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Majjhima Nikaya

# MN 56 Upāli Sutta (The Householder Upāli) MN 56

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    [page 1]
    MN 56
    Upāli Sutta
    “The Householder Upāli”
    Translated by Candana Bhikkhu

    Copyright © Candana Bhikkhu 2021

    I have personally heard this.

    At one time, the Blessed One was staying in Nālanda, at the Mango Orchard that
    was owned by Pāvārika.
    It was during that time that naked ascetic Nigaṇṭha Nāṭaputta was also staying in
    Nālanda, along with a large retinue of his Jain ascetics, while being supported by
    his lay followers.

    Then, one of Nigaṇṭha’s naked ascetic students, by the name of Dīgha Tapassī
    went wandering for alms in Nālanda, and on returning from his alms round, after
    the meal, went over to where the Blessed One was staying at the Mango Orchard.
    Once there, the naked ascetic, Dīgha Tapassī, the Nigaṇṭha follower exchanged
    friendly greetings and stood to one side. Then the Blessed One said this to him:
    “Tapassī, there are seats available, if you wish, you may go ahead and sit down.”

    And Dīgha Tapassī, took a low seat and the Blessed One said this:

    “Tapassī, how many types of actions (kamma) does the naked ascetic Nigaṇṭha
    Nāṭaputta identify that are evil and unwholesome in nature; that bring about the
    execution of evil and unwholesome actions?”

    And the Nigaṇṭha follower Dīgha Tapassī, the naked ascetic replied:

    “Friend Gautama, in teaching us, Nigaṇṭha Nāṭaputta does not usually use terms
    like “actions.” Instead, he speaks of and describes such matters in terms of
    “offences.”

    “In that case, Tapassī, how many types of offences does Nigaṇṭha Nāṭaputta
    identify that are evil and unwholesome in nature; that bring about the execution of
    evil and unwholesome actions?”

    “Friend, Gautama, Nigaṇṭha Nāṭaputta has declared three offences in reference to
    committing evil and unwholesome actions; that bring about the execution of evil

    [page 2]
    and unwholesome actions. These are: bodily offence, verbal offence, and mental
    offence.”

    “And how, Tapassī, are these offences different from each other? Are they one and
    the same, or are they to be distinguished from each other?”

    “Friend, Gautama, bodily offence is one thing, verbal offence is another, and
    mental offence is yet another.”

    “In that case, Tapassī, from these three offences that are described as being
    different from each other, which one does Nigaṇṭha Nāṭaputta identify and declare
    as the most significant and blameworthy, in committing evil and unwholesome
    actions; that bring about the execution of evil and unwholesome actions? Is it the
    bodily offence, verbal offence, or mental offence?”

    “Friend Gautama, of these three offences that are described as being different from
    each other, it is the bodily offence that Nigaṇṭha Nāṭaputta identifies and declares
    as the most significant and blameworthy, in committing evil and unwholesome
    actions; that bring about the execution of evil and unwholesome actions, and not so
    much the verbal offence or mental offence.”

    “Tapassī, are you saying the bodily offence is the most significant and
    blameworthy?”

    “Yes, Friend Gautama, I say it is the bodily offence that is the most significant and
    blameworthy.”

    “Tapassī, are you saying the bodily offence is the most significant and
    blameworthy?”

    “Yes, Friend Gautama, I say it is the bodily offence that is the most significant and
    blameworthy.”

    “Tapassī, are you saying the bodily offence is the most significant and
    blameworthy?”

    “Yes, Friend Gautama, I say it is the bodily offence that is the most significant and
    blameworthy.”

    [page 3]
    In this manner, the Blessed One made certain that the naked ascetic Dīgha Tapassī
    maintained his position by stating it repeatedly three times. And when this was
    said, Dīgha Tapassī, the naked ascetic asked the Blessed One:

    “Friend Gautama, and how many types of offences do you identify that are evil and
    unwholesome in nature; that bring about the execution of evil and unwholesome
    actions?”

    “Friend, Tapassī, it is not the practice of the Tathāgatas to use the term “offence.”
    It is our practice to use term “action” instead.

    “In that case, Friend Gautama, how many types of actions do you identify that are
    evil and unwholesome in nature; that bring about the execution of evil and
    unwholesome actions?”

    “Tapassī, I declare three types of actions that are responsible in reference to
    committing evil and unwholesome actions; that bring about the execution of evil
    and unwholesome actions. These are: bodily actions, verbal actions, and mental
    actions.”

    “And how, Friend Gautama, are these actions different from each other? Are they
    one and the same, or are they to be distinguished from each other?”

    “Tapassī, bodily action is one thing, verbal action is another, and mental action is
    yet another.”

    “In that case, Friend Gautama from these three actions that are described as being
    different from each other, which one do you identify and declare as the most
    significant and blameworthy, in committing evil and unwholesome actions; that
    bring about the execution of evil and unwholesome actions? Is it the bodily action,
    verbal action, or mental action?”

    “Tapassī, of these three actions that are described as being different from each
    other, it is the mental action that I identify and declare as the most significant and
    blameworthy, in committing evil and unwholesome actions; that bring about the
    execution of evil and unwholesome actions, and not so much the verbal offence or
    mental offence.”

    “Friend Gautama, are you saying the mental action is the most significant and
    blameworthy?”

    [page 4]
    “Yes, Tapassī, I say it is the mental action that is the most significant and
    blameworthy.”

