mn56:1.1So I have heard. At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove.Pāvārika means “blanket-weaver”. Places were often named for their primary economic activity. Probably there was a community of blanket weavers and the park was owned by their leading merchant.

mn56:2.1At that time the Jain ascetic of the Ñātika clan was residing at Nāḷandā together with a large assembly of Jain ascetics.Jain tradition holds that Mahāvīra passed at a Pāvā near Nāḷandā. Buddhist texts know only the Pāvā of the Mallians to the north. Evidently there has been some confusion, and perhaps “Pāvārika’s mango grove”, the site of discussions with Jains here and at SN42.8, is the Pāvā known to the Jains. Note, however, that the earliest Jain source for Mahāvīra’s passing, the Kalpasutra, does not say where Pāvā is. But it does say the events were commemorated by the rulers of Kāsī and Kosala, and the Mallians and the Licchavīs. The absence of Magadha and the presence of Malla sit better with the location of Pāvā in Malla rather than Magadha.

Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from almsround, he went to Pāvārika’s mango grove. There he approached the Buddha, and exchanged greetings with him.In Sanskrit, Dīrghatapasvin was a common name, or rather epithet, for ascetics, meaning “long fervor” in honor of lengthy dedication to practices such as starvation. It is presumably the Dīgha Tapassī of this sutta who is inscribed in a Buddhist stupa at Bharhut teaching a group of students. At least one of his students appears to be holding a small stick, which may be a pictorial representation of the subject of this discourse.

mn56:2.3When the greetings and polite conversation were over, he stood to one side. The Buddha said to him, “There are seats, Tapassī. Please sit if you wish.”

mn56:3.1When he said this, Dīgha Tapassī took a low seat and sat to one side.

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The Buddha said to him, “Tapassī, how many kinds of deed does the Jain ascetic of the Ñātika clan describe for performing bad deeds?”

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mn56:3.4“Reverend Gotama, the Jain Ñātika doesn’t usually speak in terms of ‘deeds’. He usually speaks in terms of ‘rods’.”The term “rod” implies violence and punishment unlike the more neutral “deed”. This usage is found in such Jain texts as Uttarādhyayanasūtra 8.10. It was evidently common enough that it could be referred to obliquely as the “three rods” (20.60; see too Isibhāsiyāiṁ 25.2, 35.0.6). It is also found in Mahābhārata 12.228.034c.

mn56:3.6“Then how many kinds of rod does the Jain Ñātika describe for performing bad deeds?”

mn56:3.7“The Jain Ñātika describes three kinds of rod for performing bad deeds: the physical rod, the verbal rod, and the mental rod.”

mn56:3.9“But are these kinds of rod all distinct from each other?”

mn56:3.10“Yes, each is quite distinct.”

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mn56:3.11“Of the three rods thus analyzed and differentiated, which rod does the Jain Ñātika describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”

mn56:3.12“The Jain Ñātika describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”In Jainism, all three “rods” create karma, which in Jainism is a kind of subtle matter (pudgala) that adheres to and obscures the soul ( Tattvārthasūtra 6.1–2). Thus all karma is material. Nonetheless, according to Dr. Hiralal Jain, Jainism in Buddhist Literature, the Jain position is not that physical actions are more important, since all three kinds of action must be intentional. Rather, it is that intentional actions performed through the body have a greater weight than those performed by speech or by thought alone. Karma in the Jain system is the result of such intentional action, which clings to the soul as a form of matter.

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mn56:3.13“Do you say the physical rod, Tapassī?”

mn56:3.14“I say the physical rod, Reverend Gotama.”

mn56:3.15“Do you say the physical rod, Tapassī?”

mn56:3.16“I say the physical rod, Reverend Gotama.”

mn56:3.17“Do you say the physical rod, Tapassī?”

mn56:3.18“I say the physical rod, Reverend Gotama.”

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mn56:3.19Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.

mn56:4.1When this was said, Dīgha Tapassī said to the Buddha, “But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”

mn56:4.3“Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’. He usually speaks in terms of ‘deeds’.”The terms daṇḍa (“rod” or “punishment”) and kamma (“deed”) are synonymous in Jainism. The three daṇḍas of body, speech, and mind are also found in Manusmṛti 12.8.

mn56:4.5“Then how many kinds of deed do you describe for performing bad deeds?”

mn56:4.6“I describe three kinds of deed for performing bad deeds: physical deeds, verbal deeds, and mental deeds.”

mn56:4.8“But are these kinds of deed all distinct from each other?”

mn56:4.9“Yes, each is quite distinct.”

