Chiến thắng hàng ngàn quân địch cũng không bằng tự thắng được mình. Kinh Pháp cú
Ai bác bỏ đời sau, không ác nào không làm.Kinh Pháp cú (Kệ số 176)
Người thực hành ít ham muốn thì lòng được thản nhiên, không phải lo sợ chi cả, cho dù gặp việc thế nào cũng tự thấy đầy đủ.Kinh Lời dạy cuối cùng
Nay vui, đời sau vui, làm phước, hai đời vui.Kinh Pháp Cú (Kệ số 16)
Nhà lợp không kín ắt bị mưa dột. Tâm không thường tu tập ắt bị tham dục xâm chiếm.Kinh Pháp cú (Kệ số 13)
Ý dẫn đầu các pháp, ý làm chủ, ý tạo; nếu với ý ô nhiễm, nói lên hay hành động, khổ não bước theo sau, như xe, chân vật kéo.Kinh Pháp Cú (Kệ số 1)
Mặc áo cà sa mà không rời bỏ cấu uế, không thành thật khắc kỷ, thà chẳng mặc còn hơn.Kinh Pháp cú (Kệ số 9)
Vui thay, chúng ta sống, Không hận, giữa hận thù! Giữa những người thù hận, Ta sống, không hận thù!Kinh Pháp Cú (Kệ số 197)
Cỏ làm hại ruộng vườn, si làm hại người đời. Bố thí người ly si, do vậy được quả lớn.Kinh Pháp Cú (Kệ số 358)
Người biết xấu hổ thì mới làm được điều lành. Kẻ không biết xấu hổ chẳng khác chi loài cầm thú.Kinh Lời dạy cuối cùng
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Upāli sutta
Dịch giả:
Bhikkhu Ñāṇamoli & Bhikkhu BodhiKính mong quý độc giả xem kinh cùng góp sức hoàn thiện bằng cách gửi email về admin@rongmotamhon.net để báo cho chúng tôi biết những chỗ còn có lỗi.
Font chữ:
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Nāḷandā in Pāvārika’s Mango Grove.
2. Now on that occasion the Nigaṇṭha Nātaputta was staying at Nāḷandā with a large assembly of Nigaṇṭhas. Then, when the Nigaṇṭha [named] Dīgha Tapassī 578 had wandered for alms in Nāḷandā and had returned from his almsround, after his meal he went to Pāvārika’s Mango Grove to see the Blessed One. [372]
He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he stood at one side. As he stood there, the Blessed One said to him:
“There are seats, Tapassī, sit down if you like.”
3. When this was said, Dīgha Tapassī took a low seat and sat down at one side. Then the Blessed One asked him:
“Tapassī, how many kinds of action does the Nigaṇṭha Nātaputta describe for the performance of evil action, for the perpetration of evil action?”
“Friend Gotama, the Nigaṇṭha Nātaputta is not accustomed to use the description ‘action, action’; the Nigaṇṭha Nātaputta is accustomed to use the description ‘rod, rod.’”579
“Then, Tapassī, how many kinds of rod does the Nigaṇṭha Nātaputta describe for the performance of evil action, for the perpetration of evil action?”
“Friend Gotama, the Nigaṇṭha Nātaputta describes three kinds of rod for the performance of evil action, for the perpetration of evil action; that is, the bodily rod, the verbal rod, and the mental rod.”580
“How then, Tapassī, is the bodily rod one, the verbal rod another, and the mental rod still another?”
“The bodily rod is one, friend Gotama, the verbal rod is another, and the mental rod is still another.”
“Of these three kinds of rod, Tapassī, thus analysed and distinguished, which kind of rod does the Nigaṇṭha Nātaputta describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: the bodily rod or the verbal rod or the mental rod?”
“Of these three kinds of rod, friend Gotama, thus analysed and distinguished, the Nigaṇṭha Nātaputta describes the bodily rod as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
Thus the Blessed One made the Nigaṇṭha Dīgha Tapassī maintain his statement up to the third time. [373]
4. Then the Nigaṇṭha Dīgha Tapassī asked the Blessed One:
“And you, friend Gotama, how many kinds of rod do you describe for the performance of evil action, for the perpetration of evil action?”
“Tapassī, the Tathāgata is not accustomed to use the description ‘rod, rod’; the Tathāgata is accustomed to use the description ‘action, action.’”
“But, friend Gotama, how many kinds of action do you describe for the performance of evil action, for the perpetration of evil action?”
“Tapassī, I describe three kinds of action for the performance of evil action, for the perpetration of evil action: that is, bodily action, verbal action, and mental action.”
“How then, friend Gotama, is bodily action one, verbal action another, and mental action still another?”
“Bodily action is one, Tapassī, verbal action is another, and mental action is still another.”
“Of these three kinds of action, friend Gotama, thus analysed and distinguished, which kind of action do you describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: bodily action or verbal action or mental action?”
“Of these three kinds of action, Tapassī, thus analysed and distinguished, I describe mental action as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much bodily action and verbal action.”581
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
Thus the Nigaṇṭha Dīgha Tapassī made the Blessed One maintain his statement up to the third time, after which he rose from his seat and went to the Nigaṇṭha Nātaputta.
5. Now on that occasion the Nigaṇṭha Nātaputta was seated together with a large assembly of laymen from Bālaka headed by Upāli. The Nigaṇṭha Nātaputta saw the Nigaṇṭha Dīgha Tapassī coming in the distance and asked him:
“Now where are you coming from in the middle of the day, Tapassī?”
“I am coming from the presence of the recluse Gotama, venerable sir.”
“Did you have some conversation with the recluse Gotama, Tapassī?” [374]
“I had some conversation with the recluse Gotama, venerable sir.”
“What was your conversation with him like, Tapassī?”
Then the Nigaṇṭha Dīgha Tapassī related to the Nigaṇṭha Nātaputta his entire conversation with the Blessed One.
6. When this was said, the Nigaṇṭha Nātaputta told him: “Good, good, Tapassī! The Nigaṇṭha Dīgha Tapassī has answered the recluse Gotama like a well-taught disciple who understands his teacher’s dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
7. When this was said, the householder Upāli said to the Nigaṇṭha Nātaputta: “Good, good, venerable sir, [on the part of] Dīgha Tapassī! The venerable Tapassī has answered the recluse Gotama like a well-taught disciple who understands his teacher’s dispensation rightly.