    “Friend Gautama, are you saying the mental action is the most significant and
    blameworthy?”

    “Yes, Tapassī, I say it is the mental action that is the most significant and
    blameworthy.”

    “Friend Gautama, are you saying the mental action is the most significant and
    blameworthy?”

    “Yes, Tapassī, I say it is the mental action that is the most significant and
    blameworthy.”

    In this manner, the Nigaṇṭha follower, the naked ascetic Dīgha Tapassī made
    certain that The Blessed One maintained his position by stating it repeatedly three
    times. And once this exchange was over, Dīgha Tapassī got up from his seat and
    went back to his teacher, Nigaṇṭha Nāṭaputta.

    Meanwhile, the naked ascetic Nigaṇṭha Nāṭaputta was seated surrounded by a large
    gathering of lay supporters from Bālaka, headed by the wealthy householder,
    Upāli.

    In seeing Dīgha Tapassī approach his assembly, Nigaṇṭha Nāṭaputta asked him:

    “Tapassī, where are you coming from at this time of day?”

    “Bhante, I am coming from the presence of the recluse Gautama.”

    “Ah, and did you engage in any discussion with the recluse Gautama?”

    “Yes, Bhante, I did engage in a discussion with the recluse Gautama.”

    “And what was the nature of the discussion that took place between you and the
    recluse Gautama, Tapassī?'

    Then the naked ascetic, the Nigaṇṭha follower, Dīgha Tapassī related the entire
    conversation that took place between himself and The Blessed One.

    [page 5]
    And when this was related, Nigaṇṭha Nāṭaputta said to the naked ascetic Dīgha
    Tapassī:

    “Very Good! Tapassī! You are, after all, a very good student of mine, well-versed
    in the teachings I proclaim; thoroughly understanding your teacher’s dispensation
    correctly. For how could the trivial mental offence be in any way as important or
    significance as the physical offence? On the contrary, it is the physical offence that
    is the most significant and blameworthy in committing evil and unwholesome
    actions; that brings about the execution of evil and unwholesome actions, and not
    so much the verbal offence or mental offence. Tapassī, you have indeed said the
    right thing to the recluse Gautama.”

    When this was said, the householder Upāli, the most prominent lay supporter of the
    Nigaṇṭhas, exclaimed:

    “Very good, Bhante! It is truly great that the Venerable Dīgha Tapassī, being a
    very good student and well-versed in the teachings you proclaim; thoroughly
    understands the teacher’s dispensation correctly. For how could the trivial mental
    offence be in any way as important or significance as the physical offence? On the
    contrary, it is the physical offence that is the most significant and blameworthy, in
    committing evil and unwholesome actions; that brings about the execution of evil
    and unwholesome actions, and not so much the verbal offence or mental offence.

    Bhante, I will now go to the recluse Gautama, and bring up this subject again to
    him, as I challenge him on his doctrine by debating with him refuting his doctrine,
    and if he maintains his position that he did with the Venerable Dīgha Tapassī, then
    just like a stronger man would grab hold of a long-haired lamb by its fleece,
    dragging it this way and that as one pleases, in the same way, I will drag the
    recluse Gautama this way and that, as I debate with him refuting his doctrine.
    Just like a strong distillery worker would fling the massive distilling mixer into the
    deep vat and grabbing hold of its end, he would pull it towards him, mixing and
    dragging its contents this way and that, in the same way, I will drag the recluse
    Gautama this way and that, as I debate with him refuting his doctrine.
    Just like a strong distillery worker would grab hold of the distillery strainer by its
    ears, as he tosses its contents up and down, turning and shaking it upside down,
    dragging it this way and that, in the same way, I will drag the recluse Gautama this
    way and that, as I debate with him refuting his doctrine.

    [page 6]
    And just like a 60-year-old elephant that jumps into a deep pond and enjoys
    entertaining itself by playing the game of hemp-washing, in the same way, I will
    have fun with the recluse Gautama, as I debate with him.”

    Now, I’m off, Bhante, as I go and debate with the recluse Gautama!”

    “Very good, Householder! Go, and debate with the recluse Gautama, refuting his
    doctrine. Because, either I should go, or my good student, Dīgha Tapassī, or you
    yourself should go and do it.”

    At that point, the naked ascetic Dīgha Tapassī interjected by exclaiming:

    “Bhante, I don’t think that sending the householder Upāli to go and debate with the
    recluse Gautama is a good idea, for the recluse Gautama is a magician. He is
    intelligent and crafty; he knows how to entice and convert the disciples of other
    teachers and sects.”

    “It’s impossible Tapassī!” Nigaṇṭha Nāṭaputta retorted hastily, as he continued,

    “It’s just not possible, Tapassī, that my devout disciple, the householder Upāli
    should ever become the disciple of the recluse Gautama. But it is possible that the
    recluse Gautama would himself become the disciple of the householder Upāli, my
    own disciple. Anyhow, either I should go, or you yourself, Dīgha Tapassī, or my
    good lay disciple Upāli, should go and debate with the recluse Gautama, refuting
    his doctrine.”

    A second time, the naked ascetic Dīgha Tapassī repeated his concern:

    “Bhante, I don’t think that sending the householder Upāli, to go and debate with
    the recluse Gautama is a good idea, for the recluse Gautama is a magician. He is
    intelligent and crafty; he knows how to entice and convert the disciples of other
    teachers and sects.”