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mn56:4.10“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”

mn56:4.11“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”

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mn56:4.12“Do you say mental deeds, Reverend Gotama?”

mn56:4.13“I say mental deeds, Tapassī.”

mn56:4.14“Do you say mental deeds, Reverend Gotama?”

mn56:4.15“I say mental deeds, Tapassī.”

mn56:4.16“Do you say mental deeds, Reverend Gotama?”

mn56:4.17“I say mental deeds, Tapassī.”

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mn56:4.18Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see the Jain Ñātika.

mn56:5.1Now at that time the Jain Ñātika was sitting together with a large assembly of Bālaki laypeople headed by Upāli.Bālaki is obscure. The commentary says it could mean either “foolish” (which seems harsh) or “from the village of the child salt miners” (which is obscure and distant, MN128:7.1). A Dṛpta Bālāki of the Gārgya clan features in Bṛhadāraṇyaka Upaniṣad 2.1.1, so perhaps it was a proper name (from balāka, “crane”). The Jain Ñātika saw Dīgha Tapassī coming off in the distance and said to him, “So, Tapassī, where are you coming from in the middle of the day?”

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mn56:5.5“Just now, sir, I’ve come from the presence of the ascetic Gotama.”

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mn56:5.6“But did you have some discussion with him?”

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mn56:5.7“I did.”

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mn56:5.8“And what kind of discussion did you have with him?”

Then Dīgha Tapassī informed the Jain Ñātika of all they had discussed.

When he had spoken, the Jain Ñātika said to him, “Good, good, Tapassī! Dīgha Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions. For how impressive is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

mn56:7.1When he said this, the householder Upāli said to him, “Good, sir! Well done, Dīgha Tapassī! The Honorable Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions. For how significant is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.

mn56:7.6I’d better go and refute the ascetic Gotama’s doctrine regarding this point. If he stands by the position that he stated to Dīgha Tapassī, I’ll take him on in debate and drag him to and fro and round about, like a strong man would grab a fleecy sheep and drag it to and fro and round about! Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! I’ll play a game of hemp-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing! Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.”

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mn56:7.12“Go, householder, refute the ascetic Gotama’s doctrine on this point. For either I should do so, or Dīgha Tapassī, or you.”It is rather a shame that neither in Buddhist nor Jain tradition is there a record of the two actually meeting.

mn56:8.1When he said this, Dīgha Tapassī said to the Jain Ñātika, “Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of other religions.”

mn56:8.4“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.This is a setup intended to satirize Mahāvīra’s claims to omniscience. But it is possible that Gotama could become Upāli’s disciple. Go, householder, refute the ascetic Gotama’s doctrine on this point. For either I should do so, or Dīgha Tapassī, or you.”

mn56:9.1For a second time … and a third time, Dīgha Tapassī said to the Jain Ñātika, “Sir, I don’t believe it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of other religions.”

mn56:9.5“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. But it is possible that Gotama could become Upāli’s disciple. Go, householder, refute the ascetic Gotama’s doctrine on this point. For either I should do so, or Dīgha Tapassī, or you.”

mn56:9.9“Yes, sir,” replied the householder Upāli to the Jain Ñātika. He got up from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him,

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“Sir, did the Jain ascetic Dīgha Tapassī come here?”

mn56:9.11“He did, householder.”

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mn56:9.12“But did you have some discussion with him?”

mn56:9.13“I did.”

mn56:9.14“And what kind of discussion did you have with him?”Upāli makes sure to hear the Buddha’s side before proceeding.

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mn56:9.15Then the Buddha informed Upāli of all they had discussed.

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mn56:10.1When he said this, the householder Upāli said to him, “Good, sir, well done by Tapassī! The Jain ascetic Tapassī has answered the ascetic Gotama like a learned disciple who rightly understands their teacher’s instructions. For how significant is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

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mn56:10.6“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”

mn56:10.7“I will debate on the basis of truth, sir. Let us have some discussion about this.”

mn56:11.1“What do you think, householder? Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water.Jain ascetics could not use cold water on account of the living creatures therein. Ācāraṅgasūtra 2.2.1.8 says a nigaṇṭha must not stay at a lay person’s house because they may fall ill and be treated with, among other things, cold water (see also 2.6.2.2 and 2.1.7.7). Uttarādhyayanasūtra 1.1.3.7 dismisses the Buddhist claim that mere filtering is sufficient to render water allowable (see also 2.4). Not getting cold water, they might die. Now, where does the Jain Ñātika say they would be reborn?”

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mn56:11.5“Sir, there are gods called ‘mind-bound’. They would be reborn there.

Why is that?

