For 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.”
Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
“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.”
“Dīgharattaṁ kho te, gahapati, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.
“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. 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.
“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.
For 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.”
Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Then the Buddha taught the householder Upāli step by step, with a talk on giving, ethical conduct, and heaven. He revealed 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 revealed 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 is liable to arise is liable to cease.” 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.
Atha kho bhagavā upālissa gahapatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, 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 vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
He said to the Buddha, “Well, now, sir, I must go. I have many duties, and much to do.”
“handa ca dāni mayaṁ, bhante, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.
“Please, householder, go at your convenience.”
“Yassadāni tvaṁ, gahapati, kālaṁ maññasī”ti.
And 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. 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.’”
Atha 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.
“Yes, sir,” replied the gatekeeper.
“Evaṁ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi.
Dīgha 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.”
Assosi 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.
“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.”
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
For 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.”
Dutiyampi kho dīghatapassī nigaṇṭho …pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “sutaṁ metaṁ, bhante …
“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.”
pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”
“Handāhaṁ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”
“Gaccha tvaṁ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
Then 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.”
Atha 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.
Saying, “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 deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions. The householder Upāli has been converted by the ascetic Gotama’s conversion trick!”
“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.
“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.”
“Aṭṭhānaṁ kho etaṁ, tapassi, anavakāso yaṁ upāli gahapati samaṇassa gotamassa sāvakattaṁ upagaccheyya. Ṭhānañca kho etaṁ vijjati yaṁ samaṇo gotamo upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
For a second time … and a third time, Dīgha Tapassī told the Jain Ñātika that it was really true.
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 …
“It is impossible …
pe… upālissa gahapatissa sāvakattaṁ upagaccheyyā”ti.
Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”
“Handa cāhaṁ, tapassi, gacchāmi yāva cāhaṁ sāmaṁyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṁ upagato yadi vā no”ti.
Then 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.”
Atha 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.
“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.’”
“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.
“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said. Upāli said to him, “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”
“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. “Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.
“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.”
“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.
Then 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.’”
Atha 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.
“Yes, sir,” replied the gatekeeper. He went to the Jain Ñātika and relayed what was said.
“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.
Then 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. 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.”
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 sammajjitvā pariggahetvā nisīdāpeti so— dāni yaṁ tattha āsanaṁ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṁ nisīditvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “saṁvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā”ti.
When 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 trick!”
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.
“Sir, this conversion trick is excellent. This conversion trick 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.
“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.
Once 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. 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.’
Bhūtapubbaṁ, 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.
When 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.’
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.
For a second time … For 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.’
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.
Then 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.’
Atha 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.
When 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.”’
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.
Then 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.’
Atha 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.
When he said this, Rattapāṇi said to him, ‘Sir, this monkey can endure a dying, but not a pounding or a pressing.’
Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: ‘ayaṁ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.
In 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.
Evameva kho, bhante, bālānaṁ nigaṇṭhānaṁ vādo raṅgakkhamo hi kho bālānaṁ no paṇḍitānaṁ, no anuyogakkhamo, no vimajjanakkhamo.
Then 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.’
Atha 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.
When he said this, Rattapāṇi said to him, ‘Sir, this pair of garments can endure a dying, a pounding, and a pressing.’
Evaṁ vutte, bhante, rattapāṇi rajakaputto taṁ brāhmaṇaṁ etadavoca: ‘idaṁ kho te, bhante, navaṁ dussayugaṁ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.
In 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.”
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṁ no bālānaṁ, anuyogakkhamo ca vimajjanakkhamo cā”ti.
“Householder, the king and his retinue know you as a disciple of the Jain Ñātika. Whose disciple should we remember you as?”
“Sarājikā kho, gahapati, parisā evaṁ jānāti: ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṁ, gahapati, sāvakaṁ dhāremā”ti?
When he had spoken, the householder Upāli rose from his seat, arranged his robe over one shoulder, raised his cupped palms in the direction of the Buddha, and said to the Jain Ñātika, “Well then, sir, hear whose disciple I am:
Evaṁ vutte, upāli gahapati uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: “tena hi, bhante, suṇohi yassāhaṁ sāvako”ti:
The attentive one, free of delusion,with hard-heartedness dissolved, victor in battle;he’s untroubled and very even-minded,with the virtue of an elder and the wisdom of a saint,immaculate in the midst of it all:he is the Buddha, and I am his disciple.