    And a second time, Nigaṇṭha Nāṭaputta retorted:
    “It’s impossible Tapassī! It’s just not possible, Tapassī, that my devout disciple,
    the householder Upāli should ever become the disciple of the recluse Gautama. But
    it is possible that the recluse Gautama would himself become the disciple of the
    householder Upāli, my own disciple. Anyhow, either I should go, or you yourself,
    Dīgha Tapassī, or my good lay disciple Upāli, should go and debate with the
    recluse Gautama, refuting his doctrine.”

    [page 7]
    And a third and final time, the naked ascetic Dīgha Tapassī repeated his concern:

    “Bhante, I don’t think that sending the householder Upāli, to go and debate with
    the recluse Gautama is a good idea, for the recluse Gautama is a magician. He is
    intelligent and crafty; he knows how to entice and convert the disciples of other
    teachers and sects.”

    And a third time, Nigaṇṭha Nāṭaputta retorted:
    “It’s impossible Tapassī! It’s just not possible, Tapassī, that my devout disciple,
    the householder Upāli should ever become the disciple of the recluse Gautama. But
    it is possible that the recluse Gautama would himself become the disciple of the
    householder Upāli, my own disciple. Anyhow, either I should go, or you yourself,
    Dīgha Tapassī, or my good lay disciple Upāli, should go and debate with the
    recluse Gautama, refuting his doctrine.”

    Then, the householder Upāli, the follower of Nigaṇṭha Nāṭaputta said:

    “Bhante, in that case, I will go now,” as he got up from his seat, paid homage to his
    teacher and after circumambulating him, he left for the Pāvārika Mango Orchard.
    In approaching the Blessed One, the householder Upāli, the disciple of the
    Nigaṇṭha Nāṭaputta paid his respects and then sat to one side and said:

    “Bhante, did the Nigaṇṭha follower, the naked ascetic Dīgha Tapassī come here,
    earlier today?”

    “Householder, the Nigaṇṭha follower, the naked ascetic Dīgha Tapassī came here,
    earlier today.”

    “Bhante, did any conversation take place with the Nigaṇṭha follower, the naked
    ascetic Dīgha Tapassī?”

    “A conversation did take place with the Nigaṇṭha follower, the naked ascetic Dīgha
    Tapassī.”
    “Bhante, and what may I ask was the topic of conversation with the Nigaṇṭha
    follower, the naked ascetic Dīgha Tapassī?'

    And The Blessed One related the entire discussion that took place between Him
    and the Nigaṇṭha follower, the naked ascetic Dīgha Tapassī.

    [page 8]
    “Very Good! The Venerable Tapassī explained it accurately! After all, he is a very
    good student, well-versed in the doctrine of our teacher; thoroughly understanding
    his teacher’s dispensation correctly. For how could the trivial mental offence be in
    any way as important or significance as the physical offence? On the contrary, it is
    the physical offence that is the most significant and blameworthy in committing
    evil and unwholesome actions; that brings about the execution of evil and
    unwholesome actions, and not so much the verbal offence or mental offence.

    “Householder, if you also base your understanding of truth on this doctrine,
    holding on to it as true and are willing to discuss it further, then perhaps we can
    have a conversation on this matter.”

    “Bhante, I also base my understanding of truth on this doctrine, holding on to it as
    truth and am willing to discuss it further. So, yes, let us have a conversation on this
    matter.”

    “What do you think, householder? Suppose there is a follower of Nigaṇṭha
    Nāṭaputta, a naked ascetic, who suddenly becomes gravely ill. However, although
    being afflicted with a serious disease, suffering and in pain, burning with fever, he
    continues to reject any cold water (which is not allowed according to your
    teacher’s doctrine), while insisting on taking only hot water (which is allowed,
    according to your teacher’s doctrine). Now, because of him adhering to his
    teacher’s instruction of not taking any cold water, he dies.

    Now that he is dead, householder, where does your teacher say this man would be
    reborn?”

    “Bhante, there are divine beings, Devas that are called “mentally-tied,” he will be
    reborn amongst them. And why is that? It is because he died while being tied by
    the mind.”

    “Householder, householder! Think carefully before you reply. What you said
    earlier does not agree with what you’re saying now. Householder, you clearly
    stated earlier the words:
    ‘I also base my understanding of truth on this doctrine, holding on to it as truth
    and am willing to discuss it further. So, yes, let us have a conversation on this
    matter.’”

    “Bhante, despite what the Blessed One says, nevertheless, I firmly believe that it is
    the physical offence that is the most significant and blameworthy in committing

    [page 9]
    evil and unwholesome actions; that brings about the execution of evil and
    unwholesome actions, and not so much the verbal offence or mental offence.”

    “In that case, householder? Suppose there is a follower of Nigaṇṭha Nāṭaputta, a
    naked ascetic, who restrains himself while using the four kinds of suppression;
    being restrained, in regard to all evil behavior; devoted fully to restraining himself
    against all evil, but in doing so, as he moves about, walking here and there, he
    inflicts death and destruction to many small living beings. Now, householder, what
    does your teacher, the Nigaṇṭha Nāṭaputta declare to be the result of such
    behavior?”

    “Bhante, my teacher, the Nigaṇṭha Nāṭaputta declares whatever is unintentional to
    be of no significance.

    “But, householder, what if it were intentional?”

    “In that case, Bhante, it becomes of great significance and is blameworthy.”

    “And in what type of offence is it, householder, that your teacher identifies and
    declares the presence of intention?”

    “It is in mental offence, Bhante.”

