Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.that on one occasion the Blessed One was staying near Nālandā in Pāvarika’s mango grove.

Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ.
nāṭaputto → nātaputto (bj, pts1ed)And on that occasion, the Nigaṇṭha Nāṭaputta was dwelling near Nālandā with a large following of Nigaṇṭhas. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Dīgha Tapassin the Nigaṇṭha, after going for alms in Nālanda and returning from his almsround, after his meal went to the Blessed One in Pāvarika’s mango grove.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca:On arrival, he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he stood to one side. “saṁvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā”ti.
kho, tapassi → dīghatapassī (cck); dīghatapassi (sya1ed, sya2ed, km, mr)As he was standing there, the Blessed One said to him, “There are seats, Dīgha Tapassin. Sit down if you want.”

Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.When this was said, Dīgha Tapassin the Nigaṇṭha took a seat and sat to one side. Ekamantaṁ nisinnaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca:As he was sitting there, the Blessed One said to him, “kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?“How many actions, Dīgha Tapassin, does the Nigaṇṭha Nāṭaputta describe for the making of evil kamma, the production of evil kamma?”

“Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ;“Friend Gotama, the Nigaṇṭha Nāṭaputta isn’t used to using the term, ‘action.’ ‘daṇḍaṁ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa paññapetun”ti.He’s used to using the term, ‘rod.’”

“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?“Then how many rods does the Nigaṇṭha Nāṭaputta describe for the making of evil kamma, the production of evil kamma?”

“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṁ—“Three are the rods that the Nigaṇṭha Nāṭaputta describes for the making of evil kamma, the production of evil kamma: kāyadaṇḍaṁ, vacīdaṇḍaṁ, manodaṇḍan”ti.the bodily rod, the verbal rod, & the mental rod.”

“Kiṁ pana, tapassi, aññadeva kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti?“And is the bodily rod one thing, the verbal rod another, and the mental rod still another?”

“Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan”ti.“The bodily rod is one thing, the verbal rod another, and the mental rod still another.”

“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?“And of these three rods—thus analyzed, thus differentiated, Dīgha Tapassin—which rod does the Nigaṇṭha Nāṭaputta describe as the most greatly blameworthy for the making of evil kamma, the production of evil kamma: the bodily rod, the verbal rod, or the mental rod?”

“Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan”ti.“Of these three rods—thus analyzed, thus differentiated, friend Gotama—the Nigaṇṭha Nāṭaputta describes the bodily rod as the most greatly blameworthy for the making of evil kamma, the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“Kāyadaṇḍanti, tapassi, vadesi”?“Do you say, ‘bodily rod,’ Dīgha Tapassin?”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.“I say, ‘bodily rod,’ friend Gotama.”

“Kāyadaṇḍanti, tapassi, vadesi”?“Do you say, ‘bodily rod,’ Dīgha Tapassin?”

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.“I say, ‘bodily rod,’ friend Gotama.”

“Kāyadaṇḍanti, tapassi, vadesi”?“Do you say, ‘bodily rod,’ Dīgha Tapassin?”

“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti.“I say, ‘bodily rod,’ friend Gotama.”

Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi.In this way did the Blessed One get Dīgha Tapassin to assert his position up to three times.

Evaṁ vutte, dīghatapassī nigaṇṭho bhagavantaṁ etadavoca:When this was said, Dīgha Tapassin said to the Blessed One, “tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?“And what about you, friend Gotama? How many rods do you describe for the making of evil kamma, the production of evil kamma?”

“Na kho, tapassi, āciṇṇaṁ tathāgatassa ‘daṇḍaṁ, daṇḍan’ti paññapetuṁ;“Dīgha Tapassin, the Tathāgata isn’t used to using the term, ‘rod.’ ‘kammaṁ, kamman’ti kho, tapassi, āciṇṇaṁ tathāgatassa paññapetun”ti?He’s used to using the term, ‘action.’”

“Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?“Then how many actions, friend Gotama, do you describe for the making of evil kamma, the production of evil kamma?”

“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ—“Three are the actions that I describe for the making of evil kamma, the production of evil kamma: kāyakammaṁ, vacīkammaṁ, manokamman”ti.bodily action, verbal action, & mental action.”

“Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti?“And is bodily action one thing, verbal action another, and mental action still another?”

“Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman”ti.“Bodily action is one thing, verbal action another, and mental action still another.”

“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?“And of these three actions—thus analyzed, thus differentiated, friend Gotama—which action do you describe as the most greatly blameworthy for the making of evil kamma, the production of evil kamma: bodily action, verbal action, or mental action?”

“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.“Of these three rods—thus analyzed, thus differentiated, Dīgha Tapassin—I describe mental action as the most greatly blameworthy for the making of evil kamma, the production of evil kamma, not so much bodily action, not so much verbal action.”

