{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn56/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn56","id":"suttacentral_mn56","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn56/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was staying near N\u0101\u1e37and\u0101 in P\u0101v\u0101rika\u2019s Mango Grove. At that time the Jain ascetic of the \u00d1\u0101tika clan was residing at N\u0101\u1e37and\u0101 together with a large assembly of Jain ascetics. Then the Jain ascetic D\u012bgha Tapass\u012b wandered for alms in N\u0101\u1e37and\u0101. After the meal, on his return from almsround, he went to P\u0101v\u0101rika\u2019s Mango Grove. There he approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side. The Buddha said to him, \u201cThere are seats, Tapass\u012b. Please sit if you wish.\u201d When he said this, D\u012bgha Tapass\u012b took a low seat and sat to one side. The Buddha said to him, \u201cTapass\u012b, how many kinds of deed does the Jain ascetic of the \u00d1\u0101tika clan describe for performing bad deeds?\u201d \u201cReverend Gotama, the Jain \u00d1\u0101tika doesn\u2019t usually speak in terms of \u2018deeds\u2019. He usually speaks in terms of \u2018rods\u2019.\u201d \u201cThen how many kinds of rod does the Jain \u00d1\u0101tika describe for performing bad deeds?\u201d \u201cThe Jain \u00d1\u0101tika describes three kinds of rod for performing bad deeds: the physical rod, the verbal rod, and the mental rod.\u201d \u201cBut are these kinds of rod all distinct from each other?\u201d \u201cYes, each is quite distinct.\u201d \u201cOf the three rods thus analyzed and differentiated, which rod does the Jain \u00d1\u0101tika describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?\u201d \u201cThe Jain \u00d1\u0101tika describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.\u201d \u201cDo you say the physical rod, Tapass\u012b?\u201d \u201cI say the physical rod, Reverend Gotama.\u201d \u201cDo you say the physical rod, Tapass\u012b?\u201d \u201cI say the physical rod, Reverend Gotama.\u201d \u201cDo you say the physical rod, Tapass\u012b?\u201d \u201cI say the physical rod, Reverend Gotama.\u201d Thus the Buddha made D\u012bgha Tapass\u012b stand by this point up to the third time. When this was said, D\u012bgha Tapass\u012b said to the Buddha, \u201cBut Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?\u201d \u201cTapass\u012b, the Realized One doesn\u2019t usually speak in terms of \u2018rods\u2019. He usually speaks in terms of \u2018deeds\u2019.\u201d \u201cThen how many kinds of deed do you describe for performing bad deeds?\u201d \u201cI describe three kinds of deed for performing bad deeds: physical deeds, verbal deeds, and mental deeds.\u201d \u201cBut are these kinds of deed all distinct from each other?\u201d \u201cYes, each is quite distinct.\u201d \u201cOf the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?\u201d \u201cI describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.\u201d \u201cDo you say mental deeds, Reverend Gotama?\u201d \u201cI say mental deeds, Tapass\u012b.\u201d \u201cDo you say mental deeds, Reverend Gotama?\u201d \u201cI say mental deeds, Tapass\u012b.\u201d \u201cDo you say mental deeds, Reverend Gotama?\u201d \u201cI say mental deeds, Tapass\u012b.\u201d Thus the Jain ascetic D\u012bgha Tapass\u012b made the Buddha stand by this point up to the third time, after which he rose from his seat and went to see the Jain \u00d1\u0101tika. Now at that time the Jain \u00d1\u0101tika was sitting together with a large assembly of B\u0101laki laypeople headed by Up\u0101li. The Jain \u00d1\u0101tika saw D\u012bgha Tapass\u012b coming off in the distance and said to him, \u201cSo, Tapass\u012b, where are you coming from in the middle of the day?\u201d \u201cJust now, sir, I\u2019ve come from the presence of the ascetic Gotama.\u201d \u201cBut did you have some discussion with him?\u201d \u201cI did.\u201d \u201cAnd what kind of discussion did you have with him?\u201d Then D\u012bgha Tapass\u012b informed the Jain \u00d1\u0101tika of all they had discussed. When he had spoken, the Jain \u00d1\u0101tika said to him, \u201cGood, good, Tapass\u012b! The Jain ascetic D\u012bgha Tapass\u012b has answered the ascetic Gotama like a learned disciple who rightly understands their teacher\u2019s instructions. For how significant is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.