What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.
Now, venerable sir, I shall go and refute the recluse Gotama’s doctrine on the basis of this statement. If the recluse Gotama maintains before me what the venerable Dīgha Tapassī made him maintain, then just as a strong man582 might seize a long-haired ram by the hair and drag him to and drag him fro and drag him round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about.
Just as a strong brewer’s workman might throw a big brewer’s sieve into a deep water tank, and taking it by the corners, might drag it to and drag it fro and drag it round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about. Just as a strong brewer’s mixer might take a strainer by the corners and shake it down and shake it up and thump it about, so in debate I will shake the recluse Gotama down [375] and shake him up and thump him about.
And just as a sixty-year-old elephant might plunge into a deep pond and enjoy playing the game of hemp-washing, so I shall enjoy playing the game of hemp-washing with the recluse Gotama. Venerable sir, I shall go and refute the recluse Gotama’s doctrine on the basis of this statement.”
“Go, householder, and refute the recluse Gotama’s doctrine on the basis of this statement. For either I should refute the recluse Gotama’s doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself.”
8. When this was said, the Nigaṇṭha Dīgha Tapassī said to the Nigaṇṭha Nātaputta:
“Venerable sir, I do not agree that the householder Upāli should [try to] refute the recluse Gotama’s doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians.”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Go, householder, and refute the recluse Gotama’s doctrine. For either I should refute the recluse Gotama’s doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself.”
For the second time… For the third time, the Nigaṇṭha Dīgha Tapassī said to the Nigaṇṭha Nātaputta:
“Venerable sir, I do not agree that the householder Upāli should [try to] refute the recluse Gotama’s doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians.”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Go, householder, and refute the recluse Gotama’s doctrine. For either I should refute the recluse Gotama’s doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself.”
9. “Yes, venerable sir,” the householder Upāli replied, and he rose from his seat, and after paying homage to the Nigaṇṭha Nātaputta, keeping him on his right, he left to go to the Blessed One in Pāvārika’s Mango Grove. [376] There, after paying homage to the Blessed One, he sat down at one side and asked the Blessed One:
“Venerable sir, did the Nigaṇṭha Dīgha Tapassī come here?”
“The Nigaṇṭha Dīgha Tapassī came here, householder.”
“Venerable sir, did you have some conversation with him?”
“I had some conversation with him, householder.”
“What was your conversation with him like, venerable sir?”
Then the Blessed One related to the householder Upāli his entire conversation with the Nigaṇṭha Dīgha Tapassī.
10. When this was said, the householder Upāli said to the Blessed One: “Good, good, venerable sir, on the part of Tapassī! The Nigaṇṭha Dīgha Tapassī has answered the Blessed One like a well-taught disciple who understands his teacher’s dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
“Householder, if you will debate on the basis of truth, we might have some conversation about this.”
“I will debate on the basis of truth, venerable sir, so let us have some conversation about this.”
11. “What do you think, householder? Here some Nigaṇṭha might be afflicted, suffering, and gravely ill [with an illness needing treatment by cold water, which his vows prohibit] and he might refuse cold water [though mentally longing for it] and use only [the permissible] hot water [thus keeping his vows bodily and verbally]. Because he does not get cold water he might die. Now, householder, where would the Nigaṇṭha Nātaputta describe his rebirth [as taking place]?”
“Venerable sir, there are gods called ‘mind-bound’; he would be reborn there. Why is that? Because when he died he was still bound [by attachment] in the mind.”583
“Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
“Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”584
12. “What do you think, [377] householder? Here some Nigaṇṭha might be restrained with four checks — curbed by all curbs, clamped by all curbs, cleansed by all curbs, and claimed by all curbs585 — and yet when going forward and returning he brings about the destruction of many small living beings. What result does the Nigaṇṭha Nātaputta describe for him?”
“Venerable sir, the Nigaṇṭha Nātaputta does not describe what is unintended as greatly reprehensible.”
“But if one intends it, householder?”
“Then it is greatly reprehensible, venerable sir.”
“But under which [of the three rods] does the Nigaṇṭha Nātaputta describe volition, householder?”
“Under the mental rod, venerable sir.”586
“Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
“Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
13. “What do you think, householder? Is this town of Nāḷandā successful and prosperous, is it populous and crowded with people?”
“Yes, venerable sir, it is.”
“What do you think, householder? Suppose a man came here brandishing a sword and spoke thus: ‘In one moment, in one instant, I will make all the living beings in this town of Nāḷandā into one mass of flesh, into one heap of flesh.’ What do you think, householder, would that man be able to do that?”
“Venerable sir, ten, twenty, thirty, forty, or even fifty men would not be able to make all the living beings in this town of Nāḷandā into one mass of flesh, into one heap of flesh in one moment or instant, so what does a single trivial man count for?”
“What do you think, householder? Suppose some recluse or brahmin came here possessed of supernormal power and attained to mastery of mind, and he spoke thus: ‘I will reduce this town of Nāḷandā to ashes with one mental act of hate.’ What do you think, householder, would such a recluse or brahmin be able to do that?” [378]
“Venerable sir, such a recluse or brahmin possessed of supernormal power and attained to mastery of mind would be able to reduce ten, twenty, thirty, forty, or even fifty Nāḷandās to ashes with one mental act of hate, so what does a single trivial Nāḷandā count for?”
“Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
“Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
14. “What do you think, householder? Have you heard how the Daṇḍaka, Kālinga, Mejjha, and Mātanga forests became forests?”587
— “Yes, venerable sir.”
— “As you heard it, how did they become forests?”
— “Venerable sir, I heard that they became forests by means of a mental act of hate on the part of the seers.”
“Householder, householder, pay attention how you reply! What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
15. “Venerable sir, I was satisfied and pleased by the Blessed One’s very first simile. Nevertheless, I thought I would oppose the Blessed One thus since I desired to hear the Blessed One’s varied solutions to the problem. Magnificent, venerable sir! Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. Venerable sir, I go to the Blessed One for refuge [379] and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
16. “Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly.”
“Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. For the other sectarians, on acquiring me as their disciple, would carry a banner all over Nāḷandā announcing: ‘The householder Upāli has come to discipleship under us.’
But, on the contrary, the Blessed One tells me: ‘Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly.’
