6.
The Discourse to Upāli
56. Thus have I heard - On one occasion the Blessed One was dwelling at Nāḷandā in Pāvārika's mango grove. Now at that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a great assembly of Jains. Then Dīghatapassī the Jain, having walked for almsfood in Nāḷandā, after the meal, having returned from his alms round, approached Pāvārika's mango grove, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. To Dīghatapassī the Jain standing to one side, the Blessed One said this - "There are indeed, ascetic, seats; if you wish, sit down." When this was said, Dīghatapassī the Jain, having taken a certain low seat, sat down to one side. To Dīghatapassī the Jain seated to one side, the Blessed One said this - "How many actions, ascetic, does Nigaṇṭha Nāṭaputta declare for the performance of evil action, for the continuation of evil action?"
"It is not the habit, friend Gotama, of Nigaṇṭha Nāṭaputta to declare 'action, action'; it is the habit, friend Gotama, of Nigaṇṭha Nāṭaputta to declare 'punishment, punishment'."
"How many punishments, ascetic, does Nigaṇṭha Nāṭaputta declare for the performance of evil action, for the continuation of evil action?"
"Three punishments, friend Gotama, Nigaṇṭha Nāṭaputta declares for the performance of evil action, for the continuation of evil action, as follows - bodily punishment, verbal punishment, mental punishment."
"But, ascetic, is bodily punishment one thing, verbal punishment another, mental punishment another?"
"Bodily punishment is one thing, friend Gotama, verbal punishment is another, mental punishment is another."
"But of these three punishments, ascetic, thus divided, thus distinguished, which punishment does Nigaṇṭha Nāṭaputta declare to be more blameworthy for the performance of evil action, for the continuation of evil action - whether bodily punishment, or verbal punishment, or mental punishment?"
"Of these three punishments, friend Gotama, thus divided, thus distinguished, Nigaṇṭha Nāṭaputta declares bodily punishment to be more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."
"You say bodily punishment, ascetic?"
"I say bodily punishment, friend Gotama."
"You say bodily punishment, ascetic?"
"I say bodily punishment, friend Gotama."
"You say bodily punishment, ascetic?"
"I say bodily punishment, friend Gotama."
Thus the Blessed One established Dīghatapassī the Jain in this point of discussion up to the third time.
57. When this was said, Dīghatapassī the Jain said this to the Blessed One: "But you, friend Gotama, how many punishments do you declare for the performance of evil action, for the continuation of evil action?"
"It is not the habit, ascetic, of the Truth-finder to declare 'punishment, punishment'; it is the habit, ascetic, of the Truth-finder to declare 'action, action'."
"But you, friend Gotama, how many actions do you declare for the performance of evil action, for the continuation of evil action?"
"I declare, ascetic, three actions for the performance of evil action, for the continuation of evil action, as follows - bodily action, verbal action, mental action."
"But, friend Gotama, is bodily action one thing, verbal action another, mental action another?"
"Bodily action is one thing, ascetic, verbal action another, mental action another."
"But of these three actions, friend Gotama, thus divided, thus distinguished, which action do you declare to be more blameworthy for the performance of evil action, for the continuation of evil action - whether bodily action, or verbal action, or mental action?"
"Of these three actions, ascetic, thus divided, thus distinguished, I declare mental action to be more blameworthy for the performance of evil action, for the continuation of evil action, not so bodily action, not so verbal action."
"You say mental action, friend Gotama?"
"I say mental action, ascetic."
"You say mental action, friend Gotama?"
"I say mental action, ascetic."
"You say mental action, friend Gotama?"
"I say mental action, ascetic."
Thus Dīghatapassī the Jain, having established the Blessed One in this point of discussion up to the third time, rose from his seat and approached Nigaṇṭha Nāṭaputta.
