Majjhima Nikaya - Upali Sutta

56. Upali Sutta- English(1)MAJJHIMA NIKAYA II
II. 1. 6. Upàlisuttaü
(56) To the Householder Upàli

I heard thus. At one time the Blessed One lived in Nalanda, in the mango orchard
of Pavarika. At that time Nigantha Nàtaputta lived in Nalanda with a large
gathering of niganthas. Dighatapassi the nigantha wandered for alms in Nalanda
and returning from the alms round after the meal was over approached the Blessed
One, exchanged friendly greetings and stood on a side. The Blessed One said,
'Tapassi, there are seats, if you wish, sit. ' Then Dighatapassi taking a
certain low seat sat and the Blessed One said to him:
'Tapassi, how many actions does Niganthanàtaputta declare for doing demerit and
its perpetration?''Friend Gotama, it is not the practise to say action, it is
the practise to say punishment'. 'Tapassi, how many punishments does
Niganthanataputta declare for doing demerit and its perpetration?' 'Friend,
Gotama, Niganthanataputta has declared three punishments for doing demerit and
its perpetration. They are bodily punishment, verbal punishment and mental
punishment'. 'Tapassi, is bodily punishment one, verbal punishment another and
mental punishment another?' 'Friend, Gotama, bodily punishment is one, verbal
punishment is another and mental punishment is another'. 'Tapassi these three
punishments different and dissected, which one does Niganthanataputta declare as
the most blameworthy? Is it bodily, verbal or mental punishment?' 'Friend
Gotama, of these three punishments that are different and dissected,
Niganthanataputta declares bodily punishment as the most blameworthy, for doing
demerit and its perpetration not so much verbal and mental punishments'. 'Does
Tapassi say bodily punishment?' 'Friend Gotama, I say bodily punishment'. 'Does
Tapassi say bodily punishment?' 'Friend Gotama, I say bodily punishment'. 'Does
Tapassi say bodily punishment?' 'Friend Gotama, I say bodily punishment'. Thus
the Blessed One made Dighatapassi to be established in this argument up to the
third time.
Then Dighatapasssi said to the Blessed One: 'Friend Gotama, how many punishments
do you declare for doing demerit and its perpetration?' 'Friend, Tapassi, it is
not the practise of the Thus Gone One to say punishment, it is the practise to
say,action. ''Friend Gotama, how many actions do you declare for doing demerit
and its perpetration?'. 'Tapassi, I declare three actions for doing demerit and
its perpetration. They are bodily, verbal and mental actions. ' 'Friend, Gotama,
is bodily action one, verbal action another and mental action another?' 'Friend,
Gotama, of these three actions that are different and dissected, which one does
good Gotama declare as most blameworthy? Is it bodily, verbal or mental
actions?' 'Friend Tapassi, of these three actions, I declare mental action as
the most blameworthy, not so much bodily or verbal action. ' 'Does friend Gotama
say mental action?' 'Tapassi, I say mental action. ' 'Does friend Gotama say
mental action?' 'Tapassi, I say, mental action. ' 'Does friend Gotama say,
mental action?' 'Tapassi, I say, mental action. 'Thus Dighatapassi made the
Blessed One to be established in this argument up to the third time, got up from
his seat and approached Niganthanataputta.
At that time Niganthanataputta was seated with a large gathering of lay
followers headed by foolish Upàli. Niganthanàtaputta saw Dighatapassi
approaching in the distance and said to him. 'Tapassi, from where do you come at
this time of the day?' 'Venerable sir, from the presence of the recluse Gotama.
' 'Was there any dispute between you and the recluse Gotama?' 'There was a
dispute, between me and the recluse Gotama. ' 'Tapassi, what was the dispute
between you and the recluse Gotama?' Then the nigaõñha Dighatapassi related all
the conversation between himself and the recluse Gotama. When it was related,
Niganthanataputta said to the nigaõñha Dighatapassi: 'Good! Tapassi! You are a
learned disciple of the Teacher. You have said the right thing to the recluse
Gotama. What is the vile low mental punishment, when compared to the coarse
bodily punishment? Bodily punishment is the most blameworthy for doing demerit
and its perpetration, not so much verbal or mental punishment. '
Then the householder Upàli said to Niganthanataputta. 'Venerable sir, your
learned disciple has said the right thing to the recluse Gotama. What does the
vile low mental punishment matter, when compared to the coarse bodily
punishment? Bodily punishment is the most blameworthy for doing demerit and the
perpetration of demerit not so much the verbal punishment or the mental
punishment. Venerable sir now, I will arouse a dispute with the recluse Gotama.