\u201d When he said this, the householder Up\u0101li said to him, \u201cGood, sir! Well done, D\u012bgha Tapass\u012b! The Honorable Tapass\u012b has answered the ascetic Gotama like a learned disciple who rightly understands their teacher\u2019s instructions. For how significant is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod. I\u2019d better go and refute the ascetic Gotama\u2019s doctrine regarding this point. If he stands by the position that he stated to D\u012bgha Tapass\u012b, I\u2019ll take him on in debate and drag him to and fro and round about, like a strong man would grab a fleecy sheep and drag it to and fro and round about! Taking him on in debate, I\u2019ll drag him to and fro and round about, like a strong brewer\u2019s worker would toss a large brewer\u2019s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about! Taking him on in debate, I\u2019ll shake him down and about and give him a beating, like a strong brewer\u2019s mixer would grab a strainer by the corners and shake it down and about, and give it a beating! I\u2019ll play a game of hemp-washing with the ascetic Gotama, like a sixty-year-old elephant would plunge into a deep lotus pond and play a game of hemp-washing! Sir, I\u2019d better go and refute the ascetic Gotama\u2019s doctrine on this point.\u201d \u201cGo, householder, refute the ascetic Gotama\u2019s doctrine on this point. For either I should do so, or D\u012bgha Tapass\u012b, or you.\u201d When he said this, D\u012bgha Tapass\u012b said to the Jain \u00d1\u0101tika, \u201cSir, I don\u2019t believe it\u2019s a good idea for the householder Up\u0101li to rebut the ascetic Gotama\u2019s doctrine. For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.\u201d \u201cIt is impossible, Tapass\u012b, it cannot happen that Up\u0101li could become Gotama\u2019s disciple. But it is possible that Gotama could become Up\u0101li\u2019s disciple. Go, householder, refute the ascetic Gotama\u2019s doctrine on this point. For either I should do so, or D\u012bgha Tapass\u012b, or you.\u201d For a second time \u2026 and a third time, D\u012bgha Tapass\u012b said to the Jain \u00d1\u0101tika, \u201cSir, I don\u2019t believe it\u2019s a good idea for the householder Up\u0101li to rebut the ascetic Gotama\u2019s doctrine. For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions.\u201d \u201cIt is impossible, Tapass\u012b, it cannot happen that Up\u0101li could become Gotama\u2019s disciple. But it is possible that Gotama could become Up\u0101li\u2019s disciple. Go, householder, refute the ascetic Gotama\u2019s doctrine on this point. For either I should do so, or D\u012bgha Tapass\u012b, or you.\u201d \u201cYes, sir,\u201d replied the householder Up\u0101li to the Jain \u00d1\u0101tika. He rose from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him, \u201cSir, did the Jain ascetic D\u012bgha Tapass\u012b come here?\u201d \u201cHe did, householder.\u201d \u201cBut did you have some discussion with him?\u201d \u201cI did.\u201d \u201cAnd what kind of discussion did you have with him?\u201d Then the Buddha informed Up\u0101li of all they had discussed. When he said this, the householder Up\u0101li said to him, \u201cGood, sir, well done by Tapass\u012b! The Jain ascetic D\u012bgha Tapass\u012b has answered the ascetic Gotama like a learned disciple who rightly understands their teacher\u2019s instructions. For how impressive is the measly mental rod when compared with the solid physical rod? Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.\u201d \u201cHouseholder, so long as you debate on the basis of truth, we can have some discussion about this.\u201d \u201cI will debate on the basis of truth, sir. Let us have some discussion about this.\u201d \u201cWhat do you think, householder? Take a Jain ascetic who is sick, suffering, gravely ill. They turn down cold water and use only hot water. Not getting cold water, they might die. Now, where does the Jain \u00d1\u0101tika say they would be reborn?\u201d \u201cSir, there are gods called \u2018mind-bound\u2019. They would be reborn there. Why is that? Because they died with mental attachment.\u201d \u201cThink about it, householder! You should think before answering. What you said before and what you said after don\u2019t match up. But you said that you would debate on the basis of truth.\u201d \u201cEven though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.\u201d \u201cWhat do you think, householder? Take a Jain ascetic who is restrained in the fourfold constraint, is restrained in all that is to be restrained, is bridled in all that is to be restrained, has shaken off evil in all that is to be restrained, and is curbed in all that is to be restrained. When going out and coming back they injure many little creatures. Now, what result does the Jain \u00d1\u0101tika say they would incur?\u201d \u201cSir, the Jain \u00d1\u0101tika says that unintentional acts are not very blameworthy.\u201d \u201cBut if they are intentional?