中阿含經
Chinese title:中阿含經
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11. THE GREAT CHAPTER
133. THE UPALI SUTRA[1]
Thus have I heard:
At one time the Buddha was journeying in Nalandā[02], in Pāvārika’s Mango Grove[03].
At that time, the Nigantha ascetic Dīgha Tapassī[04], after the midday meal, leisurely went to the Buddha. After exchanging greetings, he sat down to one side.
The Blessed One then asked:
“How many kinds of action does the ascetic Nigantha Nātaputta[05] teach for refraining from evil karma and not creating evil karma?[06]”
The Nigantha Dīgha Tapassī replied:
“Master Gotama, my teacher, Nigantha Nātaputta, does not teach us about kinds of action for refraining from evil karma and not creating evil karma. Rather, he teaches us about punishments for refraining from evil karma and not creating evil karma.”
The Blessed One again asked:
“How many punishments does the ascetic Nigantha Nātaputta teach for refraining from evil karma and not creating evil karma?”
The Nigantha Dīgha Tapassī replied:
“Master Gotama, my teacher, Nigantha Nātaputta, teaches us three punishments for refraining from evil karma and not creating evil karma. What are the three? They are bodily punishment, verbal punishment, and mental punishment.[07]
The Blessed One again asked:
“Tapassī, what do you think? Are bodily punishment, verbal punishment, and mental punishment different from one another?”
The Nigantha Dīgha Tapassī replied:
“Master Gotama, for us, bodily punishment is one thing, verbal punishment another, and mental punishment another.”
The Blessed One again asked:
“Tapassī, among these punishments, which are distinguished in this way, which punishment does Nigantha Nātaputta maintain to be the gravest for refraining from evil karma and not creating evil karma? Is it bodily punishment, verbal punishment, or mental punishment?”
The Nigantha Dīgha Tapassī replied:
“Master Gotama, among these punishments, which are distinguished in this way, my teacher, Nigantha Nātaputta, maintains that bodily punishment is the gravest for refraining from evil karma and not creating evil karma. Verbal punishment is not so, and mental punishment is the lightest; it cannot compare with bodily punishment, which is exceedingly great and exceedingly grave.”
The Blessed One again asked:
“Tapassī, do you say that bodily punishment is the gravest?”
The Nigantha Dīgha Tapassī replied:
“Master Gotama, bodily punishment is the gravest.”
For a third time the Blessed One asked:
“Tapassī, do you say that bodily punishment is the gravest?”
And three times the Nigantha Dīgha Tapassī replied:
“Master Gotama, bodily punishment is the gravest.”
After confirming this matter three times with the Nigantha Dīgha Tapassī, the Blessed One sat in silence.
The Nigantha Dīgha Tapassī asked:
“How many punishments does the ascetic Gotama teach for refraining from evil karma and not creating evil karma?”
The Blessed One then replied:
“Tapassī, I do not teach punishments for refraining from evil karma and not creating evil karma. I teach only karma for refraining from evil karma and not creating evil karma.”
The Nigantha Dīgha Tapassī asked:
“How many kinds of karma does Gotama teach for refraining from evil karma and not creating evil karma?”
The Blessed One replied:
“Tapassī, I teach three kinds of karma for refraining from evil karma and not creating evil karma. What are the three? They are bodily karma, verbal karma, and mental karma.”
The Nigantha Dīgha Tapassī again asked:
“Gotama, are bodily karma, verbal karma, and mental karma different from one another?”
The Blessed One replied:
“I say that bodily karma is one thing, verbal karma another, and mental karma another.”
The Nigantha Dīgha Tapassī asked:
“Master Gotama, among these three kinds of karma, which are distinguished in this way, which do you maintain to be the gravest for refraining from evil karma and not creating evil karma? Is it bodily karma, verbal karma, or mental karma?”
The Blessed One replied:
“Tapassī, among these three kinds of karma, which are distinguished in this way, I teach that mental karma is the gravest for refraining from evil karma and not creating evil karma. Bodily karma and verbal karma are not so.”
The Nigantha Dīgha Tapassī asked:
“Does Gotama maintain that mental karma is the gravest?”
The Blessed One replied:
“Tapassī, I teach that mental karma is the gravest.”
The Nigantha Dīgha Tapassī asked again, three times:
“Does Gotama declare mental karma to be the gravest?”
The Blessed One likewise replied three times:
“Tapassī, I teach that mental karma is the gravest.”
After confirming this matter three times with the Blessed One, the Nigantha Dīgha Tapassī rose from his seat, circumambulated the Blessed One three times, and departed. He went to Nigantha Nātaputta. Seeing Dīgha Tapassī approaching from afar, Nigantha Nātaputta asked:
“Tapassī, where have you come from?”
The Nigantha Dīgha Tapassī replied:
“I have come from the ascetic Gotama at Pāvārika’s Mango Grove in Nalandā.”
Nigantha Nātaputta asked:
“Tapassī, did you hold a discussion with the ascetic Gotama?”
The Nigantha Dīgha Tapassī replied:
“We did hold a discussion.”
Nigantha Nātaputta said:
“Tapassī, if you held a discussion with the ascetic Gotama, recount all of it to me, so that perhaps I may understand his doctrine.”