If the recluse Gotama is firm in what good sir Dighatapassi had made him to
establish himself. Like a strong man holding a lamb by its furs would pull it
and drag it about. Like a strong brewer of liqueur would rinse a huge crater in
a deep pond and shake it about taking it by the ears. In the same manner we
would pull and drag about the recluse Gotama drawing him to a dispute. Like an
elephant of sixty cubits in a deep pond would enjoy the game of washing hemp. We
would enjoy the game of washing hemp with the recluse Gotama. Venerable sir, now
we will go to dispute this, with the recluse Gotama. ' 'Go, householder, and
arouse this dispute with the recluse Gotama, either I should go and dispute it,
or you or good Dighatapasssi should do it. '
The niganta Dighatapassi said, to Niganthanataputta. 'Venerable sir, I do not
like the householder Upàli going to dispute this with the recluse Gotama. He is
crafty and knows how to entice the disciples of other sects'. 'It is not
possible Tapassi, that the householder Upàli should become the disciple of the
recluse Gotama. It is possible that the recluse Gotama should become a disciple
of the householder Upàli. Either I should go to dispute this, or the householder
Upàli or the nigaõñha Dãghatapassi should go. The second, and up to the third
time Dighatapassi said to Niganthanataputta. Venerable sir, I do not like the
householder Upàli, going to dispute this with the recluse Gotama. He is crafty
and knows how to entice the disciples of other sects. ' 'It is not possible
Tapassi, that the householder Upàli should become the disciple of the recluse
Gotama. It is possible that the recluse Gotama should become a disciple of the
householder Upàli. Either I or the householder Upàli or Dighatapassi, you should
go, to dispute this. '
Upàli the householder said. 'Venerable sir, I will go. ' Got up from his seat,
worshipped and circumambulated Niganthanatapåta and going to Pavarika's mango
orchard approached the Blessed One, worshipped and sat on a side. Then the
householder Upàli said to the Blessed One: 'Venerable sir, did the nigaõñha,
Dighatapassi come here?' 'Householder, the nigaõñha, Dighatapassi came here. '
'Venerable sir, was there any conversation with the nigaõñha Dighatapassi?'
'There was a conversation with the nigaõñha, Dighatapassi'. 'Venerable sir, what
was the conversation with the nigaõñha, Dighatapassi?' The Blessed One related
the whole discussion that took place between him and the nigaõñha, Dighatàpassi.
'Good, it is well said to the Blessed One by venerable Tapassi. He is a learned
disciple of the teacher. What is this vile low mental punishment compared to the
coarse bodily punishment? The bodily punishment is the most blameworthy for
doing demerit and for the perpetration of demerit, not so much this verbal or
mental punishment. ' 'Householder, if you establish your self on this truth and
take council, there will be a conversation. ' 'Venerable sir, I will be
established in the truth and take council, there will be a discussion on this. '
'Householder, there is a nigaõñha gravely ill, rejecting cold water and desiring
warm water, he dies not even gaining cold water. Where would Niganthanataputta
declare he would be born?' 'Venerable sir, there are gods named mental beings,
he will be born with them. What is the reason? Because he will die bound by the
mind. '. 'Householder, reflect carefully before you reply. What you said earlier
does not agree with what you say now. Householder, you have said words like
these, I will be established in the truth and take council and there will be a
discussion on this. '. 'Venerable sir, whatever the Blessed One says, bodily
punishment is the most blameworthy for doing demerit and for the perpetration of
demerit, verbal punishment and mental punishment is nothing in comparison. '
'Householder, there is a niganta observing all the restraints, and experiencing
the results of those restraints. When walking to and fro he kills many instects
What, are the results that Niganthanataputta declares to him?' 'When
unintentional, venerable sir, Niganthanataputta says it is not so blameworthy. '
'Householder if it is intentional? 'Then it is the most blameworthy. ' 'As what
does Niganthanataputta classify intention?' 'Venerable sir, it is classified as
mental punishment. ' 'Householder, reflect carefully before you reply. What you
said earlier does not agree with these words. Householder, you have said words
like these, I will be established in the truth and take council and there will
be a discussion on this. ' 'Venerable sir, whatever the Blessed One says, bodily
punishment is the most blameworthy for doing demerit and for the perpetration of
demerit, not verbal and mental punishments. '
'Householder, is Nàlandà densely populated, are the people of Nàlandà rich and
prosperous?' 'Venerable sir, Nàlandà is densely populated and the people are
rich and prosperous. ' 'A man with a sword in hand would come along saying, in a
moment I will make the whole of Nàlandà a mass of flesh, a pile of flesh. Would
he be able to do it?' 'Venerable sir, even ten, twenty, thirty, not even forty
men would be able to do it, in a moment. What could one vile man do?'