\u201d \u201cThen they are very blameworthy.\u201d \u201cBut where does the Jain \u00d1\u0101tika say that intention is classified?\u201d \u201cIn the mental rod, sir.\u201d \u201cThink about it, householder! You should think before answering. What you said before and what you said after don\u2019t match up. But you said that you would debate on the basis of truth.\u201d \u201cEven though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.\u201d \u201cWhat do you think, householder? Is this N\u0101\u1e37and\u0101 successful and prosperous, populous and full of people?\u201d \u201cIndeed it is, sir.\u201d \u201cWhat do you think, householder? Suppose a man were to come along with a drawn sword and say: \u2018In one hour I will reduce all the living creatures within the bounds of N\u0101\u1e37and\u0101 to one heap and mass of flesh!\u2019 What do you think, householder? Could he do that?\u201d \u201cSir, even ten, twenty, thirty, forty, or fifty men couldn\u2019t do that. How impressive is one measly man?\u201d \u201cWhat do you think, householder? Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along and say: \u2018I will reduce N\u0101\u1e37and\u0101 to ashes with a single malevolent act of will!\u2019 What do you think, householder? Could he do that?\u201d \u201cSir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty N\u0101\u1e37and\u0101s to ashes with a single malevolent act of will. How significant is one measly N\u0101\u1e37and\u0101?\u201d \u201cThink about it, householder! You should think before answering. What you said before and what you said after don\u2019t match up. But you said that you would debate on the basis of truth.\u201d \u201cEven though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.\u201d \u201cWhat do you think, householder? Have you heard how the wildernesses of Da\u1e47\u1e0daka, Kali\u1e45ga, Mejjha, and M\u0101ta\u1e45ga came to be that way?\u201d \u201cI have, sir.\u201d \u201cWhat have you heard?\u201d \u201cI heard that it was because of a malevolent act of will by seers that the wildernesses of Da\u1e47\u1e0daka, Kali\u1e45ga, Mejjha, and M\u0101ta\u1e45ga came to be that way.\u201d \u201cThink about it, householder! You should think before answering. What you said before and what you said after don\u2019t match up. But you said that you would debate on the basis of truth.\u201d \u201cSir, I was already delighted and satisfied by the Buddha\u2019s very first simile. Nevertheless, I wanted to hear the Buddha\u2019s various solutions to the problem, so I thought I\u2019d oppose you in this way. Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what\u2019s there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sa\u1e45gha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.\u201d \u201cHouseholder, you should act after careful consideration. It\u2019s good for well-known people such as yourself to act after careful consideration.\u201d \u201cNow I\u2019m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. For if the followers of other religions were to gain me as a disciple, they\u2019d carry a banner all over N\u0101\u1e37and\u0101, saying: \u2018The householder Up\u0101li has become our disciple!\u2019 And yet the Buddha says: \u2018Householder, you should act after careful consideration. It\u2019s good for well-known people such as yourself to act after careful consideration.\u2019 For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Sa\u1e45gha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.\u201d \u201cFor 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.\u201d \u201cNow I\u2019m 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: \u2018Gifts 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.\u2019 Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, we\u2019ll know the proper time for that. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Sa\u1e45gha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.\u201d Then the Buddha taught the householder Up\u0101li 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 Up\u0101li\u2019s 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 Up\u0101li: \u201cEverything that is liable to arise is liable to cease.\u201d Then Up\u0101li 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\u2019s instructions. He said to the Buddha, \u201cWell, now, sir, I must go. I have many duties, and much to do.\u201d \u201cPlease, householder, go at your convenience.\u201d And then the householder Up\u0101li 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, \u201cMy good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha\u2019s monks, nuns, laymen, and laywomen. If any Jain ascetics come, say this to them: \u2018Wait, sir, do not enter. From now on the householder Up\u0101li has become a disciple of the ascetic Gotama. His gate is closed to Jain monks and nuns, and opened for the Buddha\u2019s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.