Upālisutta

Majjhima Nikāya 56

With Upāli · Translation: Bhikkhu Sujato, SuttaCentral

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even ten“Dasapi, sirbhante, menpurisā, even twentyvīsampi, sirbhante, menpurisā, even thirtytiṁsampi, sirbhante, menpurisā, even fortycattārīsampi, sirbhante, menpurisā, even fiftypaññāsampi, sirbhante, menpurisā are not ablenappahonti as many asyāvatikā of thisimissā Nāḷandānāḷandāya living beingspāṇā thosete with oneekena momentkhaṇena with oneekena instantmuhuttena oneekaṁ mass of fleshmaṁsakhalaṁ oneekaṁ heap of fleshmaṁsapuñjaṁ to makekātuṁ.
howKiñhi shinessobhati oneeko measlychavo manpuriso”ti.
that“Taṁ whatkiṁ do you thinkmaññasi, householdergahapati,
hereidha would comeāgaccheyya an asceticsamaṇo orvā a brahminbrāhmaṇo orvā with psychic poweriddhimā who has achieved mastery of the mindcetovasippatto.
heSo thusevaṁ would sayvadeyya:
I‘ahaṁ thisimaṁ Nāḷandānāḷandaṁ with oneekena malevolent act of willmanopadosena to ashesbhasmaṁ I will makekarissāmī’ti.
thatTaṁ whatkiṁ do you thinkmaññasi, householdergahapati,
is ablepahoti indeednu indeedkho heso an asceticsamaṇo orvā a brahminbrāhmaṇo orvā with psychic poweriddhimā who has achieved mastery of the mindcetovasippatto thisimaṁ Nāḷandānāḷandaṁ with oneekena malevolent act of willmanopadosena to ashesbhasmaṁ to makekātun”ti?
even ten“Dasapi, sirbhante, Nāḷandāsnāḷandā, even twentyvīsampi Nāḷandāsnāḷandā, even thirtytiṁsampi Nāḷandāsnāḷandā, even fortycattārīsampi Nāḷandāsnāḷandā, even fiftypaññāsampi Nāḷandāsnāḷandā is ablepahoti heso an asceticsamaṇo orvā a brahminbrāhmaṇo orvā with psychic poweriddhimā who has achieved mastery of the mindcetovasippatto with oneekena malevolent act of willmanopadosena to ashesbhasmaṁ to makekātuṁ.

“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that. How impressive is one measly man?” “What 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: ‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’ What do you think, householder? Could he do that?” “Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will.

what indeedKiñhi shinessobhati oneekā measlychavā Nāḷandā” quotation markernāḷandā”ti.
mind“Manasi makekarohi, householdergahapati, mindmanasi having madekaritvā indeedkho, householdergahapati, answerbyākarohi.
notNa indeedkho to youte agreessandhiyati with the formerpurimena orvā the latterpacchimaṁ, with the latterpacchimena orvā the formerpurimaṁ.
spokenBhāsitā indeedkho butpana by youte, householdergahapati, thisesā wordvācā:
truth‘sacce Iahaṁ, sirbhante, having establishedpatiṭṭhāya will discussmantessāmi;
let there behotu ourno hereettha conversation” quotation markerkathāsallāpo’”ti.
though“Kiñcāpi, sirbhante, the Blessed Onebhagavā speaks thusevamāha, thenatha indeedkho physical rodkāyadaṇḍova most blameworthymahāsāvajjataro of badpāpassa of kammakammassa for the performancekiriyāya of badpāpassa of kammakammassa for the productionpavattiyā, notno sotathā verbal rodvacīdaṇḍo, notno sotathā mental rod” quotation markermanodaṇḍo”ti.
that“Taṁ whatkiṁ do you thinkmaññasi, householdergahapati,
heardsutaṁ by youte Daṇḍaka wildernessdaṇḍakīraññaṁ Kāliṅga wildernesskāliṅgāraññaṁ Mejjha wildernessmajjhāraññaṁ Mātaṅga wildernessmātaṅgāraññaṁ wildernessaraññaṁ became wilderness” quotation markeraraññabhūtan”ti?
yes“Evaṁ, sirbhante, heardsutaṁ by meme Daṇḍaka wildernessdaṇḍakīraññaṁ Kāliṅga wildernesskāliṅgāraññaṁ Mejjha wildernessmajjhāraññaṁ Mātaṅga wildernessmātaṅgāraññaṁ wildernessaraññaṁ became wilderness” quotation markeraraññabhūtan”ti.