'Householder, a recluse or a brahmin, wielding power over his mind, would come,
saying, in one moment I will turn the whole of Nàlandà into ashes, with a single
defiled intention. Householder, would he, wielding power over his mind be able
to turn it, into ashes in a moment with a single defiled intention?' 'Venerable
sir, a recluse or brahmin wielding power over his mind will turn to ashes ten,
twenty, thirty, forty, or even fifty such Nàlandàs with a single defiled
intention. So what to speak of a single vile Nàlandà?' 'Householder, reflect
carefully before you reply, your earlier words do not agree with the present
word. Householder, you have said words like these, I will be established in the
truth and take council and there will be a discussion on this. ' 'Venerable sir,
whatever the Blessed One says, bodily punishment is the most blameworthy for
doing demerit and the perpetration of demerit, verbal and mental punishments are
nothing in comparison. ' 'Householder, do you know how these forests, Dandaka,
Kalinga, Mejjha and Mathanga, turned into forests?' 'Venerable sir, I know. '
'What have you heard about it?' 'On account of a sage's defiled mind, these
forests, Dandaka, Kalinga, Mejjha and Mathanga have turned into forests, I have
heard this. ' 'Householder, reflect carefully before you reply, what you said
earlier does not agree with what you say, now. Householder, you have said words
like these, I will be established in the truth and take council and there will
be a discussion on this. '
'Venerable sir, even with the first comparison I was satisfied, desiring to hear
the various explanations of the Blessed One I purposely opposed the Blessed One.
Now I understand venerable sir. It seems as though something. over turned is
reinstated. As something covered is made manifest. It is like the path is told
to someone who had lost his way. It's as though an oil lamp is lighted for the
darkness, for those with sight to see forms. The Teaching is explained in
various ways. Now I take refuge in the Blessed One, in the Teaching and the
Community of bhikkhus. May I be remembered as a lay disciple from today until
life lasts. '
'Householder, think again, before you act, famous people like you, should think
carefully before you act. ' 'Venerable sir, I am very much pleased with these
words of the Blessed One. '. 'Householder, think again before you act, famous
people like you should think carefully before you act. ' 'If the ascetics of
another sect gained my discipleship, they would have carried me about Nalanda
saying the householder Upàli has come to our discipleship, Here the Blessed One
says Householder, think again, before you act, famous people like you should
think carefully before you act. Now I take the refuge in the Blessed One, the
Teaching and the Community of bhikkhus for the second time. May I be remembered
as a lay disciple who has taken refuge from today until life lasts. '
'Householder since long your clan has been a welling spring to the nigantas. I
think morsel food should be offered to those that come. ' 'Venerable sir, I am
very much pleased with these words of the Blessed One. Householder, since long
your clan has been a welling spring to the nigantas. I think morsel food should
be offered to them that come'. 'Venerable sir, I have heard this said about you.