The Nigantha Dīgha Tapassī then recounted to him the discussion he had held with the Blessed One. After hearing it, Nigantha Nātaputta praised him, saying:
“Excellent, Tapassī! Toward your teacher you have acted in accordance with the Dharma of a disciple. You are one whose task has been accomplished through wisdom. With intelligent judgment, calm and fearless, wholly self-confident, you have attained eloquence, seized the banner of the Deathless, personally realized the realm of the Deathless, and attained and abided therein.[08] Why is this? Just now, before the ascetic Gotama, you declared bodily punishment to be the gravest for refraining from evil karma and not creating evil karma. Verbal punishment is not so. Mental punishment is even less significant; it cannot compare with bodily punishment, which is exceedingly great and exceedingly grave.”
At that time, the householder Upāli[09], together with five hundred householders assembled in the congregation, joined his palms toward Nigantha Nātaputta. Then the householder Upāli said to the Nigantha Dīgha Tapassī:
“Did you confirm this matter three times with the ascetic Gotama?”
The Nigantha Dīgha Tapassī replied:
“Householder, I confirmed this matter three times with the ascetic Gotama.”
The householder Upāli said to the Nigantha Dīgha Tapassī:
"I too can go and question the ascetic Gotama three times about this matter, and then lead him wherever I please. Just as a strong man might seize a long-maned goat[10] and drag it wherever he pleased, so too can I go and question the ascetic Gotama three times about this matter, and then lead him wherever I please. Just as a strong man might take a woolen garment and shake the dust from it, so too can I go and question the ascetic Gotama three times again about this matter, and then lead him wherever I please.
So too can I go and question the ascetic Gotama three times again about this matter, and then lead him wherever I please. Just as a brewer[11], or a brewer's apprentice, might put a wine-straining bag into water and drag it wherever he pleased, so too can I go and question the ascetic Gotama three times about this matter, and then lead him wherever I please. Just as a sixty-year-old king elephant, a proud and mighty naga elephant[12], with full tusks and fully grown body, sinews and strength, might be led by a strong man into the water to wash its thighs, spine, flanks, belly, tusks, and head, and to sport in the water, so too can I go and question the ascetic Gotama three times about this matter, and then wash him down wherever I please.
I shall go to the ascetic Gotama and debate with him. After defeating him, I shall return."
Nigantha Nataputta said to the householder Upali:
"I too can defeat the ascetic Gotama. You can do so as well. The Nigantha Digha Tapassi can do so too."
Then the Nigantha Digha Tapassi said to Nigantha Nataputta:
"I do not wish you to allow the householder Upali to go to the ascetic Gotama. Why is that? The ascetic Gotama knows spells of enchantment and can use magical spells to transform people into his disciples—bhikkhus, bhikkhunis, upasakas, and upasikas. I fear that the householder Upali will be enchanted by the ascetic Gotama and transformed into his disciple."
Nigantha Nataputta said:
"Tapassi, it is utterly impossible that the householder Upali should be enchanted by the ascetic Gotama and transformed into his disciple. But it is certainly possible that the ascetic Gotama will be enchanted by the householder Upali and transformed into his disciple."
For the third time, the householder Upali said to Nigantha Nataputta:
"Today I shall go to the ascetic Gotama and debate with him. After defeating him, I shall return."
For the third time, Nigantha Nataputta replied:
"You should go quickly. I too can defeat the ascetic Gotama. You can do so as well. The Nigantha Digha Tapassi can do so too."
For the third time, the Nigantha Digha Tapassi said:
"I do not wish you to allow the householder Upali to go to the ascetic. Why is that? The ascetic Gotama knows spells of enchantment and can use magical spells to transform people into his disciples—bhikkhus, bhikkhunis, upasakas, and upasikas. I fear that the householder Upali will be enchanted by the ascetic Gotama and transformed into his disciple."
Nigantha Nataputta said:
"Tapassi, it is utterly impossible that the householder Upali should be enchanted by the ascetic Gotama and transformed into his disciple. But it is certainly possible that the ascetic Gotama will be enchanted by the householder Upali and transformed into his disciple. Householder Upali, go as you please."
Then the householder Upali bowed his head at the feet of Nigantha Nataputta three times and went to the Buddha. After exchanging greetings with the Buddha, he sat down to one side and asked:
"Master Gotama, did the Nigantha Digha Tapassi come here today?"
The Blessed One replied:
"Householder, he did."
The householder Upali asked:
"Master Gotama, did you converse with the Nigantha Digha Tapassi?"
The Blessed One replied:
"We did converse."
The householder Upali said:
"Master Gotama, if you conversed with the Nigantha Digha Tapassi, please recount the entire conversation to me. Perhaps, after hearing it, I shall understand the matter."
The Blessed One then recounted to Upali the entire conversation he had held with the Nigantha Digha Tapassi. After hearing it, the householder Upali praised him, saying:
"Excellent, Tapassi! This is what it means for a disciple to practice the Dharma properly toward his revered teacher. What had to be done was accomplished through wisdom, with intelligent resolve, calm fearlessness, and complete self-confidence. He attained great eloquence, seized the banner of the Deathless, personally realized the realm of the Deathless, and accomplished and abided therein. Why is that? Because, before the ascetic Gotama, he declared bodily punishment to be supreme in refraining from evil karma and in not creating evil karma. Verbal punishment is not comparable to it, and mental punishment is still less significant; neither equals bodily punishment, which is exceedingly grave and weighty."