So for the second time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
17. “Householder, your family has long supported the Nigaṇṭhas and you should consider that alms should be given to them when they come.”
“Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. Venerable sir, I have heard that the recluse Gotama says thus: ‘Gifts should be given only to me; gifts should not be given to others. Gifts should be given only to my disciples; gifts should not be given to others’ disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to others’ disciples.’
But, on the contrary, the Blessed One encourages me to give gifts to the Nigaṇṭhas. Anyway we shall know the time for that, venerable sir.
So for the third time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
18. Then the Blessed One gave the householder Upāli progressive instruction, that is, talk on giving, talk on virtue, talk on the heavens; he explained the danger, degradation, and defilement in sensual pleasures and the blessing of renunciation.
When he knew that the householder Upāli’s mind [380] was ready, receptive, free from hindrances, elated, and confident, he expounded to him the teaching special to the Buddhas: suffering, its origin, its cessation, and the path.
Just as a clean cloth with all marks removed would take dye evenly, so too, while the householder Upāli sat there, the spotless immaculate vision of the Dhamma arose in him: “All that is subject to arising is subject to cessation.”588
Then the householder Upāli saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation.589 Then he said to the Blessed One:
“Now, venerable sir, we must go. We are busy and have much to do.”
“You may go, householder, at your own convenience.”
19. Then the householder Upāli, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he left to return to his own house. There he addressed the doorkeeper thus:
“Good doorkeeper, from today on I close my door to the Nigaṇṭhas and the Nigaṇṭhīs, and I open my door to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers.
If any Nigaṇṭha comes, then tell him thus: ‘Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened it to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.’”
— “Yes, venerable sir,” the doorkeeper replied.
20. The Nigaṇṭha Dīgha Tapassī heard: “The householder Upāli has gone over to discipleship under the recluse Gotama.” Then he went to the Nigaṇṭha Nātaputta and told him: “Venerable sir, I have heard thus:
‘The householder Upāli has gone over to discipleship under the recluse Gotama.’”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli.” [381]
A second time… And a third time the Nigaṇṭha Dīgha Tapassī told the Nigaṇṭha Nātaputta: “Venerable sir, I have heard thus:
‘The householder Upāli has gone over to discipleship under the recluse Gotama.’”
“It is impossible, Tapassī, it cannot happen… ”
“Venerable sir, shall I go and find out whether or not the householder Upāli has gone over to discipleship under the recluse Gotama?”
“Go, Tapassī, and find out whether or not he has gone over to discipleship under the recluse Gotama.”
21. Then the Nigaṇṭha Dīgha Tapassī went to the householder Upāli’s house. The doorkeeper saw him coming in the distance and told him:
“Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened it to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.”
“I do not need alms, friend,” he said, and he turned back and went to the Nigaṇṭha Nātaputta and told him:
“Venerable sir, it is only too true that the householder Upāli has gone over to discipleship under the recluse Gotama. Venerable sir, I did not get your consent when I told you: ‘Venerable sir, I do not agree that the householder Upāli should [try to] refute the recluse Gotama’s doctrine.
For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians.’ And now, venerable sir, your householder Upāli has been converted by the recluse Gotama with his converting magic!”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli.”
A second time… And a third time the Nigaṇṭha Dīgha Tapassī told the Nigaṇṭha Nātaputta:
“Venerable sir, it is only too true that the householder Upāli has gone over to discipleship under the recluse Gotama [382]… with his converting magic!”
“It is impossible, Tapassī, it cannot happen… it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Now I shall go myself and find out whether or not he has gone over to discipleship under the recluse Gotama.”
22. Then the Nigaṇṭha Nātaputta went with a large assembly of Nigaṇṭhas to the householder Upāli’s house. The doorkeeper saw him coming in the distance and told him:
“Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened his door to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.”
“Good doorkeeper, go to the householder Upāli and tell him: ‘Venerable sir, the Nigaṇṭha Nātaputta is standing at the outer gate with a large assembly of Nigaṇṭhas; he wishes to see you.’”
“Yes, venerable sir,” he replied, and he went to the householder Upāli and told him:
“Venerable sir, the Nigaṇṭha Nātaputta is standing at the outer gate with a large assembly of Nigaṇṭhas; he wishes to see you.”
“In that case, good doorkeeper, make seats ready in the hall of the central door.”
“Yes, venerable sir,” he replied, and after he had made seats ready in the hall of the central door, he returned to the householder Upāli and told him:
“Venerable sir, the seats are made ready in the hall of the central door. You may come at your own convenience.”
23. Then the householder Upāli [383] went to the hall of the central door and sat down on the highest, best, chief, most excellent seat there. Then he told the doorkeeper:
“Now, good doorkeeper, go to the Nigaṇṭha Nātaputta and tell him: ‘Venerable sir, the householder Upāli says: “Enter, venerable sir, if you wish.”’”
“Yes, venerable sir,” he replied, and he went to the Nigaṇṭha Nātaputta and told him: “Venerable sir, the householder Upāli says: ‘Enter, venerable sir, if you wish.’”
Then the Nigaṇṭha Nātaputta went with the large assembly of Nigaṇṭhas to the hall of the central door.
24. Previously, when the householder Upāli saw the Nigaṇṭha Nātaputta coming in the distance, he used to go out to meet him, dust off the highest, best, chief, most excellent seat there with an upper robe, and having arranged it all around, have him seated on it. But now, while seated himself on the highest, best, chief, most excellent seat, he told Nigaṇṭha Nātaputta:
“Venerable sir, there are seats; sit down if you wish.”
25. When this was said, the Nigaṇṭha Nātaputta said:
“Householder, you are mad, you are an imbecile. You went saying: ‘Venerable sir, I shall refute the recluse Gotama’s doctrine,’ and you have come back caught by the vast net of his doctrine. Just as if a man went to castrate someone and came back castrated himself, just as if a man went to put out someone’s eyes and came back with his own eyes put out; so you too, householder, went saying: ‘Venerable sir, I shall refute the recluse Gotama’s doctrine,’ and you have come back caught by the vast net of his doctrine. Householder, you have been converted by the recluse Gotama with his converting magic!”
26. “Auspicious is that converting magic, venerable sir, good is that converting magic!590 Venerable sir, if my beloved kinsmen and relatives were to be converted by this conversion, it would lead to the welfare and happiness of my beloved kinsmen and relatives for a long time.