    “Householder, householder! Think carefully before you reply. What you said
    earlier does not agree with what you’re saying now. Householder, you clearly
    stated earlier the words:
    ‘I also base my understanding of truth on this doctrine, holding on to it as truth
    and am willing to discuss it further. So, yes, let us have a conversation on this
    matter.’”

    “Bhante, despite what the Blessed One says, nevertheless, it is the physical offence
    that is the most significant and blameworthy in committing evil and unwholesome
    actions; that brings about the execution of evil and unwholesome actions, and not
    so much the verbal offence or mental offence.”

    “What do you think, householder, is Nālandā densely populated? And are the
    people of Nālanda rich and prosperous?”

    “Bhante, Nālanda is indeed densely populated, and its people are truly rich and
    prosperous.”

    [page 10]
    “Householder, suppose a strong and powerful man would come brandishing an
    unsheathed sword in hand, shouting: ‘Within an instant, I will turn the whole of
    Nālanda into a mass of flesh, a pile of dead flesh!’ Now, householder, would he be
    able to do it?”

    “Bhante, even if there were ten, twenty, thirty, or even forty men to join him in
    such an evil act, they would still be unable to do it, in an instant; Let alone, one
    evil man, such as that?”

    “Householder, suppose a recluse or a brahmin, who has the ability to wield psychic
    powers with his mind, who says: ‘Within an instant, I will reduce the whole of
    Nālanda into ashes with a single defiled and evil intention.’ Now, householder,
    would he, by wielding psychic power with his mind, be able to turn Nālanda into
    ashes in an instant, with a single defiled and evil intention?”

    “Bhante, such a recluse or brahmin by wielding psychic powers with his mind
    would be able to turn ten, twenty, thirty, forty, or even fifty such Nālandas into
    ashes in an instant, with a single defiled and evil intention. Let alone a single trivial
    Nālanda?”

    “Householder, householder! Think carefully before you reply. What you said
    earlier does not agree with what you’re saying now. Householder, you clearly
    stated earlier the words:
    ‘I also base my understanding of truth on this doctrine, holding on to it as truth
    and am willing to discuss it further. So, yes, let us have a conversation on this
    matter.’”

    “Bhante, despite what the Blessed One says, nevertheless, it is the physical offence
    that is the most significant and blameworthy in committing evil and unwholesome
    actions; that brings about the execution of evil and unwholesome actions, and not
    so much the verbal offence or mental offence.”

    “Householder, are you familiar as to how the Daṇḍaka, Kālinga, Mejjha, and
    Mātanga Forests came into being?

    “Yes, Bhante.”

    “And how exactly, householder, did these forests come into being?”

    [page 11]
    “Bhante, I have heard that they are the result of a hateful mental act performed by
    some meditating yogis.”

    “Householder, householder! Think carefully before you reply. What you said
    earlier does not agree with what you’re saying now. Householder, you clearly
    stated earlier the words:
    ‘I also base my understanding of truth on this doctrine, holding on to it as truth
    and am willing to discuss it further. So, yes, let us have a conversation on this
    matter.’”

    “Bhante, I was fully satisfied and delighted even with the very first simile the
    Blessed One presented to me, nevertheless, as I wished to hear more of the
    wonderful illustrations and explanations given by the Blessed One, I intentionally
    prolonged our discussion, feigning opposition. And now, I understand Bhante.
    Now, I understand Blessed Lord.

    It is simply magnificent, Bhante! It is excellent, Lord! The Blessed One has made
    the Dhamma clear to me in many ways. I feel as though the Tathāgata turned
    upright what had been turned upside down, revealing what was hidden; showing
    the correct path to someone who was lost; as though one were to bring a lamp into
    the darkness, for all those with eyesight to see.
    Bhante, I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of
    Bhikkhus. May the Blessed One accept and remember me as one of his lay
    followers, who has gone to him for refuge, for life.”

    “Householder, think carefully before you act. For it is important for such a
    distinguished person like yourself to consider your role within the community
    thoroughly first, prior to making such a declaration.”

    “Bhante, now I am even more impressed, touched and fully certain in my heart; so
    utterly delighted to hear these words of the Blessed One: ‘Householder, think
    carefully before you act. For it is important for such a distinguished person like
    yourself to consider your role within the community thoroughly first, prior to
    making such a declaration!’ After all, if it were any of the leaders of other sects, in
    hearing they were about to acquire me as their disciple and supporter, they would
    immediately carry me about like a banner through the streets of Nālanda,
    announcing to everyone how, “the householder Upāli is now my disciple and
    supporter!” yet here, not only do I not see the Blessed One doing such a thing,
    quite the contrary, He is even cautioning me with His words of advice, by saying:

    [page 12]
    ‘Householder, think carefully before you act. For it is important for such a
    distinguished person like yourself to consider your role within the community
    thoroughly first, prior to making such a declaration.’

    “Therefore, Bhante, for the second time, I go for refuge to the Blessed One, to the
    Dhamma, and to the Sangha of Bhikkhus. May the Blessed One accept and
    remember me as one of his lay followers, who has gone to him for refuge, for
    life.”

    “Householder, remember that for a long time, your clan has been an avid supporter
    of the naked Nigaṇṭhas, and to this end, you should consider that alms continue to
    be offered to them when they approach your home.”