“Manokammanti, āvuso gotama, vadesi”?“Do you say, ‘mental action,’ friend Gotama?”

“Manokammanti, tapassi, vadāmi”.“I say, ‘mental action,’ Dīgha Tapassin.”

“Manokammanti, āvuso gotama, vadesi”?“Do you say, ‘mental action,’ friend Gotama?”

“Manokammanti, tapassi, vadāmi”.“I say, ‘mental action,’ Dīgha Tapassin.”

“Manokammanti, āvuso gotama, vadesi”?“Do you say, ‘mental action,’ friend Gotama?”

“Manokammanti, tapassi, vadāmī”ti.“I say, ‘mental action,’ Dīgha Tapassin.”

Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.Having thus gotten the Blessed One to assert his position up to three times, Dīgha Tapassin got up from his seat and went to the Nigaṇṭha Nāṭaputta.

Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya.Now, on that occasion the Nigaṇṭha Nāṭaputta was sitting with a large lay following from Bālaka headed by Upāli. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ;He saw Dīgha Tapassin the Nigaṇṭha coming from afar, disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca:and on seeing him, said, “handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā”ti?“Where are you coming from, Tapassin, in the middle of the day?”

“Ito hi kho ahaṁ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti.“I am coming, lord, from the presence of Gotama the contemplative.”

“Ahu pana te, tapassi, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?“And did you have any discussion with Gotama the contemplative?”

“Ahu kho me, bhante, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti.“I did have some discussion with Gotama the contemplative.”

“Yathā kathaṁ pana te, tapassi, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti?“And how did your discussion with Gotama the contemplative go?” Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi.Then Dīgha Tapassin the Nigaṇṭha told the Nigaṇṭha Nāṭaputta the entire extent of his discussion with the Blessed One. Evaṁ vutte, nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ etadavoca:When this was said, the Nigaṇṭha Nāṭaputta said to Dīgha Tapassin the Nigaṇṭha, “sādhu sādhu, tapassi.“That was good, very good Tapassin. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ.The way an instructed disciple would rightly understand the message of the Teacher is how Dīgha Tapassin the Nigaṇṭha answered Gotama the contemplative. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.For what does the trivial mental rod count for in comparison with the gross bodily rod? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.On the contrary, the bodily rod is most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

Evaṁ vutte, upāli gahapati nigaṇṭhaṁ nāṭaputtaṁ etadavoca:When this was said, Upāli the householder said to the Nigaṇṭha Nāṭaputta, “sādhu sādhu, bhante dīghatapassī.
dīghatapassī → tapassī (bj, pts1ed)“That was good, lord, very good of Tapassin. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ bhadantena tapassinā samaṇassa gotamassa byākataṁ.The way an instructed disciple would rightly understand the message of the Teacher is how Dīgha Tapassin the Nigaṇṭha answered Gotama the contemplative. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya.For what does the trivial mental rod count for in comparison with the gross bodily rod? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.On the contrary, the bodily rod is the most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.

Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi.“So then, lord, I am going. I will overthrow Gotama the contemplative’s teaching on the grounds of this position. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.If he asserts in my presence what Ven. Tapassin got him to assert, then just as a strong man, seizing a long-haired ram by the hair, would drag him to and drag him fro and drag him all around, in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.Just as a strong distillery worker, throwing a large distiller’s strainer into a deep water tank and grabbing it by the corners, would drag it to and drag it fro and drag it all around, in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi.
nipphoṭeyya → nicchodeyya (bj); nicchādeyya (si, pts1ed, mr); nippoṭheyya (sya1ed, sya2ed, km); niccoṭeyya (mr) | vālaṁ → thālaṁ (sya-all, mr)Just as a strong distillery ruffian, grabbing a horse-hair strainer by the corners, would shake it down and shake it out and thump it, in the same way I, statement by statement, will shake Gotama the contemplative down and shake him out and thump him. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi.Just as a sixty-year old elephant, plunging into a deep pond, would amuse itself playing the game of hemp-washing, in the same way I will amuse myself playing the game of hemp-washing Gotama the contemplative, as it were. So then, lord, I am going. Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī”ti.I will overthrow Gotama the contemplative’s teaching on the grounds of this position.”

“Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.“Go, householder, and refute Gotama the contemplative’s teaching on the grounds of this position. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.For either I or Dīgha Tapassin or you could refute his teaching.”

Evaṁ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:When this was said, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.“It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.”

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.“It’s impossible, Tapassin, it could not happen, that Upāli the householder would enter into discipleship under Gotama the contemplative. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.But there is the possibility that Gotama the contemplative would enter into discipleship under Upāli the householder. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.Go, householder, and refute Gotama the contemplative’s teaching on the grounds of this position. For either I or Dīgha Tapassin or you could refute his teaching.” Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.

