the Jains regarded bodily, verbal, and mental activity as instruments by which the individual torments himself by prolonging his bondage in saṁsāra and torments others by causing them harm. |
3"Then, Tapassī, how many kinds of rod does the Nigaṇṭha Nātaputta describe for the performance of evil action, for the perpetration of evil action?" |
4"Friend Gotama, the Nigaṇṭha Nātaputta describes three kinds of rod for the performance of evil action, for the perpetration of evil action; that is, the bodily rod, the verbal rod, and the mental rod."[n.580] MA: The Nigaṇṭhas held that the first two “rods” create kamma independently of the involvement of the mind (acittaka) just as, when the wind blows, the branches sway and the leaves rustle without any initiative of mind. |
5"How then, Tapassī, is the bodily rod one, the verbal rod another, and the mental rod still another?" |
6"The bodily rod is one, friend Gotama, the verbal rod is another, and the mental rod is still another." |
7"Of these three kinds of rod, Tapassī, thus analysed and distinguished, which kind of rod does the Nigaṇṭha Nātaputta describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: the bodily rod or the verbal rod or the mental rod?" |
8"Of these three kinds of rod, friend Gotama, thus analysed and distinguished, the Nigaṇṭha Nātaputta describes the bodily rod as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." |
9"Do you say the bodily rod, Tapassī?" |
10"I say the bodily rod, friend Gotama." |
11"Do you say the bodily rod, Tapassī?" |
12"I say the bodily rod, friend Gotama." |
13"Do you say the bodily rod, Tapassī?" |
14"I say the bodily rod, friend Gotama." |
15Thus the Blessed One made the Nigaṇṭha Dīgha Tapassī maintain his statement up to the third time. |
16Then the Nigaṇṭha Dīgha Tapassī asked the Blessed One: "And you, friend Gotama, how many kinds of rod do you describe for the performance of evil action, for the perpetration of evil action?" |
17"Tapassī, the Tathāgata is not accustomed to use the description ‘rod, rod’; the Tathāgata is accustomed to use the description ‘action, action.’" |
18"But, friend Gotama, how many kinds of action do you describe for the performance of evil action, for the perpetration of evil action?" |
19"Tapassī, I describe three kinds of action for the performance of evil action, for the perpetration of evil action: that is, bodily action, verbal action, and mental action." |
20"How then, friend Gotama, is bodily action one, verbal action another, and mental action still another?" |
21"Bodily action is one, Tapassī, verbal action is another, and mental action is still another." |
22"Of these three kinds of action, friend Gotama, thus analysed and distinguished, which kind of action do you describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: bodily action or verbal action or mental action?" |
23"Of these three kinds of action, Tapassī, thus analysed and distinguished, I describe mental action as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much bodily action and verbal action."[n.581] The Buddha may have said this because in his teaching volition (cetanā), a mental factor, is the essential ingredient of kamma, and in its absence—that is, in the case of unintentional bodily or verbal activity—no kamma is created. MA, however, maintains that the Buddha said this referring to wrong view with fixed consequences (niyatā micchā diṭṭhi), and it quotes in support AN 1:18.3/i.33: “Bhikkhus, I see nothing so blameworthy as wrong view. Wrong view is the most blameworthy of all things.” These types of wrong view are described at MN 60.5, 13 and 21. |
24"Do you say mental action, friend Gotama?" |
25"I say mental action, Tapassī." |
26"Do you say mental action, friend Gotama?" |
27"I say mental action, Tapassī." |
28"Do you say mental action, friend Gotama?" |
29"I say mental action, Tapassī." |
30Thus the Nigaṇṭha Dīgha Tapassī made the Blessed One maintain his statement up to the third time, after which he rose from his seat and went to the Nigaṇṭha Nātaputta. |
31Now on that occasion the Nigaṇṭha Nātaputta was seated together with a large assembly of laymen from Bālaka headed by Upāli. The Nigaṇṭha Nātaputta saw the Nigaṇṭha Dīgha Tapassī coming in the distance and asked him: "Now where are you coming from in the middle of the day, Tapassī?" |
"I am coming from the presence of the recluse Gotama, venerable sir." |
"Did you have some conversation with the recluse Gotama, Tapassī?" |
"I had some conversation with the recluse Gotama, venerable sir." |
"What was your conversation with him like, Tapassī?" |
Then the Nigaṇṭha Dīgha Tapassī related to the Nigaṇṭha Nātaputta his entire conversation with the Blessed One. |