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Because they died with mental attachment.”It is not clear from the text why they must have attachment.

mn56:11.8“Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.”

mn56:11.13“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

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mn56:12.1“What do you think, householder? Take a Jain ascetic who is restrained in all that is to be restrained, is bridled in all that is to be restrained, has shaken off evil in all that is to be restrained, and is curbed in all that is to be restrained.MS has nigaṇṭho nāṭaputto, but I follow PTS nigaṇṭho, in line with the pattern in this sutta and with the parallel at DN2:29.1.
At Isibhāsiyāiṁ 29.19, Vardhamāna ( Mahāvīra) teaches that a sage is savva-vārīhiṁ vārie, “restrained in all restraints”, which clearly parallels our current passage. In that passage, “restraint” refers to stopping the influx of defilements through the five senses, neither delighting in the pleasant nor loathing the unpleasant.
Read vāri as future passive participle (cf. Sanskrit vārya).
Dhuta in the sense “shaken off (evil by means of ascetic practices)” is a characteristic Jain term.
For sabbavāriphuṭo compare ophuṭo at MN99:15.1. In both cases phuṭ appears in a string of terms from the root var, and is possibly a corrupted form, or at least has the same meaning. When going out and coming back they injure many little creatures.Jain ascetics use a soft broom to sweep the path before them to avoid this. Now, what result does the Jain Ñātika say they would incur?”

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mn56:12.5“Sir, the Jain Ñātika says that unintentional acts are not very blameworthy.”

mn56:12.6“But if they are intentional?”

mn56:12.7“Then they are very blameworthy.”

mn56:12.8“But where does the Jain Ñātika say that intention is classified?”

mn56:12.9“In the mental rod, sir.”

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mn56:12.10“Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.”

mn56:12.15“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

mn56:13.1“What do you think, householder? Is this Nāḷandā successful and prosperous, populous, full of people?”

mn56:13.3“Indeed it is, sir.”

mn56:13.4“What do you think, householder? Suppose a man were to come along with a drawn sword and say: ‘In one hour I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’ What do you think, householder? Could he do that?”

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mn56:13.10“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that. How significant is one measly man?”

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mn56:13.12“What do you think, householder? Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along and say: ‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’ What do you think, householder? Could he do that?”

mn56:13.18“Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will. How significant is one measly Nāḷandā?”

mn56:13.20“Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.”

mn56:13.25“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

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mn56:13.26“What do you think, householder? Have you heard how the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way?”This passage is referenced at Mil 5.1.6:16.3.
Daṇḍaka was a vast wilderness covering much of the Deccan; it features heavily in the Rāmāyaṇa. Vettam Mani’s Puranic Encyclopedia informs us that Daṇḍa was a son of Ikṣvāku, founder of the solar dynasty, who gave Daṇḍa the country between the mountains Himālaya and Vindhya. But Daṇḍa raped Arā, the daughter of the hermit Śukra. Śukra destroyed the country of Daṇḍa in a rain of fire. See too Vālmīki Rāmāyaṇa 3.5. Buddhist accounts may be found in the Sarabhaṅga Jātaka at Jataka 522 and Mahāvastu 99. This sage is possibly noted by name at MN116:6.13.
Kaliṅga was a coastal realm in modern Odisha and Andhra Pradesh. Its downfall is related in Jataka 522, although that was a kammic result of vile sin against ascetics rather than by psychic power.
Mejjha’s destruction is told in Jataka 497. There, Mātaṅga features as a wise sage, and it is not clear to me how this relates to the wilderness of that name. In the suttas, the person Mātaṅga was regarded as an enlightened sage of the past (MN116:6.17, Snp1.7 verses 137- ).

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mn56:13.28“I have, sir.”

mn56:14.1“What have you heard?”

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mn56:14.2“I heard that it was because of a malevolent act of will by seers that the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way.”

mn56:14.3“Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.”

mn56:15.1“Sir, I was already delighted and satisfied by the Buddha’s very first simile.As at DN23:30.1. Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way.

mn56:15.3Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

mn56:16.1“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”As at AN8.12.

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mn56:16.2“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. For if the followers of other religions were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying: ‘The householder Upāli has become our disciple!’ And yet the Buddha says: ‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’

mn56:16.7For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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mn56:17.1“For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”

mn56:17.2“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. I have heard, sir, that the ascetic Gotama says this: ‘Gifts should only be given to me, not to others.The same calumny is reported at AN8.12 and AN3.57:1.4. Gifts should only be given to my disciples, not to the disciples of others. 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 the disciples of others.’ Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, we’ll know the proper time for that.

mn56:17.10For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

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mn56:18.1Then the Buddha taught the householder Upāli step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Upāli’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli: “Everything that has a beginning has an end.” Then Upāli saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.”

mn56:18.10“Please, householder, go at your convenience.”