“Dhīrassa vigatamohassa,Pabhinnakhīlassa vijitavijayassa;Anīghassa susamacittassa,Vuddhasīlassa sādhupaññassa;Vesamantarassa vimalassa,Bhagavato tassa sāvakohamasmi.
He has no indecision, he’s content,joyful, he has spat out the world’s bait;he has completed the ascetic’s task as a man,a man who bears his final body;he’s beyond compare, he’s stainless:he is the Buddha, and I am his disciple.
Akathaṅkathissa tusitassa,Vantalokāmisassa muditassa;Katasamaṇassa manujassa,Antimasārīrassa narassa;Anopamassa virajassa,Bhagavato tassa sāvakohamasmi.
He’s free of doubt, he’s skillful,he’s a trainer, an excellent charioteer;supreme, with brilliant qualities,confident, his light shines forth;he has cut off conceit, he’s a hero:he is the Buddha, and I am his disciple.
Asaṁsayassa kusalassa,Venayikassa sārathivarassa;Anuttarassa ruciradhammassa,Nikkaṅkhassa pabhāsakassa;Mānacchidassa vīrassa,Bhagavato tassa sāvakohamasmi.
The boss bull, immeasurable,profound, sagacious;he is the maker of sanctuary, knowledgeable,firm in principle and restrained;he has slipped his chains and is liberated:he is the Buddha, and I am his disciple.
Nisabhassa appameyyassa,Gambhīrassa monapattassa;Khemaṅkarassa vedassa,Dhammaṭṭhassa saṁvutattassa;Saṅgātigassa muttassa,Bhagavato tassa sāvakohamasmi.
He’s a giant, living remotely,he’s ended the fetters and is liberated;he’s skilled in debate and cleansed,with banner lowered, desireless;he’s tamed, and doesn’t proliferate:he is the Buddha, and I am his disciple.
Nāgassa pantasenassa,Khīṇasaṁyojanassa muttassa;Paṭimantakassa dhonassa,Pannadhajassa vītarāgassa;Dantassa nippapañcassa,Bhagavato tassa sāvakohamasmi.
He is the seventh seer, free of deceit,with three knowledges, he has attained to divinity,he has bathed, he knows philology,he’s tranquil, he understands what is known;he is Sakka the Able, Purindada the Firstgiver:he is the Buddha, and I am his disciple.
Isisattamassa akuhassa,Tevijjassa brahmapattassa;Nhātakassa padakassa,Passaddhassa viditavedassa;Purindadassa sakkassa,Bhagavato tassa sāvakohamasmi.
The Noble One, evolved,he has attained the goal and explains it;he is mindful, discerning,neither leaning forward nor pulling back,he’s unstirred, attained to mastery:he is the Buddha, and I am his disciple.
Ariyassa bhāvitattassa,Pattipattassa veyyākaraṇassa;Satimato vipassissa,Anabhinatassa no apanatassa;Anejassa vasippattassa,Bhagavato tassa sāvakohamasmi.
Transcendent, he practices absorption,no inner thoughts arising, he is pure,independent and fearless;secluded, he has reached the peak,crossed over, he helps others across:he is the Buddha, and I am his disciple.
Samuggatassa jhāyissa,Ananugatantarassa suddhassa;Asitassa hitassa,Pavivittassa aggappattassa;Tiṇṇassa tārayantassa,Bhagavato tassa sāvakohamasmi.
He’s peaceful, his wisdom is vast,with great wisdom, he’s free of greed;he is the Realized One, the Holy One,unrivaled, unequaled,self-assured, and subtle:he is the Buddha, and I am his disciple.
Santassa bhūripaññassa,Mahāpaññassa vītalobhassa;Tathāgatassa sugatassa,Appaṭipuggalassa asamassa;Visāradassa nipuṇassa,Bhagavato tassa sāvakohamasmi.
He has cut off craving and is awakened,free of fuming, unsullied;a mighty spirit worthy of offerings,best of men, inestimable,grand, he has reached the peak of glory:he is the Buddha, and I am his disciple.”
Taṇhacchidassa buddhassa,Vītadhūmassa anupalittassa;Āhuneyyassa yakkhassa,Uttamapuggalassa atulassa;Mahato yasaggapattassa,Bhagavato tassa sāvakohamasmī”ti.
“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?”
“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?
“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. Who, sir, would not praise the praiseworthy?”
“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?
Unable to bear this honor paid to the Buddha, the Jain Ñātika spewed hot blood from his mouth there and then.
Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṁ asahamānassa tattheva uṇhaṁ lohitaṁ mukhato uggacchīti.
Upālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.