Then the Blessed One said:
"Householder, I wish to discuss this matter with you. If you abide in truth, answer according to the truth."[13]
The householder Upali replied:
"Master Gotama, I abide in truth and shall answer according to the truth. Let the ascetic Gotama discuss this matter with me."
The Blessed One asked:
"Householder, what do you think? Suppose a Nigantha delights in generosity and in practicing generosity, does not engage in frivolous discourse and delights in freedom from frivolous discourse, is exceedingly pure, and is devoted to the observance of spells[14]. If, while coming here, he tramples many large and small insects to death, then what, householder, does Nigantha Nataputta maintain to be the karmic result of this killing?"
The householder Upali replied:
"Master Gotama, if he acted intentionally, his offense would be grave; if he acted unintentionally[15], his offense would not be grave."
The Blessed One asked:
"Householder, what do you mean by intention?"
The householder Upali replied:
"Master Gotama, that is mental karma[16]."
The Blessed One said:
"Householder, you should reflect before answering. What you said earlier contradicts what you say later, and what you say later contradicts what you said earlier; the two do not accord with each other. Householder, before this assembly you yourself said: ‘Master Gotama, I abide in truth and shall answer according to the truth. Let the ascetic Gotama discuss this matter with me.’ Householder, what do you think? Suppose there were a Nigantha who drank only hot water and had completely renounced cold water[17]. But when no hot water was available, he desired to drink cold water. If no cold water were available and he then died, householder, what would Nigantha Nataputta say about the place of rebirth of that Nigantha?"
The householder Upali replied:
"Master Gotama, there is a class of devas called the Mind-Attached Devas[18]. When that Nigantha dies, because his mind is attached, he will certainly be reborn among them."
The Blessed One said:
"Householder, you should reflect before answering. What you said earlier contradicts what you say later, and what you say later contradicts what you said earlier; the two do not accord with each other. Householder, before this assembly you yourself said: ‘Master Gotama, I abide in truth and shall answer according to the truth.
Let the ascetic Gotama discuss this matter with me.’ Householder, what do you think? Suppose a man came here carrying a sharp sword and said: ‘In a single day I shall behead, flay, and cut apart all the living beings in this land of Nalanda, heaping them into a pile of flesh and making them into a mass of flesh.’ Householder, what do you think? Could that man, in a single day, behead, flay, and cut apart all the living beings in this land of Nalanda, heaping them into a pile of flesh and making them into a single mass of flesh?"
The householder Upali replied:
"He could not. Why is that? This land of Nalanda is exceedingly prosperous and peaceful, and its population is numerous. Therefore, that man certainly could not, in a single day, behead, flay, and cut apart all its living beings, heaping them into a pile of flesh and making them into a mass of flesh. Master Gotama, he would merely bring useless trouble upon himself."
The Blessed One said:
"Householder, what do you think? Suppose a śramaṇa or brahmin were to come here who possessed great psychic powers, great majesty, great merit, great spiritual might, and mastery of mind, and he were to say: ‘By merely giving rise to a single thought of anger, I could cause this entire region of Nānandā to be burned to ashes.’ Householder, what do you think? Could that śramaṇa or brahmin cause this entire region of Nānandā to be burned to ashes?"
Householder Upāli replied:
"Venerable Gautama, not merely one Nānandā, nor merely two, three, or four. Venerable Gautama, if that śramaṇa or brahmin, possessing great psychic powers, great majesty, great merit, great spiritual might, and mastery of mind, were to give rise to a thought of anger, he could cause all lands and all their people to be burned to ashes, let alone a single Nānandā."
The Blessed One said:
"Householder, you should reflect before answering. What you said earlier contradicts what you say later, and what you say later contradicts what you said earlier; the two are inconsistent. Before this assembly, you yourself declared: ‘Śramaṇa Gautama, I abide in truth and shall answer according to truth. Śramaṇa Gautama, please discuss this matter with me.’"
The Blessed One asked:
"Householder, have you ever heard of the Great Marsh Forest, the Kirin Forest, the Lost Deer Forest, the Tranquil Forest, and the Wilderness Forest? Why did those places become forests?[19]"
Householder Upāli replied:
"Venerable Gautama, I have heard of them."
"Householder, what do you think? On whose account did the Great Marsh Forest, the Kirin Forest, the Lost Deer Forest, the Tranquil Forest, and the Wilderness Forest become forests?"
Householder Upāli remained silent and did not answer.
The Blessed One said:
"Householder, answer quickly! Answer quickly! This is not the time for silence. Householder, before this assembly, you yourself declared: ‘Venerable Gautama, I abide in truth and shall answer according to truth. Śramaṇa Gautama, please discuss this matter with me.’"
At that time, Householder Upāli remained silent only for a moment and then said:
"Venerable Gautama, I was not keeping silent. I was merely reflecting upon the meaning of this matter. Venerable Gautama, those foolish Nigaṇṭhas neither understand clearly nor are capable of discerning the truth.