58. Now at that time Nigaṇṭha Nāṭaputta was seated together with a great assembly of householders, an assembly from Bālaka with Upāli at its head. Nigaṇṭha Nāṭaputta saw Dīghatapassī the Jain coming from afar; having seen Dīghatapassī the Jain, he said this - "Well now, from where are you coming, ascetic, in the middle of the day?" "I am coming from here, venerable sir, from the presence of the ascetic Gotama." "But did you, ascetic, have any friendly conversation with the ascetic Gotama?" "I did indeed have, venerable sir, some friendly conversation with the ascetic Gotama." "In what way, then, ascetic, did you have some friendly conversation with the ascetic Gotama?" Then Dīghatapassī the Jain reported to Nigaṇṭha Nāṭaputta all the friendly conversation he had with the Blessed One. When this was said, Nigaṇṭha Nāṭaputta said this to Dīghatapassī the Jain - "Good, good, ascetic! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by Dīghatapassī the Jain has the ascetic Gotama been answered. For what does the miserable mental punishment amount to compared with this gross bodily punishment! Indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."
59. When this was said, the householder Upāli said this to Nigaṇṭha Nāṭaputta: "Good, good, venerable sir Dīghatapassī! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by the venerable austere ascetic has the ascetic Gotama been answered. For what does the miserable mental punishment amount to compared with this gross bodily punishment! Indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment. Well then, venerable sir, I will go and refute the ascetic Gotama on this point of discussion. If the ascetic Gotama takes a stand with me as the venerable austere ascetic has established; just as a strong man might seize a long-haired ram by the hair and drag it towards him, drag it away, and drag it back and forth, just so I will drag the ascetic Gotama back and forth in debate. Just as a strong brewer's workman, having thrown a large brewer's straining basket into a deep water pool, might seize it by the corners and drag it towards him, drag it away, and drag it back and forth, just so I will drag the ascetic Gotama back and forth in debate. Just as a strong brewer's mixer, having seized a strainer by the corners, might shake it down, shake it up, and beat it out, just so I will shake down, shake up, and beat out the ascetic Gotama in debate. Just as a sixty-year-old elephant, having plunged into a deep pond, plays the game called hemp-washing, just so I, methinks, will play the game of hemp-washing with the ascetic Gotama. Well then, venerable sir, I will go and refute the ascetic Gotama on this point of discussion." "Go, householder, refute the ascetic Gotama on this point of discussion. For either I, householder, might refute the ascetic Gotama, or Dīghatapassī the Jain, or you."
60. When this was said, Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta: "Venerable sir, this does not please me, that the householder Upāli should refute the ascetic Gotama. For, venerable sir, the ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli. Go, householder, refute the ascetic Gotama on this point of discussion. For either I, householder, might refute the ascetic Gotama, or Dīghatapassī the Jain, or you." For the second time Dīghatapassī... etc. For the third time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta: "Venerable sir, this does not please me, that the householder Upāli should refute the ascetic Gotama. For, venerable sir, the ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli. Go, householder, refute the ascetic Gotama on this point of discussion. For either I, householder, might refute the ascetic Gotama, or Dīghatapassī the Jain, or you." "Yes, venerable sir," the householder Upāli replied to Nigaṇṭha Nāṭaputta, and rising from his seat, having paid respect to Nigaṇṭha Nāṭaputta and circumambulated him keeping him on his right, he approached Pāvārika's mango grove, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the householder Upāli said this to the Blessed One: "Did Dīghatapassī the Jain come here, venerable sir?"
"Dīghatapassī the Jain did come here, householder."
"But did you, venerable sir, have any friendly conversation with Dīghatapassī the Jain?"
"I did indeed have, householder, some friendly conversation with Dīghatapassī the Jain."
"In what way, then, venerable sir, did you have some friendly conversation with Dīghatapassī the Jain?"
Then the Blessed One reported to the householder Upāli all the friendly conversation he had with Dīghatapassī the Jain.
61. When this was said, the householder Upāli said this to the Blessed One: "Good, good, venerable sir Tapassī! Just as would be done by a learned disciple who rightly understands the Teacher's instruction, just so by Dīghatapassī the Jain has the Blessed One been answered. For what does the miserable mental punishment amount to compared with this gross bodily punishment? Indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment." "If indeed you, householder, standing firm in truth would discuss, there could be friendly conversation between us here." "Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here."
62. "What do you think, householder, suppose here a Jain were sick, afflicted, severely ill, forbidden cold water, using hot water. He, not obtaining cold water, might die. Now for this one, householder, where does Nigaṇṭha Nāṭaputta declare his rebirth?"
"There are, venerable sir, deities called 'mind-attached'; there he is reborn."
"What is the reason for this?"
"Because, venerable sir, he dies with his mind attached."