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mn56:19.1And then the householder Upāli approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper, “My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen. If any Jain ascetics come, say this to them: ‘Wait, sir, do not enter.This is even harsher than it appears, for one of the Jains’ rules is not to wait when invited for food (natiṭṭhabhaddantiko, eg. MN12:45.1). From now on the householder Upāli has become a disciple of the ascetic Gotama. His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.’”

mn56:19.8“Yes, sir,” replied the gatekeeper.

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mn56:20.1Dīgha Tapassī heard that Upāli had become a disciple of the ascetic Gotama. He went to the Jain Ñātika and said to him, “Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”

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mn56:20.5“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. But it is possible that Gotama could become Upāli’s disciple.”

mn56:20.7For a second time … and a third time, Dīgha Tapassī said to the Jain Ñātika, “Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.” “It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. But it is possible that Gotama could become Upāli’s disciple.”

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mn56:20.12“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”

mn56:20.13“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”

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mn56:21.1Then Dīgha Tapassī went to Upāli’s home. The gatekeeper saw him coming off in the distance and said to him, “Wait, sir, do not enter. From now on the householder Upāli has become a disciple of the ascetic Gotama. His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.”

mn56:21.8Saying, “No, worthy man, I do not require almsfood,” he turned back and went to the Jain Ñātika and said to him, “Sir, it’s really true that Upāli has become Gotama’s disciple. Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine. For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of other religions. The householder Upāli has been converted by the ascetic Gotama’s conversion magic!”

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mn56:21.13“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple. But it is possible that Gotama could become Upāli’s disciple.”

mn56:21.15For a second time … and a third time, Dīgha Tapassī told the Jain Ñātika that it was really true.

mn56:21.20“It is impossible …

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mn56:21.22Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”

mn56:22.1Then the Jain Ñātika went to Upāli’s home together with a large following of Jain ascetics. The gatekeeper saw him coming off in the distance and said to him: “Wait, sir, do not enter. From now on the householder Upāli has become a disciple of the ascetic Gotama. His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.”

mn56:22.8“Well then, my good gatekeeper, go to Upāli and say: ‘Sir, the Jain Ñātika is waiting outside the gates together with a large following of Jain ascetics. He wishes to see you.’”

mn56:22.11“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said. Upāli said to him,

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“Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”

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mn56:22.15“Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said, “Sir, seats have been prepared in the hall of the middle gate. Please go at your convenience.”

mn56:23.1Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper, “Well then, my good gatekeeper, go to the Jain Ñātika and say to him: ‘Sir, Upāli says you may enter if you wish.’”

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mn56:23.5“Yes, sir,” replied the gatekeeper. He went to the Jain Ñātika and relayed what was said.

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mn56:23.8Then the Jain Ñātika went to the hall of the middle gate together with a large following of Jain ascetics.

Previously, when Upāli saw the Jain Ñātika coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would embrace him and sit him down.Pariggahetvā (“embrace”) is used in only one other passage, where it refers to a nurse cradling a baby’s head (AN5.7, MN58:7.5). But today, having seated himself on the highest and finest seat, he said to the Jain Ñātika, “There are seats, sir. Please sit if you wish.”

mn56:25.1When he said this, the Jain Ñātika said to him: “You’re mad, householder! You’re a moron! You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. Suppose a man went to deliver a pair of testicles, but came back castrated. Or they went to deliver eyes, but came back blinded. In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine. You’ve been converted by the ascetic Gotama’s conversion magic!”

mn56:26.1“Sir, this conversion magic is excellent. This conversion magic is lovely! If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness. Well then, sir, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

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mn56:27.1Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and about to give birth.The age at which girls were considered ready for marriage was sixteen. Then she said to the brahmin, ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’Though the word is not used, this is the dohaḷa, the desire of a (usually pregnant) woman that is as unstoppable as it is irrational. In numerous Jātaka stories as well as across Indian storytelling generally, it serves to send a hero on his journey. For a developed dohaḷa story in the canon, see the legend of Dīghāvu (Khandaka 10

mn56:27.4When she said this, the brahmin said to her, ‘Wait, my dear, until you give birth. If your child is a boy, I’ll buy you a male monkey, but if it’s a girl, I’ll buy a female monkey.’