Offerings should be given to me only, not to others. Offerings should be, to my
disciples not to the disciples of other sects. Offerings made to my disciples
are of great fruit, but not the offerings made to others. Here, the Blessed One
advises me to make offerings to the nigantas. We would know the time to do it.
Now I take refuge in the Blessed One, the Teaching and the Community of bhikkhus
for the third time. May I be remembered as a lay disciple who has taken refuge
from today until life lasts. '
Then the Blessed One gave the householder Upàli the gradual Teaching starting
with giving gifts, becoming virtuous, about the heavenly states, the dangers of
sensuality, the vileness of defiling things, and benefits of giving up. Then the
Blessed One knew that the mind of the householder Upàli was ready, malleable,
free of hindrances, lofty and pleased and the Blessed One gave the special
message of the Enlightened Ones: Unpleasantness, its arising, its cessation and
the path to the cessation of unpleasantness. Like a pure, clean cloth would take
a dye evenly. In that same manner, the dustless, stainless eye of the Teaching
arose to the householder Upàli, seated there itself. Whatever rises has the
nature of ceasing. The householder Upàli, then and there mastered that Teaching,
knew and penetrated it. Doubts dispelled become self confident attained that
state where he did not want a teacher, any more, in the Dispensation of the
Blessed One. [1] He said. 'Venerable sir, we will go now, there is much work to
be done. ' 'Househoder, do as you think it fit. '
Then the householder Upàli delighted and pleased hearing the words of the
Blessed One got up from his seat, worshipped and ciccumambulated the Blessed One
and went home. He addressed his gate- keeper: 'Friend, gate -keeper, from today
the door is closed to the nigantas and nigantis. It is open to the Blessed One,
the bhikkhus, bhikkhunis, lay disciples male and female. If any nigantas come,
you should tell them: Wait sirs, do not enter. From today the householder Upàli
has gone to the discipleship of the recluse Gotama. The door is closed to
nigantas and nigantis. The door is open to the bhikkhus, bhikkhunis, lay
disciples, male and female of the Blessed One. If sirs, you want morsel food
stand here. It will be brought here. 'The gate-keeper agreed.
The niganta Dãghatapassi heard. The householder Upàli has become a disciple of
the recluse Gotama. He approached Niganthanataputta and said:'Venerable sir, I
hear that the householder Upàli has become a disciple of the recluse Gotama'.
'It is not possible Tapassi, that the householder Upàli should become the
disciple of the recluse Gotama. It is possible that the recluse Gotama should
become a disciple of the householder Upàli' The second time and up to the third
time nigaõñha Dighatapassi said to Niganthanàtaputta 'Venerable sir, I hear that
the householder Upàli has become a disciple of the recluse Gotama. ''It is not
possible Tapassi, that the householder Upàli should become the disciple of the
recluse Gotama. It is possible the recluse Gotama should become a disciple of
the householder Upàli'. 'Venerable sir, I will go and see whether the
householder Upàli has become a disciple of the recluse Gotama or not'. 'Go
Tapassi, know whether the householder Upàli is a disciple of the recluse gotama
or not?'.
Then the niganta Dighatapassi approached the householder Upàli's house. The
gate-keeper saw him coming in the distance, and said. 'Wait sir. Do not enter.
From today the householder Upàli has become a disciple of the recluse Gotama.
The door is closed to nigantas and nigantis. The door is open to the bhikkhus,
bhikkhunis, lay disciples, male and female of the Blessed One. If sir, you want
morsel food stand here. It will be brought here'. He saying, 'friend, I'm not in
need of morsel food', approached Niganthanataputta, and said. 'Venerable sir, it
is the truth. The householder Upàli is a disciple of the recluse Gotama. I told
you, venerable sir, that it was not suitable, that the householder Upàli should
dispute this with the recluse Gotama. He is crafty and knows how to entice the
disciples of other sects'. 'It is not possible Tapassi, that the householder
Upàli should become the disciple of the recluse Gotama. It is possible that the
recluse Gotama should become a disciple of the householder Upàli'. The second
and up to the third time, nigaõñhaDighatapassi said to Niganthanataputta.