They do not recognize a fertile field and do not examine themselves, but have continually deceived me, and I was deluded by them. With reference to Śramaṇa Gautama, they maintained that bodily punishment is the most severe in abstaining from evil karma and refraining from creating evil karma, while verbal punishment and mental punishment are not equal to it. Yet, from what Śramaṇa Gautama has said, I understand the meaning to be that because seers gave rise to a single thought of anger, the Great Marsh Forest, the Kirin Forest, the Lost Deer Forest, the Tranquil Forest, and the Wilderness Forest came to be those forests.
"Blessed One, I now know. Well-Gone One, I now understand. Today I take refuge in the Buddha, the Dharma, and the community of bhikṣus. May the Blessed One accept me as an upāsaka. From this day forward, for the rest of my life, I take refuge until death."
The Blessed One said:
"Householder, practice this quietly and do not proclaim it loudly.[20] Such silence on the part of an excellent person[21] is good."
Householder Upāli said:
"Blessed One, because of this, my joy in the Blessed One has increased twofold. Why is that? Because the Blessed One has said: ‘Householder, practice this quietly and do not proclaim it loudly. Such silence on the part of an excellent person is good.’
"Blessed One, if I had become a disciple of other śramaṇas or brahmins, they would have taken up banners, streamers, and parasols and gone throughout Nānandā proclaiming: ‘Householder Upāli has become my disciple! Householder Upāli has become my disciple!’ Yet the Blessed One has instead said: ‘Householder, practice this quietly and do not proclaim it loudly. Such silence on the part of an excellent person is good.’"
Householder Upāli further said:
"Blessed One, from this day forward, I shall not allow the Nigaṇṭhas to enter my house. Only the Blessed One’s fourfold community of disciples—bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās—shall be allowed to enter."
The Blessed One said:
"Householder, those Nigaṇṭhas and your family have honored one another for a long time. If they come, you should make offerings to them according to your ability."
Upāli said:
"Blessed One, because of this, my joy in the Blessed One has increased twofold. Why is that? Because the Blessed One has said: ‘Householder, those Nigaṇṭhas and your family have honored one another for a long time. If they come, you should make offerings to them according to your ability.’ Blessed One, formerly I heard it said that the Blessed One taught: ‘You should give to me and not to others. If you give to me, you will gain great merit; if you give to others, you will not gain great merit. If you give to my disciples, you will gain great merit; if you give to the disciples of others, you will not gain great merit.’"
The Blessed One said:
"Householder, I did not say that. I did not say: ‘You should give to me and not to others. Give to my disciples and not to the disciples of others. If you give to me, the merit will be great; if you give to others, you will not gain great merit. If you give to my disciples, you will gain great merit; if you give to the disciples of others, you will not gain great merit.’ Householder, what I say is this: ‘Give to everyone according to your joyful inclination. However, giving to one who is not diligent does not yield great merit, whereas giving to one who is diligent yields great merit.’"
Householder Upāli said:
"Blessed One, please do not concern yourself with that.[22] I myself know whether I should or should not give to the Nigaṇṭhas. Blessed One, today, once again, I take refuge in the Buddha, the Dharma, and the community of bhikṣus. May the Blessed One accept me as an upāsaka. From this day forward, for the rest of my life, I take refuge until death."
The Blessed One then taught the Dharma to Householder Upāli, inspiring ardent aspiration in him and bringing his joy to fulfillment. After teaching the Dharma through innumerable skillful means, inspiring ardent aspiration in him, and bringing his joy to fulfillment, the Buddha, in accordance with the practice of all Buddhas, first taught the upright Dharma[23] that gladdens those who hear it: the teachings on generosity, observance of the precepts, and rebirth in the heavens; the denunciation of sensual desire as a calamity and of birth and death as defilement; and the praise of freedom from desire as a subtle, wondrous, pure, and stainless factor of the Path.
After the Blessed One had taught him the Dharma in this way, he knew that Upāli’s mind was joyful, complete, gentle, receptive, elevated, directed toward the teaching, free from doubt, unobscured by the hindrances, and capable of receiving the true Dharma. Then, in accordance with the essential true Dharma taught by all Buddhas, the Blessed One taught him suffering, its arising, its cessation, and the Path. While still seated there, Householder Upāli saw the Four Noble Truths of suffering, its arising, its cessation, and the Path.
Just as a clean white cloth readily takes dye, so too, while still seated there, Householder Upāli saw the Four Noble Truths of suffering, its arising, its cessation, and the Path. At that very moment, Householder Upāli saw the Dharma, attained the Dharma, understood the pure Dharma, severed doubt, crossed beyond uncertainty, no longer revered or followed any other teacher, was no longer hesitant, and became established in the fruit of realization.
Having attained fearlessness in the Blessed One’s Dharma, he immediately rose from his seat, paid homage to the Buddha, and said:
"Blessed One, today, for the third time, I take refuge in the Buddha, the Dharma, and the community of bhikṣus. May the Blessed One accept me as an upāsaka. From this day forward, for the rest of my life, I take refuge until death."