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mn56:27.8For a second time, and a third time she said to the brahmin, ‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’

mn56:27.11Then that brahmin, because of his love for the brahmin lady, bought a male baby monkey at the market, brought it to her, and said, ‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’

mn56:27.13When he said this, she said to him, ‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say, “Worthy Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’

mn56:27.16Then that brahmin, because of his love for the brahmin lady, took the monkey to Rattapāṇi the dyer and said, ‘Worthy Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’

mn56:27.18When he said this, Rattapāṇi said to him, ‘Sir, this monkey can endure a dying, but not a pounding or a pressing.’

mn56:27.20In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t endure being scrutinized or pressed.

mn56:27.21Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said,

‘Worthy Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’

mn56:27.23When he said this, Rattapāṇi said to him,

‘Sir, this pair of garments can endure a dying, a pounding, and a pressing.’

mn56:27.25In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can endure being scrutinized and pressed.”

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mn56:28.1“Householder, the king and his retinue know you as a disciple of the Jain Ñātika. Whose disciple should we remember you as?”

mn56:29.1When he had spoken, the householder Upāli got up from his seat, arranged his robe over one shoulder, raised his joined palms in the direction of the Buddha, and said to the Jain Ñātika,

“Well then, sir, hear whose disciple I am:

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mn56:30.1“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?”“When did you compose” is also at DN21:1.6.1.

mn56:30.2“Sir, suppose there was a large heap of many different flowers. A deft garland-maker or their apprentice could tie them into a colorful garland. In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities.Upāli is playing on the dual senses of vaṇṇa as both “praise” and “beauty”. In doing so, he implicitly answers Mahāvīra’s question: he is adept at poetic improvisation (paṭibhāna). Who, sir, would not praise the praiseworthy?”

mn56:31.1Unable to bear this honor paid to the Buddha, the Jain Ñātika spewed hot blood from his mouth there and then.The Pali commentary says this was the cause of his death in Pāvā soon after, which supports the contention that Pāvā is Pāvārika. The Jain Kalpasūtra, however, tells a very different story, of a triumphant leader who, having lived a long and exemplary life, mindfully departed this world in honor and dignity, to the consternation of the gods

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ.

Atha kho dīghatapassī nigaṇṭho nāḷandāyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca: "saṁvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā"ti.

Evaṁ vutte, dīghatapassī nigaṇṭho aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

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Ekamantaṁ nisinnaṁ kho dīghatapassiṁ nigaṇṭhaṁ bhagavā etadavoca: "kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā"ti?

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2"Na kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa ‘kammaṁ, kamman’ti paññapetuṁ; ‘daṇḍaṁ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṁ nigaṇṭhassa nāṭaputtassa paññapetun"ti.

3"Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā"ti?

4"Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṁ — kāyadaṇḍaṁ, vacīdaṇḍaṁ, manodaṇḍan"ti.

5"Kiṁ pana, tapassi, aññadeva kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan"ti?

6"Aññadeva, āvuso gotama, kāyadaṇḍaṁ, aññaṁ vacīdaṇḍaṁ, aññaṁ manodaṇḍan"ti.

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7"Imesaṁ pana, tapassi, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ daṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṁ, yadi vā vacīdaṇḍaṁ, yadi vā manodaṇḍan"ti?

8"Imesaṁ kho, āvuso gotama, tiṇṇaṁ daṇḍānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ kāyadaṇḍaṁ nigaṇṭho nāṭaputto mahāsāvajjataraṁ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṁ, no tathā manodaṇḍan"ti.

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9"Kāyadaṇḍanti, tapassi, vadesi"?

10"Kāyadaṇḍanti, āvuso gotama, vadāmi".

11"Kāyadaṇḍanti, tapassi, vadesi"?

12"Kāyadaṇḍanti, āvuso gotama, vadāmi".

13"Kāyadaṇḍanti, tapassi, vadesi"?

14"Kāyadaṇḍanti, āvuso gotama, vadāmī"ti.

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15Itiha bhagavā dīghatapassiṁ nigaṇṭhaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpesi.

16Evaṁ vutte, dīghatapassī nigaṇṭho bhagavantaṁ etadavoca: "tvaṁ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā"ti?

17"Na kho, tapassi, āciṇṇaṁ tathāgatassa ‘daṇḍaṁ, daṇḍan’ti paññapetuṁ; ‘kammaṁ, kamman’ti kho, tapassi, āciṇṇaṁ tathāgatassa paññapetun"ti?

18"Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā"ti?

19"Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ — kāyakammaṁ, vacīkammaṁ, manokamman"ti.

20"Kiṁ panāvuso gotama, aññadeva kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman"ti?

21"Aññadeva, tapassi, kāyakammaṁ, aññaṁ vacīkammaṁ, aññaṁ manokamman"ti.

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22"Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman"ti?

23"Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman"ti.

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24"Manokammanti, āvuso gotama, vadesi"?

25"Manokammanti, tapassi, vadāmi".

26"Manokammanti, āvuso gotama, vadesi"?

27"Manokammanti, tapassi, vadāmi".