"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'" "Although, venerable sir, the Blessed One says thus, indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."
63. "What do you think, householder, suppose here a Jain were restrained by the fourfold restraint, held back from all water, yoked to all water, having shaken off all water, pervaded by all water. He, going forward and going back, brings destruction to many small living beings. Now for this one, householder, what result does Nigaṇṭha Nāṭaputta declare?"
"What is unintentional, venerable sir, Nigaṇṭha Nāṭaputta declares is not greatly blameworthy."
"But if, householder, he intends?"
"It is greatly blameworthy, venerable sir."
"But in what, householder, does Nigaṇṭha Nāṭaputta declare intention?"
"In mental punishment, venerable sir."
"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'" "Although, venerable sir, the Blessed One says thus, indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."
64. "What do you think, householder, is this Nāḷandā prosperous and flourishing, populous, crowded with people?"
"Yes, venerable sir, this Nāḷandā is prosperous and flourishing, populous, crowded with people."
"What do you think, householder, suppose here a man were to come with a drawn sword. He might speak thus - 'I will make all the living beings in this Nāḷandā into one heap of flesh, one pile of flesh, in one moment, in one instant.' What do you think, householder, is that man able to make all the living beings in this Nāḷandā into one heap of flesh, one pile of flesh, in one moment, in one instant?"
"Even ten men, venerable sir, even twenty men, venerable sir, even thirty men, venerable sir, even forty men, venerable sir, even fifty men, venerable sir, are not able to make all the living beings in this Nāḷandā into one heap of flesh, one pile of flesh, in one moment, in one instant. For what does one miserable man amount to!"
"What do you think, householder, suppose here an ascetic or a brahmin possessing supernormal power, having attained mastery of mind, were to come. He might speak thus - 'I will reduce this Nāḷandā to ashes with one mental act of ill-will.' What do you think, householder, is that ascetic or brahmin possessing supernormal power, having attained mastery of mind, able to reduce this Nāḷandā to ashes with one mental act of ill-will?"
"Even ten Nāḷandās, venerable sir, even twenty Nāḷandās, even thirty Nāḷandās, even forty Nāḷandās, even fifty Nāḷandās, that ascetic or brahmin possessing supernormal power, having attained mastery of mind, is able to reduce to ashes with one mental act of ill-will. For what does one miserable Nāḷandā amount to!"
"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'"
"Although, venerable sir, the Blessed One says thus, indeed bodily punishment is more blameworthy for the performance of evil action, for the continuation of evil action, not so verbal punishment, not so mental punishment."
65. "What do you think, householder, have you heard that the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, became forest, became wilderness?"
"Yes, venerable sir, I have heard that the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, became forest, became wilderness."
"What do you think, householder, what have you heard, by whom did the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, become forest, become wilderness?"
"I have heard this, venerable sir, through the ill-will towards the sages, the Daṇḍakī forest, the Kāliṅga forest, the Majjha forest, the Mātaṅga forest, became forest, became wilderness."
"Pay attention, householder, having paid attention, householder, answer. Your latter statement does not connect with your former, nor your former with your latter. But this speech was spoken by you, householder - 'Standing firm in truth, venerable sir, I will discuss; let there be friendly conversation between us here.'"
66. "I was already delighted and satisfied, venerable sir, by the Blessed One's earlier simile. And yet, wishing to hear these various discernments of questions from the Blessed One, I thought the Blessed One should be opposed. Excellent, venerable sir, excellent, venerable sir! Just as, venerable sir, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms; just so, the Teaching has been made clear by the Blessed One in many ways. I, venerable sir, go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
67. "Investigate thoroughly, householder, thorough investigation is good for well-known people like you." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'Investigate thoroughly, householder, thorough investigation is good for well-known people like you.' For if, venerable sir, heterodox followers had obtained me as a disciple, they would carry a banner around almost the whole of Nāḷandā - 'The householder Upāli has become our disciple.' And yet the Blessed One said thus to me - 'Investigate thoroughly, householder, thorough investigation is good for well-known people like you.' I, venerable sir, for the second time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
68. "For a long time, householder, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived." "By this, venerable sir, I am exceedingly delighted and satisfied with the Blessed One, that the Blessed One said thus to me - 'For a long time, householder, your family has been like a well for the Jains, so that you might think a lump of food should be given to those of them who have arrived.' I have heard this, venerable sir, the ascetic 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 the disciples of others; only what is given to me is of great fruit, what is given to others is not of great fruit; only what is given to my disciples is of great fruit, what is given to the disciples of others is not of great fruit.' And yet the Blessed One encourages me to give even to the Jains. But, venerable sir, we shall know the proper time for this. I, venerable sir, for the third time go for refuge to the Blessed One, to the Teaching, and to the Community of monks. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
69. Then the Blessed One gave a progressive discourse to the householder Upāli, as follows - a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the householder Upāli was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that proclamation of the Teaching which the Buddhas have themselves discovered - suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in the householder Upāli, in that very seat, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation." Then the householder Upāli, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One - "Well then, venerable sir, we will now go. We have much to do, we have many duties." "Now do as you think fit, householder."