If all nobles were to be converted by this conversion, it would lead to the welfare and happiness of the nobles for a long time. [384] If all brahmins… all merchants… all workers were to be converted by this conversion, it would lead to the welfare and happiness of the workers for a long time.
If the world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, were to be converted by this conversion, it would lead to the welfare and happiness of the world for a long time.
As to this, venerable sir, I shall give you a simile; for some wise men here understand the meaning of a statement by a simile.
27. “Venerable sir, there was once a brahmin who was old, aged, and burdened with years, and he had as a wife a young brahmin girl who was pregnant and near her confinement. Then she told him: ‘Go, brahmin, buy a young monkey in the market and bring it back to me as a playmate for my child.’
He replied: ‘Wait, madam, till you have borne the child. If you bear a boy, then I will go to the market and buy a young male monkey and bring it back to you as a playmate for your little boy; but if you bear a girl, then I will go to the market and buy a young female monkey and bring it back to you as a playmate for your little girl.’
For the second time she made the same request and received the same answer.
For the third time she made the same request.
Then, since his mind was bound to her with love, he went to the market, bought a young male monkey, brought it back, and told her: ‘I have bought this young male monkey in the market [385] and brought it back to you as a playmate for your child.’
Then she told him: ‘Go, brahmin, take this young male monkey to Rattapāṇi the dyer’s son and tell him: “Good Rattapāṇi, I want this young male monkey dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.”’
Then, since his mind was bound to her with love, he took the young male monkey to Rattapāṇi the dyer’s son and told him: ‘Good Rattapāṇi, I want this young male monkey dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.’ Rattapāṇi the dyer’s son told him: ‘Venerable sir, this young male monkey will take a dyeing but not a pounding or a smoothening out.’
So too, venerable sir, the doctrine of the foolish Nigaṇṭhas will give delight to fools but not to the wise, and it will not withstand testing or being smoothened out.
“Then, venerable sir, on another occasion that brahmin took a pair of new garments to Rattapāṇi the dyer’s son and told him: ‘Good Rattapāṇi, I want this pair of new garments dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.’ Rattapāṇi the dyer’s son told him: ‘Venerable sir, this pair of new garments will take a dyeing and a pounding and a smoothening out.’
So too, venerable sir, the doctrine of that Blessed One, accomplished and fully enlightened, will give delight to the wise but not to fools, and it will withstand testing and being smoothened out.”
28. “Householder, the assembly and the king know you thus: ‘The householder Upāli is a disciple of the Nigaṇṭha Nātaputta.’ Whose disciple should we consider you to be?”
When this was said, the householder Upāli rose from his seat, and arranging his upper robe on one shoulder, [386] he extended his hands in reverential salutation in the direction of the Blessed One and told the Nigaṇṭha Nātaputta:
29. “In that case, venerable sir, hear whose disciple I am:
He is the Wise One
who has cast off delusion,
abandoned the heart’s wilderness,591
victor in battle;
He knows no anguish,
is perfectly even-minded,
mature in virtue,
of excellent wisdom;
Beyond all temptations,592
he is without stain:
The Blessed One is he,
and I am his disciple.
Free from perplexity,
he abides contented,
spurning worldly gains,
a vessel of gladness;
A human being
who has done the recluse’s duty,
a man
who bears his final body;
He is utterly peerless
and utterly spotless:
The Blessed One is he,
and I am his disciple.
He is free
from doubt and skilful,
the discipliner
and excellent leader.
None can surpass
his resplendent qualities;
without hesitation,
he is the illuminator;
Having severed conceit,
he is the hero:
The Blessed One is he,
and I am his disciple.
The leader of the herd,
he cannot be measured,
his depths are unfathomed,
he attained to the silence;593
Provider of safety,
possessor of knowledge,
he stands in the Dhamma,
inwardly restrained;
Having overcome all bondage,
he is liberated:
The Blessed One is he,
and I am his disciple.
The immaculate tusker,
living in remoteness,
with fetters all shattered,
fully freed;
Skilled in discussion,
imbued with wisdom,
his banner lowered,594
he no longer lusts;
Having tamed himself,
he no more proliferates:595
The Blessed One is he,
and I am his disciple.
The best of seers,596
with no deceptive schemes,
gained the triple knowledge,
attained to holiness;
His heart cleansed,
a master of discourse,
he lives ever tranquil,
the finder of knowledge;
The first of all givers,
he is ever capable:
The Blessed One is he,
and I am his disciple.
He is the Noble One,
developed in mind,
who has gained the goal
and expounds the truth;
Endowed with mindfulness
and penetrative insight,
he leans neither
forwards nor back;597
Free from perturbation,
attained to mastery:
The Blessed One is he,
and I am his disciple.
He has fared rightly
and abides in meditation,
inwardly undefiled,
in purity perfect;
He is independent
and altogether fearless,598
living secluded,
attained to the summit;
Having crossed over himself,
he leads us across:
The Blessed One is he,
and I am his disciple.
Of supreme serenity,
with extensive wisdom,
a man of great wisdom,
devoid of all greed;
He is the Tathāgata,
he is the Sublime One,
the person unrivalled,
the one without equal;
He is intrepid,
proficient in all:
The Blessed One is he,
and I am his disciple.
He has severed craving
and become the Enlightened One,
cleared of all fumes,
completely untainted;
Most worthy of gifts,
most mighty of spirits,
most perfect of persons,
beyond estimation;
The greatest in grandeur,
attained the peak of glory:
The Blessed One is he,
and I am his disciple.”
30. “When did you concoct that hymn of praise to the recluse Gotama, householder?”
“Venerable sir, suppose there were a great heap of many kinds of flowers, [387] and then a clever garland-maker or garland-maker’s apprentice were to knot them into a multi-coloured garland;
so too, venerable sir, the Blessed One has many praiseworthy qualities, many hundreds of praiseworthy qualities. Who, venerable sir, would not praise the praiseworthy?”
31. Then, since the Nigaṇṭha Nātaputta was unable to bear this honour done to the Blessed One, hot blood then and there gushed from his mouth.599
2. Now on that occasion the Nigaṇṭha Nātaputta was staying at Nāḷandā with a large assembly of Nigaṇṭhas. Then, when the Nigaṇṭha [named] Dīgha Tapassī 578 had wandered for alms in Nāḷandā and had returned from his almsround, after his meal he went to Pāvārika’s Mango Grove to see the Blessed One. [372]
He exchanged greetings with the Blessed One, and when this courteous and amiable talk was finished, he stood at one side. As he stood there, the Blessed One said to him:
“There are seats, Tapassī, sit down if you like.”