28"Manokammanti, āvuso gotama, vadesi"?

29"Manokammanti, tapassi, vadāmī"ti.

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30Itiha dīghatapassī nigaṇṭho bhagavantaṁ imasmiṁ kathāvatthusmiṁ yāvatatiyakaṁ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

31Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṁ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ; disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca: "handa kuto nu tvaṁ, tapassi, āgacchasi divā divassā"ti?

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"Ito hi kho ahaṁ, bhante, āgacchāmi samaṇassa gotamassa santikā"ti.

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"Ahu pana te, tapassi, samaṇena gotamena saddhiṁ kocideva kathāsallāpo"ti?

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"Ahu kho me, bhante, samaṇena gotamena saddhiṁ kocideva kathāsallāpo"ti.

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"Yathā kathaṁ pana te, tapassi, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo"ti?

Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ nigaṇṭhassa nāṭaputtassa ārocesi.

Evaṁ vutte, nigaṇṭho nāṭaputto dīghatapassiṁ nigaṇṭhaṁ etadavoca: "sādhu sādhu, tapassi. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṁ. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya. Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo"ti.

32Evaṁ vutte, upāli gahapati nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "sādhu sādhu, bhante dīghatapassī. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ bhadantena tapassinā samaṇassa gotamassa byākataṁ. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya. Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.

Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṁ; seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākilañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati; evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi. Handa cāhaṁ, bhante, gacchāmi samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropessāmī"ti.

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"Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā"ti.

33Evaṁ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī"ti.

"Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā"ti.

Dutiyampi kho dīghatapassī … pe … tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "na kho metaṁ, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī"ti.

"Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyya. Gaccha tvaṁ, gahapati, samaṇassa gotamassa imasmiṁ kathāvatthusmiṁ vādaṁ āropehi. Ahaṁ vā hi, gahapati, samaṇassa gotamassa vādaṁ āropeyyaṁ, dīghatapassī vā nigaṇṭho, tvaṁ vā"ti.

"Evaṁ, bhante"ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā padakkhiṇaṁ katvā yena pāvārikambavanaṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho upāli gahapati bhagavantaṁ etadavoca:

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34"Āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho"ti?

35"Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho"ti.

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36"Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo"ti?

37"Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo"ti.

38"Yathā kathaṁ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṁ kocideva kathāsallāpo"ti?

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Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṁ kathāsallāpo taṁ sabbaṁ upālissa gahapatissa ārocesi.

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39Evaṁ vutte, upāli gahapati bhagavantaṁ etadavoca: "sādhu sādhu, bhante tapassī. Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena evamevaṁ dīghatapassinā nigaṇṭhena bhagavato byākataṁ. Kiñhi sobhati chavo manodaṇḍo imassa evaṁ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo"ti.

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"Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo"ti.

"Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo"ti.

40"Taṁ kiṁ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṁ alabhamāno kālaṁ kareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṁ paññapetī"ti?

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41"Atthi, bhante, manosattā nāma devā tattha so upapajjati".

42"Taṁ kissa hetu"?

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43"Asu hi, bhante, manopaṭibaddho kālaṁ karotī"ti.

44"Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’"ti.

"Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo"ti.

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45"Taṁ kiṁ maññasi, gahapati, idhassa nigaṇṭho nāṭaputto cātuyāmasaṁvarasaṁvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṁ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṁ vipākaṁ paññapetī"ti?

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46"Asañcetanikaṁ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṁ paññapetī"ti.

47"Sace pana, gahapati, cetetī"ti?

48"Mahāsāvajjaṁ, bhante, hotī"ti.

49"Cetanaṁ pana, gahapati, nigaṇṭho nāṭaputto kismiṁ paññapetī"ti?

50"Manodaṇḍasmiṁ, bhante"ti.

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51"Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’"ti.

"Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo"ti.

52"Taṁ kiṁ maññasi, gahapati, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā"ti?

53"Evaṁ, bhante, ayaṁ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā"ti.

54"Taṁ kiṁ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṁ vadeyya: ‘Ahaṁ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ karissāmī’ti. Taṁ kiṁ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātun"ti?

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55"Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṁsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kātuṁ. Kiñhi sobhati eko chavo puriso"ti.

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56"Taṁ kiṁ maññasi, gahapati, idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṁ vadeyya: ‘Ahaṁ imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ karissāmī’ti. Taṁ kiṁ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṁ nāḷandaṁ ekena manopadosena bhasmaṁ kātun"ti?

57"Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṁsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṁ kātuṁ. Kiñhi sobhati ekā chavā nāḷandā"ti.

58"Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’"ti.

59"Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo"ti.