Dutiyampi kho dīghatapassī …pe…A second time… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:A third time, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.“It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī”ti.because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.”

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.“It’s impossible, Tapassin, it could not happen, that Upāli the householder would enter into discipleship under Gotama the contemplative. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya.But there is the possibility that Gotama the contemplative would enter into discipleship under Upāli the householder. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi.Go, householder, and refute Gotama the contemplative’s teaching on the grounds of this position. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā”ti.For either I or Dīgha Tapassin or you could refute his teaching.”

“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:Having responded, “As you say, lord,” to the Nigaṇṭha Nāṭaputta, Upāli the householder got up from his seat, bowed down to him, and—keeping him on his right—went to the Blessed One in Pāvarika’s mango grove. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, did Dīgha Tapassin the Nigaṇṭha come here?” “āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti?“Yes, householder, Dīgha Tapassin the Nigaṇṭha came here.”

“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.“And did you have any discussion with him?”

“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti?“I had some discussion with him.”

“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo”ti.“And how did your discussion with him go?”

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

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṁ kathāsallāpo taṁ sabbaṁ upālissa gahapatissa ārocesi.Then the Blessed One related the entire extent of his discussion with Dīgha Tapassin the Nigaṇṭha.

Evaṁ vutte, upāli gahapati bhagavantaṁ etadavoca:When this was said, Upāli the householder said to the Blessed One, “sādhu sādhu, bhante tapassī.“That was good, very good of Tapassin. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ.The way an instructed disciple would rightly understand the message of the Teacher is how Dīgha Tapassin the Nigaṇṭha answered the Blessed One. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya?For what does the trivial mental rod count for in comparison with the gross bodily rod? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.On the contrary, the bodily rod is the most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.“If, householder, you will confer taking a stand on the truth, we might have some discussion here.”

“Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;“Lord, I will confer taking a stand on the truth. hotu no ettha kathāsallāpo”ti.Let us have some discussion here.”

“Taṁ kiṁ maññasi, gahapati,“What do you think, householder? idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī.There might be the case where a Nigaṇṭha is diseased, pained, severely ill, refusing cold water and taking warm water. So sītodakaṁ alabhamāno kālaṁ kareyya.He, not getting cold water, would die. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī”ti?Where would the Nigaṇṭha Nāṭaputta describe his reappearance?”

“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.“Lord, there are the devas called Attached-in-Mind. He reappears there. “Taṁ kissa hetu”?Why is that? “Asu hi, bhante, manopaṭibaddho kālaṁ karotī”ti.He is bound in mind when he dies.”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.
“Manasi karohi, gahapati → gahapati gahapati (si, pts1ed), gahapati gahapati manasikarohi (sya-all, km), gahapati manasi karohi (mr)“Householder, householder, pay attention, and answer (only) after having paid attention! What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after. And yet you made this statement: ‘Lord, I will confer taking a stand on the truth. Let us have some discussion here.’” Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.“Lord, even though the Blessed One says that, still the bodily rod is the most greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“Taṁ kiṁ maññasi, gahapati,“What do you think, householder? There might be the case where a Nigaṇṭha is restrained with the fourfold restraint: constrained by all constraints, yoked to all constraints, cleansed by all constraints, attained to all constraints. As he walks back & forth, he brings many small beings to destruction. What (kammic) result would the Nigaṇṭha Nāṭaputta describe for him?” idhassa nigaṇṭho nāṭaputto cātuyāmasaṁvarasaṁvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṁ vipākaṁ paññapetī”ti?

“Asañcetanikaṁ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṁ paññapetī”ti.“What is unintended, lord, the Nigaṇṭha Nāṭaputta does not describe as greatly blameworthy.”

“Sace pana, gahapati, cetetī”ti?“But if he intends it?”

“Mahāsāvajjaṁ, bhante, hotī”ti.“Greatly blameworthy, lord.”

“Cetanaṁ pana, gahapati, nigaṇṭho nāṭaputto kismiṁ paññapetī”ti?“And under what does Nigaṇṭha Nāṭaputta classify intention?”

“Manodaṇḍasmiṁ, bhante”ti.“Under the mental rod, lord.”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.“Householder, householder, pay attention, and answer (only) after having paid attention! What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after. And yet you made this statement: ‘Lord, I will confer taking a stand on the truth. Let us have some discussion here.’” Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.“Lord, even though the Blessed One says that, still the bodily rod is more greatly reprehensible for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“Taṁ kiṁ maññasi, gahapati,“What do you think, householder? Is this Nālandā powerful & rich, populous & crowded with people?” ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti?