When this was said, the Nigaṇṭha Nātaputta told him: "Good, good, Tapassī! The Nigaṇṭha Dīgha Tapassī has answered the recluse Gotama like a well-taught disciple who understands his teacher's dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." |
32When this was said, the householder Upāli said to the Nigaṇṭha Nātaputta: "Good, good, venerable sir, on the part of Dīgha Tapassī! The venerable Tapassī has answered the recluse Gotama like a well-taught disciple who understands his teacher's dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod. Now, venerable sir, I shall go and refute the recluse Gotama's doctrine on the basis of this statement. If the recluse Gotama maintains before me what the venerable Dīgha Tapassī made him maintain, then just as a strong man[n.582] As at MN 35.5. might seize a long-haired ram by the hair and drag him to and drag him fro and drag him round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about. Just as a strong brewer's workman might throw a big brewer's sieve into a deep water tank, and taking it by the corners, might drag it to and drag it fro and drag it round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about. Just as a strong brewer's mixer might take a strainer by the corners and shake it down and shake it up and thump it about, so in debate I will shake the recluse Gotama down and shake him up and thump him about. And just as a sixty-year-old elephant might plunge into a deep pond and enjoy playing the game of hemp-washing, so I shall enjoy playing the game of hemp-washing with the recluse Gotama . Venerable sir, I shall go and refute the recluse Gotama's doctrine on the basis of this statement." |
"Go, householder, and refute the recluse Gotama's doctrine on the basis of this statement. For either I should refute the recluse Gotama's doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself." |
33When this was said, the Nigaṇṭha Dīgha Tapassī said to the Nigaṇṭha Nātaputta: "Venerable sir, I do not agree that the householder Upāli should try to refute the recluse Gotama's doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians." |
"It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Go, householder, and refute the recluse Gotama's doctrine. For either I should refute the recluse Gotama's doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself." |
For the second time … For the third time, the Nigaṇṭha Dīgha Tapassī said to the Nigaṇṭha Nātaputta: "Venerable sir, I do not agree that the householder Upāli should try to refute the recluse Gotama's doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians." |
"Yes, venerable sir," the householder Upāli replied, and he rose from his seat, and after paying homage to the Nigaṇṭha Nātaputta, keeping him on his right, he left to go to the Blessed One in Pāvārika's Mango Grove. There, after paying homage to the Blessed One, he sat down at one side and asked the Blessed One: "Venerable sir, did the Nigaṇṭha Dīgha Tapassī come here?" |
34"The Nigaṇṭha Dīgha Tapassī came here, householder." |
35"Venerable sir, did you have some conversation with him?" |
36"I had some conversation with him, householder." |
37"What was your conversation with him like, venerable sir?" |
38Then the Blessed One related to the householder Upāli his entire conversation with the Nigaṇṭha Dīgha Tapassī. |
39When this was said, the householder Upāli said to the Blessed One: "Good, good, venerable sir, on the part of Tapassī! The Nigaṇṭha Dīgha Tapassī has answered the Blessed One like a well-taught disciple who understands his teacher's dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." "Householder, if you will debate on the basis of truth, we might have some conversation about this." |
"I will debate on the basis of truth, venerable sir, so let us have some conversation about this." |
40"What do you think, householder? Here some Nigaṇṭha might be afflicted, suffering, and gravely ill with an illness needing treatment by cold water, which his vows prohibit and he might refuse cold water though mentally longing for it and use only the permissible hot water thus keeping his vows bodily and verbally. Because he does not get cold water he might die. Now, householder, where would the Nigaṇṭha Nātaputta describe his rebirth as taking place?" |
41"Venerable sir, there are gods called ‘mind-bound’; he would be reborn there. |
42Why is that? |
43Because when he died he was still bound by attachment in the mind."[n.583] The parenthetical additions in the previous paragraph, inserted by Ñm, are supplied from MA. Ñm, in Ms, sums up the argument thus: The Nigaṇ̣ṭhas are not allowed to use cold water (because they regard it as containing living beings). By his bodily and verbal refusal of cold water he has kept his bodily and verbal conduct pure, but if he longs in his mind for cold water his mental conduct is impure, and thus he is reborn among the “mind-bound gods” (manosattā devā). |