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60"Taṁ kiṁ maññasi, gahapati, sutaṁ te daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁmātaṅgāraññaṁ araññaṁ araññabhūtan"ti?

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61"Evaṁ, bhante, sutaṁ me daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan"ti.

62"Taṁ kiṁ maññasi, gahapati, kinti te sutaṁ kena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan"ti?

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63"Sutaṁ metaṁ, bhante, isīnaṁ manopadosena taṁ daṇḍakīraññaṁ kāliṅgāraññaṁ majjhāraññaṁ mātaṅgāraññaṁ araññaṁ araññabhūtan"ti.

64"Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ. Bhāsitā kho pana te, gahapati, esā vācā: ‘sacce ahaṁ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’"ti.

65"Purimenevāhaṁ, bhante, opammena bhagavato attamano abhiraddho. Api cāhaṁ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṁ bhagavantaṁ paccanīkaṁ kātabbaṁ amaññissaṁ.

Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.

66"Anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī"ti.

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"Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ nāḷandaṁ paṭākaṁ parihareyyuṁ: ‘upāli amhākaṁ gahapati sāvakattaṁ upagato’ti. Atha ca pana maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, gahapati, karohi, anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.

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

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67"Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī"ti.

"Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha: ‘dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. Sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: ‘mayhameva dānaṁ dātabbaṁ, nāññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, nāññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, nāññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, nāññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṁ jānissāma.

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

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68Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ — dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi upāliṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi — dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva upālissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: "handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā"ti.

"Yassadāni tvaṁ, gahapati, kālaṁ maññasī"ti.

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69Atha kho upāli gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sakaṁ nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āmantesi: "ajjatagge, samma dovārika, āvarāmi dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace koci nigaṇṭho āgacchati tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’"ti.

"Evaṁ, bhante"ti kho dovāriko upālissa gahapatissa paccassosi.

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70Assosi kho dīghatapassī nigaṇṭho: "upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato"ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "sutaṁ metaṁ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṁ upagato"ti.

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"Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā"ti.

Dutiyampi kho dīghatapassī nigaṇṭho … pe … tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "sutaṁ metaṁ, bhante … pe … upālissa gahapatissa sāvakattaṁ upagaccheyyā"ti.

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"Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no"ti.

"Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no"ti.

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71Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṁ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṁ nigaṇṭhaṁ dūratova āgacchantaṁ. Disvāna dīghatapassiṁ nigaṇṭhaṁ etadavoca: "tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī"ti.

"Na me, āvuso, piṇḍakena attho"ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "Saccaṁyeva kho, bhante, yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Etaṁ kho te ahaṁ, bhante, nālatthaṁ, na kho me, bhante, ruccati yaṁ upāli gahapati samaṇassa gotamassa vādaṁ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā"ti.

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"Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā"ti.

Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "Saccaṁyeva, bhante … pe … upālissa gahapatissa sāvakattaṁ upagaccheyyā"ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "Saccaṁyeva kho, bhante … pe … upālissa gahapatissa sāvakattaṁ upagaccheyyā"ti.

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"Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no"ti.

72Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena upālissa gahapatissa nivesanaṁ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ. Disvāna nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato. Āvaṭaṁ dvāraṁ nigaṇṭhānaṁ nigaṇṭhīnaṁ, anāvaṭaṁ dvāraṁ bhagavato bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī"ti.

"Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṁ gahapatiṁ evaṁ vadehi: ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’"ti.

"Evaṁ, bhante"ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca: "nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ bahidvārakoṭṭhake ṭhito; so te dassanakāmo"ti.

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"Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī"ti.

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"Evaṁ, bhante"ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṁ gahapatiṁ etadavoca: "paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṁ maññasī"ti.

73Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā dovārikaṁ āmantesi: "Tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ evaṁ vadehi: ‘upāli, bhante, gahapati evamāha — pavisa kira, bhante, sace ākaṅkhasī’"ti.

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"Evaṁ, bhante"ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "upāli, bhante, gahapati evamāha: ‘pavisa kira, bhante, sace ākaṅkhasī’"ti.

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Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṁ yena majjhimā dvārasālā tenupasaṅkami.

Atha kho upāli gahapati — yaṁ sudaṁ pubbe yato passati nigaṇṭhaṁ nāṭaputtaṁ dūratova āgacchantaṁ disvāna tato paccuggantvā yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca taṁ uttarāsaṅgena sammajjitvāpariggahetvā nisīdāpeti so — dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "saṁvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā"ti.