\u2019\u201d \u201cYes, sir,\u201d replied the gatekeeper. D\u012bgha Tapass\u012b heard that Up\u0101li had become a disciple of the ascetic Gotama. He went to the Jain \u00d1\u0101tika and said to him, \u201cSir, they say that the householder Up\u0101li has become a disciple of the ascetic Gotama.\u201d \u201cIt is impossible, Tapass\u012b, it cannot happen that Up\u0101li could become Gotama\u2019s disciple. But it is possible that Gotama could become Up\u0101li\u2019s disciple.\u201d For a second time \u2026 and a third time, D\u012bgha Tapass\u012b said to the Jain \u00d1\u0101tika, \u201cSir, they say that the householder Up\u0101li has become a disciple of the ascetic Gotama.\u201d \u201cIt is impossible, Tapass\u012b, it cannot happen that Up\u0101li could become Gotama\u2019s disciple. But it is possible that Gotama could become Up\u0101li\u2019s disciple.\u201d \u201cWell, sir, I\u2019d better go and find out whether or not Up\u0101li has become Gotama\u2019s disciple.\u201d \u201cGo, Tapass\u012b, and find out whether or not Up\u0101li has become Gotama\u2019s disciple.\u201d Then D\u012bgha Tapass\u012b went to Up\u0101li\u2019s home. The gatekeeper saw him coming off in the distance and said to him, \u201cWait, sir, do not enter. From now on the householder Up\u0101li has become a disciple of the ascetic Gotama. His gate is closed to Jain monks and nuns, and opened for the Buddha\u2019s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.\u201d Saying, \u201cNo, worthy man, I do not require almsfood,\u201d he turned back and went to the Jain \u00d1\u0101tika and said to him, \u201cSir, it\u2019s really true that Up\u0101li has become Gotama\u2019s disciple. Sir, I couldn\u2019t get you to accept that it wasn\u2019t a good idea for the householder Up\u0101li to rebut the ascetic Gotama\u2019s doctrine. For the ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of other religions. The householder Up\u0101li has been converted by the ascetic Gotama\u2019s conversion trick!\u201d \u201cIt is impossible, Tapass\u012b, it cannot happen that Up\u0101li could become Gotama\u2019s disciple. But it is possible that Gotama could become Up\u0101li\u2019s disciple.\u201d For a second time \u2026 and a third time, D\u012bgha Tapass\u012b told the Jain \u00d1\u0101tika that it was really true. \u201cIt is impossible \u2026 Well, Tapass\u012b, I\u2019d better go and find out for myself whether or not Up\u0101li has become Gotama\u2019s disciple.\u201d Then the Jain \u00d1\u0101tika went to Up\u0101li\u2019s home together with a large following of Jain ascetics. The gatekeeper saw him coming off in the distance and said to him: \u201cWait, sir, do not enter. From now on the householder Up\u0101li has become a disciple of the ascetic Gotama. His gate is closed to Jain monks and nuns, and opened for the Buddha\u2019s monks, nuns, laymen, and laywomen. If you require almsfood, wait here, they will bring it to you.\u201d \u201cWell then, my good gatekeeper, go to Up\u0101li and say: \u2018Sir, the Jain \u00d1\u0101tika is waiting outside the gates together with a large following of Jain ascetics. He wishes to see you.\u2019\u201d \u201cYes, sir,\u201d replied the gatekeeper. He went to Up\u0101li and relayed what was said. Up\u0101li said to him, \u201cWell, then, my good gatekeeper, prepare seats in the hall of the middle gate.\u201d \u201cYes, sir,\u201d replied the gatekeeper. He did as he was asked, then returned to Up\u0101li and said, \u201cSir, seats have been prepared in the hall of the middle gate. Please go at your convenience.\u201d Then Up\u0101li went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper, \u201cWell then, my good gatekeeper, go to the Jain \u00d1\u0101tika and say to him: \u2018Sir, Up\u0101li says you may enter if you wish.\u2019\u201d \u201cYes, sir,\u201d replied the gatekeeper. He went to the Jain \u00d1\u0101tika and relayed what was said. Then the Jain \u00d1\u0101tika went to the hall of the middle gate together with a large following of Jain ascetics. Previously, when Up\u0101li saw the Jain \u00d1\u0101tika 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 \u00d1\u0101tika, \u201cThere are seats, sir. Please sit if you wish.\u201d When he said this, the Jain \u00d1\u0101tika said to him: \u201cYou\u2019re mad, householder! You\u2019re a moron! You said: \u2018I\u2019ll go and refute the ascetic Gotama\u2019s doctrine.\u2019 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: \u2018I\u2019ll go and refute the ascetic Gotama\u2019s doctrine.