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

“Taṁ kiṁ maññasi, gahapati,“What do you think? There is the case where a man might come with uplifted sword. He would say, ‘In a single moment, in a single instant, I will turn whatever beings there are in this Nālandā into a single pile of flesh, a single heap of flesh.’ What do you think? Would that man be able—in a single moment, in a single instant—to turn whatever beings there are in this Nālandā into a single pile of flesh, a single heap of flesh?” idha puriso āgaccheyya ukkhittāsiko. So evaṁ vadeyya: ‘ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti. Taṁ kiṁ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun”ti?

“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.“Lord, not even ten men, twenty men, thirty men, forty men, fifty men would be able—in a single moment, in a single instant—to turn whatever beings there are in this Nālandā into a single pile of flesh, a single heap of flesh. So what would one trivial man count for?” Kiñhi sobhati eko chavo puriso”ti.

“Taṁ kiṁ maññasi, gahapati,“What do you think, householder? There is the case where a contemplative or brahman with supernormal power, attained to mastery of mind, might come. He would say, ‘With a single mental act of hatred, I will turn this Nālandā to ash.’ What do you think? Would that contemplative or brahman with supernormal power, attained to mastery of mind, be able—with a single mental act of hatred—to turn this Nālandā to ash?” idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṁ vadeyya: ‘ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti. Taṁ kiṁ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun”ti?

“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ.“Lord, with a single mental act of hatred he would be able to turn even ten Nālandās, twenty Nālandās, thirty Nālandās, forty Nālandās, fifty Nālandās to ash. So what would one trivial Nālandā count for?” Kiñhi sobhati ekā chavā nāḷandā”ti.

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.“Householder, householder, pay attention, and answer (only) after having paid attention! What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after. And yet you made this statement: ‘Lord, I will confer taking a stand on the truth. Let us have some discussion here.’” Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.“Lord, even though the Blessed One says that, still the bodily rod is more greatly blameworthy for the doing of evil kamma, for the production of evil kamma, not so much the verbal rod, not so much the mental rod.”

“Taṁ kiṁ maññasi, gahapati,“What do you think, householder? Have you heard how the Daṇḍakī wilderness, the Kāliṅga wilderness, the Mejjha wilderness, & the Mātaṅga wilderness became wildernesses?” sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?
majjhāraññaṁ → mejjhāraññaṁ (bj, sya-all, km, pts1ed)

“Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.“Yes, lord, I have….”

“Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti?“What do you think, householder? From what you have heard, how did the Daṇḍakī wilderness, the Kāliṅga wilderness, the Mejjha wilderness, & the Mātaṅga wilderness become wildernesses?”

“Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan”ti.“Lord, I have heard that it was through a mental act of hatred on the part of seers that the Daṇḍakī wilderness, the Kāliṅga wilderness, the Mejjha wilderness, & the Mātaṅga wilderness became wildernesses.”

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.“Householder, householder, pay attention, and answer (only) after having paid attention! What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after. And yet you made this statement: ‘Lord, I will confer taking a stand on the truth. Let us have some discussion here.’” Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti.

“Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho.“Lord, I was gratified and won over by the Blessed One’s very first simile. But wanting to hear these very artful ways of handling questions from the Blessed One, I thought I should treat him as an opponent. Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” Api cāhaṁ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṁ bhagavantaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.

Abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.“Make a careful scrutiny, householder. It is good for well-known people like you to be careful scrutinizers.”

“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.“That, lord, has me to an ever greater extent gratified & pleased with the Blessed One, that he says to me, ‘Make a careful scrutiny, householder. It is good for well-known people like you to be careful scrutinizers.’ For other sectarians, on gaining me as a disciple, would carry a banner all around Nālanda [announcing], ‘Upāli the householder has entered into discipleship under us.’ Yet on the contrary, the Blessed One says to me, ‘Make a careful scrutiny, householder. It is good for well-known people like you to be careful scrutinizers.’ For a second time, lord, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ nāḷandaṁ paṭākaṁ parihareyyuṁ: ‘upāli amhākaṁ gahapati sāvakattaṁ upagato’ti. Atha ca pana maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.

Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.“Householder, your family compound has long been like a waterhole for the Nigaṇṭhas, and you should consider that almsfood should be given to them when they come to it.”

“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.“That, lord, has me to an ever greater extent gratified & pleased with the Blessed One, that he says to me, ‘Householder, your family compound has long been like a waterhole for the Nigaṇṭhas, and you should consider that almsfood should be given to them when they come to it.’ I have heard it said, lord, that ‘Gotama the contemplative says, “A gift should be given only to me, and not to others. A gift should be given only to my disciples, and not to the disciples of others. What is given only to me bears great fruit, not what is given to others. What is given only to my disciples bears great fruit, not what is given to the disciples of others.”’ Yet on the contrary, the Blessed One encourages me to give gifts to the Nigaṇṭhas. But at any rate, lord, I will know the time for that. For a third time, lord, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.” Sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: ‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṁ jānissāma.

Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
anupubbiṁ kathaṁ → ānupubbīkathaṁ (bj); anupubbikathaṁ (sya-all, km, mr); ānupubbikathaṁ (pts1ed)Then the Blessed One gave a graduated talk to Upāli the householder, i.e., a talk on giving, a talk on virtue, a talk on heaven; he proclaimed the drawbacks of, degradation in, & defilement in sensuality, and the rewards of renunciation. Then—when he knew that Upāli the householder was of ready mind, malleable mind, unhindered mind, exultant mind, confident mind—he proclaimed to him the distinctive teaching of the Awakened Ones: stress, origination, cessation, path. Just as a white cloth with stains removed would rightly take dye, in the same way there arose to Upāli the householder, in that very seat, the dustless, stainless Dhamma eye: Whatever is subject to origination is all subject to cessation. Then—having seen the Dhamma, having reached the Dhamma, known the Dhamma, gained a footing in the Dhamma, having crossed over & beyond doubt, having had no more questioning—Upāli the householder gained fearlessness and was independent of others with regard to the Teacher’s message. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:

“handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.Then Upāli the householder said to the Blessed One, “Now, lord, I must go. Many are my duties, many my responsibilities.”

“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti.“Then do, householder, what you consider it is now time to do.”

Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āmantesi:Then Upāli the householder, delighting in & approving of the Blessed One’s words, got up from his seat, bowed down to him, and—keeping him on his right—went to his own home. On arrival, he said to the gatekeeper, “From this day forth, my good gatekeeper, I close the door to male & female Nigaṇṭhas and leave the door unclosed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. In case any Nigaṇṭha comes, you are to tell him, ‘Stay there, venerable sir. Don’t come in. From this day forward, Upāli the householder has entered into discipleship under Gotama the contemplative. The door is closed to male & female Nigaṇṭhas, but not closed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. If you have need of almsfood, stay right there, and I will bring it to you right there.’” “ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti.

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

Assosi kho dīghatapassī nigaṇṭho:Dīgha Tapassin the Nigaṇṭha heard, “They say that Upāli the householder has entered into discipleship under Gotama the contemplative.” So he went to the Nigaṇṭha Nāṭaputta and on arrival said to him. “I have heard it said, lord, that Upāli the householder has entered into discipleship under Gotama the contemplative.” “upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “sutaṁ metaṁ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato”ti.

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.“It’s impossible, Tapassin, it could not happen, that Upāli the householder would enter into discipleship under Gotama the contemplative. But there is the possibility that Gotama the contemplative would enter into discipleship under Upāli the householder.” Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.

Dutiyampi kho dīghatapassī nigaṇṭho …pe…A second time… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:A third time, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “sutaṁ metaṁ, bhante …“I have heard it said, lord, that Upāli the householder has entered into discipleship under Gotama the contemplative.”...

pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.“It’s impossible, Tapassin, it could not happen, that Upāli the householder would enter into discipleship under Gotama the contemplative. But there is the possibility that Gotama the contemplative would enter into discipleship under Upāli the householder.”

“Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.“Very well, lord, I will go to find out whether or not Upāli the householder has entered into discipleship under Gotama the contemplative.”

“Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.“Go, Tapassin, and find out whether or not Upāli the householder has entered into discipleship under Gotama the contemplative.”

Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṁ tenupasaṅkami.So Dīgha Tapassin the Nigaṇṭha went to the home of Upāli the householder. Addasā kho dovāriko dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ.The gatekeeper saw him coming from afar and, Disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca:on seeing him, said to him, “tiṭṭha, bhante, mā pāvisi.“Stay there, venerable sir. Don’t come in. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.From this day forward, Upāli the householder has entered into discipleship under Gotama the contemplative. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.The door is closed to male & female Nigaṇṭhas, but not closed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.If you have need of almsfood, stay right there, and I will bring it to you right there.”

“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:Saying, “I have no need of almsfood, friend,” Dīgha Tapassin the Nigaṇṭha turned around and went to the Nigaṇṭha Nāṭaputta. On arrival, he said to him, “saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.“It’s only too true, lord, that Upāli the householder has entered into discipleship under Gotama the contemplative. Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya.That’s what I couldn’t get from you when I said, ‘It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetīti.because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.’ Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti.Upāli the householder has been converted away from you by Gotama the contemplative’s converting magic.”

“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya.“It’s impossible, Tapassin, it could not happen, that Upāli the householder would enter into discipleship under Gotama the contemplative. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.But there is the possibility that Gotama the contemplative would enter into discipleship under Upāli the householder.”

Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:A second time… “saccaṁyeva, bhante …pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca:A third time, Dīgha Tapassin the Nigaṇṭha said to the Nigaṇṭha Nāṭaputta, “saccaṁyeva kho, bhante …“It’s only too true, lord,

pe…that Upāli the householder has entered into discipleship under Gotama the contemplative. That’s what I couldn’t get from you when I said, ‘It doesn’t seem right to me, lord, that Upāli the householder should [try to] overthrow Gotama the contemplative’s teaching, because Gotama the contemplative is a magician, and he knows a converting magic by which he converts the disciples of other sects.’ Upāli the householder has been converted away from you by Gotama the contemplative’s converting magic.” “It’s impossible, Tapassin, it could not happen, that Upāli the householder would enter into discipleship under Gotama the contemplative. upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.But there is the possibility that Gotama the contemplative would enter into discipleship under Upāli the householder.

“Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.“Very well, Tapassin, I will go to find out whether or not Upāli the householder has entered into discipleship under Gotama the contemplative.”

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapatissa nivesanaṁ tenupasaṅkami.So the Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, went to the home of Upāli the householder. Addasā kho dovāriko nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ.The gatekeeper saw him coming from afar and, Disvāna nigaṇṭhaṁ nāṭaputtaṁ etadavoca:on seeing him, said to him, “tiṭṭha, bhante, mā pāvisi.“Stay there, venerable sir. Don’t come in. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato.From this day forward, Upāli the householder has entered into discipleship under Gotama the contemplative. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ.The door is closed to male & female Nigaṇṭhas, but not closed to the Blessed One’s monks, nuns, male lay followers, & female lay followers. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.If you have need of almsfood, stay right there, and I will bring it to you right there.”

“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṁ gahapatiṁ evaṁ vadehi:“In that case, my good gatekeeper, go to Upāli the householder and, on arrival, tell him, ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;‘The Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, is standing outside the gatehouse. so te dassanakāmo’”ti.He wants to see you.’”

“Evaṁ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:Responding, “As you say, venerable sir,” to the Nigaṇṭha Nāṭaputta, the gatekeeper went to Upāli the householder and, on arrival, said to him, “nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito;“Venerable sir, the Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, is standing outside the gatehouse. so te dassanakāmo”ti.He wants to see you.” “Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.“In that case, my good gatekeeper, arrange seats in the middle gate hall.”

“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca:Responding, “As you say, venerable sir,” to Upāli the householder, the gatekeeper, after arranging seats in the middle gate hall, went to Upāli the householder and, on arrival, said to him, “paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni.“Venerable sir, seats have been arranged in the middle gate hall. Yassadāni kālaṁ maññasī”ti.Do what you consider it is now time to do.”

Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi:Then Upāli the householder went to the middle gate hall and, on arrival, he himself sat down on the foremost, best, highest, & most exquisite seat there. Then he addressed the gatekeeper, “tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi:“In that case, my good gatekeeper, go to the Nigaṇṭha Nāṭaputta and, on arrival, say to him, ‘upāli, bhante, gahapati evamāha—‘Venerable sir, Upāli the householder says, pavisa kira, bhante, sace ākaṅkhasī’”ti.“Enter, venerable sir, if you want.”’”

“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:Responding, “As you say, venerable sir,” to Upāli the householder, the gatekeeper went to the Nigaṇṭha Nāṭaputta and, on arrival, said to him, “upāli, bhante, gahapati evamāha:“Venerable sir, Upāli the householder says, ‘pavisa kira, bhante, sace ākaṅkhasī’”ti.‘Enter, venerable sir, if you want.’”

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami.So the Nigaṇṭha Nāṭaputta, together with a large following of Nigaṇṭhas, went to the middle gate hall. Atha kho upāli gahapati—Now, before, when Upāli the householder 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—
sammajjitvā → pamajjitvā (bj, pts1ed); saṁmajjitvā (sya-all)saw the Nigaṇṭha Nāṭaputta coming from afar, he would, on seeing him, go out to greet him and, with his own upper robe, would dust off the foremost, best, highest, & most exquisite seat there and, straightening it out all around, would have the Nigaṇṭha Nāṭaputta seated there. dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:But now, seated himself on the foremost, best, highest, & most exquisite seat there, he said to the Nigaṇṭha Nāṭaputta, “saṁvijjanti kho, bhante, āsanāni;“Venerable sir, there are seats. sace ākaṅkhasi, nisīdā”ti.Sit down if you want.”

Evaṁ vutte, nigaṇṭho nāṭaputto upāliṁ gahapatiṁ etadavoca:When this was said, the Nigaṇṭha Nāṭaputta said to Upāli the householder, “ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati.“You’ve gone mad, householder! You’re an arrogant fool! ‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.Having gone, saying, ‘Lord, I am going. I will overthrow Gotama the contemplative’s teaching,’ you’ve come back tied up in the web of his doctrine. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;It’s just as if a man, having gone to remove someone else’s testicles, came back with his own testicles removed, or as if a man, having gone to gouge out someone else’s eyes, came back with his own eyes gouged out; evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.in the same way, having gone, saying, ‘Lord, I am going. I will overthrow Gotama the contemplative’s teaching,’ you’ve come back tied up in the web of his doctrine. Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti.You’ve been converted, householder, by Gotama the contemplative’s converting magic!”