3. When this was said, Dīgha Tapassī took a low seat and sat down at one side. Then the Blessed One asked him:
“Tapassī, how many kinds of action does the Nigaṇṭha Nātaputta describe for the performance of evil action, for the perpetration of evil action?”
“Friend Gotama, the Nigaṇṭha Nātaputta is not accustomed to use the description ‘action, action’; the Nigaṇṭha Nātaputta is accustomed to use the description ‘rod, rod.’”579
“Then, Tapassī, how many kinds of rod does the Nigaṇṭha Nātaputta describe for the performance of evil action, for the perpetration of evil action?”
“Friend Gotama, the Nigaṇṭha Nātaputta describes three kinds of rod for the performance of evil action, for the perpetration of evil action; that is, the bodily rod, the verbal rod, and the mental rod.”580
“How then, Tapassī, is the bodily rod one, the verbal rod another, and the mental rod still another?”
“The bodily rod is one, friend Gotama, the verbal rod is another, and the mental rod is still another.”
“Of these three kinds of rod, Tapassī, thus analysed and distinguished, which kind of rod does the Nigaṇṭha Nātaputta describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: the bodily rod or the verbal rod or the mental rod?”
“Of these three kinds of rod, friend Gotama, thus analysed and distinguished, the Nigaṇṭha Nātaputta describes the bodily rod as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
“Do you say the bodily rod, Tapassī?”
“I say the bodily rod, friend Gotama.”
Thus the Blessed One made the Nigaṇṭha Dīgha Tapassī maintain his statement up to the third time. [373]
4. Then the Nigaṇṭha Dīgha Tapassī asked the Blessed One:
“And you, friend Gotama, how many kinds of rod do you describe for the performance of evil action, for the perpetration of evil action?”
“Tapassī, the Tathāgata is not accustomed to use the description ‘rod, rod’; the Tathāgata is accustomed to use the description ‘action, action.’”
“But, friend Gotama, how many kinds of action do you describe for the performance of evil action, for the perpetration of evil action?”
“Tapassī, I describe three kinds of action for the performance of evil action, for the perpetration of evil action: that is, bodily action, verbal action, and mental action.”
“How then, friend Gotama, is bodily action one, verbal action another, and mental action still another?”
“Bodily action is one, Tapassī, verbal action is another, and mental action is still another.”
“Of these three kinds of action, friend Gotama, thus analysed and distinguished, which kind of action do you describe as the most reprehensible for the performance of evil action, for the perpetration of evil action: bodily action or verbal action or mental action?”
“Of these three kinds of action, Tapassī, thus analysed and distinguished, I describe mental action as the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much bodily action and verbal action.”581
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
“Do you say mental action, friend Gotama?”
“I say mental action, Tapassī.”
Thus the Nigaṇṭha Dīgha Tapassī made the Blessed One maintain his statement up to the third time, after which he rose from his seat and went to the Nigaṇṭha Nātaputta.
5. Now on that occasion the Nigaṇṭha Nātaputta was seated together with a large assembly of laymen from Bālaka headed by Upāli. The Nigaṇṭha Nātaputta saw the Nigaṇṭha Dīgha Tapassī coming in the distance and asked him:
“Now where are you coming from in the middle of the day, Tapassī?”
“I am coming from the presence of the recluse Gotama, venerable sir.”
“Did you have some conversation with the recluse Gotama, Tapassī?” [374]
“I had some conversation with the recluse Gotama, venerable sir.”
“What was your conversation with him like, Tapassī?”
Then the Nigaṇṭha Dīgha Tapassī related to the Nigaṇṭha Nātaputta his entire conversation with the Blessed One.
6. When this was said, the Nigaṇṭha Nātaputta told him: “Good, good, Tapassī! The Nigaṇṭha Dīgha Tapassī has answered the recluse Gotama like a well-taught disciple who understands his teacher’s dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
7. When this was said, the householder Upāli said to the Nigaṇṭha Nātaputta: “Good, good, venerable sir, [on the part of] Dīgha Tapassī! The venerable Tapassī has answered the recluse Gotama like a well-taught disciple who understands his teacher’s dispensation rightly.
What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.
Now, venerable sir, I shall go and refute the recluse Gotama’s doctrine on the basis of this statement. If the recluse Gotama maintains before me what the venerable Dīgha Tapassī made him maintain, then just as a strong man582 might seize a long-haired ram by the hair and drag him to and drag him fro and drag him round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about.
Just as a strong brewer’s workman might throw a big brewer’s sieve into a deep water tank, and taking it by the corners, might drag it to and drag it fro and drag it round about, so in debate I will drag the recluse Gotama to and drag him fro and drag him round about. Just as a strong brewer’s mixer might take a strainer by the corners and shake it down and shake it up and thump it about, so in debate I will shake the recluse Gotama down [375] and shake him up and thump him about.
And just as a sixty-year-old elephant might plunge into a deep pond and enjoy playing the game of hemp-washing, so I shall enjoy playing the game of hemp-washing with the recluse Gotama. Venerable sir, I shall go and refute the recluse Gotama’s doctrine on the basis of this statement.”
“Go, householder, and refute the recluse Gotama’s doctrine on the basis of this statement. For either I should refute the recluse Gotama’s doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself.”
8. When this was said, the Nigaṇṭha Dīgha Tapassī said to the Nigaṇṭha Nātaputta:
“Venerable sir, I do not agree that the householder Upāli should [try to] refute the recluse Gotama’s doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians.”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Go, householder, and refute the recluse Gotama’s doctrine. For either I should refute the recluse Gotama’s doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself.”
For the second time… For the third time, the Nigaṇṭha Dīgha Tapassī said to the Nigaṇṭha Nātaputta:
“Venerable sir, I do not agree that the householder Upāli should [try to] refute the recluse Gotama’s doctrine. For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians.”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Go, householder, and refute the recluse Gotama’s doctrine. For either I should refute the recluse Gotama’s doctrine or else the Nigaṇṭha Dīgha Tapassī or you yourself.”