70. Then the householder Upāli, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and approached his own dwelling; having approached, he addressed the doorkeeper - "From this day forth, my dear doorkeeper, I close the door to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If any Jain comes, you should say to him thus - 'Stop, venerable sir, do not enter. From this day forth the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If you, venerable sir, have need of almsfood, stand right here, they will bring it to you right here.'" "Yes, venerable sir," the doorkeeper assented to the householder Upāli.
71. Dīghatapassī the Jain heard - "The householder Upāli, it seems, has become a disciple of the ascetic Gotama." Then Dīghatapassī the Jain approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "I have heard this, venerable sir, the householder Upāli, it seems, has become a disciple of the ascetic Gotama." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli." For the second time Dīghatapassī the Jain... etc. For the third time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta: "I have heard this, venerable sir - should become a disciple of the householder Upāli." "Well then, venerable sir, I will go to find out whether the householder Upāli has become a disciple of the ascetic Gotama or not." "Go, ascetic, find out whether the householder Upāli has become a disciple of the ascetic Gotama or not."
72. Then Dīghatapassī the Jain approached the dwelling of the householder Upāli. The doorkeeper saw Dīghatapassī the Jain coming from afar. Having seen Dīghatapassī the Jain, he said this - "Stop, venerable sir, do not enter. From this day forth the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If you, venerable sir, have need of almsfood, stand right here, they will bring it to you right here." "I have no need of almsfood, friend," having said this, he turned back from there and approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "It is indeed true, venerable sir, that the householder Upāli has become a disciple of the ascetic Gotama. This indeed I did not obtain from you, venerable sir; it does not please me, venerable sir, that the householder Upāli should refute the ascetic Gotama. For, venerable sir, the ascetic Gotama is deceitful; he knows an enticing magic by which he entices the disciples of other sects." The householder Upāli has been enticed by you, venerable sir, by the ascetic Gotama with his enticing magic." "This is impossible, ascetic, there is no chance that the householder Upāli should become a disciple of the ascetic Gotama. But there is indeed the possibility that the ascetic Gotama should become a disciple of the householder Upāli." For the second time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta - "It is indeed true, venerable sir, etc. should become a disciple of the householder Upāli." For the third time Dīghatapassī the Jain said this to Nigaṇṭha Nāṭaputta - "It is indeed true, venerable sir, etc. should become a disciple of the householder Upāli." "Well then, ascetic, I will go until I myself know whether the householder Upāli has become a disciple of the ascetic Gotama or not."
Then Nigaṇṭha Nāṭaputta together with a great assembly of Jains approached the dwelling of the householder Upāli. The doorkeeper saw Nigaṇṭha Nāṭaputta coming from afar. Having seen Nigaṇṭha Nāṭaputta, he said this - "Stop, venerable sir, do not enter. From this day forth the householder Upāli has become a disciple of the ascetic Gotama. The door is closed to the Jains and female Jains, the door is open to the Blessed One's monks, nuns, male lay followers, and female lay followers. If you, venerable sir, have need of almsfood, stand right here, they will bring it to you right here." "If so, my dear doorkeeper, go to where the householder Upāli is; having approached, say this to the householder Upāli - 'Nigaṇṭha Nāṭaputta, venerable sir, together with a great assembly of Jains is standing outside the door-porch; he wishes to see you.'" "Yes, venerable sir," the doorkeeper replied to Nigaṇṭha Nāṭaputta and approached the householder Upāli; having approached, he said this to the householder Upāli - "Nigaṇṭha Nāṭaputta, venerable sir, together with a great assembly of Jains is standing outside the door-porch; he wishes to see you." "If so, my dear doorkeeper, prepare seats in the middle door-hall." "Yes, venerable sir," the doorkeeper replied to the householder Upāli, and having prepared seats in the middle door-hall, he approached the householder Upāli; having approached, he said this to the householder Upāli - "Seats have been prepared, venerable sir, in the middle door-hall. Now do as you think fit."