Then Householder Upāli, having heard the Dharma taught by the Buddha, received and retained it well. He bowed his head at the Buddha’s feet, circumambulated him three times, returned home, and told the gatekeeper:
"You should know that I am now a disciple of the Blessed One. From this day onward, when Niganthas come, do not admit them through the gate. Admit only the four assemblies of the Blessed One’s disciples: bhikkhus, bhikkhunis, upasakas, and upasikas. If any Nigantha comes, say to him: ‘Venerable sir, the householder Upali has now been converted by the Buddha and has become a disciple of the Buddha. Therefore, Niganthas are not permitted to enter; only the four assemblies of the Blessed One’s disciples—bhikkhus, bhikkhunis, upasakas, and upasikas—are admitted. If you require food, stand there, and food will be brought out to you.’"
At that time, the Nigantha Digha Tapassi heard that the householder Upali had been converted by the ascetic Gotama, had become his disciple, and no longer admitted Niganthas through his gate, admitting only the ascetic Gotama’s disciples—bhikkhus, bhikkhunis, upasakas, and upasikas. Having heard this, the Nigantha Digha Tapassi went to the Nigantha Nataputta and said:
"Venerable teacher, this is what I said before."
The Nigantha Nataputta asked:
"Tapassi, what is it that you say you said before?"
The Nigantha Digha Tapassi replied:
"Venerable teacher, I said before: ‘I do not wish the householder Upali to go to the ascetic Gotama. Why is that? The ascetic Gotama knows an enchantment of transformation and can use this spell to transform people into his disciples—bhikkhus, bhikkhunis, upasakas, and upasikas. I fear that the householder Upali will be transformed by the ascetic Gotama and made his disciple.’ Venerable teacher, the householder Upali has now been transformed by the ascetic Gotama and made his disciple. He no longer admits Niganthas through his gate, but admits only the ascetic Gotama’s disciples—bhikkhus, bhikkhunis, upasakas, and upasikas."
The Nigantha Nataputta said:
"Tapassi, it is utterly impossible that the householder Upali was transformed by the ascetic Gotama and made his disciple. But it is certainly possible that the ascetic Gotama was transformed by the householder Upali and made his disciple."
The Nigantha Digha Tapassi replied:
"Venerable teacher, if you do not believe what I say, you may go there yourself or send someone there."
Thereupon the Nigantha Nataputta said:
"Tapassi, you should go there yourself and see. Has the householder Upali indeed been transformed by the ascetic Gotama and made his disciple, or has the ascetic Gotama been transformed by the householder Upali and made his disciple?"
Obeying the Nigantha Nataputta, the Nigantha Digha Tapassi went to the house of the householder Upali. When the gatekeeper of the estate saw the Nigantha Digha Tapassi approaching, he said:
"Venerable sir, the householder Upali has now been converted by the Buddha and has become a disciple of the Buddha. Therefore, Niganthas are not permitted to enter; only the four assemblies of the Blessed One’s disciples—bhikkhus, bhikkhunis, upasakas, and upasikas—are admitted. If you wish to receive food, you should stand there, and I will bring food out to you."
The Nigantha Digha Tapassi said:
"Gatekeeper, I have no need of food."
Having thus learned the truth of the matter, the Nigantha Digha Tapassi shook his head and departed. He returned to the Nigantha Nataputta and said:
"Venerable teacher, this is what I said before."
The Nigantha Nataputta asked:
"Tapassi, what is it that you say you said before?"
The Nigantha Digha Tapassi replied:
"Venerable teacher, I said: ‘I do not wish the householder Upali to go to the ascetic Gotama. Why is that? The ascetic Gotama knows an enchantment of transformation and can use this spell to transform people into his disciples—bhikkhus, bhikkhunis, upasakas, and upasikas. I fear that the householder Upali will be transformed by the ascetic Gotama and made his disciple.’ Venerable teacher, the householder Upali has now been transformed by the ascetic Gotama and made his disciple. He no longer admits Niganthas through his gate, but admits only the ascetic Gotama’s disciples—bhikkhus, bhikkhunis, upasakas, and upasikas."
The Nigantha Nataputta said:
"Tapassi, it is utterly impossible that the householder Upali was transformed by the ascetic Gotama and made his disciple. But it is certainly possible that the ascetic Gotama was transformed by the householder Upali and made his disciple."
The Nigantha Digha Tapassi replied:
"Venerable teacher, if you do not believe what I say, you may go there yourself."
Then the Nigantha Nataputta, together with a great assembly of five hundred Niganthas, went to the house of the householder Upali. As soon as the gatekeeper saw the Nigantha Nataputta and the great assembly of five hundred Niganthas approaching, he said: "Venerable sir, the householder Upali has now been converted by the Buddha and has become his disciple. Therefore, Niganthas are not permitted to enter; only the four assemblies of the Blessed One’s disciples—bhikkhus, bhikkhunis, upasakas, and upasikas—are admitted through the gate. If you wish to receive food, you should stand there, and I will bring food out to you."
The Nigantha Nataputta said:
"Gatekeeper, I have no need of food. I only wish to see the householder Upali."
The gatekeeper said:
"Please remain there while I inform the householder Upali."