How significant is one measly Nāḷandā?” “Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.” “Even 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.” “What do you think, householder? Have you heard how the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way?” “I have, sir.”

that“Taṁ what?kiṁ you thinkmaññasi, householdergahapati, what?kinti by youte heardsutaṁ by whatkena thattaṁ Daṇḍaka wildernessdaṇḍakīraññaṁ Kaliṅga wildernesskāliṅgāraññaṁ Mejjha wildernessmajjhāraññaṁ Mātaṅga wildernessmātaṅgāraññaṁ wildernessaraññaṁ became wildernessaraññabhūtan”ti?
heard“Sutaṁ this by memetaṁ, venerable sirbhante, of seersisīnaṁ by malevolent act of willmanopadosena thattaṁ Daṇḍaka wildernessdaṇḍakīraññaṁ Kaliṅga wildernesskāliṅgāraññaṁ Mejjha wildernessmajjhāraññaṁ Mātaṅga wildernessmātaṅgāraññaṁ wildernessaraññaṁ became wildernessaraññabhūtan”ti.
attention“Manasi make!karohi, householdergahapati, attentionmanasi having madekaritvā indeedkho, householdergahapati, answer!byākarohi.
notNa indeedkho for youte it agreessandhiyati with formerpurimena orvā laterpacchimaṁ, with laterpacchimena orvā formerpurimaṁ.
spokenBhāsitā indeedkho butpana by youte, householdergahapati, thisesā sayingvācā:
in truth‘sacce Iahaṁ, venerable sirbhante, having groundedpatiṭṭhāya I will debatemantessāmi;
let behotu for usno hereettha talk and conversationkathāsallāpo’”ti.

“What have you heard?” “I heard that it was because of a malevolent act of will by seers that the wildernesses of Daṇḍaka, Kaliṅga, Mejjha, and Mātaṅga came to be that way.” “Think about it, householder! You should think before answering. What you said before and what you said after don’t match up. But you said that you would debate on the basis of truth.”

by the very first simile I“Purimenevāhaṁ, sirbhante, by the simileopammena of the Blessed Onebhagavato delightedattamano satisfiedabhiraddho.
butApi and Icāhaṁ theseimāni of the Blessed Onebhagavato variousvicitrāni solutions to questionspañhapaṭibhānāni wishing to hearsotukāmo, so Ievāhaṁ the Blessed Onebhagavantaṁ as an adversarypaccanīkaṁ to be madekātabbaṁ I thoughtamaññissaṁ.
excellentAbhikkantaṁ, sirbhante, excellentabhikkantaṁ, sirbhante.
just asSeyyathāpi, sirbhante, overturnednikkujjitaṁ orvā might set uprightukkujjeyya, hiddenpaṭicchannaṁ orvā might revealvivareyya, to one lostmūḷhassa orvā the pathmaggaṁ might point outācikkheyya, in the darkandhakāre orvā an oil lamptelapajjotaṁ might holddhāreyya: those with eyes‘cakkhumanto formsrūpāni will seedakkhantī’ti; just soevamevaṁ by the Blessed Onebhagavatā in many waysanekapariyāyena the teachingdhammo made clearpakāsito.
this IEsāhaṁ, sirbhante, to the Blessed Onebhagavantaṁ as refugesaraṇaṁ I gogacchāmi and to the teachingdhammañca and to the mendicant Saṅghabhikkhusaṅghañca.
as a lay followerUpāsakaṁ memaṁ may the Blessed Onebhagavā rememberdhāretu from this day onwardajjatagge for lifepāṇupetaṁ as refugesaraṇaṁ gonegatan”ti.