73. Then the householder Upāli approached the middle door-hall; having approached, he himself sat down on whichever seat there was the highest, the best, the foremost, and the most excellent, and addressed the doorkeeper - "If so, my dear doorkeeper, go to where Nigaṇṭha Nāṭaputta is; having approached, say this to Nigaṇṭha Nāṭaputta - 'The householder Upāli, venerable sir, says this - "Please enter, venerable sir, if you wish."'" "Yes, venerable sir," the doorkeeper replied to the householder Upāli and approached Nigaṇṭha Nāṭaputta; having approached, he said this to Nigaṇṭha Nāṭaputta - "The householder Upāli, venerable sir, says this - 'Please enter, venerable sir, if you wish.'" Then Nigaṇṭha Nāṭaputta together with a great assembly of Jains approached the middle door-hall. Then the householder Upāli - who formerly, whenever he saw Nigaṇṭha Nāṭaputta coming from afar, having gone out to meet him, would dust off with his upper robe whichever seat there was the highest, the best, the foremost, and the most excellent, and taking hold of it, would have him sit down - now himself sat down on whichever seat there was the highest, the best, the foremost, and the most excellent, and said this to Nigaṇṭha Nāṭaputta - "There are indeed, venerable sir, seats; if you wish, sit down." When this was said, Nigaṇṭha Nāṭaputta said this to the householder Upāli - "You are mad, householder, you are a fool, householder! Having said 'I will go, venerable sir, and refute the ascetic Gotama,' having gone, you have come back caught in a great net of debate. Just as, householder, a man who goes to fetch testicles might come back with his testicles removed, or just as, householder, a man who goes to fetch eyes might come back with his eyes removed; just so you, householder, having said 'I will go, venerable sir, and refute the ascetic Gotama,' having gone, you have come back caught in a great net of debate. You have been enticed, householder, by the ascetic Gotama with his enticing magic."
74. "Excellent, venerable sir, is the enticing magic; beautiful, venerable sir, is the enticing magic; may my dear relatives and blood-relations be enticed by this enticing magic, venerable sir; it would be for the welfare and happiness of my dear relatives and blood-relations for a long time; if even all the warriors, venerable sir, were to be enticed by this enticing magic; it would be for the welfare and happiness of all the warriors for a long time; if even all the brahmins, venerable sir... etc. merchants... etc. workers were to be enticed by this enticing magic; it would be for the welfare and happiness of all the workers for a long time; if even the world with its gods, venerable sir, with its Māras, with its Brahmās, the generation with its ascetics and brahmins, with its gods and humans, were to be enticed by this enticing magic; it would be for the welfare and happiness of the world with its gods, with its Māras, with its Brahmās, of the generation with its ascetics and brahmins, with its gods and humans, for a long time." If so, venerable sir, I will make a simile for you. By means of a simile some wise men understand the meaning of what is said.
75. "Once in the past, venerable sir, a certain brahmin who was old, aged, and elderly had a young maiden as wife who was pregnant and near to giving birth. Then, venerable sir, that maiden said this to that brahmin - 'Go, brahmin, having bought a young monkey from the market, bring it, which will be a plaything for my boy.' When this was said, that brahmin said this to that maiden - 'Wait, madam, until she gives birth. If you, madam, give birth to a boy, for you I will buy a young male monkey from the market and bring it, which will be a plaything for your boy. But if you, madam, give birth to a girl, for you I will buy a young female monkey from the market and bring it, which will be a plaything for your girl.' For the second time, venerable sir, that maiden... etc. For the third time, venerable sir, that maiden said this to that brahmin - 'Go, brahmin, having bought a young monkey from the market, bring it, which will be a plaything for my boy.' Then, venerable sir, that brahmin, filled with lust and with mind bound in love for that maiden, having bought a young monkey from the market and brought it, said this to that maiden - 'This, madam, is a young monkey bought from the market and brought for you, which will be a plaything for your boy.' When this was said, venerable sir, that maiden said this to that brahmin - 'Go, brahmin, having taken this young monkey, approach Rattapāṇi the washerman's son; having approached, say this to Rattapāṇi the washerman's son - "I wish, my dear Rattapāṇi, this young monkey to be dyed with the dye called yellow ointment, beaten and beaten again, polished on both sides."'