The gatekeeper then went inside and reported:
"Householder, the Nigantha Nataputta and a great assembly of five hundred Niganthas are standing outside the gate. He says: ‘I wish to see the householder Upali.’"
The householder Upali told the gatekeeper:
"Go to the middle hall[24] and arrange seats there. When you have finished, return and inform me."
Obeying his command, the gatekeeper went to the middle hall and arranged the couches and seats. He then returned and reported:
"Householder, the couches have been arranged. May the householder know that the time is appropriate."
The householder Upali led the gatekeeper to the middle hall. There was a very high, broad, and imposing couch, exceedingly clean and carefully prepared. Formerly, the householder Upali had lifted[25] the Nigantha Nataputta onto it to be seated. Now the householder Upali himself climbed onto it, sat cross-legged, and told the gatekeeper:
"Go out to the Nigantha Nataputta and say: ‘Honored sir, the householder Upali says that if you wish to enter, you may do as you please.’"
Obeying his command, the gatekeeper went out to the Niganthas and said:
"Honored sir, the householder Upali says: ‘If you wish to enter, you may do as you please.’"
Then the Nigantha Nataputta and the great assembly of five hundred Niganthas entered the middle hall together. When the householder Upali saw the Nigantha Nataputta and the great assembly of five hundred Niganthas entering, he said:
"Honored sir, there are seats here. If you wish to sit, please do as you please."
The Nigantha Nataputta said:
"Householder, is it proper for you to behave in this way? You have seated yourself cross-legged upon a high seat and converse with others as though you were no different from one who has gone forth to train in the path."
The householder Upali said:
"Honored sir, what belongs to me is mine to give if I wish and not to give if I do not wish. These seats belong to me. Therefore I said that there are seats here and that, if you wish to sit, you may do as you please."
The Nigantha Nataputta spread out a seat and sat down. He then said:
"Householder, how did this happen? You intended to subdue the ascetic Gotama, but returned subdued yourself. It is as though a person entered the forest seeking an eye but returned having lost an eye. Even so, householder, you intended to go and subdue the ascetic Gotama, but returned subdued yourself. It is also as though a person, tormented by thirst, descended into a pond but emerged still thirsty. So too, householder, you intended to go and conquer the ascetic Gotama, but instead were conquered yourself. Householder, how did this happen?"
The householder Upali said:
"Venerable sir, please listen as I relate a simile. When a wise person hears a simile, he understands its meaning. Venerable sir, suppose there were a brahmin who had a young wife.
While pregnant, she said to her husband: 'I am now with child. Go to the market and buy a beautiful toy for our child.' The brahmin then said to his wife: 'I only hope that you will give birth safely; why worry that there will be nothing afterward? If you bear a son, I shall buy him a boy's toy.
If you bear a daughter, I shall buy her a girl's toy.' Three times the wife again said to her husband: 'I am now with child. Go to the market and buy a toy for our child.' Three times the brahmin replied to his wife: 'I only hope that you will give birth safely; why worry that there will be nothing afterward? If you bear a son, I must buy him a boy's toy.
If you bear a daughter, I shall buy her a girl's toy.' Because the brahmin loved his wife exceedingly, he then said: 'What toy do you want me to buy for our child?' The wife replied: 'Buy a beautiful toy in the form of a little monkey.' Having heard this, the brahmin went to the market, bought a beautiful toy in the form of a little monkey, brought it home, and said to his wife: 'I have bought this beautiful little-monkey toy.' When the wife saw it, she complained that its color was not beautiful and said to her husband: 'You should take this little-monkey toy to a dyer, have it dyed yellow so that it will be more adorable, and have it beaten and pressed until it shines.' Having heard this,
the brahmin immediately took the little-monkey toy to a dyer and said: 'Please dye this little-monkey toy yellow, make it very adorable, and beat and press it until it shines for me.' The dyer then said to the brahmin: 'This little-monkey toy can be dyed yellow and made adorable, but it cannot be beaten and pressed until it shines.'
"The dyer then spoke this verse:
'A little monkey may take dye,
But cannot bear being beaten and pressed.
If beaten, it will die;
How could it withstand the pestle?
This is a bag of filth,
A little monkey filled with impurity.'
"Venerable sir, you should know that what the Nigaṇṭhas teach is just like this: it cannot withstand the questioning of others, nor can it bear thoughtful examination and contemplation. It is dyed only with delusion, not with wisdom. Venerable sir, please listen. Suppose the owner of a clean Benares cloth took it to a dyer and said: 'Please dye this cloth an exceedingly beautiful color, make it lovely, and thoroughly beat and press it until it shines.' The dyer then said to the owner: 'This cloth can be dyed an exceedingly beautiful color and made lovely; it can also be beaten and pressed until it shines.'
"The dyer then spoke this verse:
'Like cloth from Benares,
White and clean, it takes the dye;
Once beaten, it becomes soft,
Shining brightly, more beautiful still.'
"Venerable sir, what the Tathagatas, Worthy Ones, Perfectly Enlightened Ones teach is likewise: it is fully capable of withstanding the questioning of others and can also be satisfactorily considered, examined, and contemplated. It is dyed only with wisdom, not with delusion."