44"Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’" |
"Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod."[n.584] At ¶64 Upāli admits that at this point he had already acquired confidence in the Buddha. However, he continued to oppose him because he wished to hear the Buddha’s varied solutions to the problem. |
45"What do you think, householder? Here some Nigaṇṭha might be restrained with four checks — curbed by all curbs, clamped by all curbs, cleansed by all curbs, and claimed by all curbs[n.585] This statement, at DN 2.29/i.57, is ascribed to the Nigaṇṭha Nātaputta himself as a formulation of the Jain doctrine. Ñm points out in Ms that it may involve a pun on the word vāri, which can mean both "water" and "curb" (from vāreti, to ward off). In my translation of the Sāmaññaphala Sutta, The Discourse on the Fruits of Recluseship, p. 24, I render it based on the Dīgha commentary as follows: "A Nigaṇṭha is restrained with regard to all water; he is endowed with the avoidance of all evil; he is cleansed by the avoidance of all evil; he is suffused with the avoidance of all evil." Though the statement conveys a concern for moral purity, the tone is decidedly different from that of the Buddha’s teachings. — and yet when going forward and returning he brings about the destruction of many small living beings. What result does the Nigaṇṭha Nātaputta describe for him?" |
46"Venerable sir, the Nigaṇṭha Nātaputta does not describe what is unintended as greatly reprehensible." |
47"But if one intends it, householder?" |
48"Then it is greatly reprehensible, venerable sir." |
49"But under which of the three rods does the Nigaṇṭha Nātaputta describe volition, householder?" |
50"Under the mental rod, venerable sir."[n.586] The Buddha points to a contradiction between the Jain thesis that, even in the absence of volition, the "bodily rod" is the most reprehensible of all, and their assertion that the presence of volition significantly alters the moral character of an action. |
51"Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’" |
"Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." |
52"What do you think, householder? Is this town of Nāḷandā successful and prosperous, is it populous and crowded with people?" |
53"Yes, venerable sir, it is." 54"What do you think, householder? Suppose a man came here brandishing a sword and spoke thus: ‘In one moment, in one instant, I will make all the living beings in this town of Nāḷandā into one mass of flesh, into one heap of flesh.’ What do you think, householder, would that man be able to do that?" |
55"Venerable sir, ten, twenty, thirty, forty, or even fifty men would not be able to make all the living beings in this town of Nāḷandā into one mass of flesh, into one heap of flesh in one moment or instant, so what does a single trivial man count for?" |
56"What do you think, householder? Suppose some recluse or brahmin came here possessed of supernormal power and attained to mastery of mind, and he spoke thus: ‘I will reduce this town of Nāḷandā to ashes with one mental act of hate.’ What do you think, householder, would such a recluse or brahmin be able to do that?" |
57"Venerable sir, such a recluse or brahmin possessed of supernormal power and attained to mastery of mind would be able to reduce ten, twenty, thirty, forty, or even fifty Nāḷandās to ashes with one mental act of hate, so what does a single trivial Nāḷandā count for?" |
58"Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’" |
59"Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod." |
60"What do you think, householder? Have you heard how the Daṇḍaka, Kālinga, Mejjha, and Mātaṅga forests became forests?"[n.587] See Jāt iii.463, v.133ff., 267; v.144; vi.389, v.267; v.114, 267; Miln 130. |
61"Yes, venerable sir." |
62"As you heard it, how did they become forests?" |
63"Venerable sir, I heard that they became forests by means of a mental act of hate on the part of the seers." |
64"Householder, householder, pay attention how you reply! What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’" |
65"Venerable sir, I was satisfied and pleased by the Blessed One's very first simile. Nevertheless, I thought I would oppose the Blessed One thus since I desired to hear the Blessed One's varied solutions to the problem. Magnificent, venerable sir! Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. Venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Saṅgha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life." |
66"Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly." |
"Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. For the other sectarians, on acquiring me as their disciple, would carry a banner all over Nāḷandā announcing: ‘The householder Upāli has come to discipleship under us.’ But, on the contrary, the Blessed One tells me: ‘Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly.’ So for the second time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Saṅgha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life." |
67"Householder, your family has long supported the Nigaṇṭhas and you should consider that alms should be given to them when they come." |
"Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. Venerable sir, I have heard that the recluse Gotama says thus: ‘Gifts should be given only to me; gifts should not be given to others. Gifts should be given only to my disciples; gifts should not be given to others’ disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to others’ disciples.’ But, on the contrary, the Blessed One encourages me to give gifts to the Nigaṇṭhas. Anyway we shall know the time for that, venerable sir. So for the third time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Saṅgha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life." |
68Then the Blessed One gave the householder Upāli progressive instruction, that is, talk on giving, talk on virtue, talk on the heavens; he explained the danger, degradation, and defilement in sensual pleasures and the blessing of renunciation. When he knew that the householder Upāli's mind was ready, receptive, free from hindrances, elated, and confident, he expounded to him the teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth with all marks removed would take dye evenly, so too, while the householder Upāli sat there, the spotless immaculate vision of the Dhamma arose in him: "All that is subject to arising is subject to cessation."[n.588] MA: Vision of the Dhamma (dhammacakkhu) is the path of stream-entry. The phrase "All that is subject to arising is subject to cessation" shows the mode in which the path arises. The path takes cessation (Nibbāna) as its object, but its function is to penetrate all conditioned states as subject to arising and cessation. Then the householder Upāli saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the Teacher's Dispensation.[n.589] The "Dhamma" referred to here is the Four Noble Truths. Having seen these truths for himself, he has cut off the fetter of doubt and now possesses the "view that is noble and emancipating and (which) leads the one who practises in accordance with it to the complete destruction of suffering" (MN 48.7). Then he said to the Blessed One: "Now, venerable sir, we must go. We are busy and have much to do." |
"You may go, householder, at your own convenience." |
69Then the householder Upāli, having delighted and rejoiced in the Blessed One's words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he left to return to his own house. There he addressed the doorkeeper thus: "Good doorkeeper, from today on I close my door to the Nigaṇṭhas and the Nigaṇṭhīs, and I open my door to the Blessed One's bhikkhus, bhikkhunīs, men lay followers, and women lay followers. If any Nigaṇṭha comes, then tell him thus: ‘Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened it to the Blessed One's bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.’" — "Yes, venerable sir," the doorkeeper replied. |
70The Nigaṇṭha Dīgha Tapassī heard: "The householder Upāli has gone over to discipleship under the recluse Gotama." Then he went to the Nigaṇṭha Nātaputta and told him: "Venerable sir, I have heard thus: ‘The householder Upāli has gone over to discipleship under the recluse Gotama.’" |
A second time … And a third time the Nigaṇṭha Dīgha Tapassī told the Nigaṇṭha Nātaputta: "Venerable sir, I have heard thus: ‘The householder Upāli has gone over to discipleship under the recluse Gotama.’" "It is impossible, Tapassī, it cannot happen … " |
"Venerable sir, shall I go and find out whether or not the householder Upāli has gone over to discipleship under the recluse Gotama?" |
"Go, Tapassī, and find out whether or not he has gone over to discipleship under the recluse Gotama." |
71Then the Nigaṇṭha Dīgha Tapassī went to the householder Upāli's house. The doorkeeper saw him coming in the distance and told him: "Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened it to the Blessed One's bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here." |
"I do not need alms, friend," he said, and he turned back and went to the Nigaṇṭha Nātaputta and told him: "Venerable sir, it is only too true that the householder Upāli has gone over to discipleship under the recluse Gotama. Venerable sir, I did not get your consent when I told you: ‘Venerable sir, I do not agree that the householder Upāli should try to refute the recluse Gotama's doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of knows a converting magic by which he converts disciples of other sectarians.’ And now, venerable sir, your householder Upāli has been converted by the recluse Gotama with his converting magic!" |
