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Majjhima Nikāya 56

Upālisutta

With Upāli · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā near Nāḷandānāḷandāyaṁ was stayingviharati in Pāvārika’s Mango Grovepāvārikambavane.

at thatTena indeedkho thenpana at the timesamayena Jain asceticnigaṇṭho of the Ñātika clannāṭaputto at Nāḷandānāḷandāyaṁ residespaṭivasati with a largemahatiyā assembly of Jain asceticsnigaṇṭhaparisāya together withsaddhiṁ.
thenAtha indeedkho Dīgha Tapassīdīghatapassī Jain asceticnigaṇṭho at Nāḷandānāḷandāyaṁ for almspiṇḍāya having wanderedcaritvā after the mealpacchābhattaṁ returned from almsroundpiṇḍapātapaṭikkanto whereyena Pāvārika’s Mango Grovepāvārikambavanaṁ whereyena the Blessed Onebhagavā approached him theretenupasaṅkami; having approachedupasaṅkamitvā with the Blessed Onebhagavatā together withsaddhiṁ exchanged greetingssammodi.
greetingSammodanīyaṁ conversationkathaṁ politesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ stoodaṭṭhāsi. to one sideEkamantaṁ standingṭhitaṁ indeedkho Dīgha Tapassīdīghatapassiṁ Jain asceticnigaṇṭhaṁ the Blessed Onebhagavā said this to himetadavoca:
there are“saṁvijjanti indeedkho, Tapassītapassi, seatsāsanāni; ifsace you wishākaṅkhasi sitnisīdā”ti.

thusEvaṁ when saidvutte, Dīgha Tapassīdīghatapassī Jain asceticnigaṇṭho a certainaññataraṁ lownīcaṁ seatāsanaṁ having takengahetvā to one sideekamantaṁ sat downnisīdi.
to one sideEkamantaṁ seatednisinnaṁ indeedkho Dīgha Tapassīdīghatapassiṁ Jain asceticnigaṇṭhaṁ the Blessed Onebhagavā said thisetadavoca:
how many“kati thenpana, Tapassītapassi, Jain asceticnigaṇṭho of the Ñātika clannāṭaputto deedskammāni describespaññapeti of badpāpassa of deedkammassa for the performancekiriyāya of badpāpassa of deedkammassa for the occurrencepavattiyā”ti?
not“Na indeedkho, reverendāvuso Gotamagotama, customaryāciṇṇaṁ of the Jain asceticnigaṇṭhassa of the Ñātika clannāṭaputtassa ‘deed,’‘kammaṁ, ‘deed’kamman’ti to describepaññapetuṁ;
‘rod,’‘daṇḍaṁ, ‘rod’daṇḍan’ti indeedkho, reverendāvuso Gotamagotama, customaryāciṇṇaṁ of the Jain asceticnigaṇṭhassa of the Ñātika clannāṭaputtassa to describepaññapetun”ti.
how many“Kati thenpana, Tapassītapassi, Jain asceticnigaṇṭho of the Ñātika clannāṭaputto rodsdaṇḍāni describespaññapeti of badpāpassa of deedkammassa for the performancekiriyāya of badpāpassa of deedkammassa for the occurrencepavattiyā”ti?
three“Tīṇi indeedkho, reverendāvuso Gotamagotama, Jain asceticnigaṇṭho of the Ñātika clannāṭaputto rodsdaṇḍāni describespaññapeti of badpāpassa of deedkammassa for the performancekiriyāya of badpāpassa of deedkammassa for the occurrencepavattiyāti, that is to sayseyyathidaṁ—
physical rodkāyadaṇḍaṁ, verbal rodvacīdaṇḍaṁ, mental rodmanodaṇḍan”ti.
what“Kiṁ thenpana, Tapassītapassi, quite distinctaññadeva physical rodkāyadaṇḍaṁ, distinctaññaṁ verbal rodvacīdaṇḍaṁ, distinctaññaṁ mental rodmanodaṇḍan”ti?
quite distinct“Aññadeva, reverendāvuso Gotamagotama, physical rodkāyadaṇḍaṁ, distinctaññaṁ verbal rodvacīdaṇḍaṁ, distinctaññaṁ mental rodmanodaṇḍan”ti.