Nigaṇṭha Nātaputta said:
"Householder, the ascetic Gautama has transformed you by means of a magical spell."
The householder Upāli said:
"Venerable sir, excellent indeed is that magical spell, most excellent indeed is that magical spell! Venerable sir, that magical spell brings benefit, security, and lasting happiness to my father and mother; to my wife and children, slaves, servants, King Nānanda, and the entire world with its devas, Māra, Brahmā, ascetics, and brahmins, from human beings to celestial beings. It brings them benefit, security, and lasting happiness."
Nigaṇṭha Nātaputta said:
"Householder, everyone throughout Nānanda knows that the householder Upāli is a disciple of the Nigaṇṭhas. Whose disciple are you now, in the end?"
The householder Upāli then rose from his seat, knelt with his right knee upon the ground, faced the direction where the Buddha was, joined his palms toward him, and said:
"Venerable sir, listen to what I shall say:
The Great Hero, dispeller of delusion,
Destroys defilement and subdues all.
Unrivaled, wondrous in thought,
Accomplished in training, meditation, and wisdom;
Secure and free from every stain—
Upāli is a disciple of the Buddha.
The Great Sage, long cultivated,
Perfect in virtue, speaks with mastery.
Well mindful, wondrous in contemplation;
Neither low nor high,
Unshaken and ever self-possessed—
Upāli is a disciple of the Buddha.
Upright and ever content,
Satisfied, having cast off stinginess and greed;
An ascetic who has realized the present,
A revered great being in his final body;
Peerless and undefiled by dust—
Upāli is a disciple of the Buddha.
Forbearing and free from jealousy,
The wondrous Silent Sage,
Valiant and ever secure;
Abiding in the Dharma, wondrous in thought,
Self-controlled and free from frivolity—
Upāli is a disciple of the Buddha.
The Great Nāga lives beyond the worldly,
Having dissolved every fetter and taint,
Worthy, pure, and eloquent,
Wisdom arisen, joy and sorrow ended;
The virtuous Śākya, beyond the realm—
Upāli is a disciple of the Buddha.
Meditating and contemplating the true Dharma,
Pure, with disturbance dispelled;
Ever smiling, without anger,
Foremost in the world in seclusion.
Ever diligent and fearless—
Upāli is a disciple of the Buddha.
The unequaled Sage of Seven Seers[26],
Who realized pure conduct and the three knowledges[27].
Washed clean, like a shining lamp,
At rest, with hostile bonds severed;
Valiant and utterly pure—
Upāli is a disciple of the Buddha.
Tranquil, with wisdom like the earth;
Through knowledge he removes worldly greed.
Worthy of worship, the transcendent eye,
A supreme person whom none can equal;
Self-tamed, having utterly ended anger—
Upāli is a disciple of the Buddha.
Desire severed[28], unsurpassed in goodness;
Well tamed, without peer;
Unsurpassed and ever joyful;
Doubt dispelled, radiant with light;
Conceit severed, unsurpassed in awakening—
Upāli is a disciple of the Buddha.
Craving severed, supreme in awakening;
Smoke dispersed, the fire extinguished;
The Thus-Gone One[29], the Well-Gone One;
The Unequaled One, the Most Honored One;
The Greatly Renowned One, the Truly Upright One—
Upāli is a disciple of the Buddha.
These hundred words in praise of the Buddha
Arose of themselves, without deliberation.
As Upāli spoke these things,
The devas came and assembled.
They skillfully strengthened his eloquence;
It accorded with Dharma and with the occasion.
When Nigaṇṭha Nātaputta asks,
'A disciple of the Tathagata.'"
Nigaṇṭha Nātaputta asked:
"Householder, for what reason do you praise the ascetic Gautama?"
The householder Upāli replied:
"Listen as I relate a simile. When a wise person hears a simile, he clearly understands its meaning. It is like a master garland-maker and his apprentice selecting various flowers and using a long cord to bind them into many kinds of garlands. In the same way, Venerable sir, the Tathagata, the Worthy One, the Perfectly Enlightened One, possesses immeasurable qualities worthy of praise and is supremely worthy of veneration; therefore I praise him."
When this Dharma was spoken, the householder Upāli became free from dust and defilement, and the Dharma-eye that sees all dharmas arose in him. Nigaṇṭha Nātaputta then vomited hot blood and afterward went to the land of Bāhā[30], where he died from that illness.
Thus spoke the Buddha. Having heard the Buddha's teaching, the householder Upāli rejoiced and respectfully practiced it.
Notes:
[01] Chinese text, fascicle 32. Corresponds to Pāli M. 56, Upāli-suttaṃ.
[02] Nānanda 那 難 陀. Pāli: Nāḷandā.
[03] Bābālínài Grove 波 婆 離 柰 林. Pāli: Pāvārikambavana, Pāvārika's mango grove. Pāvārika was a very wealthy man in Nāḷandā (Nānanda), a town near Rājagaha.
[04] Nigaṇṭha Long-Austerity 長 苦 行 尼 犍. Pāli: Dīghatapassī-nigantha, a disciple of Nigaṇṭha-Nātaputta.