\u2019 But you come back caught in the vast net of his doctrine. You\u2019ve been converted by the ascetic Gotama\u2019s conversion trick!\u201d \u201cSir, this conversion trick is excellent. This conversion trick is lovely! If my loved ones\u2014relatives and kin\u2014were 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\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, gods and humans\u2014were 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. 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, \u2018Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.\u2019 When she said this, the brahmin said to her, \u2018Wait, my dear, until you give birth. If your child is a boy, I\u2019ll buy you a male monkey, but if it\u2019s a girl, I\u2019ll buy a female monkey.\u2019 For a second time \u2026 For a third time she said to the brahmin, \u2018Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.\u2019 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, \u2018I\u2019ve bought this male baby monkey for you so it can be a playmate for your child.\u2019 When he said this, she said to him, \u2018Go, brahmin, take this monkey to Rattap\u0101\u1e47i the dyer and say, \u201cWorthy Rattap\u0101\u1e47i, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.\u201d\u2019 Then that brahmin, because of his love for the brahmin lady, took the monkey to Rattap\u0101\u1e47i the dyer and said, \u2018Worthy Rattap\u0101\u1e47i, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.\u2019 When he said this, Rattap\u0101\u1e47i said to him, \u2018Sir, this monkey can endure a dying, but not a pounding or a pressing.\u2019 In the same way, the doctrine of the foolish Jains looks fine initially\u2014for fools, not for the astute\u2014but can\u2019t endure being scrutinized or pressed. Then some time later that brahmin took a new pair of garments to Rattap\u0101\u1e47i the dyer and said, \u2018Worthy Rattap\u0101\u1e47i, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.\u2019 When he said this, Rattap\u0101\u1e47i said to him, \u2018Sir, this pair of garments can endure a dying, a pounding, and a pressing.\u2019 In the same way, the doctrine of the Buddha looks fine initially\u2014for the astute, not for fools\u2014and it can endure being scrutinized and pressed.\u201d \u201cHouseholder, the king and his retinue know you as a disciple of the Jain \u00d1\u0101tika. Whose disciple should we remember you as?\u201d When he had spoken, the householder Up\u0101li 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 \u00d1\u0101tika, \u201cWell then, sir, hear whose disciple I am: The attentive one, free of delusion, with hard-heartedness dissolved, victor in battle; he\u2019s 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. He has no indecision, he\u2019s content, joyful, he has spat out the world\u2019s bait; he has completed the ascetic\u2019s task as a man, a man who bears his final body; he\u2019s beyond compare, he\u2019s stainless: he is the Buddha, and I am his disciple. He\u2019s free of doubt, he\u2019s skillful, he\u2019s a trainer, an excellent charioteer; supreme, with brilliant qualities, confident, his light shines forth; he has cut off conceit, he\u2019s a hero: he is the Buddha, and I am his disciple. 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. He\u2019s a giant, living remotely, he\u2019s ended the fetters and is liberated; he\u2019s skilled in debate and cleansed, with banner lowered, desireless; he\u2019s tamed, and doesn\u2019t proliferate: he is the Buddha, and I am his disciple. He is the seventh seer, free of deceit, with three knowledges, he has attained to divinity, he has bathed, he knows philology, he\u2019s tranquil, he understands what is known; he is Sakka the Able, Purindada the Firstgiver: he is the Buddha, and I am his disciple. The Noble One, evolved, he has attained the goal and explains it; he is mindful, discerning, neither leaning forward nor pulling back, he\u2019s unstirred, attained to mastery: he is the Buddha, and I am his disciple. 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. He\u2019s peaceful, his wisdom is vast, with great wisdom, he\u2019s 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. 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.\u201d \u201cBut when did you compose these praises of the ascetic Gotama\u2019s beautiful qualities, householder?\u201d \u201cSir, 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?\u201d Unable to bear this honor paid to the Buddha, the Jain \u00d1\u0101tika spewed hot blood from his mouth there and then.","title":"With Up\u0101li","tradition":"Majjhima Nikaya","translated_text":null,"word_count":4514}