'Venerable sir, I did not like the householder Upàli going to dispute this with
the recluse Gotama. He is crafty and knows how to entice the disciples of other
sects. ' 'It is not possible Tapassi, that the householder Upàli should become
the disciple of the recluse Gotama. It is possible that the recluse Gotama
should become a disciple of the householder Upàli. I will now go and see whether
the householder Upàli has gone to the discipleship of the recluse Gotama or not.
'
Then Niganthanataputta approached the householder upali's house with a large
gathering of nigantas. The gate-keeper saw them approaching in the distance and
said. 'Wait sirs. Do not enter. From today the householder Upàli is a disciple
of the recluse Gotama. The door is closed to nigantas and nigantis. The door is
open to the bhikkhus, bhikkhunis, lay disciples, male and female of the Blessed
One. If sirs, you want morsel food stand here. It will be brought here. ' 'Then
friend gate-keeper, approach the houeholder Upàli and tell him.
Niganthanataputta has come with a large gathering of nigantas and is standing
outside. He likes to meet the householder Upàli. ' The gate-keeper approached
the householder Upàli and told him. 'Sir, Niganthanataputta has come with a
large gathering of nigantas and desires to see you. ' 'Then friend, gate-keeper,
prepare seats in the middle hall'. The gate-keeper prepared seats in the middle
hall and informed the householder Upàli. 'The seats are ready in the middle
hall, and it is time to do as you think fit'. Then the householder Upàli came to
the middle hall and choosing the most excellent, seat sat there and told the
gate-keeper. 'Friend gate-keeper, approach Niganthanataputta and tell him. Sir,
the householder Upàli says, if you wish to enter, enter. ' Niganthanataputta
entered the middle hall with a large gathering of nigantas.
The householder Upàli in the past, seeing Niganthanataputta approaching in the
distance would go forward receive him, wiping the best seat, with his over shawl
would make him sit. That day he sat on the best seat and said, to
Niganthanàtaputta. 'Sir, seats are prepared if you wish, sit' 'Householder, are
you mad? Are you seized? You went saying Iwill arouse a dispute with the recluse
Gotama. Has returned as though done a good argument. Householder, it is like a
man who has gone to remove his testicles, having done it has returned. Like one
gone to remove his eyes, removing them has returned. In the same manner you went
saying I will arouse a dispute with the recluse Gotama, has returned as though
done a good argument. Householder, you are enticed by the recluse Gotama. '
'Sir, those enticements are good. My dear ones and blood relations too should be
enticed by those enticements. That will be for their good and welfare for a long
time. All warriors, all brahmins, all householders, all out castes should be
enticed by those enticements. That will be for their good and welfare for a long
time. In this world of gods and men together with its Maras, Brahmas, recluses
and brahmins and gods and men, all should be enticed by those enticements. That
will be for their good and welfare, for a long time. Then sir, I will give you a
comparison, for some wise men understand when a comparison is given.
In the past there was a brahmin, decayed and aged. He had a young wife, about to
give birth. That young wife said to the brahmin: Brahmin, go to the bazàr and
buy a young monkey for my son. Then that brahmin said wait till you give birth,
if you give birth to a boy, I will bring him a male monkey and if you give birth
to a girl, I will buy a female monkey. For the second and up to the third time
the young wife said Brahmin, go to the bazàr and buy a young monkey for my son.