[05] Nigaṇṭha Nātaputta 尼 犍 親 子, Nigaṇṭha-Nātaputta.
[06] Chinese: jǐ xíng lìng bù xíng è yè bù zuò è yè 幾 行 令 不 行 惡 業 不 作 惡 業. Pāli: kati…kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā'ti: how many kinds of karma are designated for committing evil karma and carrying out evil karma?
[07] Three punishments: bodily punishment, verbal punishment, and mental punishment 三 罰 身 罰 口 罰 意 罰. Pāli: tiṇi … daiḍāni paññapeti… seyyathidam, kāyadaṇḍaṃ vacīdaṇḍaṃ manodaṇḍaṃ.
[08] Accomplished in discerning wisdom regarding what is to be done, intelligent and resolute, secure and fearless, accomplished in self-mastery, having attained eloquence, having obtained the banner of the Deathless, and personally realized and attained abiding in the realm of the Deathless 所 作 智 辯, 聰 明 決 定, 安 隠 無 畏, 成 就 調 御, 逮 得 辯 扌, 得 甘 露 幢, 於 甘 露 界, 自 作 證 成 就 遊. This praise is also similar to the exchange of praises between Venerable Śāriputra and Puṇṇa Mantāniputta in Sūtra No. 9 above.
[09] The householder Upāli 優 波 離 居 士, a lay disciple of Nigaṇṭha Nātaputta. Pāli: Upāli-gahapati.
[10] Grasping a long-haired goat 執 長 髦 羊. Pāli: dīghalomikaṃ eḷakaṃ lomesu gahetvā, seizing the hair of a long-haired goat.
[11] A liquor maker 沽 酒 師 (a seller of liquor). The character 沽 in the Song–Yuan–Ming editions is 酤; the Pāli contains two similes: balavā soṇḍikākammakaro, a strong man who brews liquor; and balavāsoiḍikādhutto, a strong man drunk on liquor.
[12] The arrogant Mahānāga 憍 傲 摩 訶 能 加. The Pāli is unclear; the Sanskrit, however, may be pramādana-mahānāga, a drunken lordly elephant, rather than pra-māna- (arrogance). In the Pāli version, this simile reads: (…) kuñjaro saṭṭhihāyano, a sixty-year-old elephant.
[13] Pāli: sace kho tvaṃ gahapati sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo ti, “Householder, if you were to reflect while grounded in truth, then a conversation between us might be possible here.”
[14] The Pāli version mentions the fourfold restraint of the Nigaṇṭhas, cātuyāmasaṃvarasaṃvutto: sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo, completely restrained regarding water, completely intent upon the restraint concerning all water.
[15] Chinese: intention 思, and non-intention. Pāli: cetana; and asañcetanika.
[16] In the Chinese version, intention means mental karma. In the Pāli version, intention in this case is mental punishment: cetanṃ… manodaiḍaṣmiṃ.
[17] Pāli: (…) nigaṇṭho ābādhika… sītodakapaṭikkhito uṇhodakapaṭisevī, there is a sick Nigaṇṭha… who abstains from cold water and drinks only hot water.
[18] Heaven of Those Mentally Attached 意 著 天. Pāli: Manosatta, those who die while still having an object of attachment will be reborn here.
[19] The wilderness of Daze, the wilderness of Qilin, the wilderness of Milu, the wilderness of Tranquil Silence, and the wilderness of the Empty Plain 大 澤 無 事, 麒 麟 無 事, 麋 鹿 無 事, 靜寂 無 事, 空 野 無 事. Compare the evidence cited in the Twenty Verses on Consciousness-Only: Daṇḍaka Forest, Mātaṅga Forest, and Kaliṅga Forest. These forests were formerly prosperous cities, but through the anger of ascetics they became forests. (See Kuiji’s explanation in the Commentary on the Twenty Verses on Consciousness-Only, No. 1834, p. 1005a ff.). The forests listed in the Pāli version are: Daṇḍakāraññaṃ Kāliṅgāraññaṃ Mejjhāraññaṃ Mātaṅgāraññaṃ.
[20] Chinese: proceed in silence…; Pāli: manasi karohi…manasi karitvā vyākarohi: reflect carefully. Having reflected carefully, then make your declaration.
[21] Eminent person 勝 人. The Pāli says: ñāta-nanussa, a renowned person, because Upāli was a celebrated figure.
[22] May it be unconditioned 願 無 為 也. The precise meaning is unclear.
[23] Upright Dharma 端 正 法. In the Pāli version: anupubbikathā, a gradual discourse on the Dharma.
[24] Chinese: middle gate 中 門. Pāli: majjhimāya dvārasālāya, the central house (room) fitted with a large doorway.
[25] Chinese: embrace 抱. Song–Yuan–Ming editions: give 施.
[26] Śākyamuni is also honored with the epithet “Seventh Sage.”
[27] The original Chinese reads: three attainments 三 達.
[28] Chinese: sever expectation 斷 望.
[29] Thus-Gone 如 去, synonymous with Tathagata. With reference to nirvana, he is called the Tathagata; with reference to birth and death, he is called the Thus-Gone.
[30] The country of Pāva 波 惒 國. That is, Pāli: Pāva; see Sūtra No. 196.
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