9. “Yes, venerable sir,” the householder Upāli replied, and he rose from his seat, and after paying homage to the Nigaṇṭha Nātaputta, keeping him on his right, he left to go to the Blessed One in Pāvārika’s Mango Grove. [376] There, after paying homage to the Blessed One, he sat down at one side and asked the Blessed One:
“Venerable sir, did the Nigaṇṭha Dīgha Tapassī come here?”
“The Nigaṇṭha Dīgha Tapassī came here, householder.”
“Venerable sir, did you have some conversation with him?”
“I had some conversation with him, householder.”
“What was your conversation with him like, venerable sir?”
Then the Blessed One related to the householder Upāli his entire conversation with the Nigaṇṭha Dīgha Tapassī.
10. When this was said, the householder Upāli said to the Blessed One: “Good, good, venerable sir, on the part of Tapassī! The Nigaṇṭha Dīgha Tapassī has answered the Blessed One like a well-taught disciple who understands his teacher’s dispensation rightly. What does the trivial mental rod count for in comparison with the gross bodily rod? On the contrary, the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
“Householder, if you will debate on the basis of truth, we might have some conversation about this.”
“I will debate on the basis of truth, venerable sir, so let us have some conversation about this.”
11. “What do you think, householder? Here some Nigaṇṭha might be afflicted, suffering, and gravely ill [with an illness needing treatment by cold water, which his vows prohibit] and he might refuse cold water [though mentally longing for it] and use only [the permissible] hot water [thus keeping his vows bodily and verbally]. Because he does not get cold water he might die. Now, householder, where would the Nigaṇṭha Nātaputta describe his rebirth [as taking place]?”
“Venerable sir, there are gods called ‘mind-bound’; he would be reborn there. Why is that? Because when he died he was still bound [by attachment] in the mind.”583
“Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
“Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”584
12. “What do you think, [377] householder? Here some Nigaṇṭha might be restrained with four checks — curbed by all curbs, clamped by all curbs, cleansed by all curbs, and claimed by all curbs585 — and yet when going forward and returning he brings about the destruction of many small living beings. What result does the Nigaṇṭha Nātaputta describe for him?”
“Venerable sir, the Nigaṇṭha Nātaputta does not describe what is unintended as greatly reprehensible.”
“But if one intends it, householder?”
“Then it is greatly reprehensible, venerable sir.”
“But under which [of the three rods] does the Nigaṇṭha Nātaputta describe volition, householder?”
“Under the mental rod, venerable sir.”586
“Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
“Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
13. “What do you think, householder? Is this town of Nāḷandā successful and prosperous, is it populous and crowded with people?”
“Yes, venerable sir, it is.”
“What do you think, householder? Suppose a man came here brandishing a sword and spoke thus: ‘In one moment, in one instant, I will make all the living beings in this town of Nāḷandā into one mass of flesh, into one heap of flesh.’ What do you think, householder, would that man be able to do that?”
“Venerable sir, ten, twenty, thirty, forty, or even fifty men would not be able to make all the living beings in this town of Nāḷandā into one mass of flesh, into one heap of flesh in one moment or instant, so what does a single trivial man count for?”
“What do you think, householder? Suppose some recluse or brahmin came here possessed of supernormal power and attained to mastery of mind, and he spoke thus: ‘I will reduce this town of Nāḷandā to ashes with one mental act of hate.’ What do you think, householder, would such a recluse or brahmin be able to do that?” [378]
“Venerable sir, such a recluse or brahmin possessed of supernormal power and attained to mastery of mind would be able to reduce ten, twenty, thirty, forty, or even fifty Nāḷandās to ashes with one mental act of hate, so what does a single trivial Nāḷandā count for?”
“Householder, householder, pay attention how you reply! What you said afterwards does not agree with what you said before, nor does what you said before agree with what you said afterwards. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
“Venerable sir, although the Blessed One has spoken thus, yet the bodily rod is the most reprehensible for the performance of evil action, for the perpetration of evil action, and not so much the verbal rod and the mental rod.”
14. “What do you think, householder? Have you heard how the Daṇḍaka, Kālinga, Mejjha, and Mātanga forests became forests?”587
— “Yes, venerable sir.”
— “As you heard it, how did they become forests?”
— “Venerable sir, I heard that they became forests by means of a mental act of hate on the part of the seers.”
“Householder, householder, pay attention how you reply! What you said before does not agree with what you said afterwards, nor does what you said afterwards agree with what you said before. Yet you made this statement: ‘I will debate on the basis of truth, venerable sir, so let us have some conversation about this.’”
15. “Venerable sir, I was satisfied and pleased by the Blessed One’s very first simile. Nevertheless, I thought I would oppose the Blessed One thus since I desired to hear the Blessed One’s varied solutions to the problem. Magnificent, venerable sir! Magnificent, venerable sir! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. Venerable sir, I go to the Blessed One for refuge [379] and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
16. “Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly.”
“Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. For the other sectarians, on acquiring me as their disciple, would carry a banner all over Nāḷandā announcing: ‘The householder Upāli has come to discipleship under us.’
But, on the contrary, the Blessed One tells me: ‘Investigate thoroughly, householder. It is good for such well-known people like you to investigate thoroughly.’
So for the second time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
17. “Householder, your family has long supported the Nigaṇṭhas and you should consider that alms should be given to them when they come.”
“Venerable sir, I am even more satisfied and pleased with the Blessed One for telling me that. Venerable sir, I have heard that the recluse Gotama says thus: ‘Gifts should be given only to me; gifts should not be given to others. Gifts should be given only to my disciples; gifts should not be given to others’ disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to others’ disciples.’
But, on the contrary, the Blessed One encourages me to give gifts to the Nigaṇṭhas. Anyway we shall know the time for that, venerable sir.
So for the third time, venerable sir, I go to the Blessed One for refuge and to the Dhamma and to the Sangha of bhikkhus. Let the Blessed One remember me as a lay follower who has gone to him for refuge for life.”
18. Then the Blessed One gave the householder Upāli progressive instruction, that is, talk on giving, talk on virtue, talk on the heavens; he explained the danger, degradation, and defilement in sensual pleasures and the blessing of renunciation.
When he knew that the householder Upāli’s mind [380] was ready, receptive, free from hindrances, elated, and confident, he expounded to him the teaching special to the Buddhas: suffering, its origin, its cessation, and the path.