    “Bhante, now I am even more impressed, touched and joyful in my heart; so utterly
    delighted to hear these words of the Blessed One. For I have often heard from the
    Nigaṇṭhas the claims that the recluse Gautama declares the following: ‘Offerings
    should only be made to me, not to other leaders of sects. Offerings should be made
    only to my disciples, and not to the disciples of other sects. Offerings made to my
    disciples are of great fruit, but not the offerings made to others.’
    But here, on the contrary, the Blessed One yet again advises me kindly to continue
    making offerings to those naked Nigaṇṭhas! Therefore, Lord, when the time is
    appropriate, we shall provide such offerings to them, as needed.

    “So, for the third time, Blessed Lord, I go for refuge to the Blessed One, to the
    Dhamma, and to the Sangha of Bhikkhus. May the Blessed One accept and
    remember me as one of his lay followers, who has gone to him for refuge, for
    life.”

    Then, the Blessed One gave the householder Upāli the Dhamma, gradually
    unraveling it for him, beginning with a discourse on the benefits of making
    offerings, then a discourse on the benefits of developing a virtuous character
    through one’s behavior with mental, verbal, and bodily actions, followed by a
    discourse on the heavenly realms. The Blessed One then explained the dangers in
    pursuing sensual desires; the depraved consequences of living such a vane life; the
    vileness of defiling pursuits in life, and the wonderful benefits of giving all that up.
    Then, when it was time, while observing how the mind of the householder Upāli
    was ready, malleable, free of hindrances, lofty and pleased, the Blessed One
    expounded to him the exalted Dhamma of the Buddhas: The Truth of suffering, the
    Truth of its arising, the Truth of its cessation, and the Truth of the Path that leads to
    the cessation of suffering.

    [page 13]
    Then, suddenly, just like a pure, clean cloth with all its impurities removed, would
    take on dye evenly, in that same manner, the spotless, stainless Vision of the
    Dhamma arose in the heart of the householder Upāli, right as he sat there listening
    attentively to his Teacher, with his hands gently clasped together. And he knew in
    his heart with unshakeable certainty: ‘Whatever arises from causes, is of the nature
    to cease.’

    And the householder Upāli, then and there saw the Dhamma, by knowing and
    penetrating it with an utterly joyous heart as he experienced the unprecedented
    sense of clarity, that overcomes all doubts about the Dhamma. And by gaining the
    sublime state of full confidence in the Dhamma thus, he knew in his heart that
    there could never be anymore, any other Teacher or Teaching for him, other than
    the Dispensation of the Blessed One.

    Then, Upāli, the Noble Disciple said.

    “Bhante, we will go now, there is much work to be done.”

    “Householder, you may do now what you think is suitable.”

    Then the householder Upāli, in hearing the words of the Blessed One, being
    pleased, delighted, and beaming with joy in his heart, arose from his seat, and after
    paying homage to the Blessed One, and then circumambulating Him, went home.
    Once there, Upāli the householder, addressed his gatekeeper thus, while instructing
    him:

    “Friend, gatekeeper, from now on the gates of our home are to be shut to the naked
    Nigaṇṭhas and Nigaṇṭhis. But the gates are to be kept open wide for the Blessed
    One, the Bhikkhus, Bhikkhunis, the Upāsakas, and Upāsikas.
    And if any Nigaṇṭhas do approach the gates, you should tell them the following:
    “Wait here sirs, you may not enter. From today forward, the householder Upāli has
    taken Refuge in the Blessed One, and he is now the disciple of the recluse
    Gautama. The gates are to be closed to all Nigaṇṭhas and Nigaṇṭhis, but they are
    open to the Bhikkhus, Bhikkhunis, the Upāsakas, and Upāsikas of the Blessed One.
    However, sirs, if you are here to obtain alms food, then please remain standing and
    food will be brought to you here.”

    “Yes, lord,” replied the gatekeeper in agreement.

    [page 14]
    It was not long after that the naked Nigaṇṭha follower, Dīgha Tapassī heard that
    Upāli, the householder had now become a disciple and supporter of the recluse
    Gautama. So, he immediately went to his teacher, Nigaṇṭha Nāṭaputta and
    reported:

    “Bhante, I have heard the news that the householder Upāli, your disciple, has now
    become a disciple of the recluse Gautama!”

    “That’s impossible Tapassī!” replied Nigaṇṭha Nāṭaputta incredulously, while
    adding:
    It’s just not possible, Tapassī, that my devout disciple, the householder Upāli
    should ever become the disciple of the recluse Gautama. But it is possible that the
    recluse Gautama would himself become the disciple of the householder Upāli, my
    own disciple.”

    And for the second time, the naked ascetic Dīgha Tapassī addressed his teacher
    Nigaṇṭha Nāṭaputta:

    “But bhante, I have heard the news that the householder Upāli, your disciple, has
    now become a disciple of the recluse Gautama!”

    And for the second time, Nigaṇṭha Nāṭaputta retorted:
    “That’s impossible Tapassī! It’s just not possible, Tapassī, that my devout disciple,
    the householder Upāli should ever become the disciple of the recluse Gautama. But
    it is possible that the recluse Gautama would himself become the disciple of the
    householder Upāli, my own disciple.”

    And for the third time, the naked ascetic Dīgha Tapassī repeated to his teacher,
    Nigaṇṭha Nāṭaputta:

    “Nevertheless, Bhante, I have heard the news that the householder Upāli, your
    disciple has now become a disciple of the recluse Gautama!”