“Bhaddikā, bhante, āvaṭṭanī māyā;“Auspicious, venerable sir, is the converting magic! kalyāṇī, bhante, āvaṭṭanī māyā;Admirable, venerable sir, is the converting magic! piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya;If my dear relatives & kin were to be converted by the converting magic, it would be for their long-term welfare & happiness. sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā …pe… vessā …pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya;If all noble warriors were to be converted by the converting magic, it would be for their long-term welfare & happiness. If all brahmans… If all merchants… If all workers were to be converted by the converting magic, it would be for their long-term welfare & happiness. sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti.If the entire cosmos with its devas, Māras & Brahmās, this generation with its contemplatives & brahmans, its royalty & commonfolk were to be converted by the converting magic, it would be for their long-term welfare & happiness. Tena hi, bhante, upamaṁ te karissāmi.“In that case, venerable sir, I will give you an analogy, Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.for there are cases where it’s through analogies that observant people can understand the meaning of what is being said.

Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.“Once there was an old brahman—aged, advanced in years—whose young brahman wife was pregnant & near to giving birth. Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca,She said to him, ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.‘Go, brahman. Having bought a male baby monkey in the market, bring it back. It’ll be a playmate for my son.’

Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca:“When this was said, the brahman said to his wife, ‘āgamehi tāva, bhoti, yāva vijāyati.‘Wait, my dear, until you have given birth. Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.If you give birth to a son, I—having gone to the market and having bought a male baby monkey—will bring it back. It’ll be a playmate for your son. Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.If you give birth to a daughter, I—having gone to the market and having bought a female baby monkey—will bring it back. It’ll be a playmate for your daughter.’

Dutiyampi kho, bhante, sā māṇavikā …pe…“A second time… tatiyampi kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca:A third time, the young brahman wife said to the brahman, ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.Go, brahman. Having bought a male baby monkey in the market, bring it back. It’ll be a playmate for my son.’

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca:“So the brahman—in love with his wife, his mind bound to her—went to the market and, having bought a male baby monkey and having brought it back, said to her, ‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.‘Here is your male baby monkey from the market that I have bought and brought back. It’ll be a playmate for your son.’

Evaṁ vutte, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca:“When this was said, the young brahman wife said to the brahman, ‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi—‘Go, brahman. Taking this male baby monkey, go to Rattapāṇin, the dyer’s son, and on arrival tell him, icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.“I want, my good Rattapāṇin, this male baby monkey dyed the color called ‘golden-plaster,’ pounded back & forth, and ironed on both sides.”’

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:“So the brahman—in love with his wife, his mind bound to her—taking the male baby monkey—went to Rattapāṇin, the dyer’s son, and on arrival told him, ‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.‘I want, my good Rattapāṇin, this male baby monkey dyed the color called “golden-plaster,” pounded back & forth, and ironed on both sides.’

Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca:“When this was said, Rattapāṇin, the dyer’s son said to the brahman, ‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.‘Venerable sir, this male baby monkey of yours will endure a dyeing, but not a pounding or an ironing.’

Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo.“In the same way, venerable sir, the doctrine of the foolish Nigaṇṭhas will endure a dyeing by fools, but not an examination or ironing out by the wise.

Atha kho, bhante, so brāhmaṇo aparena samayena navaṁ dussayugaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:“Then, at another time, the brahman—taking a new pair of cloths—went to Rattapāṇin, the dyer’s son, and on arrival told him, ‘icchāmahaṁ, samma rattapāṇi, imaṁ navaṁ dussayugaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.‘I want, my good Rattapāṇin, this new pair of cloths dyed the color called “golden-plaster,” pounded back & forth, and ironed on both sides.’

Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca:“When this was said, Rattapāṇin, the dyer’s son said to the brahman, ‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.‘Venerable sir, this new pair of cloths of yours will endure a dyeing & a pounding & an ironing.’

Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti.“In the same way, venerable sir, the doctrine of the Blessed One, worthy & rightly self-awakened, will endure a dyeing & an examination & an ironing out by the wise. But it won’t endure an examination or an ironing out by fools.”

“Sarājikā kho, gahapati, parisā evaṁ jānāti:“Householder, people—including the king— ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti.know you as a disciple of the Nigaṇṭha Nāṭaputta. Kassa taṁ, gahapati, sāvakaṁ dhāremā”ti?Whose disciple should they (now) regard you as?”

Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:When this was said, Upāli the householder—rising from his seat, arranging his upper robe over one shoulder, and placing his hands palm-to-palm over his heart toward the Blessed One—said to the Nigaṇṭha Nāṭaputta: “tena hi, bhante, suṇohi yassāhaṁ sāvako”ti:“In that case, venerable sir, listen to whose disciple I am.”

“Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;“Of the enlightened, devoid-of–delusion, barrenness-broken winner of victory— Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;free from oppression, harmonious-minded, advanced in virtue, excellent in discernment, Vesamantarassa vimalassa, bhagavato tassa sāvakohamasmi.
Vesamantarassa → vessantarassa (bj, pts1ed)poisons-crossed-over, stainless: of that Blessed One, I’m a disciple.

Akathaṅkathissa tusitassa, vantalokāmisassa muditassa;Of the perplexity-free, contented, baits-of-the-world-disgorged, empathetic, Katasamaṇassa manujassa, antimasārīrassa narassa;completed-contemplative person; the bearing-his-last-body man— Anopamassa virajassa, bhagavato tassa sāvakohamasmi.incomparable, spotless: of that Blessed One, I’m a disciple.

Asaṁsayassa kusalassa, venayikassa sārathivarassa;Of the free-from-doubt, skillful discipliner; the foremost leader; Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa;
pabhāsakassa → pabhāsakarassa (bj, sya-all, pts1ed)the unexcelled, splendid-in-qualities, free-from-incertitude maker of light; Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.the conceit-cut-through hero: of that Blessed One, I’m a disciple.

Nisabhassa appameyyassa, gambhīrassa monapattassa;Of the bull—immeasurable, deep, attained to sagacity; Khemaṅkarassa vedassa, dhammaṭṭhassa saṁvutattassa;the provider-of-safety knower— dhamma-established, well-restrained in mind, Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.gone beyond bonds, released: of that Blessed One, I’m a disciple.

Nāgassa pantasenassa, khīṇasaṁyojanassa muttassa;Of the nāga living in remote dwellings; the fetters-ended, released, Paṭimantakassa dhonassa, pannadhajassa vītarāgassa;
Paṭimantakassa → paṭimantassa (mr)amiable speaker—purifed, banner laid down, devoid of passion, Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.tamed, objectification-free: of that Blessed One, I’m a disciple.

Isisattamassa akuhassa, tevijjassa brahmapattassa;Of the truest seer; the free-from-deceit, triple-knowledge, attained-to-Brahmā, Nhātakassa padakassa, passaddhassa viditavedassa;
Nhātakassa → nahātakassa (bj, pts1ed); ṇhātakassa (cck)cleansed, well versed, calm, knowledge-discoverer; Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.Sakka, the ancient giver: of that Blessed One, I’m a disciple.

Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;Of the noble, developed-in-mind, attainment-attained explainer— Satimato vipassissa, anabhinatassa no apanatassa;mindful, clear-seeing, not bent forward, not bent back, Anejassa vasippattassa, bhagavato tassa sāvakohamasmi.unperturbed, mastery-attained: of that Blessed One, I’m a disciple.

Samuggatassa jhāyissa, ananugatantarassa suddhassa;
Samuggatassa → sammaggatassa (bj, sya-all, pts1ed)Of the path-completed, absorbed-in-jhāna, uninfluenced-within, pure, Asitassa hitassa, pavivittassa aggappattassa;
hitassa → appahīnassa (bj, pts1ed); appabhītassa (sya-all)independent, fearless, living-secluded, attained-to-the-summit, Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.crossed-over one leading others across: of that Blessed One, I’m a disciple.

Santassa bhūripaññassa, mahāpaññassa vītalobhassa;Of the peaceful, deeply-discerning, greatly-discerning, free-from-greed, Tathāgatassa sugatassa, appaṭipuggalassa asamassa;One Truly Gone—well-gone, without rival, without peer, Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.mature, subtle: of that Blessed One, I’m a disciple.

Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;Of the craving-cut-through, awakened, unsmoky, unsmeared, Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;worthy-of-gifts spirit, the highest person without equal— Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī”ti.great, attained to the summit of prestige: of that Blessed One, I’m a disciple.”

“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?“Householder, when did you compose these praises of Gotama the contemplative?”

“Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya;“Venerable sir, it’s as if there were a great heap of flowers—many kinds of flowers—and from them a dexterous garland-maker or garland-maker’s apprentice were to tie together a multi-colored garland. evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.In the same way, the Blessed One has many splendors, many hundreds of splendors. Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī”ti?Who wouldn’t give praise to one deserving of praise?”

Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti.
uggacchīti → uggañchi (bj); uggañchīti (sya-all, pts1ed)Then, because the Nigaṇṭha Nāṭaputta could not bear the homage paid to the Blessed One, hot blood gushed out of his mouth right there.

Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.