Evaṁ vutte, nigaṇṭho nāṭaputto upāliṁ gahapatiṁ etadavoca: "ummattosi tvaṁ, gahapati, dattosi tvaṁ, gahapati. ‘Gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṁ, gahapati, ‘gacchāmahaṁ, bhante, samaṇassa gotamassa vādaṁ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṁ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā"ti.

74"Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā … pe … vessā … pe … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti. Tena hi, bhante, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.

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75Bhūtapubbaṁ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca: ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.

Evaṁ vutte, so brāhmaṇo taṁ māṇavikaṁ etadavoca: ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṁ, bhoti, kumārikaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpikaṁ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.

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Dutiyampi kho, bhante, sā māṇavikā … pe … tatiyampi kho, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca: ‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.

76Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṁ kiṇitvā ānetvā taṁ māṇavikaṁ etadavoca: ‘Ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.

Evaṁ vutte, bhante, sā māṇavikā taṁ brāhmaṇaṁ etadavoca: ‘gaccha tvaṁ, brāhmaṇa, imaṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ evaṁ vadehi — icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.

77Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṁ makkaṭacchāpakaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca: ‘icchāmahaṁ, samma rattapāṇi, imaṁ makkaṭacchāpakaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.

Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: ‘Ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.

Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo.

78Atha kho, bhante, so brāhmaṇo aparena samayena navaṁ dussayugaṁ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṁ rajakaputtaṁ etadavoca:

‘icchāmahaṁ, samma rattapāṇi, imaṁ navaṁ dussayugaṁ pītāvalepanaṁ nāma raṅgajātaṁ rajitaṁ ākoṭitapaccākoṭitaṁ ubhatobhāgavimaṭṭhan’ti.

Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca:

‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.

Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā"ti.

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79"Sarājikā kho, gahapati, parisā evaṁ jānāti: ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṁ, gahapati, sāvakaṁ dhāremā"ti?

Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca:

"Tena hi, bhante, suṇohi yassāhaṁ sāvako"ti:

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80"Dhīrassa vigatamohassa,
Pabhinnakhīlassa vijitavijayassa;
Anīghassa susamacittassa,
Vuddhasīlassa sādhupaññassa;
Vesamantarassa vimalassa,
Bhagavato tassa sāvakohamasmi.

81Akathaṅkathissa tusitassa,
Vantalokāmisassa muditassa;
Katasamaṇassa manujassa,
Antimasārīrassa narassa;
Anopamassa virajassa,
Bhagavato tassa sāvakohamasmi.

82Asaṁsayassa kusalassa,
Venayikassa sārathivarassa;
Anuttarassa ruciradhammassa,
Nikkaṅkhassa pabhāsakassa;
Mānacchidassa vīrassa,
Bhagavato tassa sāvakohamasmi.

83Nisabhassa appameyyassa,
Gambhīrassa monapattassa;
Khemaṅkarassa vedassa,
Dhammaṭṭhassa saṁvutattassa;
Saṅgātigassa muttassa,
Bhagavato tassa sāvakohamasmi.

84Nāgassa pantasenassa,
Khīṇasaṁyojanassa muttassa;
Paṭimantakassa dhonassa,
Pannadhajassa vītarāgassa;
Dantassa nippapañcassa,
Bhagavato tassa sāvakohamasmi.

85Isisattamassa akuhassa,
Tevijjassa brahmapattassa;
Nhātakassa padakassa,
Passaddhassa viditavedassa;
Purindadassa sakkassa,
Bhagavato tassa sāvakohamasmi.

86Ariyassa bhāvitattassa,
Pattipattassa veyyākaraṇassa;
Satimato vipassissa,
Anabhinatassa no apanatassa;
Anejassa vasippattassa,
Bhagavato tassa sāvakohamasmi.

87Samuggatassa jhāyissa,
Ananugatantarassa suddhassa;
Asitassa hitassa,
Pavivittassa aggappattassa;
Tiṇṇassa tārayantassa,
Bhagavato tassa sāvakohamasmi.

88Santassa bhūripaññassa,
Mahāpaññassa vītalobhassa;
Tathāgatassa sugatassa,
Appaṭipuggalassa asamassa;
Visāradassa nipuṇassa,
Bhagavato tassa sāvakohamasmi.

89Taṇhacchidassa buddhassa,
Vītadhūmassa anupalittassa;
Āhuneyyassa yakkhassa,
Uttamapuggalassa atulassa;
Mahato yasaggapattassa,
Bhagavato tassa sāvakohamasmī"ti.

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90"Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā"ti?

"Seyyathāpi, bhante, nānāpupphānaṁ mahāpuppharāsi, tamenaṁ dakkho mālākāro vā mālākārantevāsī vā vicittaṁ mālaṁ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṁ na karissatī"ti?

Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti.

Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.