“Sir, I was already delighted and satisfied by the Buddha’s very first simile. Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d 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’s 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 Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

after consideration“Anuviccakāraṁ indeedkho, householdergahapati, you should actkarohi, acting after considerationanuviccakāro of such as youtumhādisānaṁ of well-known peopleñātamanussānaṁ goodsādhu ishotī”ti.
by this now I“Imināpāhaṁ, venerable sirbhante, with the Blessed Onebhagavato morebhiyyoso by measuremattāya delightedattamano satisfiedabhiraddho sinceyaṁ memaṁ the Blessed Onebhagavā speaks thusevamāha: after consideration‘anuviccakāraṁ indeedkho, householdergahapati, you should actkarohi, acting after considerationanuviccakāro of such as youtumhādisānaṁ of well-known peopleñātamanussānaṁ goodsādhu ishotī’ti.
for if IMañhi, venerable sirbhante, followers of other religionsaññatitthiyā disciplesāvakaṁ having gainedlabhitvā all overkevalakappaṁ Nāḷandānāḷandaṁ bannerpaṭākaṁ they would carry aroundparihareyyuṁ:
Upāli‘upāli ouramhākaṁ householdergahapati to discipleshipsāvakattaṁ has goneupagato’ti.
and yetAtha andca butpana memaṁ the Blessed Onebhagavā speaks thusevamāha:
after consideration‘anuviccakāraṁ indeedkho, householdergahapati, you should actkarohi, acting after considerationanuviccakāro of such as youtumhādisānaṁ of well-known peopleñātamanussānaṁ goodsādhu ishotī’ti.
this IEsāhaṁ, venerable sirbhante, for a second timedutiyampi to the Blessed Onebhagavantaṁ refugesaraṇaṁ I gogacchāmi to the dhamma anddhammañca to the bhikkhu Saṅghabhikkhusaṅghañca.
as a lay followerUpāsakaṁ memaṁ the Blessed Onebhagavā may he rememberdhāretu from this day onwardajjatagge for lifepāṇupetaṁ refugesaraṇaṁ gonegatan”ti.

“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.” “Now I’m 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’d carry a banner all over Nāḷandā, saying: ‘The householder Upāli has become our disciple!’ And yet the Buddha says: ‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’ 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.”

for a long time“Dīgharattaṁ indeedkho yourte, householdergahapati, of the Jain asceticsnigaṇṭhānaṁ a well-springopānabhūtaṁ familykulaṁ by whichyena for themnesaṁ when they have comeupagatānaṁ almsfoodpiṇḍakaṁ should be givendātabbaṁ you should considermaññeyyāsī”ti.
by this, sir, I am even more“Imināpāhaṁ, sirbhante, with the Blessed Onebhagavato morebhiyyoso in measuremattāya delightedattamano satisfiedabhiraddho thatyaṁ memaṁ the Blessed Onebhagavā speaks thusevamāha: for a long time‘dīgharattaṁ indeedkho yourte, householdergahapati, of the Jain asceticsnigaṇṭhānaṁ a well-springopānabhūtaṁ familykulaṁ by whichyena for themnesaṁ when they have comeupagatānaṁ almsfoodpiṇḍakaṁ should be givendātabbaṁ you should considermaññeyyāsī’ti.
heardSutaṁ by me is thismetaṁ, sirbhante, the asceticsamaṇo Gotamagotamo speaks thusevamāha:
to me alone‘mayhameva a giftdānaṁ should be givendātabbaṁ, not to othersnāññesaṁ a giftdānaṁ should be givendātabbaṁ;
to me alonemayhameva to disciplessāvakānaṁ a giftdānaṁ should be givendātabbaṁ, not to othersnāññesaṁ to disciplessāvakānaṁ a giftdānaṁ should be givendātabbaṁ;
to me alonemayhameva givendinnaṁ very fruitfulmahapphalaṁ, not to othersnāññesaṁ givendinnaṁ very fruitfulmahapphalaṁ;
to me alonemayhameva to disciplessāvakānaṁ givendinnaṁ very fruitfulmahapphalaṁ, not to othersnāññesaṁ to disciplessāvakānaṁ givendinnaṁ very fruitfulmahapphalan’ti.
thenAtha andca yetpana memaṁ the Blessed Onebhagavā even to the Jain asceticsnigaṇṭhesupi in givingdāne encouragessamādapeti.
butApi andca, sirbhante, we heremayamettha the timekālaṁ we will knowjānissāma.
this IEsāhaṁ, sirbhante, for a third time tootatiyampi to the Blessed Onebhagavantaṁ as refugesaraṇaṁ I gogacchāmi and to the dhammadhammañca and to the mendicant Saṅghabhikkhusaṅghañca.

“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.” “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. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

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