"It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli." |
A second time … And a third time the Nigaṇṭha Dīgha Tapassī told the Nigaṇṭha Nātaputta: "Venerable sir, it is only too true that the householder Upāli has gone over to discipleship under the recluse Gotama … with his converting magic!" "It is impossible, Tapassī, it cannot happen … it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Now I shall go myself and find out whether or not he has gone over to discipleship under the recluse Gotama." |
72Then the Nigaṇṭha Nātaputta went with a large assembly of Nigaṇṭhas to the householder Upāli's house. The doorkeeper saw him coming in the distance and told him: "Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened his door to the Blessed One's bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here." |
"Good doorkeeper, go to the householder Upāli and tell him: ‘Venerable sir, the Nigaṇṭha Nātaputta is standing at the outer gate with a large assembly of Nigaṇṭhas; he wishes to see you.’" |
"Yes, venerable sir," he replied, and he went to the householder Upāli and told him: "Venerable sir, the Nigaṇṭha Nātaputta is standing at the outer gate with a large assembly of Nigaṇṭhas; he wishes to see you." |
"In that case, good doorkeeper, make seats ready in the hall of the central door." |
"Yes, venerable sir," he replied, and after he had made seats ready in the hall of the central door, he returned to the householder Upāli and told him: "Venerable sir, the seats are made ready in the hall of the central door. You may come at your own convenience." |
73Then the householder Upāli went to the hall of the central door and sat down on the highest, best, chief, most excellent seat there. Then he told the doorkeeper: "Now, good doorkeeper, go to the Nigaṇṭha Nātaputta and tell him: ‘Venerable sir, the householder Upāli says: "Enter, venerable sir, if you wish."’" |
"Yes, venerable sir," he replied, and he went to the Nigaṇṭha Nātaputta and told him: "Venerable sir, the householder Upāli says: ‘Enter, venerable sir, if you wish.’" |
Then the Nigaṇṭha Nātaputta went with the large assembly of Nigaṇṭhas to the hall of the central door. |
Previously, when the householder Upāli saw the Nigaṇṭha Nātaputta coming in the distance, he used to go out to meet him, dust off the highest, best, chief, most excellent seat there with an upper robe, and having arranged it all around, have him seated on it. But now, while seated himself on the highest, best, chief, most excellent seat, he told Nigaṇṭha Nātaputta: "Venerable sir, there are seats; sit down if you wish." |
When this was said, the Nigaṇṭha Nātaputta said: "Householder, you are mad, you are an imbecile. You went saying: ‘Venerable sir, I shall refute the recluse Gotama's doctrine,’ and you have come back caught by the vast net of his doctrine. Just as if a man went to castrate someone and came back castrated himself, just as if a man went to put out someone's eyes and came back with his own eyes put out; so you too, householder, went saying: ‘Venerable sir, I shall refute the recluse Gotama's doctrine,’ and you have come back caught by the vast net of his doctrine. Householder, you have been converted by the recluse Gotama with his converting magic!" |
74"Auspicious is that converting magic, venerable sir, good is that converting magic![n.590] MA: Upāli says this referring to the path of stream-entry he had penetrated earlier. Venerable sir, if my beloved kinsmen and relatives were to be converted by this conversion, it would lead to the welfare and happiness of my beloved kinsmen and relatives for a long time. If all nobles were to be converted by this conversion, it would lead to the welfare and happiness of the nobles for a long time. If all brahmins … all merchants … all workers were to be converted by this conversion, it would lead to the welfare and happiness of the workers for a long time. If the world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, were to be converted by this conversion, it would lead to the welfare and happiness of the world for a long time. As to this, venerable sir, I shall give you a simile; for some wise men here understand the meaning of a statement by a simile. |