    And for a third time, Nigaṇṭha Nāṭaputta exclaimed:
    “That’s impossible Tapassī! It’s just not possible, Tapassī, that my devout disciple,
    the householder Upāli should ever become the disciple of the recluse Gautama. But
    it is possible that the recluse Gautama would himself become the disciple of the
    householder Upāli, my own disciple.”

    [page 15]
    Either way, Bhante, I will personally go and find out whether the householder
    Upāli has truly become the disciple of the recluse Gautama or not!”

    “Then go Tapassī, and find out yourself, whether the householder Upāli has truly
    become the disciple of the recluse Gautama or not!”

    Then, the naked Nigaṇṭha follower, Dīgha Tapassī rushed to the householder
    Upāli’s home, and having reached it, he was met by the gatekeeper who in seeing
    him coming in the distance, called out:
    “Wait sir! You may not enter! From today forward, the householder Upāli has
    taken Refuge in the Blessed One, and he is now the disciple of the recluse
    Gautama. The gates are to be closed to all Nigaṇṭhas and Nigaṇṭhis, but they are
    open to the Bhikkhus, Bhikkhunis, the Upāsakas, and Upāsikas of the Blessed One.
    However, sir, if you are here to obtain alms food, then please remain standing and
    food will be brought to you here.”

    Then the naked Nigaṇṭha follower, Dīgha Tapassī said: “Friend, I'm not in need of
    any alms food!” as he left the gatekeeper, while rushing back to his teacher,
    Nigaṇṭha Nāṭaputta, and gave him the news:

    “Bhante, it is the truth! The householder Upāli has truly become the disciple of the
    recluse Gautama. I told you, Bhante! I told you, that sending the householder
    Upāli, to go and debate with the recluse Gautama was not a good idea, for the
    recluse Gautama is a magician! He is intelligent and crafty; he knows how to
    entice and convert the disciples of other teachers and sects!”

    “That’s impossible Tapassī! It’s just not possible, Tapassī, that my devout disciple,
    the householder Upāli should ever become the disciple of the recluse Gautama. But
    it is possible that the recluse Gautama would himself become the disciple of the
    householder Upāli, my own disciple!”

    And for a second time, the naked ascetic Dīgha Tapassī told his teacher Nigaṇṭha
    Nāṭaputta:

    “Bhante, it is the truth! The householder Upāli has truly become the disciple of the
    recluse Gautama. I told you, Bhante! I told you, that sending the householder
    Upāli, to go and debate with the recluse Gautama was not a good idea, for the
    recluse Gautama is a magician! He is intelligent and crafty; he knows how to
    entice and convert the disciples of other teachers and sects!”

    [page 16]
    And for the second time, Nigaṇṭha Nāṭaputta exclaimed:
    “That’s impossible Tapassī! It’s just not possible, Tapassī, that my devout disciple,
    the householder Upāli should ever become the disciple of the recluse Gautama. But
    it is possible that the recluse Gautama would himself become the disciple of the
    householder Upāli, my own disciple.”

    And for the third time, the naked ascetic Dīgha Tapassī repeated to his teacher,
    Nigaṇṭha Nāṭaputta:

    “Bhante, it is the truth! The householder Upāli has truly become the disciple of the
    recluse Gautama. I told you, Bhante! I told you, that sending the householder
    Upāli, to go and debate with the recluse Gautama was not a good idea, for the
    recluse Gautama is a magician! He is intelligent and crafty; he knows how to
    entice and convert the disciples of other teachers and sects!”

    And for the third time, Nigaṇṭha Nāṭaputta exclaimed:
    “That’s impossible Tapassī! It’s just not possible, Tapassī, that my devout disciple,
    the householder Upāli should ever become the disciple of the recluse Gautama. But
    it is possible that the recluse Gautama would himself become the disciple of the
    householder Upāli, my own disciple.”

    Then, exacerbated, Nigaṇṭha Nāṭaputta himself went and approached the
    householder Upāli’s house followed by a large gathering of his naked ascetic
    Nigaṇṭhas.
    Now, the gatekeeper in seeing the crowd of naked Nigaṇṭhas headed by Nigaṇṭha
    Nāṭaputta himself coming in the distance, called out:
    “Wait sirs! You may not enter! From today forward, the householder Upāli has
    taken Refuge in the Blessed One, and he is now the disciple of the recluse
    Gautama. The gates are to be closed to all Nigaṇṭhas and Nigaṇṭhis, but they are
    open to the Bhikkhus, Bhikkhunis, the Upāsakas, and Upāsikas of the Blessed One.
    However, sirs, if you are here to obtain alms food, then please remain standing and
    food will be brought to you here.”

    “Friend gatekeeper, we would like to speak with your lord, the householder Upāli.
    Go and tell him that Nigaṇṭha Nāṭaputta has come with a large gathering of
    Nigaṇṭhas and is standing outside. He likes to meet with the householder Upāli.”

    And the gatekeeper went and approached the householder Upāli and informed him.

    [page 17]
    “Sir, Nigaṇṭha Nāṭaputta has come with a large gathering of Nigaṇṭha naked
    ascetics and is standing outside. He likes to meet with you.”

    “Then friend gatekeeper, first go and have seats be prepared in the reception hall,
    within the middle house.”

    “Yes, sir,” replied the gatekeeper, and after having made the necessary
    arrangements in the reception hall, within the middle house, he returned to the
    householder Upāli and said:
    “Sir, the seats are all ready and waiting for you in the reception hall, within the
    middle house. You may do now, as you think is fit, sir.”