of these“Imesaṁ nowpana, Tapassītapassi, of threetiṇṇaṁ of rodsdaṇḍānaṁ thusevaṁ analyzedpaṭivibhattānaṁ thusevaṁ differentiatedpaṭivisiṭṭhānaṁ whichkatamaṁ roddaṇḍaṁ the Jainnigaṇṭho Ñātikanāṭaputto most blameworthymahāsāvajjataraṁ describespaññapeti of badpāpassa of kammakammassa for doingkiriyāya of badpāpassa of kammakammassa for performancepavattiyā, ifyadi orvā the physical rodkāyadaṇḍaṁ, ifyadi orvā the verbal rodvacīdaṇḍaṁ, ifyadi orvā the mental rodmanodaṇḍan”ti?
of these“Imesaṁ indeedkho, reverendāvuso Gotamagotama, of threetiṇṇaṁ of rodsdaṇḍānaṁ thusevaṁ analyzedpaṭivibhattānaṁ thusevaṁ differentiatedpaṭivisiṭṭhānaṁ the physical rodkāyadaṇḍaṁ the Jainnigaṇṭho Ñātikanāṭaputto most blameworthymahāsāvajjataraṁ describespaññapeti of badpāpassa of kammakammassa for doingkiriyāya of badpāpassa of kammakammassa for performancepavattiyā, notno sotathā the verbal rodvacīdaṇḍaṁ, notno sotathā the mental rodmanodaṇḍan”ti.
the physical rod“Kāyadaṇḍanti, Tapassītapassi, do you sayvadesi”?
the physical rod“Kāyadaṇḍanti, reverendāvuso Gotamagotama, I sayvadāmi”.
the physical rod“Kāyadaṇḍanti, Tapassītapassi, do you sayvadesi”?
the physical rod“Kāyadaṇḍanti, reverendāvuso Gotamagotama, I sayvadāmi”.
the physical rod“Kāyadaṇḍanti, Tapassītapassi, do you sayvadesi”?
the physical rod“Kāyadaṇḍanti, reverendāvuso Gotamagotama, I sayvadāmī”ti.
thusItiha the Blessed Onebhagavā Dīgha Tapassīdīghatapassiṁ the Jainnigaṇṭhaṁ in thisimasmiṁ point of discussionkathāvatthusmiṁ up to the third timeyāvatatiyakaṁ made standpatiṭṭhāpesi.

thusEvaṁ when saidvutte, Dīgha Tapassīdīghatapassī the Jain asceticnigaṇṭho to the Blessed Onebhagavantaṁ said thisetadavoca:
you“tvaṁ but, reverendpanāvuso Gotamagotama, how many?kati rodsdaṇḍāni you describepaññapesi of badpāpassa of kammakammassa for the performancekiriyāya of badpāpassa of kammakammassa for the manifestationpavattiyā”ti?
not“Na indeedkho, Tapassītapassi, customaryāciṇṇaṁ of the Realized Onetathāgatassa rod‘daṇḍaṁ, roddaṇḍan’ti to describepaññapetuṁ;
kamma‘kammaṁ, kammakamman’ti indeedkho, Tapassītapassi, customaryāciṇṇaṁ of the Realized Onetathāgatassa to describepaññapetun”ti?
you“Tvaṁ but, reverendpanāvuso Gotamagotama, how many?kati kammaskammāni you describepaññapesi of badpāpassa of kammakammassa for the performancekiriyāya of badpāpassa of kammakammassa for the manifestationpavattiyā”ti?
three“Tīṇi indeedkho Iahaṁ, Tapassītapassi, kammaskammāni I describepaññapemi of badpāpassa of kammakammassa for the performancekiriyāya of badpāpassa of kammakammassa for the manifestationpavattiyā, namelyseyyathidaṁ—
physical kammakāyakammaṁ, verbal kammavacīkammaṁ, mental kammamanokamman”ti.
what?“Kiṁ but, reverendpanāvuso Gotamagotama, quite distinctaññadeva physical kammakāyakammaṁ, distinctaññaṁ verbal kammavacīkammaṁ, distinctaññaṁ mental kammamanokamman”ti?
quite distinct“Aññadeva, Tapassītapassi, physical kammakāyakammaṁ, distinctaññaṁ verbal kammavacīkammaṁ, distinctaññaṁ mental kammamanokamman”ti.

of these“Imesaṁ but, reverendpanāvuso Gotamagotama, of threetiṇṇaṁ of deedskammānaṁ thusevaṁ analyzedpaṭivibhattānaṁ thusevaṁ differentiatedpaṭivisiṭṭhānaṁ whichkatamaṁ deedkammaṁ most blameworthymahāsāvajjataraṁ you describepaññapesi of badpāpassa of deedkammassa for performingkiriyāya of badpāpassa of deedkammassa for occurrencepavattiyā, ifyadi orvā physical deedkāyakammaṁ, ifyadi orvā verbal deedvacīkammaṁ, ifyadi orvā mental deedmanokamman”ti?
of these“Imesaṁ indeedkho Iahaṁ, Tapassitapassi, of threetiṇṇaṁ of deedskammānaṁ thusevaṁ analyzedpaṭivibhattānaṁ thusevaṁ differentiatedpaṭivisiṭṭhānaṁ mental deedmanokammaṁ most blameworthymahāsāvajjataraṁ I describepaññapemi of badpāpassa of deedkammassa for performingkiriyāya of badpāpassa of deedkammassa for occurrencepavattiyā, notno so muchtathā physical deedkāyakammaṁ, notno so muchtathā verbal deedvacīkamman”ti.
mental deeds“Manokammanti, reverendāvuso Gotamagotama, do you sayvadesi”?
mental deeds“Manokammanti, Tapassitapassi, I sayvadāmi”.
mental deeds“Manokammanti, reverendāvuso Gotamagotama, do you sayvadesi”?
mental deeds“Manokammanti, Tapassitapassi, I sayvadāmi”.
mental deeds“Manokammanti, reverendāvuso Gotamagotama, do you sayvadesi”?
mental deeds“Manokammanti, Tapassitapassi, I sayvadāmī”ti.
thusItiha Dīgha Tapassīdīghatapassī the Jain asceticnigaṇṭho the Buddhabhagavantaṁ in thisimasmiṁ topic of discussionkathāvatthusmiṁ up to the third timeyāvatatiyakaṁ having made standpatiṭṭhāpetvā from his seatuṭṭhāyāsanā whereyena the Jain asceticnigaṇṭho Ñātikanāṭaputto there he approachedtenupasaṅkami.

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