75"Venerable sir, there was once a brahmin who was old, aged, and burdened with years, and he had as a wife a young brahmin girl who was pregnant and near her confinement. Then she told him: ‘Go, brahmin, buy a young monkey in the market and bring it back to me as a playmate for my child.’ He replied: ‘Wait, madam, till you have borne the child. If you bear a boy, then I will go to the market and buy a young male monkey and bring it back to you as a playmate for your little boy; but if you bear a girl, then I will go to the market and buy a young female monkey and bring it back to you as a playmate for your little girl.’ For the second time she made the same request and received the same answer. For the third time she made the same request. |
76Then, since his mind was bound to her with love, he went to the market, bought a young male monkey, brought it back, and told her: ‘I have bought this young male monkey in the market and brought it back to you as a playmate for your child.’ Then she told him: ‘Go, brahmin, take this young male monkey to Rattapāṇi the dyer's son and tell him: "Good Rattapāṇi, I want this young male monkey dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides."’ |
77Then, since his mind was bound to her with love, he took the young male monkey to Rattapāṇi the dyer's son and told him: ‘Good Rattapāṇi, I want this young male monkey dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.’ Rattapāṇi the dyer's son told him: ‘Venerable sir, this young male monkey will take a dyeing but not a pounding or a smoothening out.’ So too, venerable sir, the doctrine of the foolish Nigaṇṭhas will give delight to fools but not to the wise, and it will not withstand testing or being smoothened out. |
78"Then, venerable sir, on another occasion that brahmin took a pair of new garments to Rattapāṇi the dyer's son and told him: ‘Good Rattapāṇi, I want this pair of new garments dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.’ Rattapāṇi the dyer's son told him: |
‘Venerable sir, this pair of new garments will take a dyeing and a pounding and a smoothening out.’ So too, venerable sir, the doctrine of that Blessed One, accomplished and fully enlightened, will give delight to the wise but not to fools, and it will withstand testing and being smoothened out." |
79"Householder, the assembly and the king know you thus: ‘The householder Upāli is a disciple of the Nigaṇṭha Nātaputta.’ Whose disciple should we consider you to be?" |
When this was said, the householder Upāli rose from his seat, and arranging his upper robe on one shoulder, he extended his hands in reverential salutation in the direction of the Blessed One and told the Nigaṇṭha Nātaputta: |
"In that case, venerable sir, hear whose disciple I am: |
80He is the Wise One who has cast off delusion,
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81Free from perplexity, he abides contented,
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82He is free from doubt and skilful,
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83The leader of the herd, he cannot be measured,
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84The immaculate tusker, living in remoteness,
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85The best of seers,[n.596] Isisattamassa. MA interprets this to mean "the seventh seer" — in line with the brahmanic conception of the seven rishis — and takes it as referring to Gotama's status as the seventh Buddha since Vipassī (see DN 14.1.4/ii.2). It is more probable, however, that sattama here is the superlative of sad, and thus that the compound means "the best of seers." The expression isisattama occurs at Sn 356, and the commentary to that verse allows both interpretations, offering uttama as a gloss on sattama. with no deceptive schemes,
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86He is the Noble One, developed in mind,
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87He has fared rightly and abides in meditation,
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88Of supreme serenity, with extensive wisdom,
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89He has severed craving and become the Enlightened One,
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90"When did you concoct that hymn of praise to the recluse Gotama, householder?" |
"Venerable sir, suppose there were a great heap of many kinds of flowers, and then a clever garland-maker or garland-maker's apprentice were to knot them into a multicoloured garland; so too, venerable sir, the Blessed One has many praiseworthy qualities, many hundreds of praiseworthy qualities. Who, venerable sir, would not praise the praiseworthy?" |
Then, since the Nigaṇṭha Nātaputta was unable to bear this honour done to the Blessed One, hot blood then and there gushed from his mouth.[n.599] MA: A heavy sorrow arose in him because of the loss of his lay supporter, and this produced a bodily disorder that resulted in his vomiting hot blood. After vomiting hot blood, few beings can survive. Thus they brought him to Pāvā on a litter, and shortly thereafter he passed away. |