    Then, the householder Upāli, by first going to the reception hall, within the middle
    house, sat on the most opulent, respectable, highest, best, and most excellent seat
    there, as he instructed the gatekeeper:
    “Friend gatekeeper, it is now time! You may now go and tell Nigaṇṭha Nāṭaputta
    and his naked followers, ‘Bhante, the householder Upāli informs you all that you
    may now enter, by following me to the reception hall, within the middle house.’”

    “Yes, sir,” replied the gatekeeper as he went and informed Nigaṇṭha Nāṭaputta and
    his naked followers: “Bhante, the householder Upāli informs you all that you may
    now enter, by following me to the reception hall, within the middle house.”

    Then, Nigaṇṭha Nāṭaputta along with his naked ascetics went to the reception hall,
    within the middle house.

    Customarily, in the past, whenever the householder Upāli saw his teacher Nigaṇṭha
    Nāṭaputta in the distance, approaching his house gates, he would rush out to go and
    meet him, while also preparing the most opulent, respectable, highest, best, and
    most excellent seat in his home, by dusting it off with his own upper robe, and
    once he had done so, he would then invite him to sit on the especially ready-made
    seat.
    However, now it was the householder Upāli himself, who was seated on the most
    opulent, respectable, highest, best, and most excellent seat.

    In seeing them enter, the householder Upāli pointed at the other seats and said to
    Nigaṇṭha Nāṭaputta and his naked ascetics: “Bhante, there are seats available; you
    may go ahead and sit down if you so wish.”

    Witnessing this, Nigaṇṭha Nāṭaputta exclaimed:

    [page 18]
    “Have you gone mad, householder? Or are you now a dull-witted idiot? You told
    us that you were ‘going to debate with the recluse Gautama and refute his
    doctrine.’ But I see you are now back having trapped yourself in the netting of a
    wrong doctrine! Householder, much like a man who has gone to castrate someone
    else, instead only ended up coming back, having himself been castrated, on both
    sides!
    Just like a man who was sent to pull someone’s eyes out, instead only returns with
    both his eyes having been pulled out! So, I see you householder, who said to us
    that you were ‘going to debate with the recluse Gautama and refute his doctrine,’
    but only came back having trapped yourself in the netting of a wrong doctrine!

    “Householder, you have truly been enticed by the crafty recluse Gautama’s
    converting magic!”

    “And how wonderful it is! That “converting magic,” Sir!
    “What an amazing “enticement,” it is then to be converted!

    “Now, if only my dear and loved ones; my kinsmen and relatives, were to be
    similarly enticed by that converting magic, it would conduce to their wellbeing,
    their benefit, and happiness for a very long time!

    “If only all the warrior rulers and kings were to be similarly enticed by that
    converting magic, it would conduce to their wellbeing, their benefit, and happiness
    for a very long time!
    If only all brahmins were to be similarly enticed by that converting magic, it would
    conduce to their wellbeing, their benefit, and happiness for a very long time!
    If only all businessmen and merchants were to be similarly enticed by that
    converting magic, it would conduce to their wellbeing, their benefit, and happiness
    for a very long time!
    If only all workers were to be similarly enticed by that converting magic, it would
    conduce to their wellbeing, their benefit, and happiness for a very long time!
    If only the universe with its Devas, its Māras, and its Brahmās, along with its
    generation of recluses, brahmins, the world with its leaders and its people were to
    be similarly enticed by that converting magic, it would conduce to their wellbeing,
    their benefit, and happiness for a very long time!
    To help demonstrate what I mean here, Bhante, I will share with you a simile, for
    some wise men understand the real meaning of a statement through the means of a
    simile.

    [page 19]
    “A long time ago, there was once, a brahmin, old and burdened with years. He had
    a young wife, who was about to give birth. Now, that young wife said to the
    brahmin:
    ‘Brahmin, go to the market and buy a young monkey for my son, so that he can
    have something to play with.’

    “But the brahmin replied to her by saying: ‘Wait, until you first give birth. Once
    you give birth to a son, I will bring him a male monkey for him to play with, and if
    you give birth to a daughter, I will buy a female monkey instead, for her to play
    with.’

    “Again, for the second time, she repeated her request, and he advised her again to
    first wait until she gave birth.
    And for the third time, the young wife again repeated her request. Then, the
    brahmin being very attached to his young wife, went to the market where he
    bought a male monkey, and brought it to his pregnant wife, and said:
    ‘Here is a young male monkey for your son, so that he can have something to play
    with.’

    “Then the young wife continued:
    ‘Now, Brahmin, go to the dyer's son Rattapāni with this monkey, and have the
    monkey be painted in yellow dye. Make sure it gets pounded and beaten repeatedly
    on both sides, while also having it be well polished.’

    “As the brahmin was very much attached to the young wife, he took the monkey
    with him to the dyer's son Rattapāni and said:
    ‘Friend Rattapāni, I want this monkey dyed in yellow color. Also, make sure it gets
    pounded and beaten repeatedly on both sides, and then have it well polished.’

    “Then the dyer's son said to him:
    ‘Sir, the young monkey, will not be able to take on any dye color, neither pounded
    or beaten repeatedly, nor any polishing.’

    “In the same manner, Bhante, the foolish doctrine of the ascetic Nigaṇṭha’s
    dispute, although may be appealing and delightful to foolish people, it certainly is
    not one that is tolerated by the wise. Such a foolish doctrine can never be able to
    withstand the scrutiny of the wise, and their thorough examination.