Then that brahmin said wait till you give birth, if you give birth to a boy, I
will bring him a male monkey and if you give birth to a girl, I will buy a
female monkey. As the brahmin was very much attached to the young wife, he
bought a male monkey from the bazàr and said. Here is a young monkey for your
son. Sir, then that young wife said, to the brahmin: Brahmin, go to the dyer's
son Rattapàni with this monkey and get it dyed into the colour yellow. The
colour should be beaten well, on both sides and should be well polished. As the
brahmin was very much attached to the young wife, he took the monkey, approached
the dyer's son Rattapani and said. Friend Rattapani, I desire this monkey dyed
into the colour yellow, the colour should be well beaten in, on both sides and
well polished. Then the dyer's son said to him. Sir, the young monkey, will not
tolerate the dyeing, the beating in and the polishing. In the same manner sir,
the foolish niganta's dispute is not tolerable to the wise. It is not tolerant
to those who know. Then sir, in the mean time that brahmin brought a pair of new
clothes and approaching the dyer's son Rattapani told him: Friend, Rattapani I
desire this pair of clothes dyed into the colour yellow, with the colour well
beaten in on both sides and polished. The dyer's son said. 'Sir, this pair of
new clothes tolerate the dyeing, the beating on both sides and the polishing. '
In the same manner, the dispute of the perfect rightfully enlightened one is
tolerant to the wise and not tolerant to the foolish, tolerant to yoking and
wise examination. '
'Householder, all the people together with the king know you as a disciple of
Niganthanataputta. Whose disciple are you now?' When this was said the
householder Upàli got up from his seat, arranged his over shawl on one shoulder
and clasping hands towards where the Blessed One was, and said. 'Listen sir, how
I become a disciple of the Blessed One.
I'm the disciple of the non-deluded, the arrow pulled out, victorious one [2]
He is appeased, blessed, without worries, virtuous and wise.
Doubts overcome, is a happy one, with vomited worldly matters
I'm a disciple of the perfect human, bearing the last body.
The disciplined charioteer has no doubts, about merit.
I'm disciple of the rightfully enlightened one, who has no conceit.
He is patient, endowed with knowledge, is a limitlessly deep sage.
I'm disciple of the Blessed One, released from bonds.
He is an unbound elephant in the forest, pure, with the flag put down. [3]
I'm disciple of that tamed Blessed One, gone beyond the world's diffuseness.
He is the seventh sage abiding on the path of Brahmà. He knows the three vedas.
I'm disciple of that Blessed One. He is like Sakka the king of gods.
He is mindful, wise, not interested or disinterested
I'm disciple of the undisturbed master of the self.
Neither clinging nor giving up, has the highest secluded mind.
I'm disciple of one who has crossed and helps others to cross.
He is thus gone, is without compare.
I'm disciple of that appeased, wise, clever, Blessed One,
With the destruction of craving he is enlightened.
I'm disciple of that Great Man, without compare. '
'Householder, when did you compose this praise for the recluse Gotama?' 'Sir,
when there is a great heap of flowers of various kinds, a clever garland maker
would make a beautiful garland. In the same manner, sir, the Blessed One has
innumerable good qualities, thousands of them, when they are suitable why not
allude them. '
Then Niganthanataputta, not able to hear the honour accorded to the Blessed One
then and there vomited hot blood.
Notes
[1] Whatever has the natureof arising, has the nature of ceasing. The
householder Upàli thenand theremastered the Teaching, knewand penetrated it.
Doubts dispelled became self confident and attained that noble state when he did
not want a teacher, any more in the dispensation of the Blessed One. 'Upàlissa
gahapatissa tasmiü yeva àsane virajaü vãtamalaü dhammacakkhuüudapàdi: yaü kinci
samudayadhammaü sabbaü taü nirodha-Dhammaü ti. Atha kho upàli gahapati
diññhadhammo pattadhàmo viditadhammo pariyogàlhadhammo tinnavicikicco
vigatakathaükatho vesà-rajjapatto aparapaccayo satthusàsane'This Pali quotation
gives the description of a disciple attaining the fruits of the stream entry. So
many are the good results. He does not need a teacher any more, he becomes
confident of the path, dispels doubts, penetrates the Teaching, and he loses a
lot of his unpleasantness. He knows what he should do and what he should not do.
[2] The non-deluded, the arrow pulled out victorious one. 'dhãrassa
vigatamohassa pahinnakhãlassa vijita vijayassa 'The pulling out of the arrow is
the giving up of the self view 'sakkàyaditthi' It is a peculiar feature, in the
dispensation of the Blessed One, that until one sees these good results in him,
he does not see it in a another. When he has attained it he does not think twice
to applaud the Blessed One.
[3] With the flag put down. 'pannaddhajassa' Putting down the flag is putting an
end to all conceit, 'màna' is the word for conceit. Conceit bothers someone a
lot on his path to enlightenment.