Just as a clean cloth with all marks removed would take dye evenly, so too, while the householder Upāli sat there, the spotless immaculate vision of the Dhamma arose in him: “All that is subject to arising is subject to cessation.”588
Then the householder Upāli saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation.589 Then he said to the Blessed One:
“Now, venerable sir, we must go. We are busy and have much to do.”
“You may go, householder, at your own convenience.”
19. Then the householder Upāli, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he left to return to his own house. There he addressed the doorkeeper thus:
“Good doorkeeper, from today on I close my door to the Nigaṇṭhas and the Nigaṇṭhīs, and I open my door to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers.
If any Nigaṇṭha comes, then tell him thus: ‘Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened it to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.’”
— “Yes, venerable sir,” the doorkeeper replied.
20. The Nigaṇṭha Dīgha Tapassī heard: “The householder Upāli has gone over to discipleship under the recluse Gotama.” Then he went to the Nigaṇṭha Nātaputta and told him: “Venerable sir, I have heard thus:
‘The householder Upāli has gone over to discipleship under the recluse Gotama.’”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli.” [381]
A second time… And a third time the Nigaṇṭha Dīgha Tapassī told the Nigaṇṭha Nātaputta: “Venerable sir, I have heard thus:
‘The householder Upāli has gone over to discipleship under the recluse Gotama.’”
“It is impossible, Tapassī, it cannot happen… ”
“Venerable sir, shall I go and find out whether or not the householder Upāli has gone over to discipleship under the recluse Gotama?”
“Go, Tapassī, and find out whether or not he has gone over to discipleship under the recluse Gotama.”
21. Then the Nigaṇṭha Dīgha Tapassī went to the householder Upāli’s house. The doorkeeper saw him coming in the distance and told him:
“Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened it to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.”
“I do not need alms, friend,” he said, and he turned back and went to the Nigaṇṭha Nātaputta and told him:
“Venerable sir, it is only too true that the householder Upāli has gone over to discipleship under the recluse Gotama. Venerable sir, I did not get your consent when I told you: ‘Venerable sir, I do not agree that the householder Upāli should [try to] refute the recluse Gotama’s doctrine.
For the recluse Gotama is a magician and knows a converting magic by which he converts disciples of other sectarians.’ And now, venerable sir, your householder Upāli has been converted by the recluse Gotama with his converting magic!”
“It is impossible, Tapassī, it cannot happen that the householder Upāli should go over to discipleship under the recluse Gotama; but it is possible, it can happen that the recluse Gotama might come over to discipleship under the householder Upāli.”
A second time… And a third time the Nigaṇṭha Dīgha Tapassī told the Nigaṇṭha Nātaputta:
“Venerable sir, it is only too true that the householder Upāli has gone over to discipleship under the recluse Gotama [382]… with his converting magic!”
“It is impossible, Tapassī, it cannot happen… it can happen that the recluse Gotama might come over to discipleship under the householder Upāli. Now I shall go myself and find out whether or not he has gone over to discipleship under the recluse Gotama.”
22. Then the Nigaṇṭha Nātaputta went with a large assembly of Nigaṇṭhas to the householder Upāli’s house. The doorkeeper saw him coming in the distance and told him:
“Wait, venerable sir, do not enter. From today on the householder Upāli has gone over to discipleship under the recluse Gotama. He has closed his door to the Nigaṇṭhas and Nigaṇṭhīs, and he has opened his door to the Blessed One’s bhikkhus, bhikkhunīs, men lay followers, and women lay followers. Venerable sir, if you need alms, wait here; they will bring it to you here.”
“Good doorkeeper, go to the householder Upāli and tell him: ‘Venerable sir, the Nigaṇṭha Nātaputta is standing at the outer gate with a large assembly of Nigaṇṭhas; he wishes to see you.’”
“Yes, venerable sir,” he replied, and he went to the householder Upāli and told him:
“Venerable sir, the Nigaṇṭha Nātaputta is standing at the outer gate with a large assembly of Nigaṇṭhas; he wishes to see you.”
“In that case, good doorkeeper, make seats ready in the hall of the central door.”
“Yes, venerable sir,” he replied, and after he had made seats ready in the hall of the central door, he returned to the householder Upāli and told him:
“Venerable sir, the seats are made ready in the hall of the central door. You may come at your own convenience.”
23. Then the householder Upāli [383] went to the hall of the central door and sat down on the highest, best, chief, most excellent seat there. Then he told the doorkeeper:
“Now, good doorkeeper, go to the Nigaṇṭha Nātaputta and tell him: ‘Venerable sir, the householder Upāli says: “Enter, venerable sir, if you wish.”’”
“Yes, venerable sir,” he replied, and he went to the Nigaṇṭha Nātaputta and told him: “Venerable sir, the householder Upāli says: ‘Enter, venerable sir, if you wish.’”
Then the Nigaṇṭha Nātaputta went with the large assembly of Nigaṇṭhas to the hall of the central door.
24. Previously, when the householder Upāli saw the Nigaṇṭha Nātaputta coming in the distance, he used to go out to meet him, dust off the highest, best, chief, most excellent seat there with an upper robe, and having arranged it all around, have him seated on it. But now, while seated himself on the highest, best, chief, most excellent seat, he told Nigaṇṭha Nātaputta:
“Venerable sir, there are seats; sit down if you wish.”
25. When this was said, the Nigaṇṭha Nātaputta said:
“Householder, you are mad, you are an imbecile. You went saying: ‘Venerable sir, I shall refute the recluse Gotama’s doctrine,’ and you have come back caught by the vast net of his doctrine. Just as if a man went to castrate someone and came back castrated himself, just as if a man went to put out someone’s eyes and came back with his own eyes put out; so you too, householder, went saying: ‘Venerable sir, I shall refute the recluse Gotama’s doctrine,’ and you have come back caught by the vast net of his doctrine. Householder, you have been converted by the recluse Gotama with his converting magic!”
26. “Auspicious is that converting magic, venerable sir, good is that converting magic!590 Venerable sir, if my beloved kinsmen and relatives were to be converted by this conversion, it would lead to the welfare and happiness of my beloved kinsmen and relatives for a long time.