"Then, venerable sir, that brahmin, filled with lust and with mind bound in love for that maiden, having taken that young monkey, approached Rattapāṇi the washerman's son; having approached, he said this to Rattapāṇi the washerman's son - 'I wish, my dear Rattapāṇi, this young monkey to be dyed with the dye called yellow ointment, beaten and beaten again, polished on both sides.' When this was said, venerable sir, Rattapāṇi the washerman's son said this to that brahmin - 'This young monkey of yours is indeed fit for dyeing, but not fit for beating, not fit for polishing.' Just so, venerable sir, the doctrine of the foolish Jains is fit for dyeing for fools, not for the wise, not fit for questioning, not fit for scrutiny. Then, venerable sir, that brahmin at a later time, having taken a new suit of cloth, approached Rattapāṇi the washerman's son; having approached, he said this to Rattapāṇi the washerman's son - 'I wish, my dear Rattapāṇi, this new suit of cloth to be dyed with the dye called yellow ointment, beaten and beaten again, polished on both sides.' When this was said, venerable sir, Rattapāṇi the washerman's son said this to that brahmin - 'This new suit of cloth of yours, venerable sir, is fit for dyeing and fit for beating and fit for polishing.' Just so, venerable sir, the doctrine of that Blessed One, the Worthy One, the One Enlightened by himself, is fit for dyeing for the wise, not for fools, fit for questioning and fit for scrutiny."
"The assembly including the king knows thus, householder - 'The householder Upāli is a disciple of Nigaṇṭha Nāṭaputta.' Whose disciple should we consider you, householder?" When this was said, the householder Upāli, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to Nigaṇṭha Nāṭaputta - "If so, venerable sir, listen to whose disciple I am" -
76.
Of the one free from trouble, with well-balanced mind, of mature virtue, of good wisdom;
Of the one who has crossed over the uneven, the stainless one, of that Blessed One I am a disciple.
Of the one who has accomplished the ascetic life, the human being, the man in his final body;
Of the incomparable one, free from defilement, of that Blessed One I am a disciple.
Of the unsurpassed one, of beautiful teaching, confident, luminous;
Of the destroyer of conceit, the hero, of that Blessed One I am a disciple.
Of the one who brings security, the knower, established in the Teaching, of restrained self;
Of the one who has gone beyond attachment, liberated, of that Blessed One I am a disciple.
Of the one with counter-wisdom, the wise one, whose banner has fallen, without lust;
Of the tamed one, without obsession, of that Blessed One I am a disciple.
Of the one who has bathed, skilled in verse, tranquil, who has understood knowledge;
Of the first of givers, the able one, of that Blessed One I am a disciple.
Of the mindful one, the one with insight, neither bent forward nor bent back;
Of the one without longing, who has attained mastery, of that Blessed One I am a disciple.
Of the unattached one, the beneficent one, secluded, who has attained the highest;
Of the one who has crossed over, helping others to cross, of that Blessed One I am a disciple.
Of the Truth-finder, the Fortunate One, without rival, matchless;
Of the confident one, the subtle one, of that Blessed One I am a disciple.
Of the one worthy of offerings, the demon, the highest person, incomparable;
Of the great one who has attained the highest fame, I am a disciple of that Blessed One."
77. "But when, householder, were these praises of the ascetic Gotama concocted by you?" "Just as, venerable sir, from a great heap of various flowers, a skilled garland-maker or a garland-maker's apprentice might string a variegated garland; just so, venerable sir, that Blessed One has many praises, many hundreds of praises. For who, venerable sir, would not praise one who deserves praise?" Then, as Nigaṇṭha Nāṭaputta could not endure the honour shown to the Blessed One, right there hot blood gushed from his mouth.
The Discourse on Upāli is concluded as sixth.