    “Now, returning back to our old brahmin, on another occasion, he brought a pair of
    new robes to the dyer's son Rattapāni and told him:

    [page 20]
    ‘Friend, Rattapāni, I want this pair of new robes be dyed in yellow color. Also,
    make sure it gets pounded and beaten repeatedly on both sides, and have it well
    polished.’
    “To which, the dyer's son Rattapāni replied:
    ‘Very well, sir, this pair of new robes will take on the dyeing, the beating on both
    sides, and the polishing.’

    “In the same manner, the Doctrine of the Perfectly Awakened Buddha is delightful
    to the wise, but not so for the foolish, who cannot tolerate it. But the Dhamma
    taught by the Blessed One is always applicable; able to withstand the scrutiny of
    the wise, and their thorough examination.”

    Then, Nigaṇṭha Nāṭaputta stated:

    “But, householder, all the people together with the king of this land, know you as
    my follower and supporter; a disciple of Nigaṇṭha Nāṭaputta. Now, whose disciple
    do you declare yourself to be, then?”

    When this was said, the householder Upāli arose from his seat slowly, arranged his
    upper robe on one shoulder, and by carefully clasping his hands together, he raised
    them towards the direction where the Blessed One was staying in the Pāvārika
    Mango Orchard, and said:

    “Well then, sir, listen closely and you will know for certain, as to whose Disciple I
    am –

    I pay homage to the Supremely Wise One, who is beyond all delusion,
    With the arrow pulled out, the truly Victorious Conqueror;

    He is truly appeased, living without anguish,
    Calmed and with a perfectly tranquil and balanced mind.
    He is the Blessed One, the Buddha, and
    I am His Disciple.

    He is the Unequaled Being, who bears his very last body,
    Having completed all the duties of a recluse,
    Attained the supreme goal of the Holy Life.
    The Disciplined Charioteer with all hesitations overcome,
    He indeed is the Happy One,
    He is the Blessed One, the Buddha, and

    [page 21]
    I am His Disciple.

    He is stainless and beyond all insecurities,
    Who lives contentedly, with no perplexities or doubts.
    Unrivaled in his guidance, the Skillful Discipliner,
    Pure throughout, the Victorious One who illuminates,
    Having cut off all conceit and pride.
    He is the Blessed One, the Buddha, and
    I am His Disciple.

    The Incomparable Leader of the herd
    Immeasurable in His depth of understanding; the supremely Virtuous One,
    With all passions fully extinguished, He is the One restrained
    The Provider of safety, who stands free from bondage.
    He is the Blessed One, the Buddha, and
    I am His Disciple.

    The Royal Tusker is He, unbound and always at home in seclusion,
    The Emancipated One, released from all fetters that bind.
    He is the Patient One, endowed with knowledge, the Sage with limitlessly deep
    wisdom.
    Versatile in all conversations, freed from all mental proliferation,
    With his banner fully lowered, He stands pure.

    He is the Blessed One, the Buddha, and
    I am His Disciple.

    He is the Foremost, the Seventh among all Sages
    Free from all hypocrisies and deceptions, He possesses the Threefold Knowledges.
    With a pure heart, He is the calm Master of discourse, and in composing verses.
    The giver of alms and offerings, since time immemorial.
     He is the Blessed One, the Buddha, and
    I am His Disciple.

    He is the Noble One, always mindful, and with wise penetrative insight,
    Always balanced, released from liking or disliking.
    Never perturbed, he is completely free from craving, the undisturbed Master of
    Himself.
    He is the Blessed One, the Buddha, and I am His Disciple.

    [page 22]
    Comfortably abiding in meditation, He lives the Holy Life honorably
    Never attached to either company or isolation, He resides in the highest secluded
    mind.
    Himself having attained to the summit, with perfect purity,
    Having crossed over the Ocean of Dukkha himself, He now helps others to cross.
    He is the Blessed One, the Buddha, and
    I am His Disciple.

    With unparalleled discernment that is most profound, He is the One who’s serene
    Completely empty of any greed, the Overlord of Wisdom
    He is Tathāgata, He is The Sugata.
    Unrivaled and Peerless is He, confidently standing without compare.
    He is the Blessed One, the Buddha, and
    I am His Disciple.

    Having severed all manner of craving, He has become the Awakened One,
    With no fumes of desire left burning, He is free from all contaminants
    The Foremost Worthy One to receive gifts,
    He is the mightiest among the most powerful.
    The most Glorious of all beings.
    The Incomparable One, deserving of the highest homage.
    He is the Blessed One, the Buddha, and
    I am His Disciple.”

    And then, the naked ascetic, Nigaṇṭha Nāṭaputta retorted:
    “And when, householder, did you have enough time to put together this long praise
    for the recluse Gautama?”

    “Sir, when there is an abundantly vast heap of numerous flowers of all kinds, then
    a skilled garland maker or his apprentice, would find it compelling to make a
    beautifully exquisite garland of multi-colored flowers. In just the same way, sir, the
    Blessed One has innumerable wonderful and praiseworthy qualities, so many
    inspiring virtues to list. Therefore, sir, how can we truly resist praising the One
    Worthy of our highest admiration, when we still yet have the chance?”

    Then, the old Nigaṇṭha Nāṭaputta, unable to endure hearing such praise and honor
    being offered to the Blessed One, he then and there, vomited hot blood.
    Sādhu

    Sādhu

    Sādhu

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