If all nobles were to be converted by this conversion, it would lead to the welfare and happiness of the nobles for a long time. [384] If all brahmins… all merchants… all workers were to be converted by this conversion, it would lead to the welfare and happiness of the workers for a long time.
If the world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, were to be converted by this conversion, it would lead to the welfare and happiness of the world for a long time.
As to this, venerable sir, I shall give you a simile; for some wise men here understand the meaning of a statement by a simile.
27. “Venerable sir, there was once a brahmin who was old, aged, and burdened with years, and he had as a wife a young brahmin girl who was pregnant and near her confinement. Then she told him: ‘Go, brahmin, buy a young monkey in the market and bring it back to me as a playmate for my child.’
He replied: ‘Wait, madam, till you have borne the child. If you bear a boy, then I will go to the market and buy a young male monkey and bring it back to you as a playmate for your little boy; but if you bear a girl, then I will go to the market and buy a young female monkey and bring it back to you as a playmate for your little girl.’
For the second time she made the same request and received the same answer.
For the third time she made the same request.
Then, since his mind was bound to her with love, he went to the market, bought a young male monkey, brought it back, and told her: ‘I have bought this young male monkey in the market [385] and brought it back to you as a playmate for your child.’
Then she told him: ‘Go, brahmin, take this young male monkey to Rattapāṇi the dyer’s son and tell him: “Good Rattapāṇi, I want this young male monkey dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.”’
Then, since his mind was bound to her with love, he took the young male monkey to Rattapāṇi the dyer’s son and told him: ‘Good Rattapāṇi, I want this young male monkey dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.’ Rattapāṇi the dyer’s son told him: ‘Venerable sir, this young male monkey will take a dyeing but not a pounding or a smoothening out.’
So too, venerable sir, the doctrine of the foolish Nigaṇṭhas will give delight to fools but not to the wise, and it will not withstand testing or being smoothened out.
“Then, venerable sir, on another occasion that brahmin took a pair of new garments to Rattapāṇi the dyer’s son and told him: ‘Good Rattapāṇi, I want this pair of new garments dyed the colour called yellow-unguent, pounded and re-pounded, and smoothened out on both sides.’ Rattapāṇi the dyer’s son told him: ‘Venerable sir, this pair of new garments will take a dyeing and a pounding and a smoothening out.’
So too, venerable sir, the doctrine of that Blessed One, accomplished and fully enlightened, will give delight to the wise but not to fools, and it will withstand testing and being smoothened out.”
28. “Householder, the assembly and the king know you thus: ‘The householder Upāli is a disciple of the Nigaṇṭha Nātaputta.’ Whose disciple should we consider you to be?”
When this was said, the householder Upāli rose from his seat, and arranging his upper robe on one shoulder, [386] he extended his hands in reverential salutation in the direction of the Blessed One and told the Nigaṇṭha Nātaputta:
29. “In that case, venerable sir, hear whose disciple I am:
He is the Wise One
who has cast off delusion,
abandoned the heart’s wilderness,591
victor in battle;
He knows no anguish,
is perfectly even-minded,
mature in virtue,
of excellent wisdom;
Beyond all temptations,592
he is without stain:
The Blessed One is he,
and I am his disciple.
Free from perplexity,
he abides contented,
spurning worldly gains,
a vessel of gladness;
A human being
who has done the recluse’s duty,
a man
who bears his final body;
He is utterly peerless
and utterly spotless:
The Blessed One is he,
and I am his disciple.
He is free
from doubt and skilful,
the discipliner
and excellent leader.
None can surpass
his resplendent qualities;
without hesitation,
he is the illuminator;
Having severed conceit,
he is the hero:
The Blessed One is he,
and I am his disciple.
The leader of the herd,
he cannot be measured,
his depths are unfathomed,
he attained to the silence;593
Provider of safety,
possessor of knowledge,
he stands in the Dhamma,
inwardly restrained;
Having overcome all bondage,
he is liberated:
The Blessed One is he,
and I am his disciple.
The immaculate tusker,
living in remoteness,
with fetters all shattered,
fully freed;
Skilled in discussion,
imbued with wisdom,
his banner lowered,594
he no longer lusts;
Having tamed himself,
he no more proliferates:595
The Blessed One is he,
and I am his disciple.
The best of seers,596
with no deceptive schemes,
gained the triple knowledge,
attained to holiness;
His heart cleansed,
a master of discourse,
he lives ever tranquil,
the finder of knowledge;
The first of all givers,
he is ever capable:
The Blessed One is he,
and I am his disciple.
He is the Noble One,
developed in mind,
who has gained the goal
and expounds the truth;
Endowed with mindfulness
and penetrative insight,
he leans neither
forwards nor back;597
Free from perturbation,
attained to mastery:
The Blessed One is he,
and I am his disciple.
He has fared rightly
and abides in meditation,
inwardly undefiled,
in purity perfect;
He is independent
and altogether fearless,598
living secluded,
attained to the summit;
Having crossed over himself,
he leads us across:
The Blessed One is he,
and I am his disciple.
Of supreme serenity,
with extensive wisdom,
a man of great wisdom,
devoid of all greed;
He is the Tathāgata,
he is the Sublime One,
the person unrivalled,
the one without equal;
He is intrepid,
proficient in all:
The Blessed One is he,
and I am his disciple.
He has severed craving
and become the Enlightened One,
cleared of all fumes,
completely untainted;
Most worthy of gifts,
most mighty of spirits,
most perfect of persons,
beyond estimation;
The greatest in grandeur,
attained the peak of glory:
The Blessed One is he,
and I am his disciple.”
30. “When did you concoct that hymn of praise to the recluse Gotama, householder?”
“Venerable sir, suppose there were a great heap of many kinds of flowers, [387] and then a clever garland-maker or garland-maker’s apprentice were to knot them into a multi-coloured garland;
so too, venerable sir, the Blessed One has many praiseworthy qualities, many hundreds of praiseworthy qualities. Who, venerable sir, would not praise the praiseworthy?”
31. Then, since the Nigaṇṭha Nātaputta was unable to bear this honour done to the Blessed One, hot blood then and there gushed from his mouth.599
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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... Việt Nam (249 lượt xem) - Hoa Kỳ (16 lượt xem) - Senegal (13 lượt xem) - Đức quốc (3 lượt xem) - Saudi Arabia (3 lượt xem) - Nga (2 lượt xem) - Hungary (1 lượt xem) - ... ...